freely without money saieth the prophet and agayn It is I it is I that put awaye thy sinnes for mine own sake than it is not for thy money nor the Popes bulles nor pardons Let the world therfore take hede for if the blind lead the blind bothe fall in the diche This miserable common excuse which is so often in their mouths shal not excuse them when they say thus we are taught oure ghostly fathers sayes so our fathers before vs haue so beleued Christ sayes ye shal both fall in the pytte Beleue no doctrine that teaches to go too heauen other wayes then by Christ frely or whiche is not written and conteined in the Bible for that onely is the perfecte woorde of God and whiche onely teaches true saluation Loke the Popes testamēts throughout called his decrees decretals and you shal not once ther be taughte too seke comforte at Christ in any trouble of mind but onely to set out his vain glorie that he is Lord of heauen earth Purgatory Hell if thou liue neuer so wickedly he his Chaplains haue full authoritie to bring thee frō Purgatory so that thou bring them money I thinke it hath not ben oft hearde tell of that any prieste euer saids Tretal without money or hyred any said for thē selfes but if thei were good why should they not haue them for thē selues If they had charity thei would say them for the poore as wel as for the rich they would not suffer so many poore soules to lye broyling in Purgatory as they think do no they would do nothing night nor day all their liues but saye Masses yf they had such loue towardes their brethrē as they should and if thei were able so to deliuer them For what charitie is in hym that maye helpe his brother and will not by all meanes possible But they shew by their doinges their meaning well inough when thei turn thē to the people saye of your deuotion charitie pray ye for the soul of N. as though they should say we praye for money without charitie but ye muste do frely of deuotiō without mony These false Prophetes Papistes and members of Antechrist came not in the Lordes name nor speake his worde therfore they be accursed Also in that he sayeth the woorde was sent by the hād of Aggeus we are taught how to esteme preaching Ministers by this Hebrew kynde of speaking For as the hand serues to do mo thinges withal then any part of the bodye so whan they will signify any thing too be done by the ministery and seruice of any man thei vse to saye it was done by the hande of suche a man Therfore the woorde and message whiche he brought was the Lordes Aggeus was but the seruaunt that broughte it So must we thinke of the preachers they be but seruaunts though they be neuer so good and learned preachers their message is the worde of the Lord. Thus sayes Christ it is not you that speake but it is the spirite of your father which speakes in you Sainct Paul also teaches how we shoulde thinke vpon him and others such preachers when he sayes let a mā iudge thinke thus of vs that we be the seruāts of Christe and dispensers of gods secrete misteries Therfore they which seke rather to be lordes then seruaunts be hinderers of preachinge gods woorde rather then faithfull teachers of gods holye will to his people are not to be counted amōge the seruaunts and ministers of Christe but rather enemies sekinge their owne glorie more then gods And as Aggeus did not go this message afore he was commaunded and sente by god and therfore was a true Prophet so they whiche thrust in them selues to teach not called by god nor sent by man ordinarely come often afore they be welcome are not true Prophetes For it is writtē let no man take honor vntoo him but he whiche is called of god as Aaron was And if the worser learned bee preferred afore the better to the ministery if thei be bothe true teachers let not the better disdain hym but know god to se further thē he doth and that there be iust causes why the other is preferred afore him Whereas Zerubabell is firste named here and set in order afore Iosua the high priest and the prophet Aggeus was sente by commission from god to the ciuyll magistrate first it teaches the preeminence the Temporall rulers haue afore priestes by what name so euer they be called If the Pope should haue receyued suche letters as these be and sene a layman preferred named afore hym he would not haue ben well content and specially such a man as Zerubabel was beinge neither king nor Emperour What a rayling letter wrote pope Adriane the fourth an English mā to Frederic the Emperour ▪ because the Emperour in his letters hadde set his nam◠afore the Popes writing thus his superscription of his letters Fredericke by the grace of God Emperour c. vnto the holy father Adriane Pope If he had written thus to the most reuerent and holy father the pope Adriane gods vycar here in earth c. your poore and humble seruaunt Frederick by the grace of god Emperoure of Almaine c. had placed the Popes name before his owne al had ben wel Because he did not he called the Emperoure traytour and rebell against god and sainct Peter c. The common welth of the Iewes was ruled first by Iudges from Moyses vntoo Saule then by Kinges frome Dauid too their captiuitie in Babilon and now last from their returning home vnto Christe ▪ by princes of the stocke of Iuda Their Iudges were raysed vp of god too deliuer the people sometime of one tribe or kindred sometime of other as pleased god ◠the chyldren did not succede the father lo suche authoritie Kinges were alwayes of the stocke of Iuda onely ◠the sonne was King after the father but these princes although they were for the moste parte of the stocke of Iuda and the successiō was by heritage except the Machabees yet they had not a kingly maiesti croune power for they were but as mayres or Dukes head men amongest the people as the Hebrew woorde signifies Pachath and yet they be preferred before the highe priest By whiche we muste learne chiefe power in all cōmon wealthes to be ioyned with the temporall swoorde thoughe he be but a meane man and that euery man as S. Paule sayes must be subiect vnder hym Chrisostome notes well writing on that place that euery man must obey the Ciuil power whether he be Apostle Euāgelist prophet or by what name so euer he be called Sainct Peter hym selfe being Bishop as they saye at Rome and of whome they clayme all their authoritie too bee aboue prynces Kynges and Emperoures was not onely obediente too the Ciuill rulers hym selfe but left written in his Epistle
