¶ Aggeus and Abdias Prophets, the one corrected, the other newly added, and both at large declared. The earnest love that I bear to thy house hath eaten me. Psal. lxix. joan. two. Phinees hath turned away my anger because he was moved with love of me. Num. xxv. Imprinted at London by William Seres. 1562. ¶ A Preface to all that love the earnest promoting of God's glory, in his Church by true religion. Although the comen usage of dedicating books, is to require the defence of some worthy parsonage of learning or authority for the thing that it is written: yet the majesty of the matter in this book, is such, that it rather defends than seeks defence, and th'example of the Prophet, which writeth it not to one, but many, suffers me not to send it, to any one sort of men particularly, but generally to all that should unfeignedly promote the increase of God's glory, because all degrees of men do owe a duty to the building, of this god's house. And if any offence be taken (as God knows, none is purposely given) the defence of many is greater than of a few, and that authority or credit, which one man alone can not bring to pass, all jointly together shall more easily obtain. The Prophet is sent from God to the Prince, the high Priest and the people: so I speak to the rulers, the ministers and commonalty. The chief intent of his Prophecy, is to stir all to the speedy building of God's house, which they had so long neglected: my labour is to bring some of every sort (for all is not possible) to an earnest fortheringe of gods true religion, of late most mercifully restored unto us, which not long ago, most cruelly was persecuted, of many yet hated, and of every man almost now to coldly followed and practised. But if this Prophecy were read and depelye considered, with such a hungry desire of god's glory, as the Prophet spoke and wrote it, and I for my part and poor ability, have declared it: I doubt not, but the good should be stirred by god's spirit, more earnestly to seek gods glory, & the froward should be afraid of god's plague, & ashamed stubbornly to strive against the truth continually. The state of religion in these our miserable days, is much like to the troublesome time that this Prophet lived in: God grant that after many grievous storms it may take like root in us, as it did than in them. After the long captivity of god's people in Babylon, god gave them gracious king Cyrus, which set them at liberty Esdra. i. and sent them home to build God's house: So after our long Romish slavery, God raised us up good kings which restored us gods book that long had been buried, and loosed us from the bondage of strange gods, foreign powers, cruel hypocrites, and wicked Idols. And as after that short freedom under good Cirus, ensued the cruelty of Hamman, for negligently handling gods building: And not long after mild Ester, Ester. iii. came bloody Antiochus for their falling from god: So for our talking gospel, and not worthily walking nor following it, under our gracious late josias, Macha. i. crept out a swarm of Romish wasps, stinging to death all that would not worship their Gods, nor believe their doctrine. God for his mercy's sake, grant that now for our unthankful coldness in gods cause under our mild Ester, burst not out again bloody Antiochus with his whelps, justly to avenge our cold slackness in gods religion, and insensible dullness. two. cor. two. God's word is never offered and given in vain, or to use at our pleasure: but it works either salvation in them that here believe and follow it, or else condemnation in them that proudly despise it, sturdily rebel, or forgetfully do hear, and unthankfully receive his mercies. Therefore as after a storm follows a calm, and after winter comes summer: so now where God hath given a breathing time, (lest our weakness had not been able to have borne his heavy displeasure any longer) let us earnestly apply our work, when we have time, for the night will come when no man shall be able to work. If this be true (as it is most true in deed) that every deed of our saviour Christ, is our instruction: & also that what things soever are written, they be written for our learning (as S. Paul teacheth) let us call to remembrance, Rom. xv. what zeal & earnest love our saviour Christ, especially showed in building his father's house, and restoring the true understanding of the scriptures, from the superstitious gloss of the Scribes & Pharisees, and also what a fervent desire of promoting gods glory our fathers have showed afore us, that we may be good scholars of our schoolmaster Christ jesus, and obedient children, walking in the steps of our fathers. john. two. Luke. nineteen. Our Lord and saviour christ, coming into the temple, and finding it full of buyers, sellers and changers, was grieved to see God's house so misused, gate a whip and drove them all out, saying: My house is a house of prayer: but ye have made it a den of thieves, so surely all Christians, which vnfeynedly● bear the name of christ, and zealously love the building of his house, would gladly see sin punished, and lament that the whip of Gods discipline is not shaken in god's house, to the driving out and confusion of all greedy thieves, which if they can not get in at the door, by lawful means, will climb in at the window, and for a little money will sell the bodies and souls of Christ's sheep, and make gods house the Pope's market place. But as she that had so much work to do, that she could● not tell where to begin, sat her down & left all undone: so I say, worldly wise men see so many things out of order in God's house, and so little hope of redress, that they can not tell which to correct or amend first, and therefore let the whip lie still, and every man to do what him lust, & sin to be unpunished. And not only this evil reigns, but the world is come to such a dissolute liberty, and negligent forgetting of god, that men sleeping in sin, need not so much a whip to drive any out of the Church, so few come there, but they need a great sort of whips, to drive some few thitherward. For come into a Church on the Sabbath day, and ye shall see but few though there be a sermon: but the alehouse is ever full. Well worth the Papists therefore in their kind, for they be earnest, zealous and painful in their doings, they will build their kingdom more in one year with fire and faggot, Zele in correcting sin is godly. than the cold gospelers will do in seven. A popish summoner, spy, or promoter, will drive more to the church with a word, to hear a latin mass, than seven Preachers will bring in a weeks preaching, to hear a godly Sermon. If this be not true, remember the late days of popery, and see who durst offend him that were a shaven crown. Who looked so high than, but he would give place to a priests cap: and now who regards the best preacher ye have? O what a condemnation shall this be to all such, as have the whip of god's correction in their hand, to see the wicked so diligent, and earnest in their doings, to set up Antichrist: and Christian rulers and officers of all sorts, having the whip of correction in their hand, both by god's law, and the Princes, so coldly behave themselves, in setting up the kingdom of Christ, that neither they give good example themselves in diligent praying, and resorting to the church, nor by the whip of discipline drive others thitherward. Where appears in any christians, in these our days this earnest zeal of Christ, to promote gods glory by such correction, that we may say we be his followers. I fear rather that Christ, of whom we more talk, than diligently follow, or earnestly love, for this cold slackness that he sees in us, will say unto us. Revel. iii Because ye be neither hot nor cold, I will spew you out of my mouth. Woe be to that Realm where god is compelled to take the whip in hand to punish sin because the rulers will not: great shallbe the plague thereof. Phinees turned away gods anger from his people, Num. xxv because so zealously he avenged gods quarrel and punished that wickedness, which other winked at. David seeing gods glory defaced, and his enemies so contemptuously to forget the law of the lord, was so grieved that he said. Psal. c.xix The earnest love that he bore toward God, made him to pine away, because his enemies had forgotten the word of God. Elias fleeing from cruel jesabel, thretninge to kill him, because he had destroyed Baal's priests, lived in wilderness, desired he might die, three king. nineteen. for he was weary of his life to see how many were fallen to idolatry, & how few (or none as he thought) worshipped truly the living god. Though jehu was a evil man otherways, yet god gave him a worldly blessing, and commended him for his earnest zeal in rooting out the posterity of Achab, ●●ii. kin. x pulling down Baal, and his sacrificing priests, making a common jakes of the house, where they worshipped him. S. Paul seeing the Corinthians, rather rejoicing then lamenting or punishing that filthiness committed among them: that one of them had defiled his stepmother, i. corin. v. writeth unto them, rebukes all them sharply, because they did not correct him, and wills them all to assemble themselves in the name of god, to excomminicate and give him to Satan that had done this wickedness, not to eat and drink with him, that he might be ashamed, repent, and amend. So whereas this great zeal and love toward god and his house building, stands either in correcting evil and lamenting the defacing of god's glory, or else in wishing and doing good thereto, and fortheringe it to our powers: for the first part to be earnestly followed, these few examples shall serve: for the other, there be so many that it is harder to tell where to end, then where to begin. Moses' in the wilderness, willing to make a Tabernacle and place where the people should resort to worship their god, had the Princes and people so liberal to offer and bring to the making thereof, Zele to promote gods glory pleases him. Exo. xxxv gold, silver, precious stones, silk, purple, hear, iron, brass and timber, of all sorts such plenty, that they would have given more than needed. David earnestly desiring to build a house for the Lord (if god would have suffered him) left his son Solomon so great plenty of all things necessary to that building in a readiness, i. Chro. xxix. that he finished that costly building in seven years. Good king Cirus restored again to God's people all that covetous Nabucho had rob from them: Cirus, Darius, Artaxerxes, and his Princes gave out of their treasures to the building of the temple, and maintenance of their sacrifices according to the law of Moses, Esdr. 6.7. sufficiently that they might pray for the king, his children, & the common wealth. Constantinus the first, worthily called magnus, a christian Emperor gave great liberty ●● the Bishops, and other ministers. justinianus, Theodosius, Carolus magnus, Ludovicus Pius. etc. augmented and increased the same with lands and laws. This zeal and earnest love to build gods house, We are unlike our fathers. and punish sin was in our fathers: this liberality was in Princes and rulers that understood not gods benefits and mercies so plentifully as we do. They pacified gods wrath, in correcting sin, & we provoke his plagues with heaping up of sin: They were grieved and weary of their lives when they see Gods enemies despise his word, we wink and cloak it, we laugh and smile at it, and think it not to be a fault. They were offended if wickedness were unpunished, and the party not ashamed that sinned, and we be offended if any man go about to see it punished, or the offender ashamed. They were liberal in giving, relieving & maintaining the ministry, we are greedy in snatching and plucking away from them: They were ready to defend with privileges the ministers, that they should not be withdrawn from doing their duty, and we bind them to such clogs, that they can not do their duty: They restored all that was taken from them, and we study daily how to get more from them. When I compare these doings together, and see how good success the one had, and gods Church was gloriously builded that way both under the law & the gospel, it makes me to quake when I look what shall fall upon us, going so far clean contraryway. surely both they and we go not in the right way. The lord for his crucified Christ's sake, which came down from the bosom of his father, to teach us to build him a house here, that afterward we might reign in glory with him there: grant us all, in all degrees from the highest to the lowest, such an earnest simple love to the true building of his house, as the Prophet here teaches us, that uprightly we might walk the right way that he hath gone afore us. If the Prince and nobylitye will maintain that honourable estate that god hath called them to, and avoid the bondage of foreign powers: If the Bishops and clergy will feed God's people with the lively food of our souls, god's doctrine and discipline, and not with man's inventions: If the people will truly serve God and obey their prince, flee from idolatry, & escape gods plagues: let us jointly together earnestly abhor popery, correct sin, turn unto the Lord, delight in his word, reverence his ministers, be diligent in prayer, that we may be lively stones, meet for his building, and become the temples of the holy ghost, where he with the father and the son iii persons and one god, may dwell and be praised. I. P. L. C. D. My earnest love to God hath pined me away, because my enemies have forgotten thy words. Psalm. 119. I have been earnestly zealous for the Lord god of hosts: because they have forsaken thy covenant .3. king. 19 The Prophet Aggeus. IN the second year of King Darius, in the vi. month & the first day of the month, the word of the Lord was sent by the hand of Aggeus the Prophet, unto zerubabel the son of Salathiel, ruler of juda and unto josua the Son of josedec the chief Priest, saying. ¶ In as much that the year, Noting of circumstances, is a token that the thing is true which is telled. month and day, when this Prophecy was spoken, be so diligently noted of the Prophet: and also that in which kings days, by whom and to whom it was preached, is so diligently mentioned, it makes much for proving the truth of the prophecy, and that we should the rather believe it. For they that will teach lies, use not so exactly to declare the circumstances, wherein things were done, lest in examination of the same, things be proved contrary, and they found liars. But chief this long time here appointed of xl. years, The differing of God's punishment▪ declareth his long suffering and our slothfulness in well doing teacheth us the patience and long sufferance of god, who will not punish so soon as we do a fault, but tarry and look for our repentance and amendment as he did here so long bear the jews. And also it setteth before us the unthankful disobedience, and slothful negligence of god's people, which after so merciful a deliverance, and bringing them home again from Babylon to their own country (from whence they were led prisoners by Nabuchodonozor) had so long and many years left of the building of that house, which God willed them so straightly to restore, and the good King Cirus had given them liberty to do the same, i Esder. i. and restored their old ornaments to do it withal. And in them also we learn our own slothfullness to the fulfilling of gods laws: For of ourselves we be no better than they, nor more diligent in well doing, except God stir us up by his undeserved grace. The jews for their disobedience to god and his prophets preaching his word, jere. two. ●. according to the Prophecy of jeremy, had their country spoiled, their City jerusalem burned, their Temple destroyed, they themselves were many killed, jerusalem was destroyed for not obeying the Prophet, but after returned. some for hunger in the besiege of the City, did eat their own children or dung, and the rest were led prisoners to Babylon by Nabuchodonozor, and there kept three score and ten years in great bondage. After these years ended, by the good king Cirus, they had licence in the first year of his reign to go home and build their temple as many as would, and all other might freely aid them with money toward that great costly work. Some good amongst them (but few in comparison) as zorobabel, josua, Nehemia, Mardocheus and other, whose names are reckoned in Esdras, i Esdra. two. took in hand to be Captains of this worthy work: and after they came to jerusalem, they builded an altar to serve for to make their offerings and their sacrifices on, until the time that the Temple was builded. The first and second years of their coming home to jerusalem, i Esdra▪ iii. iiii. and .v. they were some thing diligent about their building, and laid the ground work of the temple: But after, partly for complaints of the rulers in the country (which were strangers and placed there long afore by Salmanasar, & had accused them to the king, iiii. king xvii saying: if they were suffered to build their city, they would rebel, as they were wont, and pay no more taxes) and partly for slothful negligence of themselves, Because we can not stir up ourselves to do good, preaching is too be esteemed. they left of building unto now this second year of Darius, God sent this his Prophet to stir them up to their work. By this we may learn that when we lie long on sleep in sin, we can not wake up ourselves until God stir us up by his Prophets, his word, or holy spirit. For David after he had committed adultery with Urias wife, two. King two. and caused her husband to be slain, lay without remorse of conscience, without repenting for his eull doings, or ask mercy, until the Prophet Nathan came and rebuked him for the same. Therefore let us not lightly regard the warnings of God sent unto us by his preachers, but thankfully embrace them, praising his holy name, that not only he hath so patiently borne us so long and not suddenly destroyed us wallowing in sin, and forgetting him without repentance: but now lastly hath called us by the preaching of his word, and restoring his gospel by our gracious Queen, to a new life, which god grant us for his Christ's sake. The jews had now lain after their coming home almost, xl. years not regarding the building of the temple, wherefore God most lovingly sent his Prophet to warn them of their duty, rebuke them of their negligences, and stir them up earnestly to go about that work. And although the counting of these years be hard to count, and are diversly reckoned of diverrs men, because they would make the greek Histories to agree with the scriptures: I shall let all other Histories pass, because they be to troublesome, and follow that only which the scripture teacheth, for that is the easiest and plainest to understand, and without all doubt true. In john we read that the jews asked our saviour Christ what marvelous sign he would work to persuade them, Ihon. two. that he might do such things as he did. This temple was xlvi years in building. And he said to them: destroy ye this temple, & in three days I will build it again. He spoke of his own body, which he would raise up the third day after they had put him to death: but they understood him of that great costly solemn Temple of lime & stone, which now they were building, and therefore said: Forty & six years was this temple in building. And wilt thou build it in three days? Here we see how long this temple was in building? although some expound this place otherwise: yet this is not meant that they were continually working on the same, so long (for partly they were forbidden and stopped by the Kings that ruled after Cyrus, i Esdra. iiii. and partly they were negligent and careless for it) but that there were so many years from the beginning of that work, unto the finishing of the same. In the second year of King Cyrus, which was also the second year of their returning home to jerusalem from Babylon, they laid the foundations of the temple: In the second year Darius, as this present place teacheth, they are willed by Aggeus to take in hand their work again▪ And in the sixth year of this same Darius they finyshe it: i Esdra. vi. so that from the second year of Cyrus, unto the sixth year of Darius, must be xlvi years wherein they were building, as S. john saith. This was a great negligence of God's people and unthankfulness, so long forgetting the building of the temple, and their duty to god, after so merciful and late restoring them to their country: If god rule us not every minute we forget him and ourselves. Philip. two. but this all our crooked nature bend unto, except God do not only begin the good work in us, but also continually lead us in the same to the end. Therefore have we need to look diligently unto ourselves, & pray that god would not turn his merciful eyes from us: for if he never so little withdraw his hand● from us, and do not every minute guide all our doings, we fall into a forgetfulness of him and our duties. Many doubt also which Darius this was, that is here named of the Prophet, because the Greek histories make mention of divers of that name, as Darius Histaspis, and Darius Longimanus with other more. But because the Scripture makes mention of none after Cirus time, but this one: I will seek no further, nor trouble you with such hard shifts as many do, to make the Scripture and those histories to agree. Under what kings thy● temple was builded. The Scriptures make mention of no more Kings for this building time, but of Cyrus, Assuerus, Darius, and ●rtaxerces: Therefore in their days must this whole history, and those six and forty years mentioned of Saint john, be fulfilled. Assuerus I take to be husband to queen Ester, and this Darius to be her Son, whereunto also the Hebrew commentaries agree. And although other think other wise, yet I see no Scripture that they bring. Cyrus gave first licence to the jews to go home and build this temple. i Esdra▪ iiii. Assuerus moved by the accusations of the rulers, did forbid them to build any more. Darius' brought up in the fear of God by his Mother Ester, and seeing the wickedness of his father, iii. Esdra. iiii. made a vow, that if he ever reigned after his father, he would build the temple, and so in his second year he gave the jews free liberty to go home and build their temple, renewed their Commission, and gave them money liberally to do it withal. Artaxerxes in his seventh year sent Esdras home again with great gifts, i. Esdra. seven. and gave liberty to as many as would go with him, and so the work was finished. Many do think probably, and to whom I can well agree, that the vii year of Artaxerxes was the seventh year of this same Darius here named, and that Artaxarxes and Darius is both one man. For Artaxerxes was a common name to all the kings of Persia, Artaxerxes. as all the kings of Egypt were called Pharaoh first, Pharaoh. Ptolomeus. Caesar. and Ptolomeus afterward, what time soever they lived in. And as all the Emperors are called Cesar, although they have proper names of their own beside. But I will not enter further in this matter, for it is more subtle than profitable, and little edification is in the searching of it: every one judge as the scripture will best bear, and as God shall teach him. The jews in reckoning their years and months, have divers soortes. For sometime March is their first month, & the beginning of their year, and specially when they count their solemn feasts, as God bade Moses, that, Exodi. xii. the Moon wherein they came out of Egipte, should be the first Moon in the year. Sometime was September when all the fruits of the earth was gathered into their barns. divers sorts of reckoning years & months & names of days and months Sometime they reckon from the day of the coronation of their Kings, as we use diversly to reckon also, and sometime to begin at Newyears day, sometime at the Annunciation of the virgin Marie, commonly called the Lady day in Lente, Sometime from the day of Coronation of our Kings, and sometime when they pay their rents, as Mighelmas, Martinmas, Helenes day. etc. But their moons were reckoned to begin ever from the change of the moon; what day soever of our moon it changed, and not by the Calendar (for than there was none made) as we do. So that the first day with us in the Calendar might be far from the change of the moon with them, as the. xii.xiiii.xix xxiiii. or so forth. Their months for a long time, and their days always, had not proper names given them by men as we have now, to call them Monday, Sondai, wednesday, friday▪ And january, March, August, july, but they reckoned both their months and days thus: the first, the second, the third, fourth. etc. Nor we read in the scripture any names given to months unto the time of Moses, & than had they no Heathen names, as our days and months have now. So by this reckoning, this Prophecy was spoken in the second year of Darius' reign, beginning the year of the time of his coronation, when soever it was. And in the sixth month from March, which is our August, and the first day, which is not Lammas as we count, but the first of the change of the moon, what time soever it changed. The marking of this reckoning shall help you too understand divers places of scripture, if they be remembered, for because they use another manner of reckoning than we do. And although it seem too many but a small matter, by what names the days & months ●e called: yet if we consider it well, there is a great thing in it. The Latin men and many other more, give names to every day in the week of some one of the Stars, commonly called the Planets, as though the Stars ruled all things. As Sundai of the Sun, It is hurtful to call days by Heathen names. Monday of the moon, Saterdai of Saturn: & th● months many have their names of Emperors, as july, August, for a vain glory that their name should not die with them, and divers other have their names of as light causes. If we remember the beginning of the names of two most solemn days in our week, wednesday and Fridai, we shall better perceive the rest. Fabian and other Chronicles tell, that when the Saxons invaded this Realm, and there were seven Kings ruling here at once, they brought with them two Idols, the one called Woden, and the other Fria: Or else as other writ, it was a noble Captain & his wife, which for their worthiness were made Gods, and when they had overcome the English men, they made two days in the week to be called Wednesdai & friday by the names of their false gods or Captains, and so to be worshipped, wednesday. Friday. and those names we keep still. Why then may it not be thought to be in remembrance of those Idols or Captains, if every thing have their name after their beginning? And this may be thought the beginning of the Wednesdays & Fridays to be● holier than the rest, what pretence soever was found after to fast or hallow them. So this good can come by using the names of strange gods, that Idols with false worshipping of God were set up. We never read in the scripture, nor in any ancient writer on the scripture (that I remember) that either moons or days were called by names of Stars, men, Idols, or false gods, but Feries, as Augustine often doth use too call them: yea, the Pope's Portues, calleth the days in the week's thus: the second and the third Ferry. etc. But now in time it is come too pass that every day in the year is called by that name of some saint, and not in all Countries a like, but as every Country is disposed too worship their saints. In the new Testament I find no days named, Revela. i. but the first of the Sabbath etc. and the lords day, which I take too be the Sunday, when John saw his Revelation. Thus superstition crept into the world, when men began too forget calling on the true and only God, and made them gods of every dead saint as they list. Astronomers do evil in calling some days infortunate. What can we say for ourselves, but that we put great superstition in days when we put openly in Calendars and Almanacs and say: these days be infortunate, & great matters are not to be taken in hand these days, as though we were of gods privy counsel. But why are they infortunate? Is God a sleep on those days? or doth he not rule the world and all things those days, as well as on other days? Is he weary that he must rest him in those days? Or doth he give the ruling of those days to some evil spirit or planet? if God give to Stars such power that things can not prosper on those days, than God is the author of evil. If Stars do rule men those days, than man is their servant. But God made man to rule, and not be ruled, and all creatures should serve him. What shall be the cause? If Astronomers say true, every man at his birth by his constellation, have divers things and desires appointed him. Why than, how can so many divers constellations in so many men at your birth agree▪ to make one day unlucky in your life to all men? Either let him prove it by learning, or for shame and sin hold your● tongue. Stars may have some power on the natural qualities and actions of the body and for physic: But on the civil voluntary actions of Christians minds none. Saint Paul says, the children of god be led with the spirit of god, why than not by Stars. It is faithless superstition to teach or believe such things: that either at the birth or after we be ruled by Stars. All Astronomers could never tell why jacob and Esau brother twins, borne in one moment, should have so contrary natures. What Star ruled when Sodom and Gomorre were burned, and the next towns scaped? were all born under one star, that then perished, or all noah's blood? was not than divers sorts, men and women, young and old, good and bad. Doth not the scripture say that god made seven days, and when he had made all things, he did behold them all, & they were very good. Why shall we then be hold to call them evil, infortunate, and dismal days? If god rule our doings continually, why shall they not prosper on those days, as well as on other? God blessed the seventh day: and yet we dare call that infortunate, evil, and cursed, which he blessed. Although it be unpossible to redress this old common error, so deeply rooted in all tongues and countries, yet it is not unprofitable to note the beginning of these things, that this superstition may be some thing known. When god made seven days, he called them the first, the second, third, fourth. etc. But the last day he called the Sabbath, which betokens rest, and hath not the name given too be called of any other creature, man, saint, star or Idol, but as the name sounds, so should we on the seventh day rest from all bodily labour, except need compel, but specially from all filthy sin. Holy men are better remembered by writing, than calling days by their names. Boniface. 8. This is not the right way to make holy men too be remembered, nor surest to avoid Idolatry. It were better to be done by writing the Chronicles, lives, & deaths, of such as were godly in deed, and not every Rascal, as Legenda aurea, the Legend of Lie does. Pope Boniface the viii finding them of Farrare worshipping .xx, years, one Hermanius as a saint, digged him out of the ground, and burned him for an Heretic and author of the sect called Fratricelli, and forbade to worship such evil men. So I think we scraping together a number of saints as we list, worship many evil persons. What holiness was in Thomas Becket, Thomas which had gotten two days in the Calendar called by his name, Becket of of Càterbury. and Priests must evermore mumble him one wicked memory in Ma●tins ● Evensong. If papists, rebels, and traitors to their kings, as this stout Champion of the Popes was, This sign notes the text expounded. may be thus rewarded, it is no marvel if many rebel against their kings as he did. In that, that he saith: the word of the Lord was sent by the hand of Aggeus the Prophet: it teaches the duty both of the hearer and the preacher. For neither must we teach any thing of man's devices, The word of God is only too be taught▪ and believed. nor the hearer must regard him so much which preaches, that for his cause we must either more or less believe the thing which is taughr (for the preacher takes his authority of the word of God, & not the woord● takes his authority of the preacher) but only because it is the word of God, of whose truth we must not doubt, but with obedience receive it. unto the preacher saith saint Peter, he that speaks, let him speak as the words of God: i Pet. iiii. & Aggeus being but a poor Levite, keeping this rule, was not to be despised more than the priest And where as preaching & believing the things preached, is the highest and most pleasant service and worship of god, what thing should be taught & what punishment is for them which do it not, the scripture teaches plain. Saint Matthew saith: they worship me in vain, teaching learnings, which are the commandments of men. Deut. xviii. And the false Prophet which runs before he be sent and deceives the people, speaking in the name of God, that which he was not commanded, or else speaking in the name of false gods, shallbe put to death▪ Therefore let the prating pardoner, or the Popish priests take heed in whose names they speak, and what they teach, when for the greedy gaining of a little money, they condemn themselves, and set out to sell Heaven▪ Purgatory, & Hell, as they were all in their power to give at their pleasure. In the Pope's name they promise. xl.lx. an hundredth days of pardon, & for a Trental they may be brought from Hel. The true Prophets of God, as appeareth in their writings, always use to say: thus saith the Lord: the word of God was spoken to me. etc. but the Pope's creatures, as Pardoners, priests, friars. etc. say: thus saith Pope Alexander, Gregory, John, Clement or some such other like, and nothing will they do without money. Ihon. ●iii. Let the true preacher teach the mercies of god, that God hath so loved the world that he gave his only begotten son, that every one which believes in him, shall not be damned, but have life everlasting: & yet shall the drunken pardoner and sir John Lacklatin be better believed, than Christ which spoke these words, & promised it: yea rather the people will ●ye forgiveness of their sins at the Pope and such his messengers hands then take it freely at christ paying nothing therefore, such as the brutish blind unthankfulness of the world. Esay. lv. xliii. Come & buy freely without money, saith the prophet and again: It is I, it is I that put away thy sins, for mine own sake, than it is not for thy money, Math. xv. nor the Pope's bulls nor pardons. Let the world therefore take heed, for if the blind lead the blind, both fall in the ditch. Vain excuses This miserable common excuse, which is so often in their mouths, shall not excuse them, when they say: thus we are taught, our ghostly fathers says so, & our fathers before us have so believed Christ says ye shall both fall in the pit. Believe no doctrine that teaches to go too heaven other ways then by Christ freely, or which is not written and contained in the Bible: for that only is the perfect word of God, and which only teaches true salvation. Look the Pope's testaments throughout, called his decrees & decretals and you shall not once there be taught too seek comfort at Christ in any trouble of mind, but only to set out his vain glory, & that he is Lord of heaven & earth, Purgatory & Hell, & if thou live never so wickedly he & his Chaplains have full authority to bring thee from Purgatory, priests pray not without money, nor hire any for themself. so that thou bring them money. I think it hath not been oft heard tell of, that any priest ever said's Tretal without money, or hired any said for themselves: but if they were good, why should they not have them for themselves? If they had charity, they would say them for the poor as well as for the rich: they would not suffer so many poor souls to lie broiling in Purgatory, as they think do, no they would do nothing night nor day all their lives but say Masses, if they had such love towards their brethren as they should, and if they were able so to deliver them For what charity is in him that may help his brother and will not by all means possible? But they show by their doings their meaning well enough when they turn them to the people & say: of your devotion & charity pray ye for the soul of N. as though they should say: we pray for money without charity, but ye must do freely of devotion without money. These false Prophets, Papists, and members of Antichrist, came not in the Lords name, nor speak his word, therefore they be accursed. Also in that he sayeth, the word was sent by the hand of Aggeus, we are taught how to esteem preaching, Ministers by this Hebrew kind of speaking. For as the hand serves to do more things withal, than any part of the body, so when they will signify any thing too be done by the ministry and service of any man, they use to say: it was done by the hand of such a man. Therefore the word and message which he brought was the Lords, & Aggeus was but the servant that brought it. Preachers are but servants, and must not go before they be sent: but their word is God's Math· x. So must we think of the preachers, they be but servants, though they be never so good and learned preachers, & their message is the word of the Lord. Thus says Christ: it is not you that speak, but it is the spirit of your father, which speaks in you. Saint Paul also teaches how we should think upon him and others such preachers, when he says: let a man judge & think thus of us, ●. Cor. iiii. that we be the servants of Christ, and dispensers of gods secret mysteries. Therefore they which seek rather to be lords than servants, & be hinderers of preaching gods word, rather than faithful teachers of gods holy will to his people: are not to be counted among the servants and ministers of Christ, but rather enemies, seeking their own glory more than gods. And as Aggeus did not go this message afore he was commanded and sent by god, and therefore was a true Prophet: so they which thrust in themselves to teach not called by god, nor sent by man ordinarily, come often afore they be welcome, & are not true Prophets. For it is written: Heb. v. let no man take honour unto him, but he which is called of god, as Aaron was. And if the worser learned be preferred afore the better, to the ministry (if they be both true teachers) let not the better disdain him, but know god to see further than he doth, and that there be just causes why the other is preferred afore him. Whereas zerubabel is first named here, and set in order afore josua the high priest, The civil ruler is above the priest. and the prophet Aggeus was sent by commission from god to the civil magistrate first: it teaches the pre-eminence the Temporal rulers have afore priests, by what name so ever they be called. If the Pope should have received such letters, as these be and seen a lay-man preferred & named afore him, he would not have been well content, and specially such a man as Zerubabel was, being neither king nor Emperor. What a railing letter wrote pope Adriane the fourth, Adrian, iiii. an English man, to Frederic the Emperor▪ because the Emperor in his letters had set his nam● afore the Popes, writing thus his superscription of his letters: Frederick by the grace of God Emperor. etc. unto the holy father Adriane Pope. If he had written thus: to the most reverent and holy father the pope Adriane, gods vicar here in earth etc. your poor and humble servant Frederick by the grace of god Emperor of Almain. etc. & had placed the Pope's name before his own, all had been well. Because he did not, he called the Emperor traitor and rebel against god and saint Peter. etc. The common wealth of the jews was ruled first by judges from Moses unto Saul, then by Kings, from David too their captivity in Babylon, and now last from their returning home, unto Christ▪ by princes of the stock of juda. Their judges were raised up of god too deliver the people, judges. sometime of one tribe or kindred, sometime of other as pleased god, ● the children did not succeed the father lo such authority. Kings were always of the stock of juda only, Kings. ● the son was King after the father, but these princes, Princes. although they were for the most part of the stock of juda, and the succession, was by heritage (except the Maccabees) yet they had not a kingly maiesti, crown & power: for they were but as mayors or Dukes, & head men amongst the people, as the Hebrew word signifies, Pachath, and yet they be preferred before the high priest. By which we must learn chief power in all common wealths, to be joined with the temporal sword, though he be but a mean man, and that every man as S. Paul says must be subject under him. Roma▪ ●. Chrisostome notes well, writing on that place, that every man must obey the Civil power, whether he be Apostle, Evangelist, prophet, or by what name so ever he be called. Saint Peter himself (being Bishop as they say at Rome, and of whom they claim all their authority too be above princes, Kings, and Emperors) was not only obedient too the Civil rulers himself, but left written in his Epistle, that we should all obey the king as chief and highest ruler above all other. And although Kings and rulers in common wealths were then Infideles, & not Christened, yet he bids obey them as the chief and highest, and neither wills any too be disobedient, too pull the sword out 〈◊〉 their hands, nor to set up himself above them, but humbly to obei them in all things, not contrari to god's truth and religion. But if they command any thing contrari to god's word, Obey God rather than man. we must answer with the Apostles: we must rather obey god than man. And let no man think that in displeasing god, he can please man. For god who hath all men's hearts in his hand, will turn his heart to hurt thee, whom thou would please and flatter, by displeasing and disobeying god: nor we own any obedience to any man in such things where in god is offended and disobeyed. If England had learned this lesson in the time of persecution, we should neither for fear at the voice of a woman have denied our● master with Peter, nor for flattery have worshipped Baal, nor rashly rebelled, but humbly have suffered gods scourge, until it had pleased god to have cast the rod in the fire: the which he would sooner have done, if our unthankful sturdines had not deserved a longer plague. The Lord for his mercy's sake grant, that both we and all other, may here after beware from like pulling on our heads the righteous scourge of god for our wickedness, and the unpatient bearing of the same when it comes. The Text. verse 2 Thus saith the God of hosts, saying: this people say: the time is not yet come to build the house of God. ¶ The Prophet dare speak nothing in his own name, or of his own devise, The scripture is only to be thought. Gala. i. but always names the Lord who sent him, & whose message he brought: which thing all preachers must follow most diligently, or else they are not to be believed. Saint Paul sayeth: if I, or an angel from heaven should teach you any other gospel, beside that which you have received, cursed be he. And mark that he says not, if he teach contrary to that which ye have received, but beside and more than that which ye received: For the Pope and his clergy, think that they may for our salvation add more to the gospel, so that it be not contrary to the gospel: But saint Paul says, beside or more than the which ye received. And Moses sayeth: Thou shalt neither put to, nor take away any thing from the word of god, but content thyself only with that which he teaches, for he only is true and all men be liars, & no man is of his counsel, to teach thee what pleases or displeases him, Deut. iiii. except he speak himself. And although rulers may ordain some things for an order in the Church, yet none of their decrees are articles of our faith, but they may and aught to be changed, when they be hurtful or turn to any misuse or superstition. And for all that, that the people had grevousli sinned in not building the lords house so many years, yet while God did vouchsafe too speak unto them by his prophets, and rebuke their sin, there was hope enough of forgiveness, so that they would amend & turn unto God. For like as long as the physician doth appoint the sick man what he shall do, how to diet himself, and what medicines to take, there is hope of life, but if he forsake him, and will not speak unto him, we look for present death: So as long as God of his goodness lets his word be among us, While God lets us have his word it is a token of his love, and the taking it away, of his displeasure. i King. xxviii there is good hope of forgiveness, but if he take away his word, there is no comfort left. Saul when Samuel was dead, asked counsel of god, but he would not speak too him, neither by dreams, nor at the Ark of god, nor by visions or prophets, and than he runs to witches: So we when god teaches not, but are left too ourselves, seek such unlawful means. The jews had lain almost xl years in this negligence of building gods house: It is almost as many years, since we under pretence of receiving the gospel, and building God's house, have pulled it down: and to root out all the rabble of Monks, Friars, Nuns, Canons. etc. we for the most part have sought too enrich ourselves, and one like thieves rob an other, & have not of pure love destroyed Gods enemies, nor provided for the poor, and furthered learning nor placed preaching Ministers in place of dumb Dogs, after the rule of his word as we should have done, and builded his house. And what remedy do the wicked papists find too redress this with all? They pull away God's word, and say it was never good world since it came abroad, and that it is not meet for the people to have or read it, but they must receive it at their mouths. They are the Nurses they say, and must chowe the meat afore the children eat it. Woe be unto such dissemblers, as under pretence of chowinge, eat all up, or else that little which they give (for they say it is not necessary to preach often by the example of Pambo, Pambo. which when he had heard one lesson, the first verse of the .39. Ps. which begins thus: I thought with mi self I wi● keep my ways, that I offend not in my tongue▪ would hear no more until he had in man● years learned to practise that one: which example rather proves that we should diligently learn, than seldom preach) It is I say so poisoned in their filthy mouth● and stinking breaths that it poisons and feeds not the hearer. Psal. ●xix. David says: by what thing shall a young man amend his evil ways, and he answers: by keeping the sayings of god. And how shall we see to do this: thy word O Lord he says is a lantern for my feet, & a light to my paths. But these thieves that take away the word of god from the people, which is the lantern and light, to teach them to go a right, would have them in darkness still, that they should neither see their own faults nor others. When the fault is not seen, how can it be amended? and how can it be seen, seeing it is in darkness, except the light of god's truth do open it unto us. Deut. vi. Moses bids the fathers tell their children the law of god often times, Psal. lxxviii. Ephesi. vi. i Cor. xiiii. and to study on it in their houses, in going by the way. David bids the same, and the children too ask the fathers. Paul bids fathers bring up their children in the nurture and learning of god: All sons must learn the scriptures. And wives if they will learn any thing, ask their husbands at home. Than if the father must teach the son, and the son must ask the father, and the wife must learn of the husband: How shall those fathers and husbands teach, except they be learned? and how can they be learned, having none to teach them, but sir John mumble matins, nor can not be suffered to read themselves? But it is true that saint John sayeth: he that doth evil hateth the light, Ihon. iii. and will not come to the light, least his evil doings be reproved. And this too be true their common sayings declare when they said: it was never good world since every shoemaker could tell the priests duty. They were ashamed of their faults, & therefore would have you in blindness still, that ye should see neither your own faults, nor tell them of theirs, for that specially they can not abide. But our good God when he blessed his people and offereth his pardons, he sends many teachers & open divers ways to learn, and 〈◊〉 he is most angry, he takes away his wor● that they shall not see how to amend, a● Amos sayeth: Amos. viii. I will send a hunger vnt● the earth, not a hunger of bread, but of the word of God, that they shall seek it 〈◊〉 East to West, and not find it. Therefore they which take away his word, or be hinderers thereof, are nothing else but in●struments of his wrath and gods 〈◊〉 to his people. And that they should the more diligently mark the message which he brought, 〈◊〉 tells them in whose name he spoke & saith the Lord of hosts spoke those words, 〈◊〉 as the Hebrew is jehova: What jehova signifies. which is a● much to say, as that god of might, majesty and power, which hath his being ● substance of himself, Exod. three Acts. xvii. Psal. ciiii. and by whom a● other things stand and be, and without whom all things fall to nothing, if he do not uphold them, he speaks these words. The other word joined with all, when he calls him the god of hosts, is a word of fear and reverence, as jehova is a name of love and power: so that if either they loved him as a father and God of power, or else feared him as a Lord and master, & one that had many hosts of soldiers 〈◊〉 conquer them with all, if they did rebel against him still, they should receive & obey this message. In like manner God by Malachy rebukes the people which called him father and master in words, Malach. i. but in deeds would nothing do as he taught them, and saith: if I be your father, where is my love that you own me, if I be your master, where is the fear that is due to me. This word and name is seldom red in the new Testament, too call him the god of Hosts, because it is a word of fear more than love, and rather threatens than comforts, which the new Testament doth not commonly. Saint james says: james. v. the withholden wages of them that have reaped your fields, cries vengeance in the ears of the Lord of hosts. Why God is called the Lord of hosts, and how he useth his weakest creatures, to pull down the proud withal. It is as much to say in this place: as thus says that mighty Lord of hosts, whom if ye hear and obey, he will make all his creatures to serve and obey you: but if you be disobedient to him still, he hath many armies and hosts to fight with against you and all his creatures from the highest to the jest, shall be harnessed against you. Think not, that if ye escape one plague, that ye shall escape the rest: for differing or escaping one, is but to see whether ye will amend before the next come. His arrows and thunderbolts are never spent, but he hath new in store: and in the end the victory shall be his, and all disobedient shall perish. And for the better understanding of this to be true, the scripture hath set out divers examples, where Go● hath fought against man with all his creatures, to let him see how divers kinds of hosts he hath to beat him down with all. Gene. nineteen. two. Reg. xxiiii The Angels destroyed Sodom and Gomorre with fire and brimstone, & killed with pestilence in three days space lxx. thousand for David's offence: iiii. Reg. xjx. & als●● in one night destroyed in the tents of Sennacherib clxxxu thousand. The Sun at the commandment of josua stood still, giving him light, until God's enemies the Amorites in the chase were killed by him, josua. x. so that one day was as long as two. In Egypt the Stars & Sun gave no light too the Egyptians, but the darkness was so great, Exod. x. gross & thick mists, that no man stirred out of his place, and men might grope the mists, & feel them with their hand: but where the children of Israel were, the sun shone bright and pleasantly. Against Sisara Bod fought out of heaven. judge, v. The water drowned the whole world save viii persons under Noe. Gene. seven. Exodi. xiiii. The red Sea suffered God's people to pass, but it drowned Pharaoh and all his host. Num. xuj. The earth swallowed my quick Dathan, Corah, and Abi●●n, and all those rebels with them. Exodi. ix. In Egypt storms of ba●●e killed the Egyptians 〈◊〉 after and destroyed their corn, but harmed not the Israelites. So the Tower 〈◊〉 Siloe fell and killed 〈◊〉 within it. Luke. xiii. Such a drought was in the time of Elias, that it reigned not for the space of iii years and a half. i. Regum. xvii Such hunger in all countries, that jacob with all his house went into Egypt, and there also the Egyptians for hunger sold their land, their cattle, wives, children, and themselves to be bond men and slaves to their king. Gene. xlvii. In the besiege of Samaria for hunger an Ass' head and doves dung was sold dear, and women did eat their own children. iiii. Reg. vi. joel threatens that God will send four ho●●e●, one Grasshoppers, an other of Caterpillars, blasting and Locusts, to devour all the fruiteof the ground: & all that, which one of these left, the next should destroy. joel. i. In Egypt, mark what mighty men of war God chose to fight 〈…〉 frogs even into that kings 〈…〉 and his head, and flees 〈…〉 Pharaoh and the whole 〈…〉 and made them weary, 〈…〉 the heads, Exod, viii. but by these means ●ob got the vi●ry●, 〈…〉 ten tribes were led away 〈…〉 wild beasts increased, so that the ●●uoured the dwellers in the country, because they feared not God. iiii. Reg. xvii God closed by y● 〈…〉 bes of at Ab●milleths women Gene. II. that they 〈◊〉 not bear children, because he did 〈◊〉 Abraham's wife. i Reg. v. When the Ph●●●●● had taken the 〈◊〉 of God & 〈◊〉 God smote them with emperor's 〈◊〉 ●●●erses. Act. xii. Herode & divers emperors 〈◊〉 woryed with Life. Arrius ●ittinge 〈◊〉 privy, avoided all his gu●s, 〈◊〉 of a king was more a 〈…〉 & lived in woods. Daniel. iiii. judg. seven. Gedeon with 〈◊〉 men, knock●nge that po●●●erdes together, made his eternal (which were so many that they lay as thick as gresho●pers use to lie on the ground to afraid, the they ●roue who ●●ghte 〈◊〉 away 〈◊〉 if his fellow stood in his 〈◊〉 he killed him strait: Iosu●. vi. The walls of ●●richo fell wont violence or hi● 〈◊〉 off 〈◊〉 Syrians thinking they hea●● 〈…〉 n●●ght, iiii. Reg. seven. 〈…〉 their enemies came 〈…〉 (where●●●re was none such 〈…〉) 〈…〉 all away. judith. xv. ●udith a weak 〈…〉 ii● Reg. xiiii. prise in building the tower of Babel was stopped by confounding their language, the one could not understand an other. i Reg. xvii. David a young man with a sling & a stone, kylles Golias so strongly harnessed. A bishop of Mentz, being persecuted with rats from house to house, fled into a tower, he has standing in the mids of the river, lying a mile from any land: but the rats followed him & swam over, neither doors nor stone walls could keep them out, but they woried him for his unmercifulness to the people in a year of dearth. Thus our God may well be called 〈◊〉 Lord of hosts, which hath so many weapons & divers to punish us withal, as fire, water, earth, darkness frogs, lice, grasshoppers, caterpillars, pestilence, hail, drought. etc. so that theridamas is no help to be disobedient & strive against him▪ for he will have the victory. There is ways above & beneath us, within us & without us, to throw us down at his pleasure, there is no remedy but to obey him either willingly & be rewarded, or else against our wills & be punished. His power is not yet minished, but he fights still with his enemies, that all glori may be his. He hath fought sore of late with his utter enemy the Pope, & with what weapons▪ with a goose feather, & old clouts (whereof be made pen & paper) & such 〈…〉 hath he used to do this feat as the world: hates & despises. But he hath so shaken his ●eat, that his fall is begun, & every man which is not wilfully blind sees it. His abominations & his wickedness is 〈◊〉 to the world as the Prophet saith: ● will show thy filthy parts in thy fac●▪ Naum. iii. & will set forth thy nakedness to people. These be the ordinances, great Guns, and bulwarks that he will set by his Church with, and pull down Anti●christ, that all victory may be his, which by such small and weak things, 〈…〉 down ●he glor● 〈◊〉 the world. 〈◊〉 although their faults were grievous, To be rebuked of unthankfulness is the greatest grief to a loving heart. yet our good God is content with a little rebuking of them, and doth no more but cast in their ●eeth their unthankfulness and saith: this people says, it is not yet time to build the house of God, as though he should say: this people whom I chose amongst all the world, and in respect of whom I seem to regard no other people bu● them, bestowing wing on them only ●● chief any blessings, whose fathers I brought out of slavery in Egypt, & made them lords of this plenteous land, destroying the dwellers of it, & subduing● their enemies round about them, to whom I send my Prophets in all 〈…〉 will and pleasure, and whom now of late when they were led prisoners to Babylon, I brought home again and restored to them their land●●●▪ and willed nothing of them but to build my house and keep my laws, this unkind people I say, says it is not yet time to build gods house. This stiff-necked people, that will neither be overcomen & moved with gentelnes to do their duties, nor yet fear my plagues and threatenings, will not diligently go about to do, that which I willed them so straightly to do. The rod is sharp to the flesh, when we be beaten, but too a gentle heart there can be no sharper rebuke then to have his unkindness cast in his teeth. Mich. vi. My people says god by his prophet, in what thing have I offended thee, that thou dost so disobey me, or what have I done to thee, tell me? And that we should better consider our unthankfulness, he compares us to beasts & says: Esay. i. the Ox knows his master, & the Ass knows his master stable and manger, but my people will not know me. So saith jeremy, the Turtle, jere. viii. swallow and the Stork knows their times of the year to come, but my people know not the judgement of the lord. If a king should marry a poor woman▪ and make her Queen, and when she displeased him, should say unto her: where thou wast but a poor woman, and never looked to have been married to me, I forsake all other women for thy sake, and made thee my wife & fellow, hath it becomen that to do this fault against me? If she have any honest heart in her, it will make her burst out into tears, & ask forgiveness: so will it move any christian heart that fears god, when he hears his unthankful disobedience laird to his charge, & specially if he consider what goodness and how often he hath received a● gods hands, & how forgetful he hath been again to so loving a Lord god. The lord for his mercy's sake grant us such tender hart● that we may burst out into tears, when we consider his goodness & our wickedness his undeserved mercy, & our great unthankfulness. What a bitter grief shall this be to● hear him lay our unkindness to our charge? I gave you a good king, many true preachers, my word plenteously, my sacraments purely, rooted out Idolatri, delivered you from strangers, with all wealth, & yet you would not fear me, what can we say for shame, but condemn ourselves? God grant we may, for than he will not condemn us. I do not doubt but many of them had great excuses to lay for them selfs, if they had been asked why they did not build gods house, aswell as we have for our negligence in the same doing. Excuses of our negligence be vain. i. Esdra. iiii. Some would say we are forbidden by the king & his officers (& so they were in deed, as appears in Esdras.) Some, we must first provide a house for ourselves to dwell in, for our wives and children: Other we are unlearned, we know not how to do it: Other we be poor & not able to take in hand such a costly work: Other, let the rulers begin & we will help: Other, we shall not lose our life & goods if we disobey the King's commandment. But god would allow no such excuse, but casts in all their teeths their disobedient unkindness & says: This people say, it is not yet time too build gods house. i. Chro. xxiii. The priests would say it is not our duty to build, but to offer sacrifices, & sing Psalms as we be appointed. The rulers might say their office was to see the common wealth well ruled, and not too meddle in such matters. The people might say it belonged not to them, being such a costly thing, that required wisdom, learning, riches▪ and power, but they must apply their husbandry, merchandise. etc. Even as they said in the Gospel: I have bought a Farm, or, v. yoke of Oxen, Luke. xiiii. that I will not come, hold me excused. Or I have married a wife, that I can not come: so none could or would take gods work in hand. thereto ●et that one sort should not 〈◊〉 themselves blameless, and the wher●●●● fault, or that one should not 〈…〉 other, because the● the●● were 〈…〉 men the rest, and would have 〈◊〉 God's house more gladly than other 〈◊〉 prophets sent to rebuke them all, 〈◊〉 were guilty in not building. And 〈◊〉 not the rulers say, it is not 〈…〉 build god's house, or the 〈…〉 or the 〈…〉, or 〈◊〉 men: generally all this people of 〈…〉 it is not yet time too build gods 〈◊〉. And so because the rebuke is general 〈◊〉 all sorts, young and old, 〈…〉 learned and unlearned, they may 〈◊〉 stand that it is their duties to build go●● house, what manner of men so ever they be. God acceptes and requires the service of the simplest. What a comfort is this for the poor unlearned man when he heareth that 〈◊〉 refses not, but requires & takes in good worth that little service which he 〈◊〉, and wills him to build his house 〈◊〉 wel● as the ●yche, that he should not 〈◊〉 god loves not poor men, nor 〈◊〉 are not able to serve him, but he love 〈◊〉 only the ●yths and learned, and they mu●●● serve him. Nor again, he most not think, I may do what I will, God cares not for me, no● he hath no work for me to do in his house. It is in building Gods spiritual house, as it is here with us in our buildings. In buildings there be master Masons, and Carpenters, which do devise the work, draw out the fashion of it & set their men on work? there be also some that fell trees, carry stones, bring mortar, and make clean the place. etc. So in building gods house there be rich & learned, there be poor and meaner learned, but the lowest and meanest of all, as he is the creature of God, and made not himself, so god hath some work for him to do and requires his service. If he be not a ruler or a preacher, yet he hath wife and children, whom he must see live in the fear of god, and that god will require of his hand: and though he be not married, but both lame & blind, yet he hath a body and soul, which Christ died for, and they be the house of God, and temple of the holy Ghost, which we should build, and of that thou shalt make account. He that hath received greater gifts, hath a greater charge, and more work shall be looked for of him: but if he have no more but life in him, and be not able to stir any part of him, neither hand nor foot, yet god will look that his mind shallbe continually occupied 〈◊〉 prayer for himself and others, that he 〈◊〉 no drunkard, glutton. etc. and think no● but this is the highest service that the 〈◊〉 man living can do to god. Such a loving god is our god even to the poorest man l●uing, that he gives him as well as the rich all things indifferently, which should bring him to heaven, as baptism, faith▪ hoop, All things to salvation are given indifferently to the poor & rich. and charity, repentance, prayer, fasting, avoiding whoredom, theft, murder, anger. etc. all are as common & as eas●● to come by (or rather more easy) for the poor than the rich. He disdains not, but thankfully takes the poorest service that 〈◊〉 least creature he hath can do, so that he 〈◊〉 it diligently and willingly, & will reward that little so done as liberally, as he doth the greater. He that hath received much shall make a count of much, and he that hath but little, yet shall make a count 〈◊〉 that little. But this is marvelous, that where all sorts of the people were in fault, 〈◊〉 Prophet is sent by commission from god▪ namely to Zerubabel the chief ruler i● the common wealth, and to josua the high Priest, as though they had only sinned, or they could or should remedy this matter. What reason seems this, that when many do offend, a few shallbe rebuked? & when all the people be negligent, the chief rulers, both in Civil matters of the common wealth, and the chief Priest & highest in matters of religion are blamed. This is the high wisdom of god, the man's wit can not attain unto: and there is great reason, if it be well considered, why it should be so. God our heavenly father knowing the crookedness of man's heart, & how ready we be all to evil, hath appointed rulers in the common wealth too minister justice, punish sin, defend the right, & cause men to do their duties. And in his church he hath placed Preachers to teach his law, to pull down superstition & Idolatry, & too stir up the slothful & negligent, to serve and fear him. The rulers & ministers are to be blamed if the people offend thorough their negligence. For as brethren they must agree to promote God's glory. If either the one or both of these rulers be negligent in their office, the people (which be always readi to seek their own ease & pleasures) fall from god: but god will punish the ruler for their negligence, that neither they did their duties them selfs nor see the people do theirs, and they shall be guilty of the sins of the people, and partakers of their wickedness, because it was done through their negligence, in not punishing, and seeing the people do their duties, both to god and man. Speak to zerubabel, the son of Salathiel, ruler of jehuda and to josua When God gathered his church 〈◊〉▪ he appointed Moses and Aaron, Exod. iiii. two ●●●thren to be the chief rulers of the people, the one in religion; and the other in Civil matters: to teach us that these two kin●● of rulers be lawful and necessary in a common wealth, that they should love & stick together like brethren▪ & that the one with the word, and the other with the sword should jointly build gods house, pull down Antichrist the Pope, and set up the kingdom of Christ. When the children of Israel had committed idolatry in Baal Peor, Num. xxv. and fallen to adultery with the women of Moab. Moses' in the name of god commands all the Rulers of the people to be hanged on gallows against the Sun, because they did not their duties, in keeping the people from such mischief. To the preachers, saith Ezechiel, thou son of man I have made thee a watch man to the house of Israel: Ezechiel. iii. xxxiii. thou shalt hear words of my mouth, and show them from me. If I say to the wicked: thou wicked thou shalt die the death, & thou wilt not speak to him that he may keep him from his wickedness, the wicked shall die in his wickedness, but I will require his blood of thy hands: but if he will not leave his wickedness when thou tell best him, he shall die in his wickedness▪ and thou hast saved thine own soul, because thou hast done thy duty in warning him. By these punishments we may see that it is neither the duty of civil rulers, by what name so ever they be called, to be negligent in their duty, or to set in an evil deputy for them to gather up the profits that they may go hawk, or hunt, game, or keep whores: for god that gave them that authoritiye, will look▪ for a count for it of them: nor that it is lawful for Bishop, Deane▪ archdeacon▪ prebendary or Parson to set in a parish priest to make conjured water, & serve the people in a strange tongue, which neither he nor they understand: for by these means the people be not amended. Hely having complaints made to him of the unhappiness of his children fell and broke his neck, i Reg. iiii. because he would not punish them: and they themselves were killed in battle: and the Ark of god was taken by gods enemies: so shall the fathers of the people perish, if they punish not faults of the people. He that desires a Bishop's office saith saint Paul, desires a good labour: i Timo. iii. he calls it not a good Lordship nor idleness and wealth, but labour. What a man the labourer should be, Ezech. xxxiiii Ezechiel tells particularly, saying: woe to the Sheptheardes' 〈◊〉 Israel, which feed themselves, & not 〈◊〉 flock: ye have eaten the fat, & been clothe● with the will, but ye have not strengthner the weak, nor healed the sick, nor brou●●● home the stray, nor sought the lost, but ye have ruled over them with sharpness▪ These be the duties of good shepherds and their labours, and not maskyng● Masses, mumming matins, and babb●● they know not what: and he that either can not or will not do these things, seeking his own ease and wealth, and not bring the people to god, is a thief & murderer. To admit an unable minister, is too be partaker of the evil that he doth. i Timo. v. Also the Patron of a benefice or Bishop, which admit any such, as can not do these duties to have cure of souls, are partakers of his wickedness, and as much as in them lies, murder so many souls, as perish this ways for want of wholesome doctrine. Saint Paul says to Timothy: lay not thy hand rashly on any man, nor without good trial, appoint him a Minister, lest thou be partaker of of other men's sins We must neither do evil ourselves, nor consent to other to do it, but as much as in us lies, stop it: for both the doer and he which agrees to it, are worthy death, as saint Paul saith. Roma. i. But he that places an unworthy or unable minister wittingly in a benefice, consenteth to the evil which he doth, because he might stop him from it if he would, and therefore is he worthy death also. A Tailor that is not cunning to make a gown, may mend hose, a Cobbler that can not make shoes, may mend them, a Carpenter which is not cunning too make the house, yet may he square trees or fell them: but an unable priest to teach, is good to nothing in that kind of life or ministry, ye are the salt of the earth (saith our saviour Christ) but if the salt have lost his saltness, Math. v. wherewith shall it be salted? An unlearned minister is not to be suffered in the ministry. it is not good enough to be cast on the dunghill (for so it would do good in dunging the field) but it is meet for nothing but to be cast in ways to be trodden under our feet. So these priests which have not the salt of god's word to season man's soul with all, are meet for nothing in the kind of life, but to be put to some occupation, which they can do, and get their living with the sweat of their face, and not occupy a place among gods shepherds, seeing they be rather dumb and devouring dogs than good Preachers. We are like the jews in long negligence. Are not we in England 〈◊〉 like fault? When god s●●rred up our 〈◊〉 as chief in the realm, and 〈◊〉 Cranmer: archbishop of Canterb●●● with others, for matters in religion 〈◊〉 drive the buyers and sellers of Masses▪ 〈…〉, Trentals. etc. out of god's 〈◊〉 (which they had made a den of 〈◊〉) was not this in all our mouths? it is 〈◊〉 yet time to build gods house▪ the 〈◊〉 can not bear it: we fear strange prin●●● and rebellions, as though god were 〈◊〉 to suffer Idolatry for a time, & 〈◊〉 not or could not promote his own marsters without our politic devices. 