too Christe for drawinge men from hym and willinge them to bye his pardon and forgeuenes of sinnes at hys handes as thoughe he were set together vp Christes tollinge money whan saincte Peter teaches ye be not redemed frome youre vayne and false superstition with golde eyther with siluer c. If wee bee not redemed with money than the Pope lies sayinge oure sinnes bee forgeuen if we bye pardons to forgeue sinne Sainct Peter sayes money does not forgeue sinnes but the bloudde of Christ Iesus the Pope sayes yes or at least he will not doe it withoute money Sainct Peter hadde hys owne wyfe the Pope will none nor lette his clergye but hoores as many ye will Saincte Peter sayde he had neyther golde nor siluer the Pope will doe nothinge without golde or siluer as it is sayde Quicquid Ro. dabit nugas dabit accipit aurum Whatsoeuer it be that Rome will geue trifels it will geue but golde it doeth receyue Saincce Peter was subiecte him selfe vnto Nero a wicked infidele tyranne and teaches other too bee so in ciuill maters but the Pope wil rule all christian princes by rigor depose theym at hys pleasur and obey none but his own lustes Therfore it is playne too see what is to be thoughte of hys kyngedome and of suche men as will rule with rigor ouer the flocke of Christe and wil not feede Goddes sheepe with his woorde that the Lorde maye rule in his owne kyngdome by hys owne lawe and woorde and hys sheepe heare the voice of their owne true sheepehearde and flee from straungers hyrelinges and wolues It is not mete that God shoulde be kynge and the Pope too make lawes for hym to rule by but God rules by hys owne lawes Praye therfore the Lorde of the Haruest that he wil thrust out workmen into hys Haruest that thei may work truly for the setting vp of his kingdoÌ„ pulling doune the popes and that we may grow to good corne to be laid vp in the Lords barnes be not lighte chaffe blowen awaye with euery puft of doctrine but grounded vpon the rocke Christe Iesus may surely stand against all stormes that we be not cast in to outward darknes and euerlasting fire but may enioy that vnspeakable ioie that he hays prepared for them that loue him and loke for hym AMEN ¶ A prayer MOoste righteous iudge God of al mercie comforte which by thy secrete iudgemente and wisedome suffers the wicked to triumphe and encrease for a tyme for trial of the faith of thy welbeloued litel flock and the mortifiynge of their lustes but at length to the vtter confusioÌ„ of the enemies and ioiful deliuerance of thy people loke doune we beseche thee on thy dispersed sheepe oute of thy holy habitation in heauen and strengthen oure weakenes againste their furious rages abate their pride asswage their malice confounde their deuises wherewith they lift vp theÌ„ selfs against Christe Iesus thy sonne our Lord and Sauiour to deface his glorie and sette vp Antichrist We be not able of oure selfs to thinke a good thoughte muche lesse to stande agaynste their assaultes except thy vndeserued grace and mightye arme defende and deliuer vs. Performe thy promises made to Iacob and stoppe the mouthes of the cursed Edomites call theym to repentaunce whome thou hays apointed to saluatioÌ„ bring home them that runne a straie lighten the blinde and teache the ignorant forgeue al those that wilfulli and obstinatelye rebell not against thy holy wil let thy fearful threatninges parse oure stony hearts make vs tremble at thy iudgementes Make the examples of them whom thou hays ouerthrowen in their owne deuises to be a warninge for vs that we set not vp oure selfes agaynste thy holy will graunte free passage to thy holy woorde that it maye woorke effectually in vs the blessed hope of oure saluation too the eternall praise of thy maiestie throughe oure mediator Christe Iesus too whome with the father and the holye Ghoste three persons and one God bee praise and thankes geuinge in all coÌ„gregations worlde without ende So be it Iaco. P. Ep. D. ¶ Imprynted at London by Wylliam Seres dwelling at the west ende of Paules Churche at the signe of the Hedgehogge Anno. 1562. ¶ Cum priuilegio ad imprimendum solâ—m Esdra i. Ester iii. Macha i. ii cor ii Rom. xv Iohn ii Luke xix Zele in correcting sinne is godly Reuel iii Num. xxv Psal. c.xix iii. king xix â—â—ii kin x i. corin v. Zele to promote gods glorie pleases him Exo. xxxv i. Chro. xxix Esdr. 6.7 We are vnlike our fathers Notinge of circumstaÌ„ces is a tokeÌ„ that the thinge is true whiche is telled The differrynge of Goddes punyshement â–ª declareth his longe sufferinge and our slouthfulnes in wel doing .i. Esder i. Iere. ii â— Ierusalem was destroyed for not obeyinge the Prophete but after returned .i. Esdra ii .i. Esdra â–ª iii. iiii and .v. iiii king xvii Because wee can not stirre vp our selues to doe good preachinge is too bee estemed ii King ii Ihon. ii This temple was .xlvi. yeares in buyldinge .i. Esdra iiii .i. Esdra vi If god rule vs not euery minute we forget him and our selues Philip. ii Vnder what kinges thyâ— temple was builded i Esdra â–ª iiii iii. Esdra iiii i. Esdra vii Artaxerxes Pharao Ptolomeus Caesar. Exodi xii Diuers sortes of reckening years monethes names of dayes and moneths It is hurtfull to call dayes by Heathen names wednesday Fryday Reuela i. Astronomers dooe euill in calling some dayes infortunate Holy men are better remembred by writing than calling dayes by their names Boniface 8. Thomas Becket of of Cà terbury This signe notes the text expounded The woorde of God is onely too be taught â–ª and beleued i. Pet. iiii Deut. xviii Ihon. â—iii Esay lv xliii Math. xv Vayn excuses Priestes praye not without money nor hire any for them selfe Preachers are but seruauÌ„ts and must not go before thei bee sent but their woorde is Gods Math· x. â— Cor. iiii Heb. v. The Ciuyll ruler is aboue the priest Adrian iiii Iudges Kynges Princes Roma â–ª â— Obey God rather than maÌ„ The Text. The scriptur is onely to be thaught Gala. i. Deut. iiii Whyle God lets vs haue his woord it is a token of his loue and the taking it away of hys displeasure i. King xxviii Pambo Psal. â—xix Deut. vi Psal. lxxviii Ephesi vi i. Cor. xiiii All sonnes must learn the scriptures Ihon. iii. Amos. viii What Iehoua signifies Exod. iii. Actes xvii Psal. ciiii Malach. i. Iames. v. Why God is called the Lorde of hostes and how he vseth hys weakest creatures to pull downe the proud withall Gene. xix ii Reg. xxiiii iiii Reg. xjx Iosua x. Exod. x. Iudge v. Gene. vii Exodi xiiii Num. xvj Exodi ix Luke xiii i. Regum xvii Gene. xlvii iiii Reg. vi Ioel. i. Exod viii iiii Reg. xvii Gene. II. i. Reg. v. Act. xii Daniel iiii Iudg. vij Iosuâ— vi iiii Reg. vii Iudith
than but he woulde geue place to a priestes cappe and now who regardes the best preacher ye haue O what a condemnacion shall this be to al such as haue the whip of gods correctioÌ„ in their hande to se the wicked so diligeÌ„t and earnest in their doinges to set vp Antichrist and Christian rulers and officers of al sortes hauing the whip of correction in their hande both by gods lawe and the Princes so coldely behaue them selues in settinge vp the kingdom of Christ that neither they giue good example theym selues in diligente prayinge and resorting to the church nor by the whippe of dyscipline driue others thitherward Where apperes in any christians in these our dayes this earnest zele of Christ to promote gods glory by suche correction that we maye say we be his folowers I feare rather that Christ of whoÌ„ we more talke than diligently folowe or earnestly loue for this cold slacknes that he sees in vs will say vnto vs. Bicause ye be neither hote nor colde I will spue you out of my mouthe Wo be to that Realm where god is compelled to take the whip in hand to punish sinne bicause the rulers will not great shal be the plage thereof Phinees turned awaye gods anger from his people bicause so zelously he auenged gods quarell and punished that wickednesse which other wincked at Dauid seing gods glory defaced and his enemies so contemptuouslye to forget the lawe of the lorde was so greued that he said The earnest loue that hee bare towarde God made him to pine awaye bicause his ennemies had forgotten the worde of God Elias fleing from cruell Iesabell thretninge to kill him bicause he had destroied Baals priestes liued in wyldernesse desired he might die for he was wery of his life to see how manye were fallen to Idolatrye how few or none as he thought worshipped truly the liuing god Though Iehu was a euil man otherwaies yet god gaue him a worldly blessing and commeÌ„ded him for his earnest zele in rooting out the posterity of Achab pulling down Baall and his sacrificinge priestes makinge a common Iakes of the house where they worshipped him S. Paule seing the Corinthians rather reioysinge then lamentinge or punishinge that filthinesse committed amonge them that one of theym had defiled his stepmother wrytes vnto them rebukes al theÌ„ sharply bicause they did not correct him and willes them al to assemble them selues in the name of god to excomminicate and geue him to Sathan that had done this wickednes not to eat and drinke with him that he might be ashamed repent and amend So whereas this great zele and loue towarde god and his house buildinge standes either in correcting euill and lamenting the defacing of gods glorye or els in wisshinge and doing good therto and fortheringe it to our powers for the first part to be