afterwarde when the Saxons diuided this Realme into .7 kingdoms droue out all or most and best of the Englishmen ruled as long Or when WilliaÌ„ Conquerour subdued all too him selfe at his pleasure and ye shall finde that thesame wickednes raigned then that was now like to haue made vs slaues too the Pope and straungers The rulers were ambicious dissemblers the bishops lordly and vnpreachinge Prelates the people couetous Gods woorde vnknowen and in no degree of men was there any truthe Thus for oure sinfull disobeyinge of God not defendinge hys true religion haue we ben geueÌ„ in to the handes of all countries rounde about 〈◊〉 to the Romains and Normains from the South to the Saxons from the Easte too the Danes and Scots frome the Northe What daunger was of late froÌ„ the West he that woulde not see shoulde haue felt if God had not holpen in tyme. And leaste they shoulde thinke these plages to be layde on them for some other causes the Prophete tels theym in gods name here what was the cause of al these sorowes and shoulde prouoke also these other whiche folowe to be poured on theÌ„ if they did not amende Because this my house saieth God lies waste vnbuilded not regarded of you and ye runne euerye one into his owne house sekinge his own pleasure and profit God wil not suffer his honour to be geuen to anye other or anye other no not oure selues too be preferred before him The Lawier in the gospel askinge oure maister Christe whiche was the firste and greatest commaundement when he hearde this aunswer thou shalt loue the Lorde thy God with all thy heart with all thy minde with all thy soule with all thy strength he did alowe it and saide that was the chiefest in dede shall we Christen men thinke other things to be preferred before gods will or our own desires to be more loued and more earnestly fulfilled then gods Naye marke what great plages fel on any countrye we shal see and finde this to be true in all ages that forgettinge gods true religion hath pulled Gods anger alwaies most greuously vpon the people What causes the Iewes at this daye too be driuen oute of their countrye their Citie and Temple vtterly destroyed and they theÌ„ selues abhorred of all men but denying Christe to be their sauiour and not receiuinge hys gospel nor buyldinge his house What causes most part of those people to whâ—â— sainct Paul wrote his Epistles which wâ— haue to this daye and many other countries to among whom the other Apostles preached to be geuen vp nowe intoo the Turkes Heathens haÌ„des but that they fell from their faith which they first receiued by the Apostles preaching forsakeâ— their christeÌ„ religion What caused those greuous plages in Egipte but that Pharao would not let the people worship God as Moyses sent from God did will hym What caused Nabuchodonozor of a mightye kynge to be made a vyle beaste â–ª eate hay as Oxen doe but that he woulde not know God and his owne wickednes set vp Idols and kylde them whiche woulde not worship them What caused the chyldren of Israel to haue suche welth for the most part vnder Dauid Salomon Iosaphat Ezechias Iosias which wer good kinges restored religion other tymes to be plaged vnder IeroboaÌ„ Athalia Achaâ— Manasses other wicked kings of whom it is so oft written of euery king in Israel that thei walked in the waye of Ieroboam maintaining Idolatry Nothinge surely but the good kings defended Gods true religion set foorth his woorde buylded his house God blessed theÌ„ therefore the other pulled it doune set vp Idolles persecuted his Prophetes burned or hyd vp his scripturs holy woorde folowinge their owne fantasies the teachinges of the false Prophetes and preachers God plaged them therfore And if ye marke the history of the Pope and Mahomet ye shall finde that at the sametime that the Pope in the West part of the world began to get authoritie ouer Kinges and countries too set abrode hys superstition and the people receyued it forsaking Gods religion Mahomet then began in the East parte too growe in authoritie and conquere Countries and hath euermore soo done since that tyme because the people fell from true religion and the more that Countries haue fallen to folowinge of supersticion and forsakinge Christe hys woorde and religion the stronger waxed the Turke and Pope as Goddes plagues too punishe vs and â—e lyke too doe euery daye more more vntyll they be driuen out of Gods church and Christes woord religion and Sacramentes be restored to their simplicitie as Christe did ordeyne them Whan Gregory the firste Pope of that name had denied Ihon archebishop of CoÌ„stantinople striuing with him afore the Emperour Mauritius that Constantinople shoulde be the chiefe churche and that the Bishoppe there shoulde be the chiefest Bishop in authoritie aboue al other Bisshops and sayde that wosoeuer desired the blasphemous name or authoritie was the forerunner of Antichrist Phocas the next Emperour folowing graunted by muche sute Boniface the thirde about the yeare of our Lord. 607. that the bishop of Rome shoulde 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 graunte of suche a wicked Emperour to set vp a Bishop like him selfe Phocas murthered his lord and maister Maurice the Emperoure killed his wyfe and chyldren in his owne sighte â–ª and made him selfe Emperoure Afterwarde he made Boniface the Pope head Bishop ouer all and in Rome the chiefe Thus oure holy father gat his suprimaci by a wicked Emperour not from Peter as he sais but one thefe set vp an other Peter Act. iii sais gold and siluer I haue none but the Pope sais as the Deuil said to Christ whan he tempted him shewed him all the kingdomes and riches of the earth All these are mine I geue theÌ„ to whome I lust I wil geue thee theÌ„ if thou will fal doune and worshippe me So sais the Pope but he lies as his father the deuill did This thinge once graunted the .xii. yeare of Heraclius the nexte Emperoure after Phocas Machomet the greate Prophete of the Turks inuaded ChristeÌ„dom the yeare of the Lorde 623. Honorius beinge Pope and almost droue the Emperour out of his Empire made him glad with money to bye peace vnhonorably And since the time the Turke hath growen bygger and bygger in the East countries subduing al to him self but the Emperour weaker and weaker the Pope hath taken from hym mooste parte of hys Empire and rules in the West partes is Emperoure in dede the other hauinge onely the name of an Emperour The religion and authoritie of Machomet the Turkes greate prophete and the Popes religion or rather superstition suprimaci began thus in one age within xvi