〈◊〉 almost as many years have we lain 〈◊〉 as these men did, and not buyl●●● gods house, but pulled it down, buyld●● our own houses goodly without any stop or fear, where rebellion 〈◊〉 should have been feared, because it 〈◊〉 done oft with the injury of others, as by extreme raising of rents, taking 〈◊〉 incomes and fines. etc. by these means ●●●king our own rest and profit. It wa●t● not much of so many years since kyn●● Henry began to espy the Pope, & yet go●● house is not built. What marvel is it then if we have been thus grievously pl●●ged for our negligence in thus doing 〈◊〉 that every one hath been sought out too death, that was judged to love gods word? When the good king Cyrus had given free liberty to the jews every one to go home that would, i. Esdre. two. the most part had so well placed themselves in strange countries and waxed so wealthy, that they would not go home when they might to build gods house. What marvel was it than, if god to punish this great wickedness, stirred up king Assuerus by the means of Haman, Ester. iii. to make proclamation through all countries, that it should be lawful for any man too kill all the jews he could, to take their goods, and order them at their pleasure: that if gentleness could not drive them home too serve God, yet sharpness should compel them to go build gods house. And hath it not been so in England taught, that all Gospelers should be destroyed, and should not leave one to piss against the wall? And this thing god of love and mercy did unto us, that where we would not know him by gentleness, we should be compelled by the rod and sharpness to seek him. All faults in our late Popery (were they never so great) might be pardoned, save this, to love gods word. But as God took Haman in his own devise, and the vengeance light on him and his: so god hath mercifully delivered many in England from the persecutors, gloriously called many too be his witnesses in the fire, and turned the devices of his enemies on their own heads, and sharply destroyed them, which murdered his saints, when they thought most to have enjoyed the world at their will. Therefore let us think that God speaks to us by his Prophet saying: this people of England, to whom I have given so plentiful a land, delivered them so often, and sent them my preachers, and whom when they forgot me and their duty I punished, sometimes sharply of fatherly love, & sometime gently that they might turn to me: yet they say it is not yet time to build gods house, for fear of their own shadows: they would lie loitering still and not be waked out of this sleep. Let us consider what benefits we have received daily of our good god, and see what a grief it is to be unthankful, & have our unkindness thus cast in our teeth. Poor cities in Germany compassed about with their enemies, dare reform religion through without any fear, & god prospers then: & yet this noble realm, which all princes have feared, dare not, We will do it by our own policies & not by committing the success to God, and so we shall overthrow all. The Text. verse 3 And the word of God was sent by the hand of Aggeus the Prophet saying. verse 4 It is time for you that ye should dwell in your celled houses, & this house lie waste. ¶ This is most worthy to be noted that the Prophet dare speak nothing of his own head, but always in the name of God, and as he received it of gods mouth and for our example most diligently it is to be followed, seeing he durst not so much as rebuke sin, but as God taught him, but of this enough is spoken afore in the first and second verses. This Prophet having a gentler spirit than many of the other Prophets doth not so sharply threaten utter destruction of them and their country, for their disobedience: but chiefly sets before them their slothfulness towards the building of God's house, and their shameful and shameless scraping and scratching together of goods their polling and pilling, their labour diligence, and pains taken to build costly gorgeous houses for themselves. As though he would say: It is not a shame for you to take so much labour, & spend so much money in making yourselves sealed & carved houses, God's house is to be built before our own and can find no time nor money to spend on god's house? Do you love yourselves better than your god? Do ye set more by your own pleasure, than gods honour? Will you first satisfy your own lusts, and then when ye can find any leisure, peraduentur god and his house shall have a piece bestowed on him? Is not this to set the cart before the horse? ye should first serve God seek his will, & after look● to your own necessities, and not vain pleasures. The Heathen poet could reprove this in Heathen people saying: O citizens citizens, is money to be sought first, & than virtue after riches? as though he should say, nay not so. This is spoken to all: first seek the kingdom of god, and the righteousness thereof, Math. vi. & all other things necessary shallbe given you. But was this so grievous a fault in gods sight too build their own houses afore gods house, that they were so plagued for, as appears in the second verse following? Or was there not other as great sins as this amongst them? yes truly there was other heinous sins amongst them, and which god abhors as well as this. Usury unlawful. They had gotten into their hands all the lands and goods of their poor brethren by usury, and not content with that, they had so handled the matter, that the poor sort had sold themselves, their wives and children to be bondmen and slaves to the rich. And yet their usury was but little in comparison of ours, which we can more wisely and worldly than wisely and godly defend to be lawful. Nemi. v. They take but one at the c of an c shillings one of an c pound one, and yet Nehemias makes them to restore all again. But we can defend ten at the c to be charitable & godly. Surely if they could not keep it, but were compelled to restore it again, it was theft and robbery so to get it, or yet too keep it: for he is as well a thief that keeps that which is evil got, as he that got it or took it. And if they did make restitution, taking but one at the c I see no cause why our usurers should not be compelled by authority to restore, that which was so gotten by ten or xvi at the c This was our gospelinge in England, when we should have builded gods house, as they should have done here. The prophet speaks here of building houses namely, but under that one sin he rebukes all such like: All sin is forbidden a like, if it let God's house. Drunkards. as when we say give us our daily bread, we desire under the name of bread as well drink & cloth, as all other things necessary to live withal. And he saith as well to the drunkards: is it time for you to drink until ye be thriftless & witless, & gods house lie unbuilded? It is written by the prophet, woe be to you that rise early in the morning to drink & to follow drinking till it be evening. Esay. v. He saith likewise to the dainty sluggard that lies walowing in his costly beds & soft pillows▪ Sluggards. It is time for you to lie slovening in your couches night & day, and God's house unbuilded? Is it not written: woe be vnto● you which sleep in your costly beds, Amos. vi and play the wantoness in your couches. And he sayeth likewise to the greedy care and proulinge poller, that is never filled, but always heaping together: Prollers. it is time for you that ye scrape and scratch together, all ye can lay your hands on, and God's house lie unbuilded? Do ye not know it to be written: Isaiah. v woe be too you which join house to house, and land to land, and never cease. Thus must every man think that God speaks to him still by this his Prophet and says to the ambitious Prelate: Is it time for thee, which should chiefly build my house too gape for promotion, Ambitious. to join benefice too benefice, prebend to dencry. etc. and my house lie unbuylte. i Timo. vi Remember thou not Paul's saying: If we have meat, drink & clothes let us be content therewith? Thou that chief should further this work, dost hinder and pull down my house as much as in thee is. Let the merchant that spares not to sail thorough all jeopardies on the sea and travail by land, Merchants. so that he get much gains, think that god says to him still: Is it time for thee too run & ride, buy and sell, and my house lie unbilt? Let the unthrift think that god speaks to him saying: Unthrifts. Is it time for to hawk & hunt, card and dice, and follow whores, & God's house lie unbuylt? Think not it is enough to say, I am a gentle man, what should I do but take my pleasure, it becometh not me to take such pains: yes truly, for God hath no more allowed thee to waste unthriftily thy goods, God allows the rich nothing more to misuse than the poor. Ephe. iiii▪ nor to misspend thy time, than the poor man. For like as thou haste the same baptism, faith Lord, God, and father in heaven with him, & hopest for the same kingdom that the poor man doth: so haste thou the same law given thee to live after, & by the same shall we all be judged. Why, will no excuse serve, but that every man must lay his helping hand to the building of god's house? No verily: remember them which were called to the feast, and one excused himself saying: I have bought a farm, an other: I have bought .v. yoke of Oxen, Luke. xiii. and both said: I pray thee hold● me excused, and the third had married a wife, making no excuse, but flatly denying he could not come. But it fkyls not whether he make excuse or not, No excuse is allowed in not byldinge God's house. all were shit out and had no part of the feast. And so shall all that build not god● house, though they seem to themselves to have good excuses: God allows none at all. Why, they were forbidden by the king to build any more, as appears in Esdras and must they not obey? i Esdre. iiii. they should have run in the kings displeasure, been in jeopardy to have lost life, land and goods: Should they have been rebels and traitors to the King? No surely, this is not treason to Kings to do that which God commands. When Daniel did pray thrice a day to God, Daniel vi. Acts. iiii. contrary to the Kings commandment: And the Apostles did preach contrary to the wills & commandments of the Rulers, it was neither treason nor rebellion. So must we do always that which god commands: and if the rage of the rulers go so far as too kill or cast us into Lion's dens as Daniel was, God is rather to be obeyed then man. or whip and scourge us as the Apostles were: we must suffer with Daniel, & say with the Apostles: we must rather obey god in doing our duty, than man forbidding the same, knowing always that god hath ever ways enough to deliver us out of their dangers, if he will, as he did Daniel and the Apostles, or else will strengthen us to die in his quarrel, whether so ever shallbe more for his glory, & the edifying of his Church. If the sheriff should bid thee one thing, and the King command thee an other, wilt thou obey the lower officer afore the higher▪ So is the King gods under officer, & not to be obeyed before him. It is written, that if any man come to Christ and hate not father and mother wife and children, brother and sister, Luke. xiiii. yea even his own life rather, than forsake & offend God, he can be none of Christ's scholars. Math. v. Christ takes all excuses from us when he sayeth: If thy right eye let thee, pull it out, if thy hand offend thee, cut it of, for it is better to go into life with one eye and one hand, than to be cast into Hell with both thine eyes and hands. In the ix of Luke, when Christ called two disciples to follow him, the one sa●●● let me go and bid them farewell at home, & the other said: let me go & bury my father, & than I will come. But our saviour christ would suffer neither of them both to go too do so little things & honest as reason 〈◊〉 judge, but saith: let the dead bury the dead, and he that puts his hand to the plough and looks back, is not meet for the kingdom of God. Luke xvii. Remember he saith Lot's wife how she for looking back, was turned into a pillar of salt: therefore there is no excusers admitted in not building God● house, and that earnestly. Yet is not this so spoken of the prophet that it is unlawful for noble men to have costly houses, Prince's may have houses to their degree so they build God's house first. so it be not above their degree, nor built with oppressing the poor, or that they take not more pleasure & pains in building their own houses, than gods: but that they should study & take more pains too build God's house, than their own. For David, Solomon, & other good kings had gorgeous houses, according to their estate: two. Reg. seven but when David had builded him a goodly house, he sat down, looked on it, & remembered how the Ark of God, & the treasures that God had given them, were but in tents covered with sack cloth, Psal. cxxxii made of goats heir, he was sorry, swore an oath & made a vow to the god of jacob, that he would not go into his house nor his bed, & that he would neither nap nor sleep, nor take rest, until he had a place for the Lord to dwell in, and builded his house. Such a desire have all good men to the building of gods house in all ages that they will prefer God's matters and the common profit of many afore their own. But here in this people, as among us also the rychemen would not, the poor could not, the Priests had forgotten the law, & followed their own fantasies, the unlearned knew not how to do it, young men were given to pastimes, old men to greediness, noble men gredili to get, and unprofitable to spnd it, the common sort as men without guides followed their own wills. Summer was to hot, and Winter was to cold, so that no sort of men nor time was given to the building of god's house, but every man followed his own will, & either they could not, would not, or durst not go about the building of god's house. Thus we in England while we have li●n following our own fantasies, & seeking vain excuses under pretence of religion have destroyed religion, & in pulling away superstition did seek our own profit and promotion. To pull down Abbeys, Colleges, Cha●●tries, and such dens of thieves, we are ready enough, Vain excuses in not building God's house be not allowed. because we hoped too ha●● part of the spoil ourselves: but to maintain schools and Hospitals was not fo● our profit, to take away Masses, Idols, unpreaching prelate's, we durst not, sometime for fear of the kings displeasure, sometime for rebellion or insurrections of the commons, other whiles to bear with the weakness of the people, or for loss of life or goods, or some such like excus● we would not. But Solomon to pull away all fond feigned excuses, teaches divers good lessons and worthy to be noted. Fearful. Too the sluggish fearful man, that feareth and casteth perils to do that which God commandeth him, he saith, mocking and rebuking him thus: There is a Lion in the way, saith the slothful man (when he is willed to do his duty) ● he will woorye me if I go, prover. xxii. which is as much to say: cast no perils in serving God, go diligently about to do thy duty, and God will defend thee, though thou go thorough Lions, Wolves, Bears, bishops, and all wild beasts. And that we should more boldly do our duties to God without fear of man. Saint John in his Revela. xxi. saw the fearful, unbelievers, abominable murderers. etc. shall have their part in the lake that burns with fire and brimstone, which is the second death. To the slothful delicate man, which will not forego his pleasures he saith: prover. xxvi. Slothful. as the door is turned in and out upon the henges and gins, so is the sluggard rolled about in his bed from one side to an other, as though he should say: as the door when it is opened or shut, it stirs in and out, but it stirs not out of his place but is on the henges still: and the sluggard the rolls himself from one side of the bed to an other, is a sloven still and lies slovening in his bed, taking no pains to do good: so they that be geuen to any kind of pleasure, if they stir to any thing, it is so little that it doth no good, they role but from one side too an other, from one pleasure to an other, too seek where they may find most ease. They move as the Snail doth, always creeping and never the further. Worldlings. Unto them that seek excuses that either they dare not, or can not he saith: he that watches the winds doth not sow, and he that marks the clouds shall never mow. As if he should say: Prec. xi. as he that waits for a good wind too sow in, or whether any clouds arise betokening rain, or there be none at all but great● drought towards that he may mow, sh●● never sow nor mow: for either blows 〈◊〉 North wind, and that is to cold, or the South, and that is to hoot, or the East, 〈◊〉 that is to dry, or the West, and that is 〈◊〉 wit, & the wind is ever in one of these corners, and ever is it draw or clouds like to rain when the wind is so: So 〈◊〉 that waits when he may build God● house, & have the world with him without displeasure of the rulers, the people, the clergy, or the laity, shall never do his duty, for ever the gospel hath some enemies. Therefore he concludes saying: Sow thy seed in the morning and in the evening, Prec. xi and let not thine hand cease: meaning that evening and morning, early and late, fair weather and foul, with favour or with displeasure, we should not cease to build God's house. Do ye not know that god & the world are enemies, and he that will please the one, The Gospel is never without enemies. james. iiii Math. vi shall displease the other, and impossible it is too please both. Never look to have the world too favour thee, when thou goest about to serve God: and if thou wilt seek the friendship of the world, thou shalt be an enemy too God. So sayeth saint Paul to Timothy: preach the word, two. Timo. iiii. be earnest, reprove, rebuke in season and out of season, spare no time, place, labour, nor person, lay it amongst them, tell them their duty, let it work as God wil Do thou thy duty, & as much as in thee lies, and let God alone with the rest. God requires nothing of the but thy labour: the increase belongs too God alone to give as he thinks good. Saint Paul comparing himself with the other apostles, saith: i Cor. xv. Roma. xv. he laboured more than any of the rest, and filled all places & countries with the gospel, betwixt jerusalem & Illyricum, but he never tells how many he converted to the faith, i. Cor iii for that is the work of God, and neither he which grafts, nor he which waters is any thing, but god which gives the increase. And although the scripture require, that a preacher which is a steward of god's house must be ware as a Serpent, & simple as a Dove, and the weakness of our brethren that have not learned their liberty must be borne with for a time: yet are we not bidden always to do it, nor be so wise that to please man, we displeased God. When our saviour Christ had taught that it was lawful too eat all kind of meats at all times, for all men, How far the weak is too be born with all. Math. xv in all places: the Phariseis were angry with him, and his disciples told him of their anger, but he answered let them alone they be blind guides of the blind, he passed not for the offending of them, for they might have learned the truth if they had lust. So must we bear with the weak until they be taught sufficiently: and if they will not learn, we must not lose our liberty for their foolishness, but answer them as Christ did. i Cor. seven. And as the faithful husband is not bound to the unfaithful wife, if she will not abide with him: so is not our liberty bound to the froward superstitious Papists that will not learn. It is better to offend says Gregory, than too forsake a truth: and Chrisost. teaches that when more commodity comes by offending than hurt, we must not care for the offence: but this commodity that he means is not worldly but godly, & bringing many to Christ. I had rather never eat flesh sayeth saint Paul, i Cor. viii. then offend my brother: but that is spoken for the weak that have not been sufficiently taught and all doubts they can lay, taken away: but to the stubborn, sturdy stiff-necked Papists (which teach that some meats at some times are unclean and unholy for some men to eat, and so makes man too serve creatures in conscience, that he dare not handle that, over which God made him Lord) he never said so, but contrarily, let them alone they be blind guides of the blind. Like is to be said in marriage of Priests, handling their chalice corporas and such other burdens as they lay not only on the bodies, but miserably on the consciences, of them which will believe them. Stand in the liberty, to the which ye be called saith saint Paul, Gala. v. & be not subject to such yokes and beggarly ceremonies: Let not such Cayphas tread you down, but keep your consciences in knowledge free too use freely all the good creatures of God made for your use, according to the scripture with soberness and thanksgiving. Thus all the people is chide here for their disobedience that they builded not Gods house, although they were forbidden by thy king, or could make like excuses. God sent them all home to do this work, and required it of them all, All sorts have work in God's house to do. and yet they were all so far from doing it, that they let it lie, not only unbuilded, but waste, desert, never regarding it. There was work for all sorts of men, the costly pieces for the rich, the meaner for the common sort, and the felling of trees, carrying mortar. etc. for the poorest & simplest. When Moses should make the Tabernacle Exod. xxxv. and Tent, wherein they should resort to serve God until the Temple was builded, the rich sort offered gold, silver, brass, iron, silk, and such like: but the poorest when they came and brought but goats heir, it was thankfully taken, and did good service in that work, for the uppermost cloth that covered the Tent, was made thereof to keep away rain and storms. And to the younger sort that they should not think themselves unmeet, saith saint Paul, i Timo. iiii. let no man despise thy youth: & generally to every man he saith: It is now time to rise out of sleep. Bring so much to this building as you can, let no fault be found in you for lack of good will, God will take in good part the little ye can do. Let not the simplest think, I am unworthy to do such things, Roma. xiii He that thinks lowlest of himself, is meetest afore God to build God needs not my labour, I am to vile too serve him, or it belongs not to me, for he only is worthy whom God makes worthy, & he only is welcome, whom he will vouchsafe to take in good worth. Of our selves the best man living is unworthy, and the more unworthy that thou thinkest thyself unfeignedly, the more worthy y● art afore him. Gedeon when he was taken from threshing his corn, judg. vi & made a Captain to deliver God's people, said: who am I? the youngest and least of all my brethren: or what is my father's house, that his stock afore all the rest, should be taken to this honour: i. Reg. ix. So said Saul also taken from the plough following his Oxen, and made a King: and as long as he continued in this lowliness of mind, & did his duty, he was a good king. Amos. seven So Amos keeping beasts an herdman, and pulling Mulberries of the trees, when he was called to be a Prophet wondered that God would call such a simple man as he was to that high office. So the virgin Mary when the angel saluted her, Luke i wondered that God would call such a poor maiden & virgin to be the mother of his son. But ever he that thinks himself unworthy, God takes him as worthy: & those that think so highly of themselves that they be worthy, God refuses, & makes unworthy. Therefore let every man that feels himself in conscience withdrawn from doing his duty to god, by any kind of sin, Every man think this to be spoken to himself. say thus to himself: Is it time for thee to delight thyself in this or the kind of sin, & gods house unbylt? Think that god hath left this in writing to rebuke him, & stir him up to be more diligent in repairing his house wherein god dwells. And let every man comfort himself that god not only requires, but takes in good part, the lest service that the poorest man living can do. And as he said afore in the second verse: this people sayeth it is not time to build. etc. nothing the unkindness of that people, to whom he had so often and long been so loving a Lord and master: So he sayeth now: The worthiness of the place maketh the fault greater being neglected. three Reg. viii this house lies waste, to set out before them the greatness of their disobedience that they did not neglect and leave unbuylt a common house, a Bishop● palace, or an Abbey, but that house wherein God himself said he would dwell, where only they should offer their sacrifices, which only not out of the whole world, but among the places, towns & cities in all jewry, he chose by name too be worshipped in, in which only he was most delighted, and made promise to Solomon in the dedication of the same, that he would hear the prayers of the that there called upon him in faith. That house they did not only suffer it to decay, but were so forgetful of it, that they let it lie waste desolate, laid no hand to it, as thought it belonged not to them, nor it were their duty: they had so far forgotten God, which willed them so straightly to do it. The Lord for his mercy sake, grant that the same unkindness may not be laid justly against us, which leave that house unhuylt, yea tread under our feet like filthy swine, wherein not the sacrifices of Moses are offered, but for the salvation of which Christ offered his body a sacrifice to be killed, and his blood shed, and in which his holy spirit dwells, if through unthankfulness we drive him not away. This house is the holy church of Christ generally, Cod's house and our own bodies and souls particularly, which be not only membres and parts of his mystical body but the temple and house where the holy Ghost dwells, & where in he will chief be worshipped. The Text. verse 5 And now thus saith the Lord of hosts: consider in your hearts your own ways. verse 6 You have sown much and brought in but little, ye have eaten and not been satisfied: ye have drunk, and not been filled with drink: ye have been clothed and not kept warm: ye have wrought for wage, & put your wages in a purse with a hole in the bottom. ¶ Although ye have lain long without consideration of your duty toward God, & his house building, & have been sore punished of god, & not known the cause of it, & have sought your pleasure & profit, but not obtained them, being so blinded in fulfilling your worldly lusts: yet now the mighty Lord of hosts & power, whom all other creatures (except you) obey, gives you warning now to consider better in your heart your time past, i. Ihon. two sin maketh us without feeling of God and his plagues & not so negligently weigh the working of god with you, for he hath long punished you to have had you to amend, & ye regard it not at all. Sin of itself is darkness, & whosoever walks in sin▪ walks in darkness, & knows not what he doth: & if a man give himself to be ruled by sin, it makes of fools mad men, & darkness so the reason, that it knows not what to do or say. They had thus many years been plagued, & knew not the cause why, but laid it on some other chance, than not building god's house, which was the chief cause: or else like insensible beasts without the fear of God, regarded it not as though it had come of some natural cause & god had not plagued their sin. But as his disease is most perilous, which lies sick & feels not his sickness, nor can not complain of one part more than an other (for than the disease hath equally troubled the whole body) so they which lie wallowing in sin, so forgetting God & all goodness, that they fel● no remorse of conscience, are desperate & almost past all recovery, yet God most mercifully dealing with this people, sends his Prophet to warn them, & stir them out of their sleep, that their they should no longer so lightly weigh God's displeasure towards them, but deeply weigh why, and wherefore these plagues were thus poured upon them, The schoolmaster corrects not his scholar nor the father his child, but for some fauts & for their amendment: no more hath God sent these plagues to you so many years, but to remember you of your disobedience towards him, & that ye should turn to him. But if the lewd scholar, or unthrifty son do not regard the correction, laid upon him nor consider not the greatness of his fault, nor the displeasure of his father or schoolmaster, there is no goodness to be hoped for of him: so is it with you, if ye thus lightly or else not at all consider your life paste, Gods dealing with you, & how evil things have prospered with you all the time ye thus have disobeyed god. When the life of man pleases god says Solomon, all things prosper & go forwards with him: Pro. xvi. but when he offends his god, all creatures turn to his hurt & hindrance. If thou hear the voice of the Lord thy God (saith Moses') and keep all the commandments, which I teach thee, Deut. xxxiii. the Lord will make thee greater than all other people: thou shalt be blessed in the city and in the field, thy children, the fruit● of the earth, and all thy cattle, thy shep●▪ Oxen shallbe blessed, and increase: but if thou hear not the voice of the Lord thy God, and keep his commandments, thou shalt be cursed in the town & in the field● thy children shallbe cursed, and the fruit● of the earth, and the fruit of thy cattle, thy sheep and thy Oxen, the Lord will send upon thee need and trouble and destruction on every thing, thou goest about until he destroy thee. etc. These plagues when they fall in any country, The cause of God's plague is diligently to be searched. are not lightly to be considered. But as the Physician, seeing in a glass by the water, the disease within the body, by the learning searches out the cause of the disease, and ministers good things for the same: so in looking in the glass of god's word, the diseases and sins, which are in common wealths, we shall soon perceive the cause of these plagues, & wholesomely minister, some profitable & comfortable remedies for the same. God is here so good to his people, that he makes them judges themselves, and mistrustes not the cause, but if they would consider it well, it would move their hard hearts, therefore he sends then not to any strange judges, but bids them be judges themselves, way it well first, and than judge: for the thing of itself is so plain, that if they had not altogether been blind, they should in the midst of these plagues have perceived gods anger and their own wickedness, neither of which they had yet worthily considered. Ye have sown much sayeth the Prophet, and brought into your barens but little: ye have wrought and toiled, ye have spared no labour, thinking to have enriched yourselves thereby and filled your barens: but all was in vain, Psal. xxiiii. for ye sought not first to be reconciled with God, which ye ought to have done, and fulfilled his will and not your own. The earth is the Lords, and all the plenty on it, and it obeys the will of God in serving him, and giving her fruits to them that love the Lord their God, and not to them which disobey God, that made and rules both man and the whole earth. Let the greedy churl think than, that though he be the own of the land & field by man's law, yet he is not the Lord and master over him, whom the earth will obey in bringing forth her fruit. Let him dig, dyche, and velue, weed, stone, Our labour is in vain except God bless us. harowe, plough, sow, mow, clot and role, root up trees & bushes, water, hedge▪ and waterforow, or what other thing so ever he can devise to make the ground fruitful: yet there can no fruit grow, nor increase come, but by the gift and blessing of the living Lord. It is written of king Kauntus, Kauntus. king of this Realm, that as he was standing by the water side after a great rain, marking how the water did rise, by leasur so it increased that it wet his foot where he stood: and he being so proud in his heart, that he thought what soever he said every thing would obey, straight commanded the water that it should rise no further, nor wet his masters fet● any more: But when he saw that the water rose still, and would not obey him, but ran into his shoes, he perceived his foolishness, and confessed there was an other God and king above him, whom the waters would obey: so shall all greedy churls well perceive when they have wrought them selves weary, & gotten little, that all increase comes from the Lord, & not of themselves. For David saith the promotion comes neither from the East nor the West, Psal. lxxv but the Lord is judge. It is not the way to ware rich, to get much, but too get it rightly: Psal. xxxvii for it is better saith David to have a little righteously gotten, than to have the great riches of sinners: nor it is not the wai to be filled, to gather much together, but thankfully to take and use that little which thou haste, and be content therewith. These rich gluttons, which the Prophet rebukes here, did eat & drink so well▪ so costly, so finely, & so much as they could devise, & yet they were never full, but the more they drank, the drier they were, No desire can be ruled but by grace, & keeping it under. & one good feast provoked an other, & their study was how to fill their greedy stomachs. A drunken man is always dry, according to the Proverb: & a glottonous appetite is never filled, but the more daintily he is fed at one meal, the more desirous is he at the next. All greedy affections of man's heart are unsatiable, if they be not bridled with the fear of God. And the wai to rule them, is not to follow their lusts and desires, but to keep them under and not let them have their full desire. The Dropsy desires drink & drink increases it: so evil desires if they be followed, they increase and in refraining them, they decay. Crescit amor nummi, quantum ipsa pecunia crescit. that is to say: as thy money increases, ovidius. so does the love of it. Therefore if thou wilt have thy meat to do thee good, & thy drink to slake thy thirst, take it soberly with thanksgiving at gods hand, acknowledge it to be the good creature of god, goguen to nourish thy necessity, and not too fill thy beastly appetite. i Cor. x. So saint Paul● saith: whether ye eat or drink, or what soever ye do, do all to the glory of God: as though he should appoint how 〈◊〉 a man should eat and drink, that is 〈◊〉 say: so much that the mind be not ma●● sluggish by cromminge in meat, or pouring in drink, that it can not lift up himself to the praising of God. Eat not so that it make the unlusty to serve God. Therefore he that eateth until his belly ache, or that he lie down to slep● that he can not praise God, which hath 〈◊〉 him: or he that drinks till his eyes water or his tongue begin to serve, swea●e, stut or prate, he doth it not too the glory of God, which is his duty, nor to the nourishing of his weak body, which is lawful and necessari: but he kindles such an unnatural heat in his body that it stirs up his appetite to desire more than it should, and is not content with enough (and that he called here not to be filled nor satisfied in eating and drinking) or else it overcomes the stomach and is undigested, and fills the body full of sluggishness, makes it unlusty and unmeet too serve God or man, not noorishing the body, but hurting it, and last of all casts him into many kinds of incurable diseases & desperate deaths. Look the end of the rich glutton in the Gospel, Luke. xvi. feasting every day with his brethren, and at length cast into hell fire without hope: A chin diet with the fear of God, is better than feasting. Daniel. i but the poor beggar Lazarus, that was content to gather up the crumbs if he might have had them which fell from the glutton's table, was carried up by Angels to the bosom of Abraham to joy without end. Daniel taken prisoner to Babel, being but a boy, & having a fine diet and costly meats appointed for him by Nabuchodonozor the king from his own table, because he was born of the kings stock, desired his Tutor to give him course meat, brown bread, pottage and water: but when his Tutor said he durst not, because the king had given contrari commandment, & if he through eating such course meat, should not be so well liking as his fellows, than the king would be angry with him. Well said Daniel, prove me but ten days, & if I lok● not so well and lusty as my fellows, than I will desire no more: but god blessed him and his meat, so that he was so well fed, as they which had all dainties, as lusty, as healthful & well liking as his fellows. For except God bless thy meat and give it strength to feed thee: If God bless them and thy meat, it skills not how course it be: if no the best can not feed thee. & except God strengthen thy nature to digest thy meat, & thee to take profit of it: either it shall lie wallowing in thy stomach, & thou shalt vo●●● it up again, or else it shall lie within 〈◊〉 body unprofitable, stinking as in a sy●●● or cannel, & engender infinite diseases which ● in thee. But if God bless thee & thy meat; though it be never so course and thou 〈◊〉 hungry: thou shalt digest it, & it shall feed thee, and make thee as lusty, as strong, as healthful, as well liking, as he which is fed with Capen, Partriche, Quayle, Feason, or the finest dishes he can devise. And as God here by this Prephete willeth them to consider well in their own heart whether these things were true in deed so God bids us now look ourselves and judge whether it be not so amongst us to this day. Look how many of your poor neighbours eat brown bread, drink thin drink have little flesh, live with milk, butter. & cheese, lie on the straw without mattress, or featherbed, & judges yourselves whether they be not more lusty, strong, healthful & well liking than thou, when thou art crommed full of all dainties, which thou can invent or desire. Thus we may see what it is to eat & drink, and not be filled therewith as the Prophet saith in this place. We wonder much at the great miracles of God, when he changed water into blood & plagued Egypt, Exod. seven, when he turned water into wine at the wedding in Cana of Galilee, and such other, Ihon. two To feed our bodies is as great a miracle as any. because they were done but seldom. But surely to feed our bodies with meat, is as great a miracle if it be well considered, as any other such thing the God works. What is more marvelous then to see the flesh of the sheep or Ox, beast, fish, or foul which thou did see yesterday running in the fields, flying in the air, or swimming in the water, this day to be changed into thy flesh & blood, and the substance of thy body. We are not nourished only with accidents & qualities of things as smells & tastings: but with the substance of that thing which we eat and drink. Norishing●. Nourishing is defined of the Physicians to be a changing of the nourishment into the substance of the body which is nourished. All the works of God, The commons of God's works makes them to seem no miracles, which of themselves be wonderful. if they be well considered in their own nature, are miracles & above all reason: but our dull blindness is so great, that because we see them daily, we regard them not, and because we be cloyed with them, and plenty is no dainty, we consider them not worthily. But surely if we had this great miracles of God afore our eyes, as we ought too have, how by his mighty power he changes the substance of that which we eat and drink in to the substance of our flesh and blood: we should eat and drink with more reverence than we do, more diligently thank him that he would vouchsafe to feed us, and wonder at his mighty power that he can, and praise his mercy●full goodness that he will work such●● miracle so oft and so wonderful a work● upon such vile worms, greedy gluttony and unthankful creatures as we be, and sustain our sinful nature, by feeding with so marvelously and changing the goo● nature of his other creatures, which never sinned, and yet are killed for us too feed us, changing them. I say into the substance of our bodies, which can do nothing of themselves but sin. i Reg. nineteen. Elias fleing from jezabel, found a therse calm baked in the ashes, and a dish full of water at his head, when he waked out of slep● and was commanded by the Angel to rise and eat, for he had a long journey to go. And when he had eaten he walked in the strength of that bread xl days and. ●●. nights eating nothing else. So shall all they which fear the Lord as Elias did▪ in their persecution, be able and strong to do great things by slender meat & drink (as we this day have proved) God blessing them and their meat, be it never so course and simple: and they that seek to strengthen themselves by dainty meats forgetting God, shall not be filled in eating and drinking, nor have profit of that which they receive: but the more they have the more they shall desire, & never think they have enough as the Prophet here sayeth. Such is the stinking nature of sin, Si●●●●aining in a man, will le●● nothing that he hanthe, do him good that while it lies lurking in the heart of man ruling him, and not ruled of him by grace, but sturringe him too a further forgetting of God and his duty: that it will not let the corn grow in the field and increase, it will not suffer the meat & drink to feed thee, but it shall go thorough thee unprofitably as through a sink (which as it avoids one filth is ready gaping to receive more) it doth not quench, but rather increase thy appetite. God will not bless any thing thou goest about, thy clothes will not keep the warm, nor thy money will abide in thy purse, but shall waste away, thou not weeting how nor when, as if there were a hole in the bottom. To a good man every thing shall serve and prosper, but to an evil man, nothing shall do good. What a wonderful thing is thi● that the more a man eats & drinks, the more he shall desire and not be filled: the more clothes he putteth on, the colder he is: yea, if he have never so warm a fire n● soft feather bed, he shall be more grieved 〈◊〉 cold, than they which far courselye, be homely apparaled, & lie hard. Let every man judge how true this saying of God is. These fine fingered Rufflers with their Sables about their necks, their fine f●●red gowns, corked slippers, trimmed bu● kyns, & warm myttons, they chill for co●● and tremble when they come abroad, they can not abide the wind to blow on them: yea, and always the more tenderly they keep themselves, hurting or not helping the poor, by the just punishment of god, the more are they pierced with cold themselves: Contrariwise, the labouring man can abide in the field all the long day wh● the northwind blows with few clothes on him, & never grieved with cold: he hath his health, feeds savourly on brown bread, thin drink, & a poor supper: yea, many poor beggars run from door to door with few clothes on them & torn, diving with ● piece of bread under a hedge, when they can get it, & at night lapping them selfs in a little straw, not once in a week filling their ●e●lies, yet they look more lusty, healthful, strong, then y●, which hast thy celed chamber, furred stomacher, long gown & good cheer. And what can be ye●ause of this, but that God blessed the one which is content with his poor kind of life, & thanks God for it, thinking it better than he is worthy: Costly apparel. and above their degrees. and the other which thinks so highly of himself, that nothing is good enough for him, taking no care, but how to cherish him self most tenderly, God doth not bless him nor those things, on which his pleasure is set. Exod. xvi. The Israelites in wilderness desiring flesh had Quails great plenti. given them: but when the meat was in their mouths, Deuter. xxix. the plague fell on them. And after repenting, they were so blessed of God, that their shoes & clothes lasted them xl years, and those clothes, which the fathers had worn, the children were content to use afterward. But these tender Pernels must have one gown for the day, an other for the night, one long an other short, one for winter, an other for summer, one furred thorough an other but faced, one for the work day, an other for the holy day, one of this colour, an other of that, one of cloth, an other of silk or damask, change of apparel, one afore dinner, an other at after, one of Spanish fashion, an other Turkey, & to be brief, never content with enough, but always devising new fashions and strange: yea a Ruffian will have more in a ruff & his hose, than he should spend in a year. I read of a Painter that would paints every country man in his accustomed apparel, the dutch, the spaniard, the Italian, the Frencheman: but when he came to the Englisheman, he painted him naked and gave him cloth, English apparel. and bade him make it himself, for he changed his fashion so often, that he knew not how to make it: such be our fikle and unstable heads, ever devising and desiring new toys. But what, would ye have all apparel alike? There be divers degrees of authority, & so better apparel for them. I do not wish all alike, but every one according too his degree. give a King cloth of gold & silver. a Duke velvet and silk, a Marquis satin and damask, than an Earl, a Lord, a Baron, a Knight, an Esquire, a Gentleman, a yeoman, according to their degrees and see whether those shall not be compelled to go in a russet coat, which now spe● as much on apparel for him & his wife, as his father would have kept a good house with. God grant every one might be brought to his degree. Math. ●. Our saviour Christ bade his disciples, they should not have two coats, but we because we will be most unlike his scholars, have our presses so full of apparel the many knows not how many sorts and change of raiment they have. We are in the number of those rich men, to whom saint james saith: woe, james. v. because they had so great plenty of apparel, that the moths did eat them, and their poor neighbours went cold & naked, wanting them. And although those be wonderful and strange kinds of plagues that God laid upon them for their sins, the neither the corn nor the fruit of the earth could increase, their meat would not feed them. nor drink fill them, nor their clothes keep them warm: yet this is most marvelous, that the money which they had in their purses, would not abide with them, but wasted away they could not tell how, not profiting them, but even as though it had fallen out at the bottom of their purses, or that their purses had been torn so fast, it went from them as they got it, they did not thrive by it. But such is the wisdom of God, that which way we think to enrich ourselves, displeasing him, the same is turned to our own hurt, and we be catched in our own snares. ●ail gotten goods never thrive A man 〈◊〉 think his money sure enough when it were in his purse: but lay it where thou wilt under lock & key, yea, in stone houses if the wilt, if it be wrongfully gotten, or niggardly laid up, & not bestowed to relieve the need of other as occasion requires, rather than y● shalt enjoy that wicked mammon, the rust & canker shall eat it, thieves shall steal it, or fire shall come from heaven, if it can not some other ways, & destroy thee and it, rather than thou shalt continue wealthy, contrary to Gods will disobeinge him. It is with money as in corn & other fruits: for as he that sows much, & that in good ground, reaps much, so he that liberally bestows much of his truly gotten goods on the needy members of jesus Christ, shall be enriched much of Christ: for the poor are the good ground the brings thee forth much increase by the blessing of God. I have seen saith Solomon, some give their own goods, Prove. xi. and they waxed richer: other scrape that which is not their own, & are ever in need. So he that will thrive, must first get it righteously, & after spend it liberally: for that which is evil gotten, though it be after dealt in alms, displeases God. When blind father Toby● hard a Kid blea in his house, he bids them take heed that it be not stolen. He saith also t●o his son: Toby. i● Of thine own substance give alms (but that which is evil gotten, Toby. iiii▪ is not thine own) and if thou have much, give much, and if thou have but a little, yet give it willingly. These men whom the Prophet here rebukes, did none of all these things: for neither it was well gotten, nor liberally spent. What marvel was it then, though it fell out of the purse bottom, & consumed away they witted not how, nor yet did them any good? This greediness was so far grown into all sorts of men, that the poor labouring man, which wrought for his days wage, was not content to work a true days work, but would loiter and be idle, make his work subtle and full of craft and deceit, have a greater wage than his work was worth. jere. vi. It was true now also that jeremy complained on in his time, saying: from the highest to the lowest, from the Prophet to the Priest, Evil gotten goods waste● that which is truly come by. all study for covetousness & deceit. But I would wish all such greedy guts to mark this similitude of Chrisostome, where he compares a penny evil gotten, & laid amongst the other silver, which is truly comen by, to a worm that lies at the heart of an Apple. For as she first corrupts the heart of the Apple, and that once being rotten, it rots the next piece unto him, and so forth every piece that which is next unto him until the whole Apple be rotten (though for a great space it seem on the out side to be a fair hard Apple and sound) so that evil gotten penny, saith Chrisostome, shall infect that which lies next him, and so forth every own his fellow, until all be wasted. Thus the plague being general, that all sorts of men were punished, & nothing did go forward with any kind of men, because generally all sorts had sinned: & God requiring generally of all sorts that his house should be built: it proves that every one had a portion to do in the building of God's house, and that none could● be excused from this work. So we in England, all be guilty, all have been punished, because every sort of men should have laid his helping hand to the building of God's house, reforming his religion, restoring & maintaining his Gospel, which none or very few have earnestly done: and therefore all these plagues have fallen upon us that these people felt: yea, and more to, for all that would hold fast their profession, either were cast into the fire, or banished. No country hays more belly cheer than we, & we eat as though we were hungry. still. None has more store of apparel, and yet we be a cold. How our money has wasted, if I seek but only of the sundry falls of money, many can remember, and yet feel the smart of it, though I trust much good shall follow on it. The Lord● for his mercy open our eyes that we may see and consider the cause of these plagues, which he hath laid on us so long, and speedily turn us to amend those faults, for which we be punished. For even from the highest, unto the poor laboringe man we have all sinned, and one plagued an other: yea, servants have thought to wax wealthy by great wages taking & little working: but as this Prophet saith, their wages was put into a bottomless purse▪ & they have not thryven by it. What hath been the end of ambitious and covetous men from the highest to the lowest: which never being contentente with enough desired more. He which is not blind may see it more among us then all Christendom. The Text. verse 7 Thus saith the God of hosts: consider in your hearts your own ways. verse 8 Go up to the hill and bring home timber, build this house and I will have delight in it, Targ. dwell in it with glory. and I will be glorified sayeth the Lord. ¶ The Prophet hath never done enough in bearing in the authority and majesty of his God that sent him with his commission to his people, & never speaks thing in his own name, but in the beginning and ending of these short verses, addeth the glorious name of God jehova, calling him the Lord of hosts, at whose commandment all creatures be, and who will arm all his creatures to fight against all such, as either do not build his house & hinder his glori, or else stop them which would further it. With such words of fear & power must all stubborn stomachs be pulled down: & they which will not be overcome by gentleness to do their duty, must be feared with authority. Thus must preachers learn to temper their tongues, An example for preachers. never to speak but that which they find in God's book: & where the people be hard hearted to believe & stiff-necked to hear, they must use such words of gods majesty & power, which will make stony hearts to tremble: & where fear reigns, there to comfort & raise them up by the gentle loving mercies of god, offered to the world in his son jesus christ our Lord. And yet once again he refers them to their own judgement, & bids them consider in their own hearts, their own ways, & be judges themselves. As if he should say: hitherto have ye followed your own desires, & have had no profit in so doing, but being sundry wise plagued ye have not considered it. Nothing that ye have gone about hath prospered with you: your fruit of the earth hath not increased, your meat & drink hath not fed you, your clothes hath not kept you warm, your money wasted in your purse, ye could not tell how. But now build my house, and mark your own doings well, whether every thing shall not be blessed & increase that ye go about: I will be delighted in your building, & I will show my glory to the whole world among you, in defending you, & that my house & worship ther. I will be your God, & ye shall be my people, & no enemies shall overcome you: the earth shallbe fruitful unto you, your meat drink, clothes, & money shall feed and nourish you: choose you whether ye will let my house lie unbuilded still, & still be plagued, or ye will repair it diligently, and be blessed. Go up to the hill, bring home tymbr● and build this house: these three things God requires of them, and he promises them two blessings for them: first that he will be delighted in that house building, than that he will show his glory amongst them. For these causes, rather than for worldly profit, they should be more earnestly stirred to do their duty: when they were certain that they pleased God in so doing. The hill that he wills them to go too is Libanus, i. Esdras. iii. as appears in Esdras, which is not within the bonds of jewry, but of Tyrus and Sidon: for there grew the fairest trees of any country. from thence had Solomon trees in his time also for the same building. iii Reg. v. This figure doth teach us, The Heathen be called too be membres of Christ's church. that as God's temple was than builded of trees that grew amongs the Heathen people: so when the full time was comen, Christ's church should be builded of the Gentiles and Heathen people, when the gospel should be preached through all the world. And this is comfortable for us, the although we be not born of jews, yet we be trees meet too build gods house on: & god wills us to be brought home to him by the preaching of his word that we may be partakers of that house, wherein he will dwell, and he delighted in us▪ and among whom he will show his glory. He bids them climb up the hill, The painful labour must be borne without respect. draw home trees, and build the house, which all be words of great labour and pains, and speaks nothing of the easier sort of work, as devising, casting the work, framing the posts. etc. But wills them not to refuse the greatest labour that belongs thereto, and that nothing should be thought painful that God commands. And he bids them not look for any great worldly wealth when they had done (although God of his goodness would give them that beside) but think this a sufficient reward, that God was pleased in their doings, and would show his glory among them. This is the greatest reward that we can look for, when God is delighted with us: and happy is that people to whom it falls. What have the Angels in heaven more than that God is delighted to be among them, and show his glorious majesty to them? Thus in building gods house, we may make of earth heaven, and of men Angels. For where God shows himself glorious, there is heaven: and we shall be like Angels, delighting ourselves in praising our God, and god will be delighted and dwell with us, shewing his glorious majesty to us, be our god and bless us. When they had fallen these trees and carried them home, lest they should turn them to their own use, and build their own houses with them, he saith: build this house, meaning the house of God, and temple which god had chosen among all other places, and where only he wille● them to offer their sacrifices. In which we are taught that we should not turn to our own pleasure, those things which God will have dedicated to himself and to the building of his house. If England● had not been so greedy to turn to their own use church goods, Necessary church goods are not to be 〈◊〉 away. which should have necessarily been bestowed to the building of gods house: we should not have felt gods rod so sharpeli, but God would have been pleased, and showed his glory among us. But when men would not give land● fast enough to Abbeys, than the Pope rather than his chaplains should want, would rob many parishes to feed his monks. God grant that the gospel may restore that justly, which the Pope took wrongfully away, and gave them yet a right● name of impropriations, because improperly they be taken away & properly belong to the parishes. The workman is worthy his byre, he that serves the gospel, must live of the gospel. Therefore those impropriations, which take away the Preachers living, be against the word of God. But what, doth this belong to us or our time? doth go require of us to build him Abbeys, Nunneries, chantries. etc. no surely, God's house generally is the whole church, or every particular person. but this was an outward exercise for that gross, hard hearted people for a time to be excused in, that they should not build temples to Idols▪ and teacheth us to build god spiritual house, wherein we may offer spiritual sacrifices & prayers to him, where in he is well delighted, & will show his Majesty. This house is now for us to be understand generally the hole church and company of Christians, and the body and soul, the heart, mind, or conscience of all Christians particularly, wherein god dwells by his holy spirit, as saint Paul saith to the Corinthians. Do ye not know that your bodies be the temples of the holy ghost, i. Cor●. x●● and which he hath sanctified to be kept holy for himself alone by Baptism, and for the which Christ hath died that we might live by 〈◊〉, whom he hath redeemed with his 〈◊〉, and washed clean from all sin 〈◊〉 should live no more to our own lusts and desires, but to him that hath redeemed us. It is written that God dwells not in Temples made with hands, Acts. seven. nor is worshipped with any work of man's hands: Ihon. iiii but he is a spirit, an invisible substance, and will be worshipped in spirit & truth, not in outward words only of the lips, but with the deep sighs & gr●ninges of the heart, and the hole power of the mind, and earnest hearty calling on him in prayer by faith. And therefore he doth not so much require of us to buyld him a house of stone and timber; ●. Timo. ij but hath willed us to pray in all places, and hath taken away that jewish and Popish holiness, which is thought too be more in one place than an other. God is worshipped in spirit & all places. All the earth is the Lords, and he is present in all places▪ hearing the petitions of them which call on him in faith. Therefore those Bishops, which think with their conjured water too make one place more holy than the rest, are no better than jews, deceiving the people & teaching that only to be holy which they have censed, crossed, oiled, and breathed upon. For as Christ said to the woma● thinking one place to be holier to 〈◊〉 than an other: Ihon. ii●i. Woman believe 〈◊〉 time is come when ye shall worship 〈◊〉 ●t jerusalem nor in this bill, but the true worshippers shall worship God in spirit & truth: so is it now said the place makes not the man holy, but the man makes the place holy, and ye shall do worship your Idols, stocks, & stones, neither at Walsingham, Ipswich, Canterbury nor Shene for God chooses not the people for the place sake but the place for the people sake. two. Macha. v. But if ye be in the midst of the field, God is as ready to hear your faithful prayers, as in any Abbey or Nunrye, yea, a thousand times more: for the one place he hates, as defiled with Idolatry, and the other he loves as undefiled and clean. If the good man lie in prison, tied in chains, or at the stake to be burned for God's cause: that place is holy, for the holiness of the man, & the presence of the holy ghost in him, as Tertullian sayeth. Yet there should be common places appointed for the people too assemble and come together in, to praise our God. Common places of prayer are to be appointed. Heb. x. For where the Apostle rebuked them, which would not resort with the rest of the Christians to make their common prayers together, to hear his word and receive his sacraments: it proves they had some common place to resort to. And where saint Paul requires that all things should be i Cor. xiii●▪ done in a comely order: what can be more comely or agreeing to good order, than 〈◊〉 have a time appointed, and a place too resort unto together, to worship our only God. Nay how shall they come together, ●●cept place and time be appointed? How shall they know when & whither to resort, unappointed? How can the shepherd teach his sheep, if he have not a fold to gather them together in? In the Apostles time when the rulers were not christened, Acts xvii. they resorted into private houses and chaumbers, & by the water side 〈◊〉 worship their God: but when princes became christened, they had churches appo●●●ted for them: yet all these prayers & preachings that were privily in parlours, and by the waterside, were as pleasant too God (yea better peradventure for commonly they came of a greater and better l●ue 〈◊〉 faith) as ours be now. Those also which then were buried in no hallowed church nor churchyard, nor christian moulds, as they be called (when it is no better than other earth, but rather worse for the cōm●●●● that Bishops use about it) were no worse than they which were buried with all solemnity. It appears in the gospel, Mark v by the Legion living in graves, the widows some going to burial, Luke seven Christ buried without 〈◊〉 City. etc. that then they buried not in hallowed Churchyeardes by any Bishops, Burials out of church or the yard. but in a several place appointed for the same purpose without the City, which custom remains to this day in many godly places. As that then was lawful & no hurt to the dead so is it now, Hebru. ix. & one place is as holy as an other to be buried in, saving that comely order requires the bodies not to be cast away because they were the temples of the holy ghost, & shallbe glorifed at the last day again, but seemly to be buried, & an honest place to be kept several from beasts, & unreverent using the same, for the same use. It is Popish to believe that which the bishops do teach: that place to be more holy than the rest which they have hallowed as they say, Bishop's blessings make nor places more holy nor god too hear us sooner there then else where. with washing it with their conjured water, crossing, censings, processions. etc. & that God will hear our prayers afore one Idol or Image rather than an other, or in one Abbey, as pleases them to appoint him, rather than an other. Where it pleases than to grant many days of pardon, there God must hear their prayers sooner, & work more miracles: so God is become their servant, & shallbe where they will appoint him. But blessed be the God our lord, which by the light of his word doth confounded all such wicked & fond fantasies as they can devise to fill their bellies & maintain their authority. The use of churches. Churches be God's school house, the preacher is a school master, sent from God is teach us his word, we be his scholars, and thither must resort to learn our lessons and his holy will, to amend our lives▪ to make our prayers to him, desiring mercy for our wickedness past, and beg gra●e and strength for that which is to come, to thank him for all his goodness so mercifully poured upon us, to receive his Sacra●mentes, and profess our faith which w● have in him. For these causes must we have churches as common places to res●● unto, & use them with such comeliness as becomes men professing Christ: and not 〈◊〉 bind any holiness to this church or th● church, as though it lay in us too ma●● holy or unholy, when and what we lust. As saint Maries in Cambridge was had enough to say mass in for three yea●● space, & all that would not hear it mus●● be prisoned, although Bucer was the● buried: but when it pleased the Carnal● commissioners to say it was not holy, because he lay buried there: than the Heretic must be digged up and burned, 〈◊〉 their masses were worth nothing. A● other might lie still, and not hurt the●● masses, though they were of his opinion. The house of God now for us left 〈◊〉 build: God's house general. particular. i Timo. three Hebru. is sometime called in scripture generally the whole company of Christians, and sometime every particular man, as saint Paul teaches Timothe how to live in the house of God, which is the church and congregation of God, the pillar & seat of truth. And to the hebrews it is written: you be the house of God particularly also, it is said to every man, i Cor. vi. do ye not know that your bodies be the temple of the holy ghosts? and he that defiles the temple of God, him will God destroy. Again ye be the husbandry of God and the building of god. And saint Peter saith: i Pet. two. ye are built like lively stones for a spiritual house of God. This spiritual house must be diligently builded of us, and the building of this house of wood and stone among the jews, was a figure of this spiritual house building for our days. This is that which saint Paul calls so often edifying or building one an other, Edifying. and that edification which he speaks so much of in all his Epistles, that is as much to say as one to stir up an other to virtue and godliness. For as the building goes forward and increases by laying to one stone after an other, and one post or tree after an other, until the house be finished: So we by going forward daily in the fear of God and godliness, shall at length be ● meet house for God too dwell in. This house is the body & soul of man, The spiritual house of God. which must be built with daily hearing God● word, prayer, mercy & faith, with godly exercises, as s. Paul saith ye be citizens with saints, Ephe. two. & of God's house, builded in the foundation of the Apostles & the prophets. God, because he would have us always praying & calling on him for his help, hath so ordered the matter, that this eart●● house of ours wherein he dwells, This house needs continual repairing & help of all degrees. should always be in building or repairing, & that we should not be idle, and think we ha● done our duty, but ever desiring him 〈◊〉 help forward the building of this his 〈◊〉 If we overcome one evil affection, strait ways rises an other, & after one tēpta●● cometh an other, & the devil never ceases to throw down our house. Psal. cxxvii. David sa●●th: except the Lord build the house, they labour but in vain which build it. Let us do all we can therefore, & pray the lord to further our work, the rulers with the sword defend the good & punish the evil, the preachers with the word, the schoolmasters by their teaching the fathers by bringing up their children, the masters by correction of their servants, the people in obeying their heads, & neighbourly love: & every one defend true religion to the uttermost of his power, drive away the Pope & his baggage: and as occasion requires guide the ignorant, rebuke crooked stomaches amend faults in the fear of the Lord, & bring into the right way all such as run astrai that they may be meet houses for God to dwell in. Thus hath every man a part in building gods house: but the greatest portion is left to every man which is his own conscience, to amend that he finds amiss in himself, because every man knows himself best. Great faults only do appear unto the world, & by rulers must be punished: but the privy hid faults which every man knows in himself, for the most part (for no man knows all that be within himself) must be corrected within himself, by prayer, sighing, repentance and ask forgiveness. David saith: Psal. nineteen. who knoweth his own faults: Lord cleanse me from my privy hid & secret sins, & spare thy servant from other men's sins. Thus must every one himself severally, and jointly altogether climb up to the hills, that is our lofty minds, & cut down the penishe desires of our hearts, though it be painful: & also correct the high minded, which are called often in the scripture hills, and cut down the high trees, growing on the tops of them. All offenders must be corrected indiffirently. That is to say to bring into good 〈◊〉 the high men of the world, which should give good example for the people to follow and to punish their faults, and rebuke them as well as the lower sort. They must neither for fear nor flattery leave them unpunished, nor say that is good which is evil afore God. For as God ha●● given one law for all men, high & low to live after, and like a righteous judge will punish all that break it: So must all indifferently be punished here (if rulers ● ministers do their duty) that break hy● laws. God hath given no more liberty to sin to the rich than to the poor, 〈◊〉 hath not willed th'one to be punished, and the other to escape, but generally & indifferently hath said to all: Ezech. xvii● that soul whi●● sins, it shall die: and in judgement ye shall regard no person, Deut i. but justly judge the which is just, neither condenyne the poor● because he is poor, Exod. xxiii. nor deliver the rich, because he is rich. So must the preacher tell every man his duty, spare neither high nor low, neither flatter the rich for rewards, Math. v. nor fear the mighty for high looks or bitter words: for when he does his worst he can not hurt thy soul but a little punish thy body. These are hard hills to climb, and crooked trees to fraine meet for any work: yet it must be done, & God requires this of every man's hand too bring some thing to the building of his house, and according to his power. And if we mark these words well, We are like to trees. we shall see our own nature set afore us. For as trees growing on the top of hills, have a rough bark, crooked knots, long bows, and therefore unmeet for any building, until they be fallen, pilled, squared, drawn home, and can do nothing of all these themselves: so we as long as we be wandering in the mountains & wild woods of this world, being highly minded and in great wealth or authority above others, as on an hill: We have froward proud minds, and not meet for God's house, until we be made lowly in our own sights, and fall flat down at Christ's feet, & have the rough bark of our old Adam pulled of, and our crooked affections cut away, be mortified, and drawn home by the learning of his word and working of his holy spirit. For that which is high and set by amongst men is abominable afore God, two. Cor. iii. and as s. Paul saith: we are not able of ourselves, as of ourselves too think a good thought: much less than to cast away all this frowardness of our corrupt nature, until god bring us home, and make us meet for the building of his house, which he doth by preaching as it is written: how shall they bear without a preacher: Roma. x for faith, come● by bearing, and hearing comes by the wor● of God, and our saviour Christ sayeth by saint John: No man comes to me except my father draw him. john. vi. As the scripture cal● a good man the good tree that brings forth good fruit, and the evil man the evil tree with evil fruit: so the Philosopher desines a man to be a tree with the root upward. For as a man receives at the mouth nourishment for the hole body, and hai● his head decked with heir: so the tree by the root draws nourishing to it & decke● his bows with leaves, and as the head of man is upward: so is the rote to the tree, though the unlearned believe it not. Many other things there be wherein they be, like the one the other: but I will not stand to rehearse all. God grant us such preachers that we may hear, and so too bear that we may believe, and so to believe that we may bear good fruit & be drawn home like good trees, all frowardness cut of, and we made meet for the building of gods house. Now briefly to consider how God performed his promises, in being delighted in that house, & showing them his glory: though hole history of the Maccabees and other like do declare and tell the great glory which appeared in them, the king sent Heliodorus to bring him the treasure of the temple: Heliodorus but Onias the good high priest would not deliver it, but with his fellows stood still looking for help from God, in their priestly apparel according to the law and that was delighted in their doing, two. Macha. iii. trusting and calling on him, it appeared than: God is much delighted in the building of his house. for he showed his mighty glori in defending them that maintained his religion, not yielding to tyrants: & punished Heliodorus for laying violent hands on the money, which was laid up there, for the fatherless and widows. Likewise Alexander the great, Alexander. which conquered all countries about him, after he had gotten Tyrus and Sidon, sent to jerusalem for a tribute, thinking it to small a thing, & not worthy the cost and labour to carry his host thither for the winning of it, & that they would yield unto him for a word: yet when the high Priest fearing God more than him, denied to be his subject and tributary, Alexander came with all his power, purposing to have destroyed all, but the Priests meeting him in their Priestly apparel, not to fight, but to see how God would defend his people: Alexander light of his horse, worshipped the high Priest, and confessed him to be the only God, whose Priest he was, and that in his country afore he came forth, he saw a like vision bidding him do no wrong to such men: and afterwards he granted them great liberty, and did them no harm. But most wonderfully this glory appeared, Exod. xxxiiii. that where every man must go thrice a year to jerusalem too worship & sacrifice God, promised and performed it, that he would defend their land until they came again. Their land was compassed round with their enemies, they left no●● at home but women and children: yet God was so well delighted in this their doing, y● as long as they did it, they prospered, and no enemies durst invade their land, while they were worshipping God: But when they did it not, they were overcome, and lost their land. If all men in England should go thrice in the year to London, leaving none at home but women & children as they did to jerusalem, and tarry there eight days (for so long continued their feast) w●● would think the Scots & all round about us, would invade our country: but if we were as earnest in religion as they were, God would defend us as he did them, & no enemy should hurt us, when we kept religion, we wan Bullen, when we fell from it, we lost Calis. But the great glory of all was showed in this temple, and God declared himself to be well delighted in it, first when our saviour Christ came and sat disputing with the doctors in it, healed the sick, Luke. two. preached the will of his father, and drove out the buyers and sellers. After also when the Apostles did the like, Acts. viii. & when the Eunuch of Queen Candace, moved with the glory of God and that temple, came so far of to worship there: which all & other like, do declare sufficiently what opinion of God's glory was there commonly judged to be. And how God is now delighted with our assembles, i Corin. iiii. when we come too pray unto him, and hear his word: Saint Paul teaches saying: If ye speak in a strange tongue, & an unlearned man come in amongst you, he will say ye are mad: but if ye expound that which is red, he is rebuked of all, and he will fall down, worship God, & say God is amongst you. Such an earnest defender of his glory is God, that he will give it too no other: and so loves he building of this his house, Math. xviii. that if there be but two or three gathered in his flame with fear & reverence of his majesty, seeking his glory & not their own, he will be amongst them. How God hath been delighted in all aged, in the building of this his spiritual house, by the preaching of his gospel, the glorious deaths of all his holy Martyrs from time to time do declare: but now lately in England by the cruel persecution of the bloody bishops, for the maintaining of their wealth, their idolatry, & their Antichrist the Pope, whose hangmen they were, we all have seen it, yea & all good consciences hath abhorred their madness in burning the in●●centes, pulling up the dead, & have praised God for strengthninge his poor creatures against all their mad rages & furious rebelling against God & man. The almighty god grant us like grace, strength● and boldness to offer our bodies to death without fear for the building of God's house rather than to see it lie waste & trodden under feet. Most happiness is to have God delighted 〈◊〉 us, though we suffer death for it. What greater comfort can any Christians have, than in giving their bodies to death, for the building of this house when he hears God say, that he is delighted in their so doing, & that he will show his glory in them? What greater promotion can a man come to than, to be one such instrument wherein God will be delighted, and show his glory? Death of the body is grievous to the flesh, but death of the soul is a thousand times more fearful too a good man: the one is a little painful for a time, the other hath grief without end. Therefore Christ saith: Math. x. fear not them which kill the body, and can not hurt the soul, but fear him, which can cast both body & soul into hell fire. Such an earnest love should we have to the building of God's house, both the hearers & teachers, both to build & be builded by all means possible because he is so well delighted in it: that we should fear neither loss of goods, nor yet death of body, no nor displeasure of man so that we may please God, & have him delighted in our doings. To please man is but a small thing, but to please God is the greatest good thing that can be, he the honours me saith God, I will glorify him and he that confesseth me before men, i King. two. I will confess him before my father: and he that is ashamed of me, Math. ●. I will be ashamed of him, and he that denies me before men, I will deny him before my father in heaven. The Text. verse 9 Ye have looked for much, & behold it is but little, ye have brought it into the house and I have blown on it. And why so? sayeth the Lord of hosts▪ because this is my hous● which lieth waste, and 〈◊〉 run every one to his ow●● house. ¶ The chiefest reasons too persuade 〈◊〉 evil man to leave any wicked ways, 〈◊〉 to set before him, and often to put him 〈◊〉 remembrance how God hath been angry with him, The evil be rather moved with threat toenges. when he did such things, and punished him as long as he lay in such forgetting of his Lord God: and also to threaten him with greater plagues, if he do continue in them still. Both these kinds of counsel doth the Prophet here use, to stir them up to building of this house of God. He, both sundry 〈◊〉 calls to their remembrance the great p●●●ges, which they suffered oft and long afore time, for not building God's house: and also bids them not think that all their sorrow was at an end, but more & greater scourges was hanging over their heads, if they would not build his house earnestly: and if they ceased not to sin, God would not cease to punish them, and if they continued still, not regarding the building of his house, God would continue still increasing his curses on them. Ye have been greedy desiring much saith" the prophet, ye have scraped and scratched together all ye could lay your hands on, ye have spent your money, and wrought yourselves weary, thinking to enrich yourselves by such means: but behold and mark it well, and it is come but too little. Where the scripture uses to say behold, Behold: there it tells some notable strange thing as this is here: that their labour wasted away unprofitably, they could not tell how. That way whereby all other wax wealthy: hath done you no good, & those means which God uses to work by in other and bless them, in you it hath not gone forwards, according to your expectation and looking for: yea, and that which is most marvelous, your corn & other fruits hath not only not increased in the field, but when it hath been brought into the barns, it hath consumed there, you could not tell how. A man would think his corn were sure enough when it is in the barn (for whilst it is in the field, it is subject to many dangers, as blassinge, mildews, frost biting, thunder beating, laid with a rain, or shaken with the wind, stolen or eaten with beasts. etc.) but even in your varnes saith God. No strength can put away the plague of God. I have blown on it. It is as easy for me (saith God) to waste it in the house, as in the field: For if I but blow on it, it is not able to stand in my sight. And as afore he said: their money fell out of the purse bottom, so now in their houses their fruits were not sure. No, lock up in stone houses if ye will, it is as easy for God too consume it there, as to blow a blast with his mouth: yea, nothing shall withstand him whatsoever ye devise, but he will take it from you: ye shall not have your pleasure, by displeasing God, nor any thing shall prosper with you until ye build him his house that is to say, maintain his pure religion, defend his honour, forsake your vain pleasures, & refrain your greedy covetousness. The defending of true religion with a good & godly life is now the true building of God's house: now commanded unto us: and that man, God● house. City, or country, which doth not build this house so, hath & shall have the like plagues fall on them, until they earnestly build this house of the Lords. For as a king is established in his kingdom, when his godly laws are taught & kept, and that realm is strongly builded and blessed of God, where good order is maintained: so is God's church & congregation well & surely builded, where gods word & religion is purely taught, sin punished, & virtue embraced. God can no more suffer his laws to be contemned, or his honour given to Idols, than kings can suffer their kingdoms to be betrayed to their enemies. For as in the hole history of the jews common wealth, False religion is the common cause of plagues. in the book of the judges and the kings, while the people lived in the fear of the Lord, kept his religion, given them from God, they were defended by god from all enemies round about them, were they never so many & so strong: But when they would worship God, either as they lust themselves, or not at all, or else as he did not appoint them, than they were given into the hand of the Philistines, Ammonites, Chaldees, Egyptians, etc. sometime for the space of .40. years, sometime .18. sometime. 