assure him selfe that yf earthely lordes and maysters wil defende their seruauntes much more he that was kynge of heauen and earthe and Lord of Lordes mooste tender and louinge of hys subiectes woulde not see hys seruauntes oppressed violentlye troden vnder foote nor throwen doune but he would be their mighty deliuerer reuenge their wroÌ„gs What can he greater comfort to any people than to heare God vouchesafe too call him selfe their Lorde God and maister them hys seruauntes If this be thought soo greate a promotion that an earthelye lorde will take vs too his seruice speake cherefully to vs set vs in some office or let vs weare his lyuery it is muche more too be estemed to be seruauÌ„t to Iesus Christ to beare his crosse for that is his lyuery to fighte vnder his baÌ„ner and haue hym for our capitayne Men do commonly sue too be seruauntes vntoo noble men weare their lyueryes that whosoeuer seeth their coate maye feare them and vnder theyr maisters name they mai rule in their couÌ„trye like lords of the lande do wrong whaÌ„ they lust and euery man shall cal it right and thoughe they were slaues afore yet now they shal be euery gentilmans felow â–ª but they whiche weare Christes lyuerey be obedient and louing to all do no wroÌ„g but suffer praye for them which persecute them and do good for euill This lyuerye we muste weare if we will bee the lordes seruauntes and partakers of his promise and deliueraunce in the daye of trouble This similitude which the Prophete vseth of a ringe that God woulde keepe him as safely as his ring is takeÌ„ of kings and Princes which emoÌ„g all things kepe their seale signet and ringe moste surely either them selues or betake it too some moste trusty frende to kepe If the seale should be counterfeated stolen or blaÌ„ckes sealed with it what hurt or treasoÌ„ might be done thereby their landes offices or treasure mighte be geuen away the subiectes sturred to rebellion or the destruction of the hole common wealth might folow thereon Therfore that thei mighte moste certainly perswade them selues that in that troublesoÌ„ time of warre destruction of the kingdome of the Persians thei shoulde be moste safely kepte he saieth he wil kepe theym as hys ringe and seale that is too saye mooste safely And as when a frende sende his ringe or seale for a token to his frende it signifieth that he loueth hym moste derelye too whome he sendeth suche a pledge of loue frendship and also teacheth him that where he seeth his frendes ringe he shoulde not denye him his request nor doubte of the message that it shoulde be counterfeated so whan he names his ringe here they shoulde not doubt of his loue towardes them nor mistrust hys promise For as with vs whan Doctors be created thei haue a ring geuen them as a ceremony of honour and aucthoritie and in marriage the husbaÌ„d geueth hys wyfe a ringe for a sure pledge of loue so God our sauioure vnder this similitude of a ringe commendes his honour that he hath called vs vnto to be hys seruauntes and chyldren the loue he beares vntoo vs in that he hath marryed vs vnto hym in hys sonne Christe by the weddinge ring of sayth And the wedding apparell appeareth when Osee sayeth I will marye the to me in faith iustice iudgement mercie and many mercies Under this name of a seale he commeÌ„deth vnto vs also bothe his outward visible sacraments and the inwarde grace of the holy Ghoste working in our consciences by them Saincte Paule .iiii. to the Romaines called Circumcision a SacrameÌ„t of the olde lawe the seale of the righteousnes of faythe and as that was a seale in that time to our fathers of righteousnes so be our sacrameÌ„ts too vs in these dayes seales of Gods promises vnto vs al haue one strength vertue The scriptur of God is the indentur betwixt God vs wherin is conteined both the promises grace and mercy the God offereth to the world in hys sonne Christ also the conditioÌ„s which he requires to be fulfilled in our behalf the sacraments are the seales set to his indeÌ„ture to strengthen our faith that we do not doubt For as it is not ynough to write the conditions of a bargain in an indenture except it be sealed soo God for oure weakenes thought it not sufficient too make vs promise of his blessinges in writinge in hys scripture but he woulde seale it with hys owne bloude and institute his sacrameÌ„ts as seales of thesame truth to remaine too be receiued of vs in remembraunce of him and strengthning our faith Baptisme is a sacrament sealed by God and sealinge our consciences that God taketh vs for his chyldren and seruauntes and we offer and binde our selues to serue hym onely as a lorde and father The supper is also a sacrament wherein he fedes vs spiritually thus takeÌ„ into his seruice with his owne precious body and bloude and we rekening with oure selues where in wee haue offended hym aske mercye nothinge doubtinge to obtayne it and renewe oure bonde to hym whiche