earnestlye folowed these fewe examples shall serue for the other there be so manye that it is harder to tell where to ende then where to beginne Moyses in the wildernesse wyllinge to make a Tabernacle and place where the people should resort to worship their god had the Princes and people so liberall to offer and bringe to the makinge thereof golde siluer precious stones silke purple heare iron brasse and timber of all sortes such plentye that they would haue geuen more then neded Dauid earnestly desiringe to builde a house for the Lord if god would haue suffered him lefte his son Salomon so great plenty of al things necessary to that buildinge in a readines that he finished that costly building in seuen yeares Good king Cirus restored again to Gods people al that couetous Nabucho had robbed from them Cirus Darius Artaxerxes and hys Princes gaue out of their treasures to the buildinge of the temple and maintenaunce of their sacrifices according to the lawe of Moyses sufficientlye that they myght pray for the king his children the common wealth Constantinus the firste worthelye called magnus a Chrystyan Emperour gaue great liberty â—â— the Bishoppes and other ministers Iustinianus Theodosius Carolus magnus Ludouicus Pius c. augmented and encreased the same with landes and lawes This zeale and earnest loue to build gods house and punishe sin was in our fathers this liberality was in Princes and rulers that vnderstoode not gods benefites and mercies so plentifully as we do They pacified gods wrath in correcting sinne we prouoke his plages with heapinge vp of sinne They were greued and wery of their liues when they see Gods enemies despise his worde we winke and cloke it we laugh and smile at it and thinke it not to be a fault They were offended if wickednesse were vnpunished and the partye not ashamed that sinned and we be offended if any man go about to see it punished or the offendour ashamed They were liberall in geuinge relieuinge maintaining the ministery we are greedy in snatching and plucking away from them They were ready to defende with priuileges the ministers that they shoulde not be withdrawen from doing their dutie and we bind them to such clogges that they can not do their dutye They restored all that was taken from them and we study daily how to get more from them When I compare these doinges together and see howe good successe the one had and gods Church was gloriouslye builded that waye bothe vnder the law the gospell it makes me to quake when I loke what shall fall vpon vs going so farre cleane contraryway Surelye both they and we go not in the right way The lord for his crucified Christes sake which came downe from the bosom of his father to teache vs to builde him a house here that afterward we might raigne in glory with him there graunt vs all in all degrees from the higheste to the lowest suche an earneste simple loue to the true buildinge of hys house as the Prophete here teaches vs that vprightly we might walke the right way that he hath gone afore vs. If the Prince and nobylitye will maintaine that honorable estate that god hath called them to and auoyde the bondage of forreine powers If the Bishoppes and clergie will feede Gods people with the liuely foode of oure soules gods doctrine and discipline and not with mannes inuentions If the people will trulye serue God and obey their prince flee from Idolatrye escape gods plagues let vs iointly together earnestly abhorre poperie correct sinne turne vnto the Lord delight in his worde reuerence his ministers be diligent in prayer that we maye be liuelye stones mete for his building and become the temples of the holy ghoste where he with the father and the sonne .iii. persons and one god may dwell and be praysed I. P. L. C. D. My earnest loue to God hath pined me away because my enemies haue forgotten thy wordes Psalm 119. I haue bene earnestlye zelous for the Lord god of hostes because they haue forsaken thy couenaunt
yeares together and as it were diuidinge the whole worlde betwixte theym the one in the East the other in the West haue waxen greate Rulers that a man coulde scarse tell whether was the mightier as iust scourges sent of God to punish the world for not maintaining his word But now the Popes wickednes sutteltye by Gods woord beinge declared opened to the world his power waxes lesse the Turkes power increases because he kepes his people in ignoraunce so that if Gods mercy be not much more then oure deseruinges it is to be feared that be shal ouecome ChristeÌ„dom For the cold slackenes of the people princes to builde Gods house true religion will care for no religion at all if they maye not haue the olde â—urty dregges of popery So