70. and when they were least three years: So shall all they, that build not, or pull down Gods true religion, & set up the Popes taught by man, and not of God, likewise be punished or worse, either with hunger, pestilence, sword, or blind ignorance, not knowing God, and be given up too their own lusts, without remorse of conscience, or any fear of God, which is the greatest plague that can be. Mark out of our own Chronicles, what was the estate of th●● our Realm, when we were made Tributaries to the romans by julius Ceasar, Romans. and so continued .400. years & more: Or afterward when the Saxons divided this Realm into .7. kingdoms, Saxons. drove out all or most and best of the Englishmen, & ruled as long: Or when William Conqueror subdued all too himself at his pleasure: Normannes. and ye shall find that the same wickedness reigned then, that was now like to have made us slaves too the Pope and strangers. The rulers were ambitious dissemblers, the bishops lordly and unpreaching Prelates, the people covetous, God's word unknown, and in no degree of men was there any truth. Thus for our sinful disobeying of God, not defending his true religion, have we been given in to the hands of all countries round about 〈◊〉 to the Romans and Normains from the South, to the Saxons from the east, too the Danes and Scots from the north: What danger was of late from the West. he that would not see, should have felt, if God had not helped in tyme. And least they should think these plagues to be laid on them for some other causes, the Prophet tells them in gods name here, what was the cause of all these sorrows, and should provoke also these other, which follow to be poured on them, if they did not amend. Because this my house (saith God) lies waste unbuilded, not regarded of you, and ye run every one into his own house, seeking his own pleasure and profit. God will not suffer his honour to be given to any other: or any other (no not ourselves) too be preferred before him. The Lawyer in the gospel asking our master Christ, Mat. xxii. which was the first and greatest commandment, when he heard this answer: thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy soul, & with all thy strength, he did allow it, and said that was the chiefest in deed: & shall we christian men, think other things to be preferred before gods will, or our own desires to be more loved, and more earnestly fulfilled then gods? Nay, mark what great plagues fell on any country, False religion hath caused all Countries to be plagued. & we shall see and find this to be true in all ages, that forgetting gods true religion hath pulled God's anger always most grievously upon the people. What causes the jews at this day too be driven out of their country, their City and Temple utterly destroyed, and they themselves abhorred of all men: but denying Christ to be their saviour, and not receiving his gospel, nor building his house? What causes most part of those people, to wh●● saint Paul wrote his Epistles, which w● have to this day, and many other countries to, among whom the other Apostles preached, to be given up now into the Turks & Heathens hands: but that they fell from their faith, which they first received by the Apostles preaching, & forsake● their christian religion? What caused those grievous plagues in Egipte, Exo. viii. ix.x but that Pharaoh would not let the people worship God, as Moses sent from God did will him? What caused Nabuchodonozor of a mighty king to be made a vile beast▪ Daniel. iiii. & eat hay as Oxen do, but that he would not know God and his own wickedness, & set up Idols, and killed them which would not worship them? What caused the children of Israel to have such wealth for the most part under David, Solomon, josaphat, Ezechias, & josias, which were good kings & restored religion, & other times to be plagued under jeroboam, Athalia, Acha● Manasses, & other wicked kings, of whom it is so oft written, & of every king in Israel that they walked in the way of jeroboam, maintaining Idolatry? Nothing surely: but the good kings defended Gods true religion, set forth his word, builded his house, & God blessed than therefore: the other pulled it down, set up Idols, persecuted his Prophets, burned or hid up his scriptures & holy word, following their own fantasies, & the teachings of the false Prophets and preachers, & God plagued them therefore. And if ye mark the history of the Pope and Mahomet, Mahomet & the Pope began their authority at one tyme. ye shall find that at the sametime that the Pope in the West part of the world began to get authority over Kings and countries, too set abroad his superstition, and the people received it, forsaking God's religion: Mahomet then began in the East part too grow in authority, and conquer Countries, and hath evermore so done since that time, because the people fell from true religion and the more that Countries have fallen to following of superstition and forsaking Christ, his word and religion: the stronger waxed the Turk and Pope, as God's plagues too punish us, and ●e like too do every day more & more, until they be driven out of God's church, and Christ's word, religion and Sacraments be restored to their simplicity, as Christ did ordain them. Gregory When Gregory the first Pope of that name, had denied John archbishop of Constantinople, He that desires to be above all Bishops is Antichrist. striving with him afore the Emperor Mauritius, that Constantinople should be the chief church, and that the Bishop there should be the chiefest Bishop, in authority above all other Bishops, and said that whosoever desired the blasphemous name or authority, was the forerunner of Antichrist: The Bishop of Rome is granted to be above all other bishops Phocas the next Emperor following, granted by much suit Boniface the third, about the year of our Lord. 607. that the bishop of Rome should be the chiefest bishop of all other, and therefore is he the blasphemous forerunner of Antichrist, as Gregory said full well: It was a worthy grant of such a wicked Emperor, to set up a Bishop like himself. Phocas murdered his lord and master Maurice the Emperor, killed his wife and children in his own sight▪ and made himself Emperor. afterward he made Boniface the Pope, head Bishop over all, and in Rome the chief. Thus our holy father got his suprimaci by a wicked Emperor, & not from Peter as he says, but one thief set up an other. Peter, Act. iii, sais gold and silver I have none: but the Pope says as the Devil said to Christ when he tempted him, & showed him all the kingdoms and riches of the earth. All these are mine, & I give them to whom I lust, I will give thee then, if thou will fall down and worship me. So says the Pope: but he lies as his father the devil did. This thing once granted, the xii year of Heraclius the next Emperor after Phocas: Machomet the great Prophet of the Turks invaded Christendom the year of the Lord. 623. Honorius being Pope, and almost drove the Emperor out of his Empire, & made him glad with money to buy peace unhonorably. And since the time the Turk hath grown bigger and bigger in the East countries, subduing all to himself, but the Emperor weaker and weaker: & the Pope hath taken from him most part of his Empire, and rules in the West parts, & is Emperor in deed, the other having only the name of an Emperor. The religion and authority of Machomet the Turks great prophet, and the Pope's religion, or rather superstition & suprimaci began thus in one age within xvi. years together: and as it were dividing the whole world betwixt them, the one in the East, the other in the West have waxen great Rulers, that a man could scarce tell whether was the mightier, as just scourges sent of God to punish the world for, not maintaining his word. But now the Pope's wickedness & subtlety by God's word, being declared & opened to the world, his power waxes less, & the Turks power increases, because he keeps his people in ignorance: so that if God's mercy be not much more than our deservings, it is to be feared that be shall ovecome Christendom. For the cold slackness of the people & princes to build God's house & true religion, will care for no religion at all, if they may not have the old ●urty dregs of popery. So God gives up in to all blindness, them that forsake his light: and forsakes them that forsake him and cast him of. But many would have not long ago said, what need we to fear these plagues, are not we come home again to our holy father the Pope & to our holy mother the church, is not our old little god come home again to us? have we not our altars, copes, masses & trentais, the will bring us through purgatory for a little money, how wickedly so ever we had lived? our holy father the Pope by his legate the Cardinal or by his pardons will absolve us, Carnal fool & the Pope's▪ church. a paena et culpa, that is, from all punishment, from sin, yea, and from all fault, or guiltiness of sin, & give us as many days & years of pardon, as we list. What should grieve our conscience having thus many ways to heaven? Are not we much better than our holy brethren, which will none of all these to save them, but only Christ, & think him only sufficient for the sins of the whole world? Is not this house well builded that hath so many strong pillars? Can God be angry with us that have bought & brought him so many things into the church to delight him withal? We have gilded many goodly images, pleasant to look at: & delight the eyes if he will have any mirth, we have goodly singing and striving, who can fet the highest note: we have sweet Organs for the ear, and sweet frankincense for the nose, what would God have more? Where not the churches before like barns, bare and naked, and now are they trim, that any God would dwell in them? Have we not done God good service trow ye? No surely, for God dwells not in Temples made with hands of wood & stone but in the heart of man: Acts. seven nor yet is worshipped with man's inventions, but as he willed and taught himself. And this is it that pulls all these plagues on our heads. For as the jew is most stiff in his religion▪ so the Turk defends his by might & power, the Pope maintains his with fire and faggot, the Anabaptist, Arian, & Libertine, are as busy in corners to turn many unto them, and yet all these be enemies to Christ, seeking to serve God an other way than he thought them, and to save themselves by some other means, then by only faith in him, which was sent to teach us his father's will (which none knew but only he, Math. xi & they to whom he hath taught it) and too save them all which shallbe saved: so these and all other which build their religion other ways than God appointed, are traitors unto him, and procure his vengeance. For he there is not with me (saith Christ) is against me, No religion is to be had, but that which Christ taught. Exod xxv. and he that gathered not with me, scateres abroad. Moses when he was in the hill with God, had the fashion of the tabernacle and tent showed unto him, like unto the which God willed him to make an other, where the people should re●orte to worship him until the temple was builded by Solomon. And lest he should devise any thing of his one head, or invent an other fashion: God gives him warning saying: See that thou make it like unto that fashion, which was showed thee in the hill, devise nothing of thyself, neither put to, take away, nor change any thing, but only content thyself with that which I showed thee. This is so notable a lesson that it is repeated in the vii of the Acts, and the viii to the hebrews, because it should be kept in memory, and diligently observed of all men in all ages, that they should not be curious in devising a new way to serve God of their own imagination, but submit their wit to God's wisdom, and be content with that which he hath appointed: for that only is good, and all inventions of man (as they be of man) displease him. Likewise David when he woudle have builded God a house to have been worshipped in: God appeared unto him and told him he should not do it, but Solomon his son should build it. God showed him also the fashion that he should build it after (which fashion David taught Solomon, and prepared all metals necessary to do it withal in his life time) lest they should have devised some fashion of their own: as man's brain is never content too be ruled by God's wisdom, but pleases himself in his own inventions better than in the which God teaches him. And this Temple also that the Prophet● speaks of here, which they were sent home too build by king Cyrus (whose mind God moved to restore them to their country, Esdras. vi. and so liberally to help them to the building of so costly a work) is appointed to them by commission, how broad wide, long, high, and thick it should be, as it was unto Solomon before. If none of these, Moses, David, Solomon, Esdras nor none of the people might build these temples and houses of wood and stone, so high, wide, long, thick, broad, or any other fashion as they lust themselves, but must follow (and are straightly charge● often and sundry times so to do) that Patarne, copy, example and fashion precisely, which God appointed them: much less in this spiritual house of Gods building, which is chief by the preaching of his word, may we devise any thing of ourselves, but exactly follow, that which God hath taught us, & content ourselves therewith, thinking that most sufficient learning, able to save our souls, most true and holy, and all other too be dreams, lies, fantasies, and vanity in comparison of this. The law of the Lord (sayeth David) is pure, Psal. nineteen. xii turning souls) the witness of the Lord is true, and gives wisdom to little ones. etc. And again: the words of the Lord are pure as silver, which is tried seven times. But how many ways hath the Pope devised to build his house and authority, that a man may choose which him lust too follow, so that he follow not Christ. For (saith he in his heart) every one is as good or better than that which Christ ordained. This to be true a man may easily prove him to think: The Pope thinks his laws better than Christ's because he persuades men to follow his devices, and persecutes them that love Christ and his word, or will not believe him & his doings, to be above the scripture, all these things he would not do, except he thought his ways the better. how many orders of monks, friars, Nuns, Canons, hermits, pilgrimages, pardons, Relics, Saints, Masses, Holy water, hath he set in his Church (which all the scripture casts away as nought, because they be not taught us by God, but invented by the Pope) for his vantage and vain glory. What diversity is among them (although they charge the gospelers with the falsely) when they put their holiness in their coats, Papists differ among themselves in opinions of holiest things. & some say a white Cowl is more holy, some say a black, an other sort a grey: Some say mass of Requiem is best, other say of Scala coeli. Some of the five wounds, some of 〈◊〉 Lady. Some pray to one saint, as 〈◊〉 in gods favour, and some to other: Some use trinity knots, and other saint Kat●●●rins. Some have saint Tronions 〈◊〉, other our Ladies, and many the gol●●● Friday's: In the schools, some hold 〈◊〉 saint Thomas, some of Duns, and 〈◊〉 of Gabriel or Bacon: Some hold of Fra●●●ces in religion: some of Dominike, 〈◊〉 of Augustin: but the holiest was s. 〈◊〉 For as Fasciculus temporum says: he was 〈◊〉 holy that he brought too heaven 〈◊〉 5555. Popes .24. Cardinals .2000. archbishops .7000. Bishops .15000. Deans, 5000. Abbots .74. beside many Nuns and holy Sisters and Priests. O holy ● Benet, that was more holy than so many Popes, friars, Cardinals. etc. And wr●●ched Popes that can bring other to heaven, and not themselves. Some priests say matins, mass, and after York's use, some of Sarum, some Bangor and other of common sanctorum. But never one seeks Christ as he should, according too the scripture. Christ is only schoolmaster of his scholars, & the Papists agree not in themselves Mat. xvii. Deu. xviii. They have made them schoolmasters, whom they will follow of their own devising, where as God the father hath appointed his son Christ and said: this is my well-beloved Son, in whom I am well delighted, hear him. And he is that Prophet of whom Moses wrote saying: the Lord your God will raise a Prophet from among your brethren like unto me, him shall ye hear, and that soul which will not hear him, shall perish. He is the wisdom of God the father, Acts. iii by whom he hath showed his mercy and power to the whole world, i. corinth. i, and by whom he hath confounded the mighty and wise of the world: and he is God without beginning. These other which they call saints, or rather make them their Gods, are found of late, and it is not many years since they lived. It is not since Frances, Augustine, and Dominic lived, Francis. Dominic. much above. 100LS. years: and if those be the pillars of God's church now, how did it stand afore their days? If these be the means to bring us to heaven now, how do they that died before that these men were born and known? Apoc. xiii. God witnesses of his son Christ, that he is the Lamb which was slain from the beginning of the world, and that by his death, the sins of the whole world are forgiven, & that whatsoever we ask him in his name, john. xviii. he will give us. We have no such promise made us Salvation only by Christ. in any other creature: and therefore if we ask any thing in their names, God needs not to give it us, for he hath not bound himself by any promise, as he hath to his son Christ. God hath not found a new way of late for us to be saved by, but hath appointed one means for all ages, by which only we shall please him: that is the merits & death of his dear son Christ jesus 〈◊〉 Lord. He is the strong rock, upon whom, what house soever is builded, shall stand all other be builded on the sand, & therefore shall fall. England repent Therefore England how canst thou escape the great plagues written in this book, that had banished the word of God that the people might not have it nor read it: the sheep heard not the voice of the true shepherd, but the strange language of Wolves, Hierelinges & thieves: yea, thou wast come to such a shamelessness and hatred of God's word, that thou could not suffer the clear light of the gospel to shine nor the shryl trumpet of Gods most holy word to sound in thine ears, which would confound all such enemies of God to have any place at all in thee. Mark well England, in how miserable an estate thou wast, that thou mightest not hear God speak to thee by his word, nor believe what he teaches thee, but whatsoever pleases the Pope to command thee, or the parliament to decree. What are those bishops worthy to have, which in one year space confirmed the preaching of the gospel of christ and pure minestringe of God's sacraments, and the same men within the same year, with the same impudent mouths, & blasphemous tongues brought in the Pope, set by Idols, banished Christ and his holy supper appointed for all men that will, to receive it together, took away his holy gospel and sacraments: and placed by their authority, the mass for one shaveling to eat up all, and bless the people with the empty Chalice, and burned his preachers to fill their bellies. Moses' commanded such blasphemers of gods name to be stoned: and yet they bear the name and title of ministers in Christ's church. If the jews deserved all these vengeances, because they did not build gods house, what had thou, O England deserved, in this defacing and pulling●-doune: and haste thus changed gods house into a den of thieves, and made it the Pope's market place, to buy and sell Heaven, Hell, and Purgatory, to deceive christian souls, and deface the death and passion of our saviour Christ. Thou didst set up Idols to be 〈◊〉 and sought help at stocks & stones: therefore how much need haste thou 〈…〉 unto God that he would give thee 〈◊〉 rulers, for thou must believe as they 〈◊〉 and if they love not God, thou shalt hear him speak unto thee by his word, if 〈◊〉 will not worship God aright, thou 〈◊〉 not be suffered to do it if thou would. Can any people escape unpunished, 〈◊〉 thus mocks God? Or if God's mercy 〈◊〉 not unspeakable, could he have 〈◊〉 his hands thus long, but have 〈◊〉 out his vengeance, and thrown his th●●●derbolts in every corner of thee, to 〈◊〉 thee before these days? If thou wilt not glorify God in repenting, he will glorify himself in dest●●nge thee. Mark how many days 〈◊〉 hath forborn to punish thee, & so many days haste thou had of his endless merci▪ granted thee to repent in: and if thou 〈◊〉 it not by times, look not for the contrary, but thou shalt be made an example to the whole world, a laughing stock too thy enemies, a pray and slave to all countries round about thee. What can be thought of those, which will ever follow that which the prince desires: but that they seek their own pleasure and profit with all diligence, which the prophet calls here to run to their own houses: All build their own houses rather than gods. that is as much to sai as with all their wit and power they do satisfy their own lusts, seek their pleasures, hunt and gape for their own profit▪ to enrich themselves, build costly houses, and lay land too land, and never think they have enough. Would to God they which preach Christ, were not guilty in not building God's house as they should, as well as others be. If it be taught of contention, ambition, Philip. i or vain glory. Paul sayeth: he is glad that Christ is preached, but woe be to him that teaches for such causes, and preaches not for pure love and duty to his Lord God, seeking his own glory. All preachers must say (be their gifts never so great) not unto us Lord, not unto us, Psal. cxix. but to thy name give all praise and glory. And all the bearers must say: we do not believe the word, because such a man teaches it, but because God spoke it: The praise is gods, for the authority of the gospel hangs not on the messenger which brings it, but on gods majesty, which sends it. For as Peter and John (when they had healed the blind beggar, and the people marveled) said: Acts. iii why do ye wonder as though we had done this by our own power and holiness: so 〈◊〉 all Preachers say, wonder not at us 〈◊〉 praise God whose messengers we be, 〈◊〉 him whose spirit he hath given to speak in us. For it is not we that speak, when we speak any truth: but it is the holy spirit of God that speaks in us, whose instruments 〈◊〉 be. Thus have all parts been guilty of 〈◊〉 building God's house: the Lord for 〈…〉 sake forgive us all that which 〈…〉 and stir up our minds to do our 〈◊〉 more diligently from henceforth, 〈◊〉 we may escape the plagues which ●●●lowe. The Text. verse 10 Therefore the heavens 〈◊〉 shit up from giving these dew upon you, & the earth is closed from yielding their fruit verse 11 And I will call a drought upon the earth, and upon the hills, upon the wheat & upon the new wine: upon the 〈◊〉 and upon whatsoever the earth bringeth forth upon man, and upon beast, and upon all the labour of your hands. Now follows the other kind of persuading, which the Prophet uses: that is of the great plagues that hang over their heads, if they did continue in t●is stubbornness, and would not build gods house. For although they had suffered great things, yet these were much greater which were to come: and God would not hold his hand until they went earnestly about to build his house, as they were commanded. It is profitable to repeat one thing oft In the further verse he repeats the plagues in other words, which he spoke of before: and more plainly took the cause of all the scarceness that was among them, & why of so great labour they had so little fruit and increase. Here we may see how necessary it is often to repeat and beat in one lesson, because we be so dull to learn. And although many be weary to hear one thing often, yet saint Paul saith to the Philippians: I am not weary, Phili. iii. & it is profitable for you to repeat one thing often. The heavens sayeth he, have been locked up from giving any dew or rain to you, and the earth hath been so hard & dry by that means, that no fruit could grow. Marvel not if the earth be barren when moisture comes not from heaven: for nothing can multiply here, except it be blessed from heaven. All good things from heaven. And this is true, not only in worldly things, but also in spiritual gifts of the soul: to teach us 〈◊〉 look up to heaven, and from thence to 〈◊〉 and look for all goodness from god's hand●●. i Cor. iiii. What hast thou (saith saint Paul) which thou haste not received of God? and saint james saith: james. i. every good gift, and every perfect gift is from above, coming from the father of light. For as the ray●● and dew from above, watering the gr●●● makes it fruitful: so the grace of the holy Ghost, coming from God the father, for his son Christ's sake, stirs up 〈◊〉 minds to all goodness. Thus by outw●●● blessings, God will teach us to look ●p to him for all goodness. For as it is betwixt the earth and the clouds, so 〈◊〉 betwixt God and our hearts: both 〈◊〉 unfruitful, except they receive blessing from above. But it had been among them now, 〈◊〉 it was in the time of Achab, when jesabel did so persecute the true Prophets, 〈◊〉 they were compelled to hide themselves in Caves, False religion will not let the heavens rain, nor the earth be fruitful. and Dens of the earth. Eli●● told the king that there should be 〈◊〉 dew nor rain in all the country, but at his word when he said it should be (for God had given that privilege too the Prophet, to set forth his doctrine) & it reigned not of three years and a half, iij. king▪ xvii. nor was any dew, but great hunger, famine and scarceness of all fruits in the country. So now when God's house lay unbuilded, james v. the heavens did not water the earth, but great barrenness was of all things. This is one of the plagues that God threatens to send on all countries, for contemning his word saying: I will make hea●●n as hard as brass over your heads, 〈◊〉 ye shall not wring out of it a drop 〈◊〉 or rain to comfort the earth, Deut. xxviii. and I will make the earth as hard as iron, that it shall not give her fruit: and so for false worshipping of God, all countries have been divers times thus punished. England hath had many great droughtes and dearthes', both in the time of Pop●ri & the gospel: but if ye mark it well, you shall find great diversity betwixt 〈◊〉. In the dearthes' under the gospel it was not for want of things that God 〈◊〉 not send them plenteously, The diversity of plagues under the gospel and popery. but through the wickedness of man, which in so great plenty and blessings of God, made a ne●●●es dearth. For farms were raised, that farmers might not forth to sell 〈◊〉 they were wont. Many things were gotten into few men's hands, & they would sell as they list, & not as things were worth▪ according to charity, being content with a reasonable gains. Corn was cari●● out of the realm, or sold through many hands or it came to the markets, & every one would raise the price, and have s●me part of gains: some would feed their Hogs with it, else let it foist in their barns, & be eaten with mice, rather than they would bring it to the market to pull do●● the price. Men of honour & worship were 〈◊〉 come shepemaisters and graziers, tyll●●● was turned into pasture, and towns 〈◊〉 granges, & all not: to make things ●●●per, which might have suffered, but ●●●rer, which was & is hurtful & not tolerable. But since the Pope was restored, 〈◊〉 have had unseasonable weather, both 〈◊〉 wet and drought, the earth hath 〈◊〉 brought forth her fruit, & strangers 〈◊〉 devoured much of that which ye had. All your latin processions & singing of gospels under bushes, nor yet your Or● pro 〈◊〉 his could get you Gods blessings, but ●●ther increased his anger▪ When were●● compelled to eat acorns for bread, but 〈◊〉 your popery & falling from God? When 〈◊〉 Calais lost, but in popery? When was Bullen gotten, & the Scots vanquished so manfully, as under the gospel? But this is the greatest plague of all & lest regarded of you: that the heavenly comfort of God's word was locked up from you, & comfortable dew of God's favour did not fall on you, nor your earthly hearts could bring forth good fruit & work of repentance. And so that curse was fulfilled on you which is written: I will send a hunger into the earth, not a hunger of bread, Amos. viii. but a hunger too ●eare the word of God, that ye shall go from the East unto the West to hear it, and shall not find it. The good men and true Prophets of God, feeling what a grief it was to want this dew of God's word, & seeing heaven locked up from the plentiful preaching of the same, and desiring the coming of Christ and comfortable promises of his gospel, cry out: Esay. xlv. O ye heavens send done your dew from above, and let the clouds rain righteousness, let the earth be opened & bringfoorth the saviour. But God be merciful unto us, & soften our hearts: we are come to such a hardness of heart▪ that those things, which good men most desired, we most abhor, & the gospel which they thought most happiness & treasure, we are weary of it, and would not have it. The second verse the Hebrew 〈◊〉 reads thus: I have called a drought upon the earth and the hills. etc. & than it should be nothing but a repeating, or an exposition in more words of that dearth● and scarceness that was among them, and so often spoken of before: but the Greek which I had rather follow, reads thus: I will bring the sword upon the earth & hills▪ etc. If our Hebrew books were without points as theirs were, which turned it into Greek, these points might be will joined to, Choreb drought Chereb sword. which signify so as the Greek is: or else these points a little changed, 〈◊〉 may be so translated also as the Greek reads it. I think it better to be an 〈◊〉 sing of the plague, which God threatens them withal, to stir them up to this building, rather than an often rehearsing 〈◊〉 these plagues, which were passed. And when he names here the hills, if we read it a drought, as the Hebrew now pointed is, it is not so great plague or marvel to see 〈◊〉 hyls barren and dry: but if with the Greek we read the sword, that is to say th●● enemies should come and utterly destroy all, and they which fled to the hills 〈◊〉 save themselves, should not escape, 〈◊〉 their Castles and Towers, which they had builded in the top of Mountains should defend them: it were more wonderful, and would strike a greater fear into them, & stir them up sooner to build this house, that they might avoid these great dangers ensuing. Thus he would pull them from trusting in their strong holds on the mountains, or else from that holiness, which they put in those hills within jerusalem, where they thought no enemies could prevail. In jerusalem were two hills Moria, ●n which was builded the temple, Moria Zion▪ & Sion where was the kings palace, unto which both God had promised many blessings: and therefore they might think themselves sure there. The city was compassed afore time about with three walls: with in the innermost was the temple and the priests lodgings: within the second wall were the Levites houses, the kings palace, & the University, houses of learning .300. or more: within the uttermost were the marchanunts and the people: and yet their enemies with the sword should destroy all these. There is no place so holy, as to defend a wicked man: No place so holy as to defend the wicked. nor the place makes the man holy, but a good man makes every place wheresoever he be holy. When jeremy preached that God would destroi the temple for the wickedness of the priests, the priests could not abide too hear that but cried out, jeremy. seven the temple of God: the temple of God: yet jeremy said still, he would do unto the house as he did unto Silo and destroy it. There is no creature of God so holy but if a man do abuse it, God will ge●e both him & it to his enemy's power, if they do not amend. God suffered his holy Ark wherein were the tables written with his own finger, & Aaron's rod & a pot full of Manna with other reliquys, to be given into the Philistines hands for the wickedness of the people, & the priests which bore it Ophni & Phinees Eli'S sons. 〈◊〉 likewise should these holy hills & all of them be devoured with the sword, i, King. iiii. if they builded not this house of God. As long as th●● kept gods true religion, God defend them and his temple after it was builded: but when they forsaked God's word & religion. God forsaked them, & gave them into the hands of Antiochus which defiled the temple, i Mach. i set up Idols in it, made a school of fence and Heathen learning of it, & killed all those that would not follow him. So was this prophecy & curse than fulfilled, & they destroyed: but specially when Titus & Uespacian with the Romans destroyed it, according as Christ said, there should not be one stone left standing upon an other, so there should nothing save them, Math. xxiiii. except they would not only build this house, but also defend and maintain his word and true religion. Those with all other like are written for us, to keep us in due fear and reverence to God and his word, lest we suffer the like plagues as they did for falling from his holy word. But here let us chiefly mark the goodness of God in this and all his other threatenings: for he doth not tell us this, God threatens that we may avoid them. because there is no remedy to escape it, but that in hearing this we should repent & so escape it. God's threatenings have in them a condition ever jonas. iij jeremy. xviii All the threatenings of god are to be understand with this condition, if ye do not repent and amend, as jonas coming unto Ninive said: yet. xi. days & Ninive shallbe destroyed: presupposing if they did not ask merci, but they asked it & escaped. jeremy saith, if this people repent them of their evil, I will repent also saith God of that evil, which I purposed to send upon them. If God were disposed to plague as often as he threatens, he would never give warning nor time too reputes in, nor promise mercy to them that repent, but would suddenly come & destroy without all mercy. And where he works all for our 〈◊〉, it were a double sorrow, both to be 〈◊〉 and know it so certainly afore●●●● that it can not be escaped: but he gives them and us this warning, that we might 〈◊〉 & by repentance obtain mercy in 〈◊〉 God never sends plague into the wor●●●, God gives warning before he plagues but he gives warning before it come, that they may repent and escape as 〈◊〉 saith: Amos. iii the Lord will do nothing, but ●● showeth it first by his servants the Prophets. Before he drowned the world, ●● stirred up Noah, whom Peter calls 〈◊〉 eight preacher of righteousness: two. Peter. two wh●● he was making his Ark a hundredth and twenty years, and told them the 〈◊〉 of god towards them for their sins 〈◊〉 they might amend and avoid the da●●●ger coming by repentance, so 〈◊〉 laughed at him, and few cared for hymn therefore were all drowned save eight p●●sons. Gene. nineteen Lot preached in Sodom, and 〈◊〉 they would not amend, fire from heaven destroyed them. Before the destruction of jerusalem by Nabuchodonozer, God 〈◊〉 many prophets many years towards them before hand, whose writings also we have, as Esay, jeremy, Osee etc. and before the last destruction by the Rom●●nes, Christ himself came, and also 〈◊〉 his Apostles too teach repentance: but when all was in vain, than they utterly perished. Have not we in England been as diligently warned by our preachers, & almost all in vain? What shall we look forthen, but destruction, if we amend not? Thus God of his endless mercy, never cometh suddenly upon us, to destroy us: but mercifully warns us that we be not taken in our sins, and so perish, and ever he stirs up the sluggish, either by his spirit, word, minister, or else his gentle correction to call for his mercy. And where he saith: I will call a ●rought or the sword upon the earth. Calling. etc. this kind of speaking is often used in the scripture, and betokeneth nothing but the power of God, that he is able too do it so easily, as to speak a word, or call for it: As soon as God calls, all things obey and that as soon as he spoke it, so soon it should be done, as when one of us, cometh at another's calling. God doth all by his word: and to say a thing, is too do it with him, and as soon as he saith the word, so soon it is done with him. saying & doing are two divers things with us, and much pain we take to do a thing after it be spoken: but with God it is not so, but as the Psalm saith: Psal. cxlviii. he spoke, and all things were made, he commanded, and they were created. Gen. i. Moses speaketh more plainly in the making of the world and saith: God said, let there be light made, & let there be made the Sun and stars, beasts and fishes, and they were made strait ways. So when God brought Nabuchodonozor to destroy Ier●salem and the country, ●say v. he said he would call & hiss or whistle him from the North and he should come: God called & he came. So all other things, drought, hunger, plague sword, do tarry and wait for Gods cowlinge: and as soon as he whistles, they come straight, and nothing dare or can withstand his calling, as David saith, fire, hail, snow, ice, & tempests which do his commandment. Seeing therefore his threatening is not to destroy, but too save and bring us to repentance, let us turn by time that he be not weary of calling, and desire him not to order us, according to his justice, but after his endless mercies: for else shall that be true of Solomon, I called, and ye refused, & therefore I will laugh at your destruction, Pro●●. saith the Lord. " And where God threatens to destroy wheat, The horrible●e● of this sin not to build gods bouse is procured by the plagues. wine, oil, all fruits of the earth▪ and labour of man, yea, man himself, and beast, for not building his house: Let ●s consider the horrible filthiness of this sin especially in not building his house, that it will not let any creature of God serve man, so long as he thus displeases God. This sin doth not only stop the fruits of the earth, but it flieth up to heaven, and locks it up, and so hardens the clouds that no rain nor dew can be wrong out to moisten the ground withal. Such is the just judgement of God, that where God of his mercy made all things in heaven & earth, Sun, Moon, Stars, cattle, Fish, foul, corn, herbs and trees, too serve man, (so that man would serve him reverence, fear and worship him as his only Lord and God, maker and saviour) so when he did disobey him & served God of his own devising, Through sin no creature would willingly serve man. or broke his commandments, he should have those creatures which God appointed to serve him at the first, to disobey him, to rebel against him, and as it were to avenge God's quarrel upon that man, which disobeyed the living God their Lord & master, and they would not willingly serve him, which would not willingly serve & obey their God & king. When Adam was in Paradise, as long as he obeyed God, so long all creatures obeyed him, as appointed of God to be their lord & ruler, as the Psalm saith: Psal. viii. thou haste made all things subject under his feet, sheep and oxen, and all beasts of the field, birds of the air, and fishes of the sea: but so soon as he broke God's commandment, and eat of the fruit which God forbade him, all things began to disobey him, and as it were; would avenge that disobedience done against God their maker. The earth would not bring forth her good fruit willingly, but weedens, brāble● and briars: no kind of beasts would obey him, but waxed wild, and rebelled against him. The tokens of this just punishment, remains on us to this day, & shall to the worlds end. The earth will bring forth no good fruit willingly, but with much labour, toiling, tilling, dunging, barowinge, sowing. etc. as though it should say too man: I will not serve thee, nor yet willingli give thee any fruit at all. So neither horse, dog, ox, nor sheep nor any other living thing is tame at the first to obey man, but it must have many stripes, or it will be brought to any good order to serve him. And many beasts, as Lions, The disobedience of creatures should remember us ●f our fall, and gods anger toward sin. Bears, Wolves, be so wild that they will not serve man at all, but still remain his continual enemies, always ready to devour him. As often as we see any of these fierce beasts, which are fo● cruel, we should remember the first cause why they were so turned, and be so fierce against us: and we should then lament our sin, which was the only cause of this so great a plague and change. God hath left them amongst us to be our schoolmasters, that when we see and consider them to be so ready too take vengeance upon us for our disobedience to God, we should much more fear God himself which is a more righteous judge, & both is able, and will punish us more grievously than they do or can, if we repent not and ask mercy by time. These cruel beasts are set before us for examples of greater things: that as we fear to fall into the danger of these ravening beasts▪ so we should much more fear too fall into the hands of the almighty and living God, whose anger is a thousand times more grievous than the cruelness of any beast. Roma. seven. And it is not the only with one creature or two that they disdain to serve us willingly, but every one as saint Paul saith: The creature is subject too vanity not willingly, but for his cause which hath made it subject under hope. Here we see that no creature would serve us willingly but for God's cause who hath so pointed them to do. So that of themselves we can get no profit nor service of those that have no life without much labour, and taming them by strength and violence which have life: yet for the hope they both have to be delivered from this service, for the time they do obey us according too God's ordinance. Also in the destruction of these his creatures, God's majesty is declared in his creatures and saints do not rule them that they should not serve such evil men, God declares himself not only 〈◊〉 be the mighty Lord in making and creating them: but also a merciful god in blessing them with fruitful increase, when his people served him rightly: and also a righteous judge in taking them away for our sins, when they be not so plentiful as they have been to us. For as plenty of them is a token of his mercy and favour, & that it is he only which regards, loves, feeds, noorishes and increases the least creatures which he hath made: So the taking them away, or the barren unfruitfulness of them, is a sign of his anger & displeasure. It is not as ye commonly say, S. Antony save my Hog, saint Loy my Horse, saint Blaze my house, saint Appollony help in the tooth ache, saint Roche for the plague. etc. But he that made all saves all, guides all, rules all, feeds all, blesses all, & increases all, & takes then from us at his will and pleasure, as job saith: job. i. the Lord gave it, the Lord took it away. etc. These were lessons that the Heathen people and we also might & should have learned by the making and ruling of the world, that God did rule all things: and because they did not, they were justly punished. Shall then we Christian men think God to be weary of ruling his creatures, & put them to some Romish saints hands that are more able and willing to rule than better than he can and will? If this were true saints should be more merciful, able & willing to help, than God himself, which can do nothing but love, & hates nothing that he made, but so to think, were most horrible blasphemy against his majesty: for he should be an evil lord & master, if he so lightly regarded his servants, his creatures that he would put them too other men's ruling. God hath not left himself without witnesses, saith saint Luke, giving rain and fruitful times. As these works were sufficient witnesses to the Heathen of God's goodness, Act. xiii. and that he ruled all, and that their just condemnation followed, if they did not believe: So is unseasonable weather, with taking away his fruits, just tokens of his anger for our sins. Therefore where we have the same works sufficient witnesses unto us both of his anger and good will, and also his wonderful works written in the script●●●● to teach us: what can we say for our selves, if we do not worship him our only God, seeking help at his only hand, in whom only it is to be found and received. God doth not only make all things, but ruleth them also, according too his good will and pleasure: he is not weary of well doing, but guides even the least of his creatures. Psa. cxlvii. He makes grass to grow on the hills and herbs to serve men, he giveth meat to the cattle, and to the young ravens, yea, he feeds the birds of the air, which work not nor spin, sow, nor mow, reap, nor carry into the barns. And briefly to speak: all things doth look, saith David, Psal. cxlv and ciiii. that thou shouldest give them meat in due season: if thou open thy hand and feed them, they are full of goodness, but if thou withdraw thy hand, they fall, vade away, perish, and turn into earth, whe● of they were made. Thus must all wheat, wine, oil, fruits of the earth, & beasts perish for the sin of man, and not building God's house: but they prosper and increase to them which love him, maintain his true religion, and fear him. The two last words where he saith: Man and all handy labour shallbe destroyed also, they be more notable in the Hebrew, then can be well expressed in one word in English. For where the Hebrew hath divers words to signify a man, as Isch, and those be noblemen: Aenosch, Isch. Aenosch and they be so called of their sorrows and infirmities they be subject to: Here is written Adam, Adam▪ which betokens the common sort of people. The word that here signifieth labour, betokens not every kind of labour, as that which is easy or for pleasure: but it signifies that labour, which the poor man doth until he be weary, even the vilest and sorest drudging labour. None is excused from building gods house. By the which both we are taught, that God would not spare the simplest and basest man living, but as they had sinned in not building his house, so should they perish, lest they should think or say: we did not this fault, but our rulers, or we were not able to take it in hand, or if they had begun we would have followed, or such like fond excuses. God requires his house to be builded, his word & religion to be kept and maintained as well of the lowest as the highest: and they which do not, shall not escape unpunished. Therefore wicked is that saying: under persecution: let the Preacher stand too it, what doth it belong to me? If the master 〈◊〉 teach, ought not the scholar too learn▪ may the scholar deny or dissemble with God, and the master must not? What privilege hays the scholar more too do evil than the master? That is sin to the one & the other. He that denies me afore men (says Christ) I will deny him afore my father. Man hath this general name given him too be called Adam, of an other Hebrew word that signifieth the earth Adama, which word was placed afore when he said he would destroy all that the earth bringeth forth: & in latin Man is also called Homo. ex humo, which allusion & likeness in words, Homo. we can not well speak in English, but it is as much to say: Man is called earth, because he is made of earth as jeremy saith: Earth, jer. xxii. Gen. xviii. earth, earth, hear the word of the Lord. And Abraham talking with the angel of God, & demanding divers questions said: let not my Lord be greu●● if I yet once again ask my lord, seeing I am earth & ashes. It is profitable to remember whereof we be. This should put us in remembrance, that is as oft as we hear this name Adam, that we are earth & ashes▪ and are come of the sinful seed of Adam our first father, who was made of the earth and for breaking God's commandment, returned into earth again from whence he came, as we shall all at our appointed time. If this were well considered, it would make our proud peacocks feathers too fall, when we remember from whence we come, and whither we shall, and how we be not able too think of ourselves a good thought, but that all our goodness is given us of God, and unto him we be traitors and thieves, if we be proud of his gifts, and give not him worthy thanks for them, but take the praise to ourselves. Thus by degrees doth God increase his plagues, and threatening, not destroying us at the first, but by laying on us one little rod at the first, he biddeth & warneth us to beware of the next, for that will be greater if we amend not, this he doth by his other Prophets also. In Osee he compares himself to the moth & Lion in punishing: Osee. v. for the moth doth not eat up clothes hastily, but by leasur, & by little and little, but the Lion devoureth up all at once. So saith God, I will be no more only as a moth in clothes in punishing you so gently, and by leisure (for by that gentle kind of punishing ye wax wors● 〈◊〉 worse) but I will come now as a Lion and destroy you quickly, for ye abuse my gentleness, and I can not hold my hands any longer beside you. Lord soften our har● hearts, that where we be guilty in the same fault of negligent, building thy house, we may hear and fear those great 〈◊〉tenings towards us, we may dri●●● thee, and obtain mercy for our sins pa●●, and here after be more diligent too serve thee. The Text. verse 12 Then Zerobabel the son of Salathiel, and josua the son of jehozadac the high Priest and all the remnant of the people gave ear unto the voice of the Lord their God, and unto the words of Aggens the Prophet, ●● as much that the Lord their God sent him: and the people were afraid in the sight of God. verse 13 Angel. 13 And Aggeus the messenger of the Lord, said in the messages of the Lord to the people saying: I am with you saith the Lord. ¶ Hitherto from the beginning hath been nothing but chiding and threatening for their great negligence in building God's house: now follows the profit and commodity that came by such a sharp kind of rebuking. They began to give ear unto it, mark it, and were afraid too hear and consider those plagues, which yet hanged over their heads: they believed those sayings too be true, which Aggeus said unto them, and they ●eared God. This is the ordinary way that God useth to teach by, & which the scripture sets before us to learn too believe in God and fear him. First, to rebuke sin and declare the anger of God towards sinners, and preach repentance as John Baptist and our saviour Christ began to preach: Math. iii Roma. x. repent the kingdom of God is at hand. Faith cometh by hearing, saith saint Paul, and hearing by the word of God: therefore he that will believe, and have his faith increased, must be diligent in the scriptures, too hear sermons, and mark what God saith unto us there. What marvel is it if the Papists have so little faith, seeing they read not the scripture, and hold opinion that it is not necessary, yea, not to be suffered that the scripture should be much read or taught but the Pope's laws, customs and decrees. The whole scripture hath these ii chief parts, Law. Gospel, into the which it is divided, the law and the Gospel: the law contains properly the setting forth of sin, threatenings, curses, God's anger toward sin●● remorse of conscience for the same, damnation, hell, despair: the Gospel contains comfort, hope, forgiveness, mercies in Christ heaven, salvation, agreement with God. Thus teaches s. Paul saying: Rom. iiii. the law works anger, within a man in conscience towards himself, for displeasing his 〈◊〉 God, and also declares what is sin, & the anger and just judgement of God for sin. By the law comes the knowledge of sin. Again he saith: Rom. iii I had not known coveting, Rom. seven. lusting, and desiring for any unlawful thing to have been sin, except the law had said, thou shalt not lust nor covet. The gospel is the power of God to save all that believe in Christ which saith: Roma. i. come to me all ye that labour and are laden, Math. xi. & I will refresh you, & thus God loved the world, john. v that he gave his only begotten son. etc. with many such like promises: as if any man sin, we have an advocate with the father, etc. this profit came here to this people, by preaching the law of God, i joh. two. and threatenings unto them, that they which were afore so forgetful of their duties, now hearing the great anger & vengeance of God that hanged over their heads ready to fall on them, it stirred them up to do their duties and fear God. Thus may we here see the fond & tender ears of them, which would not hear nor have the law preached, but all together the sweet comfortable promises & mercies in Christ nor can not abide the anger of God, & just judgement for sin to be taught, saying: it brings a man into despair, and that it is not now in the time of grace meet too be preached. A man as he is made of body & soul, so hath he the law given him, Law. too beat down the lusts of the flesh, and keep him in due fear to his Lord and God: & lest the soul should despair when it considers the greatness of the sin, which the flesh and mind draws him to, he hath the comfort of Christ offered unto him in the gospel. Gospel So lest we be proud & forget God we have the law given too set before us, the righteousness of those things which God requires of us, & our weak vnable●nes to fulfil the same, and the righteous sentence of death and Gods anger pro●nounced upon all that fulfil not the same law. Cala. iii. But lest we should despair, 〈◊〉 have the unspeakable mercies of God ●●●fered unto us in his son, which by his death hath conquered death, and paid the full price for the sins of the whole world. He biddeth us when we feel our own weakness & unableness to fulfil his law, to come unto him, ask help and mercy at his hands, and doubt not thereof, but it shallbe granted. For as we see in judgements here amongst us, there is a royal seat set where the judge sits, he that is accused stands at the bar, holds up his hand, hears his inditement red, witness is brought in against him, and ●● justly condemned to death: so we shall see jesus Christ the righteous judge of the world, that will not be bribed, sit in his seat of majesty at the last day, & all the company of Angels about him, and we shall stand at the bar, as accused & invited for breaking that righteous law of his word: the devil which enticed us so to do, shall bear witness that to be true, yea, and our own conscience also: the fea● of that fearful sentence (go ye cursed into everlasting fire, Math. two. which is prepared for the Devil and his angels) shall make us to tremble. And of mercy there is no hope at all, except we do as we read of a woman which when she stood before Alexander the great, and was condemned, she said: Alexander. I appeal from thee o King. Alexander wondering at her said: thou art a mad woman, dost thou not know that every appellation is from a lower judge to a higher, but who is above me? Then said she: I know thee too be above thy laws, and that thou may give pardon, and therefore I appeal from justice to mercy, and for my faults desire pardon. So we when we look into the righteous law of God's word, & see him ready to condemn us, and our conscience witness that we have deserved death: we must appeal from justice and our deservings, unto his pardon and forgiveness, & both call and trust to be partakers of that salvation, which he hath purchased and offered to the whole world. His mercies do pass all our miseries, as far as God is greater than man, and his pardon can forgive all that call on him. This is not too be lightly considered that it is said: they heard the voice of the Lord their God, and the word of ●●gues geus the Prophet. What needed both to have been written, seeing they were both one? for the words of Aggeus were th● same that the Lord bad him speak, 〈◊〉 he hath said divers times before. He be in this example we shall learn two g●● lessons: one for the preacher, and all other for the hearer. The Preacher must 〈◊〉 be afraid to rebuke sin, in all 〈◊〉 and degrees of men, Sin must be rebuked in all estates. as here Aggeus did rebuke both Zerubabel the chief civil ruler in the common wealth, and josua the high Priest, and chief in religion, and also the whole people beside, and threatens the plagues indifferently to all without any flattery or respect of person. So do all the Prophets: as Isaiah; calls the ruler's fellows with thieves, and princes of Sodom and Gomorrha, Esay. i. because they followed their wickedness. And when Achab, a king asked Elias, three king. xvii. whether it was he that troubled all the country (because it was so long a drought, for the space of three years and a half without any rain or dew) he answered the king boldly and said: nay, it is thou and thy father's house that hast pulled this righteous plag●●●●on thee and thy whole realm. Where 〈◊〉 have sinned, all must be rebuked, for as God a most righteous judge will punish all sin, so must his Preachers indifferently warn and rebuke all sorts of sinners, or else God will require their blood at their hands if they perish without their warning as Ezechiel sayeth. Ezech. iii. The hearer must disdain to learn of the simplest preacher that he heareth, as josua the high Priest here doth not disdain to hear the rebuking of Aggeus, being but a poor Levite and a simple man in comparison of him: no nor yet Zerubabel the chief ruler, & borne of the stock of juda the kings stock, disdains him. If a preacher should rebuke the Pope, Disdain not to hear and learn of the simplest. a Cardinal, an archbishop or Bishop, a Doctor, or a babbler in Divinity, would they not disdain too hear such simple men? Would they not say as hath been said of late to many when they were examined before Annas and Cayphas: becomes it thee to speak thus to my Lord Bishop? art thou wiser or better learned than he? Shall he become thy scholar? Was not the like said to our saviour Christ: john. xviii. dost thou answer the high Bishop so? What would the Pope or Cardinal say, if a man should threaten such vengeance of God towards him, as Aggeus doth here to the high Priest? paul. two. Paul the second Pope of that 〈◊〉 when he had wrongfully taken lande●● offices from divers, and cast them all 〈◊〉 prison, and would not hear any 〈◊〉 speak for them: At length by much 〈…〉 when Platina himself came to him, 〈◊〉 could get no help, at the last he 〈◊〉 of the Pope that he might be heard & 〈◊〉 by his own law. Then the 〈◊〉 looking cruelly on him said: what 〈◊〉 thou me of the law? dost thou not 〈◊〉 that whatsoever I say, is law? Am not 〈◊〉 saint Peter's vicar, and all laws are 〈◊〉 in my breast, and I can not err whatsoever I say? Am I not Pope, and may disannul the decrees of my predecessors 〈◊〉 do what me lust? Thus it shall be, thus I am determined. Thus speak holy Popes when simple men ask their right, or tell them of any faults: their proud stomachs can not abide too be rebuked of any man. Was not this common also in England in the Papists mouths when the Gospel was preached, to deface the 〈◊〉 Who are your Preachers now, but young men, unlearned and not skilled in the Doctors? And who teaches the other old learning, but my lord Bishop, master Doctor, ancient Bachelors in Divinity, & prove it by the ancient writers. These are gay glorious words in deed if they had been true: but although young men did teach, yet their doctrine was most wholesome and approved by the scriptures and all good writers, which is most to God's glory, that opened the mouths of younglings, to confound the doting of old fools. Simple men confirmed with their blood and constant deaths, Papists change wit● the world. that which before both master, doctor and my lord Bishop also allowed and taught with mouth and hands subscribing, until contrary rulers arose: but than for flattery and their belly, they destroyed the same with all their might and power that they taught before. So when and how often soever the world shall change the most of them, as men without conscience, will be ready to do the like and make a face as though they believed the same to be true: but not one of them will adventure his body to be burned for the dirty dregs of Popery, and yet are they not ashamed to teach and maintain the same with fire and sword, so long as the world is on their side. The elder must not disdain to learn and hear his fault of the younger. There is scarce a more certain argument of an obstinate Papist, then to look how simple a man he is that preaches, and not to believe his doctrine for the simpleness of the man, nor too look at the thing which he teaches how true it is, and spoken by God. Let all Christians hear and be content● with Christ's holy word, as most & only sufficient doctrine to save our souls, and disdain none that brings it, Rom. iiii. be he 〈◊〉 so simple. Saint Paul sayeth: Christ died for our sins, and rose for our righteousness: & where this is one of the greatest treasures that we have by Christ, to be made righteous by him, mark who● were the first preachers of it. Marry Magdalene and the other women, Luk. xxiiii which went early in the morning with ointments to the Sepulchre, they see Christ first of all other after his Resurrection, and were sent to teach it to the Apostles and Peter. Should we not believe this resurrection, because that women taught it first? Apollo a mighty learned man in the scriptures, submitted himself to be further taught in true religion of Priscilla and Aquila● simple man & his wife. Act xviii. Timothy & John the evangelist were both very young when they were called to be preachers. i Timo. 4. Peter the elder Apostle is content to be rebuked of Paul his younger. Galath. two. judith that good woman corrected the Elders, judith. 