we haue so often broken and promise too doe soâ—â— more So that when God geueth these hys sacramentes to vs by his ministers wee receyue thesame the bargayn is ful made betwixt God and vs the writinge sealed deliuered we are become his people and he oure God we to serue loue honour and worshippe hym and he too helpe deliuer defende and prouide for vs al necessaries This inwarde sealinge of the conscience whiche is the seconde sorte of sealinge is where God poureth his loue so plentifully into our heartes by the holy Ghoste which is geuen vs that he beareth witnes too oure spirite that we be the childreÌ„ of God and sturreth vp oure myndes to call hym father father we haue a taste and felinge that God hath chosen and sealed vs for hys people with the holy Ghoste promised as saincte Paule sayeth This is a sure tokeÌ„ to a faythfull hearte that he is the chylde of God and God his father and of this he takes so greate comforte that in what trouble soeuer he fall he knoweth that God doeth it not of hate but of loue trieth hys faith that other may knowe thesame how earnestly he loueth his God and that nothinge can be so stronge to pull hym oute of his Goddes handes not for his owne strengthe but that God whiche holdeth hym is stronger then all Of suche as were thus sealed saincte Ihon in his Reuelation speaketh whan he sayeth That of euery tribeâ— there were .12 thousande sealed and saincte Paule teacheth Timothee that this grounde worke stand stroÌ„g hauing this seale the Lord knoweth who be hys For as noble men princes beare a loue to their seruauntes and for a witnesse of thesame will geue their outward Coignessance Badge and liuery wherby they maye be knowen from others sturreth vp their myndes to loue
goodes whiche shoulde haue necessarely ben bestowed to the buyldinge of gods house we shoulde not haue felt gods rodde so sharpeli but God would haue ben pleased and shewed his glorie amonge vs. But whan men would not geue laÌ„dâ— fast inough to Abbeys than the Pope rather than his chapleÌ„s should want would robbe many Parisshes to fede his moÌ„kes God graunt that the gospell maye restore that iustly whiche the Pope toke wrongfully awaye and gaue them yet a rightâ— name of impropriations because improperly thei be takeÌ„ away properly belong to the parishes The workemaÌ„ is worthy hys byre he that serues the gospel muste lyue of the gospel Therfore those impropriacions whiche take awaye the Preachers liuinge be againste the woorde of God But what doeth this belong to vs or oure time doth goo require of vs to build him Abbeis Nunries Chauntries c. no surely but this was an outwarde exercise for that grosse harde harted people for a time to be excused in that they should not buylde temples to Idols â–ª and teacheth vs to buylde god spirituall house wherin we maye offer spirituall sacrifices prayers to him where in he is well delited will shew his Maiestye This house is nowe for vs to be vnderstande generallye the hole churche and companye of Christians and the bodye and soule the hearte minde or conscience of all ChristiaÌ„s particularly wherein god dwels by his holy spirite as sainct Paule saieth to the Corinthians Do ye not knowe that your bodyes be the temples of the holy ghoste and whiche he hath sanctified to be kept holy for him self alone by Baptisme and for the whiche Christe hath died that we mighte liue by 〈◊〉 whome he hathe redemed with hys 〈◊〉 and wasshed cleane from all sinne 〈◊〉 shoulde liue no more to our owne lustes and desires but to him that hath redemed vs. It is written that God dwels not in Tempels made with handes nor is worshipped with any worke of maÌ„nes haÌ„des but he is a spirite an inuisible substance and wil be worshipped in spirite truthe not in outwarde woordes onely of the lippes but with the depe sighes grâ—ninges of the heart and the hole power of the mynde and earnest hearty callinge on hym in prayer by faithe And therfore he doeth not so muche require of vs to â—uyld him a house of stone and timber but hath willed vs to praye in all places and hath taken awaye that Iewish and Popish holinesse whiche is thoughte too be more in one place than an other All the earthe is the Lordes and he is present in all places â–ª hearinge the peticions of them which call on him in faithe Therfore those Bishops which thinke with their coniured water too make one place more holy than the reste are no better than Iewes deceyuinge the people teachinge that onely to be holy which thei haue censed crossed oyled and breathed vpon For as Christ saide to the womaâ— thinkinge one place to be holier to 〈◊〉 than an other Woman beleue 〈◊〉 time is come whaÌ„ ye shal worship 〈◊〉 â—t Ierusalem nor in this byl but the true worshippers shal worship God in spirite truthe so is it now saide the place makes not the man holy but the man makes the place holy and ye shal doe worship youre Idols stockes stones neither at