Israelites in wildernes desiriÌ„g flesh had Quailes great pleÌ„ti geueÌ„ theÌ„ but wheÌ„ the meat was in their mouths the plage fel on theÌ„ And after repenting thei were so blessed of God that their shoes clothes lasted theym .xl. years and those clothes which the fathers had worne the chyldreÌ„ were content to vse afterward But these tender Pernels must haue one gowne for the daye an other for the night one long an other shorte one for winter an other for sommer one furred thorowe an other but faced one for the woorke daye an other for the holy daye one of this coloure an other of that one of clothe an other of silke or damaske chaunge of apparel one afore dinner an other at after one of Spaâ—ish facion an other Turky to be brief neuer content with inough but alwayes deuisinge newe facions and straunge yea a Ruffin will haue more in a ruffe hys hoose then he shoulde spende in a yeare I reade of a Paynter that woulde payntâ— euery countrie man in his accustomed apparell the Dutche the Spanyarde the Italian the Frencheman but when he came to the EnglishemaÌ„ he painted him naked and gaue him clothe and bad him make it him self for he chauÌ„ged his facion so ofteÌ„ that he knew not howe to make it suche be oure fikle and vnstable heads euer deuising and desiring newe toyes But what woulde ye haue all apparell alyke There be diuers degrees of authoritie so better apparel for them I do not wishe all alike but euery one accordinge too hys degree Geue a Kynge clothe of golde siluer a Duke veluet and silke a Marques satyn and damaske than an Earle a Lord a Baron a Knight an Esquire a Gentleman a yeman according to their degrees and see whether those shall not be compelled to go in a russet coate which now speâ— as muche on apparell for hym his wyfe as his father woulde haue kepte a good house with God graunt euery one might be brought to hys degree Oure sauioure Christe bad his disciples they shoulde not haue twoo coates but we because we will be mooste vnlike his schollers haue oure presses soo full of apparel the many knowes not howe many sortes and chaunge of raiment they haue We are in the number of those rych men to whome sainct Iames saieth woo because they had so greate plenty of apparell that the mothes did eate theym and their poore neighbours wente colde naked wantinge them And althoughe those be wonderfull and straunge kyndes of plagues that God layde vpoÌ„ them for their sinnes the neither the corne nor the fruite of the earth coulde encrease their meate woulde not fede theÌ„ nor drink fyl them nor their clothes kepe them warme yet this is mooste merueylous that the money whiche they had in their purses woulde not abyde with theÌ„ but wasted away they coulde not tel how not profiting them but euen as though it had fallen out at the botome of their purses or that their purses had ben torne soo fast it went from them as thei gat it thei did not thriue by it But suche is the wisedome of God that whiche waye we thinke to enryche our selues displeasing him the same is turned to our owne hurt and we be catched in our own snares A maÌ„ 〈◊〉 think his money sure inough wheÌ„ it were in his purse but laye it where thou wilt vnder locke key yea in stone houses if the wilt if it be wroÌ„gfully gotteÌ„ or nigardly laid vp not bestowed to releue the nede of other as occasioÌ„ requires rather then yâ— shalt enioy that wicked maÌ„mon the ruste canker shal eat it theeues shal steale it or fyre shall come froÌ„ heaueÌ„ if it can not some other wayes destroy thee and it rather than thou shalt continue wealthy contrary to Gods will disobeinge him It is with money as in corne other fruites for as he that sowes muche that in good ground reapes much so he that liberally bestowes much of his trulye gotten goods on the nedy meÌ„bers of Iesus Christ shall be enriched much of Christe for the poore are the good ground yâ— bringes thee foorth much encrease by the blessinge of God I haue seene saieth Salomon some geue their owne goods and they waxed rycher other scrape that which is not their owne are euer in nede So he that wil thryue must firste get it righteously after speÌ„d it liberally for that whiche is euill gotteÌ„ though it be after dealte in almes displeases God When blinde father Tobyâ— hard a Kid blea in his house he biddes theÌ„ take hede that it be not stolen He saieth also tâ—o his sonne Of thine owne substaunce geue almes but that which is euil gotten is not thine own and if thou haue muche geue muche and if thou haue but a litle yet geue it willingly These men whome the Prophete here rebukes dyd none of al these things for neither it was well gotteÌ„ nor liberally speÌ„t What maruell was it then though it fell out of the purse botome consumed away thei wist not how nor yet did them any good This gredines was so farre growen into all sortes of men that the poore laboring man which wroughte for his daies wage was not coÌ„teÌ„t to worke a true dais woorke but woulde loyter and be ydle make his woorke suttle and full of crafte and deceyt haue a greater wage than his woorke was woorth It was true nowe also that Ieremie complayned on in hys tyme sayinge frome the hyghest to the lowest frome the Prophete to the Priest al studye for couetousnes deceite But I would wish all such gredy guts to marke this similitude of Chrisostome where he coÌ„pares a peny euill gotteÌ„ laid amoÌ„gest the other siluer which is truely comeÌ„ by to a worm that lies at the hearte of an Aple For as she first corrupts yâ— hart of the Aple and that once beinge rotten it rottes the next pece vnto him and so foorthe euerye pece that whiche is next vnto him vntyl the whole Apple be rotten though for a great space it seme on the oute side to be a fayre harde Apple and sounde so that euill gotten penye saieth Chrisostome shall infect that whiche lyes next him and so foorthe euery owne his felowe vntill all bee wasted Thus the plage beinge general that all sortes of meÌ„ were punished nothing did go forwarde with any kynde of men because generally all sortes had sinned God requiringe generallye of all sortes that his house shoulde be buylte it proues that euery one had a porcion to doe in the buyldinge of Gods house and that none couldâ— be excused from this worke So we in Englande all be gyltye all haue ben punished because euery sort of men shoulde haue laide his helpinge hande to the buyldinge of Gods house refourming his religion restoringe maintaininge his Gospell whiche none or verye fewe haue earnestly done