8. Priests and Rulers in Bethulia, mistrusting God's help and providence for them, when they would yield up the City. David a man according to Gods own heart, two. Reg. xii hears most willingly the Prophet Nathan rebuke him, 4. Reg. xx who was of much less estimation than he. And king Ezechias heareth isaiah rebuke him of his faults. These and such other examples be written to teach us, that the elder in what authority so ever he be, or by what name so ever he be called, should willingly suffer the just rebuke of the younger, bringing the word of God for him. Further where he adds this twice, saying: the Lord their God, the Lord their God, it is very comfortable for all sinners that have long lain in sin, that they should not despair of God's mercy, but speedily turn by repentance. The long suffering of God is far above our deserts, & had suffered this people thus long to lie in sin, & yet had not cast them of, but doth vouchsafe to send his Prophet to them to rebuke them, & stir them up to their duties, calling himself their God, Mercy is ready to all repentant. which had forgotten & forgiven all their former disobedience, who now was & would continue their good, gracious and merciful Lord and God still. Who can despair too obtain grace and pardon for all his great offences, seeing set before him the loving gentleness of our good God and master, which offereth undesired his mercies so plentifully, to so hard a hearted and disobedient people, his free pardon A poena et culpa, from all pain due to sin or the guilt thereof, which also calls himself their God, and by continual earnest crying of this his Prophet awakes them out of this dead sleep of sin, wherein they had lain so long, and left his house unbuilded. It is commonly said (saith jeremy) if a man put aways his wife for adultery, jerem. iii. will he take her again? yet thou sayeth God to his people, although thou hast played the harlot with many whores, yet turn unto me, and I will receive thee again sayeth the Lord thy God. O merciful Lord, praised be thy holy name for thy gentle offers, and liberal promises offered unto us in thy son Christ jesus our Lord. Revel. iii. Thou standest at the door of our conscience, knocking too be let in, offering thyself to dwell with us if we would receive thee. There is no time so long that a man hath run from God in, nor any time so short to ask forgiveness, but if he will turn, God is ready to forgive him. The Gentiles had lain in sin above four thousand years from the beginning of the world to the death of Christ, without any true teaching or knowledge of God: and yet when they received the Gospel by the preaching of the Apostles, they were most gently received of Christ into the number of his people. The thief hanging on Christ's right hand on the cross asking mercy in the hour of death, obtained it. So that neither the greatness of sin, nor the long time that man hath continued in it, nor the shortness of time to ask forgiveness in, can stop the great unspeakable mercies of God, to pardon the sins of the whole world. Why should we than mistrust the goodness of our God seeing he is the maker of the same law, whereby we shallbe judged: & also able to dispense withal, & pardon the breakers of the same law, if he will: who also shallbe judge and Executer of the same law as pleases him? But that the people should rather believe his word, he saith the Lord their God sent him: no strange God, but the mighty God of hosts, and the living God of Israel: nor he ran not before he was sent, but soberly looked for the calling of God, and then did his message faithfully. This is an example for all ministers too follow, that they do not with bribery or flattery thrust themselves into any office but patiently tarry the calling of the Lord their God, which can and will call them at such time as he judges them necessary to serve him. Ministers must not thrust themselves in office. Who would be so bold to buy a Benefice, or flatter for a Bishopric if he did think them to be offices in God's house, and that they must make a count to God for his people. He that comes before he be sent for, oftentimes comes before he be welcome: and he that climbs in at the window is a thief, for the door is made to come in by. But because these Popish prollers, seek not the profit of the flock, but to fill their bellies, they care not how they come by it, so they may have it, and think they have done God good service, & the people well content when they teach them never a word of scripture but have said Mass, made conjured water, or song an Antiphone of our Lady. If they had this true steadfast opinion of God as they ought to have, that he were a loving father to his household, and a wise master that could and would set wise stewards over his house, and that whosoever presumed to take any office in his house uncalled, were a thief, and should be sharply punished: A man could not hire them for money, to take any cure of teaching God's people until they were inward moved of God to do it for love to the people, & not for their own gain. They would also provide to be ordinarily called by man, least he which should teach and see others keep good order, should be proved the first breaker of all good laws & orders. If a stranger should violently thrust in himself to be the shepherd of thy sheep, thou wouldst ask him who sent for him, what he had to do there, and thou wouldst rather think him to be a thief and a murderer of thy Sheep, than a trusty servant: So surely if thou come to take charge of god's people, before he inwardly move thy conscience to pity his people, and outwardly by order call and place thee where he thinks good, he will judge thee a thief, a Wolf, a devourer, and not a feeder. After they heard that the word of God was sent unto them by Aggeus, and had weighed and considered diligently how true his sayings were, that so many years they had suffered so great plagues, they began so fear, and believe that the threatenings following, would also prove true: and than they humbled themselves in the sight of God, and were afraid in deed. This profit had they by hearing the word of God, that they knowledged their own sins, that they had offended the gracious goodness and majesty of God, in not regarding his house so many years: and for fear, than they began to take in hand again that work wherewith they were so straightly charged. Thus faith comes by hearing the word of God: and by hearing & giving ear to his threatenings, our slow & sluggish dullness is raised up to take in hand God's work, and build his house. How necessary fear is, Psal. cxi. David teaches saying: fear of the Lord is the beginning of wisdom. So now when they feared these threatenings, they waxed wise, & turned to the Lord. Truth it is that the anger of God is not always to be taught, & that it brings not a man to perfection: for David calleth the fear of the God but the beginning of wisdom, and not the perfection thereof, and saint John sayeth: perfect charity casts out fear. i. John iiii But yet it is the ordinary way to pull down proud stomachs, The Law is to be preached. and to bring them to know their own vileness: and it also stirs up slothful minds to be more diligent to do their duties. Saint Paul sayeth, the Gala iii. law is a schoolmaster to bring us to Christ that where we see ourselves justly condemned by gods righteous law, & that we be not able to stand in judgement with him, job ix. nor answer one thing for a thousand that shallbe laid against us: we should run to Christ for pardon, confessing our faults and ask mercy. Thus they had the right use of the law, not bringing them too despair with all these threatenings, but comforting them to go to God and confess their sins, and hope for merci in Christ. Fear goes before, and love folowe● Saint Augustin compares fear to the bristel, which is on the shoemakers third, the bristle goeth thorough the hole first, but it draws along and a strong thread after it: so the fear of god's vengeance first goeth before, and throws down a man in his own sight, and then followeth the long thread of gods mercies in Christ offered too the hole world. The scripture teaches two sorts of fear: The one which is godly when we fear our God with love and reverence, & would not displease him for the love we bear him: and this remains for ever, as David says. Psal. nineteen. Fear for love, & fear to escape pain. The holy fear of the Lord continues for ever. On other kind of fear is, not to do well for the love of God and goodness itself: but that we may escape punishment, as the thief will not steal, not for love of any righteousness or reverence to God, but to escape the gallows. This is that fear which can not stand with perfect charity, but 〈◊〉 cast out. Fear in a man's mind is like to the thunder in the air: Fear is like the thunder. For as when the air is covered with clouds, the Sun darkened, tempests begin too arise, lightnings & fyr● fly from heaven, rumbling and noise is in the air, the clouds bursts, & the thunder crack comes, the rain falls, & strait follows Sun shine and fair weather: So when a man for fear of his sins, in conscience lies flat down in the sight of God, confessing his sin, as one oppressed with the burden & vileness thereof, complains to God, accuses himself, gr●nes, sobs, and sighs like the thunder crack, dare not look up towards hea●●● for his wickedness, but condemns himself, at the last, bursts out on weeping, & the tears like rain drops come trickling down his cheeks: straight ways follows quietness of mind, God offers him pardon and clearness of conscience, with wondering and praising the unspeakable goodness of God for his mercies & comfort in Christ his son offered to such & troubled conscience. In the latter verse is first declared the worthiness, authority, high title & rule given to the preachers, for the commendation of their office. Aggeus here is called the Angel of the Lord, as some in English do translate it, or the messenger, or Ambassador, which signify all one thing unto: us. So these names with such like are given to preachers in the scripture, to set forth the highness of their vocation and authority that God calleth them to. The worldly wise men considering the decay of the living of Bishops and Priests, wordliness decays the ministry. & that they be not so much esteemed and as wealthy as when they were loitering, lordly, unpreaching Prelates, and ruled all, would say: Shall I make my son a minister, and when I have spent all that I have on him, he shall neither be able too help my other children, nor yet scarce able too live himself, but shall be disdained of all sorts of men, and if he preach the truth, he shall be in jeopardy of his life. Or shall I marry my daughter to a priest? with such like uncomely sayings: nay I trow not, there is more profit by the law or Physic, yea, if he be but a penclarke, an Auditoure or Deceiver. I will provide for him better any of these ways. The goods of the Church are the 〈◊〉 of the poor: woe therefore be to them 〈◊〉 rob the church so by impropriations, th●● neither the minister nor the poor can he relieved. For by that means, the necess●●● food of the preacher is given to idle b●●lyes: and these worldlings declare themselves too desire nothing but worldely● wealth, in thus doing, or so saying. But i● they mark this & other places of the scriptures, & would have their children made worshipful, they shall find more worshipful names given too the preaching minister, The preachers office is worshipful. then to any one fort of men. The noblest creatures that God hath made, be the heavenly spirits and Angels, which be always in heaven, most happy for the continual beholding of his glory, and for their office sake are chose● and called Angels, because they be sent on his message, and do most willingly 〈◊〉 at his commandment. angel. This word Angel betokens not the substance of the creature, but the office: and is a Greek word, signifying a messenger, or Ambassador, this name: Angel was commonly used to be given to these heavenly messengers, whom God sends his message from his holy place of majesty: as Gabriel the Angel was sent to the virgin mary, & other to joseph, Daniel, Moses, etc. This name is also given to the preachers for the heavenly comfort that they bring to man from God, whose messengers they be. Preachers be angels. In the Revelation of saint John writes to the seven aungls, reve. i. two. that is to say to the seven ministers of the seven congregagations or church's in Asia. John Beptist was called the angel of the Lord or Ambassador sent to prepare his ways. Mark. i. And whom do kings use to send Ambassadors, but such as be faithful and trusty whom they love, and to whom they dare commit secret & weighty matters unto? What can be more worshipful, then to be God's Ambassador, & in such trust with him, that God will vouchsafe too send him on his message. Saint Paul desires the Ephesians to pray for him, Fphe. vi. that he might have utterance given him to speak and preach the Gospel freely, for the which he was sent ambassador ii Corinthians. v. he sayeth his Embassage stood chiefly in this point to reconcile us to God. Is not the stewards office an high office, & of greatest credit in great men's houses, stewards. and at their commandment and appointing all things be done? They provide & give all in their masters house, meat in due season. etc. Saint Paul therefore saith: let a man think thus of us that we be the servants of God and stewards of his secret mysteries, i. Corin iiii. which be meat for 〈◊〉 souls. Saint Matthew in a parable calls the preachers stewards, Math. xxiiii. appointed 〈◊〉 God's house, to give their fellow servants meat in due season. Saint Mark called them porters in God's house, Mark. xiii. having in ●●●maundement too watch that no thieves nor unruly persons come in too trouble the house. Porters. They be called the light of the world to lead other the right way: Light, Salt. they be the salt of the earth to season us that by corruption we do not smell evil before God: They be God's soldiers to fight for his people, Math. v. as s. Paul sais. No man goes to war on his own wages. They be watchmen to give warning when enemies come. watchmen. They be Dogs to bark & awake us out of our deadly sleep when we forget God. Dogs. They be the mouth of God, that where we were not able too stand in the sight of God, Esay. lvi. if he should speak unto us in his glorious majesty: he doth vouchsafe to speak unto us by the mouth of his minister, being a man as we be, and whom we should believe to be sent from God as long as he teaches Christ & his word. These names of trust and credit are given to preachers for the commendation and setting forth of their office, which they bear in God's house, and that they should not think it a vile, but a most worshipful room. And to make them more regarded, the Lord counts those injuries done to himself, which be done to his preachers saying: he that despises you, despises me, Matthew. & in what room soever ye come, if they will not receive you, shake the dust of your feet, & it shall hear witness against them in the day of judgement. And because he joins too the next saying: In the messages of the Lord: it doth" us to weet, the faithfulness of this Prophet in his duty that he speaks nothing▪ but the words of the Lord truly, which sent him, which rule all true preachers should follow. But of this is enough spoken in the verses before. Now follows the glad tidings of the Gospel to comfort this people with all after the great threatenings of God, which the Prophet here pronounced in the former verses, For as God works in his creatures that after winter comes summer, & after a storm fair weather: So in the spiritual doctrine of our souls, first he teaches repentance preaches the law, threatens vengeance for sin, casts down man in his own sight, and lets him look even into hell with fear of conscience for his disobedience: but afterwards he comforts him, raises him up, and heals him, that this may be found true that is said of our saviour Christ: I came not to call the righteous, Math ix. but sinners to repentance: The law is first to be taught and then the gospel. & they that be whole need not the Physician, but the sick. All the Prophets use the same trade in teaching, as Esays in his first Chapter calleth the jews worse than beasts: for the Ox would know his master, and the Ass his master manger, but they would not know their God. And the rulers he calls the princes of Sodom, & fellows with thieves. jonas also in the beginning of his prophecy saith: within xl days Ninive shallbe destroyed: Sophones first words be that God will destroy man, beast, fool, corn and fruit of the earth: but afterwards every one of them prophecies of Christ, promises blessing from God, with increase of all wealth and goodness. Likewise John baptist began his preaching: repent, for the kingdom of heaven is at hand. Math. i i. And our saviour Christ began his preaching with the self same words. Peter in his first sermon, after they received the holy Ghost, rebuked the jews sharply for crucifying Christ the giver of life, Acts. iii. and for asking Barrabas a murderer to be delivered unto them: but when their conscience pricked them, they asked what they should do, and he comforts them, bids them repent, and be baptized every one of them in the name of Christ. So here, after the sharp preaching of the law, and threatening of God's plagues, followeth the sweet comfort of the Gospel, for he sayeth: I am with you saith the Lord, as though he should say, let" nothing grieve you, neither the greatness of the sin, that ye have been so negligente in forgetting the building of this house so long, nor the great cost, as though ye were not able to bear and perform it, nor be not afraid of the kings officers which stopped you, for I am with you (saith the Lord) whose power they can not withstand, whose mercy passeth your misery, and who can pardon and forgive more than you can sin, and who shallbe judge of your doings, and am able too forgive all things trespassed against me. All the riches of the earth is mine, and I bestow it as pleases me: the hearts of kings and rulers be in my hand, and I rule them as I think good, when I will they shall show you favour and friendship, and when they lust they shall not stop, hurt, nor hinder my work, according to their desire or pleasure as much as they would: but those that fear and love me, I will bless, and they shall not have any harm, and my works shall prosper and go forwards in their hands as I think good▪ in despite of all their foes, therefore let nothing fear nor trouble you: for I whom all things do obey, am with you saith the Lord. These are but few words in number, but they are mighty in operation and working, where they be received with an earnest faith: and so mighty that whosoever hears and believes them to be spoken of God, is not afraid too attempt any thing, be it never so great & hard. When jacob was doubting & afraid, whether he should go into Egypt too his son joseph or no, Gene. xlvi. God spoke too him & said: jacob be not afraid, for I will go down into Egypt with thee, & I will bring thee out again also. Then jacob fearing neither the death of his son joseph, Gods help promised stireth us up to enterprise great things nor the displeasure that might come to him & his, if either he or yet joseph offended the king, nor yet lest joseph should lose his authority by a new king, as it is commonly seen, nor the jeopardy of the journey, no nor yet any other worldly thing that could or might chance, but went into Egipte boldly with all his children & substance, and was defended by God. When Moses keeping sheep, saw the fire in the bush, Exod. iiii. and God said unto him, that he would send him to king Pharaoh to deliver his people, he was afraid & marveled y●, he being but a shepherd, should be sent on such a message, to so mighty a prince. But after that God had promised him that he would be with him, he was encouraged, and took in hand to go to Pharaoh, on his embassage, & to lead God's people out of Egypt. judg. vi. When God sent his Angel too Gedeon threashing his corn, and said he should deliver the people from their enemies, which invaded their country, and lay as thick in number as grasshoppers do in the field: Gedeon doubted at the matter, until such time as God said unto him that he would be with him. And after trial of his faith in the promise made unto him, he durst, with .100. naked men, having no weapons, but earthen pots, a fire brand, & horns in their hands, set on their enemies which fled all away, as soon as they heard the p●t shears knocked together. Our saviour Christ after his Ascension, Math. xxviii sending his Apostles into the whole world to preach and baptize, addeth no greater thing to comfort them with all in this great and dangerous enterprise, that so few unlearned men should conquer the whole world, but saith: behold I am with you, even too the end of the world. What good success their preaching had, we at this present day yet feel and see: and also how he is present always with his, even too the end: and how true his prayer is, that he did not pray only for his Apostles, john. xvii. but for all that should believe on him by their preaching. When saint Paul sayeth that he was persuaded, Rom. viii. that neither nakedness, prison, hunger, persecution, nor life: neither death, angels, Acts. xvii. nor powers could pull him from the love in Christ jesus: He had nothing is strengthen himself withal, but that God promised that he was with him, and then he boldly said: if God be with us, who can be against us? All be but dust, worms and vileness in his sight: nothing can prevail against those, whom he doth assist with his grace. Therefore when we doubt to take in hand any good work, which agrees with the word of God, for any worldly reasons or carnal fear: let us stir up our faith, and hear God speaking and saying unto us: I am with you, be ye not afraid. If thy conscience bear thee sure witness that thou seekest nothing but the glory of God, & the profit of his people: no doubt God will assist thee in such enterprises, & offers this his promise to thee also, saying: I am with thee, be not afraid, but go on forwards, and I will bless thy doings, seem it never so hard or unpossible to thee. The text verse 14 The Lord waked up the spite of Zerubabel, son of Salathiel, prince of juda, and the spirit of josua, son of josedec the high Priest, & the spirit of all the remnant of the people: and they went and wrought in the house of the Lord of Hosts their God. In the xxiiij day of the sixth month in the second year of king Darius. ¶ This is a notable Metaphor, & worthily sets forth the nature of sin in that he saith, the Lord waked up the spirit of all this people: for sin is a sleep of the soul, having no fear nor feeling of God, so long as a man lies in it. It is now time saith saint Paul to awake out of sleep, Roma. xiii meaning sin. God in his word, by such outward bodily things declares unto us the nature of spiritual things, Sin is a sleep and death of the Soul. both good and evil, As the dead body lies rotting & stinking in the grave fearful to look on, and grievous too remember: so when we lie buried in sin, we stink in the sight of God, he can not abide to look at us, nor will remember us. And as we, when the body lieth on sleep in the bed (which is an image of our grave) can neither see, feel hear, taste, smell, understand, nor yet move out of the place, until we be awaked, nor can take any pleasure at all in any one creature of God: So when we lie walowinge in sin, we neither see the majesty of God, with the eyes of our faith, nor feel his mercies offered unto us in his dear son and our only saviour Christ jesus, nor yet can we taste at all how sweet the Lord is. Our ears are stopped from hearing good counsel, we perceive nothing at all of God's goodness towards us, his word is not savoury unto us, neither yet be we moved or stirred up too do any one good work of charity. But now it pleased the Lord, pitying their misery, too wake them up out of this dead sleep, and set them in hand with building of his house again. But where he had preached to them both the law & the gospel, threatenings & comforts with the plagues, they were moved to nothing but fear as is said in the verses before: but after they heard the glad tidings of the gospel that God promised to be with them: then they were awaked out of their sleep, and wrought lustily. The law kills, the Gospel quickens. So it is the gospel that quickens and gives life: but the law kylles, fears, and threatens. For as after sleep the body, being awaked, it is fresh, lusty, strong, and courageous to do his work: so after the fearful threatenings of the law when we hear the glad tidings of the gospel (that God will be our Lord and dwell with us) the mind is comforted, strengthened, & moved up to do his duty. And as a man is judged too be waking when he can do the office of a man, as talk, work, writ, or such like: so is man awaked out of the sleep of sins, when he lives in charity, fears God, & walks according to his law in his vocation. Further as when a man lies in his dead sleep, he can not awake except some noise awaken him, or some other call him: 〈◊〉 can we not arise out of sin, except the spirit of God or his preacher, which is his watchman, with often crying unto us, awake us. Cry therefore, and fear not saith Isaiah the prophet, Esay. lviii, lift up thy voice like a trumpette, and tell my people their wickedness. So that it is the trumpet of God's word continually sounding in our ears, which is the only way too awake us out of this sinful sleep. But the Papists turn thorder and say, cease and cry not, hold thee peace & sai nought, live in rest and be still, and so let all go to havoc, and the people perish. Thus we may learn here the necessity of preaching, and what inconvenience follows where it is not used. Where preaching fails saith Solomon, the people perish: Pro. xxix. therefore let every man keep himself in God's schoolhouse, and learn his lesson diligently, Preaching is most necessary. Math. iiii. for as the body is nourished with meat, so is the soul with the word of God, as saint Matthew saith: A man doth not live by bread only, but in every word that comes from the mouth of God. This is then the ordinary way to keep us in the fear of God, and continual remembrance of the last day: often and diligently to read and hear God's word preached unto us: for that is it which doth and will kill sin in us, as it is written: Eccle. seven. remember the last end, and thou wilt not sin. Faith is kept and increased by the same means that it is gotten: Roma. x. it is gotten by hearing, and hearing comes of the word: let us therefore hear and read it diligentli. What is the cause that the Papists lie so sound on sleep in their abominations but that they care not for preaching, nor think it so necessary, and because they would not be told of their faults, that they might amend them? Where sin is not rebuked, it is not known to be sin: nor it will not be amended, without much crying on. David the good king & true Prophet of God, after he had gotten with child Urias wife, could not awake out of that sleep of sin, until he was warned by the Prophet Nathan, notwithstanding all and singular such great gifts, which God hath endued him with all, but invented one policy after another to cloak his whoredom and naughtiness withal. First he sendeth for Urias home, being his faithful soldier in his wars, two. king. xii. willing him to go home too his wife, thinking that if he had lain by her, the child might have been called his. But when he saw that Urias would not go home too his wife, he devised to send him with letters unto joab the captain, that he should be set in the fore front, when the town should be essaulted, and that his fellows should flee from him, that he might be slain. This policy David wrought so privily, that he thought no man should espy it: for who durst open the kings letters? But at length cometh Nathan the Prophet, and telleth him a parable, how there was a rich man that had many sheep, and a poor man his neighbour had but one, which he loved most dearly: the rich man took this one sheep from the poor man, and Nathan asked what this man had deserved. Then answered David in anger and said, he deserved death: then said Nathan, thou hast given a very good sentence, it is even thou thyself that haste done this deed, thou shalt die. For thou haste many wives, & couldst not be content with them, but hast taken thy poor neighbours Urias wife. Then cried David: I have sinned, & made that worthy Psalm fifty and one: O God have mercy on me, according to thy great mercy, and according to thy many mercies wash away my wickedness. And yet more wash me from my wickedness. etc. But before Nathan came, he lay without feeling of his sin, or yet any remorse of conscience at all knowing that he had done evil. So when the good king Ezechias, being restoreo to his former health, iiii. Kin. xxii. had let the Ambassadors of the king of Babel, which came to rejoice for his recovery, see all his treasure and jewels, being very proud of them: Isaiah the Prophet comes unto him, & asketh what they had seen, he told him: well (saith Isaiah) even from thence a king shall come to rob and spoil all these treasures that thou hast been proud of. Than the king knowledged his fault, but not before he was rebuked by the Prophet. Peter, Galath. two. until he was rebuked of Paul for his dissimulation with the Gentiles, did not leave it. joas was a good king as long as joiada the high priest lived, two, Chro. xiiii. for he followed his good counsel: but after he fell from God, when he would hear no good counsel at all. Thus we see how necessari it is for us to be kept in God's school, and hear the trumpet of his word sounding continually in our ears, to awake us up out of this deadly sleep of sin, and stir us forward to a diligent doing of our duties. What a pride is this for us, to think so highly of ourselves, that we be so far more holy, strong, wise, learned, more able to stand, than these good men were: and that we need not such continual teaching and counsel, but that we may well enough want it. These men fell when they heard not the voice of the Prophets: and yet we that are not so much worthy as once to be compared unto them in the gifts of God, think we shall stand of ourselves. Many will say, what should I do at the sermon? To hear preaching all men ought. I know as much before I go, as I shall learn there, I can read the scripture at home, and comfort myself sufficiently. These are better than they, that will neither hear nor read, but say: I know there is no more but do well, and have well. I know this is all that can be said: love God above all things, and thy neighbour as thyself. I can say my Pater noster and my Crede, as well as he: & further I know that in the one is contained all things necessary to be asked at God's hand, and in the other all that is to be believed: and what can or should a man have more than this? These sayings, although they be true, yet are they most brutish, & nothing else in very deed, but naughty excuses to cloak our slothful wickedness withal: & signify plain that we would not in any wise have preaching, because we would not hear our faults rebuked, nor yet our minds exercised in meditation of God and his goodness, of our own sin and misery. Philip. iii. Saint Paul to the Philippians saith: that he was not ashamed to write one thing often to them, Math, xxv and it was for their safety. The parable of the .v. foolish virgins and the .v. wise, teacheth plainly that both the wise and the foolish did both nap, slumber, yea, & fall hard on sleep: where in is set before us all our natures, whether we be foolish or wise (we fall on sleep forgetting God, when we should watch for his coming, though we think never so highly of ourselves) if we have not the light & burning lamp of God's eternal word, burning in our hearts. What a foolishness is it to think that we can or shall stand, where as every one hath fallen that is gone before us? or that we shall escape, where every one else hath been taken? There is not the best learned man, but he needs often too hear the preachings and counsel of others, although he can comfort himself in his private studies, and in reading the scriptures never so well. For as the Physician when he is sick, can not heal himself, nor hath not his judgement so perfectly as he had before he was sick, but seeketh help at an other physicians hand: So● the learnedst man living, as long as he liveth, and beareth sinful flesh about with him, shall have sinful and fro●warde lusts and affections raining 〈◊〉 him, which blindeth his sight, that he ●eeth not his own sins, until he be warned of them by others. Saint Peter saith he would put them in remembrance of their duty, as long as he lived, although they knew it well. What should move Paul so often and so earnestly to write unto Timothee and to Titus, i Tim. iiii. Titus iii. having such worthy gifts as they had, if they need not to be warned of their duties? For what cause should either David have had the Prophet of God Nathan, sent of God himself unto him, ● King. xii or yet Ezechias the prophet Isaiah, either the Apostles to be sent forth by couples together, Acts▪ xv. or yet to meet in counsel at jerusalem, and there to decree hard matters, if one should not learn at an other? And mark here that he sayeth, all were fallen on sleep, and lay still on sleep, until the Lord awaked them up by this his prophet Aggeus: both Zerubabel the prince and chief ruler in the common wealth▪ josua the high priest and chief in religion, & all the people also: not so much as one from the highest to the lowest that did his duty here in, but were all fallen on sleep. What would the Pope say, The Pope errs. if a man should tell him he were on sleep, & fallen from God? Would he not strait ways rage, fret and fume, and say that he was God's vicar, or at lest Peter's successor here in earth, & that he could not err, but every thing which he did or said, was both good and also godly? Surely this high Priest, otherwise a very good man, bearing the figure of Christ, and much commended in Zacharie the prophet, and having his authority given him of God, and coming unto it by discente also, according to the law of Moses, had thus foully fallen on sleep, and forgotten God: and shall we think that the Pope living in the puddle of sin, given too follow all pleasure, and usurping authority against God and his saints, can not do or say amiss? And as I noted before, so it is not too be lightly considered, that where so often the Prophet here rehearseth the names of Zerubabel and josua the two chiefest rulers: The civil ruler is above the Priests. yet he evermore setteth in order the civil Magistrate and power, before the chief priest, to signify the pre-eminence and preferment that he hath in the common wealth, and other matters more than the chief priest, by what name so ever he be called, whether he be the Poop, archbishop, or Metropolitan. When they were thus awaked, they went and wrought in the house of the Lord their God. They that build not the Lords house, sleep in sin. This is a sure argument, that a man is awaked and not still on sleep, when he can and will go work about his business. It is not enough to say, he is awaked and will work, but to work in deed. So differs the hypocrite and dissembler from the true charitable man: that the one hath noothinge but fair glozing words, and the other as oft as he hath occasion offered, doth it in deed, without boasting or craking of it: For he that doth not work in very deed, is on sleep still, what fair face so ever he make on it. Math. seven and. xx●. The gospel sayeth plainly that by their fruits ye shall know them. And the two sons, whereof the one, when his father bade him go work in his Uyneyarde, said he would and did not, the other said nay and went, only he that wrought did his father's will: So only be they awaked, which work in the lords house: the other either slumber, dream, or else be hard on sleep, an do not their due work in building the house of the Lord our good God. When they began to lay the foundation of this temple, the people of the country, which were placed there by Salmanasar, would have helped them to build, and said they worshipped the same God that they did (because they perceived that the good king Cyrus favoured them at that present) but after that Assuerus the next king following, iiii. Kin. xviii. had stopped them from building any more, they were most earnestly against them. The good men that were amongst them, perceived their dissembling, & would not suffer them to work with them: So many amongst us, which be papists in deed, when they see that they shall please the rulers, will cry most earnestly for the building of God's house, and pretend as though they would work most stoutly: but if they see the world turn, they will be the first and most earnest destroyers of the same. Such false brethren must be most diligently taken heed of, and not be suffered to join themselves with the true work men, lest they betray all the good, as we both feel and see our Papists to have done, to the slander of God and his word, our hurt and shame. Saint Paul telleth often how great dangers he was in: ●i. Cor. two but he complaineth of none more than of false brethren, which make a show of godliness, & yet are most wicked within, even very Wolves in Lambs skins. But these men after they were thus awaked, by the preaching of Aggeus, went and wrought, now no longer about their own houses, as before seeking their own profit and commodity: but in the house of the Lord of hosts, whose power now they feared, and mighty hand they had felt so long, and yet not worthily regarded the heaviness of his displeasure, nor his great plagues that he had laid upon them so many years. It was noted in the verses before, why God is called the Lord of hosts, which is for the great, mighty, sundry, and divers ways, that he hath conquered and uses to conquer, those which rebel against him? This is the strength & power that comes by the word of God: that where it is diligently heard, Preaching maketh us new men & of coward● 〈◊〉 and faithfully believed, it maketh us altogether new men, of loiterers workers, and all together lusty and courageous, and afraid of no displeasure, so that we may work in the lords house. If we mark in what sort & case these people were, we shall better perceive what effect this little short preaching took in them. They had lain many years, not regarding the building of God's house, for fear of the kings displeasure, who had commanded the rulers in the country too stop the building of that house: but now partly for fear of the plagues, which the mighty Lord of hosts had threatened too lay on them, and chief that God had promised that he would be with them: they were so stirred up that they regarded not now, their own gain and pleasure, nor they feared not the Kings officers displeasure, which had forbidden them to build any more: but strait without suing for a new commission, or licence of the king, or speaking with the kings officers, they set up their work, knowgin that he which promised, would be with them, & that they should prosper well in it, for he was able & would perform it. In Esdras it appears what bold answer they make when the kings officers asked them by what authority they begun to renew their old work, Esdre. v & that letters were sent to king Darius, to know whether they should be suffered to go forward in their building or not. But God so moved the kings heart, that he gave them not only liberty to build, but money also to do it with all: & by the strength of God, they had not only given the enterprise, but also went forward in their building, asking no licence at all of any man, before they were complained on. This strength hath God's word when it is worthily received, that it maketh a man to forget his own profit, yea lands wife, children, goods and life, & manfully to bear death, pryione, fire, and displeasure of princes, so that he may do his duty to his Lord God, and escape his displeasure. Peter, who denied his master at the voice of a handmaid, after he had received the holy Ghost, was bold to confess him before lords and princes, even to the death. Acts ix. Paul in furious rage of his persecution was stricken down, and of a wolf rose up a lamb. john iii and nineteen: Nicodemus, that afore durst not be known to be Christ's disciple or bear him any good will: after durst ask the body of pilate, and boldly buried it. Thus where true faith is given to God, commanding any thing to be done, or to the preaching of his word: it makes of haters lovers, of fearful bold, of persecutors preachers, and doth wholly change the nature of man, Psal. nineteen as David sayeth: The law of the Lord is without spot, turning the minds of men. This was neither treason nor rebellion against the king to do that which God by his prophet so straightly commanded, as was declared and noted before: but they were rather traitors to God, that had not of so many years gone more earnestly about that building of God's house, as God willed them to do. And where he calls God their God, yet after so great and long disobedience:" it commends unto us the long suffering and merciful goodness of our God, that will not forsake us for a fault or two, nor in a year or two, God is long suffering. but continually beareth with us, calling us to him by all means possible, and would not one of the least too perish. All the day long sayeth God by his prophet Esay, Esay lxv. I have stretched out my hands to a people that speaks against me, and faithless. But of this is enough spoken before. And where he addeth this and sayeth: they went & wrought in the Lord's house, the xxiiii day of the vi month, and the▪ same second year of Darius: it teaches us the earnestness of them towards their work, now after they were thus awaked and stirred up out of their sleep. They had but three weeks and iii days, both to hear this preaching of Aggeus, and to make ready their tools to work withal: which time had been little enough to have prepared their tools in, although they had not had any other business too have been occupied withal. The prophet was sent from God the first day of the vi month, as appears in the first verse, & now the xxiiii day of the same month, they began to renew their work with a lusty courage: so the whole time both too hear the preaching, and prepare all things necessary. For their great work, was but three weeks and three days. So earnestly doth true ●aithe work, Faithful love seeks no delays. where God is truly feared, and his commandment reverently obeyed: that they can not be quiet until they have done that which God commands. There is nothing now that can hinder them from this work, neither the fear of the kings displeasure, nor the costliness of the great work nor the greediness of their own profit, which they sought so much before, neither the greatness of their disobedience in so long forgetting their lord God: but with one mind and courage they set up this great costly work, manfully continuing in it, & happily finish it in. 4. years space, notwithstanding the great lets, hindrance and accusations that were made against them to the king, & other divers ways many. This promise that God had made them that he would be with them, had so encouraged them, the nothing could stop them from their work, but as David going to fight with Golias, i. King. xvii. was not afraid of all his strength, harness, nor yet his power and might, but said: thou comest against me, trusting in thine own strength, and I come to fight with thee with this little sling and few stones in the name of the living God of Israel: so they were bold in him only to set on this great work. If they were thus stirred up by this little preaching: what dullness shall we think too be in ourselves, that after such continual crying and calling can not be awaked to do our duties? Is it any marvel that God doth so often and so grievously plague us, seeing we should without all excuses do it, which he commandeth us: and yet in so long time we can not be brought too fear him as we should do. We may also learn what a treasure it is to have God's word amongst us (seeing it is the ordinary way that he hath ordained to bring us unto him by) & what a grief it is too want the continual preaching of the same: Scripture is necessary for all men & no cause of evil. and also the wickedness of the Papists that thus do rob the people of it, and would make them to believe that it were not necessary for them, but brings them in to heresies, and that it is the mother of all heresy and mischief & that there was never good world since the scripture was in English, with such like blasphemies. But if we mark the scripture thoroughly in all ages, we shall find y● in good kings days, which maintained God's word & his true religion, as David, Solomon, josaphat, joas, Ezechias, josias, in juda only there was more plenty of all worldly blessings, than there was in all Israel beside, where as the scripture was not regarded. Again if ye mark well all the ancient heretics, even from the beginning, as Arrius, Pelagius, Ualentinus, Martion, Sabellius, Donatus, Eutyches. etc. You shall find none at all or very few that were unlearned, but all for the most part were great clerks: and by this reason then the learned rather than the unlearned should be kept from the scriptures, if reading the scripture make heretics. For men fail chiefly into heresies, when they trust too their own wits & learning, forsaking or not submitting their wits unto gods wisdom, contained in his infallible word and truth. If they will let the people hear the scripture in sermons, I can not tell why they should not be suffered to read it. Why should rather heresy come by reading then by hearing? Nay, this is their meaning, they would have no preaching, nor yet reading, saving of their dirty drags of popery, which maintains their idle lordelines: where as the scripture setteth out their wickedness, which they will not have known, nor yet once touched. The Lord for his mercy sake defend us from their tyranny. Amen. ¶ A prayer. MOst mighty Lord and merciful father, which didst stir up the jews too the building of thy house by the preaching of thy Prophet Aggeus: we thy miserable creatures, oppressed with sin, and living in blindness, beseech thee for thy mercy sake have mercy upon us and thrust out diligent work men into thy harvest, send out faithful preachers, which may by the hard threatenings of thy law, and comfortable promises of thy gospel, awake all thy people out of their dead sleep, wherein they lie wallowing, forgetting thee & their duty. We have all sinned from the highest to the lowest, in not earnestly professing thy holy word and religion. Both the princes, rulers, and magistrates, bishops, ministers of all sorts, and all the people, no state nor condition of men hath done their duty herein unto thee our only Lord and God, Therefore we all with heavy hearts fall down flat afore thy throne of grace and majesty we beg, crave & ask thee forgiveness of our great sins: open our eyes O good God, that we may consider the plagues, which thou haste laid on us so long for our great disobedience towards thee and thy word. give us new hearts, and renew thy holy spirit within us O Lord, that both the rulers may faithfully minister justice, punish sin, defend and maintain the preaching of thy word, and that all ministers may diligently teach thy dearly beloved flock purchased by the blood and death of thine own and only dear son our Lord, and that all people may obediently learn and follow thy law, too the glory of thy holy name, for Christ's sake our only Lord and saviour. ¶ The ii Chapter. IN the vii month and the xxi day of the month, was the word of the Lord sent by the hand of Aggeus the Prophet saying: The Text verse 2 Speak to zerubabel, the son of Salathiel, ruler of jehuda and to josua the son of Iosede●, the chief Priest, and to the remnant of the people saying. verse 3 Who is left amongst you that hath seen this house in his former glory, and what a one you see it now? is it not like as it were nothing in your eyes? ¶ As concerning the reckoning of years, months, and days enough was spoken in the first chapter: and what it is too be sent by the hand of a Prophet, who so lust, there he may read. This message sent now in the .7. month, and the next that comes in the .9. declare the good will of God towards them that build his house and how ready God is to further all their doings. They began to work the xxiiii day of the sixth month, and had continued to the .21. day of the .7. month, and then least the fear of the king or the rulers should discourage them, they had need to be comforted: therefore Aggeus is sent unto them again too encourage them, least they should have fainted or left of working. Again in the .8. month is the Prophet Zachary sent unto them, and in the .9. month Aggeus is sent twice, God sende● preachers to them that serve him▪ & all because they should not let their work slip, but with a courage finish it: and that also they might see how true it is, that to every one that hath, it shallbe given, and for them, which work courageously in the lords vineyard, how well the Lord is delighted with them and blesses them. Thus God knowing the weakness of this people, every month sends new messages unto them, that they may understand what a care he hath over them: and that they should trust in him, which had all things in his hands to rule at his pleasure, and not to trust in themselves, which of themselves could do nothing. Let us therefore work in the Lord's house and no doubt he will send us comfoorte enough. Now where he is bidden speak to Zerubabel the prince, to josua the chief Priest, and to the remnant of the people▪ and so often reherses them in this same order in this prophecy: it doth us too understand that there is one doctrine of salvation to be taught unto all sorts of men and that all sorts are bound to hear and learn the same: and besides that it teaches the preferment of the civil magistrate or ruler to the priest, as was noted before. And herein we shall chief learn the wickedness of them that withhold the scriptures from the lay people, saying it is not meet for them too be so much occupied in hearing the same. For the Prophet saith here sundry times that he was sent to all the people as well as to the rulers: & therefore it was their duty to learn and hear his message as diligently, as it was the rulers. And this is a great occasion, why that all rulers should behave themselves lowly towards the people, All things to salvation are given to all sorts of men ●n like. Ephe. iiii seeing God hath made all things, as concerning salvation common and of one sort, both too poor and rich, that by this means he might increase brotherly love betwixt both parts. There is one Lord god saith s. Paul of all, both poor and rich, one holy Ghost that makes us all holy, one baptism, one faith that we believe, one saviour jesus Christ, one father in heaven, unto whom we pray, one everlasting kingdom which we all look for, one scripture and woorte to teach us, one sacrament for us all, we be borne, gotten, die and buried all in like, and a great knottell is of love amongst us, seeing we speak one language, being of one country or town, and one air which we receive, one fire, Sun, Moon, Stars, earth, herbs, trees, corn, cattle, fish, fool, that we be feed on. We go, stand, sleep, work all alike. etc. All the difference that is betwixt us is this: that one is higher in authority, better clad or fed, hath a prouder coat or a softer bed, or more store of money, lands or servants then an other hath, which thing help not to salvation. But what vain things these be to rejoice in, or to despise one another for that wants them, the things themselves do declare. For he that wants all these, not necessary things to salvation, is commonly better man, more lusty, strong and healthful than the other, as is said in the verses before. And to rejoice is ancient blood, what can be more vain? Do we not all come of Adam our earthly father? and say we not all, Our father which art in heaven, hallowed. etc. How can we crack then of our ancient stock, seeing we came all both o● on earthily and heavenly father. If ye mark the common saying, how gentle blood came up, ye shall see how true it is. When Adam dalue, and Eve span, Who was than a gentle man? And although no nation has any thing to rejoice in of themselves, yet England has less than other, we glory much to be called Britan's, but if we consider what a vacabunde Brutus was, and what a company he brought with him, there is small cause of glori. For the Saxons of whom we come also, there is less cause to crack. So that of Brutus we may well be called Brutes for our brutish conditions, and of the Saxons saxi. i: stout and hard hearted, but if we go up to Cain, japhet, & such other fathers of us Gentiles, we may be ashamed of our ancestors: for of all these we come that knew no God. Tully a Heathen philosopher telleth how many ways men came first to have great possessions, How authority began. and waxed more wealthy and mighty in the earth than others did: either by coming in to void places (saith he) where as none did dwell, and then every man took to himself, as much ground as he would, or else they got it in the wars by power from others, or bought it, or else by gift or descent. So that at the first we were all alike, not one better than an other: and we shall be also all alike angels at the last. For in heaven there is no higher place for rich men, nor lower for the poor, but every man according as he hath d●ne, so shall he receive. If the poor and rich man's blood were both in one basin, how should the one be known to be better than the other, seeing we crack so much of it. Yet doth this derogate nothing from that honour & dignity, which is dew to all Princes and Magistrates in this life of all sorts of men: but it is only spoken how all sorts shall obtain the life to come, & that we should not overmuch rejoice in worledlye vanities, but in God alone, that we have him for our God. And where as the prince, Priest, and people have all one lesson taught them, and no difference at all is made betwixt them how to please God, we may see the wickedness of our priests, but that by their Trentals & other masses can help as they sai others to heaven, but they themselves care not for such baggage, and buy none of them for their selves (because they think them unprofitable, or else they see there is another way to heaven than this, and therefore will not use this at all for themselves, but deceive others therewith:) or rather they care not for heaven, but will hear live at ease and enrich themselves, they care not how, not hoping for an other life. But the prophet here, and all the scripture throughout teaches one way of salvation for all sorts of men whatsoever they be, how to live & die, & enjoy heaven. The effect of this message now, is to comfort them that they should not faint in their work, but manfully go on forwards, and luckily finish the building of God's house, being discouraged at nothing. Many there were that beside the fear of the kings displeasure, which had forbidden them, to build any more, seeing the gorgeousness of the old temple, builded by Solomon, and how slender a house this would be in comparison of that, were sore grieved at it, and discouraged. Esdra. iii. Esdras writeth that when the ground work, and foundation was laid, some which had seen the old temple how costly, great, and solemn it was, were very sorry to see this, how slender a work it would be in comparison of the old, and therefore they fell on weeping, when as they considered it. The younger sort, which had not seen the old Temple, that was destroyed by Nabuchodonozor, and now seeing this go so well forward took their instruments, sang Psalms, and praised God that had given them so good and prosperous success, and were right glad that they might have such a house to resort unto, to make their prayers and sacrifices in, although it were not so costly and pleasant, as the● would wish. In which two sorts of men, the one as Esdras saith, wept because this house was not costly enough, nor be coming the majesty of God their Lord: the other did sing and rejoice that they had one so good a house as this was: We may learn the sorrow, which good christian hearts take when they see Gods true religion, divers good affections in religion. not only coldly set forth & negligently followed, but also if it be not in such perfection as it ought to be, and as they have seen or yet would wish. Also we be taught how we should rejoice when we have any honest little house and religion granted unto us to serve & worship our Lord and God in, so that it be according to his word: for the primative church was glad if they could get private houses to teach in. The noise was so great as Esdras saith: that a 〈◊〉 could not discern whether was greater the noise of them that song, or of them which wept: therefore the Prophet saith to them, which were so sorry and heavy for the slenderness of this building: that although this house seemed nothing in comparison of the other in beauty in their sight, yet it should appear a more glorious house afore God then the first. And so it came to pass, as afterwards it shall appear. Let us note also where he sayeth: which of you hath seen this house in his former glory. ●he cross must be born strongly though it seem long. etc. the strong patience and long suffering of the people of God that had borne their cross so long, and were not weary of it, but were very sorry that they could not have God worshipped so solenly as they would: There was none that could have seen the first temple of Solomon, standing in his glory, and now this second temple beginning too be renewed, but he must at the least be fourscore year old, and yet be not past ten years old when it was destroyed by Nabuchodonozor. The years of the captivity in Babylon were 70. as jeremy promised, and the foundation of this temple was said under Cyrus the second year of their returning: so that if we take these years besides those. 70. years of captivity, they must have so many also after they were borne, that they might be able to remember the temple standing, which can be no less than ten years, or twelve: so that all counted, they could be no less, but rather more than fourscore year old, but if we token to this second of Darius, they must be anno 130. year old at the lest. This I speak too note how manfully they had borne their banishment under Heathen kings, where they were prisoners, mocked and evil entreated: where as we are so tender that we can not abide a little sorrow for Christ's sake under Christian rulers, nor can not depart from our flesh pots and belly cheer. We call the jews sturdy and stiff-necked people: but if we compare ourselves to them in many points, we shall find ourselves much worse. They sat on the water banks of Babylon, 70. years weeping, Psal c.xxxvii. and hanged their haps in the willows, in steed of the temple, when they had song their Psalms, they were mocked, and yet manfully did they bear all sorrows: we being banished or punished under Christian rulers, yet can not be content with necessaries, but grudging that we want our old flesh pots of Egipte, and our superfluous dainties, mumur & grudge at God's doings and provoke his vengeance upon us. The Apostles coming to our saviour Christ, Math. xxiiii & showing him the goodly building and workmanship of this temple, which they now builded, wondered at the costly fines of it: but these old men which had seen the first temple of salomon's building, wept because it was not good enough, nor too be compared to the first. notwithstanding all the fines of it our● saviour Christ told them that the days would come, when their enemies should come, besiege it, destroy it, and not leave one stone standing upon an other: and so it came afterwards to pass by the Romans. three King. vi. The first house if ye mark in the life of Solomon, where is described all the fashion of it, length, breath, thickness, and height of the walls, the wideness of the house, and what things & jewels were in the house, it is much more gorgeous, costly, and pleasant, than this second temple is, whose greatness Esdras telleth in the vi Chapter: but the things that were done in this second house by Christ and his Apostles, were much more wondrous than those, which were done in the first. It was great glory that the Queen of Saba came from the unmost part of the earth to see the first temple: three King x. but it was much more glorious that into the second temple came the son of God from heaven to preach his father's will, and the glad rydinges of the Gospel. As in the restoring of this second temple, many old men did weep, because it was not so great, gorgeous, costly and glorious as the first was: so now in the restoring of the Gospel many weep, when they see not the Churches so well decked and furnished as before. The diversity of the Pope's Church and Christ's. The Pope's church hath all things pleasant in it to delight the people withal: as for the eyes their God hangs in a rope, images gilded, painted, carved most finely, copes, chalice, crosses of gold & silver, banners. etc. with relics and altars for the ears, singing, ringing, and organs piping: for the noose frankincense sweet, too wash away sins as they say, holy water of their own hallowing, and making. Priests an infinite sort, masses, trentals, diriges, and pardons. etc. But where the Gospel is preached, they knowing the God is not pleased, but only with a pure heart, they are content with an honest place appointed, to resort together in, though it were never hallowed by bishop at all, but have only a pulpit, a preacher too the people, a Deacon for the poor, a table for the communion, with bare walls, or else written with scriptures, having Gods eternal word, sounding always amongst them in their sight and ears: and last of all they should have good discipline, correct faults and keep good order in all their meetings. But as they wept too see this second house no more costly nor pleasant too the eye: So our poor Papists weep to see our churches so bare, saying: they be like barns, there is nothing in them to make curtsy unto neither Saints nor yet their old little God. But hereafter it appears, whether of these church's god is more delighted with all. ceremonies. For although these ceremonies in the old law were given by Moses for the hardness of the people to keep them exercised that they fall not to Idolatry of the Gentiles: yet is there no mention of any of these in the new Testament, nor yet commandment now, neither to us nor them, but forbidden to be used of all, both of us & them. We be no longer under shadows, but under the truth. Christ hath fulfilled all, and taken away all such dark kind of ceremonies, and hath placed the clear light of his Gospel in his church to continue to the end. But the Pope hath thrust the church full of more blind & wicked ceremonies, than ever Moses did: & where Peter said (when the Apostles were consulting how many ceremonies should continue for a time) that it was not meet to lay on the Gentiles necks the yoke of Moses law, Acts xv. which neither they nor their fathers could bear: yet the Pope with cracks to be s. Peter's vicar, contrary to s. Peter's saying, will lay on all people such a heap of his own ceremonies, and that under pain of cursing as the jews had never the like in foolish blindness nor more in number. S. Augustin saith that Christ in the new Testament was content with few Sacraments in number, but which were in signification most worthy, as baptism & the lords supper: but the Pope hath made so many as pleased him, and that such as no scripture can allow. Thus we are taught here, not to esteem the goodness of things by an outward & glorious show, but to be content with the Homely simpleness that Christ taught us in his church, and used himself: for that is more pleasant than all the gorgeous devise of man's brain. The wit of man is never content to submit itself to the wisdom of God, but pleases itself more in his own inventions, than in that which God commands:: But the gospel saith plainly that, that which is so excellent in the sight of man is abominable in the sight of God. Luke xvi. The text, verse 4 But now be strong zerubabel (sayeth the Lord) and be of good courage josua, the son of josedec the chief priest, and pluck up your courage all people of the earth saith the Lord, and work for I am with you, sayeth the Lord of hosts. verse 5 I will perform the promise which I made with you when ye came out of Egipte, and my spirit shall dwell in the midst of you, be not afraid. ¶ least we faint in the midst of our work, where dangers be great, and lets many, there is need of great comfort. The kings officers asked them often times, who give them leave to renew this building, and what commission they had: the work was great and costly, and their own rulers and breihrens, by bribing and usury had polled them so sore that they might well think they were not able to finish it accordingly? their sins and negligence were great, that they had deserved such plagues. therefore too comfort them withal, God sends his Prophet to encourage them all generally▪ They that have fallen most are most to be comforted. and particularly ●hose by name, which were chief in the common wealth and religion, as Zerubabel and josua, which had offended most, because they being rulers, did neither their duty themselves, nor yet caused others to do theirs, which both they should have done: first in giving good example themselves, & after in seeing others to have done their duties in this building. But as our saviour Christ, after that he arose from death sent Mary Magdalene & the other women to the disciples generally, and too Peter chiefly by name, both to comfort them altogether (because they all had forsaken him) and to encourage namely Peter, because he craked most that he would never betray him, but afterward fell the foulest of them all, and therefore had need to be comforted more than all: So now Zerubabel and josua by name are comforted of the Prophet, because they had been more negligent than the rest, and should have been better than the rest. Tell my disciples (saith our saviour Christ to the women) and tell Peter that they go into Galilee, Mark. xv●▪ and there they shall see me as I tiled them before: Such a loving God is our Lord and master, that least weak consciences should despair, except they have comfort of forgiveness, he sends unto them by name, he speaketh too some by name. The rest of the people are bidden be of good courage, for the Lord God would be with them, pardon and forgive them, aid them, and further their doings: but not by name as these other were, because their offences were not so great as the rest were. Absolution. So God hath yet in his church both general absolution, and forgiveness of sins offered unto all ●y preaching his word, and promise made in Christ too the believers: and also particular to comfort the weak conscience withal, when as he applies to himself, the promise declared unto him: and believes the same. Work on still (saith the Lord) and be not disamayde of any trouble, which ye see towards: For although ye think that many hosts of men be against you, yet fear ye not, for I the Lord of hosts, which have all my creatures ready harnessed to fight against them that strive against you my people, I say: I am with you Who can prevail against you, when I am on your side? How can any creature that is but vile worms & ashes in comparison of me the everlasting God, prevail against me their and God creator? Mark before, and ye shall better perceive here, why he doth so often call himself the Lord of hosts: which is chiefly, because in such dangerous enterprises they had need of some strong man to take their part, and where he had so many hosts ready to defend them as all his creatures, from the highest to the lowest, they should not fear, for they had one stronger on their side to fight for them then all others could be, that should fight against them. The self same words of comfort that were given them at the beginning to enterprise the building withal, are now repeated again, that they should more manfully continue in the same: Even so is it the self same doctrine, faith and belief, by the which we are received into the number of God's people, first by baptism, by the which we increase and go● forwards in the same faith, and by the which also we shall enjoy heaven at the last. For even as in a child he grows to be a man, remains the same substance that was in the child before, It is one faith by which w● are received 〈◊〉 gods peo●●● which 〈◊〉 grow 〈…〉 of 〈◊〉 by 〈◊〉 we be 〈◊〉 and 〈◊〉 in all ●or●●● men. but now is made stronger by age and casts away all childish toys: So in the same faith which we profess in our baptism must we grow and learn the full understanding of it, that it may be felt sweeter unto us daily more and more while we live even to our last end. And as the words are all one here, to comfort the rulers and people with all: So that faith is one also by the which we shall all be saved. God hath not appointed one way nor Gospel for the rich, and an other for the poor, but all have one as is said before: & so is he with all alike as well with the people as with the rulers. He is not a partial God, but to is with all and defend all alike, providing for all indifferently and will defend the simplest as well as the highest, the people and subjects, even as well as the prince. For as a natural father provides for, and loves every child, and a good prince will not so look to one piece of his realm, that he neglect the rest: So God our heavenly king and father, will not so love some of his people that he will hate the rest, nor so provide for a few that the other shall want, but moste lovingly provide for all and sayeth he will be with them all that work his work. With whom soever God dwells, he can want nothing, no more than he that stands in the sun can want light: for in God is the well of all goodness, & he gives part thereof to all them that be his, and that he takes into his tuition. What comfort is in these words, and what it hath caused all faithful men too take in hand when God so promised them, enough was said before. Almost all the notable things in the scripture were taken in hand by the comfort that was tak● in these few words: I am with thee, & by the sure faith that was given to God by them. And as God requires nothing here of them but to work, and other things he himself would care for: So in all other our doings, he reserves to himself the success and going forward of things, and nothing shall be ours, but the work. He will give increase to all good things that are taken in hand, Let us work● and the profit commit to God. in his name as he thinks best. Let not us therefore be so careful for that: only let us work as he biddeth us, and he will bless it too his pleasure. Neither he that plants, nor he that waters is any thing, but God that gives the increase, sayeth saint Paul. And again, i Cori. three xv● your labour was not in vain in the Lord. He gives increase to some thirty, sixty, Math▪ xiii. or an hundred, as his heavenly wisdom thinks good: yet all must work most earnestly in his vineyard, referring the end of their labour and profit to him, whose work it is, who will see no necessary thing fail them, which be not loiterers in his building. Little things that are taken in hand in the lords name, shall grow to great things, too them which work diligently as the scripture saith: that which is weak before God, is stronger than men's: and that which is most glorious before men is abominable before God. ●. Cor. i. Luke. xvi. jonathan and his page, discomfited all the host of the Philistians, i Ro. xi●●i. and than Saul following the chase destroyed them. Eliseus and his boy being in the city, iiii Reg▪ vi. when his boy was afraid, he desired God to open his boys eyes, that he might perceive how many more were with them, then against them: and then the boy saw the hill full of Angels harnessed to defend them both, and God so blinded his enemies that they followed the Prophet, whom they sought to kill, into the mids of his country, where he might have destroyed them if he had lust. God made divers promises to them, after they came out of Egypt: But because he beginneth to entreat of Christ in these sentences following, I think he means that promise chiefly, where Moses said: The Lord would raise up unto you a Prophet like unto me, him shall you hear. Deut. xviii This Prophet was Christ jesus like to Moses in many points, being borne amongst them and of their brethren of the stock of juda and David, of whom afterwards the father said with a voice heard from heaven: Math. three This is my well-beloved son, in whom I am well pleased, hear him. Or else it may well be taken for the promise, Christ promised was present With our fathers before he was borne. Esay. ix. which is written in the .22. of Exodus, where it is said, behold, I will send my angel, or messenger before thee, and he shall lead thee in the way, & shall drive all thy enemies out before thee, whose land thou shalt possess. This Angel was Christ jesus, who is called the Angel of the great counsel, because he brought from the bosom of his father the secret counsel of God, and preached his great love to the world. An angel is no more but a messenger or ambassador from God, to declare and preach his will and pleasure to the world. And that Christ was present with the Israelites, i Cor. x. and guided them in the wilderness. Saint Paul telleth plain that they tempted Christ, and murmured against him: and Christ was the rock. The meaning and effect of this promise is no more, but that as God was present with their fathers when he brought them out of Egypt, and delivered them out of all dangers, were they never so many nor so great, & brought them in to the land that he promised them: So he would now be present with them deliver them and finish their work if they would work earnestly, neither mistrusting his mercy, but that he would be with them, and defend them against the rulers which hated them, nor fearing his power, but that he was able too perform his promise unto them. If we mistrust either his good will towards us, that he will not, or his power that he can not deliver us, we provoke his anger too devour us, and can not look for help at his hands to save us: for nothing offends his majesty more than mistrust unfaithfulness or doubting, as saint james saith: he that doubts, is like a wave of water driven with wind too and fro, and that man which so doubts, can lok● too obtain nothing at God's hands, he gives all his gifts too them that be faithful and believe that he is both a true God, performing all that he promises, merciful and willing to help all which in their need call upon him, and able too fulfil all that he saith. They that either doubt or deny his offered mercy or power to help: deny him to be a God. Therefore fear not, but believe me too be your God, and I will deliver you, and defend you, as I did your fathers: and ye shall finish this temple by my protection. As I did bring them into the land which I promised them▪ drove out their enemies and gave them the land to dwell in: So according to this promise it came to pass, to this people now, for in .4. years space next following they finished that temple as Esdras teaches. Esdras vi. So good speed had they after that they believed his promise & that he would be with them. But here may be moved a great question how this is true that God saith by this Prophet, here that he brought them out of Egypt when this people never came there but about a .1000. years before Moses brought out their fathers through the read sea, That which the father had is 〈◊〉 said to 〈◊〉 the children. where Pharaoh was drowned after that he would not believe the great wonders wrought in his sight, nor fear the Lord that had so often & grievously plagued him, for handling his people so cruelly. The scripture uses oft to give that which was done to the fathers, as though it were done to the children. As when Melchisedecke took tithes of Abraham he is said also to have taken tithes of Levi, Heb●●. seven. which was not borne of many years after, because he was contained in the loins of Abraham, and afterward borne of his stock and seed: So likewise saith saint Paul: Roma. v. By one man sin entered into the world, and by sin, death, and hath gone through all, in whom all have sinned. So we all that now live or hereafter shall do, & all before us, have sinned in Adam, and broken God's commandment, as well as Adam did, because we were contained in his loins, & as it were part of him, and took our sinful nature of him in his seed & posterity. As we see those rivers, which spring out of little wells, are of the same nature that the head and springe is whereof they come though they run .2, or, 300. mile of thorough divers countries: and as those crabs are sour this day that grow on the crab tree, which is .200. or .300. years old, because the first root and plant was sour: So we all be sinful that be borne of Adam, and sour as he was, because he the first tree was such a one, & the spring whereof we come, was corrupt & filthy. So likewise God saith: he brought this people out of Egypt, which never had been there, because he delivered their fathers thence, in whose loins they were contained, and should have been born there, and subject to the same slavery that their fathers were, if God of his great mercy & mighty power had not delivered their fathers thence, and brought them into the land which he promised them. And as the mercy which had been received in times passed, Mercy received afore time is an argument of like to be showed in trouble to come or present. is a token & argument of like merci and grace, to be showed when soever we stand in the like need and distress: so here that they should look for a sure help at God's hand, now in these dangers that they were in, he putteth them in remembrance of that great deliverance, which not their father's only, but they also had before out of Egypt, that they should not be afraid now, but look for sure help. The danger was greater before, out of which they were delivered, and yet they escaped it: So now God's power and good will, being no less toward them then before, they should look for the like help of God as before. He promises them here that his spirit should dwell with them, & therefore they should not be afraid. For as before he sent his Angel to guide them in the wilderness: so now he would send his holy spirit unto them, to dwell with them, which should teach them all things that they doubted of, or were ignorant in: should comfort them in all dangers and distress, and deliver them from all perils that were toward them, & therefore they should not fear. But as the other part of the promise concerns Christ, which should come to deliver them out of spiritual bondage and slavery of sin and the spiritual Egypt: So this part here concerns the sending of the holy Ghost, whom Christ said he would send to dwell with us, and be our comforter to the end. And as the building of this second temple betokens the church of Christ builded by the preaching of the Gospel: The holy ghost is promised to the builders. john. vi. So here is the holy Ghost promised, which he said should not come except he went away from them. This spirit is called a comforter, because he strengthens us in all our trouble: he is the spirit of truth, because he leads us into all truth, and putteth us in remembrance of all things, which Christ himself caught before, john. xiiii. but no new doctrine he brings of his own. And because our saviour Christ is taken from us in his bodily presence, he promises us that this spirit shall dwell with us, not for a time, but too the end, and therefore we should not fear. But is this a sufficient cause too persuade a man that he should not fear the power of kings or worldly trouble, because the spirit of God dwells with him? yea" truly: For what spirit can prevail against the holy spirit, which is the power of God. It is written of Gedeon when he enterprised that venturous act to fight against God's enemies, that the spirit of the Lord bid cloth and defend Gedeon as our clothes do us: jude. vi. and so he obtained that noble victory with so few against so many. And not to be afraid in such trouble is the work of the holy Ghost, Esay. xi. as isaiah called him the spirit of boldness strength and wisdom. i Tim. i. Peter when he denied his master for the words of an handmaid, after he received the holy Ghost, did and durst confess him too the death before princes and rulers. Math. x. So said our saviour Christ to his Apostles: when ye shall stand before Kings and rulers, take no thought what or how ye shall speak, for in that hour it shallbe given unto you what you shall speak: For it is not you that speak but the spirit of your father which speaketh in you. And although to worldly wisdom this spirit seems but a small thing, yet it is most true that s▪ Paul saith: i Cor. i. that which is foolishness before God, is wiser than me, and that which is weak before God, is stronger than men. And he that hath this spirit dwelling in him, needs not too fear any power, be it never so great: for if God be for us, who shall be against us? and if he take his breath and spirit, from the mightiest princes, Psal▪ c.iiii Rom. x, they are troubled & vade away. The text. verse 6 For thus saith the Lord of