Walsingham Ipswich CaÌ„terbury nor Shene for God chuses not the people for the place sake but the place for the people sake But if ye be in the middest of the fielde God is as ready to heare youre faithfull 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 loues as vndefiled and cleane If the good man lye in pryson tyed in chaynes or at the stake to be burned for Gods cause that place is holy for the holines of the man the presence of the holy Ghooste in him as Tertullian sayeth Yet there shoulde be common places appointed for the people too assemble and come together in to prayse oure God For where the Apostle rebuked them whiche woulde not resorte with the rest of the Christians to make their common praiers together to hear his woorde and receiue his sacraments it proues they had some common place to resort to And where saincte Paule requires that all thinges should be done in a comely order what can be more comely or agreing to good order then 〈◊〉 haue a time appointed and a place too resorte vnto together to worship oure onely God Nay how shal they come together â—â—cept place and time be appointed Howe shal they know when whither to resort vnappointed How canne the sheepehearde teache his sheepe if he haue not a folde to gather them together in In the Apostles time when the rulers were not christened they resorted into priuate houses and chauÌ„bers by the water side 〈◊〉 worship their God but when princes became christened they had churches appoâ—â—â—ted for them yet all these prayers preachinges that were priuely in parlers and by the waterside were as pleasaunte too God yea better peradueÌ„ture for coÌ„monly they came of a greater and better lâ—ue 〈◊〉 faith as ours be now Those also whiche than were buried in no halowed churche nor churcheyarde nor christeÌ„ moldes as they be called when it is no better then other earth but rather worse for the coÌ„mâ—â—â—â— that Bishops vse about it were no worse then they which were buried with al soleÌ„nitie It appeares in the gospel by the Legion liuing in graues the widdows some going to burial Christ buried withoute 〈◊〉 Citie c. that then thei buried not in halowed Churchyeardes by any Bishops but in a seuerall place appointed for thesame purpose without the Citie which custome remains to this day in many godli places As that theÌ„ was lawful no hurt to the ded so is it nowe one place is as holy as an other to be buried in sauinge that coÌ„ly order requires the bodies not to be cast awai because thei were the temples of the holy ghost shal be glorifed at the last dai again but semely to be buried an honest place to be kept seueral froÌ„ beastes vnreuereÌ„t vsing thesame for thesame vse It is Popish to beleue that which the bishops doe teach that place to be more holi then the rest which thei haue halowed as thei sai with washing it with their coÌ„iured water crossing ceÌ„sings processioÌ„s c. that God wil hear our praiers afore one Idol or Image rather then an other or in one Abbey as pleases theÌ„ to apoint him rather than an other Wher it pleases theÌ„ to grauÌ„t mani daies of pardon ther God must hear their praiers soner work mo miracles so God is become their seruauÌ„t shal be wher thei wil apoint him But blessed be the God our lord which by the
mighty Lord and merciful father which didst stir vp the Iewes too the buyldinge of thy house by the preachinge of thy Prophete Aggeus we thy miserable creatures oppressed with sinne and liuing in blindenes beseche thee for thy mercy sake haue mercy vpon vs and thrust out diligēt woorke men intoo thy haruest sende out faithfull preachers whiche maye by the harde threateninges of thy lawe and comfortable promises of thy gospel awake all thy people out of their dead slepe wherin thei lie walowing forgetting thee their dutye We haue all sinned from the hyghest to the lowest in not earnestly professinge thy holy woorde and religion Both the princes rulers and magistrates bisshops ministers of all sortes and all the people no state nor condiciō of men hath done their duetie herein vntoo thee oure onely Lorde and God Therfore we all with heauy heartes fall doune flat afore thy throne of grace and maiestie we begge craue aske thee forgeuenes of oure greate sinnes opē oure eyes O good God that we maye consider the plagues whiche thou haste layde on vs so longe for oure great disobedience towardes thee and thy woorde Geue vs newe heartes and renue thy holy spirite wtin vs O Lord that both the rulers may faithfully minister iustice punishe sinne defende and maintaine the preachinge of thy woorde and that all ministers may diligently teache thy dearely beloued flocke purchased by the bloud and death of thine owne and onely deare sonne oure Lorde and that all people maye obediently learn and folowe thy lawe too the glorie of thy holy name for Christes sake oure onelye Lorde and Sauioure ¶ The .ii. Chapter IN the .vii. moneth and the .xxi daye