freelye for the whiche he was sent Embassadoure .ii. Corinthians v. he sayeth his Embassage stoode chiefelye in this pointe to reconsile vs to God Is not the Stuardes office an highe office of greatest credite in greate mens houses and at their commaundement and appointinge all thinges be done They prouide geue all in their maisters house meate in due season c. Sainct Paul therfore saieth let a man think thus of vs that we be the seruauntes of God and Stuardes of his secrete misteries whiche be meate for 〈◊〉 soules Sainct Mathew in a parable calles the preachers Stuardes appointed 〈◊〉 Gods house to geue their felow seruants meate in due season Saint Marke called them porters in Gods house hauinge in â—â—â—maundement too watche that no theeues nor vnrulye persones come in too trouble the house They be called the light of the worlde to leade other the righte waye they be the salt of the earthe to season vs that by corruption we doe not smel euil before God They be Gods souldiours to fight for hys people as s. Paul sais No man goes to warre on his owne wages They be watchemen to geue warning when ennemies come They be Dogges to barke awake vs out of oure deadly sleepe when we forget God They be the mouthe of God that where we were not able too stande in the sighte of God if he shoulde speake vntoo vs in his glorious maiestie he doeth vouchesafe to speake vnto vs by the mouthe of hys minister beynge a man as we bee and whome we shoulde beleue to be sente from God as longe as he teaches Christ hys worde These names of trust and credite are geuen to preachers for the commeÌ„dation and settinge foorth of their office whiche they beare in Gods house and that they shoulde not thinke it a vyle but a moste worshipfull roume And to make theym more regarded the Lorde countes those iniuries done to him selfe which be done to his preachers sayinge he that despises you despises me in what rowme soeuer ye come if they will not receyue you shake the dust of youre feete it shall heare witnes againste them in the daye of iudgement And because he ioynes too the nexte saying In the messages of the Lord it doth vs to weete the faithfulnes of this Prophete in his dutie that he spekes nothing â–ª but the words of the Lord truly which seÌ„t him which rule al true preachers should folow But of this is inough spokeÌ„ in the verses before Now folowes the glad tidings of the Gospell to comfort this people with all after the great threateniÌ„gs of God which the Prophet here pronouÌ„ced in the former verses For as God workes in his creaturs that after wynter comes sommer after a storm fair weather So in the spiritual doctrine of our souls first he teaches repeÌ„taÌ„ce preaches the law threateÌ„s veÌ„geauÌ„ce for sin castes doune man in his owne sight and lettes hym looke euen into hell with fear of conscience for his disobedience but afterwardes he comforts hym rayses hym vp and heales him that this may be fouÌ„d true that is sayde of oure sauiour Christ I came not to call the righteous but sinners to repentaunce they that be whole nede not the Phisicion but the sicke All the Prophetes vse thesame trade in teachinge as Esays in hys firste Chapter calleth the Iewes worse then beastes for the Oxe woulde knowe hys maister and the Asse his maister maÌ„ger but they wold not knowe their God And the rulers he calles the princes of Sodome felowes with theefes Ionas also in the beginninge of hys prophecy saieth within .xl. dayes Niniue shal be destroyed Sophones first woordes be that God will destroy man beast foole corne and fruite of the earthe but afterwardes euery one of theym prophecies of Christe promises blessinge frome God with encrease of all wealth and goodnes Likewise Ihon Baptiste began his preaching repent for the kingedome of heauen is at hande And oure sauioure Christ beganne his preachinge with the selfe same woordes Peter in his firste sermon after they receiued the holy Ghoste rebuked the Iewes sharpely for crucifyinge Christe the geuer of lyfe and for askinge Barrabas a murtherer to be deliuered vnto them but when their conscience pricked them they asked what they shoulde doe and he comfortes them biddes them repent and bee baptised euery one of them in the name of Christ. So here after the sharpe preaching of the lawe and threateninge of Gods plages foloweth the swete coÌ„fort of the Gospell for he sayeth I am with you saieth the Lorde as though he shoulde saye lette nothinge greue you neither the greatnes of the sinne that ye haue ben so negligeÌ„te in forgettinge the buildinge of this house so longe nor the greate coste as thoughe ye were not able to beare and perfourme it nor be not afrayd of the kinges officers whiche stopped you for I am with you saieth the Lorde whose power they can not withstaÌ„de whose mercie passeth your miserie and who can pardon and forgeue more than you can sinne and who shal be iudge of youre doinges and am able too forgeue all thinges trespassed against me All the ryches of the earthe is myne and I bestowe it as pleases me the heartes of kynges and rulers be in my hande and I rule them as I thinke good whan I wyll they shall shew you fauour and frendship and when they lust they shall not stoppe hurt nor hinder my worke accordinge to their desire or pleasure as muche as they woulde but those that feare and loue me I will blesse and they shall not haue anye harme and my woorkes shall prosper and go forwardes in their handes as I thynke good â–ª in despite of all their foes therefore let nothinge feare nor trouble you for I whome all thinges do obey am with you saieth the Lorde These are but few wordes in number but they are mighty in operation and working where they be receiued with an earnest faith and so mightye that whosoeuer heares and beleues them to be spoken of God is not afrayde too attempt anye thinge be it neuer so greate hard When Iacob was doubting afraid whether he should go into Egipt too hys sonne Ioseph or no God spake too hym sayde Iacob be not afrayde for I will goe doune into Egipt with thee I wil bring thee out again also Then Iacob fearinge neither the death of his sonne Ioseph nor the displeasure that mighte come to hym his if either he or yet Ioseph offended the kyng nor yet least Ioseph shoulde lose his authoritie by a new kyng as it is coÌ„moÌ„ly sene nor the ieopardy of the iourneye no nor yet any other worldly thing that coulde or might chaunce but wente into Egipte boldely with all his chyldren substauÌ„ce and was defended by God When Moises keping sheepe sawe the fyre in the bushe and