hosts: yet one little time shall be, and I will trouble the heavens and the earth, the sea & the land. verse 7 And I will trouble all people, and the desire of all people shall come, and I will fill this house with glory saith the Lord of hosts. ¶ The Prophet goeth on forth with this comforth to all people, and promises not only that God would be with them in his building, which they should finish in few years following: but into● the temple also, which they did now build, God would send his son Christ jesus to preach his father's will, whom all people looked for and desired his coming, and he would fill that house with glory, that they should not need to care for the smallness of it: if they would only with courage work, God would fulfil the rest. And that they should know him too be able to fulfil his promise, he calls himself by the glorious name of the Lord of hosts so often here in these verses, that they may understand all creatures too be at his commandment, & that none could prevail against that which he would have done, as is said before. But this is a strange kind of comfort too tell them of such a trouble as should trouble heaven and earth, sea, land, and all people, and yet they should be glad of it, and that it should come not long after. The time when this trouble chanced was about .500. years after that this prophet had thus spoken, and yet he calls it but one little time. And this may well be called a little time in respect of God, with whom all things are present before his sight without time, and a .1000▪ years with him is as yesterday which is paste, and he himself is before all times, not contained in time, but living for ever without tyme. Or else it is called a little time, in respect of that long time, wherein their fathers had so long looked for the coming of Christ, and so much desired him, and yet see him not. It was now above 3000. year since he was promised to Adam: Great trouble for christ is joy to the good and though it be long it seems short: but the evil be vexed sore at it. about 2000 since he was so often spoken of too Abraham: and .1000, since it was renewed to Moses, and after to all the Prophets from time too time: in respect of which 500 may well be called a little tyme. This trouble which he sayeth should trouble heaven, earth, sea, land and all people, is described by these mighty words, to set out the greatness of the trouble by the figure called Hyperbole: and not the trouble was such that heaven, earth, sea, and land should feel it, & be troubled therewith, which are insensible creatures, and can feel nothing that troubles them: but thus by these words the scripture uses too tell the greatness of any thing that it speaks of. Deu. xxxii. Esay. i. Moses and Isaiah, because the people were hard hearted, and would not hear their sayings, to set forth their hardness of heart, and the greatness of that message which they had from God to speak say thus▪ Hear ye heavens, and give care thou earth. etc. Saint Paul saith by the like figure, every creature groans and travails, Roma▪ viii▪ looking for the last day, wherein they shall be delivered from this vain corruption wherein they serve: not because dead creatures can groan or travail, but for the great desire that they have to see that day of our redemption fulfilled, as the woman which travels, groans, & desires too be delivered out of her pain, & to be restored to her former quietness, or else it may be taken that all creatures in all these places should be troubled. But if this trouble should be so great, how can it be a promise of joy and comfort? Who can be merry to hear tell of such a great trouble? surely this is not promised to the evil, but to the good. For as our Lord & master Christ saith, speaking of the trouble that should be in the destruction of jerusalem & the latter end of the world: Luc. ●●●▪ woe be to them that be with child, & give suck in those days, & the wicked shall wish the hills to fall on them & hide them▪ they should seek for death▪ & it should flee from them: So he saith to the good in the midst of all the desperate ●orow Mat. xxiiii▪ wherein the evil man cannot tell what to Lift ye up your heads and be merry for your redemption, and deliverance is at hand. So after this short time that he speaketh of, this great trouble which shall be at the birth, preaching, miracles, and death of our saviour Christ should be but only to the wicked. For the good men should as much and more rejoice, because of that day of salvation and redemption was comen: & he whom all people looked for, had now appeared to the comfort of all good men. And this trouble should not be so much to the bodies and goods of the wicked men, as to the mind and conscience: nor this joy should not be so much worldly and outward to the good, as too the soul and inward. Luke. two. Great worldly peace was in all the world, when our saviour Christ was borne, but that peace which the Angels sang: glory be to God in high, & in earth peace, is rather the peace of conscience, because God and man were now reconciled, and peace was made betwixt us and God, because his son had taken our nature upon him, and was made man: but unto the wicked it may always well be said: ●say. xlviii. there is no peace too the wicked sayeth the Lord. What a trouble was Herode in when the wise men came & asked where was he that was born king of the jews? The scripture sayeth that Herode and all jerusalem was troubled at this question. Herode thought he should lose his kingdom, Math i● and the scribes & Phariseis thought that their authority was gone: which thing grieved them so much that they had rather have had no Christ, then lost that authority. But Herode devices a policy to save himself withal, and kylles all the children that were two year old● and under, thinking amongst them all he should have killed Christ: and he had rather have killed all, then the only Christ should escape. What a trouble was he in when he caused such a murder, for fear or a young child? What reason is it that such a king should so much fear a young child? But God provided well enough for his son, and was as wise, ready & merciful to save & deliver his son christ, as the other was subtle and cruel to murder him: for Herode had rather slay all the children than that one Christ should escape. God had joseph take Marie and the child jesus, and ●lee into Egypt, & tarry there until he gave him contrary word. What trouble were the Scribes & Phariseis in, when for his doctrine, preaching and miracles, which were so wonderful that they could not tell what to say, but sometimes said: hon. seven Do we not say well that thou art a Samaritan, and haste a devil: another time they would have thrown him down of the hill: and again they say it hath not been heard of from the beginning, Acts. iiii. that any man hath opened the eyes of him that was born blind: and again, a manifest wonderful sign they have wrought, we can not deny it: and also if we let him alone thus, the whole world will follow him. How was the other Herode (which beheaded John Baptist) troubled when he heard of his miracles, Math xiiii. & would have had him to have wrought some in his sight. How was pilate's wife troubled in her dream for him, and sent her husband word that he should not meddle with him: how gladly would Pilate himself have delivered him, Luke. ●xii. washed his hands to declare his innocency, and said he found nothing worthy of death in him. How were all the priests afeard, when they heard tell that he was risen from death, and gave money to the watchmen to ●aye his Disciples came and stole him a●● ye when they slept. ●●h. xxviii. Why should they fear a dead man? ●f we were a man only, he could not hurt them: if a God, they could not withstand him▪ What trouble were the priests in when they forbade the Apostles to preach any more in Christ's name, Acts. iiii. and followed the counsel of Gamaliel, saying: if it were of God they could not abolish it. Why should they be afraid of a dead man? How was king Agrippa troubled when Paul had defended his cause, and said to him, thy great learning O Paul, maketh thee mad. Act. xxvi xv●●▪ How were the great learned Philosophers in Athens troubled, when Paul preached the resurrection of the dead, and of Christ, and said: What means this sawer of new doctrine? he seemeth too teach new Gods. What a trouble was the Emperor Tiberius in, when Pilate wrote to him of the preaching & miracles of Christ, and he demanded that the whole parliament of Rome would worship him as a God. But they considering that he is a jealous God, and that he will have no other worshipped with him, but all honour must be given to him only: denied him to be a God, or yet to be worshipped there as God. Papists fear the Gospel▪ & in deeds deny Christ▪ What caused Pope Leo the x. to be so afraid when Zuinglius began too preach the Gospel, but that he perceived the light of God's word would deface his pomp & pride, and set abroad all his wickedness too the world to be laughed at: and lest he should go forward in preaching and rebuking his abomination, he sent his letters too him sealed under his bull of lead, willing him too hold his peace, and preach no more such of things, & he would give him what living, and as many bishoprics as he would, yea, to be a Cardinal, and whatsoever he would ask, except his own seat to be Pope. But be like a true Preacher went on forwards in his business, setting up Christ, and pulling down Popery. What makes the Pope at this day & his Clergy too burn, persecute & empryson all that love the Gospel, but that they fear to lose their lordliness, make their bellies their God, and would live at ease like lords of the land? What makes them to deny Christ to be a Go●, not so much in plain words, as in doctrine & deeds covertly? but that they see they get much riches by relics, pilgrimages, saints masses, pardons etc. which do as much in effect as deny Christ's too be God, because they seek help by these means in their troubles, and forgiveness of sins, with comfort of conscience, which all belong so unto Christ, that whosoever seeks them other ways, or else where, then at his hands only, do as much as in them lies as to make Christ no God, rob him of that honour, which is due to him only and give it to Gods of their own making. What marvel is it if they follow the old decree of the Romans in their parliament where they denied Christ to be received, and worshipped for a God, because he should not have all honour alone, as it is due to him only. Thus we see what great trouble it is to the wicked to have Christ and his doctrine to come abroad: and how true this was that the Prophet saith here and what trouble hath been, and shallbe too the end, where the Gospel is preached. The father shall deliver the son to death, and the son shall rise against the father, so shall the mother against the daughter, and the daughter against the mother, brother against brother. Math. x. etc. which things we all see at this day to have comen to pass. How many wives, rather than they would forsake God, have suffered death, forsaken husband, children, goods, and country, and willingly banished themselves, and so have many good husbands also. How hath one brother persecuted another? One friend & familiar an other even to the death? How hath one Bishop deposed and burned an other? not to be an earnester preacher than the other was, but more lordly and cruel persecutor. But this is ever true that Christ our saviour said should follow the preaching of his word: that who so will be his disciple, must forsake himself and all pleasures of the flesh, and those which be of his own house shall be his enemies. Although this is marvelous that in such trouble there should be joy & comfort, yet this is more marvelous, that after all people were thus troubled for y● gospel, they should come unto it, believe it▪ & receive it, not regarding any sorrow which was joined therewith, no not fearing the loss of their lives so they might enjoy it. Fear maketh a man too run away, and not to come: But this is the nature of the Gospel, that the more it is persecuted, the more it flourishes, as David saith: Psal. x●●●▪ the righteous man flourishes like a palm tree. The palm tree is such, that if a great weight be laid on it, the brother it spreads and flourishes. And as camomile with treading on it, and walking, waxes thicker: So the good man, the more he suffereth for his Christ, the more is his faith increased. And as the husband man that will reap much, must sow much: so the more that die for the word of God, the more increase too follow the same. As we commonly say of the ashes of heretics rise up a new sort. It can not be, Persecution increases the Gospel & boldeneth men but when men see one so constantly stand in defence of his opinion, that he gives himself to the death for it, they will begin too consider what a thing it was that he died for, and that no man will rashly cast himself away: When they see the truth of it, and God opens their eyes to perceive they are moved to offer themselves to the same death and jeopardy also. Cyprian writes that the blood of martyrs is the seed of the Church, whereof rise and increase more, as of the seed in the field springs new corn. Augustine likewise saith of them that were persecuted for Christ and his word: Civitate liber xxii. cap. vi. they were tied in chains & torment's, they were whipped, slain & burned, they were imprisoned, they were killed & torn in pieces, & yet they increased. They were so far from fear, the not only they denied him not: but the more sorrow they had, the more believed on him. And when saint Laurence see his bishop Xistus being than Pope, to be drawn to death, he said: Quo is pat●● sine Diacono quod non soles. That is to say: Father, whither goest thou without thy Diacon, which thou waste not wont to do. Well saith he, thou shalt follow me not long after: and so it came to pass in deed, for he died for Christ to. It is written of one notable woman, which when she heard tell of the day of execution, and that many should be put too death for Christ's sake: she took her child in her arms, uncalled for, & runs thither that she might profess her faith, and be put to death with them: As she was cunning, she met the officer going too see them put to death: he seeing her make such haste, asked her whether she went, and she told him, why (saith he) knowest thou not that there shallbe a great number put to death, and that I go to see it done? yes saith she, I know it well, & therefore I go that I may die with them. Then said the officer, why dost thou carry thy child with thee, and she said, that it may be a martyr to die for Christ. The officer marveling that the Christians did not fear death, sent the Emperor word that he would not go to put them too death, but he should send another if he would have it done. Acts. v. ii●●. Likewise in the Acts, when the priests for bad the Apostles too preach any more in Christ's name and whipped than, the more they preached, and thought themselves happy that they were thought worthy to suffer such things for his name's sake. And for all the cruelness of the rulers, Peter turned two thousand at one sermon, & three thousand at an other, which came saying: Brother what shall we do, Acts. two. iiii. & being pricked in conscience ran not away, but came as the child to the father when he is afraid. When Paul & Silas had been whipped all day, Acts. xvi. and locked in the stocks at night in the deep dungeon, and were watched with soldiers: The chains fell of them, the keeper perceiving the prison door open by itself, and thinking the prisoners were escaped, would have killed himself: But after that he see they were all there, and perceived the great work of God, he fell down desired them to go in to his house, washed their stripes, believed in Christ and was baptized. There is no people under heaven, Psal. x. No doctrine hath been generally received but the Gospel. but they have once received the Gospel, & that can not be said truly of any other kind of learning in the world. Their sound hath gone through the whole world saith the Psalm. The Philosophers never agreed all in one kind of learning, but had many sects amongst them, nor the whole world never received thym: nor any heresy was generally received, but only the scripture hath been universally taught and received, which is a sure argument of the truth of it. Psalm. two. Ask of me (●aieth God the father to his son Christ) and I will give the people for thy heritage and the uttermost parts of the earth for thy possession. Many such general promises there be, wherein the turning of all people on the earth too the Gospel is contained, and since the coming of Christ perfectly fulfilled. The heresy of transubstantiation, Purgatory, Priests not too marry, ministering the lords supper in one kind, the Pope's supremacy, & the Greek church never received nor yet do. And although at the counsel at Florence, a few seemed to agree to it, yet were they shent for so doing, when they came home, & it would not be received. Before the death of our saviour Christ, God hath chosen to him but only the jews to be his people, but after they had refused too receive him for their redeemer, he had his Apostles go into the whole world, & preach to all creatures. Now was the time come that all were called & of all sorts, degrees, countries, & states, many were turned unto God. There is no people under heaven that can excuse themself by ignorance, None can be excused by ignorans. but they have been sufficiently taught: For s. Paul saith, that the Heathen before Christ was borne, were without excuse, for where they knew God, and worshipped him not as God, Roma. i. therefore god gave them up to their own lusts. By the creature his invisible power, and majesty, may be known that he is a God. And therefore the most unlearned is without excuse: for this is sufficient to teach them to know, there is but one God, and too worship him as a God, though they never read scripture: & who so ever doth not worship him by this natural knowledge, is justly condemned. We read of Anthony that holy father, Anthony. which lived in wilderness, and being so far unlearned the he could not read, was asked of his friend how he passed the time away, seeing he lived alone & had no books: yes saith Anthony I want no books, for all the creature of God are my books, The creatures of God are rather lay m●● books the images. & I read & learn his majesty out of his creatures, as you do out of your books. And surely they be goodly books to be looked on & to behold, the sun, the Moon, stars, birds, fishes, beasts, herbs, corn & grass, trees, hills, rivers. etc. And he is worse than a beast that can go look at all these, and not love, praise, & wonder at his strength, power, wisdom, and goodness, which hath made all these to serve us. The stars keep so good an order & course in their movings, the virtue of herbs help diseases, and all fish, foul, & beasts feed and serve man: which things come from him, who is Lord of nature, & not of themselves. These may better be called lay men's, and the unlearned people's books than images and idols, which be like unto whom soever it pleases the painter to make them like. If all the images of any one saint were laid together, they would all be unlike one too another in many points: and what a Monster should he be that should be like all these. If the relics, as arms, head, legs, scalp, heir, teeth▪ etc. were together in one place that are said too be worshipped in many▪ some should have two or three heads, more legs and arms than a horse would carry, their gilded coats & painted faces should teach rather to be proud and to play the harlot, than soberness, simplicity, holiness and lowliness as becomes the godly and saints in deed. After when he adds: the desire of all people shall come: there is prophesied thecomminge of Christ in our flesh & nature to redeem us from the bondage of hell, sin and death, which thing all good men from the beginning have desired. It was a joyful thing to perceive Christ to come by the eyes of faith, and happy was he, Christ is desired of all good men. to whom it was given to understand, and believe in him to come: but more happy did they think themselves, which did not only believe in him to come, but see him present in flesh. Luke. two. Simeon a righteous man always occupied in prayer, desired to live till the day when he might see the Lord, which request God granted him: & when the child jesus was presented in the temple by his mother, he took the child jesus in his arms, praised God and said: Lord, now lettest thou thy servant depart in peace, according too thy word: For mine eyes have seen thy saving health: and so was well contented to die after he had his desire. John Baptist, being young in his mother's womb, Luke. i. leapt for joy as soon as his mother heard the salutation of the virgin Marie, coming unto her. Anna the Prophetess a widow, living in fasting and prayer continually, chiefly desired to see the day of his coming. Many kings and Prophets saith saint Luke have desired to see that day and have not seen it. Luke. ●. Such a great desire for the increase of their faith, have all good men had to see Christ in our flesh and nature, that we might by his death be delivered from the slavery of hell, sin and death. What a misery is it too be in bondage of consciences for our sins, and Gods righteous judgement: and what a comfort is it to know, that God is reconciled to us by the death of his son: This is the desire of all good men, which is fulfilled to us in Christ. And he is called the desire of all people, by the Hebrew phrase, which is as much to say, as most desired. So saint Paul calls him not only righteous & peace maker, i Corin. i but righteousness and peace itself: for so have such words more strength when they be pronounced like substantives, than the adjectives have. What a desire had Isaiah the Prophet when he cried, would to God thou wouldst burst the heavens and come down. For this peace that God sayeth, he will fill this house with glory, much was said afore: But there he said only he would show his glory, and now he sayeth he will fill it with glory: And this is to comfort them that were so sorry, because this house was little in comparison of the other old one, and nothing so costli and glorious. The fullness of this glory appeared when Christ preached his Father's will, healed diseases, wrought miracles, rebuked the Scribes with their traditions. etc. as was said before. What greater glory can be, than to do good to them which be his enemies, to help them which can not help themselves, and too do it so freely that he look for no reward in so doing, but even of free pity, which he had on us, seeing us lie in such misery, The glory of Christ in his Church. did show such mercy as to redeem us, to take us for his children, lovers, & friends to teach us, help us, and give us grace too do his will, worship his majesty, fear him, and love him, know our own weakness, and pardon our negligence, our infirmity, our forgetful and unthankful disobedience. Great glory was showed in this house, when as Alexander the great called Magnus, submitted himself too the high Priest God's minister, confessing his God to be the true God, where afore he was purposed too have destroyed jerusalem: and also when judas Machabeus with his brethren after many noble victories restored God's religion. But none of these filled this house with glory, but some part of it: Only Christ our Lord, in whom is the fullness of the Godhead, filleth this house with glory. Christ filled this temple, so full of his doctrine & miracles, by himself and his Apostles, that the fullness thereof ran through the whole world: for there it began as in a springe, and now hath filled the whole world therewith. So liberal is he that he giveth not only a part, but full and heaped measure, even to the top that it flows over. Acts. two. iiii. What a glory of God was showed in this house, when out of all countries under heaven were gathered devout men to worship God there: And after that the Apostles received the holy ghost, when Peter in his sermons converted .5. thousand. How far spread was this glory when the Eunuch of Queen Candace moved with the great report of that gorgeous Temple, Acts, viii. came thither for too worship. But this wirkes the mighty Lord of hosts works, which hath all things at commandment and truly fulfilles all his promises, even unto the end. The Text. verse 8 Gold is mine, and silver is mine, saith the Lord of hosts. verse 9 Greater shallbe the glory of this later house, then of the further sayeth the Lord of hosts. And in this place will I give peace saith the Lord of hosts. ¶ There were two chief reasons, which discouraged them from this building, which were meet, yea and necessary to be pulled out of their minds: And therefore the Prophet chiefly touches these two. The first was the kings before time, who had forbidden to build, and their officers, which were as diligent to stop them: The second was poverty, for that by the great usury, bribery, and oppression of the rulers, they were so needy, that they were not able to finish it. For the first God sets himself against the king as though be should say: though the kings power be great, yet I am greater though he forbidden, yet I bid: though he be against you, yet am I with you, saith the Lord of hosts. What harm can they all do● unto you, when I am with you: Who can hurt when I will defend? For their poverty they should not fear, for all gold, silver, riches and treasure is mine, saith the Lord, and I give as much & as little, when, where, how long, and to whom I list. All be my stewards, and too me shall make an account: it is not their own to spend as they will, but as I appoint. Although churls be nyggardes, and will not part with it, unthrifts do waste and misspend that which they have, and neither of them will further this my work: yet fear not ye, for I (in whose hands are all hearts, God will not see his builders want. and all riches) will see move their minds, and bring the matter so too pass, that my house shall not lie unbuilded for lack of money. I ask no more of you but too do as much as in you lieth: Put your good wills to and work, let me alone with the rest: although ye know not how to come by money, I have ways enough, and will not see you want. And although this promise be made to this particular people, in this present matter of building God's house: yet it serveth not for that only case, but it is a sufficient comfort for all them which take the lords work in hand (what kind things so ever it be, so that it be too set forth his glory, & not our own) that in such godly enterprises we shall not lack, but have enough to finish it, and do it withal. If we believed all riches too be the Lords we would neither get them wrongfully nor spend them wastefully. And besides that, if we believed this to be a true saying, that God did speak it, and would perform it, it would work much goodness in us. first, it will work such a fear in us towards God, that for no need or vantage we would take, or yet get one penny wrongfully, either by flattery, perjury, usury, bribery, lying, stealing, deceit, false weights and measures, or by any other unlawful means. For who durst take one half penny, if that he were persuaded that it were Gods his Lord and maker, who hates and punisheth all falseness? Who dare be a thief and a traitor to God that is in heaven, who made and rules all in earth? But because he thinks it to be such a man's, & that God seeth him not, and man shall not perceive it: without all shame he deceiveth man, and robbeth his Lord God and heavenly father. Therefore when the devil puts in thy hear to get any thing wrongfully, thin● with thyself: What shall I do, shall I be a thief to my lord God, who made me and saved me? these goods be not this man's only, but they be my lord Gods, who hath made him his steward over them, & unto whom he must make account of them. And although I can deceive man in getting of them, yet God seeth all things and nothing is hid from him. If true faith considered these things thus, no man would nor durst use any deceit in any kind of thing. secondly, if this saying were duly considered that all gold and silver is the Lords, who durst misspend or waste one farthing of it unthriftly, upon things not necessary? God hath given man all his creatures to serve for his necessary use: But too be a drunkard, a hore hunter, a gamner, a swashebuckeler, a ruffian too waste his money in proud apparel, or in hawking, hunting, tennyes or in such other unprofitable pastimes, but only for necessary refreshing of the wit after great study or travail in weighty affairs, he hath I say not allowed thee one mite. Read the scriptures through, and thou shalt not find where gentlemen be allowed to waste their money upon vain pastimes or unprofitable, more than the poor simple man is. No degree by allowed vainti too waste his goods. In all good common wealths there be no laws that gives more liberty to sin to the rich then too the poor. God our heavenly father like a rich wise steward deals his money abroad to us his servants, some more, some less, as he thinks good: And saith unto us all, work until I come & increase this portion that is given you. Poor and rich hath this said unto him, and every one shall make an account unto him, & it shallbe said to every one: Make account of thy stuwardship. Luke nineteen. and xvi Look in the law of God, and there shalt thou find how too bestow thy money: And if thou can not find it agreeing with God's word, it is evil, how soever thou bestow it. For as a rich man giveth his man money, sends him too the market, and bids him not bestow his money as he list, but appoints him how too do it, thus much upon such things, and thus much upon other: So God hath given us his scripture as a rule to follow in bestowing his money or other gifts. And although men or things be not there named, where on to bestow it: yet the degrees and sorts of both, as the poor, and necessaries be often beaten into our heads. Gentlemen & young rufflers may not say as they commonly use: Is not my money mine own? May I not spend it as me lust? who shall correct me? what would ye have me to do? Shall I build Castles and Towers with it? I have more than I can get spent: the next rent day is at hand. Shall I be a lout and sit in a corner? Nay it becometh a gentleman to make merry and raffle it. Shall I not make good cheer, that other may far the better. Let me make merry when I am young, I will wax sad, wise and thrive, when I am old. But thou which thinkest thus, remember the evil steward, which when he was called to account, and could not discharge his reckoning, L●ke. x. ●. gave away his masters goods that he might maintain his idleness. But he was put out of office, as all they shall be cast from God's face, which likewise unprofitably spend that portion, which God hath given them. Thinkest thou that God will allow this account if thou say: Thus much is spent upon whores, this at cards, this at dice, this on masking, this on mumming, this at bearbyting. etc. Nay, nor yet on massing, gyldinge of saints, painting of stocks and stones, setting up roods, buying of Popish pardons, giving money too this cloister of Monks, and that house of Friars with such like. Who would spend one penny so evil, if he thought that it should bear witness against him, and condemn him at the last day? It is for lack of faith that such unthrifts do misspend Gods their masters money: because they think it is their own, & not the Lords, as the Prophet saith here. thirdly, if this were believed as it ought too be, it would make us neither to grudge against God that gives plenty many times to the evil men, and the honester sort lives more barely: nor we should not disdain to see one preferred before ourselves, in more wealth or authority. We should also content ourselves with that portion which God hath given us, not murmuring nor sorrowing that we have less than other. This thing hath often grieved job, David, jeremy, Psal. lxxii●. job. xxi. jere. xi●. Abac. i. Abacuk, and other holy men that they did see evil men in wealth, and good men in trouble and they could never satisfy themselves in this, what should be the cause o● it until they entered into the sanctuary of the Lord & there they spied that the riches of the earth is the Lords, to dispose at his holy will & pleasure. And because it pleases God to bestow so much or so little, upon this man, or that man: it is just, and I should content myself therewith, knowing that whatsoever he doth, it is good because he doth it, and no man must grudge or disdain there at. The will of God is the rule of all justice & righteousness: as because God will have it so, therefore it is good, just, and righteous. God's will is the first and chief cause of all things: so that when we see that God will have it so, To refer all to God's wisdom stays the mind in all trouble. we must not ask why he will have it so, but be content therewith, sit down and quiet ourselves, praising his goodness, and marveling at his wisdom, that rules all things so well and wisely. And with that little portion that it hath pleased him to give us, we shall content ourselves, when we consider that he owes nothing to any man, but the which he gives, he gives it freely and liberally: & so much as he knows better than thou thyself, what is meet for thee to have. Thou which haste little think thus with thyself: My good God & father who hath ruled and doth rule all things at his own will and pleasure: whose wisdom I am not able to perceive, and whose unspeakable love towards me, in giving his only son to die for me, I can not understand: He that loves me better than I love myself: he I say knoweth that if I had more riches and wealth, I should be to wanton, and so displease him, and if I had to little, I should deal untruly and blaspheme him. Therefore praised be his wisdom, which doth not overload me with more than he will give me grace too discharge, nor lets me want necessaries, that I fall not to any falsehood or untruth. How can I love him enough that gives me all necessaries, and doth not charge me with superfluities? The evil men which have such plenty of all things, he would win them with gentleness, and by gentleness draw them unto him: but in thee that haste less, he will let all the world know that thou lovest him not for any great wealth, which he giveth thee (as evil flatterers many time do) but even as duty, and that thou wilt bear the cross of poverty willingli, rather than forsake him. What a misbelief is it, to think that God doth not give and dispose his goods so well and wisely, but that many can devise it better? And if we had once this faith rooted in our hearts, that he doth all for the best: it would make us say, howsoever we ourselves, i. King▪ iii. or other have much or little: It is the Lord that doth it, let him do the seemeth good in his sight. And if we lose it by fire or robbery, we shall be content to say with job: the Lord gave it, job. i. and the Lord took it away, and as it pleases the Lord, so it is done, the name of the Lord be praised. What a pride is this in man to think that he could deal his goods better than God hath done? Esay. lix. Or that it were better for such men, and such to have more or less, than they have: as though we were wiser than God, and if things lay in our hands, we could do them better than he can or doth. Math. vi Our saviour Christ calls it lack of faith, when we mistrust the power of him that he can not, or the goodness of God that he will not provide necessaries for us chiefly if we seek the kingdom of God, and the righteousness thereof) and sayeth● Mark the birds of the air how they neither sow nor mow, nor gather into the barn, and yet your heavenly father feeds them: how much more will he do you, ye of little faith? There is nothing can grieve that faithful heart so, which constantly believes the gold and silver is the Lords: but it would undoutingly look and hope for all necessaries by God's provision to be given him: iii Reg. xvii and if ordinary means did fail, that the Ravens should feed him as they did Elias, Exod. xvii▪ Ihon. two. three Reg. xvii. the stones should flow out water as in the wilderness, or water should be turned into wine, as in Cana of Galilee or that ●itle which they have should so increase that it should be sufficient until plenty came, as the handful of meal of the poor widows, The faithful can not lack necessares. or else one slender dinner should strengthen them so until they came where they might have more sufficiently, as Elias walked in the strength of one therfe cake xl days, eating nothing else. For it is as easy for God to provide for his people by some one of these ways or other like, iiii. King. seven. as by any other ordinary means: as in the beseeginge of Samaria, where they eat their own children and dung, and the next day such plenty, a bushel for a groat. But this is ever most sure that those, which be of God can not lack. Roma. viii. For as saint Paul reasons he that hath not spared his own son, but hath given him for us all: how can it be but with him he hath given us all things? and for his sake he will deny us nothing meet for us? How can he deny us a piece of bread, meat, or a coo●e, that hath given his only son Christ jesus to die for us? Can a worldly earthly father if he see his child want, weep & ask him meat, deny him? will he not rather spare it from his own belly, then see him weep or want? And shall we think that God hath less pity and love toward us, than one of us hath towards another? Which things all considered, they and all we, which have God's house to build, should not discourage ourselves for poverty or lack of ability: For the Lord of hosts saith: all gold and silver is his▪ and he will give sufficient to his own building. And although many of them thought that this later house would be nothing so pleasant, gorgeous and costly as the first, and therefore they wept when the ground work was laid as was said before. yet to comfort them with that they should with better courage & stomach go about it, he promises them that the glory of this later house shallbe more than the first, and they shall not only have enough to build withal, but it shall be a more gorgeous house in the sight of God, than the first was. The first temple had in it the golden candlestick, the golden censer, the golden aultare, the Cherubins, the golden Ark of the Lord, wherein was the tables of Moses, the rod of Aaron, and the pot of Manna, the golden Table: it had also Urim and Thummin, with divers other relics, which all or many of them were destroyed by Nabuchodonozor and others which spoiled the temple? what things make a temple to please God best. So that although other jewels and ornaments were restored by the good king Cyrus: yet we do not read, (& the rabbins also think) that these were not in the second temple, and of Urim, and Thummin, Esdras seems to speak plain that they were not there. Esdras. two. What should make then this house more glorious than the first, seeing it wanted these outward, glorious & pleasant things too the eye, and in such ornaments was nothing to be compared with the first? Surely nothing, but this that we speak of before. That our saviour Christ presented himself therein, preached his father's will, and the glad tidings of the Gospel, rebuked the traditions and ceremonies of the Scribes and Phariseis, healed all diseases. Therefore may we gather here this necessary argument upon these words of the Prophet: that the church is more pleasant in the sight of God, where the Gospel is preached God's majesty and his mercy declared: then where all the ceremonies of Moses, or the Pope do shine so gloriously, to the sight of the world. Let the papists examine well by these words, whether their Copes, Chalices, Uestiments, crosses of gold and silver, their singing, ringing, sencing their Images, relics, pardons, conjured waters. etc. be more pleasant service to the lord our God, then where the trumpet of God's word sounds in our ears, to stir us up to the praising of God, and pulling down of our own crooked froward nature and stomachs. There can be nothing found in this second house, but it was all & much more to be had in the first, save the preaching and miracles of Christ & his Apostles: For this point only therefore, where in it did excel the first, it did please God more than the first, therefore must it needs follow that those companies and churches please God better, where his lively word is preached & the Sacraments without great pomp commonly & purely ministered▪ then where they go about with dead ceremonies to serve him, though they be never so glorious outwardly. Let us be ashamed then of these ●ewd sayings: what should I do at the church? I may not have my beads: the Church is like a waste bearn: there is no Images nor saints too worship and make curtsy unto, little God in the box is gone: there is nothing but a little reading and preaching, that I can not tell what it means, I had as lief keep me at home. This is a woeful saying, that because we may not worship God as we lust our selves, we will not worship him at all. This is Idolatry to leave that kind of worship which he hath appointed us in his word, and devise a new sort of our own, which God shall either be content withal, or else be without. The Heathen people would say when they see the people so foolish, to think that God would be worshipped with gold & silver: dicite pontifices in templo quid facit aurum? which is to say, tell us O ye bishops, what good doth gold in the temple? Ambrose saith: the Sacraments look not for gold: and those things which are not bought with gold, can not please with gold. And the best writers do witness that it was better when the Lords supper was ministered in wood and glass, & the Priests were pure as gold, & did preach: than when the Priests were wood, & the cups gold, that is to say dumb, unlearned, unpreaching prelate's, and yet would minister the Sacrament in cups of gold and silver. The riches & treasures of the church belong to the poor, & upon them should all the goods o● the church be bestowed, which is remaining of the preachers livings, & not to feed idle bellygods withal, as monks, friars, priests. etc. Such a godly answer made the godly & true deacon Laurence, when as the Emperor sent his man to spoil the church of the treasure that there was. He commanded Laurence in the emperors name to deliver him all the treasure in the church. Laurence required a few days respite to gather all the goods together: which being granted, at the day appointed, he gathered all the poor folks in Rome together. When the Emperor servant came, thinking to have received the whole treasure, & calling for Laurence, asked where the treasure was: Laurence showed all the poor people, and said behold the treasure of the church. Thus was the goods of the church than bestowed, and not too maintain the Pope, nor yet his carnal Cardinals in their ruffian rout and idleness. etc. The peace which he promises to send in this place, is not so much an outward peace, although they had that peace as long as they feared the Lord: but here is meant the peace of conscience, which Christ brought from heaven as the Angels song at his birth: Luke. two Glory be to God on high, and in earth peace. etc. and he is not only the peace maker betwixt God and man, but Ephes. two. peace itself as saint Paul calleth him saying: he is our peace, which hath made of both one, as was noted before. It is more to call him the peace itself, than to call him the peace maker betwixt God & man, pacifying the father's wrath for our sins, and purchasing pardon for all our wickedned. The peace of conscience when we believe God to be our father for Christ's sake, for giving all our sins, and bestowing all his goodness on us, is the greatest comfort that can be, though the world rage never so much against us, as our saviour Christ sayeth: Ihon. xvi. in the world you shall have affliction & trouble, but in me you shall have peace. And again▪ I leave my peace among you, Ihon. xiiii and I give my peace unto you. etc. And although the church of God is often more forgetful of his goodness received, when they have worldly peace (as the Prophet sayeth: Esay. xxxviii. In this outward worldly peace, my bitterness is most bitter, and therefore necessari it is to be tried by adversity, heresies imprisonments, death, worldly peace is most grievous▪ & in persecution the conscience quiet. & other cruelties) yet in the midst of all trouble they shall find present comfort and peace patiently to bear all such sorrow as shallbe laid on them. When as Emperors were not Christened, great was the persecution, & yet could they not prevail. When heresies began to springe in the Church, than God raised up Augustine and others to withstand them, and the more that they were, the more was the truth tried out and flourished: but after that the Pope had conquered all, good learning decayed, and the devil thereby had lulled all on sleep, then came this outward worldly peace, where the most part submitted themselves to the beast, and his peace was the bitterest thing that could be before God, and greatest trouble to all good consciences. For than outward peace brought in lordly pride, which harmed more than any persecution, as bernard sayeth. But now after that the light appears again, with what peace of conscience can and do men offer themselves to the fire, though the Pope and his clergy rage like Lions or mad dogs? What great learning hath God revealed in our time more than before: and chief it hath been done because of errors, heresies, sects, and controversies that be abroad, that God's chosen people should not live in blindness still, & that his goodness may be known. And although persecution be great, yet God strengthens his to die for his truth in most quiet peace to the shame of their persecutors. Where there is no striving, there is no victory: where there is no victory, there is no praise nor reward: Therefore God of his great love that his people may have most noble victories, & greatest reward, suffereth them to be troubled by the devil & his ministers, but not to be overcomen. Where the tormentors rage, because they can not overcome the simple souls, holding fast the faith which they would pull from them, & for the which they strive: God so strengthens his that they suffer all torments with more peace of conscience, than the tormentors delay it on them, which devise the deaths for them. But not only this inward peace, but an outward also was given them, as long as they displeased not the Lord. God commanded that every man amongst the Israelites should come thrice a year to jerusalem to worship him there: Exo. xxxi●ii. & lest they should grudge saying: who shall defend our country when we are gone so far from home, our enemies will invade and destroy us: God promises that he will defend their country in the mean time, & that they should have no harm. Thus they believing God, were bold to go to jerusalem to serve God, leving none at home to keep their goods & lands, but a few women & children. So we if we would serve the Lord a right & maintain his true religion, our enemies should not hurt us, but women and children should be able to defend us: if we will not serve him as he hath appointed, there is no worldly power able to defend us, but we and they shall perish altogether. The Text. verse 10 In the xxiiii day of the ix month, and the second year of Darius was the message of the Lord sent by the hand of Aggeus the prophet saying: verse 11 Thus sayeth the Lord of hosts: Ask I pray thee, the priests the law saying: verse 12 If any man bear holy flesh in the lap of his garment, & do touch with his lap, bread or broth, wine, oil, or any kind of meat, shall it be made holy? the Priests answered and said no. verse 13 And Aggeus said: if he that is defiled in soul, do touch any of these, whether shall it be defiled? the Priests answered and said: it is defiled. verse 14 Aggeus answered & said: So is this people, and so be these folk before my face (sayeth the Lord) and so is all the work of their hands, and whatsoever they bring hither, it is defiled. ¶ For the reckoning of months, years, days, and such other particular words▪ we said enough before: Now is the Prophet sent to appose the priests in the law of God, and make them give sentence against themselves. The lips of the Priest keep knowledge, and they shall ask the law of his mouth saith Malachy: Mala. two And therefore to see what knowledge they had in the law of the Lord, & what answer they would make, he was sent to examine them: and he puts forth his question so wisely that he makes them to condemn themselves by their own judgement. He is bidden them ask them out of the law of God, and not out of the Pope's law, nor yet any man's law, which often through bribes is ended as a man is friended, but out of God's book, which with out partiality speaks indifferently on all parts, and neither fears the rich for his might and authority, nor hath foolish pity on the poor for his poverty, but uprightly judges right, and condemns sin, wheresoever it is found. If the priests in Moses' law had this charge given them, to be so cunning in the scriptures, priests should be learned in the scripture. that they should be able to answer all doubts, which could be asked them: How much more should our Priests now be able by the scripture to teach all which be ignorant, and answer all doubts that can be moved. for saint Paul sayeth: a minister should be able too exhort with wholesome doctrine, Timo. i. and confute false. But if ye want one too keep a Cur rather than a Cure, to be a Hunter, or a Fawkener, to be an ouer●ear of your workmen, to be your steward, or look to your sheep and cattle, too be your Gardener, keep your Orchard or write your business, who is meeter for any of these businesses than sir John lackelatine? What a wickedness is this that they should take such pains to be so cunning in these things that God looks not for o● them: and in those things that God hath charged them withal, they can say nothing at all, they be dumb Dogs, not able to bark in rebuking sin, & blind guides, not able to rule their flock, but if the world be on their side, they can then play the wood Dogs, biting & snatching at every man near them, and let no honest man dwell in rest by them, but accuse burn and condemn all that speak against their mischiefs. If there be a trental to be saiee, or any money to be gotten for masses. Diriges, Relics, pardons. etc. than who is so ready as they? they can smell it out a great sort of miles of. But if a man want comfort in conscience, would understand his duty towards God, or God's goodness towards us, they be blind beasts, ignorant dolts, unlearned asses, and can say nothing but make holy water, & bid them say a Lady's psalter. The questions which he putteth forth here, tend to this purpose, that by one thing which is like, he may prove an other like. For look as hallowed flesh did not hallow these things which it touched: so did not the goodness which was in some of them make the rest holy. But like as he who is defiled in soul, did defile all the works that he taketh in hand, even his prayer and sacrifices. etc. so they did also defile all which kept company with them, by their evil example. This kind of teaching by parables and similitudes, which be like in matter consequence and truth (although divers in words) is pithy too persuade, Similitudes be a good kind of teaching two. Reg. xii. and is used sundry times in the scipturs, to bring a man to give sentence against himself. As when Nathan told David the similitude of the rich man that had many sheep, and the poor man that had but one: and that the rich man had taken the poor man's one sheep. David said he had deserved death, not understanding that Nathan did mean David himself to have done this thing: who gave this sentence of death against himself, because he had so many wives of his own, & yet could not be content with them, but took Urias wife also. two. Reg. xiiii So when the woman of Thecua feigned herself to be a poor widow, and her two sons hath the one killed the other and the officers would have put that other too death for murdering his brother: she makes supplication to the king David, desiring that her other son might not be put to death, for she had rather lose the one son which was killed, them have the other now put to death also: For then all her comfort was gone. When David had granted her request, that her son should not die for this murder, them said she: Why should not the king bring home again his son Absalon, which killed his brother Ammon, but suffer him to die also banished. Thus David was deceived by the woman, which under the names of her own sons made suit for Absalon the kings son by the counsel of joab: and David thought in reason he should be as ready to show pity to his own son Absalon, as to another, and gave sentence so against himself. So the priests here granting, that whatsoever touches him who is defiled in soul, that thing is also defiled to, prove and give sentence against themselves, condemning all their own deeds too be nought and defiled, because they themselves were wicked and defiled What wickedness were in this people, Esdras tells when he divorces such a number as had married Heathen wives contrary to the law: i. Esdras. x Nehem. v and Nehemias when he tells how by bribery and usury they had polled their poor brethren, & gotten their goods and lands into their hands: and how they had all offended God, in not building this temple, this Prophet teaches here plain. These with divers other gross sins, had defiled this people: & therefore all that they did and touched was defiled▪ Sin defiles those things that God himself commands. Esay. lxvi Sin is so vile and filthy that it defiles even those things which God himself hath commanded. Esay saith: your sabbath days and other feasts, my soul abhorres● & yet God had commanded them his own mouth to observe such feasts. Isaiah saith also: he that offers an Ox, is as if he killed a man, and he that sacrifices a sheep, is as though he brained a Dog. And again, sacrifice & offering for sin thou hast not required. Psalm. xl But Esay addeth a reason why God should hate that which he once commanded, & saith: your hands are full of blood, ye do not hear the widows & the fatherless. etc. Seeing then sin hath such a strength in it, that it makes God to hate those things which he ordained himself: how much need have we to take heed what we do, least in thus offending God, we make him to forsake both us & all that we should have good of? That is called holy flesh, which was offered to the Lord, Holy flesh. & whereof sometime the whole was burned, & sometime that part which remained, was eaten of the Priests, & them that brought it to be sacrificed. If that flesh then, which was thus hallowed by the commandment of God had not this strength in it, to hallow the lap of a garment wherein it was carried, & so the lap to hallow what thing so ever it should touch: how can the Pope's conjured water, which he calls holy, make the man or house where it is sprinkled so holy, that no devils dare enter? The devil durst tempt our saviour Christ: & yet they say he fears their conjured water, as though it were holier than Christ himself. Pope's have no scripture for their hallowing of things. Where hath he any promise from God of such foolishness? what can their holy ashes, holy palms, holy crosses holy bells, holy cream, relics, moulds, chalice, corporas, fire, candles, beads, or that which is their most holy relic, their oil, wherewith they anoint their shavelings, Priests, and Bishops do? They would make men believe that the oil hath such holiness in it, that whosoever wanteth it, is no Priest nor minister. Therefore in the late days of popery, our holy bishops called before them all such as were made ministers without such greasing, and blessed than with the Pope's blessing, anointed them, & then all was perfect they might sacrifice for quick & dead: but not marry in no case, & yet keep whores as many as they would. If any of their such greased disciples were traitor, felon or heretic, that he had deserved death (in token that their oil was so holy, and had entered so deep in to the flesh, but bringing no holiness with it, for than their anointed should not have fallen so sore as they did, and do before any such offender could suffer death, he must first be deposed of all that he received from the Pope, of his orders & apparel, and have all that skin of his crown & fingers pared of or scraped, because they were greased with their oil. What oil used the Apostles in making ministers, Nothing hallowed by the Pope's tradidition, can hallow an other thing. or what scripture is for it? The holy flesh which was offered too God by his own commandment, had not this power to hallow the things which it touched: and yet their holy water and grease must have it. Is this like to be true? doth not all their false feigned holiness, which they put in things made holy by their own hallowing only, and not by God, fall by this one sentence of God's mouth? Can any thing be more plainly spoken against all their juggling then this? For the same reason that is against flesh, is against all their holy toys, by what name soever they be called. If they will not believe God and his scripture, let them believe the Priests their elders and prodecessours: yea, and that which they crack so much of, that is a general counsel, which they think can not err. The Prophet here is sent to all the Priests: and here is answered in all their names by general consent and counsel, that holy flesh can not hallow that thing which it touches. If it be so in one hallowed thing, as it is in this flesh, why should it not be so in all other likewise? There is no creature which can give that holiness to an other which is in itself: Christ only maketh us holy, & only hath the fullness of holiness. i. Cor xii this thing belongs to Christ alone, for of his fullness all we have received as saint John saith. And where we have gifts of the holy spirit, by measure so much as pleases god of his goodness to give: Christ our Lord and saviour had the fullness of the spirit without all measure, John▪ iii▪ that of his fullness we all might receive part. Christ hath the fullness of the gifts of the spirit so much, that although he give part to us all, yet he hath nothing less himself. For as the Sun gives light plentiful to the whole world, and yet keeps the self same light within itself: so our saviour Christ God and man hath the perfit fullness of all goodness in himself, and yet gives part to us as he thinks good, not losing any piece of that he hath himself, but lightening our darkness with that light which he hath within himself. Saint Paul saith he is our wisdom, i Corin. i. righteousness, holiness and redemption, because he gives us all these things. As it is in flesh, so is it in all other creatures: although a probable objection to the contrari may be made out of the scriptures themselves: Our saviour Christ saying, Math. xxiii woe to the Scribes and Pharisee is which taught that he, which swore by the temple or the altar, was nothing, but if he swore by the gold of the temple, or the offering on the altar, he was in fault: seems to teach contrary, for he adds unto more, saying that the temple makes the gold holy, and the altar the offering: and that he which swears by the altar, sweareth by it, and those things which be on it, and he that swears by the temple, swears by it, & him which is in it, as though the temple & the altar made other things holy. i Corin. ●ii Saint Paul speaking of the marriage of the faithful and the unfaithful, saith that the unfaithful part is made holy by the faithful. But here you must mark that this holiness which saint Paul speaks of, belongs nothing to the salvation, or forgiveness of sin of the unholy party but teaches that such marriage to continued is not unlawful & whoredom, & the children so borne, be not bastards, & Heathens. That other holiness in the temple and the altar, is but such a holiness as Moses teaches in his law, which than was a ceremony, but is now taken away, & therefore belongs not to unto us. Any thing is called holy by the law of Moses, Holy. which is dedicated to serve god in any kind of ceremoni or service in the temple, & is no more turned to serve man in any kind of civil matter, or in his house: or else which by his institution signifies some holy thing unto us. But these be called holy, not because any holiness for salvation is in them, or that they can give holiness to other things: but because the end & use where unto they be turned is holy. Nothing beside man can receive this true holiness: for faith is the instrument & means whereby true holiness is received, which profit to salvation, whereof the Prophet speaks here chiefly. But it is not so with the evilness & sin of man: for that doth not only defile the man: Sin defiles not only the man himself but every thing that he doth, and all that use hy● company. when it is in him, but all that the evil man doth is evil also: as all the touches the thing which is defiled, is defiled also. For as a car●on doth not only smell evil itself, but infects all that come near it: So that man which is defiled in soul, doth defile all things that he takes in hand. Ualentianus a christian man, turned from idolatry to the knowledge of Christ, & afterward made Emperor, when other had cast upon him such holy water as they made to their Idols: he was angry with them that they defiled his coat, and smote the priest that gave him the holy water, & moved him to sacrifice. For he thought (as truth is) that whatsoever was consecrated too Idols, was so● filthy that it defiled whatsoever it touched, if it was received with such opinion of holiness as they thought. Some read here, if he that is defiled by the deadde do touch. etc. the sense is both one of this & that. Num. xiii Many unclean things were in Moses' law, that whosoever touched them, should be unclean also: as he that touches a dead body, shallbe unclean .7. days: and he that hath the flux of seed shallbe unclean: levit. xiii & he that touches the bed where such have lain, or sits where they have sitten, shallbe unclean also. But this is not so much for the uncleanness, which is in the dead body or the seed by nature (for both be the good creatures of God) as the under this figure God would teach us that we should not as much as touch sin, which is the death of the soul. Likewise the evil lusts, which reign when the flux of the seed is, be the causes which make them unclean, which suffer such diseases and affections. So that whether we read, he that is defiled in soul, or he that is defiled by the dead, it is sin that both do mean: For that not only defiles, but kills the soul which doth it. And sin is such that it defiles all that touch it as Strack saith, comparing it to pitch: Eccle xiii i Cor. xv He that touches pitch is defiled with it. Saint Paul saith also: evil communications corrupt good manners. David saith: Psal. cix the sinner's prayer is turned into sin. The good man therefore makes all his works good: and the evil defiles every good thing he takes in hand. This verse teaches plain that the hole life of an evil man, whatsoever he doth is defiled. i Cor. x. For as saint Paul requires, of a good man that whether he eat or drink, or whatsoever he do, he should do all to the glory of God: So the evil man if he eat, drink, sleep, wake, talk, work▪ or be Idle, all is defiled before the Lord. For an evil tree can not bring forth good fruit, nor figs grow on briars: yea, The life of the wicked is all holly defiled. let him study, pray, fast, give almisse, buy trentals, give his body to be burned, or do what he can devise, and it is defiled. If I had all faith saith saint Paul, so that I could make mountains to stir out of i Cor. xiii. their places: if I know all secrets, give my goods in alms, and my body to be burned, I am nothing better: it profits me nothing if I lack charity. All evil men lack charity: For by this shall ye be known too be good men, Ihon. xiii and so my scholars, if ye love one another (sayeth our saviour Christ) therefore whatsoever they do, it is defiled. The good man if he eat or drink, he doth it with thanks giving to God, for such sustenance righteously gotten, and soberly takes it, to refresh his weak nature, that he may the better serve his Lord God. If he work, use merchandise, or any other kind of life, he doth it so much for his own, as for the comen profit: But the evil man either gives not due thanks for his meat, or gets it wrongfully, lays it up niggardly or else spends it unthriftily: And in all his labour seeks his own profit, with the hurt of others, & therefore it is sin. By this is also proved this great controversy, whether we be made righteous by works or faith. For if works should make us righteous than the good works which an evil man doth, We be not mad● righteous by woor●●● properly. should make him righteous. But the Prophet saith here, that whatsoever the evil man doth it is defiled. Therefore the man must be good before the work be good, as our saviour Christ saith: Either make the tree good and the fruit good, or make the tree evil and the fruit evil. And as the fruit makes not the tree good, but shows and gives it to be a good tree: So it is in the evil fruit and the tree. The sour crabtree makes the crabs bitter, and not the crabs makes the tree evil As the tree is, so is his fruit: and as the man is, such is his life. A good man out of the good treasure of his heart, brings forth good things, Luke. vi and an evil man out of the evil treasure of his heart, brings forth evil. But the heart & the man is evil, before the deed be evil, not in time, but in the order of nature. For as in a well spring, look what taste the water hath at the head of the spring, the same it hath when it runs forth: So if the heart of man be defiled, which is the springe whereof comes hordom, adultery, murder, and all other our doings, the deeds must needs be nought, which come out of such a defiled head and springe. So that if we will do any good deed, we must be good men & trees before, in God's sight and election of God, that our fruit and deeds may be good. For out of an evil root, can not come good fruits. God loves the deeds for the man's sake▪ which doth them, rather than the man for the good works that he doth. Gene. iiii The work is good for the man's sake As God looked first at Abel and then at his gifts: but to Cain & his offerings he looked not, because Abel was a chosen vessel of God, therefore God received his offerings: and cain's were not received, because he was not of that number. For as a schoolmaster will take in good part the diligence that his scholars can do, and if he see them put their good wills thereto, he will bear with their faults, and teach them their lessons: But to stubborn and froward, he will show no gentleness, but cast them of: So God with those whom he hath chosen in Christ, before the world was made, will bear with their infirmities, and wink at their little faults, teach them to do better, & praise their well doings and gentellye correct their faults: But his enemies and outcasts, because whatsoever they do is hypocrisy, he loves them not, but even their prayer is turned to sin, and whatsoever they do is defiled, because they be not graffed & chosen in Christ jesus, as the wise man saith: 〈◊〉 i two. the wicked man and his wickedness are hated in like of God. Thus the man makes the work good, rather than the work makes the man good in God's sight and judgement, be it never so godly to the outward show in the eye. So if the heart of man and conscience be defiled: it defiles the good creatures of God, which otherwise be good and lawful. Titus. i. Saint Paul speaking of meats saith all be clean and lawful to them which be clean: but to the unclean, nothing is clean, but their minds & consciences be defiled. For ●f a man eat but a piece of bread, and think that it is not lawful for him to do so, he sins, because he doth it not of faith: and so the conscience wanting faith is defiled. For whatsoever is not faith is sin: Rom●. xiiii. and he wanting true knowledge that God made all things to serve man, now through superstition and a defiled conscience, serves that creature which should serve him, and so defiles that which of itself God hath created holy, clean, and meet to be eaten at all times, with thanksgiving. All this comes by reason of sinful superstition in the man, which not believing the scriptures that all meats be lawful for all men, at all times, wants faith, and so hath his conscience defiled, which defiles the meat which he eats. Where as they commonly reason, Sin condemns, but good works saves not. our evil works condemn us, therefore our good works save us: this place of the Prophet teacheth the contrary reason: For all the Priests in their general counsel, grant that he which is defiled in soul, defiles all things which he doth: yet they deny that if a holy thing touch an other thing unholy, that it maketh it holy also: So that sin hath greater strength to defile other things, than goodness hath to make other things holy. Saint Paul reasoning of the same matter, Roma. vi. teaches us how to conclude, saying: the reward of sin is death, and then he sayeth not: the reward of virtue and good works is everlasting life, but he saith: everlasting life is the free gift of God. Thus must we reason than, both as the Prophet doth here, & saint Paul in the same ease: that our evil is more able too condemn us, than our goodness is to save us. This should also be a sufficient warning for us, too beware what company we join ourselves unto: For sin in one man is of so great force, that it defiles all the company he is in. Thus teaches saint Paul: evil communication corrupteth good manners. i Cor. xv two. Timo. two The wickedness which is in these men it crepes like a canker which infects always the next part unto it, until it have run through & infected the whole body: So the wicked never cease, Evil company is to he avoided. until they have drawn unto them all such as keep their company. What is a more dangerous thing than too keep company with unthrifts? Have not many which before they knew such unthriftiness, were sober and honest: but after they have been tangled with such evil men, sold house and land, some became beggars, & many hanged. Have not many honest young men by keeping company with swearers and horehunters, become open blasphemers, and give themselves to all unhappiness. So in companing with Papists, and to please the world, many have forsaken the truth which they knew and professed, and are become open enemies and persecutors of God and his people. Did not Solomon fall too Idolatry with marrying Heathen wives? three Reg. ●●i Did not God forbidden marriage with the Heathen, lest they should entice us to Idolatry? Deutero▪ seven Was not Samson overcome in keeping company with Dalida? judge. xvi What a proud presumption than is this to think: I am strong enough, wise enough to take heed to myself, in what company so ever I shall come? For except you be wiser than Solomon, or stronger than Samson, thou shalt be overcome as they were. When thou shalt sit among Papists & hear them blaspheme thy God and praise their idolatry: how canst thou escape with a safe conscience undefiled, if thou hold thy peace? yea, and if thou have not greater grace and learning to judge good and evil, thou shalt hear some crooked reasons which shall deceive thee, & peradventure entangle thee and bring thee from god's truth. If thou sit by, hear the truth spoken against, and will not defend it to thy power: thou art guilty to thy Lord God. Math. xii. For Christ sayeth: he that is not with me is against me. If thou speak in God's cause thou shalt be in danger of thy life and goods, or both. These things well considered would make them which have the fear of God in them, too mark this lesson well, and fly evil company: for whatsoever the evil man (who is defiled in soul) touches, it is defiled. Where the Prophet● saith here that the people and the works of their hands and all that they brought thither ●o offer, was defiled also, it moves this hard question: whether the evilness of the minister do defile his ministery, and Gods Sacraments, which be ministers. First mark that the minister, if he be a drunkard, an adultery, or covetous. etc. he doth not hurt the strength of the Sacrament which he ministers, An evil minister makes not the Sacrament or word evil. i Cor. xi neither yet defiles any man that receiveth at his hands: but to himself he ministers damnation, as saint Paul saith he that eats and drinks unworthily, eats and drinks his own damnation. But he saith sibi ipsi to himself (for so is the Greek, and not to thee) he receives judgement, If we should flee ministers because of their sin, whom shall we than hear? for who wants sin? So in preaching as long as they say true, hear them, though their doctrine condemn themselves. For Christ saith: Math. xxiii. in Moses' chair sit the Scribes and Phariseis, do as they bid and teach you, but do not as they do. So he that is baptized of an evil minister, is as well baptized, as he that receives it of the good, and as much doth it profit him: for else so much difference should be betwixt their baptisms, as is betwixt the goodness of the ministers: and the baptism of the better minister, should excel the baptism of the worse: and then might we well say: I am Paul's, I am Apollo's, and I am Cephas, which Paul forbids. i Corin. i The goodness of baptism hangs upon God, who did institute it, and not on the minister which gives it. Let them look therefore which 〈◊〉 so holy, that rather they will sit at home, than here pray or communicate with such a minister as pleases them not, what scripture or example they follow? Esay▪ jeremis Aggeus, yea Christ and his Apostles forsaked not jerusalem, but diligently kept the feasts appointed by God, and offered their sacrifices according too the law: though the temple was full of Civil priests, Scribes and Phariseis. As long as God's institution in his Sacraments and sacrifices was kept, they did not so much respect the goodness or evilness of the minister: no more ought thou to do. We may not communicate at Popish masses. Than if the evilness of the minister do not hurt me, which receives the Sacrament: why am I forbidden too communicate with Papists at their mass? Surely not so much