of the moneth was the woorde of the Lorde sente by the hande of Aggeus the Prophete sayinge verse 2 Speake to Zerubabell y◠sōne of Salathiel ruler of Iehuda and to Iosua the sonne of Iosede◠the chiefe Priest and to the remnaunte of the people sayinge verse 3 Who is left amongst you that hathe sene this house in his former glory and what a one you se it now is it not like as it were nothinge in your eies ¶ As concerning the rekening of yeares monethes and daies ynough was spoken in the first chapiter and what it is too bee sent by the hande of a Prophete who soo lust there he maye reade This message sent now in the .7 moneth and the nexte that comes in the .9 declare the good will of God towardes thē that buylde his house and howe ready God is to further all their doinges They began to worke the .xxiiii. daye of the sixt moneth and had cōtinued to the .21 daye of the .7 moneth and then leaste the feare of the kynge or the rulers shoulde discourage them they had nede to be comforted therefore Aggeus is sente vnto them agayne too encourage theym leaste they shoulde haue fainted or lefte of workinge Agayne in the .8 moneth is the Prophete Zachary sente vnto them and in the .9 moneth Aggeus is sent twise all because thei should not let their worke slip but with a courage finish it and that also they might see how true it is that to euery one that hath it shal be geuen and for them whiche woorke couragiously in the Lordes vyneyarde how wel the Lord is delited with them and blesses them Thus God knowinge the weakenes of this people euerye mooneth sendes newe messages vnto them that they maye vnderstande what a care he hath ouer them and that they shoulde trust in hym which had al thinges in his handes to rule at his pleasure and not to trust in them selues whiche of them selues coulde do nothing Let vs therfore worke in the Lords house and no doubt he will sende vs comfoorte ynough Nowe where he is bidden speake to Zerubabel the prince to Iosua the chiefe Priest and to the remnaunt of the people ▪ and so often reherses theym in this same order in this prophecie it doeth vs too vnderstande that there is one doctrine of saluation to be taughte vnto all sortes of mē and that all sortes are bounde to hear and learn thesame and besides that it teaches the prefermente of the ciuil magistrate or ruler to the priest as was noted before And herein we shall chiefly learn the wickednes of them that withholde the scriptures from the lay people saying it is not mete for them too be so muche occupied in hearinge thesame For the Prophet saith here sundry times that he was sente to all the people as well as to the rulers therfore it was their dutie to learne and heare his message as diligētly as it was the rulers And this is a greate occasion why that all rulers shoulde behaue thē selues lowly towards the people seing God hath made all thynges as concerninge saluation comon and of one sorte bothe too poore and riche that by this meanes he mighte encrease brotherly loue betwixt both partes There is one Lorde god saieth s. Paule of all bothe poore and ryche one holy Ghoste that makes vs all holy one baptisme one faithe that we beleue one sauioure Iesu Christ one father in heauen vnto whom we praye one euerlastinge kyngedome whiche we all loke for one scripture and woorte to teache vs one sacrament for vs all wee bee borne gotten dye and buried all in like and a greate knottell is of loue amongest vs seinge wee speake one language beinge of one countrye or towne and one ayre whiche we receiue one fyre Sunne Moone Starres earth herbes trees corne cattel fishe foole that we be fede on We goe stande slepe worke all alike c. All the difference that is betwixt vs is this that one is hygher in authoritie better clad or fed hathe a prouder coate or a softer bed or more store of money landes or seruauntes then an other hath whyche thinge helpe not to saluation But what vayne thinges these be to reioyce in or to despise one another for that wātes them the thinges them selues do declare For he that wantes all these not necessarie thinges to saluation is commonly better man more lustye stronge and healthfull then the other as is sayde in the verses before And to reioyce is auncient bloude what can be more vayne Do we not all come of Adam our earthly father and say we not all Our father whiche art in heauen halowed c. How can we crake then of oure auncient stocke seinge we came all bothe o◠on earthelye and heauenly father If ye marke the commō saying how gentle bloude came vp ye shall see howe true it is When Adam dalue and Eue span Who was than a gentle man And although no nation hais any thing to reioice in of them selues yet Englande hais lesse than other we glory much to be called Britans 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 Saxōs of whome we come also there is lesse