warned of them by others Sainct Peter saieth he would put them in remembraunce of their duetie as longe as he liued although they knewe it well What shoulde moue Paule so often and so earnestly to write vnto Timothee and to Titus hauing such woorthy giftes as they had if they nede not to be warned of their duties For what cause should either Dauid haue had the Prophet of God Nathā sente of God hym selfe vntoo hym or yet Ezechias the prophete Esaye eyther the Apostles to be sent forth by couples together or yet to mete in counsayll at Ierusalem and ther to decree hard maters if one should not learn at an other And marke here that he sayeth all were fallen on slepe and lay still on slepe vntil the Lord awaked them vp by this his prophete Aggeus both Zerubabel the prince and chief ruler in the common wealth ▪ Iosua the hye prieste and chiefe in religion all the people also not so much as one frō the highest to the lowest that did his duty here in but were all fallen on sleepe What would the Pope saie if a mā shuld tel him he were on slepe fallen frō God Would he not straight wayes rage freat and fume and saye that he was Gods Uicar or at least Peters successoure here in earth that he coulde not erre but euery thinge whiche he did or sayde was bothe good and also godly Surely this high Priest otherwise a verye good man bearinge the figure of Christ and much commended in Zacharie the prophete and hauinge hys authoritie geuen hym of God and comminge vnto it by discente also accordinge to the lawe of Moyses had thus foulye fallen on sleepe and forgotten God and shall wee thynke that the Pope liuinge in the puddle of synne geuen too folowe all pleasure and vsurpinge authoritie againste God and his saincts can not doe or saye amisse And as I noted before so it is not too be lightly considered that where so often the Prophete here rehearseth the names of Zerubabel and Iosua the twoo chiefest rulers yet he euermore setteth in order the ciuill Magistrate and power before the chiefe prieste to signifie the preeminence and preferment that he hathe in the common wealth and other matters more thē the chief prieste by what name so euer he be called whether he bee the Poope Archebishop or Metropolitane When they were thus awaked they went and wrought in the house of the Lord their God This is a sure argument that a man is awaked and not styll on sleepe when he can and will go woorke aboute his busines It is not inough to saye he is awaked and will woorke but to woorke in dede So differs the hypocrite and dissembler frome the true charitable man that the one hathe noothinge but fayre glosing woordes and the other as ofte as he hath occasion offered doeth it in deede without boastinge or crakinge of it For he that doeth not woorke in verye dede is on sleepe styll what fayre face soo euer he make on it The gospell sayeth playnelye that by their fruites ye shall know them And the twoo sonnes whereof the one when his father bad hym go worke in his Uyneyarde sayde he woulde and did not the other sayde naye and wente onely he that wrought did his fathers wil So only be they awaked which worke in the lords house the other eyther slumber dreame or els be harde on sleepe an doo not their due woorke in buyldinge the house of the Lorde oure good God When they began to laye the foundation of this temple the people of the coūtrie whiche were placed there by Salmanasar woulde haue holpen them to build and sayde they worshipped thesame God that they did because they perceyued that the good kynge Cyrus fauoured them at that present but after that Assuerus the nexte kynge folowinge hadde stopped them from buildinge any more thei were moste earnestly againste them The good men that were amongest them perceiued their dissembling wold not suffre them to woorke with them So many amongst vs whiche be papistes in dede when they see that they shall please the rulers will crye mooste earnestly for the buyldinge of Gods house and pretēde as though thei would worke most stoutly but if they se the world turne they will be the first and most earnest destroiers of the same Such false brethren muste be moste diligently taken hede of and not be suffered to ioyne them selues with the true work men least they betraye all the good as we bothe feele and see oure Papistes to haue done to the slaūder of God and his word our hurt and shame Sainct Paule telleth oftē how great daūgers he was in but he complaineth of none more thā of false brethren which make a shewe of godlines yet are mooste wicked within euen verye Wolues in Lambes skynnes But these men after they were thus awaked by the preaching of Aggeus wēt and wrought nowe no longer about their owne houses as before seking their owne profite and commoditie but in the house of the Lorde of hostes whose power nowe they feared and mightie hand they hadde felt so longe and yet not worthely regarded the heauines of his displeasur nor his great plages that he had layde vpon them so many yeares It was noted in the verses before why God is called the Lorde of hostes which is for the great mighty sundry and diuers waies that he hath cōquered and vses to conquer those which rebel against hym This is the strength power that comes by the worde of God that where it is diligētly heard and faithfully beleued it maketh vs altogether new mē of loiterers workers and all together lustye and couragious and afrayde of no displeasure so that wee maye woorke in the Lordes house If we marke in what sort case these people were we shal better perceiue what effect this litle short preaching toke in thē They hadde lien many yeares not regardinge the building of Gods house for fear of the kynges displeasure who had commaunded the rulers in the coūtrie too stop the buylding of that house but nowe partly for feare of the plages which the mightye Lord of hostes had threatened too laye on them and chiefly that God had promised that he woulde be with them thei were so stirred vp that thei regarded not nowe their owne gayne and pleasure nor they feared not the Kynges officers displeasure whiche had forbidden them to buylde any more but straight without suīg for a new cōmission or licēce of the king or speakīg with the kinges officers thei set vp their work knowgī that he which promised wold be with them that they should prosper well in it for he was able would performe it In Esdras it appeares what bolde aunswer they make whan the kinges officers asked them by what authoritie they begā to renue their olde woorke that letters were sent to king Darius