for the evilness of the men themselves, as the wickedness of the order and thing which they minister. For when thou comest to the Communion with the Papists, and according to saint Paul would eat of that bread, and drink of the cup: they will neither give thee bread nor wine, according to Christ's institution (for they say the substance is changed, and there remains no bread) but they will give thee an Idol of their own making, which they call their God. They come not together according to Christ's rule, to break the bread: but they creep into a corner, as the Pope teaches them, too sacrifice for the quick and the dead, to ●el heaven, harow hell, and sweep Purgatory of all such as will pay. They come not to communicate with the people, but too eat up all alone. Therefore because they have changed Christ's ordinance in his supper, broken his commandment, and set up their own devise, we must not meddle with them in such things as they have done contrary to God & his word. Their baptism, although it have many evil things blend in among: Baptism of Papists is not so evil as the mass, & yet faithful ministers are to be preferred to baptism. yet because they keep the substance of the Sacrament the words and fashion that Christ himself used, it is nothing so evil as their mass is: although it be as much too be abhorred of all good men as may be. And good men ought to seek as much as may be, to have their children Christened in a Christian congregation, and of a godly minister, where no such conjuring nor misuse is practised. Yet if he can not come by such a one as he would wish, let not the Christian parent think his child too be worse baptized, because the minister is wicked: for every one shall sink in his own sin, Ezech, xviii▪ and the father shall not die for the child, nor the child for the father, nor the minister for him which receives at him, nor he that receives for the evilness of the minister: although that minister, which so wickedly corrupteth the good Sacraments? and holy ordinances of God, doth minister them to his own damnation and judgement. Than to conclude this place, the Prophet here exhorts the people to the building of the temple. For although they had an aultare to sacrifice on for the time: yet because they left undone that building which God sent them home to do, and willed them so straightly to do it: they broke his commandment in not building, and so were defiled with sin of disobedience. And the heart being once so defiled, all their works which came from such a defiled heart, must needs be defiled also. When Saul was commanded by God to destroy all the Amelekites, i. Reg xv Disobedience to God defiles all our doings. and all that had life among them and to spare none: he was moved with a foolish pity and covetousness, and saved the fairest and fattest cattle to sacrifice unto God: But God because of his disobedience, cast him and all his posterity from the kingdom, and Samuel tells him that obedience is better than sacrifice. Some would think it cruelness to kill the beasts which made no fault: and other would think it holiness to save for God's sacrifice, the fattest & fairest: But that is not cruelness which God bids, neither is that good which he forbids, whatsoever woorldly reason can say to the contrari. Therefore let us with out all e●cuse do that which God commands, and seek no starting holes: God's commandment must be kept without excuse. for than we deceive ourselves. These people might allege poverty, the kings authority who forbade them to build: but nothing can defend us, where that is left undone which God commandeth, but it is sin. And where this sin of disobedience reigns, there the man & all that he doth, is defiled. Therefore if they would that any thing which they did or took in hand, should please God: they must wash away this filthy disobedience, build this temple, & all should be well. If we would apply these things to ourselves and our times, we should with hearty repentance build God's house much more diligently than we do: and truly although we have had great plagues, yet is there greater behind, if we do it not thoroughly without halting: For the servant which knoweth his masters will, and doth it not, shall have many stripes. The Text. verse 15 Now consider (I pray you) in your hearts, from this day backward, afore one stone was laid upon an other in the house of the Lord. verse 16 While they were so, they came to a heap of corn of twenty bushels, and there was but x. & ye came to a wine press to draw .50. gallons, & there was but twenty verse 17 I have smitten you with blasting winds and myldewe, and with hail, all the works of your hands, & you would not turn unto me (sayeth the Lord.) verse 18 Consider now in your hearts from this day backward, from the xxiiii day of the ix month, from that day when the ground work of the temple was laid, consider it (I say) in your heart. verse 19 Is your seed yet in the barn or have your vineyards, Figgetrees▪ Pomegranates and Olivetrees, not yet flourished? from this day forth will I bless them. ¶ The Prophet calls them here to an earnest and diligent consideration of the years past, and the plagues which they suffered so many, so divers, so grievous & strange. As though he should say unto them thus: ye are to negligent in marking Gods working towards you, which hath wrought so wondered great things among you, to the intent that ye should return unto him, and be more diligent in building his house, which so straightly charged you to do. Mark then now more diligently, for God did it to teach you your duty, if ye would have learned. God doth not only teach us by his word & writing, God's doings should teach us whether they be good or plagues. by Prophets and preaching, but by his deeds also and working. If they be good, and blessings, to love and thank him for all his goodness bestowed on us such misers: and if they be sharp and painful, to bring us home again by repentance, to ask forgiveness of our faults, & beware that we no more offend him. Therefore these strange plagues which ye have suffered so many years, that the earth did not yield her fruit, your meat & drink did not feed you, your clothes did not keep you warm, your money wasted in your purses, ye could not tell how, as though it fell out of the bottom, your corn in the barns consumed ye wist not how, yea when it came to fanning & wyndowing a man thought in one heap he should have had .20. bushels, he found but .10. the half: And in the wine press, where ye thought too have had .50. gallons, almost .3. parts lacked and were consumed, and there was but .20. gallons. A good husband that hath much experience, when he comes too an heap of corn, or a press of wine, will guess within a few bushels or gallons, how much is contained in the whole: but here in the corn too be deceived the half, & in the wine three parts was very strange, and could not be but as God said before, that when it was brought into the house, he did blow it away, and so it consumed. We can not worthily consider God's plagues without a special grace. What a negligence was this to suffer such plagues so many years, and yet to be so hard hearted that they weighed them not, but lightly let them pass, not considering wherefore God sent them, nor what fault was in them to be amended, which provoked God's anger so grievously against them? But such blindness is in us all, that when we be under the rod, we feel it not, if God open not our eyes to see his displeasure: yea, rather of nature we murmur against his gentle corrections. Or else if God withhold his heavy hand for a time to try whether we will amend with little correction, before he lay on us a greater: we fall to our old fashions and forget God, his rod, our duty, and his reverence, attributing such plagues to unseasonable wether, pestilent airs, or some evil chance, as though they came not from God. As when we had the sweat where so many died so suddenly, that men were atoned at it, so many sick that there was not hold folks enough too keep them: Then for that time we could call on God, repent, restore evil gotten goods, give alms, and be sorry that we had not been more liberal before time: but as soon as it ceased; we were as evil or worse than before. So in the late days of bloody persecution and cruel Popery, how oft with tears desired we God once again to restore us, and we would no more so wickedly live? and yet we be worse than before. How many sweats, rebellions, dearthes', unseasonable years have we had, & yet we have forgotten them, as though they came not from God, nor yet that God had not sent them to teach us to turn to him by them. God's doings are diligently to be considered. The workings of God, whether they be in blessing or plaguing, present or past, to ourselves or others particularly, or to a whole country generally, are deeply to be considered: for he would teach us many things by them, if we had that grace, wit and eyes to consider them. i. Cori●. ●. Saint Paul teaches the Corinthians by examples past long before that they should not murmur, be idolaters, nor tempt Christ as their fathers did, lest they should be destroyed as their fathers were. How often doth the scripture put the jews in remembrance of their great deliverance out of the vile bondage in Egipte, 〈◊〉. ●i. i● and bids them not trouble the stranger, for they were strangers in Egypt themselves, and knew the griefs, which strangers suffered. In particular examples and plagues he saith: Remember Lot's wife, Luc. xv●● lest in looking back, and desiring your old lusts in Sodom, ye perish as she did. So in good things also, he teaches us by examples passed: ye see the suffering of job, and the end how the Lord rewarded him, sayeth saint james, james. v. moving us too patience in trouble. And generally it is said to us all: Roma. xv. What things so ever are written before hand, they are written for our learning, that by patience and comfort of the scripture we might have hope. So in things done in our time, The plague of one is a warning too the rest. when we see God's anger, poured upon the whole Realm, or one country, or house, as war, plague, hunger, dearth, sickness, fire, loss, of lands, or goods, sweet, loss of friends, look what grievous and notable sins, then reigned in such men or places, and learn to avoid the same, lest the like fall on thee. For by that plague God teacheth all, which hear of it, too avoid the like wickedness, lest like plagues fall on them. If they will not learn, what marvel is it, if they sink in their own sin? So if thou see thy neighbour punished rejoice not at it▪ but pray for him, comfort him, and learn the goodness of God towards thyself: that where thou hast deserved more too be punished than he, yet God spares thee, and gives the warning by his punishment too amend betimes, least thy course be next, and then shalt thou be more grievously plagued, because thou didst not learn to amend thy faults by his correction and punishment. If thy neighbour be in wealth & thou in trouble: learn too amend thy faults by his, that God may bestow his benefits on thee, as well as on him. Disdain not his wealth, nor be not sorry for it, whether he be good man or evil: for if he be evil, God would win him with gentleness: if he be good, follow his doings, that God may bless thee also. Thus shall we learn of God's doings too comfort ourselves, and amend our own lives. How diligent we should be to search out for what cause God plagues us, we are taught by josua, in casting lot with the people when they were plagued, josua. seven. who had angered God so grievously, that he punished them so sharply, and so tried by the lot that Acham was in the fault. So Saul tried by lo●●e, 〈…〉. iiii. that his son jonathan had offended when God so sharply punished them. jonas running from God was tried by lot, cast into the sea, and the tempest ceased. Thus must not Gods plagues & works be lightly passed over, offender's must be tri●d & punished that the plague ma● cease. but deeply considered wherefore he punisheth, and the offenders tried out and punished the God's plague may seize▪ for before, it will not. If the rulers be negligent in punishing sin, as their duty requires, God must needs take it in hand himself (for sin must needs be punished, and he is a righteous God, and will as well punish the sinner, as reward the good) but if man do punish the fault, God will not, for he punishes not twice for one fault. Therefore let us no more be so negligent, in not regarding God's plagues, least in despising little gentle ones, we provoke him to pour his whole wrath on us, as these men did. He bids them look backward, not at one year or two passed, but even from the beginning whole forty years, since one stone was laid on an other in the foundation of the Temple, and till all the time that they left of their building, and too remember how unfruitful and unseasonable years they had? The corn did not yield the half that men looked for, or yet judged it to be: the wine not three parts, of that they hoped for in thus many years together▪ therefore they should have known that all was for their disobedience in not building the lords house. But how came all this to pass? who was the worker of these plagues? was it wind, mildew, hail, storms or tempests, which did all this? In deed they had all these and many more: but God sayeth, I smote you with blasting winds & myldewe, and hail, all the works of your hands. In which he teaches that wind, hail, myldewe, storm and tempests be his servants, go his messages, where he will, destroying so much and so little, when & where as it pleases him, Psal. cxlviii. as David saith: fire, hail, snow, ice & tempests, which do his commandment. All though God use his creatures in punishing, yet he calls it his own deed And because no such harm comes by chance, or by the ruling of the Stars, but all be his creatures, serve and obey his holy will & pleasure, he calls it his own deed, & sayeth I smote you. Therefore by his just judgement it is done, whatsoever is destroyed: and murmur or grudge we must not at his doings, thinking him too do us wrong, or deal like a tyrant with us, but thankfully bear it, knowing that by such light punishment, job. ● he wills us co amend and escape a greater. We must say with job, the Lord gave it, and the Lord took it away, as the Lord willeth so let it be, blessed be the name of the Lord now and ever. If we could thus with a reverent fear acknowledge Gods working, in all his punishing, we would not seek unlawful means in danger of fire as s. Agas letters, the holy candle or a hawthorn in lightening, the hallowed bell to ring in thunder. &c: and it would be a great quietness to our minds that we should patiently and willingly bear all crosses the he shall lay upon us, lest we seem too grudge at his doings, which were no small fault When job had lost all that he had, yet he accused neither devil, enemies, nor any other man, but said: if we received good things at the lords hands, why should we not suffer evil also? The Lord gave it, and the Lord took it away. Though the devil of malice stirred up such men to commit such robbery against job, and they of covetousness or envy did spoil and rob the good man, and so both the devil and his membres, in all their doings heap their own condemnation, because they do it of such a wicked mind, and for so evil a purpose and end: yet the good man in such plagues, God's love & justice, the devils malice, & man's cruelty appear in one deed. hath a further respect to God, thinking that he which ruleth all, and suffereth these things by such means trieth his patience, and therefore he thankfully taketh it. So in one deed God's love with just punishment for our sins and trial of our father and patience do appear: & also the malice of the devil towards us, and the frowardness of us one towards an other. But because the end & purpose wherefore it is done, be so far divers, we work our own damnation willingly, when we do any wickedness one towards another: and God is not the cause nor yet the entiser of us too any evil, but a just punisher of all sin. Mark here diligently the merciful goodness of our good God, and father in punishing his people, how he destroys not utterly first their wives and children, or plagues them with extreme diseases, but begins gently with their corn & other fruits, far of from them, whose loss they might better bear: God begins first gently to punish. yet nevertheless by these little ones he gives than warning to amend, or else he will punish them more grievously, and come nearer unto than in such thingess a they love more dearly▪ and at length they and all theirs should perish, if they would not amend. Thus saith God, I will visit you in the rod of men, that is to say gentillye: Psal. xcix. and David in God's name sayeth: I will visit their wickedness with a rod, and their sins with a scourge, but my mercy I will not take away from them, nor I will not hurt them, as I am a true God. Thus like a father, and not like a tyrant he punishes to amend, and not too destroy, to save, & not to condemn, for love, and not for envy, to pull us from our wickedness to him, and not to make us too hate him, or run from him, first by little ones, that we may avoid greater, and not in them utterly perish. The end of Gods punishing, this people so long, appears here when he saith: you would not turn unto me saith the Lord. For this cause then, God punishes for our profit & suffers long. that they should turn to him, did he send these plagues, & not for hate or harm to his people. But what a wickedness & hard hearts were these men of, that among so many threatenings, so great plagues, and in so many years, they would not turn unto the Lord. Here appears how true it was that he said before, that all were fallen on sleep, both prince, priest, and people until the Lord awaked up all their spirits, to see their great disobedience, and to go about their building. And also this declares how unable and unwilling we be to do good, until God stir us up by his grace. God deals with us as the shepherd doth with his sheep: If a sheep run from his fellows, the shepherd sets his dog after it, not to devour it, but too bring it in again: So our heavenly shepherd, if any of us his sheep disobey him, he sets his dog after us, not too hurt us, but too bring us home to a consideration of our duty towards this our heavenly father and loving shepherd. God's dogs be poverty, banishment, sickness, evil rulers, dearth, death, war, ignorance, superstition, loss of goods, or friends. etc. Who could have holden his hands beside such a sturdy people, & not utterly have destroyed them, where no sort of men among such a number, for so many plagues in so many years, would turn to their lord God. God suffers long, Here therefore may appear the long suffering of God, who doth not suddenly in a rage take vengeance on us as soon as the fault is done: (as one of us doth towards an other) but tarries so long too look for our amendment and repentance. Roma. xi. Also it is evident how true that is which God sayeth: all the day long I stretched out my hands too an unfaithful and rebellious people. Revela. iii. Our saviour Christ saith he stands and knocks at the door, and would come in, & we will not let him in. The Lord for his mercy's sake soften our hearts that we despise not such gentle callings, and be found in the number of such hard hearts, lest we be given up to our own lusts, and so perish in our own wickedness. When we read and hear this sturdy disobedience towards God, we think this people to be the worst under heaven, and if we had been in their case we would not have been so disobediet: But if we look at ourselves, & without flattery examine our own consciences & behaviour towards God, we shall find that we have been plagued no less than they & have had Gods long sufferance & benefits showed towards us no less than they, & yet we have not learned so much, yea less than they. God of his goodness amend it in us for Christ's sake. And because they had been so negligent, in not considering God's plagues and works among them so many years yet twice again in this verse, he wills them not lightly too consider it nor forget it any longer as they had done before times, but deeply to way why those plagues had fall upon them. God works nothing in vain but for our learning & great profit, that we may remember our duty the better and more reverently worship him hereafter. It is no small fault so lightly to consider God's works towards us: for that we might the better do it, he hath given man only reason as a chief treasure, that we may do the same, & also taught us by his word to do so. Therefore if we do it not, we are worse than beasts, which have not reason too consider such his woorkinges. No kind of fruit, corn, wines, figs, pomegranates, olives, had prosperously increased of all these years▪ which could not be but for some great cause: & yet they passed but lightly on it, neither fearing God, the more lest he should increase the plagues, nor amended their lives, that he might hold his hand from plaginge them any longer. remembering our sins, & plagues, work good in us. Often & earnest remembering of our disobedience towards God, and considering his scourges for the same, Luke. xv. works in all good hearts an earnest amendment of life. The unthrifty son in the Gospel that had spent all his portion of goods unthriftily, when he was driven by hunger to remembrance of himself and his misbehaviour: Comes home to his father, submits himself, confesses his fault, saying: Father I have sinned against heaven and thee, and am not worthy to be called thy son: and so is received to mercy. The Publican acknowledging his sins, went home righteous. Saint Paul, i Timo. i. remembering how he was a persecuter, cruel, a blasphemer, is kept in an humble and lowli knowledge of himself. Esdras and Daniel confessing their disobedience and sins of the hole people, Daniel. ix. knowledge their misery, God's justice in punishing, and so obtain mercy. Moses to teach the jews too be pitiful too strangers, Exo. xxii. bids them remember how they were strangers in Egipte, & slaves to Pharaoh: For in so considering their old estate and heavy case that they were in before, they should learn the better to pity strangers and consider their heaviness. This by remembering diligently our case and state pass, with God's punishment for our sins, we shall learn our misery, call for help of God, and be more ware hereafter that we fall not into the like sins, & so procure God's anger and heavier hand, heaping our own damnation. God sends such things to teach us our duty: and if we do not learn, he will cast us out of his school. No good schoolmaster will suffer such lewd scholars in his school, as will not learn, when they be sufficiently taught, both by gentleness and sharpness, by things past and present, by example of others, and experience of themselves. And where these plagues began to fall upon them, even after the ground work of the temple was laid, & when they left of building: a man would think, God dealt extremely with them, which would not spare them any thing at all, but for the first fault punishes so sharply and continues so long. But as the Maccabees teach, two. Macha. vi. when he hath reckoned the cruelty and persecution of Antiochus, lest a man should think God hated his people for dealing so sharply with them, he saith: God did it for love, and that he loved them more than all other people, because by correction he would so soon call them back and not let them live in sin still, as he did other nations. The Gentiles whom he punished nothing so sharply, but let live at their pleasure, they knew him not, worshipped him not, he gave them not his word, nor his Prophets, but let them take their pleasure, as though he cared not for them, Psalm. cxix. David considering the divers plagues and sickness, which God laid on him, said: God's punishing is a token of his love. it is good for me that thou haste corrected and humbled me, for before I was corrected, I sinned. For as the●● man will suffer those beasts, which he apointes to be killed, to go where they lust in the best pastures, and to break his hedges, that in so doing the sooner they be fat, the sooner they may be slain: So God, those people which he loves not in Christ his son, he lets them take their pleasure, corrects them not for their amendment, but lets them work their just condemnation, in giving them up too their own lusts. Every father saith the apostle, corrects his children, & those which he corrects not be bastards. And although correction of God seem sharp and bitter for the present time▪ & seems to come of hat● and not of love, yet the end is sweet loving & profitable that he may give us his holiness. A vessel if it be foul, must be scoured before wine be put in it, & he that will make his ground fruitful, must first pull up the weeds, before he sow good seed: So by these sharp medicines of God's correction, must the body be purged, that the mind may bring forth his due fruit in fear and reverence. Let us in England therefore remember Gods plagues, which we have suffered, of God's good will, so long and many, for our amendment: and let us lament our hardness of heart, that have been so grievously & long punished, and yet have not duly considered the heaviness of God's hand, nor the greatness of our sins, which have so provoked his anger upon us. We are sufficiently taught by all examples before us, if we will learn, & by these present plagues that we feel, what a grievous thing & horrible sin it is in God's sight, to leave God's house unbuylte: & yet like unreasonable beasts and unsensible, we neither fear our good God as ● Lord, nor love him as a father, as Malachi sayeth: Malachi. i If I be your Lord, where is the fear ye own me? If I be your father, where is the love that is due unto me? From hence forth God promises too bless their fruit and works: and they had not so great scarceness before, but now they should have as great plenty. God turneth to us when we turn to him. So that when man turns unto God, God turns unto him: when man amends, God looks cheerfully on him, where before he was angry: when man leaves sinning, God leaves plaginge: when man builds God's house, and maintaineth his true religion, God blesseth his house, & all that is in it. As Moses teaches: Deutre xxviii. If thou hear the voice of the Lord thy God to do his commandment, thou shalt be blessed in the City, in thy house, in the field. etc. And how came all this to pass, preaching moves more than plagues. that they were so amended? by preaching rather then plaginge: for that which could not be obtained in 40. years plagues, was gotten in three weeks preaching. Aggeus came the first day of the 6. month, and the 24. of the same they began to work: so they had no more time too preach in, nor too prepare their tools in, but three weeks and three days. Such a strong thing is the word of God, sharper than a two edged sword, and piercing to the division of the mind & soul: and where it is earnestly received, Hebre. iiii. it makes many to fear no death nor displeasure, nor to think any thing painful, so that he may please his God. Therefore let us have it in reverence, use it, hear it, read it, mark it, remember it, and practise it: for in it is showed unto us all the counsel of God, and it is set for a sufficient doctrine to us, to stir us up too the doing of our duty, Gentleness is oft better than sharpness. and salvation of our souls, to the worshipping of God, and understanding his goodness offered unto us. Also a worthy example it is to be followed of all that have correction of other, that when the rod will not serve, to prove words and counsel: For often, many be such, that they will do more for a word, than a stripe, and often strokes harden the heart, when gentleness wins and persuades. The Text. verse 20 The word of the Lord was spoken the second time unto Aggeus, in the xxiiii day of the month, saying: verse 21 Speak too zerubabel the ruler of juda, saying: I will trouble heaven and earth also. verse 22 And I will destroy the seat of the kingdoms, and I will break in sunder the strength of the Kingdoms of the Heathen: and I will throw down the Chariots and the riders in them, the Horses shall fall down, and the riders on them, and the noblest shall be slain by the sword of his brother. verse 23 In that day saith the Lord of hosts, I will take thee zerubabel, son of Salathiel my servant (saith the Lord,) and I will put thee as a signette, because I have chosen thee (sayeth the Lord of hosts.) ¶ The people of God now going diligently about to build the Lords house, God bless●● them that build his house, & sends them preachers. and working at it now three full months, did so well please the Lord, that he sent his Prophet twice on a day to comfort and encourage them in their doings. lest they should faint, or be slack in going forward, as they were before. Such a loving Lord is our good God unto his people, that he will maintain and set forward all such as go about diligently to walk in their vocation, and build his house to their power. Every month from the beginning of the restoring of this Temple, they had one message or other from God, by his Prophet, too will them to continue and go forward in this well doing and building God's house. In the sixth and seventh month came this Prophet Aggeus with god's message unto them, as is said before: In the eight month comes Zacharias the Prophet. Zacha. i In the 9 month comes this Prophet again twice on a day from God with comfortable promises: in the 11. month comes Zachary again. So while they were thus diligent to do their duty, God was as ready to show them mercy: and will be to all which do the like, as he hath promised that to every one that hath it shallbe given. Luke▪ ix. Therefore if we be desirous to have increase of the lords blessings, let us be diligent to increase that little, which we have given us first, and it shall be increased to much more. He brings the lords message and not his own, like a true servant: not for money as the Popes pardoners and Priests do, but freely and willingly comes twice a day as the Lord appoints him. Contrariwise, if the people follow not the which they be taught, God takes his word and Prophets from them. It is written of a holy father called Felix, Felix. which when certain desired him too preach, he said: In time past when men did as they were taught, God opened many preachers mouths: now the people will not learn, therefore God stops their mouths. He is now sent to Zerubabel the prince and chief ruler, specially by name: but not as though this promise pertained to him only, and not to the rest of the people, Promises made to rulers, pertain too their successors. but by him to the rest of the people. Under the name of Zerubabel is contained here all his posterity and kingdom: for too him it was never performed. As what league, truth or promise of favour so ever is made to any king, in the same is his kingdom contained, and his subjects are also partakers of the same. So the promises made too Abraham, Isaac, jacob & David, belong not to them only, but to their children also, successors, heirs, people, and subjects. Amos. ix I will restore the decayed houses of David (saith the prophet) meaning the kingdom of Christ & Christians, to the end whom he calls David by the preaching of the gospel. For this troubling of heaven & earth enough was said before, and this is that which the Apostle saith to the Hebrews: Hebre. xii. yet once I trouble heaven and earth: meaning that those things which are thus troubled, perish, and those which be not, continue: and that those kingdoms that set up themselves against Christ, shall fall, but Christ's kingdom shall stand for ever, as David saith: This kingdom is an everlasting kingdom. It is as much to say: that he would fill the world with war betwixt the Persians and the Grecians, that they shall trouble the earth. This Prophet in the verse following tells of the destruction of the kingdom of Persians, under whose dominion the jews were now, and to whom they paid great taxes, as Nehemias tells. He calls it the seat of kingdoms, because many kingdoms were subject unto them, and that all the greatest kings feared them, served them, were in league with them, or sought friendship at their hands. And although this is now told, yet it was not fulfilled of a hundred, forty, & five years afterwards, or a hundred, thirty, & four years as some do count. It is spoken too comfort the jews, and answer to two privy objections, which they might have ●ayde against God and his Prophet. After that they had now wrought earnestly at the building of God's house three months, God was so well delighted with them, that where as heretofore he had so long plagued and sharply punished them, he said? From this day forth will I bless you and your Olives, vineyards, pomegranates, and other fruits should increase and multiply, which all before had been unfruitful. But to this the people might have said: what are we the better to have all these fruitful and plenteous? Are we not Tributaries to the Persians, and what plenty or profit so ever we have, they take it from us by their great taxes? All is one matter whether we have much or little, plenty or scarceness, good cheap or dearth: for if we have much, we pay much, and if we have but little, we pay little, so all is one thing to us, except this could be amended. Therefore our most merciful God, God's promises, satisfy the conscience in all doubts. which will take all doubts from us, which we can object, & comfort us in all points that we can fear, saith thus unto them be not afraid of this great power & kingdom of the Persians, under whom ye now be, & pay tribute unto, for rather than my people shallbe still oppressed, I will pull down the whole kingdom, and strength thereof, the Chariots, Horses, the riders on them, and horsemen, all shall fall, yea the chiefest man among them, even the King himself shall be slain by the sword, not of a stranger, but of his own countrymen, brother and servant. And although this shall not come to pass nor be done in your time and days, yet be ye sure it shall be done at the time appointed when God shall think it best for his glory, and your commodity. Daniel in his visions was often taught of 4. kings & Monarchies, which should come. First of the image which had the head of gold, the arms and breast of silver, Daniel. i●. seven. the belly of brass, the legs of iron: And again by the image of 4. beasts, a Lion, a Bear, a libbart, and the fourth for cruelness wanted a name, which with his teeth should tear all, and tread under his feet. etc. By which all, were note● first the kingdom of the Assyrians, and babylonians, the second of the Medes & Persians, under which the jews now were: The third was the Grecians, and the fourth of the Romans, which all should reign in course a time, & should continue to the worlds end, but every one more cruel and worse than the other, as is now the Romish Pope, under whom we be. He is Emperor in deed, usurping the fourth kingdom, and rules like a prince on earth above kings, and hath driven the Emperor almost out of Italy and taken the lands and possessions of the Empire from him, The Pope is Emperor in deed, and his ruling is worse than the rest. and makes him content with a corner of the world in Germany, where the revenues of the Empire is not now so much as divers lords have. Every one of these kingdoms was worse than the other before them, as these beasts and metals were worse than the other. By the which we may learn that the kingdom of the Pope is worse than the others were: and that it is worse to be under him, than the other which were Heathen, and knew not God. God hates them worse, which bear the name of Christian men, and make a show too love God, and in deed do nothing else but hate and persecute the good men as the Pope doth. The servant which knoweth his masters will & doth it not, shall be worse beaten than he which offends by ignorance. The kingdom of the Assyrians was now pulled down, and given to the Persians: & this is that kingdom now which the Prophet sayeth God would destroy and give over to the Grecians. This came to pass in the time of the last Darius, who in divers battles fought with Alexander the great, suffered the worse and was overcomen. Where Alexander first taking Darius' wife the queen, his mother and his chyldrn prisoners, Darius. Alexander▪ used them gently as his own. Darius seeing such gentleness, and thinking to find like favour for himself, sent Embassage to Alexander and said if he would let him keep his kingdom still, all other things should be at his pleasure. But Alexander answered that he could not suffer him so for the world could no more abide two kings to reign, then to have two Suns too shine: therefore there was no remedy, but yield himself if he would live. Then Darius seeing that, prepared himself to the field, where he was traitorously slain by his servant Bessus. So is this true which the Prophet sayeth, the chiefest man by the sword of his brother should be slain. So would I translate the Hebrew word Isch, rather than every man as some do. For every man was not slain by his brother, but the king namely as the history tells. This is common in the scripture, too put the word brother for one that is of the same country, kindred, or religion, and not always for those which have one father and mother. So it may well stand that he was slain of his brother, Brother. that is to say of his countryman, as the history calls Bessus his servant. Alexander finding king Darius thus deadly wounded of his servant, for justice sake to punish such traitors, Traitors. bended down the tops of two young trees, and tied the legs of Bessus to them, and let them swinging up suddenly again, and so rend him in pieces. Likewise David, two. Reg. ● when one came unto him, telling him how he had slain. Saul his enemy, thinking thereby too pick a thank, and get a reward of David, he was by the commandment of David slain: and so should all traitors which be false to their masters be served. Thus the king being slain, the kingdom was brought from the Persians too the Grecians, as the Prophet telleth here. Where God saith by his Prophet that he will destroy the kingdom, throw down the horses, and horsemen. etc. we be taught that God maketh kings, eccle x Leuiti. xviii Princes stand not by their own power. pulleth down, and changes kingdoms, from one people too another, for the sins of the people as Sirach sayeth, and maketh to rule whom pleaseth him. The land spewed out the rulers and people in it for their sins, and God gave it to the jews: Therefore let not princes trust in their great strength and power, for it is the Lord God that giveth victory as he thinketh good, whether they be good rulers or evil, they be set up of God, as Solomon saith: Prove. viii. Ihon. nineteen in the name of God, by me kings do reign: and our saviour Christ said to Pilate, thou shouldest have no power over me, except it were given thee from above. If they be good rulers, it is Gods good blessing and free mercy: if they be evil, it is of justice to punish our sins, as job saith: God makes hypocrites to rule for the sins of the people. job▪ xxxiiii. What cause have we then in England to complain, that God deals so sharply with us, that where we have been long hypocrites afore him, he punished us of late, a while, with hypocrites too be in authority over us? when the Saxons invaded this realm, drove out the Englishmen, and ruled as kings, the state of the commonwealth was much like to these our days, and the like sins reigned in all sorts of men, both high and low, nobility & people, rulers and subjects, prelate's and clergy: the most part were great hypocrites, and superstitious, cruel, covetous, proud, gluttons, whorehunters, & ambitious. Therefore let us amend, or we shallbe given up, to the spaniards, Scots, flemings, or Frenchmen, as we were then to the Saxons. God gave his people into the hands of the babylonians and other people round about them, which were then the comen scourges of the world: and so will he do with us as he hath done to our fathers afore us, if we do not amend, for he hateth sin in all ages, and will punish it. But as God comforts his people here now building his house, and sayeth, he will throw down that kingdom, which than troubled them: so he will be as good unto us, if we worship him truly, and he will destroy them that trouble us. His love too his people is greatest as he saith: he that touches you, touches the apple of my eye. So tender is our God over us as we be over our eyes, Zacha. two. God's love in all ages is greatest to his people. which be the tenderest parts of us: and he will (most assuredly) revenge all displeasure done unto us, for he can no more see his people take wrong, and be oppressed now, then afore times. He is no chaungelinge, nor his love waxes not cold, nor old: we be his children and the members of his mystical body, as they were now, to whom he promiseth this help, he is our Lord God and father, loving his children and members in all ages, and pouring his blessings on them, for Christ's sake in whom he hath chosen them: therefore he will show the like mercies unto us, and of justice revenge all displeasures done to us for his sake. The last verse maketh answer too an other objection, which the jews might have made against the Prophet saying: If this kingdom shallbe thrown down, and so great war shallbe, as though heaven & earth should go together: then shall we be destroyed, we are but few in number, there is but few of us come home again, & what shall we do then, how shall we escape being compassed about with so strong and many enemies, we shallbe devoured. To this God maketh answer, & biddeth them not be afraid: God delivereth his in greatest dangers. for in the day when this great trouble shall come, I will take the Zerubabel my servant, whom I love saith the Lord, & I will keep thee as my privy signet, & thou shall not perish saith the mighty Lord of hosts, because I have choose thee. So good a God & comfortable lord is our God to all his people in all ages, that he will leave no doubt untaken away that can discomfort his children: But he will satisfy all which can be said, and pull all fear from us. Therefore Zurubabel is here promised too be delivered out of all dangers of that great war, & translating of the kingdom from the Persians to the Grecians, so that he should catch no harm. But here riseth a hard question, how this should be true that God would deliver Zurubabell in that day of so great trouble, seeing that he lived not so long, but died within .14. years after his Prophecy. Zurubabel was the first prince of juda, which ruled the people after their returning home from Babylon: he came home with the people, was their capitain and had now ruled a .40. years, he ruled in all but .52. years as the history sayeth: and this destruction of the kingdom of the Persians was not fulfilled of 145. years afterwards or near hand so much. How could he then be delivered in that day, and died so long afore? Promises made too the father, belong to the child's unto this may be answered that which was said afore: that promises made to kings, & that fathers are dot too be applied to themselves only, but they be made also too their children & subjects, & shallbe fulfilled in long years afterwards▪ rather than at the present, so will God exercise our faith, in patiently looking for his coming when his holy wisdom shall think good, and not when our foolish rashness shall wish and desire him to come. Promises made unto Abraham, Isaac, David, and jacob. etc. were not fulfilled in their days, but to their children long afterwards: so God makes promise here too these princes and rulers, that all the subjects may know that they be contained also in the same truce and league of God, & that the promise concerns them also, and they shallbe delivered in that day from all the danger of war, and enemies that shall come upon them. And it is as much as though the Prophet should say: thou zerubabel and thy kingdom, all thy people and subjects, be not afraid: for in those troublesome days I will save you and keep you as diligently as my ring & private seal. And that they might the more earnestly" believe it, he called him servant: whereby he might well assure himself, that if earthily lords and masters will defend their servants, much more he that was king of heaven and earth, and Lord of Lords, most tender and loving of his subjects, would not see his servants oppressed, violently trodden under foot, nor thrown down: but he would be their mighty deliverer, & revenge their wrongs. What can he greater comfort to any people, God delivereth his servants, if they will wear his livery. than to hear God vouchsafe too call himself their Lord God and master, & them his servants? If this be thought so great a promotion that an earthily lord will take us too his service, speak cheerfully to us, set us in some office or let us wear his livery: it is much more too be esteemed to be servant to jesus Christ, to bear his cross for that is his livery, to fight under his banner, and have him for our captain. Men do commonly sue too be servants unto noble men, & wear their liveries, that whosoever seeth their coat, may fear them, and under their masters name they may rule in their country like lords of the land, do wrong when they lust, and every man shall call it right: and though they were slaves afore, yet now they shallbe every gentilmans fellow▪ but they which wear Christ's livery, be obedient and loving to all, do no wrong but suffer, pray for them which persecute them, and do good for evil This livery we must wear if we will be the lords servants, and partakers of his promise and deliverance in the day of trouble. This similitude, which the Prophet useth of a ring, that God would keep him as safely as his ring, is taken of kings" and Princes, which among all things keep their seal signet and ring most surely, either themselves, or betake it too some most trusty friend to keep. If the seal should be counterfeited, stolen, or blanks sealed with it: what hurt or treason might be done thereby? their lands, offices, or treasure, might be given away: the subjects stirred to rebellion, or the destruction of the hole common wealth might follow thereon. Therefore that they might most certainly persuade themselves, that in that troublesome time of war & destruction of the kingdom of the Persians they should be most safely kept: God saveth his people in all dangers. he saith he will keep them, as his ring and seal, that is too say, most safely. And as when a friend send his ring or seal for a token to his friend, it signifieth that he loveth him most dearly, too whom he sendeth such a pledge of love & friendship: and also teacheth him that where he seeth his friends ring, he should not deny him his request, nor doubt of the message that it should be counterfeited: so when he names his ring here, they should not doubt of his love towards them, The scripture is God's indenture, and the Sacraments be seals. nor mistrust his promise. For as with us, when Doctors be created they have a ring given them as a ceremony of honour and authority, and in marriage, the husband giveth his wife a ring for a sure pledge of love: so God our saviour under this similitude of a ring commends his honour that he hath called us unto, to be his servants and children, the love he bears unto us, in that he hath married us unto him in his son Christ, by the wedding ring of saith. And the wedding apparel appeareth when Osee sayeth: Osee. two. I will mary the to me in faith, justice, judgement, mercy, and many mercies. Under this name of a seal, he commendeth unto us also, Seal. both his outward visible sacraments, and the inward grace of the holy Ghost, working in our consciences by them. Saint Paul four to the Romans called Circumcision (a Sacrament of the old law) the seal of the righteousness of faith: and as that was a seal in that time to our fathers of righteousness, so be our sacraments too us in these days, seals of God's promises unto us, & all have one strength & virtue. The scripture of God is the indentur betwixt God & us, wherein is contained both the promises, grace, and mercy, the God offereth to the world in his son Christ, & also the conditions which he requires to be fulfilled in our behalf: the sacraments are the seals set to his indenture, to strengthen our faith that we do not doubt. For as it is not enough to write the conditions of a bargain in an indenture, except it be sealed: so God for our weakness thought it not sufficient too make us promise of his blessings in writing in his scripture, but he would seal it with his own blood, and institute his sacraments as seals of the same truth to remain too be received of us in remembrance of him and strengthening our faith. Baptism is a sacrament sealed by God, and sealing our consciences that God taketh us for his children and servants: and we offer and bind ourselves to serve him only as a lord and father. The supper is also a sacrament, wherein he feeds us spiritually, (thus taken into his service) with his own precious body and blood: and we reckoning with ourselves, where in we have offended him, ask mercy, nothing doubting to obtain it, and renew our bond to him which we have so often broken, and promise too do so●● more. So that when God giveth these his sacraments to us by his ministers, & we receive the same, the bargain is full made betwixt God and us, the writing sealed & delivered: we are become his people, and he our God, we to serve, love, honour and worship him, and he too help, deliver, defend, and provide for us all necessaries. This inward sealing of the conscience, which is the second sort of sealing, is where God poureth his love so plentifully into our hearts by the holy Ghost, Roma. v. viii. which is given us, that he beareth witness too our spirit, that we be the children of God, and stirreth up our minds to call him father, father: we have a taste and feeling that God hath chosen and sealed us for his people with the holy Ghost promised, as saint Paul sayeth. Ephe. i. This is a sure token to a faithful heart, that he is the child of God, and God his father: God sealeth the consciences of hi● people with the holy Ghost. and of this he takes so great comfort that in what trouble soever he fall, he knoweth that God doth it not of hate but of love, trieth his faith that other may know the same how earnestly he loveth his God, and that nothing can be so strong to pull him out of his Gods hands, not for his own strength, but that God which holdeth him, is stronger than all. Of such as were thus sealed, saint John in his Revelation speaketh when he sayeth: reveal. seven. That of every tribe●, there were .12. thousand sealed: two. Timo. i● and saint Paul teacheth Timothee, that this ground work stand strong having this seal: the Lord knoweth who be his. For as noble men & princes bear a love to their servants, and for a witness of the same, will give their outward Coignessance, Badge and livery, whereby they may be known from others, & stirreth up their minds to love him again by such tokens: So God will both by his spirit pour his love into our hearts, and let us see the care that be taketh for us, and will also by outward sacraments, as badges mark us for his people, & by the same seal us surely too himself, and stir us up to love him again, and look diligently to our duty. If earthily lords and princes will so safely defend their servants: let them not doubt, but God that is Lord of lords will defend his people from all dangers and wrongs, be they never so many and so great, if they would earnestly in faith call upon him in the day of their trouble, forsake their own strength wit and polic●e, & trust in him only. ●●al c●lvii David sayeth well: the Lord is not delighted in the strength of an horse nor the strong legs of man, but the Lord is well pleased with them the which fear him, & with them that trust in his mercy. There is no way sooner to provoke God's anger, and make him to forsake us in trouble, than to trust to ourselves, and in our own wit, strength & policy: for that is as much to take the praise to ourselves from him, and mistrust God that he can not or will not defend us. Although we must use all lawful means, yet trust only in God. Luke. xvii. Psal. cxxiiii And although we must not trust in ourselves: yet we must use all means, which he hath ordained for our defence. For as we must be diligent to do all good works, and not put our trust of salvation in them, but say with saint Luke, when ye have done all that I commanded you, say ye be unprofitable servants: so we must use always lawful, to defend ourselves, & yet say: our help is from the Lord, which hath made both heaven and earth, he hath ordained such means to save us by, and works by the same our deliverance when pleaseth him: & sometimes too show his power, he delivereth us without such ordinary means. And why will God thus save them? for any goodness in them, which had so long forgotten him & his house? or for their good works, who had so long been so disobedient? no, God helpeth us for his own sake & not for our goodness. but even because I have chosen thee saith the Lord. This is the first & chiefest cause, why he bestoweth his goodness upon any people▪ even because he hath chosen them in Christ, afore the world was made: & for this cause he continueth, bestowing his blessing to the end upon them, whom he hath once chosen. Saint Paul reasoning of this matter putteth two causes, wherefore God should love, Rom. two▪ iiii justify and choose us: either freely of grace and mercy saith he, or for the goodness of our works? If it should be for our works, than (sayeth he) it can not be of grace: and if it be of free grace, love and mercy, than is it not for our works neither paste nor too come: for than grace should not be grace saith he, if it were not thus freely given. If God should choose us for any goodness in us, than he should but do one good turn for another, and freely without reward do nothing, which is most against his nature, that doth good for evil, yea and where he seeth no possibility of goodness or reward to be looked for. Who hath given him any thing first, and he shallbe recompensed again sayeth saint Paul? as though he should say: Roma xi john xiii. no. I have chosen you, and ye have not chosen me said Christ to his disciples and Apostles. And as he thus chose them, so he choses all which he chosen: and so he will declare his free grace, love, and mercy, to all which be his freely, even because it pleased him to choose them, and they deserved not to be chosen of him, but rather to be cast away from him. When God promised too deliver his people in like distress, by his Prophet, he said: for mine own sake, for mine own sake, I will do it. And not only thus in bodily deliverance, but in forgiveness of sins he says likewise: it is I: it is I: isaiah. xlviii. isaiah. xliii which forgiveth thy sins for mine own sake. Thus freely God our heavenly father, for the love which he beareth too us in his son Christ, in whom he had chosen us from the beginning, and for whose sake he continueth his favour to us (he: I say) bestows all his blessings freely on us both in body and soul, in this life and after. The will of God is the first cause of doing all good things: God's will is the first cause of all. and when he will all things work and they him: & when he will not, they stay and cease: so because his choosing of us cometh of his free will & mercy, it is the first and chiefest cause of our salvation. If he should be stirred too chose us for our goodness which he foresees in us, that is ever unperfit: or if for any other cause within us or without us, than he should not be the first cause and mover of all things. Acts. xvii. But saint Luke saith: In him we live, be and are moved. That which moves an other thing is in nature afore that which is moved, & also it is better, stronger and wiser; but to say that any thing is stronger, wiser, or better than God, is treason and blasphemy too his majesty: therefore his will is the first cause of all our goodness. Thus our good God teaches us, & comfort his people, that all thing shall turn to the best, to them which love him, be the troubles never so many and great, the man's wit can not tell how to escape. Let kings and princes fall together by the ears, kill, murder, show what cruelty they can, get or lose kingdoms, war, fight, or what they can devise: God deliveres his people 〈◊〉 of all dangers. God will save and deliver his people, if it please him out of all their hands. When Pharaoh persecuted the jews through the read sea: God saved his people, and drowned the Egyptians. In the wilderness when Seon and Ogge, two mighty kings denied them victuals and passage: God destroyed them both, 〈◊〉. xxi and gave their lands to his people. After they came to the land promised, he drove out 7. mighty people, and dealt it to the jews: Acts seven and when all the Heathen people, which dwelled round about them, made war against his people, he destroyed them all. In Babylon, when they were prisoners under Balthasar, king within the city, and Darius' king of the Medes, Daniel. v. with Cyrus the king of the Persians, besieging the city round about that none should escape: when the city was taken, God did not only deliver his people from all the cruel hands of these three mighty kings, but gave them such favour in the sight of Cyrus, that he not only hurt them not, but set them at liberty, sent them home to their country, gave them licens to build this temple, restored their jewels, which Nabucadnezer took away, and gave free licens to every man to help them with money as much as they would. Who could have thought God's people should have been now delivered out of the hands of three Heathen kings, being all their enemies, and might have slain them like sheep? when Haman had gotten lycens of the king to destroy the jews, and made a gallows for Mardocheus: God sent queen Ester to save his people, Ester. seven and Haman was hanged on his own gallows. When Darius was slain by Alexander & the kingdom brought to the Grecians: Alexander coming to destroy jerusalem: because they denied him tribute, God so turned his heart, the he entreated them well: submitted himself to the high priest, meeting him with the other priests in their priestly apparel, & confessed their God, to be the true God. When the Romans conquered the ●●tians, and the jews were under the rule of the Romans: they did not greatly harm them until they crucified Christ, & denied him too be their God: saying, his blood be upon us and upon our children. In the cruel persecutions afterwards, Math. xxvii the more sorrow that was laid on God's people, the more they increased. Thus in all ages God delivered his out of trouble, or else taketh them to himself by some glorious death. In these our days when the mightiest princes of the world strive and fight cruelly, who shallbe the greatest, rather than godliest: God provideth always some corner for his too flee into, where they may serve him. And if they be persecuted from one place, he prepares an other to receive them. And although persecution was great amongs us: yet God showed himself more glorious mighty, and merciful in strengthninge so many weak once to die for him, than in so mercifully providing for them which were abroad, although both be wonderful. What glorious cracks made proud persecutors, that they would make gods poor banished people, too eat their singers for hunger: but they had plenty for all the others cruelty: Gods holy name be praised therefore. What a mercy of God is this, that where we deserved to be cast from him for ever, because of our wickedness, he now corrected us gentellye: & called us to this honour, that he punished us not so much for our own sins, as that he called us to the promotion of bearing his cross, witnessing to the world his truth, and vouchsafe to prove, teach and confirm others in this his truth, by our witness bearing. He called us too the same honour, that he called his own son Christ jesus, in suffering for his name's sake: that where as we suffer with him, Roma. viii we shallbe glorified and reign with him. Let the cruel Papists consider therefore how God hath delivered his people out of their hands, fulfilled this his promise, and kept us safely, like his privy signet, in these miserable days of their persecution. Let the bloody Bishops void of all religion, God's people have the victory by suffering. and changing with the world, to fill their filthy bellies, (although they would now make men believe they would be constant, and stoutly confute that which afore they proved true by oaths and doctrine). Let them, I say, consider whether they, or the simple souls which they tormented, have gotten the victory. The simple soul offered himself to die, rather than to offend God by superstition or Idolatry: The proud Cayphas threatened fire & faggotte, if he forsook not his true faith. Thus whilst they strive for religion, & not for life: the poor members of christ hold fast their faith, & the proud prelate with his torments can not overcome Gods simple sheep. They strive not for life, but the simple man offeres it willingly, rather than forsake the truth: & so God ever confounds the wisdom of the world, & is glorified in the fools & abjects. God for his mercy sake grant all his like boldness to witstand their cruelty, whensoever God shall try us. A prayer. MOst righteous judge and merciful father, which of love did punish sharply thy people being negligent in building thy house, that by such sharp correction, they might be stirred up, to do their duty, & so have pleased thee: we acknowledge & confess before the world & thy divine majesty that we have no less offended thee in this behalf than they have done, & that for all the sharp plagues which thou laid upon us, we could not awake out of our deadly sleep, & forgetting the earnest promotion of thy glory & true religion, but rather consented to the persecution of our brother, thy true & faithful people, until now that of thy infinite goodness, by giving us a gracious Queen, & restoring the light of thy word, that hast let us taste the treasures of thy mercies in our extreme & desperate miseries when for our wickedness we durst not, & for the great power of thy enemies we could not hope nor look for any such help or redress at al. We fall down flat therefore before the throne of grace, desiring pardon of this great negligence & of all our former offences. & prai thee that the will not deal with us as we have deserved: but as of thy own free will thou promised thy people falling earnestly to thy work & restoring of thy temple, that from thence forward thou would bless all their work & fruits, overthrow their enemies & save thy people, that wouldest make the house also more glorious than the first, by the preaching of thy Gospel: so we desire thee for Christ's sake thy son & our saviour to be no less good & gracious Lord unto us, yet once again going about to restore thy true religion truden down & defaced by the cruel papists. Send forth O Lord many such faithful preachers as will set out thy glory unfeignedly: open the hearts of thy people that they may see how far more acceptable unto the● is the lively preaching of thy holy word, than all the glittering ceremonies of Popery: deliver us we beseech thee from all our enemies, save and preserve our gracious Queen as thine own signet, endue her & her counsel with such reverent fear of thee & thy word that all policy which is contrary to thy word set apart they may uprightly seek & earnestly maintain thy true glory minister justice, punish sin, & defend the right. Confounded most mighty God, & bring to nought all the devices of such as go about to overthrow thy word & true worship: open our eyes that we may see how dearly thou hast loved us in jesus Christ thy son our lord: hold us fast, O Lord of hosts, that we fall no more from thee: grant us thankful & obedient hearts that we may increase daily in the love, knowledge, & fear of the: increase our faith, & help our unbelief, that we being provided for, and relieved in all our needs by thy fatherli care & providence as thou shalt think good may live a godly life to the praise & good example of thy people, & after this life may reign with thee for ever, through Christ our saviour, to whom with thee & the holy Ghost, three persons & one God, be praise & thanks giving in all congregations, for ever and ever. Amen. ¶ Here endeth the prophet Aggeus. ¶ A preface to all the Enemies of God, his word, people & Religion, to leave their wickedness: and to comfort the good manfully too bear their madness, and patiently to look for God's goodness. LIke as in Aggeus my endeavour and purpose was that those that fear the Lord should be stirred up to an earnest building of God's house, loving of his word, and maintaining of true religion so in this short Prophet, my travall and meaning is, that the wicked understanding how vainly they strive with all their wit, power & policy against the poor simple innocent, crucified Christ jesus the almighty son of the living God, the wisdom and power of God his father, might cease their raging madness: and not only that, but also how they shallbe overthrown in their own devices that they imagine against true Christians, the mystical members of his body and church, or against his word and religion, as all their fathers have been from the beginning, whose steps they follow in hating and persecuting gods people. Their stomachs be stout, their policies great, their might is strong, their wits are wile, yea, all the world is on their side: yet in the end they shall serve dastards, prover. xxi. ignorant, helpless, witless and misers: for as the wise man says, there is no wisdom, polity, nor counsel against the Lord. The more wisdom, subtlety, strength or power that a man has, the more he has it to his own destruction, if he have it not, and use it too the glory of God and comfort of his people. For as wild beasts, the more fierce and cruel that they be, the more it harms them, and causes men to hunt and seek ways how too destroy them: so the more that the wicked set up themselves against the Lord, and oppress his people, the readier i● God to help and deliver his, and overthrow the other. Can they find any rebels against God, his word and people from the beginning too this day, that has prevailed against the Lord and his chosen folk? If there be none (as it is most true none to be) how can they look to be the first? Why may not true Christians, boldly say with David than: Why do the Heathen fret and fume, and the people imagine vain things against the Lord and his anointed? Psal. two. saying▪ let us burst in sunder their bonds, and cast their yoke away from us. But it follows, he that dwells in the heavens will mock them, and the Lord will laugh them too scorn. In the two first sins of Adam and so orderly in all ages to these days, it appears how the wicked continually malice & persecute the good, but to the burt of themselves and the praise of the godly: Cain killed his brother Abel, & thought he should have been blameless: but Abel's innocent blood and such like cried vengeance on Cain & his followers from that day to this and the righteous God revenges it daily, Math. xxii●. and at length will condemn the obstinate utterly. I'm mocked his father Noah and his seed the Canaanites persecuted Gods people the jews, Gene, ix. that came of Sem his brother: therefore his posterity was accursed of God to the world's end. The proud Giants with their captain Nimrod building the tower of Babel, to get themselves a name in earth, Gene. xi. were overthrown in their own devise by God from heaven. Gene. xxvii Carnal Ishmael sought to destroy the promised Isaac, but in vain: Bloody Edom or Esau (whom this Prophet describes) sought the death of his brother jacob, but the God of Abraham their father saved them joseph was sold into Egypt by his brother, and by the false accusing of his maysties, Gene. xli. was wrongfully prisoned, yet he that sits on high, looked down to the low dungeon of the prison, and raised joseph to be ruler and saver of the land. The Egyptians oppressed Gods people for a time: Exod xiiii. but the Lord of hosts drowned Fharao and his company for their cruelty against them: the froward people murmuring often against their captain Moses, some were swallowed up with earth quick, some burned with fire. Nun xvi. The Philistians and seven nations round about God's flock, kept continual war against them, yet they could never devour them, but were devoured at the length. Saul and his flatterers banished and pursued poor David, whom his God of a shepherd made a king, maugre all his foes. The ten tribes of Israel with their kings were enemies to juda & Benjamin evermore: yet though they were the stronger & more in number, they were sooner rooted out. The Chaldees, Assyrians, Persians', Grecians and Romans, the mightiest princes on the earth oft subdued the jews, forsaking their God? but the Lord their old saviour ever restored them again when they fought him, unto they utterly refused Christ their saviour. The jews crucified Christ jesus our Lord, thrust him to the heart with a spear, buried him, and laid a heavy stone on him thinking he should never rise again a conqueror, but in vain was all their spite and their labour lost. Themperor many years cruelly tormented all that believed in the Lord fond, thinking to have by that meane● overthrown them: The Pope in process of time conquered almost all princes, except the Grecians, unto of late the Lord opening the eyes of some, broke his snares, and delivered his folk. Monks and Ereres, by man's traditions would have overwhelmed true religion: Papists of late have banished, burned and persecuted many godly men, so cruelly as no history speaks of the like this thousand year, willing to have feared all from ever acknowledging their Lord & Christ: Many Heretics have laboured to have defaced God's truth: but all is in vain. God (his name be praised therefore) has overthrown them in their highest ruff, laughed them to scorn, and raised up that which they would most gladly have utterly oppressed▪ For as death and the grave could not prevail against Christ our head: no more shall it against his body and members. As Nimrod therefore, Pharaoh, jeroboam, Nebucadnezar, Darius & Alexander with all their kingdoms and partakers be now vanquished and subdued by the Turk, the Sophi and the soldan, priester john & other Heathen princes, their countries made waste, strangers possess them, their religion altered from evil to worse, their cities, towns and temples (as the Prophets did tell afore) are made dens of wild beasts, owls & other filthy birds: so sense christ, that which Emperors manfullly conquered the pope by subtlety devoured, made himself a prince of princes, but now by the power of God's word preached, he is made a laughing stock to all thos● whose eyes the Lord has opened to see his abominations, and all realms that afore feared him▪ now God visiting his people, fall from him: For as the woodbind leaning to a tree, climbs up & spreads itself over all the branches, unto it have overgrown and killed the hole tree: & as a strong ●eady stream, undermining great high banks, at length makes all to tumble into the water, and wasshes it away: so the Pope first seeking aid at princes hands & finding favour, overwhelmed them all at length as the wood bind and undermining them as the heady waters has thrown them down these many years, unto it pleased God to open the eyes of some few to consider their estate and seek for remedy. No kingdom, people nor religion that withstood god and his truth, can be found, but it has been overthrown. Babylon the first & worst continued longest: yet it had an end by the Persians. The Persians, Grecians and Romans can not altogether compare in time with Babylon, & yet they be vanquished away. Poperi has troubled god's church a long time: but now through god-den mercy, it melts away like snow afore the sun. But Christ saith, our religion and people professing the same, without all kind of Popish superstition, have been from the beginning, continued in all ages from time to time, and at these days, (the Lords name be praised therefore) hold countries do abhor his abominations. In the mids of all mischief, when every kind of flesh had so defiled himself that god of justice, drowned the hole world, except eight persons: yet was there found kept undefiled, and calling upon the living god with true faith, holy Seth, Enos, Enoch, Noah, etc. In Idolatrous Chaldae, was faithful Abraham, Sarai, Nahor and Lot. etc. In superstitions Egypt lived innocently jacob and his sons, Moses, Aaron. etc. In the wilderness wandered in gods fear, joshua, Caleb, Phines, Eleazar. etc. when the number of god's people increased in the time of the judges and kings, there were so many godly men found among the people (beside men of power, as Gedeon, jephthe, David, josaphat, Ezechias, josias, that they can not be numbered. Against jesabel stood up Elias, Eliseus, Abdias etc. In the captivity were Esdras, Daniel, Aggeus, Nehemias with many more. Against Haman and Holophernes stood Ester, Mardocheus, judith and Alier. What valiant warriors the Maccabees were against bloody Antiochus, the ancient father Eleazar & the manly mother of the seven. brother so cruelly murdered, the history declares. From Christ's time to consider gods stout soldiers, it is harder to tell where to begin, than where to make an end. The Apostles and Martyrs so cruelly tormented, be so many, and so well known, that they need not to be rehearsed. What storms than can the Pope devise with his clergy to oppress, deface and overthrow god his word, religion or people? Can they be more cruel than Nero, Diocletian, Domitian? Can rhei pass jesabel, Nebucadnezar, Antiochus or such like beastly tormentors? In the spite of all the mighty persecutors, God blessed his. Surely their mischievous malice & blood thirsty tyranny, pass all these in madness: and yet if they could pass themselves in cruelty, all is vain, He is stronger that is with us, than any can be against us. The devil is cruel in his members: but the loving Lord forsakes not his. Let not the wicked than triumph, nor gods people be disamaied. God our father, for love will try his people what they will bear for his sake: but of mercy, he will not lay to heavy loodes on us, nor forsake us, the Lord of strength and power will show his glory in our weakness, that