cloyster of Monkes and that house of Friers with suche like Who woulde spende one pennye soo euill if he thought that it should beare witnes againste him and condemne him at the laste daye It is for lacke of faith that such vnthrifts doe mispend Gods their maisters monei because they thinke it is their owne not the Lordes as the Prophete saieth here Thirdely if this were beleued as it ought too be it woulde make vs neyther to grudge against God that geues plentye many times to the euyll men and the honester sorte liues more barelye nor wee shoulde not disdaine to see one preferred before oure selues in more wealth or authoritie We shoulde also contente oure selues with that porcion which God hath geuen vs not murmuringe nor sorowing that we haue lesse then other This thing hath often greued Iob Dauid Ieremye Abacuk and other holy men that they did see euyll men in wealth and good meÌ„ in trouble and they coulde neuer satisfy theÌ„ selues in this what should be the cause oâ— it vntil thei entred into the saÌ„ctuary of the Lord there thei spied that the riches of the earth is the Lords to dispose at his holy wil pleasur And because it pleases God to bestow so much or so litle vpoÌ„ this maÌ„ or that maÌ„ it is iuste and I shoulde content my selfe therewith knowinge that whatsoeuer he doeth it is good because he doeth it and no man muste grudge or disdayne ther at The will of God is the rule of all iustice righteousnes as because God will haue it so therfore it is good iust and righteous Gods will is the firste and chiefe cause of all thinges so that when we see that God will haue it so we must not aske why he wil haue it so but be content therewith sit doune and quiet our selues praysinge his goodnes and marueylinge at his wysedome that rules all thinges so well and wisely And with that litle porcion that it hath pleased him to geue vs we shal content our selues when we consider that he owes nothinge to any man but the whiche he geues he geues it freelye and liberally so much as he knowes better then thou thy selfe what is meete for thee to haue Thou whiche haste litle thinke thus with thy selfe My good God father who hath ruled and doth rule all thinges at his owne will and pleasure whose wisedome I am not able to perceiue and whose vnspeakeable loue towardes me in geuinge his onely sonne to dye for me I canne not vnderstande He that loues me better theÌ„ I loue my selfe he I saye knoweth that if I had more riches and wealth I should be to wanton and so displease hym and if I had to litell I shoulde deale vntruely and blaspheme hym Therfore praysed be his wisedome whiche doeth not ouerlode me with more than he will geue me grace too discharge nor lets me want necessaries that I fall not to any falshode or vntruth Howe can I loue hym ynough that geues me all necessaries and doeth not charge me with superfluities The euill men whiche haue suche plentie of all thinges he woulde wynne them with gentlenes and by gentlenes drawe them vnto hym but in thee that haste lesse he wil let al the worlde knowe that thou louest him not for any greate wealthe whiche he geueth thee as euill flatterers manye time doe but euen as duty and that thou wilt bear the crosse of pouertie willingli rather theÌ„ forsake hym What a misbeliefe is it to thinke that God doeth not geue and dispose his goods so wel and wisely but that many can deuise it better And if we hadde once this faithe rooted in oure heartes that he doth all for the best it woulde make vs saye howsoeuer we oure selues or other haue muche or litle It is the Lorde that doeth it let hym do the semeth good in his sighte And if we loose it by fyre or robberie wee shall bee content to saye with Iob the Lord gaue it and the Lorde tooke it awaie and as it pleases the Lorde so it is done the name of the Lorde be praysed What a pryde is this in man to thinke that he coulde deale his goods better then God hath done Or that it were better for suche men and such to haue more or lesse then they haue as though we were wiser then God and if thinges lay in our haÌ„ds we coulde doe them better then he can or doth Our sauioure Christe cals it lacke of fayth when we mistruste the power of him that he can not or the goodnes of God that he will not prouide necessaries for vs chiefely if we seke the kyngdome of God and the righteousnes thereof and sayethâ— Marke the byrdes of the ayre howe they neither sowe nor mowe nor gather intoo the barne and yet your heauenlye father feedes them how muche more will he doe you ye of litle faythe There is nothing can greue that faithfull heart so whiche constantly beleues the golde and siluer is the Lordes but it wold vndoutingly loke and hope for al necessaries by Gods prouision to be geuen hym and if ordinarie meanes didde fayle that the Rauens shoulde feede him as thei did Elias the stoones shoulde flowe out water as in the wildernes or water shoulde be turned into wine as in Cana of Galile or that â—itle which they haue should