Alexander finding kynge Darius thus deadly wounded of hys seruaunt for iustice sake to punishe suche traytours bended doune the toppes of twoo yonge trees and tied the legges of Bessus to them and let thē swynge vp sodenly agayn and so rent him in peces Likewise Dauid when one came vnto hym telling him how he had slayne Saule his enemy thinkinge thereby too picke a thanke and get a rewarde of Dauid he was by the commaundemente of Dauid slayne and so shoulde all traitours which be false to their maisters be serued Thus the kynge beinge slaine the kingdome was broughte frome the Persians too the Gretians as the Prophete telleth here Where God saieth by his Prophete that he will destroy the kyngdome throw doune the horses and horsemen c. we be taught that God maketh kynges pulleth doune and chaunges kyngdomes frome one people too another for the sinnes of the people as Sirach sayeth and maketh to rule whome pleaseth hym The lande spued out the rulers and people in it for their sinnes and God gaue it to the Iewes Therefore let not princes trust in their greate strength and power for it is the Lorde God that geueth victory as he thinketh good whether thei be good rulers or euyl they be sette vp of God as Salomon saieth in the name of God by me kynges doe raygne and oure sauioure Christ sayd to Pilate thou shouldest haue no power ouer me excepte it were geuen thee from aboue If thei be good rulers it is Gods good blessinge and free mercye if they be euyl it is of iustice to punish oure sinnes as Iob saieth God makes hypocrites to rule for the sinnes of the people What cause haue we then in Englande to complayne that God deales so sharpely with vs that where we haue ben lōge hypocrites afore hym he punished vs of late a whyle with hypocrites too bee in auctoritie ouer vs whan the Saxons inuaded this realme droue out the Englishemen and ruled as kyngs the state of the cōmonwealth was much lyke to these our days and the lyke sinnes reygned in all sortes of men bothe hygh and lowe nobilitie people rulers and subiectes prelates and clergie the moste parte were greate hypocrites and superstitious cruel couetous proude gluttons whorehunters ambitious Therefore let vs amende or we shal be geuē vp to the Spanyardes Scottes Flemmynges or Frenchmen as we were then to the Saxons God gaue hys people into the handes of the Babiloniās and other people rounde aboute theym whiche were then the commen scourges of the worlde and so wil he do with vs as he hath done to our fathers afore vs if we doe not amende for he hateth sinne in all ages and will punishe it But as God comfortes his people here nowe buyldinge his house and sayeth he will throwe doune that kyngdome which than troubled them so he will be as good vnto vs if we worshippe hym truely and he will destroye them that trouble vs. Hys loue too his people is greatest as he saith he that touches you touches the apple of my eye So tender is our God ouer vs as we be ouer our eyes whiche be the tenderest partes of vs and he wil mooste assuredlye reuenge all displeasure done vnto vs for he can no more see his people take wronge and be oppressed now then afore times He is no chaungelinge nor his loue waxes not colde nor olde wee be hys chyldren and the members of his misticall bodye as they were now to whome he promiseth this helpe he is oure Lorde God and father louinge his chyldren and members in al ages and pouring his blessinges on them for Christes sake in whom he hath chosen them therfore he wil shew the like mercies vnto vs and of iustice reuenge all displeasures done too vs for hys sake The last verse maketh aunswere too an other obiectiō which the Iewes might haue made againste the Prophete saying If this kyngedome shal be throwen doun and so great warre shal be as though heauen earth should go together then shall we be destroyed we are but few in nūber there is but few of vs come home again what shal we do then how shal we escape being compassed about with so strong and many enemies we shal be deuoured To this God maketh aunswer biddeth them not be afrayde for in the day whē this great trouble shal come I wil take the Zerubabel my seruaunt whom I loue saieth the Lord I wil kepe thee as my priuie signet thou shal not perish saieth the mightie Lord of hostes because I haue chosē thee So good a God comfortable lorde is our God to all his people in all ages that he will leaue no doubte vntaken awaye that can discomfort his chyldren But he will satisfie all whiche can be sayde and pul al feare from vs. Therfore Zurubabel is here promised too bee deliuered out of all daūgers of that great warre trāslating of the kingdō from the Persians to the Gretians so that he shoulde catche no harme But here ryseth a harde question how this should be true that God woulde deliuer Zurubabell in that daye of soo greate trouble seinge that he liued not so longe but dyed within .14 yeares after his Prophecie Zurubabel was the firste prince of Iuda whiche ruled the people after theyr returning home frome Babylon he came home with the people was their capitayn and had now ruled a .40 yeares he ruled in all but .52 yeares as the history sayeth and this destruction of the kingdom of the Persians was not fulfilled of 145. years afterwardes or nere hande so much How could he then be deliuered in that dai and died so long afore vnto this mai be aūswered that which was said afore that promises made to kinges that fathers are dot too be applied to thē selues onely but they be made also too their chyldren subiectes shal be fulfilled in long years afterwards ▪ rather thē at the prosent so wil God exercise our faith in patiētly lokīg for his cōming whē his holy wisedom shall thinke good and not when oure foolishe rashnes shall wishe and desire hym to come Promises made vnto Abrahā Isaac Dauid and Iacob c. were not fulfilled in their dayes but to their chyldren long afterwardes so God makes promise here too these princes and rulers that all the subiectes maye knowe that they be conteined also in thesame truce and leage of God that the promise concernes them also and they shal be deliuered in that daye frome all the daūger of warre and enemies that shall come vpon them And it is as muche as though the Prophete shoulde say thou Zerubabell and thy kyngedome all thy people and subiectes be not afrayde for in those troublesome daies I wil saue you and kepe you as diligently as my rynge priuate seale And that they might the more earnestly beleue it he called hym seruaunt whereby he mighte well