God giues vp in to all blindnes them that forsake hys light and forsakes them that forsake him and caste him of But many would haue not longe ago said what nede we to fear these plagues are not we come home agayn to oure holy father the Pope to oure holy mother the churche is not our old litle god come home agayne to vs haue we not our aulters copes masses trentais the wil bring vs thorough purgatorie for a litle money howe wickedly so euer we had liued our holy father the Pope by his legate the Cardinal or by his pardons wil absolue vs a paena et culpa that is froÌ„ all punishmeÌ„t from sin yea and from al faute or giltines of syn geue vs as many daies years of pardon as we list What shuld greue our coÌ„scieÌ„ce hauing thus many wayes to heauen Are not we much better then our holy brethreÌ„ which wil none of all these to saue them but onely Christ thinke hym onely sufficient for the sinnes of the whole world Is not this house well builded that hathe so many stroÌ„g pyllers Can God be angry with vs that haue bought broughte him so many things into the churche to delyte hiÌ„ withal We haue gylded many goodly ymages pleasaunt to loke at delite the eyes if he will haue any mirthe we haue goodly singing and striuing who can fet the highest note we haue swete Organes for the eare and sweete frankencense for the nose what woulde God haue more Where not the churches before like barnes bare and naked and nowe are they trymme that anye God woulde dwell in them Haue we not done God good seruice trow ye No surely for God dwels not in TeÌ„ples made with haÌ„des of wood stone but in the heart of maÌ„ nor yet is worshipped with mans inuentioÌ„s but as he willed and taught him self And this is it that pulles all these plages on oure headdes For as the Iewe is moste styffe in his religion â–ª so the Turke defeÌ„des his by might power the Pope maintaynes his with fyre and faggot the Anabaptist Arian Libertine are as busye in corners to turn many vnto them and yet all these be enemies to Christe sekinge to serue God an other waye than he thaught them and to saue them selues by some other meanes then by onely faithe in him whiche was sent to teache vs his fathers will whiche none knew but onely he they to whom he hath taughte it and too saue theym all whiche shal be saued so these and all other whiche buylde their religion other waies than God apointed are traitors vnto him and procure his vengeaunce For he there is not with me saieth Christ is agaynstâ— me and he that gathered not with me scateres abroade Moyses when he was in the hyll with God had the facion of the tabernacle and tent shewed vnto him like vnto the whiche God willed him to make an other where the people shoulde reâ—orte to worship hym vntil the temple was builded by SalamoÌ„ And least he shoulde deuise any thinge of his one head or inuente an other facion God geues him warninge sayinge See that thou make it like vntoo that facion whiche was shewed thee in the hyl deuise nothinge of thy selfe neither put to take awaye nor chaunge any thing but onely contente thy selfe with that whiche I shewed thee This is so notable a lesson that it is repeated in the .vii. of the Actes and the .viii. to the Hebrues because it should be kept in memory and diligentlye obserued of all men in al ages that they should not be curious in deuisinge a new way to serue God of their owne imaginacion but submit their wit to Gods wisedome and be content with that whiche he hath appointed for that onely is good and all inuencions of man as they bee of man displease him Likewise Dauid whan he woudle haue buylded God a house to haue ben worshipped in God appeared vnto hiÌ„ and tolde him he shoulde not do it but Salomon his sonne should builde it God shewed him also the facion that he shoulde buylde it after which facioÌ„ Dauid taught Salomon and prepared all mettals necessary to do it withall in his life tyme least they shoulde haue deuised some facion of their owne as mans brayne is neuer content too bee ruled by Gods wisedome but pleases him selfe in his owne inuentions better then in the whiche God teaches hym And this Temple also that the Prophetâ— speakes of here whiche they were sente home too buylde by kinge Cyrus whose mynd God moued to restore them to their countrye and so liberally to help them to the buyldeng of so costly a woorke is appointed to them by coÌ„mission how broade wyde long hygh and thicke it should be as it was vnto Salomon before If none of these Moyses Dauid SalomoÌ„ Esdras nor none of the people might buylde these temples and houses of woode and stoone so hygh wyde long thicke broade or any other facion as they lust them selues but muste folowe and are straightly