so encrease that it shoulde be sufficiente vntyll plentye came as the handfull of meale of the poore wydowes or els one sclender dynner shoulde strengthen them so vntyll they came where they mighte haue more sufficiently as Elias walked in the streÌ„gth of one therfe cake .xl. dayes eatinge nothinge els For it is as easye for God to prouide for hys people by some one of these wayes or other like as by any other ordinarie meanes as in the beseeginge of Samaria where they eate their owne children and dunge and the next daye suche plenty a bushel for a grote But this is euer moste sure that those whiche bee of God can not lacke For as sainct Paule reasons he that hath not spared his owne sonne but hath geuen hym for vs al how can it be but with him he hathe geuen vs all thinges and for hys sake he will denie vs nothing mete for vs Howe can he denye vs a pece of bread meate or a cooâ—e that hath geueÌ„ his only sonne Christ Iesus to dye for vs Can a worldly earthly father if he se his child waÌ„t wepe aske him meat deny him wil he not rather spare it froÌ„ his owne belly then see him weepe or want And shall we thinke that God hathe lesse pitie and loue towarde vs then one of vs hath towardes another Whiche thinges all considered they and all wee whiche haue Gods house to buylde should not discourage our selues for pouertie or lacke of habilitie For the Lorde of hostes saieth all golde and siluer is his â–ª and he wil geue
haters of them should rather be turned to them The Cananites be called of some men the Germanes Zarphat is thought too bee Fraunce and Sepharad Spaine by the Rabbines so that euen the vtmost parts of the worlde shal folow theym For in to these partes it is writen of some that the Apostles came or at lest their doctrine as Dauid says their sounde wente out in to the hole earth but whither they or their scholers came to teache the gospel it skilles not the thinge is proued plaine that these couÌ„tries once receiued the word faith of Christ howsoeuer thei be nowe drowned in Popery or fallen to Heathen Idolatry which shal be rooted out at leÌ„gth to notwtstaÌ„ding their malitiousnes now Haue not al the wicked tyrans Idolaters which raigned once in all these couÌ„tries be driueÌ„ out by the light of Gods word their cruelnes coulde not stoppe the faith of the Christians neyther with fyre swoorde nor any cruel deathe thei coulde imagine Yea the more cruell they were in persecutinge the more earnest were they in professinge and the mo they putte to death the mo encreased as Augustine sayes Christian men were bonden caste in pryson beaten racked burned cut in peces as butchers cut their fleshe â–ª kylled yet notwithstandinge all this they multiplied and encreased The laste verse promises Sauiors too come and iudge and the kingedome to be the Lordes This is notable to consider in the kyngedome of Christe that whiche is contrary to earthly kyngdomes Worldly princes whan they goe too conquere a countrie thei goe with fire and and swerde to destroye all that withstaÌ„de them but in Christes kyngedome there come sauiors to preache saluation too rebelles his enemies and haters if thei wil repent Earthely princes come with gunnes horse and barnes Christes disciples come to conquire the deuill and his members without bagge staf or money mortall priÌ„ces come with might and power of men the preachers of Christes kyngdom â–ª come in the might of Gods spirite which opens the eyes of the blinde and softens stony heartes and turnes theym too the Lorde Worldly princes do muche by flattery bribery or threatning to win the people but christes ministers come in mekenes of spirit prayinge and besechinge sekinge not their own vaÌ„tage but the turninge of the poore straye sheepe that they maye bringe theym home too the folde agayne Earthely princes feighte for an earthy kyngedome but the preachers of Christes gospel teache the way to heaueÌ„ peace of conscience the loue and fauor of God purchassed by the death of Christ Iesus â–ª So in all pointes as heauen earthe are contrarie soo are the kingdomes the ministers and subiectes of theym bothe the waye to conquere and compasse them bothe the meanes to enioye them bothe and the pleasures in them bothe whanne we haue gotten them Yet notwithstandinge all thinges in them be so contrary and worldly menne by all wayes possible goe aboute too stoppe and hinder the gettinge of the other heauenlye kyngedome to withdrawe men frome it and enuye the glorie and encrease of it yet the kingdome shall be the Lords in spite of all his foes and their malitious enterprises shal come to nought They be called sauiours because thei teache the woorde of saluation and iudges because thei will be rigâ—â—teous and neyther for giftes bribery nor partialitie deliuer the wicked and condemne the innocent but vprightly accordinge to the scripture preache saluation to the penitent and condemnation too the harde