iiii Rom. iii Rom. vii Roma i. Math. xi Iohn v i. Ioh. ii Law Gospel Cala. iii. Math. ii Alexander Sin must be rebuked in al estates Esay i. iii. king xvii Ezech. iii. Disdaine not to heare and learne of the simplest Iohn xviii paul ii Papistes chauÌ„ge witâ— the world The elder must not disdain to learne and heare his fault of the yonger Rom. iiii Luk. xxiiii Acte xviii i. Timo. 4. Galath ii Iudith 8. ii Reg. xii 4. Reg. xx Mercy is ready to al repentant Ierem. iii. Reuel iii. Ministers muste not thrust themselues in office Psal. cxi i. Ihon iiii The Lawe is to be preached Gala iii. Iob ix Feare goes before and loue foloweâ— Psal. xix Feare for loue feare to escape payne Feare is lyke the thunder Worldlines decayes the mynistery The preachers office is worshipfull Aungel Preachers be aungels Reue. i. ii Marke i. Fphe vi Stuardes i. Corin iiii Math. xxiiii Mark xiii Porters Lyght Salt Math. v. watchmen Dogges Esay lvi Mathew Math ix The law is firste to be taught and then the gospell Math. i i. Actes iii. Gene. xlvi Goddes helpe promised stireth vs vp to enterprise greate things Exod. iiii Iudg. vi Math. xxviii· Iohn xvii Rom. viii Actes xvii The text Roma xiii Sin is a slepe and death of the Soule The law kils the Gospell quickens Esay lviii Pro. xxix Preching is most necessarye Math. iiii Eccle. vii Roma x. ii king xii iiii Kin. xxii Galath ii ii Chro. xiiii To heare preaching all men ought Philip. iii. Math xxv i Tim. iiii Titus iii. â— King xii Actes â–ª xv The Pope erres The ciuil ruler is aboue the Priestes They that buyld not the Lords house slepe in sinne Math. vii and xxâ— iiii Kin. xviii â—i Cor. ii Preachingâ— maketh vs new meÌ„ of coward◠〈◊〉 Esdre v Actes ix Iohn iii and xix Psal. xix God is longe suffring Esay lxv Faithfull loue seekes no delayes i. Kinge xvii Scripture is necessarye for all men no cause of euill The Text God sendeâ— preachers to theym that serue him â–ª Al thinges to saluation are geuen to al sortes of men â—n lyke Ephe. iiii How authoritie began Esdra iii. Diuers good affections in religion â—he crosse must be born strongly though it seme long Psal c.xxxvii Math. xxiiii iii. King vi iii. King x. The diuersity of the Popes Church and Christes ceremonies Actes xv Luke xvi The text They that haue fallen most ar most to be comforted Mark xvâ— â–ª Absolution It is one faith by which wâ— are receiued 〈◊〉 gods peoâ—â—â— which 〈◊〉 grow 〈…〉 of 〈◊〉 by 〈◊〉 we be 〈◊〉 and 〈◊〉 in al â—orâ—â—â— men Let vs workâ— and the profit commit to God i. Cori. iii. xvâ— Math â–ª xiii â— Cor. i. Luke xvi i. Ro. xiâ—â—i iiii Reg â–ª vi Deut. xviii Math. iii. Christ promised was present With oure fathers before he was borne Esay ix i. Cor. x. Esdras vi That which the father had is 〈◊〉 saide to 〈◊〉 the childreÌ„ Hebâ—â— vii Roma v. Mercy receiued afore time is an argument of like to be showed in trouble to come or present The holye ghost is promised to the builders Iohn vi Iohn xiiii Iude. vi Esay xi i. Tim. i. Math. x. i. Cor. i. Psal â–ª c.iiii. Rom. x The text Great trouble for christ is ioy to the good and though it be long it semes shorte but the euyll be vexed sore at it Deu. xxxii Esay i. Roma â–ª viii â–ª Luc. â—â—â— â–ª Mat. xxiiii â–ª Luke ii â—say xlviii Math iâ— hon vii Actes iiii Math xiiii Luke â—xii â—â—h xxviii Actes iiii Act. xxvi xvâ—â— â–ª Papistes feare the Gospel â–ª in dedes deny Christ â–ª Math. x. Psal. xâ—â—â— â–ª Persecution increases the Gospel boldeneth men Ciuitate liber xxii cap. vi Actes v. iiâ—â— Actes ii iiii Actes xvi Psal. x. No doctrine hath ben generally receyued but the Gospell Psalm ii None can bee excused by ignorans Roma i. Anthony The creatures of God are rather lay mâ—â— bookes the ymages Christ is desired of al good men Luke ii Luke i. Luke â— i. Corin. i The glory of Christ in hys Churche Actes ii iiii Actes viii The Text. God will not see his buylders want If we beleued all ryches too be the Lordes we wold neyther get them wrongefullye nor spend theÌ„ wastfully No degree by alowed vainti too waste hys goods Luke xix and .xvi. Lâ—ke x. â— Psal. lxxiiâ— Iob. xxi Iere. xiâ— Abac. i. To refer al to Goddes wysedom staies the minde in all trouble i. King â–ª iii. Iob. i. Esay lix Math. vi iii Reg. xvii Exod. xvii â–ª Ihon. ii iii. Reg. xvii The faithfull can not lacke necessares iiii King vii Roma viii what thinges make a teÌ„ple to please God best Esdras ii Luke ii Ephes. ii Ihon. xvi Ihon. xiiii Esay xxxviii worldly peace is moste greuous â–ª in persecution the conscience quiet Exo. xxxiâ—ii The Text. Mala. ii Priestes shuld be learned in the scripture Timo. i. Similitudes be a good kiÌ„d of teaching ii Reg. xii ii Reg. xiiii i. Esdras x Nehem. v Synne defiles those thinges that God him self commaundes Esay lxvi Psalm xl Holy flesh Popes haue no scripture for their halowing of thinges Nothing halowed by the Popes tradidicion can halow an other thinge Christe onely maketh vs holy onely hath the fulnes of holines i. Cor xii Ihon â–ª iii â–ª i. Corin. i. Math. xxiii i. Corin. â—ii Holy Synne defiles not onely the man him self but euery thing that he doth and all that vse hyâ— company Num. xiii Leuit. xiii Eccle xiii i. Cor. xv Psal. cix i. Cor. x. The lyfe of the wicked is all holly dâ—fyled i. Cor. xiii Ihon. xiii We bee not madâ— righteous by woorâ—â—â— properly Luke vi Gene. iiii The woorke is good for the mans sake 〈◊〉 i. ii Titus i. Româ— xiiii Synne condeÌ„nes but good woorkes saues not Roma vi i. Cor. xv ii Timo. ii Euil compani is to he auoyded iii. Reg. â—â—i Deutero â–ª vii Iudge xvi Math. xii An euil minister makes not the Sacrament or word euill i. Cor. xi Math. xxiii i. Corin. i We maye not communicate at Popish masses Baptisme of Papists is not so euyl as the masse yet faythfull ministers are to be preferred to baptisme Ezech xviii â–ª i. Reg xv Disobedience to God defiles all our doynges Gods commaundement must be kept withoute excuse The Text. Gods doynges shoulde teach vs whether they be good or plages We can not worthely coÌ„sider Gods plages withoute a speciall grace Gods doyngs are diligently to be considered i. Cori◠◠〈◊〉 â—i iâ— Luc. xvâ—â— Iames. v. Roma xv The plage of one is a warninge too the rest Iosua vii 〈…〉 iiii offeÌ„ders must be triâ—d punished that the plage maâ— cease Psal. cxlviii All thoughe God vse hys creatures in punishinge yet hee cals it his own dede Iob. â— Gods loue iustice the deuils malice mans crueltye apeare in one