by his mighty hand such weak bodies may be strengthened to suffer that, that passes reason. The oftener that the goldsmith tries his gold in the fire, beats & knocks it with his hammer, the finer is the gold: the more that god tries our faith in the furnace of temptation, the more he loves us, and the more we glorify him: The stormy winter can not overwhelm the fruits of Summer. Weeds be many, yet the corn is not devoured: wild beasts be cruel, yet god defends the shiftles sheep. Many fishes be raveners, yet the young fish increases the Hawks be greedy, yet shifts the little birds. Dogs hunt & follow the chase most greedily▪ yet escapes safeli the fearful hare: Summer is raging hot: yet the leaves make a comfortable cold shadow, the wind● blow boustously, yet stand fast the low bushes when the great ookes are overthrown: the waves of the sea are rough & huge, yet safely slips away the sliding ship, the rage of fire is suaged with water: the heady streams are kept in with banks. Unruly people are bridled by laws: hot burning fevers are cooled by medicines▪ Thus ever against an extremity, God has prepared a remedy, that fearful man should not mistrust gods careful providence that he takes for him: How should proud Popery than think too conquer all by might and cruelty that god defends so fatherly? and why should gods people be afraid at every storm? he that smites heals: and he that sends trouble, gives strength. Let us therefore pluck up our stomachs, and pray with s. Augustine: D● quod jubes & iube quod vis: Lord give me strength to do and bear that, that thou commands, and command what thou will. It is wonderful to consider the foolishness of the wicked, which in polity would seem so wise. The higher that a man climmes, the nearer and more dangerous is his fall: the greater weight that is cast on, the sooner it breaks, the faster a man runs▪ the sooner he is weary: the further that the bow is drawn, the sooner it flies in pieces. The heavier that the cart is laden, the slower it goes: the hooter that the fire is, the less while it continues. The more grievous that the disease is, the shorter it is. tyrants reign not long: wild beasts the crueler they be, the more they be hunted and killed. In sum: No violent thing can long endure. Yet foolish Papists think with cruelty to wish their will to reign like lords of the land, and establish their kingdom on earth, and to bring it so to pass, that not only men dare not or will not withstand them, but willingly believe, follow, do and practise whatsoever they command them: they can not be so ignorant to not know these things: and wilfully to wish against knowledge and conscience, must needs be a great madness. God's word, Christian faith and religion is of that nature, that the more it is persecuted, the more it thrives: the more it is hated the more good men love it, the faster that they be pulled from it, the more they run unto it: Let them therefore consider how God has wrought in other kingdoms, overthrowing than all that set up themselves against him▪ and how yet he works in the natural course of things to teach us by them his like working for us spiritual things, and let them look for no less a● overthrow at gods hand in his appointed time. If these things can not persuade them to stai their rage: I would they would consider to whom they make themselves servants, that they might be ashamed to serve so vile a master. They give place to the devil (for all cruelti is of him) they b●●ome his instruments, whereby he works his feats: they be his slaves and drudges at commandment to do that he bids (but were made too serve and fear their Lord god) they be driven & led of him like brute beasts, forgetting him that made them, and their silly tormented brother that pray for them: unnaturally forgetting themselves to be men, they regard not man's life, but unmercifully spills and spoils them: And for what end or purpose? to satisfy (if they could ever be full) their bloody appetites, to fill their idle bellies, to rule like kings, too be glorious in the world, to oppress the simple, to deceive the ignorant, & deface gods truth: to feed the people with lies, to set up their god the Pope, to deface Christ and his merits, to hide his word, and set up superstitious idolatry: where they should do all things to the contrary, because in such their doings all true Christians abhor them. But in these our miserable days where it pleased god of his undeserved ●ercy, to stay their rage in burning & prisoning gods seli souls, that mischief, which their bloody hands and cruel hearts dare not attempt, their poysenfull tongues spew out. Now ceases fire and faggot, yet their slanderous lying lips are not stopped, where they dare not blaspheme the doctrine so freely as they be wont: now they invei against the teachers & professors of it, with such terms as please them, though never one be true: But as Samuel said too the people when he had anointed Saul king: i King. xii. Speak here afore the Lord and his anointed king, whether I have taken any man's Ox or Ass, or have oppressed any one of you, or taken bribe, & I will restore it, and they were not able to charge him, and yet were weary of him: so I doubt not, but they be not able iustli to burden the preachers with such lies as they devise against them: and if any be for my part, I wish them not to be hid. This kind of persecution is as grievous to an honest heart a● the other is: but a justified mind in this case will turn himself to the Roared, bear his cross thankfully, & knowledge that the scholar is not above his master. If Christ our lord escaped not these tongues, but they called him Samaritane, and said he had a devil, let no Christian look too be free. Psal. cxx. David felt these pangs when he prayed: Lord deliver my soul from wicked lips, & from a deceitful tongue. If they remembered God's threatenings to all such, they would not be so talkative. What shallbe given thee thou crafty tongue says David: Psal. xii Even sharp arrows and burning cools, answers the holy Ghost, and again: the Lord will destroy all crafty lips and proud tongues. Would God that these wicked men understood these threatenings to be true, & that God would faithfully fulfil them to their confusion, if they did believe them, they would tremble and quake for fear of them, and not be so ready too speak what please them. Many think their tongues too be their own, and that they may speak what they lust, and words to be no grief nor kind of persecution: Psal. lii. lvii. but blessed David is of contrary opinion when he compares such tongues to sword, poisonful stinging of serpents, sharp razors. etc. Thus be we fallen in such miserable days, where under Popery we be tormented & persecuted with all extremity, & under the Gospel we be slandered & reviled, that we may justly say with the Apostle: we are counted as sheep, appointed to the slaughter daily. If these fearful examples & grievous overthrow of the wicked, and so many from the beginning can not persuade these cruel haters of God & his word, murderers of his saints & their brother, to abate their pride, & suage ●heir malice: if this particular prophecy written for that purpose (too teach all bloody butchers & proud Caiphas, that a like destruction will fall on them, as it did on Edon) can not help, than let them mark the manifold threatenings of 〈◊〉 Lord where he thunders against such wicked doers. Be not afraid says the Prophet thou Israel my servant, for I am with thee, & fear not, for I am thy God that strengthens thee, & helps thee. Behold, they shallbe ashamed & confounded all that fight against thee, & all that gain say thee shall perish, and be brought to nought. etc. Again: thou art the hope of Israel: isaiah. xli. all that forsake thee, shallbe ashamed, & they that go from thee, shallbe written in the earth, jere. xvii. and not in heaven. But this seed of Esau in our days is worse than old Edon▪ as their deeds well declare, when jacob was banished twenty years, Esau was content to meet his brother jacob, returning homeward, too forget all old grudges, to take & use him as his friend and brother: but our Edomites would not receive their banished brother returning home, forget no old malice, nor use any friendship toward them, but with word and deed show all cruelty they could devise against them, & yet so continued. To this, some of the wiser fort peradventure will sai: there is just cause why they should do so: they be not used as jacob did his brother Esau. jacob sent great gifts too his brother Esau, took nothing from him, but let him live where he lusted. In deed this may be a great cause: for they are so well pleased with gifts and wealth, that in the mids of their rage, a little bribe would have loosed heavy chains of iron, and quenched hot flaming faggots. But now though many things ●ay be suffered in temporal matters, yet the discipline of the gospel will not suffer persecutors too occupy the place of feeders, nor wolves the room of shepherds. If true discipline might take place, not only murderers & apostates, forsaking that religion which afore they professed and taught, should be deposed from their office, but all turntippets that turn with the world and keep their livings still, should have no office in Christ's church, until they made satisfaction by open repentance afore the congregation. But alas for pity, for lack of sharp discipline they lie lurking and looking for that day when they may turn to their old vomit again, en king their hands in blood, and laugh in their sleeves too see such coldness in religion to serve the living Lord, where they were so earnest, bold and diligent to set up their own devices. Yet all things considered, it is no marvel, why the good men succeeding in the place of such evil persons, be so evil spoken of at these days. Eor as he that ripes in a dungehyll, is infect with the smell thereof a long time after, though he were never so clean afore, and be that comes to a house infected with the pestilence is soon taken therewith, though he be never so sound afore (yea the better complexion, the sooner smitten) so good men, now searching the festered cankers and riping the stinking duddels of Poperi, for a time smell evil in the noses of the wicked, & seem to be infected with a wor● plague than the other. Their places may ●e well ●●med with the scriptures Cathedrae pestilentiae, the seats of pestilence, because they either infect the good or else sore assaults them. This misery good men must be content patiently to bear. for this is our nature more than any other people, always to repine & be grieved with the present state. In the late days of persecution, those which now be eye sores to look on, were much desired and wished for: and those that now be lamented were than commonly cursed of the greater and better sort. Than all cried Lord god deliver us this once, and we will be most aware ever here after, how we offend thy divine majesty: but now being delivered, we are worse, more unthankful, and disobedient than ever afore: which wickedness, surely the righteous god will not let escape without heavy plagues. To make an end: if any natural pity or merci of man were in them: or if like men they would be ruled by reason, these threatenings and examples of the wicked might move stony hearts: but seeing many of them be so blinded in their wickedness, that it needs not or boots not to speak unto them, to the rest, whose hearts God has, some thing touched and are not altogether cast of God, I say thus much. Consider for gods love and health of your own souls, who they be that ye hate and persecute, they be gods creatures & his handy work, made like to his own image and similitude: they whom ye murder so innocently be those that Christ l●●ed so dearly, that he would die with most bitter pains for them, rather than they should perish, they be many of them your kinsfolk, the most part your neighbours, but every one is your countryman, speaking the same language that ye do, true subjects too the same prince that ye should faithfully obey, and members of the same common wealth, they saved your lives and goods, not seeking your undoing when it lay in their hands. Consider how unnatural a thing it is thus to fight against nature remember how dangerous in gods sight it is thus unthankfully to provoke his anger, think on how in your late raging madness. God suddenly cut you of, and yet patiently tarries too see if ye would have new hearts. when that day came, which ye so long looked for, ye had not every thing after your own will, but many heavy plagues God laid on you: and surely whensoever God sends the like again for our unthankfulness, and not for your goodness, all can not fall as ye would wish. Surely if God like a father sharply correct his children: what can his enemies look for? give place to nature, fear God. love your brother in Christ, live quietly like friends and subjects to one prince: wash your bloody hands and hearts with bitter weeping tears, take to you pitiful minds, love them that wish you good, leave your raging madness, lest ye perish in your obstinate blindness: so shall God the Lord, bless both you and us, contrary to our deserts for his own mercies, and not for any our goodness, through his dearly beloved son Christ▪ who offered himself a sweet sacrifice for us all, that we should sacrifice ourselves to him, mortifying all carnal lusts, that we may live and die to him, and afterward be glorified with him too whom with his father and holy spirit three persons and one God, be glory and praise in all congregations, now and ever. Amen. Psal. cxxxvii. ¶ Remember O Lord the behaviour of the children of Edon, in the day of jerusalem: when they said, down with it, down with it too the ground. The vision of Abdy. ¶ Thus says the Lord god to Edom, we heard a voice from the Lord, and a message: was scents to the Heathen, saying rise and let us go fight against her in war. This Prophet is not long in words, but he is pithy in sentence: he entreats not many nor divers matters, but this one is weighty & deeply to be considered, for even as Apothecaris use to put their costlist medicines, and rich men their greatest jewels in some little box or chest: so● God our heavenvly schoolmaster uses many times to teach in short writings so much of his heavenly wisdom, as many other times ye shall not find in long books: likewise of learned men, in one witty sentence and figure, will declare as much wit and eloquence as the comen sort will do in long volumes. And as a little gold is worth a great deal of brass: & a small Diamond is better than a number of right stones: so in this short Prophet is more learning, comfort and godly wisdom than ye shall find in searching long and sundry sorts of the learnedst Philosophers or eloquence Orators. The Prophet's use to call their writings visions or sights, for diverse causes: first because none should take in hand to be God's messenger to teach his people, but he that is lightened of the Lord, & has his eyes and sight opened to see the mysteries of God. For unto the blind sinner says God: why dost thou declare my righteousness and takes my testament in thy mouth: and again, Psalm▪ ● Luce. vi. if the blind lead the blind, both fall in the pit. Secondly, because they open the eyes, and give sight too the blind as David says: the declaring of thy words lightens and gives understanding to the simple ones, Psal. cxix and also: thy word is a lantern to my feet, & a light to my paths. Thirdly and last of all, because of the certainty of the things which they writ, Why Prophets are called sights & prophesers. that is to weet: they were not tales which he had heard of our men, but which he saw himself by the eyes of faith. Things that a man hears of others, oft be false, but of those which he sees himself, no man doubts as the Poet sais: one witness that sees it with his eye, is more to be believed than ten that hard it by report. For this certainty, Prophets were called seers, commonly of all men. In old time as it is written: i, King. ix. when they went to ask counsel of God, they said: come let us go to the seer. But how can he see these things which were not done in his life time, but long after? he saw them not in a dream nor in a conjurers glass, nor by the vain foresight of the Stars, as Astronomers deceiving the world, would make men believe, they can tell them their destinies and things to come: but he saw them by the eyes of faith, when God, which can not lie, had showed these things unto him afore hand, & proved them true afterward in deed. Sight by faith is surer than the eye. This is the surest way of knowledge, and seeing for those things which I believe and see with the eyes of faith, be surer than those that I see with my bodily eye, or feel with my hand. God is truth itself, and therefore those things that he teaches must needs be true: and that faith and credence, which is given to his word, can not deceive, but must needs come too pass, and be as true as if I see them with my eye. When Thomas Dydimus would not believe, except he see the print of the nails. Ihon. xx Christ said: blessed be they that believe and see not. O notable example for all true Prophets & teachers to follow, that they teach nothing but that which they see in God's book, and not man's learning, for that is full of deceit, and that they may call their preachings visions and sights, for the certainty of them that they be seen by a true faith and found in god's book which can not lie: and therefore they be as true and too be believed as if we saw them with our eyes. Man's learning is darkness, & therefore can not be called visions or things seen, but feigned as Ezechiel says: woe be to the foolish Prophets, Ezech. xiii. which follow their own spirit and see nothing, but of god's word it is said contrariwise, we have o surer writing of the Prophets, to the which when ye give attendance, as to a candle shining in a dark place, ye do well unto the day shine, two. Pet. i. and the day Star rise in your heart. Thus saint Peter attributes thus to the scripture & writings of the Prophets, that they lighten our hearts and eyes, as a candle doth a dark place unto a fuller knowledge be given unto us by the spirit of God too drive out ignorance. As the day Star or day itself drives away darkness. Abdia or Oabdia as the Hebrew calls him, Abdya●▪ is as much to say as the servant of God, wherein we learn, who is he that writeth this Prophet, and from whom he comes, & the goodness of our good God toward his servants, that he lets not them wander in ignorance, but declares his hole will and pleasure unto them, that they perish not with the wicked world, but he was not of such sort of servants, which saint John writeth of: The servant knows not what his master does, Ihon. ●●. for such be rather slaves, which know not their masters pleasures, & serve not of love, but fear. But he served the Lord his God in true worship, for such sort of servants the Hebrew word signifies, and that kind of service is true freedom as saint Paul says: Ye be made free from sin, but ye are servants to God. Thus Paul & Peter call themselves not only Apostles, but also servants of jesus Christ: therefore the Lord vouchsafed to declare his hole will unto him, his faithful and beloved servant, concerning things to come, and the estate of the cruel edomites, which did so cruelly handle God's people, and had persecuted them so long, and like a true servant that loves his fellows, he keeps it not close too his self, but comforts others therewith Names in the scripture be not given in vain, Names are not given in vain. but that so often as they hear or think on their own name, so oft they should consider what they be taught by it. Abdia in thinking on his name should remember that he should serve the Lord his God Abraham, on the blessing of God, which made him a father of many people. Abraham. Zacharia. Peter. Zacharia, that according too his name, he should continually remember the Lord. Peter that his faith is the strong rock whereon Christ will build his church, for so the word signifies by interpretation & so forth in all others. Therefore fathers do well in giving their children such Christian names, as may remember them of their duty to Godward, & call them not by Heathen names or feigned foolish saints, which can teach them no goodness. Many doth think this Abdias to be the steward of Achabs' house, which had an. 100 Prophets of God in caves, and fed them: 50. in one company, and as many in another in the time of jezabels' cruel persecution, & now by god's providence feeds many thousands with his wholesome doctrine. And although the holy scriptures do not plainly show that he was the same Abdia in deed, yet probable enough it is, as many learned men think. Unto whose mind also I can well agree that it is the same man. He was one that feared the Lord as he said to Elias, three King▪ xviii & was a stranger borne in Sychem of Idumea as some think, and not a jew borne, but turned after to the law of the Lord, forsaking the wickedness of his people. His writing is so much more notable, because being a stranger, he prophecies against his own country, and therefore the truer be like also it is, and without partiality spoken: because none will willingly threaten such destruction to his native country, as he does here: but he that is a true servant of God without sparing, will speak his masters message freely & truly against his dearest friends, if the Lord God send him. This prophecy is more meet also for these our days, because we were under the like persecution that he was or worse: for the true Prophets of God were not suffered to hide themselves in dens & wilderness as they might do than, under cruel Achab and jesabel, but were most cruelly thrown into the fire, yea, the madness of God's enemies was so much, that they could not be satisfied with them blood of them that were on live, but the which was seldom red of among the Heathen. They pull up the dead bodies, which were buried many years before, to burn their bones, and straw their ashes abroad, as master Bucer, Paulus Fagius. etc. yea, of thieves for praying god to deliver us from the tyranny of the Pope, These edomites against whom he writes, were not so cruel as our men were & be. And therefore your destruction shall be the greater at the appointed time, than this other was. Let us not flatter them nor ourselves, because they be our country men, or because we would not see the destruction of our country. For the Lord is a righteous God, and will sharply punish sin wheresoever he finds it, if we do not earnestly beg his pardon, mercy and forgiveness, with amendment of life. But it is to be feared, that as Abdia did no good to his country folks, because they would not hear him: So, much labour is lost in our country, because they stop their ears, and will hear nothing but that which pleases them, for it is true that our saviour Christ says: Math, xiii. There is no Prophet without honour and credit, but in his own country: yet nevertheless lift up your voice, blow the trumpet of God, and tell the people their faults, lest they perish, and their blood be required at your hands, discharge yourselves, rebuke them earnestly, and let it take rote and profit as God will, which gives all increase as he thinks good. If they hear not, they perish in their own sins, and thou art free. The preface that he puts here before, gets him great authority and credit with the hearers, & declares him also to be a true Prophet of God, because he speaks nothing in his own name, but says the Lord god had put these words in his mouth, and he was author, and Abdyas but the messenger" to speak them to his people. A worthy example for all teachers too follow, that they never say thing but out of God's book, and that they may say for every thing that they teach: Thus says the Lord, this saying is most common in all the Prophets, and to be followed of all preachers. As saint Peter says, if any man speak, i Pet. iiii. let him speak but the words of God. But of this enough is said in sundry places of Aggeus. Edom, unto whom the Lord speaks here, is all the people of Idumea, being so called of Edom their first father: as the scriptures uses too call the people by the name of the father: So were the jews called Israel of jacob, which was called Israel their old father. Gene. xxxvi Likewise Ephraim joseph, jehuda, of these their old ancestors. This Edom is Esau, jacobs' brother, as he is called in Genesis, Esau he is Edom, and had that name given him for his colour that he had when he was borne, Edom. or of the colour of the pottage, for the which he sold his birth right for, unto his brother jacob, when he was hungry. Esau was also called Seir, Gene. xxxvi Seir. which signifies rough, because of the roughness of his skin: and for this cause these people of Edom and their country, is sundry times in the Prophets called Seyr also: or if we seek further, Edom may have his name of Adam, Adam. for they be written both with one letters in Hebrew, save that they differ in points: Adam signifies to be read, wherefore Edom for his cruelty, in shedding blood may well be so called. As our cardinals in their read Scarlet robes, which be the followers of these edomites, do well declare in their apparel, the blood thirsty minds within: and their outward deeds have declared them too the whole world, but they say their read apparel signifies, they should abide by the truth to their blood shed. Adam also betokens a man, and one of the common sort: so these men were not noble afore God, which is only the true nobility, but enemies to his word and his people. Adama signifies also the earth, Adama. so that from whence soever we shall drive this word Edom, and all that be derived like it, they signify no good people, but earthy, worldly, cruel, blood thrystye, mortal, and abjects. Of the two brethren, jacob and Esau, came these two people, the Israelites and the Edomites. And as Esau did ever hate and persecute his brother jacob: so his stock and posterity did continually hate and persecute the children of jacob. This is the secret judgement of God: That of one good father Isaac, came two so contrary children. The one so wicked, the other so good, and this wicked hatred to continue in the hearts of their childer's children, so many ages after, but this is to teach us the free grace of God without any deserts on our part, when soever he calls any to the true knowledge & fear of him: An evil father maketh not an evil son: nor contrary: and so the good. and that neither the goodness or evilness of the father that makes a good or an evil child, for many good fathers have had evil children, and evil father's good children. Adam had good Abel and wicked Cain. Noah had good Sem and evil Cham: Abraham had both the carnal Ishmael and the spiritual Isaac: Isaac had the beloved jacob and the hated Esau. David had both proud Absalon & wise Solomon: so that the soul of the father is the lords, as well as the soul of the son, and the soul that sins shall perish, Ezech. xviii. & not the father for the son, nor the son for the father, as the Prophet says: but every one ●hal die in his own sins. So hays there been from the beginning in the house and children of one father, both good and evil, both carnal and spiritual, where the one hays persecuted the other: as there is now in the outward church of Christ, and company of them that call themselves Christians, both true people and faithful, and also hypocrites, dissemblers, & cruel persecutors of their brethren, as these late days well declared, where the father persecuted the son, and the son the father: the man the wife, and the wife the man: which all & such other our saviour Christ declares to be consequentes to the Gospel. Therefore can none doubt of the truth of the Gospel now taught, & who be the true followers of the same, but he that is wilfully blind, seeing all these & many other true ●okens fulfilled in our days. And where he says: we heard a saying from the Lord, and a message was sent to the Heathen that they should go fight against Edom. He declares by what authority these people came to destroy the Edomites: not sent by any kings or the high Priest, but it was the Lord God, which would use Nabuchodonozor & his people for a scourge of his justice, too the punishing of these wicked people. It must not be thought strange that God lets one people plague an other, seeing the scriptures is so full of it: for as God shows his mercy unto his people, by the help & means of other men (for God works nothing without means) so he does not plague other without some means, & lets one people destroy an other. When ●o●●am would have fought against jeroboam, for withdrawing .10. three King. xii▪ tribes from him: the Lord spoke unto him, and bade him he should not fight with him, for the thing was his deed, All plagues be● from God, yet only man sins in plaguing one an other. & he willed it should be so. All gods creatures be but his servants to do his pleasure: to help & comfort where it please him, and to punish, correct, try or destroy where it please him. But all other creatures, except man, do not sin in destroying or hurting man, because they have no evil affection of mind in doing it: only man sins in his doings, because he adds too his doings some evil affection of his own mind, or else is stirred too it of the devil. So job says, the Lord hays given, & the Lord hays taken away, job. i. the Lords name be praised: He calls it not the deed of the Sabes or Chaldees that rob him, but the lords, and yet they sore offended God in so doing: for they did it not to try job as God would have had it, but of a greedy covetousness to rob him, and a malicious mind, because he was so wealthy, which thing they disdained. joseph says, that his brother which sold him to the Ismaelites, Gene. xiv. were not the cause of his coming into Egipte, but the good will of God, for the Lord turned the malice of his brother, both to the promotion of joseph and all their comforts. The Lord therefore, now when the sin of this people was ripe, an● when he had tried long enough for the amendment of them, and they would not turn unto Cod, but abused his patience and long suffering: He sends forth his messenger too the Heathen about, to come and justly to punish these obstinate people for their long disobedience, it is as well the property of God to show justice and punish sin, as mercifully to help the weak and repentant heart: and mercy is not so in God that justice is banished. As the Lord said: he would whistle and with hissing call for Nabuchodonozor to come and destroy jerusalem: so now he sends messengers to come bid them fight against Edom. isaiah. v. vi●● Yet Nabuchodonozor, in justly punishing the jews and Edomites, and that by the commandment of God, sore offendeth God, because he was proud of the victory, cruel in murder, and covetous of spoiling, ambitious in raving, and never thought he had enough: and therefore was his kingdom afterward destroyed by the justice of God. So the deed as it is of God, is good, pure and just: but being defiled of us, with adding our evil affections to it, as when good wine is put into an evil vessel: It is sin and damnable, and yet is God free from all our sin & wickedness, and no causer thereof, but a hater and revenger of all wickedness. But here is doubted, who these be the heard this voice of the Lord, & how this message was sent to the Gentiles. To the first part I had rather say that the Prophet speaks of himself in the plural number, as though they were many that heard it: which kind of speaking is common in the scripture, i. Corinth ix. as Paul says: If we have sown you spiritual things is it much, or else that the other Prophets which prophesy against Edom, heard the same saying from God as well as he did, and they altogether or Abdias alone in their names says, we heard a saying from the Lord. Who heard this voice. etc. And so this saying should be true and the rather believed, because so many did agree in one saying. Against Edom prophesied isaiah. 21.34. jere. 49. Ezech. 35▪ Amos. 1 But most plainly, earnestly and orderly agreeing with this Abdia, & almost word for woord● does Iere. 49. Whose words, if ye compare with this present prophecy, ye shall see the agreeing truth of God's spirit in his scripture, & a great light shallbe ministered too this place thereby. How the message was sent It is no l●sse doubt how this message was sent, & who was the minister that carried it, for some think that Abdias was sent with this Embassage himself to stir up Nab●chodonozor and his people, to destroy these Edomites: but other to whom I had rather agree, thin●● 〈…〉 devil by god's sufferance, put into the mind of them too work his will and justice upon them: God calls Nabuchodonozor his servant for such causes, jere. xx●● although the devil moved him to it and says: that he did him good service in executing his judgement: as the hangman serves the king in punishing offenders, and the jaler in prisoning them, as well as other do in their kind & office. Yet is God no more the cause of their sin and evil doing, than the king is of the offences and robberies of the people: but God like a righteous judge of justice, must needs punish such faults as other magistrates do in their common wealth. But like as this voice of the lord was not herd by the ears of the body of the Prophets, but put into their minds by the work of God as he thought good: So I think this message was not sent by any man, but as when Ambassadors be sent, or rumours of war be certainly spread, Kings prepare themselves too war: so these people stirred up of God by justice too punish their sin, and set forward of the devil, to satisfy their wicked desires rise up altogether too fight against Edom, and destroyed it. three King. ●x▪ So the Lord used the devil as his jailor and hangman, to be a lying spirit in the mouth of Achabs' prophets, and send him to war that he might there perish, and gods righteous sentence be executed, where he said that the dogs should lick his blood where they did lick up Naboths'. Thus God in his scripture speaking too men, uses to speak as men: for as men by messages or rumours of robberies, are stirred up to war: so the Lord by some meet mean, as though it were by messengers would stir up the Chaldees too destroy Edom. The cause of this war and destruction was as ezechiel says .35. because the Edomites, The cause of this war. which should have been helpers unto the Israelites in their trouble (because they were not only neighbours, their kingdoms joining together, but also they came of two brethren, jacob & Esau, which thing should have knitie them in brotherly love) they did not only not help them, but cruelly persecute them continually. I will destroy thee says the Lord, and make thee desolate because y● hast had a continual hate against the Israelites, and didst fear them with the sword in the time of their trouble. Am●s tells the same cause likewise & almost with the same word. Religion causes nearest friends to be extreme foes. So this is the case of God's people: that for their religion they shall have enemies of their own house, kinsfolk and friends, as this day well declares. And our saviour Christ said, he came not to set peace but too divide the father against the son. etc. Where hatred falls betwixt brethren & friends, and specially for religion, it is the cruelest hate that can be. This hate began betwixt jacob and Esau, for losing his blessing, but it continued and increased with the time in their children & posterity. The eldest son, The privilege of the elder brother. as the Hebrews write had than privileges afore the younger, as they have commonly now. The eldest than succeeded in his father's authority, was reverenced of his brethren, he had also double portion of his father's goods, as other say, and also enjoyed their priesthood, where worldlings that care for nothing so much as the world have lost their worldly honour & authority, how do they rage's & sin? Esau when he had lost and sold these things, he sought his brother's death: as our papists that would be counted the elder brother, losing their worldly estimation, their belly cheer and lordliness, their wealth and proud priesthood: They fret and fume, burn and kill all that gainsay them, as the Edomites did. But as than for Cain the wicked & his seed (although the elder brother God chose Abel, God refuses the Elder and glorious in the world to choose the younger an● abjects. the younger Seth and Enos, for Ishmael the elder, Isaac the younger, for Esau jacob, for Reuben juda & Levi, and David the youngest of seven brethren, and as of no reputation in respect of his other brethren, but set too keep sheep: so God to pull down the pride of man in these days, also choses the abjects to setfoorthe his glory, refusing the proud Pharisees, and disdaining holy hypocrites, and at the length will destroy them as he threatens here the Edomites. For God to comfort his people that the wicked should not ever prosper, The wicked shall not ever prosper▪ nor the godly be in miseri. & the chosen people live in continual miseri, lest they fall away from God through over great adversities, threatens too destroy their enemies, and deliver them if they will abide his leisure. But as destruction is here prophesied to Edom for their cruelty, so shall all haters of God's people, perish at the length Where as difference is in religion, No true love is where religion differs, but enemies will join to overthrow it their can be no true heart nor steadfast love: for seeing God is love itself, that love which is not in God, but reased of carnal and worldly reasons, when the world turns, must needs change & show itself what a love it was, and where it was grounded: but that which is builds on God will continue, because h●e change not, & all their change with tyme. These Edomites joined themselves with Nabuchodonozor, when he came to destroy jerusalem, as pilate and Herode, which afore were enemies, agreed too crucify Christ our Lord, and as our papists did now with the Spaniards, to destroy the Gospel and his professors. The Text. verse 2 Behold, I will make thee a little one among the Heathen, thou shallbe very much despised. verse 3 The pride of thy heart hays deceived thee, because thou dwells in the open places of the rock, and in the height● is thy dwelling, and says in thy heart, who shall draw me to the earth. verse 4 If thou will climb up as high as an Eagle, and if thou will make thy nest among the clouds, from thence I will make thee come down, says the Lord. ¶ Where as the scripture uses to put this word behold, it betokens some notable thing to follow, Behold. isaiah. seven. as when the Prophet said: Behold, a maid shall conceive and bear a son, he signified that it should be a notable birth and conceiving of a child, and contrary to the course of nature, and that the child which was borne should be wonderful. So says David: Behold I was conceived in sin, betokening the great corruption, Psal cxxiii. infirmity and defiling of our nature in our conception. Behold, as the eyes of the servants are at their masters hand says David, signifying that he would be more diligent in watching what the Lord God would do, and what were his holy will for him to do▪ than the lowest and diligentest servants would be to watch what their masters would will & command them to do. In the same sense says the Prophet here: Behold & mark it well what I will say unto thee, for it is no small matter, and truly it shall come to pass. Likewise in threatenings in our own tongue we use to say: mark what I say too you, take heed to yourself, for I ●este not: Remember my words well for I will be even with you, and I will do it in deed, and such like sayings. Behold mark well says the Lord what I say: I will make thee a little one among the Heathen: thou that thinks so highly on thyself, and thinks thyself to be so strong so mighty, and greater than thy fellows, I will make thee a little one among the people where thou dwellest, and less than any people about thee. Thou flatter'st thyself of thy strength, might, power, multitude, strong holds, and too be greater than thy neighbours, people or countries about thee, and thinks none is able too conquer thee, or pull thee down, or worthy too be compared unto thee: but I will pull thee down says the Lord, I will cut thy comb. I will abate thy strength, pluck down thy courage and high stomach. I will throw down thy castles and strong hold, and whatsoever thou rejoicest in, I will take it from thee, and make thee more vile and slave, less and weaker than any people round about thee. Thou shalt well know that there is a God, which can and will be avenged, on all high minds, and will let all such lusty stomachs, see what it is to be proud in their own eyes, and rebels against him and his people. God casts in their tethe that where he had given them a narrow place to dwell in among the hills, they were proud of it, as though it were the plenteoust place in the country. They were proud of a thing of nought in comparison of other places, as Malachi says: the Edomites I have placed in the mount Seir. Malach. i. He speaks not all these words in number & order, but so many in effect and purpose, & to the same meaning he writes them in the preterite temps, as though the thing were done & passed: The Prophets for the certainty, speak that to be paste, that is to come. Psal xxii. For so all the Prophets use to speak by the preterite temps, such things as shall not be done of many years after, and yet shall as certainly come to pass, as though they were now done and passed. In this sort said David: They have wounded my hands and feet: as though the thing were done and passed, which was not fulfilled unto Christ our Lord had suffered. Also of the murder of the children by Herode, jere. xxxi. spoke jeremy as though it had been done and passed. A noise was heard in Rama, weeping and much lamenting, with infinite such other like, which were not fulfilled of many years after. And because the hole country and people pleased themselves so highly, and stood so much in their own conceit, God threatens them f●rther, that they shallbe much despised. The righteous judgement of God is-commonly to punish us by the same parts, wherein we offend him. The rich gluton that sinned so grievously in his feasting & banqueting, Luc. xvi. judg. i. now desires a drop of cold water, & can not have it. Adonibezec, which had cruelly used his victories, & had chopped of the hands & feet of .60. kings, whom he conquered & made them gather up the crumbs under his table with the dogs, was used after the same sort himself when he was overcomen by the Israelites. Thus teaches the wise man: Wisdom. xi. By what thing a man sins he shall be punished by the same. This people had much & many years despised the Israelites without cause, they had highly advanced them selfs in their own conceit: therefore justice requires that they should be despised again, & should understand how vile a thing pride is in the sight of god, & how horribly it procures his great anger to fall upon us when we one despise another. And although Nabuchodonozor was the worker of this destruction, & minister executing gods justice upon this wicked people of Edom, yet the Lord says himself that he will do it, and it shall be counted his deed. So job says, that the Lord had given and taken away his goods, although the Caldes and Sabes rob him as we noted afore. In all things look up too God, which rules all. Thus must we in all things that be done, whether they be good or evil (except sin, which God hates and causes not) not only look at the second causes, which be but God's means and instruments whereby he works, but have a further eye, and look up to God. If they be good things that he bestows upon us, think not, nor marvel not so much at the man or the means whereby it is wrought, but lowly praise the Lord God, which hays vouchsafed to use such away to thy comfort: and if it be evil adversity that is fallen upon thee, do not so much murmur and grudge against him, or the thing by which it was done, but look up to thy Lord God, which author being displeased with thy sin, will this way correct thee and bring thee to repentance, amendment of life, and the knowledge of thyself, thine own vileness, and his holy majesty, mercy and power (whom thou hast provoked so too punish thee, & yet in mercy, and not as thou hast deserved) or else he will try thy patience, and declare thy faith and hope that thou haste in him to the world, that his might may be praised in thy weakness, which although of thine own self thou be not able to suffer such adversity, yet by the strength of his spirit, thou both can and will. In the next use is declared the cause of this great destruction, and God's vengeance so grievously poured upon this people▪ It was the same sin that drove Adam out of Paradise, being not content with his own state, but would be fellow with God, and out of which, as out of a root, springs all mischief. The beginning of sin is Pride sayeth Ecclesiasticus .10. When a man leaves, Pride. considering of his own vileness, and the mighty power & majesty of God (which author of both is able to work lowliness in any honest heart) and begins too flatter and please himself in any good gift that he hays within him or without him, in body or soul, in worldly wealth or wisdom, for than he forgets God and himself, runs headling to all mischief, offending God & hurting himself. The pride of this people was both sundry & great, both of mind, wisdom and polity, strength of body, holds, castles, and towers, wealth and plenty of corn and cattle, that it might be well said of them, that which proves true in all, wealth makes wanton. We will entreat of all these in order as the Prophet does, and set them out some thing more at large. The kind of pride that here is touched, wherein they rejoiced so much trusting in themselves and offending God, was their strong holds, their high castles, builded on the top of the rocks so strongly that they were sure enough as they thought, from all hurt and danger that they should not be overcomen. These be pleasant things too a worldly wit, and therefore we are soon taken with the love of them. To declare the inexcusable pride of this people, the Prophet says: the pride of thine own heart hays deceived thee, as though he should say: it is not God nor the devil only, nor any other man's counsel or persuasion, that hays thaughte thee this, or beaten it in to thy head, but it is even thyself, thine own devise and free will, thine own proud heart and vain trust that thou haste taken in thine own strength & goods. It is a notable word that the holy Ghost puts here when he says: The pride of thine own heart hays deceived thee, and well declares the nature of pride, and well springe of all sin to begin in thy heart and thine own free wil From the heart come evil thoughts, murder, adultery, theft. etc. As saint Matthew says .15. And well may that be said too deceive man, that under the cloak of godliness, honesty, profit or pleasure intises a man to it, where in the end it proves wicked, hurtful and displeasant. For except it had in the beginning some fair show of some goodness in it, no man would be alured to it. If it were good in deed, it were no deceit, but because it is not, it may well be said to deceive. Pride is only of good things. Pride among all other sins hays this property, that it ever rises of some good thing that a man hays given him of God, and takes the praise of it himself. For no man is so foolish to rejoice in any thing that is evil of itself, except it have some appearance of goodness in it. When God gives a good gift to any man, than the devil and his own froward nature makes him not too give God due thanks for it, but to rejoice in himself, as though he himself were worthy all the praise for finding out, or using well such a gift. Thus the Pharisee being proud of his own righteousness in fasting, holiness, and paying his tithes, abuses the good gifts of God, and takes part of the ●raise to himself, which should be given holy to Cod alone, and also in pride he contemns. The poor Publican, which sat praying by him, because he was not so holy as he was: So, strong holds and castles is the good gift of God, but to rejoice in them, not putting his hole trust and deliverance in God, is a great pride & unthankfulness to God, which hays given thee such gifts to stir thee up, rather to praise him which hays taught thee to find out the profitable use of such things. But it is hard for a worldly man to have these, and not be proud of them, & therefore he says: thy pride has deceived thee, Beauty is the good gift of God, but because in outward appearance it seems good▪ Beauty. it soon deceives man, enticing him too evil, rather than to praise God in it, the wise man says, look not in the face of a maiden, Sirach. ix. lest thou he enticed with her beauty▪ Towers, castles, holds, bulwarks, be ordained by the provision of God to defend his people▪ but yet must we ever know, Holds. that in vain labours the watchmen be they never so many, wise and strong, to defend the city, except the Lord defend it, Psal. cxxvii. as David says: What an unthankful pride is this toward God, that when ●e hays given us wit too devise such engines of war to defend ourselves with all, and liberally bestowed on us men and money, to make such things withal, & than we do rob him of his due glory, and take that praise to ourselves, which is due to him, and rejoice in ourselves Because they dwelled and builded their holds on the tops of hills, they thought no man should be able to climme up to hurt them, except he could fly: and though underminings will hurt many times, and throw down great castles, yet where the building is ●n the hard rock of stone as this was, they cannot mine through the rock, so the above except they could fly, they could not come near them, nor by low they could not pierce the hard stones of the ground work, being so many, hard, deep, and strong. Wine is pleasant to look on, sweet too taste, and cheer the hearts of man: Wine. yet in drinking, it soon deceives a man, & overcomes the brain, and therefore the wise man counsels saying: prover. xxiii. delight not thyself in looking on the wine when it shines merely in the glass. Women. Riches. i Timo. vi▪ The words of women are sweet, yet oft full of poison. Riches is the good gift of God, yet the Apostle calls them the nets of the devil, because under a fare pretence we be soon tangled with the desire of them. So generally to speak of all the creatures of God, when they be loved or trusted in for themselves, and not for his cause that made them, they deceive us. Consider not creatures in themselves. Consider not therefore the beauti, strength, wealth, commodity & pleasure of any creature in itself, for than it will surely deceive thee: but lift up thy mind to him that made them for thy use & commodity, & praise him for his great care that he takes for thee, in making of them, & giving thee the use of them, & so shalt thou not be deceived by them, but receive profit thyself, giving him his due honour when thou knowledges thy God to work thy salvation, pleasure or commodity, by such his creatures. The Lord has given herbs divers strength to heal diverse diseases: but if in sickness we trust in the physician or his medicines, we be deceived in his good creatures. For as David says: It is the Lord that heals our diseases, Physic. Psal. ciii. & is at our bed side when we be sick. So these people, having received a strong & plenteous country at the merciful hands of God, forgot him that gave it them, trusted in their own strength, wisdom & polity, & so be the far outward show of these things, pride crept in, deceived them & made them to trust in themselves. And well it may be said too have deceived them, because it crept in under such a fair pretence, & also because when they looked to have been saved by them they were soonest deceived, their holds wherein they trusted, were thrown down, their country conquered, and the people spoiled & destroyed. Thus does all worldly things with a goodly outward show, deceive a man when he trusts most in them. Horses. Ps. xxxiii. x● A horse is a deceitful thing says David: & again, some trust in their chariots, & some in the horses, but we trust in the name of our lord God. When the people would have gone into Egypt for secure. The Prophet said, isaiah xxxvi. Egypt is but a read. Princes. Psal. cxlvi. Golias trusted in his ●arnes & strength but David in God's name overthrow him. Trust not therefore in any worldly thing, for it will sure deceive thee when thou looks for help of it. No, trust not in princes, be they never so mighty, for Nabuchodonozor walking in his gorgeous paleyce, Daniel. iii considering his mighty strong city of Babylon, containing .16. mile's square, as Pliny teaches, his many kingdoms & people that were his subjects, thought he should never have fallen, & than suddenly was he cast out of his kingdom, & lived & eat gross with beasts, what could be devised stronger than the tower of Babel, Gene xi. but how suddenly vanquished that vain hope away. That which is added: thou says in thy heart, who shall draw me down to the earth teaches us thus much, that it is not only these gross outward sins, as murder, theft, whoredom, and such like: but even the fine thoughts of our own hearts, which we think that none knows but ourselves, which God will judge and be avenged of them. They did not so much blasphemously crack openly saying: who shall draw us down? as they thought it in their hearts, and privily laughed in theirselves at God's people, being so few, hated, oppressed, and despised of all round about them, and thought themselves so strong, Psal. xiiii. xlv. that none durst be bold to touch them. Likewise speaks David: the wicked man said in his heart there is no God: meaning not so much that there was no God, or that they did so openly speak of him, as that they thought God had no care over them, or knew not things done on earth, as he says in an other psal. is their knowledge in the height? or who sees us? Math. v. even in these gross sins. Our saviour Christ says: He that looks at a woman too lust for her, hays committed adultery, therefore let us not deceive ourselves saying: Sins of the mind be 〈◊〉. Psa●. xii. thought is free, or I may think what I lust, or as the Psal. says: our lips are our own, and who is our God, for as God has create and made our hearts and all our powers of our souls, so will he have a count of them, be served with them, and have them to think upon his majesty, mercy and goodness, and be praised that ways as well as in our outward deeds: and if we do use them for other purposes, it deserves damnation. In the last verse, the Lord makes answer: which hat shall become on Edom for all their greaie cracks, proud looks, strong holds, or any thing that they rejoiced in. And he says, I will not only draw thee down; to the bare earth, from the tops of the hills, where thou delights thyself in thy strong holds: but if it were possible that thou could fly as high as the Eagle, and build thy nest among the Stars, from thence I would draw thee down says the Lord. Herein we may see how horrible a thing it is to forsake God, hinge on ourself, or trust in any worldly strength. Let not the wise rejoice in his wisdom, nor the strong in his strength, nor the rich in his riches: says jere. And these things all to be true shall well appear in this Prophet, proved by particulars: jere. i●▪ for the people had all worldly wealth wherein to rejoice, but they were deceived in them all and destroyed, as here after shall appear. But this is ever the wisdom of the flesh, to rejoice in things contrary to God, and therefore is it worthily condemned by his example. The worldly man says, when his enemies come against him, it is good abiding within strong walls, & see whether they can fly over them like birds, or under mine them like con●es: iiii. King. vi. but the godly man says with Eliseus being besieged of the king within the city, & his boy came & told him: fear not, for there is more with us than with them. Afterward he desired the Lord to open his boys eyes, that he might see how many were on their side: the Lord gave him sight, & he saw the hills full of Angels & chariots ready to fight for him: & beside that the Lord blinded his enemies, & Eliseus led them in to the midst of Samaria among their enemies, where God bade him feed them, & not harm them, for it was not he that had brought them thither, but the Lord his God. The worldly man, when persecution comes, thinks, shall I leave my country friends & goods, go into a strange land: I know not whither, and whose language I understand not: but the faithful man, hearing God speak to his conscience: as he did too Abraham. Gene. xii. Come out of thy country & from thy friends, into a land that I will show thee, serve me: & fall not to Idolatri: he will obei with faithful Abraham, knowing that God will guide all those that love & follow him, & that his country is, wheresoever God is served, & these be his friends & cousins that fears the Lord: as our saviour Christ said, these be my mother, Math. x●●. brother & sisters that hear the word of God, & keep it. The tower of Babel was builded a wonders height, & Nanrod with his companions would have gotten an everlasting name by it: Gene. ●●. but the Lord perceiving their proud enterprise, disappointed them, & scattered them abroad in to all countries. Satan was an angel in heaven, but for his disobedience is now made a devil in hell. Nabuchodonozor was the mightiest prince, yet afterward made a veri beast: Daniel. ii●● Herode was proud of his great eloquence & straight after was wiried of life. Rabsaces blaspheming the living God of Israel, & avamting himself in his great conquests, Act. xii. as though they had been gotten by their Idols power, had almost .200.1000. slain in his camp in one night by th'angel of God, iiii King. ●iii & without man's power, in the time of good Ezechias the Madianites, lying so thick as grasshoppers in the field, thought they should have devoured God's people at their pleasure, jud. seven. but God send his captain Gedeon, which with .300. naked men unharnessed, having lamps in one hand, & earth pots in the other, vanquished them all. Thus it is true that the psal. says: If I climb up in to heaven, thou art there, & if I go down into hell, thou art there also. Psal cxxi●● And there thy hand shall rule me. The hole scripture, if ye go thorough it, is nothing else but a perpetual teaching how God always throws down the proud, and lifts up the simple & lowly. O if the papists would be as earnest to set up the true glory of God, as they be diligent spayniels to seek always possible to set up that vile podell of Idolatry, of their god the Pope. In all ages have been some people that have been plagues to the rest, & yet God hays thrown them down at length: So no doubt the Papists be now, but their fall will be incurable when it comes, although they be a great scourge almost to all christendom, and flourish for a tyme. Mark well the last words of the Prophet: I will make thee come down says the Lord. The destruction of this people was done by Nabuchodonozor many years after, and yet the Lord calls it his own deed, and says he will pull them down. So as I have noted afore. etc. that is called the lords deed, which is done by his servants, whether they be good or bad: for by such means the Lord will correct us, It is called the Lords deed that the servants do. bring us to the knowledge of ourselves and him. In all such worldly corrections, therefore let us not look so much at him that vexes us, or murmur and grudge at him, but look who hays sent him, whose servant he is, and wherefore he comes: For he comes from God to do & teach us good: And than we shall patiently bear whatsoever comes. And because they should not flatter themselves, as though these things should not thus come to pass, he joins unto it, the Lord says: As though he should say: flatter not yourselves, I speak not of mine own head: the God of all truth, that can not lie says thus: therefore most certainly look for it. He that is a righteous judge of all creatures, & both can and will be avenged on all evil doers, and will deliver us his people out of the hands of their oppressors, when he hays sufficiently declared the patiented abiding and deep sighing of the oppressed, & abiden long enough for the turning of the proud enemies, when he sees no amendment to be hoped for, he will then come in deed, fearful for his enemies, and comfortable for his poor people, as the Psalm says: Psal. xii. For the misery of the poor, & the sighing of the oppressed, I will rise says the Lord. Who shall be able to stand when he says he will pull down: yea, who dare be bold to look when he shows his anger, deceive not yourselves, he will come. The Text. verse 5 If thieves had comen to thee, and if robbers in the night, how should thou have held thy peace? would they not have stolen sufficient for themselves? If grape getherers had comen to thee, would they not have left some clusters? verse 6 But how have they searched Esau, and ransacked their hid things. ¶ After that the Prophet hays told them that they shallbe destroyed, now he● tells them after what sort, and of what things they should be spoiled. Edom was a country, not only compassed about with hills, that no enemies could enter and fortified with strong holds and castles on the top of the hills as appears afore: but it was a plenteous country also of all fruits, and full of wise men of great polity, which all should be taken from them with all their things that they rejoiced in. And where he uses two similitudes here, one of thieves & of grape getherers, which both wheresoever they come do much harm and take all things at their pleasure, spare nothing, but search all privy corners, where any thing can be hid: yet these spoilers should be much worse and more cruelly entreat them. This first part of the similitude hays two arguments of their cruelness in it, and it is as much as though he should have said thus to them. If thieves should come in the day time to spoil thee, or robbers in the night season thou could not have holden thy peace, but would have called and cried for help of thy neighbours, thou would have prepared thyself to have fought with them, to have withstand them, too have defended thine own goods, and to have taken or killed them that thus violently came on thee, but when these destroyers shall come, thou shall not be bold too whisper, to cry, to call for help, or else if thou cry never so loud, it is but vain too defend thyself, or rescue thy goods, but fearfully like a sheep lie still, and like a coward let them do to thee what they please: it shallbe fulfilled in thee that God thretens to the brekers of his law, Deut. xxviii. xxxii. levit. xxvi that one shall chase a thousand and ten men, ten thousand: yea, and that which is more marvelous, they shallbe afraid at the fall of a leaf. Or if we read thus (so the Hebrew word signifies both ways:) how should thou have been destroyed? than this is the meaning: that although thieves and robbers would have destroyed them, yet that destruction should have been like to this: so extreme a plague should this be to them, that these other were not worthy to be compared unto it. The later token of their great destruction is, that the Babilonions, when they come should deal worse with them than thieves or robbers would: for thieves when they come they do not take all, but the best things they find, lest they should not flee fast enough away, or be bewrayed by many things when they should be known. And again they use not to tarry long in robbing a house, for fear lest some should espy them, and come upon them suddenly: but the Chaldees should not be afraid of any company of men when they should overrun them, nor be content with a few things, but destroy all after them, and that which they could not carry away, they would utterly mar by some means, that they should have no good of that, which was left. They would not be content with a few things as thieves, but they would have all: they would not haistly run away for fear of any help coming too rescue them, but they would without fear spoil & tarry their leisure, searching all corners, not caring who shall espy them. And that which is more marvelous: thieves although they come suddenly upon a man, giving no warning that a man might prepare himself to stand in his own defence, should not do so much harm as the Assyrians should, coming not suddenly upon them, nor they unprepared, but being prepared, and although they knew of their coming, & had all kind of weapons to defend themself withal, yet they shall not be able nor bold to defend themselves or their country, but should utterly perish, be rob, spoiled and destroyed. The latter similitude of grape getherers declares this more plainly: Grape getherers, although they search every branch & peep under every leaf, lest they leave any grapes growing behind them, (and yet they were commanded in the law by Moses, Levit nineteen to leave some growing of all kind of fruit behind them, and if they let any fall, they should not turn● again to take it up, but let the poor come geyther and glean) yet these greedy cormorantes, so covetous that they never had enough, so greedy that they were never filled. They would not leave one cluster growing behind them, but so utterly spoil them, that they would leave nothing at all, neither for poor nor rich. They would spare neither man nor woman, old nor young, house nor land, town nor castle, beasts of all sorts without mercy should be wasted, burned and destroyed. The later verse shows this utter destruction at large, in few words, saying: But how have they searched Esau, and ranseckt their secret things, as though he should say to them: although thieves, robbers, grapegetherers use to do much harm, wheresoever they come, & nothing can escape their hands, yet it shallbe nothing like unto this destruction, that these of Babylon shall do. This destruction shallbe incurable, these shall spoil, kill & destroy without mercy: Nabuchodonozor when he comes with his men, shall search and ranseck all your secret places & corners that nothing shall escape them. In sacking of towns, men be wont to cast their plate, money, jewels and such other treasures in to deep wells, too dig them in the earth or some privy place, where none or few uses to come, or few would mistrust any thing their to be hid: but when he comes, hide your treasures where you lust, cast them into ●akes, dunghills, cisterns or blind corners where please you, it shall not skill, it shallbe espied, and shall not esscape, ye shall not have profit of any thing ye have. He wonders at the utter destruction of them when he says: how have they searched and ranseckt the secrets: as if he should say, it shallbe unlike unto all other doings, no reason would think what great cruelty in searching & spoil shallbe showed unto thee, it shallbe so horrible, so contrari to men's looking for, & so far unlike too all that has been showed to any other people. And marvel not at this extremity, showed unto you: good reason it is that they which have comforted themselves in their worldly things beside God, that they should be so corrected of God, that they should understand that their is no help, succour or comfort but in ●od: and they which would not know God in prosperity, must now drink of his justice in adversity. He had given plenty to them of all fruits, corn, cattles, & all kind of riches, but this could not move them to knowledge him to be their Lord and God, giver and saver both of man and beast: therefore now must they teste of the rod too know there was a God, whom they had offended. God does not give us his benefits, riches and blessings too make us trust in ourself or any other creature, but to stir up our minds too heaven, to look on him, trust in him, call on him, and praise him: therefore it was right that all these should be taken from them, to bring them too the knowledge of themselves and his justice, which can not abide such things. This is the reward, due for all such as will not show merci, but cruelty to them that be in distress: they shall find the same cruelty, & measure, given them again when they shallbe in need, they shall ask mercy, call for help, but find none. Gene. xliiii joseph's brethren, when they would show no mercy to their brother, when he desired them, were straightly looked on for a time, and sharply spoken unto when they came into Egipte: and than they could confess that God had worthily rewarded them their unkindness that they showed their brother joseph. Nabuchodonozor, with all his cruel proud men, which spoiled, conquered and cruelly entreated all countries about them, were served with like measure at Cyrus' hands, when he overcame them, he destroyed their city, and conquered their country. And as our Papists with their spies in all corners, would let no man dwell in rest, but accuse, complain, imprison, and burn them, & had rather fulfil the bloody desires, & minds of the cruel murderers and butchers, than show any gentleness to God's people (and all to pike a thank, or get a bribe of the proud Bishops or hard hearted, & never satisfied horsleches, the layers:) so their time will come when they shall feel Gods heavy wrath and displeasure against th●, with such grief of conscience, Revela. vi. that they shall wish for death, and not find it, desire the hills to cover them from the face of the lamb, and yet be without comfort: These be the edomites that persecute the true sons of jacob at this day, these be the false brethren that be moved, neither with the fear of God's love to his word, nor natural to their brethren, countrymen and kinsfolk: but like brute beasts devour all aforeth, ensatisfieng their own lusts and desires, increasing their own condemnation, if they turn not and repent with tears. verse 7 Even unto the border of thy country have they cast out thee and persecuted all men, which were in league & confederate with thee: the men that made peace with thee, have deceived thee, & prevailed against thee, & those that eat thy bread, have wounded thee privily, there is no wisdom in him. verse 8 Shall I not in that day says the Lord destroy the wisemen from Edom, & wisdom from the hill of Esau. verse 9 The strong men of Theman shallbe afraid, because every one of the hill Esau shall be destroyed. ¶ This plague that God threatens to this people now, is of two sorts, & that because they had double offended. According as it is the policy of princes to join them selfs in league & frendsh●p with princes that dwell near unto them (that by their help, they might be the stronger & more feared) & also to have wise men of the counsel: so had these Edomites sought them friendship of all the mighty countries about them, & picked out also the worldly wisest men, they could find to be their rulers, thinking that by polity and wisdom of the one, & the strength, power & richesse of the other, they should be able to defend themselves against all men that would proffer them wrong: yea they should rather under this pretence be bold to do other men wrong, & none should once be so bold to say, why do ye so. This is a comen practice, likewise at these days of such as would hurt other (but that either they dare not nor can not) to run always under some great man's wing, to bear the name of his servant, wear his livery or be one of his retinu, that under this colour he may disquiet the hole country where he dwells, & no man dare be so bold to blame him: but God hates all such as forsake him, and hang on themselves, takes all such in their own devices, and that wherein they think too save themselves, is turned to their own destruction. These people, says the Lord with whom thou art in league, thinking thereby to save thyself, and be stronger than all other, even the self same people shall rise up against thee, take part with thy enemies, and drive the out of the borders of thy own country. You would think it a great plased if when thou were conquered & overcomen, thou might dwell in thine own country still, paying tribute and taxes to Nabuchodonozor: and other about thee, but thou that hays been so cruel to thy brethren gods people, the sons of jacob, shall not find so much favour and friendship at their hands as to dwell in thy own land, but shallbe driven, not only out of thy strong holds and wealthy places of it, but even out of all the coasts and borders of the same, & that by those which thou takes for thy friends, and in whom thou puttest thy trust. Such shall be the case of all those that forsake the Lord, and put their trust in themselves or their friends When the people of God would have gone to Egypt again for succour, when Nabuchodonozor had subdued all the country: jeremy cried still no, jere. xlii they should not do so: for where they looked for help, they should find woe: for Nabuchodonozor overcame Egypt also, and than all that fled thither were in worse case, than if they had tarried in their country still. isaiah. xxxvi. Egipte is a read sais isaiah: and they that f●e thither shall perish in dangerous times, there is no succour to be found but at the Lords hands: for when the Lord sees that in prosperity we forget him, he sends us adversity, that for fear we● should be compelled too look for help at his hands. Such a loving God is he unto us, that he would win us by all means possible, but if we can be drawn to him by no way, ●e gives us over that we may work justly our own condemnation, without excuse, having nothing to lay for ourselves. Moreover, those that made peace with these people, deceived them, and those that eat their bread woundeth them privily. This is the reward of worldly wisdom that when they trust most in them, they shallbe soonest deceived, & when they look for help of them, they shallbe the first that shall wound them. True love is only among the godly. There can be no true love, which is not grounded in God and for his sake: for where as God only is sought for, there is love and truth itself, wheresoever he is not, there is neither truth nor true love. That love which is grounded on worldly causes, when the world changes, it fails to. If it be for beauty, profit or friendship, as soon as these be gone, far well love, friendship is gone. Nabuchodonozor whom they feared and looked for promotion at his hands, was now comen to destroy Edom, and therefore all the country about was not only ready to fall from the Edomites, with whom they were in league afore, giving them