herted Their iudginge shall not be in worldlye maters no more than their preachinge and sauing but as their ministery is spirituall so shall their commission iudgemente and deliueraunce be In Esau is ment hypocrites persecutors false teachers and all euyll doers Saincte Paul sayes to Timothe that in doinge these thinges whiche he taughte hym he shoulde saue him selfe and these that hearde him Saincte Iames called the gospell the woorde that can saue their soules and too the Romaines it is called the power of God vnto saluation of euery one that beleues because the mightye power of God howe he saues vs is dâ— declared in it But Christ is onely the Sauiour properly speakinge and other bee but ministers and teachers of thesame for there is no other name as saincte Luke sayes vnder heauen in whiche we muste bee saued Thus in the churche of Christ Sion shall be euer saluation preached iudgemente ministred and sinne punished Woo than be to theym that flatter laye pillowes vnder their elbowes teach false doctrine c. And yet will haue the rowmes and names of preachers in the house and churche of Christe they be Wolues hierelinges and deuourers of the flocke of Christe Christe sayes he came to the iudgemente of the worlde too condemne the woorkes of the worlde and so for the same vse he geues hys spirite still too hys ministers to sette vp hys kyngedom and condemne the woorkes of the worlde antichrist and his enemies A kyngdom can not stande without ministering of iustice punyshinge sinne and maintaininge the trueth deliuering the innocent repenter and condemninge obstinates So the ministers of Christes kyngedome haue power spirituall to louse and binde as they see the scriptures teache them Receyue ye the holy ghoste whose sinnes you forgeue thei are forgeuen but not whan soeuer syr Ihon lacklatin wil for money lay his hand on his heade whisper Absolutione et remissione c. in Latin that neither he nor the other weake conscience vnderstaÌ„des it is not I saye by and by forgeuen but vnto them it is saide I will curse youre blessinges and I will blesse youre cursinges If the absolution be not geuen to the penitent heart oppressed with the burden of sinne and sekinge comforte in Christe it is no more profitable thanne Baptisme or the Communion is too an hypocrite or vnpenitente synner Yea rather it is to the condemnation bothe of the gyuer and receyuer if it bee vngodly done because they misuse the good ministery of God Therefore they that in absoluinge iudge not accordinge too the commission of Gods woorde committed vnto them be not sauiours of the people but deceiuers And where he sayes the kyngedome shall be the Lords â–ª he condemnes all that teache any doctrine in the churche to sette vp any other kynge or kyngedom but the woorde of God whiche be hys lawes geuen to hys people that they maye lyue accordinge thereto knowinge them to be hys subiectes and hym their kynge that so his kyngedome maye encrease and bee ruled by his lawes as earthy princes rule by their lawes Therfore the Pope teachinge hys Decrees settinge vp him selfe and hys kyngedome as though he were Lorde of heauen and earthe purgatorye and hell and bringinge the people to hys obedience as the chiefe ruler is traytour to God and deceiues the people And to saincte Peter whose vicar he sayes he is he muste nedes bee proued mooste vnlike and a traitour
him agayne by suche tokens So God wyll bothe by hys spirite poure his loue into our hearts and let vs se the care that be taketh for vs and will also by outwarde sacramentes as badges marke vs for hys people by thesame seale vs surely too hym selfe and sturre vs vp to loue him agayn and looke diligently to oure dutie If earthely lords and princes will soo safelye defende theyr seruauntes let them not doubt but God that is Lorde of lordes will defende hys people frome all daungers and wronges be they neuer so manye and soo greate if they woulde earnestly in faithe call vpon hym in the daye of their trouble forsake their owne strengthe witte and policâ—e truste in him onely Dauid sayeth wel the Lord is not delited in the streÌ„gth of an horse nor the strong legges of man but the Lorde is wel pleased with them the which feare him with them that trust in his mercy There is no waye sooner to prouoke Gods anger and make hym to forsake vs in trouble than to trust to our selues and in our owne witte strength policie for that is as muche to take the praise to oure selues from him and mistrust God that he can not or wil not defeÌ„d vs. And although we must not trust in oure selues yet wee muste vse all meanes whiche he hathe ordeined for oure defence For as we muste be diligent to do all good workes and not put our trust of saluation in them but sai with saincte Luke whan ye haue done all that I commaunded you saye ye bee vnprofitable seruauntes so we must vse alwayes lawefull to defende oure selues yet saye our help is from the