chargeâ— often and sundry times so to do that Patarne copy example and facion precisely which God apointed them muche lesse in this spirituall house of Gods buildinge which is chiefly by the preachinge of hys woord may we deuise any thinge of oure selues but exactly folow that which God hath taught vs content our selues therwith thinking that most sufficiente learning able to saue oure soules moste true and holye and all other too be dreames lyes fantasies and vanitie in comparison of this The law of the Lorde sayeth Dauid is pure turning souls the witnes of the Lord is true and geues wisedom to litle ones c. And agayne the woordes of the Lord are pure as siluer which is tried seuen tymes But how many wayes hath the Pope deuised to buyld his house and authoritie that a man may chose whiche him lust too folow so that he folow not Christe For sayth he in his hart euery one is as good or better than that which Christ ordeined This to be true a man maye easely proue him to thinke because he perswades men to folow his deuises
our appointed time If this were well considered it woulde make our proude Peacockes feathers too fall when we remember frome whence we come and whither we shall and how we be not able too thinke of oure selues a good thoughte but that all oure goodnes is geuen vs of God and vnto him we bee traytours and theeues if we be proude of his giftes and geue not him worthy thaÌ„kes for them but take the prayse to oure selues Thus by degrees doth God encrease his plages and threatning not destroying vs at the firste but by layinge on vs one litle rodde at the first he biddeth warneth vs to beware of the next for that wil be greater if we amend not this he doth by his other Prophetes also In Osee he coÌ„pares hym self to the mothe Lyon in punishing for the mothe doth not eate vp clothes hastely but by leasur by litle and litle but the Lyon deuoureth vp all at once So saieth God I will be no more onely as a mothe in clothes in punishing you so gently and by leasure for by that gentle kynde of punishinge ye waxe wors◠〈◊〉 worse but I will come now as a LioÌ„ and destroye you quickely for ye abuse my geÌ„tlenes and I can not hold my handes any longer beside you Lorde soften oure harâ— hearts that wher we be gilty in thesame fault of negligent buyldinge thy house we may heare and feare those great 〈◊〉 teninges towardes vs wee maye driâ—â—â— thee and obtayne mercy for our sins paâ—â— and here after be more diligente too serue thee verse 12 Then Zerobabel the sonne of Salathiel and Iosua yâ— sonne of Iehozadac the hyghe Priest and all the remnauÌ„t of the people gaue eare vnto the voyce of the Lorde their God and vnto the woordes of Aggens the Prophete â—â— as much that the Lord their God sent hym and the people were afraid in the sight of God verse 13 13 And Aggeus the messenger of the Lorde sayd in the messages of the Lorde to the people sayinge I am with you saieth the Lorde ¶ Hitherto from the beginninge hathe ben nothinge but chydinge and threateninge for their greate negligence in buyldinge Gods house nowe folowes the profite and commoditie that came by suche a sharpe kynde of rebukinge They began to geue eare vnto it marke it and were afrayde too heare and consider those plages whiche yet hanged ouer their heads they beleued those sayinges too bee true whiche Aggeus sayde vnto them and thei â—eared God This is the ordinary way that God vseth to teache by whiche the scripture sets before vs to learne too beleue in God and feare him First to rebuke sinne and declare the anger of God towardes sinners and preache repeÌ„taunce as Ihon Baptist and oure sauioure Christe began to preache repent the kyngdome of God is at haÌ„de Fayth commeth by hearing saith sainct Paule and hearinge by the woorde of God therefore he that will beleue and haue his fayth encreased must be diligent in the scriptures too heare sermons and marke what God saieth vntoo vs there What maruayl is it if the Papistes haue so litle faith seing thei reade not the scripture and hold opinion that it is not necessary yea not to be suffered that the scripture should be muche read or taughte but the Popes lawes customes and decrâ—es The whole scripture hath these .ii. chiefe partes into the whiche it is deuided the lawe and the Gospell the lawe contaynes properly the setting forth of sinne threatninges curses Gods anger toward sinâ—â— remorse of conscience for thesame daÌ„nation hel despaire the Gospel contains coÌ„fort hope forgeuenesse mercies in Christ heauen saluation agrement with God Thus teaches s. Paule sayinge the lawe workes anger within a man in conscieÌ„ce towards him self for displeasing his 〈◊〉 God and also declares what is sinne the angre