that we should all obey the kyng as chiefe and highest ruler aboue all other And although Kynges and rulers in common welthes were then Infideles not Christened yet he biddes obey them as the chief and hyghest and neither willes anye too be disobedient too pull the swerde oute 〈◊〉 their handes nor to set vp him self aboue them but humbly to obei them in al thinges not cōtrari to gods truth and religiō But if they commaund any thing cōtrari to gods woorde we muste aunswer wyth the Apostles we must rather obey god thē man And let no man thinke that in dyspleasinge god he can please man For god who hath all mens heartes in his hande will turne his heart to hurt thee whome thou woulde please and flatter by displeasing and disobeing god nor we owe anye obedience to any mā in such things where in god is offended and disobeyed If Englande had learned this lesson in the time of persecution we should neither for feare at the voyce of a woman haue denied our◠maister with Peter nor for flattery haue worshipped Baal nor rashly rebelled but humbly haue suffered gods scourge vntil it had pleased god to haue caste the rodde in the fyre the whiche he woulde sooner haue done if oure vnthankefull sturdines had not deserued a longer plague The Lorde for his mercies sake graunte that bothe we and all other maye here after beware from like pulling on our headdes the righteous scourge of god for our wickednes and the vnpacient bearing of the same when it comes verse 2 Thus sayth the God of hostes saiynge this people saye the tyme is not yet come to buylde the house of God ¶ The Prophete dare speake nothinge in his owne name or of his owne deuise but alwayes names the Lorde who sente him whose message he brought whiche thinge all preachers must folow most diligently or els they are not to be beleued Sainct Paul sayeth if I or an aungel frō heauē should teach you any other gospell beside that whiche you haue receiued cursed bee he And marke that he sayes not if he teach contrary to that which ye haue receyued but besides and more then that whiche ye receiued For the Pope and hys cleargy thinke that thei maye for our saluation adde more to the gospell so that it be not contrary to the gospell But sainct Paul sayes besides or more then the which ye receyued And Moyses sayeth Thou shalt neither put to nor take awaye anye thinge from the woorde of god but cōtent thy self onely with that which he teaches for he onely is true and all men be lyers no man is of his counsail to teache thee what pleases or displeases him except he speake him self And although rulers mai ordaine some thinges for an order in the Churche yet none of their decrees are articles of our faith but thei may and ought to be chaunged when they be hurtfull or turne to any misuse or superstition And for all that that the people had greuousli sinned in not building the lords house so many yeares yet whyle God dyd vouchesafe too speake vnto theym by his prophetes and rebuke their sinne there was hope enoughe of forgeuenes so that they woulde amende tourne vnto God For like as longe as the phisicion doeth apoynte the sicke man what he shall doe howe to dyet hym selfe and what medicines to take there is hope of lyfe but yf he forsake hym and will not speake vnto hym we loke for presente deathe Soo as longe as God of hys goodnes lettes hys woorde be amonge vs there is good hope of forgeuenes but if he take awaye hys woorde there is no comforte left Saul whē Samuell was deadde asked counsayll of god but he woulde not speake too hym neither by dreames nor at the Arke of god nor by visions or prophetes and than he runnes to Wytches So we when god teaches not but are left too oure selues seke such vnlawfull meanes The Iewes had lyen almost .xl. years in this negligēce of buylding gods house It is almoste as many yeares since wee vnder pretence of receyuinge the gospell and buyldinge Gods house haue pulled it doune and to roote oute all the rable of Monkes Friers Nunnes Chanons c. wee for the moste parte haue soughte too enriche oure selues and one like theefes robbed an other haue not of pure loue destroyed Gods enemies nor prouided for the poore and furthered learninge nor placed preachinge Ministers in place of dumme Dogges after the rule of hys woorde as wee shoulde haue done and buylded hys house And what remedy do the wicked papistes finde too redresse this with all They pull awaye Gods woorde and saye it was neuer good worlde since it came abroade and that it is not meete for the people to haue or reade it but they muste receiue it at their mouthes They are the Nurces they saye and must chowe the meate afore the chyldren eate it Woo be vnto such dissemblers as vnder pretence of chowinge eate all vp or elles that litle whiche thei geue for they saye it is not necessary to preach often by the exāple of Pābo which whā he had heard one lesson the first verse of the .39 Ps. whiche beginnes thus I thought with mi self I wi◠kepe my wayes that I offēde not in my tūg ▪ woulde heare no mo vntil he had in man◠yeares learned to practise that one which example rather proues that we should dyligently learn than seldom preache It is I saye so poysoned in their filthy mouth◠and stinking breathes that it poisons and feedes not the hearer Dauid sayes by what thinge shall a yonge man amende his euill wayes and he aunswers by keping the sayinges of god And how shall we see to doe this thy woord O Lorde he sayes is a lantarne for my feete a light to my pathes But these theefes that take awaye the woorde of god from the people whiche is the lantarne and light to teach them to go a righte woulde haue them in darkenes styll that they shoulde neither se their owne faultes nor others When the fault is not sene how can it be amēded and how can it be sene seinge it is in darkenes excepte the light of gods truthe do open it vnto vs. Moyses biddes the fathers tell their chyldren the lawe of god often times and to studye on it in theyr houses in goinge by the way Dauid bids the same and the chyldren too aske the fathers Paule bids fathers bringe vp theyr children in the nurture and learninge of god And wyues if they will learne anye thinge aske their husbandes at home Than if the father must teach the sonne and the sonne must aske the father and the wyfe must learn of the husband How shall those fathers and husbandes teach except they be learned and howe can they be learned hauinge none to teache them but sir Ihon mumble matins nor cā not be