Lord which hath made both heauen and earth he hath ordeyned suche meanes to saue vs by and workes by thesame our deliueraÌ„ce whan pleaseth him sometimes too shewe hys power he deliuereth vs without such ordinarie meanes And why wil God thus saue them for any goodnes in them which had so longe forgotteÌ„ him his house or for their good workes who had so loÌ„g ben so disobedieÌ„t no but euen because I haue chosen thee saieth the Lord. This is the first chiefest cause why he bestoweth his goodnes vpoÌ„ any people â–ª eueÌ„ because he hath chosen theÌ„ in Christ afore the world was made for this cause he coÌ„tinueth bestowing his blessing to the ende vpon theÌ„ whom he hath once chosen Saincte Paule reasoninge of this matter putteth twoo causes wherfore God shuld loue iustifye and chose vs either freely of grace and mercy saieth he or for the goodnes of oure woorkes If it shoulde bee for oure woorkes than sayeth he it can not be of grace and if it be of free grace loue and mercie than is it not for our woorkes neither paste nor too come for than grace shoulde not bee grace saieth he if it were not thus freely geuen If God shoulde chose vs for anye goodnes in vs than hee shoulde but doe one good turne for another and freely withoute rewarde doe nothinge whiche is mooste againste his nature that doeth good for euyll yea and where he seeth no possibilitie of goodnes or rewarde to be looked for Who hath geuen him anye thinge firste and he shal be recompensed agayne sayeth sainct Paule as though he shoulde saye no. I haue chosen you and ye haue not chosen me sayde Christe to his disciples and Apostles And as he thus chose theym soo he choses all whiche he choosen and so he will declare his fre grace loue and mercy to al which be his freely euen because it pleased hym to chose them and they deserued not to be chosen of him but rather to be caste away from hym Whan God promised too deliuer his people in like distresse by hys Prophete he sayde for myne owne sake for myne owne sake I will doe it And not onely thus in bodely deliuerauÌ„ce but in forgeuenes of sinnes he saies likewise it is I it is I whiche forgeueth thy sinnes for myne owne sake Thus freely God oure heauenly father for the loue whiche he beareth too vs in his sonne Christe in whome he had chosen vs from the beginninge and for whose sake he continueth hys fauour to vs he I saye bestowes all his blessinges freely on vs bothe in bodye and soule in this lyfe and after The will of God is the firste cause of doinge all good thinges and whan he wil all thinges worke and they him whan he wil not thei staye and cease so because his chosing of vs coÌ„meth of his free will mercy it is the firste and chiefest cause of our saluation If he shoulde be sturred too chose vs for our goodnes whiche he foresees in vs that is euer vnperfite or if for any other cause within vs or without vs than he shoulde not be the firste cause and mouer of all thinges But sainct Luke sayth In him we lyue be and are moued That whiche moues an other thinge is in nature afore that whiche is moued also it is better stronger and wyser but to say that any ting is stronger wyser or better than God is treason and blasphemie too his maiestie therfore his will is the firste cause of all our goodnes Thus our good God teaches vs comforte his people that all thinge shal turne to the best to them which loue him be the troubles neuer so many and great the maÌ„s witte can not tel how to escape Let kings and princes fal together by the eares kyl murther shewe what crueltye they can gette or lose kyngdoms warre fighte or what they can deuise God will saue and deliuer his people if it please him oute of all their handes Whan Pharao persecuted the Iewes thorough the read sea God saued his people and drouned the Egiptians In the wildernesse whaÌ„ Seon and Ogge two mightie kynges denied them vitayles and passage God destroied them bothe and gaue their landes to his people After they came to the lande promised he droue oute 7. mightie people and delte it to the Iewes and when all the Heathen people whiche dwelt rounde about them made warre againste his people hee destroyed them all In Babilon when they were prysoners vnder Balthasar kynge within the cytye and Darius kynge of the Medes with Cyrus the king of the Persians beseginge the cytye rounde aboute that none shoulde escape when the cytye was taken God did not onely deliuer hys people from all the cruell handes of these three mighty kynges but gaue them such fauour in the sighte of Cyrus that he not onely hurte them not but set them at libertie sente them home to their countrye gaue them licens too buylde this temple restored their Iewels whiche Nabucadnezer tooke awaye and gaue free licens to euery man to helpe theym with money as muche as they woulde Who coulde haue thought Gods people shoulde haue ben now deliuered oute of the handes of three Heathen kynges beinge