no help, but were the first & cruelest enemies that they had ready, not only not too help them, but to drive them out of their own country. Who pretended a greater love to Christ than judas? & who sooner betrayed & denied him? How many examples is England able to give of such, as while they were in authority they were feared rather than loved (although it was called love, fair faces were outwardly, promises, oaths, bands, marriages were made & all devices that could be to make it sure) but when they fell, they which were thought dearest friends were becomen open enemies accusers & condenners in hope to climb in to his room, or catch part of his goods or lands. David complains of such as made fairest face of friendship, Psal. xli. & did eat of the same dish, and yet soonest deceived him. These words in the Hebrew be written in the preterite temps, but spoken that so it should come to pass as sure as if it were now done: Preter temps. according as the custom of the Prophets is, to speak that which is too come as though it were done, where other languages use to speak such things in future temps. But the latter end of the verse, where he says there is no wisdom in him (that is to say in them, or all the Edomites by a common figurative speech in Hebrew, where the singular is put for the plural) as in the .89. psal. I will visit their wickedness with a rod. etc. but my mercy I will not take from him. Them is most marvelous, for who will believe, or who can judge the contrari, but that it is great wisdom & policy to the strengthening, defence & maintaining of a country, to have strong holds in it, and to be in league with their neighbours round about them as these men were. But God says there was no wisdom in them, nor in this their doing. Not because it is not lawful for God's people too have, use or make such things in their comen wealth, for their defence & keeping out their enemies, but that they may not do these things too put their trust in them, or when they have them to despise their Lord God, seeking no help at his hands, but trust in their own strength, thinking themselves able to defend themselves against all enemies, as though God did nothing, nor victory & defence were not of him. And again when they have such strong defence, they may not use it too the hurt of God's people, as these wicked proud Edomites did both against God, their brethren and the people of God. This is right wisdom to forsake himself and hang upon God, to know that no policies are good which is against God's people, nor to think themselves strong by hurting others. The conjurers that stood afore Pharaoh, Exo. seven. xiiii working miracles, thought they should have defaced Moses, & set up themselves: but Pharaoh was drowned with his host, Moses with his people was delivered, and the conjurers granted that the living God wrought in Moses. Achitophel counseling Absalon to follow his father David, two. King. seven. that same night he began to rebel, lest in deferring time he should escape, thought Absalon should have been a king: Worldly wisdom is foolishness. but God proved his worldly wise counsel to be foolishness, for when he see that he was not beloved, nor his counsel followed, he went and hanged himself: but David escaped, and Absalon was slain. When Haman had obtained a proclamation for the distroinge of all the jews, Ester. v. seven. and made a gallows for Mardocheus, he thought himself wiser than all the world, and that he should have been promoted himself, and the people of God spoiled and destroyed. But Haman was hanged on the same gallows, Mardocheus promoted, i King. xviii. & the jews delivered. When Saul promised David his daughter for the killing of an hundredth Philistines▪ not for love, but thinking David should have been killed himself afore he had killed so many: he thought he had done politicly, but David killed them all, marye● his daughter, and was king after him. For which thing only Saul abhorred him. The Scribes and Phariseis, Luce xx. thinking if Christ were once dead, they should be safe, & never hear tell more of him: but after his death, th'apostles wrought more miracles in his name than he did himself, being alive, and more believed in him after his death, than ever did when he was alive. Thus all the scripture proves plain that, that which worldly wisdom thinks best to set up themselves by, and too destroy God's people, is proved too be the destruction of all those that trust in it: & when they look for most comfort of their devise, it turns to their own hurt: as we see it hays chanced by God's merciful providence to our papists, for bringing in the Spaniards, trusting by that people to maintain their superstitious popery & idle lordly authority. The wisdom of this world says the apostle is foolishness afore God. The wiser thou art afore men, i Corin. iii not having the glory of God afore thine eyes, ever studying how too set forth his will to the world, the more fool thou art: the craftier thou art to set up thyself, the sooner thou works thine own destruction. How many of the worldly policy m●̄ have been trapped in their own snare here among us? have not they when they were highest in authority, suffered death by the same, their own laws? thus ye see that all worldly wisdom against God is nought, & that it is no wisdom in deed, but foolishness. And although worldly wits do many things well for a time, yet when they trust in it most, & stand most in need of it, they shallbe deceived as the next verse says. Shall I not in that day destroy says the Lord, the wisemen from Edom. etc. And as it is in worldly wits & policies, that they be all vain when they strive against God, so is it in the spiritual kingdom of Christ in his word & church: Man's wit in God's matters is vain f●oli. for the dregs of Popery with their Canons & Decrees, shallbe thrown down, & can not always maintain those idle belly gods, the Pope's chaplains, but as they have been cast down by times ever, so shall they at length be trodden under foot to their confusion. Like is the case of subtle schoolmen with their distinctions, defacing Christ & his truth: neither setting forth the majesty of God & his son Christ jesus, nor edifying with comfortable promises the weak consciences, nor opening the mysteries of the scripture, but with foolish gloss defacing the mercies of God, taught in his holy word & burdening men with traditions unwritten verities, or rather vanities their own dreams & fantasies: all which God abhors & says, all that worship him, teaching man's doctrine, worship him in vain. These & all such like cunning of the wisdom of the flesh be everlasting death as Paul says: Math. xv Ro viii. jaco iii. i Corin. two & sensual, carnal & devilish as ja. terms them, & mere ignorance of God & his mercies, for a natural sensual man, perceives not the things of God. And to conclude, generally all wisdom that sets up itself in any kind of things whatsoever it be, it is no wisdom, it shall confound all that use it or trust in it, and when they would most gladly enjoy it, they shall surely not have it. There is no wisdom nor counsel against the Lord says Solomon: prover. xxi. the Pope with all his rabel is not so wise to throw down Christ, as the Scribes and Phariseis were in their time: & as they were confounded so shall all that rebel against the son of God, which by the might of his holy spirit, in the mouth of his true Apostles, disciples and ministers, being but poor simple abjects & a despised people in the sight of the world, has overthrown tyrants, stopped blaspheming mouths, confounded the wise & learned and declared his strength in our weakness, that there is no power, wisdom strength, nor policy that prevails against him or his people, and because they did glory so much in their wisdom and policy, the Lord counts if a glorious thing to throw them down: & because the glory" may be given to him alone for such a noble victory, he says: Shall I not throw them down? as though he should say: No man shall have the praise of it but I myself, I will destroy them with mine own hands in that day when they look not for it, & trust most in themselves. The tower of Babel, the cities Ninive and jerusalem, being great and mighty, were suddenly overthrown when they thought not on it. The wisdom of God purposes one thing, and the wisdom of man an other: so wisdom shall overcome wisdom, & the pride of man shallbe overcomen by the mighty hand of God. God tarries long to have his enemies too turn by repentance, too see their own folly, and ask forgiveness: but when he sees there is no remedy nor hope of their amendment, he comes like a sharp and righteous judge, and utterly overthrows them. But not only their wisdom & wisemen perished, but their strong men shall be afraid also, because every noble man among them should be afraid, as the last verse says. What a case shall these people be in, when neither wisdom nor strength shall serve? Theman. Theman signifies by interpretation the south, and it is also, the name of one of their chief cities, and therefore some translate: thy strong men shall be afraid of the south, because Nabuchodonozor came with his host from the south, ●o: so Babylon stood southward from them: or better the strongest men of Theman, thy chief city shall be afraid, and so jeremy uses it, jere. xlix. ● there is no more wisdom in Theman, it is thought of many learned, and that probably that job dwelled in this country afore Esau was borne and married Dina jacobs' daughter, as Philo says: & that Eliphas also the Aminites, one of jobs friends, which came to comfort him as he sat on the dunghyl, job. two. dwelled in this city Theman, and thereof was called the Aminites, and well it may be so: for in his counselling and comfoting of job, he speaks oft more worldly than godly, although wittily & wisely, the latter end of the verse, some read every one of the hill Esau, some the noble men, as the Targ. reeds, but both well enough. For Isch signifies both every one & also a man: Isch. but such one as is noble. Therefore I join them together and say, every noble man: and so I express both their meanings. So here is plainly taught, the neither wisdom nor strength can prevail against the Lord. All glorying, craking, rejoicing or boasting that any man hays of himself, or any thing beside God, is vain and wicked: for this must always be afore us. He that glories let, him glory in the Lord, and Cyprian says well: we must glory in nothing, because nothing is ours. We have received all from God, & therefore all praise must be given to him that gives al. What hays thou says s. Paul, that thou hays not received of God? i. Cori●. iiii. and if thou have received it, why cracks thou on it, as though thou had not received it? What a proud soul is he that will be proud of his borrowed coat or painted sheath. God clothes us, and covers our filthy nakedness with his godly gifts: what unthankful treason is it than, to take the praise from him to oure self, and not render due thanks unto him for them? Mark here the difference betwixt true wisdom and boldness, & earthly worldly wit and power, when danger comes, the godly wise man will commit himself holy to God, looking for help & deliverance at his hands, or else patiently bear it without any dismaiing, whatsoever God lays on him: for he knows well, the things are not ruled by fortune, nor that any thing can fall on him without the good will of his good God and loving father. But the worldly wise man, when he sees worldly wit, power and polity fail, he thinks all the world fails, and things be without recovery: he trusteth not in God, and therefore no marvel, if he be left desolate. Of the good man's fear, in the time of adversity writes jeremy: jere xvii. Godly. wise. Worldly. blessed is he that trusts in the Lord, for he shall be a tree, planted by the waters, and in the drught, he shall not be careful, nor cease to bear fruit. And David also says Psal. Psal. iii. Thou shalt not be afraid of fear in the night. etc. The wicked contrariwise shall be afraid at the fall of a leaf: one shall chase a thousand: and ten, thousand as God thretens in duty: by Moses. He will lie, flatter, Deut. xxvii●. xx●ii. swear, and what ye will have him to do, rather than lose his profit. The like says jeremy of them to: they shall be a read, shaken with the wind. They shall dwell in dry wilderness, in a salt ground. The people which dwelt in the land, promised to the Israelites, when they heard t●● what wonders God wrought in the wilderness, joshua. two. and the read sea for his people, & seeing them come near unto them, & hearing the victories they had against the kings. See and Og: their hearts melted in their bodies like wax, as Rahab confessed too the spies, which joshua sent: but Rahab herself, she plucked up her heart, trusted in God, and was delivered where the other perished. So the good Gabaonites that feared God, yielded themself to joshua, and were saved: the other that trusted in their own strength, joshua. ix. and would try it with the sweerde, for all their brag were faint hearted and overcomen. So the Philistines seeing Goliath their grand Captain slain of David, i King. xvii being but a child in comparison of him, fled away post: where the Israelites afore were s●● afraid, that they durst not stir. Thus God turns the course of things when pleases him: that those, which afore were dismayed, pluck up their courage & win the victory, and those that were stout, bragging of themselves afore, now be made cowards, run away & fly, thinking the dangers greater than they be in deed. It does evidently appear here also, how the Lord raises up one wicked, to plague and throw down an other. These Edomites had joined themselves with their neighbours to trouble poor jacobs' seed and his people: One wicked plagues an other. iiii. King. ix. but now the matter is so turned, that one wicked, persecutes, destroys and plagues another, and Nabuchodonozor destroys Edom. Wicked jehu was raised to throw down cruel jesabel: and all the kings of Israel, called the .10. tribes, being all evil, every one murdered his predecessor, and was killed of his successor. How many Popes have used the same practice in poisoning one an other, that they might come aloft? it were more long and tedious to tell, than hard to find. In .12. year space under one Emperor were .8. Popes. Whereof every one almost persecuted an other, being dead and digged up out of the earth & beheaded them, as Formosus Stephanus▪ etc. Some other reigned but a month, and poisoned one an other, as Cranty writes. verse 10 For the violence toward thy brother jacob, shame shall confound thee, & thou shall be destroyed for ever. verse 11 In that day did thou stand against him, even in that day when strangers did take his goods, & when strangers entered his gates, and when they cast lot for jerusalem, thou also was one of them. Thou shalt not look in the day of thy brother, nor in the day when strange things shall happen him, nor thou shalt not rejoice against the children of juda, in the day of their destruction, nor thou shalt not open thy mouth, boastingly in the day of their trouble. verse 13 Thou shalt not enter the gates of my people, in the day of their destruction nor thou shall not look on their trouble in the day of their misery, nor thou shall not stretch out thyself upon his goods in the day of his destruction. verse 14 Nor thou shall not stand in the cross ways to kill them that flee, nor thou shall hem them that be left in the day of their trouble. For the day of the Lord over all people is at hand: as the hays done, they shall do unto thee, like punishment shall fall upon thine own head. As ye have drunken upon my holy hill, so shall all people drink continually: they shall drink and swallow up, and shall be, as though they were not. ¶ Now follows the declaration of the causes of God's anger, and heavy displeasure against Edom, lest any man should think God unjust in his doings, or too sharp in his punishings. Some would think a less punishment might have sufficed to have corrected them with all: but when they shall consider how great and grievous the sins of them were, it shall be judged to little a punishment for so many faults. The first verse contains generally that which the verses following declare by particulars. The pride, violence, injuries, wrongs and robberies that they showed toward their brother jacob, be the causes of this their destruction. jacob & Edom are not here taken for the two brethren the sons of Isaac: but for the hole seed, stock, posterity, children, and issue borne of them both: jacob. Esau. Edom. so that as hatred began in Esau against jacob in their father's life, yea, in their mother's womb (in so much that Esau persecuted his brother jacob to death, so sore that jacob was caused too flee to his uncle Laban) so the hatred, persecution & enemite did continued in their children unto this time, was fulfilled that the Prophet speaks of here, when the posterity of Esau was utterly destroyed. God is slow, but he is sure. And this is comfortable, both for the long suffering of God afore he do extremely punish, and also a true proof of his justice, that although he do differ his punishing long, yet he is a righteous judge, and will come at the length, and be avenged on his enemies, and deliver his children that have been so long oppressed under their enemies. Therefore as the good need not to be disscouraged, as though their God cared not for them: so the wicked shall not triumph as though they might do what they list, & God would not call them to a count. They had thus persecuted jacob and his posterity, above a thousand year, & that continually afore they were destroyed and could never be satisfied of their cruelty: therefore partly too stop their raging, and bring them to the knowledge, both of God & themself, & partly to fear other for following the like example, if they should be unpunished, but specially for the crying of the poor oppressed people, The wicked be cruel, the godly patiented Psal. xii. whom God takes in to his custody, to be their tutor, the Lord will rise to show himself glorious, mighty and merciful, pull down his enemies, deliver his oppressed as David says: for the misery of the poor, and the sighing of the wretched, I will rys● says the Lord. etc. Why should Gods people than be dismayed when they be persecuted, seeing they have so mighty a judge that can and will deliver them when it shall be meetest for his glory, & their comfort. Refer the vengeance to me says the Lord, and I will revenge it. Let us therefore submit ourselves under his hands, Roma. xii. & patiently look for his coming, for no doubt he will come. When Moses led the people through the wilderness and came near the bounds of Edom he asked licence to pass through their country keeping the high ways, Nun. xx. hurting them in no behalf, in so much that they would pay for the water that they drank but they more like no men than cousins, coming of the same stock and father, being not content with this churlishness, to deny them passage threatens them further, that if they would not pass by all their country, & not once be so bold as to enter within their coasts, they would by and by fight against them with all their power. So Moses to keep peace, led the people by a great compass round about, Deut. two. and what said God to this? did he bid destroy them? No, but clean contrary, he bade them not to fight against them, not only them, but he sates unto them: thou shall not harm Edom, because he is thy brother. Note here the patience & long suffering of God's people that would not once attempt to revenge such displeasures, unkindness and injuries done unto them: and again note the churlishness of feigned friends hypocrites and dissemblers which will show no gentleness to God's people though they may do it without their hurt o displeasure of any man. Is not the world full of such unthankful unkind, and unnatural folk at this day? S. Paul complains of such as cast of all natural affection that should be among men: as when they which be all of one house, stock and kindred comen of one great grandfather or ancestors, be so cruel one against an other, the nature which works in bruise beasts hays no place in them one to love or help an other, he calls than Sine affectu as though he should say, Roma. i. if nature can not work nor move them, which moves stones, trees, herbs and beasts, what hope is there that the Gospel, which is so far above and contrary to nature should take any place in them? So saint Paul calls them, which do not provide for them, and theirs worse than infideles. i. Timon v Therefore it was necessary, some great plague too fall on this people that had so far forgotten nature, that they would not let them pass through their country, nor drink of their waters, which they would pay for. But this is the mark betwixt God's children and the devils, the Gospeler & the papist, the true christian & an hypocrite: that the one will suffer wrong, do good for evil, pray for them that hate him, be content with a little, not murmuring: but the bloody papist is proud cruel, murdering, oppressing the innocent, merciless, hating without reconciliation, ever seeking to hurt, that they may live like lords of the land, & idle bellygods. What a comfort is this for God's poor afflicted people▪ that although God do long suffer them to be vexed of their enemies, yet he will not suffer them to be overwhelmed: but he will utterly root out the wicked when he begins to execute his justice on them. He that touches you says God to his people, by the Prophet Zacharie, touches the apple of mine eye. Zacha two. What part of man is more tender than the eye? or which part do we take more care for than that? The godly be corrected for a time: the wicked for ever. yet if the eye be sore or dim of sight, we will lay sharp biting waters or powders in it to eat out the web, pearl, or blearedness: so will God, although he love his people so tenderly, lay sharp biting salves, purging medicines, corrosines, lancing, letting blood, yea, and cut of rotten membres, lest the hole body perish or rot away. But all that is for fatherly love to drive us unto him, to make us weri of the world, to purge carnal cares, eat out the dead rotten fantasies of our minds, let out the bruised blood, or cut away by death some for the example of other, too strengthen them boldly to confess the truth and glorifying of his name, by such conc●nstant witness of our weak natures. A little worldly shame, as it is thought of worldly, but not godly men may light on God's people for a time, but everlasting shame shall confound their enemies for ever afore God: A short temporal punishment may grieve God's children for a time: but their haters shall be utterly destroyed for ever. The Israelites were ashamed for a time in their captivity, when Esau joined with Nabuchodonozor, to destroi them, & yet afterward were brought home again: but now should these be utterly destroyed for ever without recovery. The Philistines for a time made the Israelites ashamed: i King. 1●▪ but after the David had slain Goliath, the Philistines were vanquished, slain, and every day more & more rooted out. The verses following, declare the cause of the destruction of Edom. First because when Nabuchodonozor sacked their city jerusalem, entered the gates & cast lot on jerusalem, who should have the best part, spoiled their good, burned their houses & Temple, beat down their walls, and made havoc of all: Thou Edom stood among them, took their parts, rob as fast as the best, cast lot with them, which should be thy part: Psal. cxxxvii. & when other would have showed pity, thou cried as the psal. says: Down with it, down with them, even to the bottom, leave not one stick standing, leave not one stone upon an other. O what cruel words are these? that they which were cousins, and should have been friends unto this people, when their enemies would have showed pity, they cry down with them, down with them, leave not one piece standing The Scots invading England, made a like brag among themselves to destroy all afore them, & the morning afore the battle was fought, they played at dice for all the dukedoms & great cities in England, who should have them: but God turned them in their own pride, for their king was slain in the field, & all the host discomfited too their great loss and shame. Where brotherly love required that thou should have helped thy brother jacob and his seed, thou stood by & looked on, and would not help, when such strange things and destruction fell on him: yea not only that, but the rejoiced at their harm, and stood boasting and craking against them, where thou should have been a comfort, and delivered of them. It is hard to tell whether he offends God more that does the wrong & oppresses an other, or he that stands by laughing, mocking and scorning, & may help and will not: but sure both be damnable. David complains of such as hurt the oppressed: they have persecuted him whom thou hast smitten and they increased my sorrow, and again they song rhymes against me as they sat drinking wine. Psal. lxi. They that stood mocking at our saviour Christ hanging on the cross were as guilty of his death, Mat, xxvii. Roma. i. as they that crucified him. Thou that destroys the temple of God hail king of the jues. Let him save him if he will have him, they which consent to any wickedness are as well guilty as they that do the deed. It is against all humanity that when god punishes, man should also lay on more sorrow beside. No beast if an other stick fast in the mire or fall under his load, will stand mocking or hurting him, or laying on more weight to hold it down: & what beastliness or worse rather is this that man should rejoice at an other man's harm it is against nature of man. God bids by Moses that if thou see thine enemy's Ass fallen under his load that thou shall not pass by but thou shall help to lift him up: Exod. xxiii. & surely god does not command this so much for the Asses sake as the man's as s. pa. a like case in muslinge the labouring ox. Hais God care for oxen? & if we be taught thus to show this friendship to our enemy and his ass, much more it will be required at our hands, for our friends & neighbours. But they had so far forgotten all gentleness, that they were more ready to do them harm than their open enemies were and strangers. They brass open their gates, and went in with the first, laid hands upon their goods, and spoiled them as fast as the best. Yea they were not content to stand by, look on, & rob them, but they stood in the cross ways, that if any escaped, ran away, or made shift to save himself, they either were ready to kill him, or else take him prisoner, and bring him and deliver him in to the hands of his enemies. O miserable cruelness, that would not let them live, which had once escaped danger, nor would not let them flee away, which were once delivered from their enemies. What a pleasure had these wicked men in murdering and robbing their brethren, that could not suffer them to escape, which had once escaped. Yea all this cruelty they showed when the Lord had forbidden them: for so the Hebrew reeds all these cruel parts negatively, forbidding them so to do. And because they had done so cruelly too their brethren, and contrari to God's commandment, the plagues fell on them, which the next verse speaks of. The Chalde targum reeds them all affirmatively, saying thou did stand against thy brother, when the Heathen rob him, entered his city, cast lot for jerusalem, thou took their parts, stood looking on him in the day of his destruction and spoke boastingly against him, thou rob him, & stood in the cross ways to kill them that ran away to save themselves. The sense and meaning is all one, whither we read them affirmatively or negativeli for the one casts in their teeth their cruelty, and the other forbids them it, and shows that for this their unkind & wicked behaviour toward their brother God's people, they should drink such as they had given other. This is the comen practise of the world, that when a man is down, than even those which were his feigned friends afore, will be the first that shall work him displeasure. When Absalon had gathered a great company, and driven out his father, than those that were David's counsellors and flattering friends▪ were the first that forsaked him: saw the world change, ran to Absalon, two. King. 1●. & thought there was most profit to get, i. King xv to be gotten that way. But if I: should apply this to Antichrist the Pope and his pigs we shall easily perceive how true it is not only afore, but in these our miserable days. When Uertiger king of this realm would forsake his lawful wife the Queen and marry the daughter of Hengist a Saxon, than to defend that naughty deed, moste the Saxons be brought in contrary to the people's mind, and so at length they conquered all, and made themselves kings driving out the English men. Of what one cruel point can our unmerciful papists excuse themselves at this day, but they have been as cruel against the brethren in this realm for religion, as Edom was against jacob. For the maintaining of the Idolatries, when they see that the most part of the realm had espied their wickedness and proud tyranny that they would exercise against the people of God, Papists are worse thâ the Edomites. they see there was no way to keep their pomp, and feed their idle bellies, but by might power and strong hand. So these caterpillars, caring not how they come by it, so that they had it: better they think it to danger the hole realm, than Idolatry be not maintained, their Pope honoured, poor souls bought and sold, their greedy ambitious desires set a fit that they may rule like lords. When they see their brethren cast in the fire, they stand by laughing, boasting their false doctrine, craking to root out all the love the gospel, and not to leave one alive that is suspect to love any good religion. These greedy cormorantes if they see any that had a good living that they list to have, by & by they set one of their promoters or other to accuse him, & never ceased unto they had driven him out. Yea when the Pope's spanielles, some would speak against such cruelty and wish more gentleness to be used, they would most earnestly be against it and ye call themselves spiritual. Nero when any evil chanced or he had done any mischief himself and set fire in Room, Nero. would say the christians were cause of it, or had done it, to bring them in hatred with the people: so our papists, if there was unseasonable weather or any thing did displease the people they said it was because these gospelers were not yet rooted out but suffered to live, when any was content to forsake country, house, wife, lands, & goods, according to gods commandment rather than file himself with wickedness, submitting himself to their abominations they would rail on him, calling him run a gate, traitor, heretic, and what pleased them. And because they would be like Edomites in all points, which watched their cross ways to kill those that escaped: so the papists, if any gospeler had escaped their hands, they would send commandments in to other countries to call than home, lay watches & spies in all corners to catch such as they lust to have, & bring them home like prisoners, which never had offended. What strait watch was laid in every haven to catch them that came in or out, though they were but poor afflicted men, and banished members of Christ. What rejoicing, if any was taken: and what strait commissions to search what goods any such banished person had left behind him: and in whose hands it was, that it might be taken from them. What great cracks their great Nimrod and captain made, that he would bring all such runneagates (as it pleased him to term them) to such need that they should eat their fingers for hunger, it is not unknown too the world: that they might thus prove themselves true Edomites, in robbing their poor brother jacob. But that we may perceive our papists to be the true seed of the spiritual Edom, mark the beginning, and it shall more easily appear. Edom which is Esau, A comparison betwixt the Edomties. and Popes▪ lost his father's blessing, by which he should have had authority over his brother, & that was the chief cause of hatred toward jacob: so our papists by cause the gospelers teach them to be humble as Christ was, and to leave their lordliness over God's flock, they persecute them to death. Esau to fill his belly, lost his birthright▪ by which he should have had double portion of his father's goods to his brother: so our Popes, because they may not have double honour, promotion, riches, and wealth to other, as their father the Pope hays, they hate all that gain say they: Esau was rough skinned, ● wild man of conditions, and a hunter: so our hypocritical Popes be of cruel & tough conditions, hunters for promotions▪ yea haukers and hunters in deed, & given to all pleasure, rather than to feed God's sheep. We read in the scripture of two notable hunters, and they were both nought, Nimrod and Esau: but among the Popish priests ye shall find few, but he can keep a cur better than a cure, can find a hare, keep a kennel of hounds, or a cast of hawks better than many other: and because they will be cunning in their occupation, & all kind of hunting, they hunt for pluralites of benefices a tribus ad centum, & tot quot, yea they can hunt whores (for they say it is better to have a boor than a wife) so cunningly that they may teach a school of it. Edom hunted for venison and good cheer: so can our belligoddes the Pope's Sir John smell smock, smell a feast in all parishes near him, sit at ale house, carding dicing, bolling & drinking from morning to night, thinking he has served God well when he has mumbled his matins, some piece roasted over the fire, some sod over the pot, some chased over the fields, some chopped, some chowed, that if their god were not coming, he could never set them together. Other of the higher sort, can sit drinking with their malvesey, marmalade, sucket, figs, rasens & green ginger. etc. and say they fast, punish their bodies, & go the right way too heaven: even as right as a rams horn. Esau because he had lost authority over his brother, persecuted him so sharply, that he lived banished .20. years: so our Edomites (I had almost said Sodomites) banish their brother for ever if they can, yea curse them to hell, because they may do much there, by their many friends, not leaving them any room in their purgatory, because they be lords of the soil, and none shall dwell there, except he take a lease and pay rend to them. Esau because he would not obey, but displeased his parents, married divers wives of the Heathens round about him, contrary to God, & example of all his good forefathers: so our papists abhorring● lawful marriage, follow carnal whores, and living in spiritual adultery, worship false gods, images, stocks and stones, the works of man's hands, and follow all men's traditions in all countries about, gadding from country to country a pilgrimage, to buy pardons, and rob Christ's of his due honour. But I must make an end of their ungodliness, which has no end: and let them, which would see more of their doings, confer the life of jacob and Esau together, from the beginning too the end, and than they shall easily see how truly these Antichristes' do resemble their father Edom, that all things which is here prophesied, may be well and truly applied too them. It shallbe sufficient for me thus briefly at this time in these few things to have compared them together, & have opened the way, and given an example for the ruder sort to follow, in comparing them further together, & setting out worthly their wickedness, if any tongue or pen could sufficiently do it. What shall be the end and reward of such cruelty, pride, rejoicing, robbing, killing their brother: the two last verses declare. The day of vengeance over all people that have so violently handled God's flock is at hand: God hays borne long enough, he will not see his sheep any longer devoured, he hays tarried sufficiently for their repentance, if they would have turned: he sees there is no hope of amendment, he will now be avenged of his enemies, and that most justly. For even as thou o Edom hays done to him, it shallbe done to thee: and what measure thou hays given other, Luce. vi. the same shallbe measured to thee again. Such punishment shall it be, that it shall extend even unto thy infants, which in all other destructions are wont to find favour, and thought to be innocent: yet now they shallbe as extremely punished as the rest. And as ye have drunk and made merry on my hill Zion and Moria, where the temple was builded, and God worshipped, & ye laughed to see it destroyed, burned & cast down: so shall your enemies drink, laugh and make merry on your hills, where your strong holds were builded, when they shall throw them down, conquer your lands, and lead you captives and prisoners, make you slaves, rob your goods and treasures, laugh you too scorn, and work their pleasure on you and yours, they shall swallow you and yours up so clean, leaving nothing behind them, & devour all your goods, as though ye had never been dwelling there, and as though no such things had been. This is the ●ust judgement of God to do again the same things to his enemies, that they did too his people, and reward like with like. If he should show sharper punishment, men would call him cruel: if less, many would judge that he could not, would not or durst not. Therefore he renders even the same again, that both his enemies & his people may call him a righteous judge. For few will or justly can blame him that does but like for like: So says David let the people rejoice, for thou judges thy people righteously. Adonibeze● a Heathen, Psal lxvii judg. i that chopped of the toes and fingers of .70. kings which he conquered, was so served himself when he was taken: and than confessed he God to be righteous in doing to him, as he had done to other. Absalon killed his brother with the sword violently, two King. ●iii ●viii. iii.ii. ● and perished with the sword himself. joab smote Abner unjustly, and David commanded him to be likewise handled: He that came bringing word to David, that he had killed Saul, thinking thereby to have picked a thank, and gotten a bribe of David, was commanded by David to be slain, for laying his hand on the anointed of the Lord, contrary to his expectation. Thus by these few and such other examples, the righteous judgements of God, and merciful dealing in his punishing appear: that although his enemy's rage and fury in their doings and in their madness, care not what cruelty they show: yet God although he most justly might, according to their deserts, revenge with more sharpness, he will not but reward with like. Let all cruel papists and persecutors of God's people take heed therefore what violence they show: for although God seem to suffer for a time yet he will come at his appointed time to do liver his, and reward them with the like measure that they have showed too other. And of all causes and injuries God can suffer none worse unavenged, Among all injuries god will not suffer his religion, specially to be defaced. than that which is counted against jerusalem, his temple, his religion, and where he is honoured: for that touches his own person. His honour he says himself he will give to no other, he is a jealous God. And the first & chief commandment is, to worship him alone, isaiah. xlii. too have no other Gods but him, for else he punishes to the third and fourth generation of them that hate him. Exod. xx. Can any country or people be found from the beginning, which rebelled against God and his people, but God hays thrown them down? Can than our antichrists or any hater, mocker of God or his people at this day, by what name soever they be called, look for any less than too receive the same measure that they have given other? nay nay, for surely the more examples that they have had to teach them, and they will not learn, the greater shall be their condemnation. And let them not think that this day of vengeance is so far of, seeing that so many things cry on the Lord to hasten his coming. Every creature in heaven & earth, quick and dead, groans and travails, looking for our full deliverance. The souls under the aultare cry, how long o Lord, Rom. viii. Revela. vi is it that thou revenges not our blood, and these be not few in number: for from the blood of the righteous Abel. all innocent blood shall come on you. The spirit and the spouse, cry come, and he that hears cries come. Math. xxiii Revela. xxii Merci to help his oppressed, and justice to revenge, cry come Lord jesus quickly. Can God stop his ears from all these cryings? The day of vengeance is not far of. No no, let them assure themselves, their days be at hand, they shall perish everlastingly, if they repent not, and God's people shall be delivered to his glory. Come Lord jesus let all cry, and he will come. The church of Christ is the spouse of Christ, and he is our husband, he our head, and we his members, and part of his mystical body: he our father, and we his children, he our God, and we his creatures, he our king, and we his subjects, he our Lord and master, and we his poor servants, Christ our brother, and we fellow heirs with him, he loves us better, and takes more thought for us, than we do for ourselves. Great is the love of the mother toward her children, yet greater is God's love toward us. Although the mother can forget the child, says the Prophet, I will not forget thee: isaiah xlix. Math. xxiii Yea as the hen will fight for her chickens, so will our God for us against all our enemies. i Corin. iii i. Pet two. Ephe. two. How oft would I have gathered thee under my wings as the hen her chickens: says our saviour Christ. Our bodies are the temple wherein he dwells, yea we are the lively stones, whereof his house is built: we be of his household, citizens, burgeis and freemen in heaven, his familiar friends, whom he loved so dearly, that his son should die that we might live. And that we should not doubt of his good will, but that he hays given us all his treasure, he says: He that spared not his own son, but gave him for us all, Rom. viii. how can it be but he hays given all things with him? etc. Let no man therefore doubt of God's good will towards us, seeing God himself hays declared so many ways, his exceeding great love towards us, by so many similitudes: and let no papist rejoice nor triumph against God's people, as though God cared not for them, had cast them away, or would not deliver them. For he will come in deed, & not be slow. Peter says, the Lord is not slow in coming as some think, but patienly tarries for us: etc. Can any husband see his wife take wrong? two. Pet iii. Math. seven or any man hate or neglected his own flesh, can the father deny his child any thing he asks, or if he ask bread, will he give him a stone? is any more ready to help his people than God? will not a king defend his subjects, the master his servant, or lord his tenant? will not brotherly love move him (that is love itself as s. John says) too have pity on us, he hays bought us too dear to see us cast away. Will he do less for us then the Hen for her chekens, or the brute beast for her young ones? No man will see his house pulled down over his head, but he will restore it. A good burgmaister and ruler of a city, will provide necessaries for his that he has rule over: therefore seeing our God hays taken all these names and offices on him, doubt not but he will do his part for us, if we do not run from him. He sets not deputies to do his office, nor is not weary of well doing: He bears not the name of these offices, and refuses the labour as men do: but he says by Solomon: My delight is to be with the children of men: and by David: Prover viii. Psal. cxxi. he neither slumbers nor sleeps that watches Israel. The Text. verse 17 But in the hill Zion shall be eschaping, and there shall be holiness, and the house of jacob shall possess the inheritance of them, which possessed his. verse 18 And the house of jacob shall be fire, & the house of joseph the flame, and the house of Esau for stubble, & shall burn them, and shall devour them, and there shallbe no remnant of the house of Esau, for the Lord hays spoken it. verse 19 They shall possess the south part of the hill Esau, & the plain country of the Philistines, and they shall possess the country of Ephraim, and the country of Samaria: Benjamin shall possess Galaad. verse 20 And the captivity of this host of the children of Israel, those which be the Canaanites unto Zarphat: and the captivity of jerusalem, which be in Sepharad, shall possess the cities of the South. verse 21 And there shall come saviours in to the hill Zion, to judge the hill Esau, and the kingdom shall be the Lords. ¶ Mark here the diverse end of the good and bad, the persecuted and the persecutor, the true Christian and the hypocrite, the gospeler and the papist. The wicked flourishes for a time, but his end is everlasting damnation: the man of God looking for an other kingdom than on the earth, is content to bear the cross here, under hope of that which is to come. The stock of Esau hays hitherto triumphed against jacob, God's people, but now when his wickedness is ripe, the Lord reward him, according to his deserts. The hill Esau afore rejoiced in his strong holds, wealthy country, and the leagues made with all neighbours round about them: but now in the hill Zion shall be safe esscapinge, when Edom shall have no place to flee unto. In Zion that is jerusalem and Gods elect beloved people, shall be holiness the true worshipping of God, the hole sanctuary and temple where God's holy name shall be called upon: where as Esau in the mean time is defiled with Idolatry, and given up to the hands of the gentiles. Yea, and furthermore jacob shall possess the land of them that possessed" his. And although God have promised to godliness, not only in the world to come, but in this life also great blessings, as appears by job, Abraham, Isaac, jacob, David, josias, Ezechias, josaphat, which were of great riches: yet this place do I not think to be so understand that jacob should ever possess the lands of Esau, although the scripture says that David & jacob overcame the Edomites. But I think rather under this outward kingdom to be prophetied that the kingdom of Christ (as the Prophets use by worldly prosperity to declare the spiritual felicity) by the preaching of the Gospel, i Chro. xviii iiii. king. xiii● should be enlarged in those countries, which were now enemies to God and his people, and so the spiritual seed of jacob, the Christians should by preaching confer and possess Esau his land and the gentiles which so sore hated and persecuted them afore. This is the nature of God's people, to be good to the● which hate them, and to win them all to God, which have done them moste displeasures: and this is the nature of God to call them, which be his utter enemies, & soften their stony hearts to make them meet houses for the holy ghost to dwell in, & in the midst of their raging persecution, to smite them down as he did Saul, raise them up, & make them Paul's, of wolves, sheep, & of haters, lovers of the truth. Thus shall Esau be destroyed when his Idolatry, superstition, false gods & such wickedness shall be taken away: and jacob shall possess him, when he shall turn him too the true worshipping of the living god, forsaking their Idols & superstitions, and follow true religion. What can be counted a greater conquest than to conquer the devil, & make all people subject to Christ. After rebuking their sin, & threatening them just punishment for the same, now follows comfort, as ever after the law preached follows the gospel, & after correction comes grace & pardon. Sion is the church. & congregation of Christ & faithful men believing in him: Zion. so that whosoever flees thither shallbe safe, & whosoever is not under his wings, & in the number of christian people, shall perish in the day of his wrath. As all living creatures, which were not in the Ark with Noah, did perish with the waters, so all that be not of god's household, shallbe cast into outward darkness. This other promise that God makes here unto the faithful seed of jacob, that hays his faith, is most notable & comfortable. In the hill Zion: the church of Christ there shallbe the holy one as 70. read or holiness as other, or the sanctuary, as sum & holy place to worship God in purely. It skills not much, which we read for the sens● is all one, & the meaning is: that the church and faithful people of Christ, shall not want the true religion & knowledge of god. For the church of Christ is the spouse of Christ and his mystical body: and if mortal men love their wives & bodies so dearly, that they will not forsake them or leave them comfortless, much less will Christ our saviour not forsake us after that he hays redeemed us, seeing he bought us, and love us so dearly, being his enemies. This is than the greatest token of god's love to his people, when he gives them his true religion, and therefore most earnestly too be embraced of us: And this is the blessing taken from Esau, and given to jacob, If we read the holy one, he is Christ, which promised to be with us to the end of the world, he is made to us of God our father, righteousness, Math. xxviii i. Corinth. i holiness, wisdom and redemption: because that who soever is holy receives it of him, and none is holy that has it not of him, though he have bulls, calves, pardons, relics, holy water, holy ashes, holy palms, holy cross: yea, and all the holiness that is in Rome, if he have not the spirit of Christ. I am sure they will not say they sell the holy Ghost when they sell pardons, for that were simony: therefore they buy no holiness in them. If we read, holiness, than it is an upright life, true faith with pure worshipping of God. i Thes. iiii. This is the will of God says saint Paul, your holiness. As they have but one God, so they will worship him only, and as he has taught them, and not after the devise of man: they will also study for a holy life, as God commands. Be ye holy, for I am holy. And if we read a holy place or sanctuari to worship God in, Leuiti nineteen. it is true also: for in all persecutions, & in the spite of the Pope and all Antichrist, there hays been in all ages and shallbe (for God so saying can not lie) true professors of God, although the most part of the world was blinded. Luce. xii. So Christ comforts his, saying, fear not thou little flock. Thus in Christ's church, in spite of their foes shall ever be Christ the head, knit to the body necessarily, and as he is holy so shall he make them holy that hang upon him, & so govern them by his spirit, that they shall ever follow a holy kind of life, fleing mischief and uncleanness, In all persecutions God defends his, & provides a pl●ce for them to worship him in. and so shall they have also his sanctuari and holy place where to resort to worship their God, here is word and call upon him. Abraham, Isaac, jacob, David in their wanderings called upon their God, taught their children too fear the Lord, made their sacrifices, and God revealed himself to them again, and never forsaked them. In the captivity of Babylon, though not in the temple, Psal. cxxxi● Act. i. two. yet they could by the water banks sing psalms on their instruments: when Christ was crucified, the disciples kept them together in a chamber, praying and looking for the coming of the holy Ghost: after when persecution began, some went to other countries, some from house to house teaching, praying, Act. x●i▪ communicating and dealing to the poor. Paul says at Philippes, by the water side they were wont too pray: and in the mids blindness of all Poperi hays there ever been, some good men teaching true doctrine, and opening their blasphemies: for this can not be false that Christ promised his church. When the spirit whic● is the comforter shall come, he shall lead you into all truth: joan. xiiii. x Math. xxviii I will be with you unto the end of the world, he that is of God, heareth the words of God, & you hear not, for because ye are not of God. And my sheep hear my voice, a stranger they do not follow. Therefore let all that be under the cross and persecution, see they assemble together to praise God, & openly confess him if it be possible, or at the lest as much as they may, following the example of the faithful christians in the beginning, which in spite of their foes could not be holden from assembling together with prayers and songs, afore the day was light, nor let any papist rejoice against gods scattered and persecuted flock, for this is the state and condition of god's people, and preaching the gospel, that they shall not want a cross: & yet God will perform this promise, that in Zion the holy one Christ will be with them, to govern them in holiness of life, pureness of religion, and an earnest faith, trusting in God, and will give them a place to call upon him in, that his might, mercy & grace to his people may appear to the world, in the sight of his enemies. When Abraham and jacob fled into Egipte, the Egyptians learned God, which afore never heard of him: in the captivity of Babylon, the Caldees, Assyrians, Persecution spreads the gospel abroad Babylonions, Medes and Parsians, with all other people, among whom the jews were scattered, learned God of them. When persecution began in jerusalem after Christ's Ascension, the disciples scattered by persecution, went and preached Christ to the Heathen, which afore heard not of him. In England after Wiclefs death, when persecution arose, some died for the truth constantly, some fled into Boemia, and brought the gospel thither, where it continues to this day, although both Emperor and Pope with all their might, many sharp battles and blood shedding, would have rooted it out. What great assault the poor Waldeses have suffered at divers French kings hands, going about to have destroyed them for their religion, being a few in number, and yet could never deface them this .360. years, it is piteous to hear. Thus is this ever true, that in Zion: the true church of Christ shallbe the holy one, Christ sanctifying all that believe in him: there shallbe holiness, in faith, religion & manners to the praise of God, there shallbe also a sanctuari and holy place with assembles, in spite of their foes, and persecution does not hurt, but rather increase and further true religion, though not in the greater, yet in the better part of men. For who soever the holy ghost does inflame with an earnest zeal to his religion, they can not keep it within them, they can not abide to see their God and his word blasphemed, they will burst out and declare their faith and say: the earnest love towards thy house has eaten me: as our saviour Christ did when he see the temple his father's house so misused, Psal. lxix. joan. two jerem. xx. and his religion contemned, he gate whips and drove them out. jeremy says: the word of God was to him as a burning fire in his heart, and closed within his bones, that he was not able too keep it within him, but would burst out. This victory is set out more at large in the next verses following, where he says: the house of jacob shallbe fire, the house of joseph the flame, and the house of Esau the stable. etc. Here is no description of horse, haines, guns, any great host, or such other worldly things where in princes do conquer and triumph. As the house of jacob is spiritual, and the kingdom of Christ, so be the weapons soldiers and victory. The swords where with they fought, were as the apostle says the word of god, which is sharper than any two-edged sword, Hebre. iiii. and per●es more the soul, conqueres the affections, & pulls down high stommackes, deeper than the sword can the body. The guns were the Apostles words as james and joan were called the sons of thunder, Mar iii. because with such great power they thundered terribly, preached and feared carnal minds more than the thunder does, and threw down sin more than any guns could the walls. When Peter at two sermons converted 5000. and Paul filled all countries from jerusalem to Illyzicum with the gospel, Act, iiii xv what Emperor is able to be compared of such men of war? When Charles the .5. Emperor, began to reign Luter and Zuinglius began the same time to preach: and whither he hays thrown down, stopped and hindered the gospel more with all the help, that his ghostly and superstitious prelate's could give, Preaching conqueres more ●eighing. than they with their scholars have set it forth, and showed the wickedness of Popery, & defaced his pomp, let themselves judge. The Pope with his partakers have had strength, power, polity, wit, wisdom, armure, guns, horses, harness, men and money and whatsoever they could devise these other have fought with preaching, writing and giving themselves to the fire for the truth. Their weapons were their tongues, pen, ink & paper, never shedding blood but their own, and ever seeking how to save other men's souls, sparing no labour, nor fearing any displeasure. So mighty weapons is the undefiled law of the Lord, Psalm. nineteen. Roma viii. turning souls and hearers that neither life nor death, angels nor powers, things present nor to come can pull them from the love of our God, offered in Christ jesus. This fire that he speaks of here, is the might of the holy ghost which came on the apostles in fiery tongues, and so kindles the hearts of all the receive the word, that it burn up all carnal affections and worldly lusts, so that for the glory of God they care not what they suffer. Psalm xxvi. Revela. xiii. i. Corinth. iii David prays oft for this fire: burn my renes and heart. And John in his revelation says, that these which be neither hot nor cold, God will spew them out of his mouth: it is therefore a good fire that burns up the stubble, which is false doctrine, superstition and all evils, as S. Paul calls it: if any man build hay, wode stubble, it shall perish. etc. The house of jacob and joseph shall be the preachers, and Esau shall be thus happily burned up from his former filthy life, and turned too the Lord. The house of joseph contains two tribes, Ephraim and Manasses, which were the children of joseph, joseph. Gene. xlviii but chosen & taken of jacob to be as his own sons, when he blessed them all, lying on his death bed, and made them equal enheritors with his own children, of the land promised. iij King. seven. And because jeroboam, which first set up the golden calves in Dan and Bethel (and so provoked all Israel to sin & Idolatry, in which they continued so many years) was of the house of joseph and stock of Ephraim, lest they should think themselves to be cast away of God, and their sins could not be forgiven, he says they shall be so hot followers and setters forth of Christ, that they shallbe like the flame, & shall turn Esau & the gentiles, God is merciful too the wretchedst: & his word works either life or death mightily. Heathen & wicked men to the knowledge & worshipping of the true God. Such a merciful & loving God is our Christ, that even those that have been most traitors & enemies to him, he will call them to most high honour. Peter & all the rest of the apostles denied our saviour christ, when he was taken of the jews & ran away from him: but he forsaked not them, nor cast not then out of their apostleship but sent them into all the world to preach the word of life, grace, & salvation, & gave them more fullness of the holy ghost than they had afore. And because it is uncertain in the scripture, whither any of the Apostles were of the tribe of Ephraim (yet in the later end, Roma. xi. and when all sort of jews' shallbe converted to the Lord, and so all Israel shall be saved) if this be not yet performed in them or but partly performed, it shall be afore the last day more fully. Thy word is fiery says David: Psal. ●xix. and therefore it is no marvel if it burn them up, that hear & receive it. The word of god is not like other histories or learning, which do not move, or else but little stir the hearers: but such grace and strength is given by it to the ministers and hearers of the same that either it turns them that hears it too a godly zeal, and love toward his glory and an upright life, or else it casts them in to the burning fire of hell, as the Apostle says. He makes his angels, spirits or wind▪ and his ministers a flaming fire, and again the preaching of Christ's cross is foolishness to them that perish: Hebre▪ i. i. Corin. i. but to them that be saved? it is the power of God. In the disputations against the Arrians, where all the learned men could not confute Arrius a man unlearned stood up, Ruffinus. lib. i capi. iii. making a simple confession of his faith openly, and where as long as they thought to overcome him by disputing and by reasons. He ever had to answer them withal, when this simple plain man, trusting not to eloquence nor learning, but in the might of God's spirit, Ruffinus lib. i capit iii & only seeking the glory of God, began to speak, he see such grace in his words and power, joined withal that he was, not able ●oo withstand it. Arrius granted his one error, and the other to say true. i. Corin two. two. Corin. xi. So saint Paul writing against false Prophets says, his preaching was not in eloquent words of man's wisdom, but in power of the spirit, and although he was not eloquent in words, yet not ignorant in knowledge. Thus shall hypocrites, Antichristes', and unbelievers be overcomen by the might of God's word and the holy Ghost, working with all, and not by any worldly wit, strength or polity, as the Apostles preaching, took place & turned the hole world, to receive their doctrine after the same sort. But where he says there shall be no remnant of Esau left: that shall be fulfilled in the latter day, where the wicked shall be cast into unquenchable fire: for in the mean time the good and bad shall be blend together, so that wicked hypocrites Idolaters shall be consumed both in this world and after: but in the fullness of time when God hays appointed, and not when we think, for they shall prevail a time, as this wicked seed of Esau did for the trial of the good, and exercise of their faith, that all men may know that the godly love the Lord unfeignedly. Thus the house is put for them that be of the house of jacob and joseph, and not so much for the carnal seed, as for them that have and follow the faith of jacob and joseph, which be only they that be ordained to life. And because they should not doubt of the performance of the thing, he adds: the Lord has said it. As though he should say, this is no man's tale, but the living Lord God that made both heaven & earth, & have all things at his commandment, which is truth itself & can not lie, which is both able, and will perform it: has said these words, therefore they must needs come to pass. All men be liars, but God only can not be deceived nor deceive, & whatsoever he has said, that he will perform. Can ye find any thing that he said he would do since the world was made, but he hays done it? believe him therefore in this thing to, for he will do it in deed. The next verses, which contain so many people by name, I think do not signify these people only to be counted (for that is to possess them) to the faith, but all gentiles & people should receive the word, and these be put by name, specially because they were the next countries about them, and always their open enemies. For if these, which were ever most bitter enemies, should be converted by them: much more other countries that were not so earnest haters of them, should rather be turned to them. Canaanites. Zarphat. Sepharad. The Canaanites be called of some men the Germans. Zarphat is thought too be France, and Sepharad Spain by the Rabbins: so that even the utmost parts of the world shall follow them. For in to these parts it is written of some that the Apostles came, or at lest their doctrine, as David says: Psalm. nineteen. their sound went out in to the hole earth, but whither they or their scholars came to teach the gospel it skills not, the thing is proved plain, that these countries once received the word & faith of Christ, howsoever they be now drowned in Popery, or fallen to Heathen Idolatry, which shallbe rooted out at length to notwithstanding their maliciousness now. Have not all the wicked tyrants & Idolaters which reigned once in all these countries, be driven out by the light of God's word? their cruelness could not stop the faith of the Christians, neither with fire, sword, nor any cruel death they could imagine: Yea, the more cruel they were in persecuting the more earnest were they in professing, and the more they put to death, the more increased, Civitat. dei, lib. xxii. cap. vi as Augustine says. Christian men were bounden, cast in prison, beaten, racked, burned, cut in pieces as butchers cut their flesh▪ killed, & yet notwithstanding all this they multiplied and increased. The last verse promises saviours too come and judge: and the kingdom to be the Lords. This is notable to consider in the kingdom of Christ, that which is contrary to earthly kingdoms. Worldly princes when they go too conquer a country, they go with fire and and sword to destroy all that withstand them: but in Christ's kingdom, there come saviours to preach salvation too rebels, his enemies and haters if they will repent. earthily princes come with guns, horse, and barns. Christ's disciples come to conquer the devil and his members without bag, The diversity of Christ's kingdom & earthy. staff or money: mortal princes come with might and power of men: the preachers of Christ's kingdom▪ come in the might of God's spirit, which opens the eyes of the blind, and softens stony hearts, and turns them too the Lord. Worldly princes do much by flattery, bribery or threatening to win the people, but Christ's ministers come in meekness of spirit, praying and beseeching, seeking not their own vantage, but the turning of the poor stray sheep, that they may bring them home too the fold again. earthily princes feighte for an earthy kingdom: but the preachers of Christ's gospel teach the way to heaven, peace of conscience, the love and favour of God, purchased by the death of Christ jesus▪ So in all points as heaven & earth are contrary, so are the kingdoms, the ministers, and subjects of them both, the way to conquer and compass them both, the means to enjoy them both, and the pleasures in them both when we have gotten them. Yet notwithstanding all things in them be so contrary, and worldly men by all ways possible go about too stop and hinder the getting of the other heavenly kingdom, to withdraw men from it, and envy the glory, and increase of it, yet the kingdom shall be the Lords, in spite of all his foes, and their malicious enterprises shall come to nought. Sauio●●▪ judges. They be called saviours because they teach the word of salvation: and judges, because they will be rig●●teous and neither for gifts, bribery, nor partiality, deliver the wicked, and condemn the innocent, but uprightly according to the scripture, preach salvation to the penitent, and condemnation too the hard hearted. Their judging shall not be in worldly matters, no more than their preaching and saving: but as their ministry is spiritual, so shall their commission, judgement, and deliverance be. In Esau is meant hypocrites, persecutors, false teachers, and all evil doers. Saint Paul says to Timothe, i Timo. iiii. that in doing these things, which he taught him, he should save himself, and these that heard him. jaco i. Saint james called the gospel, the word that can save their souls, and too the Romans: it is called the power of God unto salvation of every one that believes: Roma▪ i. because the mighty power of God, how he saves us, is d● declared in it. But Christ is only the Saviour, properly speaking: and other be but ministers and teachers of the same, for there is no other name, as saint Luke says under heaven, Acts iiii. in which we must be saved. Thus in the church of Christ, Zion shall be ever, salvation preached judgement ministered, and sin punished. Woe than be to them that flatter, lay pillows under their elbows, teach false doctrine. etc. And yet will have the rooms and names of preachers in the house and church of Christ, they be Wolves, hierelinges, and devourers of the flock of Christ. joan. i● Christ says he came to the judgement of the world: too condemn the works of the world, and so for the same use, he gives his spirit still too his ministers, to set up his kingdom, and condemn the works of the world, antichrist, and his enemies. A kingdom can not stand without ministering of justice: punyshinge sin, and maintaining the truth, delivering the innocent repenter, and condemning obstinates. So the ministers of Christ's kingdom have power spiritual to louse and bind as they see, the scriptures teach them. joan. x●. receive ye the holy ghost, whose sins you forgive they are forgiven: but not when soever sir John lacklatin will for money lay his hand on his head, whisper Absolutione et remissione. etc. in Latin, that neither he nor the other weak conscience understands it, is not I say by and by forgiven: but unto them it is said, Malach. two. I will curse your blessings, and I will bless your cursings. If the absolution be not given to the penitent heart, oppressed with the burden of sin, and seeking comfort in Christ, it is no more profitable than Baptism or the Communion is too an hypocrite or unpenitente sinner. Yea, rather it is to the condemnation, both of the giver and receiver, if it be ungodly done, because they misuse the good ministry of God. Therefore they that in absolving judge not, according too the commission of God's word, committed unto them, be not saviours of the people, but deceivers. And where he says, the kingdom shall be the Lords▪ he condemns all that teach any doctrine in the church, to set up any other king or kingdom, but the word of God, which be his laws given to his people, that they may live, according thereto knowing them to be his subjects, and him their king: that so his kingdom may increase and be ruled by his laws, as earthy princes rule by their laws. Therefore the Pope teaching his Decrees, setting up himself and his kingdom, as though he were Lord of heaven and earth, purgatory and hell, and bringing the people to his obedience, as the chief ruler, is traitor to God, and deceives the people. The Pope is most unlike saint Peter. And to saint Peter, whose vicar he says he is, he must needs be proved most unlike and a traitor too Christ, for drawing men from him, and willing them to buy his pardon and forgiveness of sins at his hands, as though he were set together up Christ's tolling money, i. Peter. i. when saint Peter teaches: ye be not redeemed from your vain and false superstition, with gold either with silver. etc. If we be not redeemed with money, than the Pope lies, saying: our sins be forgiven if we buy pardons to forgive sin. Saint Peter says: money does not forgive sins, but the blood of Christ jesus: the Pope says yes, or at least he will not do it without money. Saint Peter had his own wife, the Pope will none, nor let his clergy, but whores as many ye will. Saint Peter said he had neither gold nor silver, the Pope will do nothing without gold or silver, as it is said: Quicquid Ro. dabit, nugas dabit, accipit aurum Whatsoever it be that Rome will give trifles it will give, but gold it doth receive. Saincce Peter was subject himself unto Nero, a wicked infidele tyrant, and teaches other too be so in civil matters, but the Pope will rule all christian princes by rigour, depose them at his pleasure, and obey none, but his own lusts. Therefore it is plain too see what is to be thought of his kingdom, and of such men as will rule with rigour over the flock of Christ, and will not feed God's sheep with his word, that the Lord may rule in his own kingdom, by his own law and word, and his sheep hear the voice of their own true shepherd, and flee from strangers, hirelings, and wolves. It is not meet that God should be king, and the Pope too make laws for him to rule by: but God rules by his own laws. Pray therefore the Lord of the Harvest that he will thrust out workmen into his Harvest that they may work truly for the setting up of his kingdom, & pulling down the pope's: and that we may grow to good corn, to be laid up in the Lords barns, & be not light chaff, blown away with every puffed of doctrine, but grounded upon the rock Christ jesus, may surely stand against all storms, that we be not cast in to outward darkness and everlasting fire but may enjoy that unspeakable joy that he hays prepared for them that love him, and look for him. AMEN. ¶ A prayer. most righteous judge, God of all mercy & comfort, which by thy secret judgement and wisdom, suffers the wicked to triumph and increase for a time, for trial of the faith of thy well-beloved little flock, and the mortifying of their lusts, but at length to the utter confusion of the enemies, and joyful deliverance of thy people: look down we beseech thee on thy dispersed sheep, out of thy holy habitation in heaven, and strengthen our weakness against their furious rages, abate their pride, assuage their malice, confound their devices, wherewith they lift up them selfs against Christ jesus thy son our Lord and Saviour, to deface his glory and set up Antichrist. We be not able of ourselves to think a good thought, much less to stand against their assaults, except thy undeserved grace and mighty arm, defend and deliver us. Perform thy promises made to jacob, and stop the mouths of the cursed Edomites: call them to repentance whom thou hays appointed to salvation: bring home them that run a stray, lighten the blind, and teach the ignorant: forgive all those that wilfulli and obstinately rebel not against thy holy will, let thy fearful threatenings purse our stony hearts, & make us tremble at thy judgements. Make the examples of them, whom thou hays overthrown in their own devices, to be a warning for us: that we set not up ourselves against thy holy will: grant free passage to thy holy word, that it may work effectually in us, the blessed hope of our salvation, too the eternal praise of thy majesty, through our mediator Christ jesus, to whom with the father and the holy Ghost, three persons and one God, be praise and thanks giving in all congregations, world without end. So be it. jaco. P. Ep. D. ¶ Imprinted at London, by William Seres, dwelling at the west end of Paul's Church, at the sign of the Hedgehog. Anno. 1562. ¶ Cum privilegio ad imprimendum sol●m.