and iust iudgement of God for sin By the law comes the knowledge of syn Agayn he saieth I had not knowen coueting lusting and desiring for any vnlawfull thing to haue ben sinne except the law had said thou shalt not lust nor couet The gospel is the power of God to saue al that beleue in Christ whiche saieth come to me all ye that laboure and are laden I will refreshe you thus God loued the worlde that he gaue his onelye begotten sonne c. with many suche like promises as if any man sinne we haue an aduocate with the father c. this profit came here to this people by preaching the law of God and threatninges vnto theym that they whiche were afore so forgetful of their duties now hearing the great anger vengeaunce of God that hanged ouer their heads ready to fal on them it styrred them vp to do their duties and fear God Thus maye we here se the fonde tender eares of them which would not heare nor haue the law preached but all together the swete comfortable promises mercies in Christ nor can not abide the anger of God iuste iudgement for sinne to be taught saying it bringes a man into dispaire and that it is not nowe in the time of grace mete too be preached A man as he is made of bodye soule so hath he the lawe geuen hym too beate doune the lustes of the fleshe and keepe hym in due feare to his Lorde and God least the soule should despaire when it coÌ„siders the greatnes of the sinne whiche the fleshe and mynde drawes hym to he hath the coÌ„fort of Christ offered vnto him in the gospell So least we be proud forget God we haue the lawe geuen too set before vs the righteousnesse of those thinges which God requires of vs oure weake vnableâ—nes to fulfill thesame and the righteous sentence of deathe and Gods anger proâ—nounced vpon all that fulfill not thesame lawe But least we shoulde despayre 〈◊〉 haue the vnspeakeable mercies of God â—â—â—fered vnto vs in his sonne whiche by hys death hath conquered death and paied the full price for the sins of the whole world He biddeth vs when we feele oure owne weakenes vnablenes to fulfill his law to come vnto hym aske help and mercy at his handes and doubte not thereof but it shal be graunted For as we see in iudgementes here amongest vs there is a royal seate set where the iudge sittes he that is accused standes at the barre holdes vp his hande heares his enditement redde witnes is broughte in againste him and â—â— iustly condempned to death so we shal see Iesus Christe the righteous iudge of the worlde that will not be brybed sit in hys seate of maiesty at the laste daye all the companye of Aungels about him and we shall stande at the barre as accused enâ—yted for breakinge that righteous lawe of his woorde the deuill whiche entised vs so to do shal beare witnes that to be true yea and our own conscience also the feaâ— of
that fearfull sentence go ye cursed into euerlasting fyre which is prepared for the Deuill and his aungels shall make vs to tremble And of mercy there is no hope at all excepte we doe as we reade of a womaÌ„ whiche when she stoode before Alexander the great and was condempned she said I appeale from thee o Kynge Alexander wonderinge at her sayde thou arte a madde woman doest thou not know that euery appellacion is frome a lower iudge to a hygher but who is aboue me Then sayde shee I knowe thee too be aboue thy lawes and that thou maye geue pardon and therfore I appeale froÌ„ iustice to mercie and for my faultes desire pardon So we when wee loke into the righteous lawe of Gods woorde see him ready to condemne vs and oure conscience witnes that we haue deserued death we must appeale from iustice and our deseruings vnto hys pardon and forgeuenes bothe call and truste to be partakers of that saluation which he hath purchased and offered to the whole worlde Hys mercies doe passe all oure miseries as farre as God is greater than man and his pardoÌ„ can forgeue all that call on hym This is not too be lightely considered that it is sayde they hearde the voyce of the Lord their God and the woorde of â—â—gues geus the Prophete What neded bothe to haue ben written seinge they were bothe one for the woordes of Aggeus were thâ— same that the Lorde badde him speake 〈◊〉 he hath saide diuers times before He be in this example we shall learne twoo gâ—â— lessons one for the preacher and all other for the hearer The Preacher muste 〈◊〉 bee afrayde to rebuke sinne in all 〈◊〉 and degrees of men as here Aggeus dyd rebuke bothe Zerubabel the chief ciuil râ—ler in the common wealth and Iosua the hye Priest and chief in religion and also the whoole people beside and threatens the plages indifferentlye to all withoute any flattery or respect of person So do all the Prophetes as Esaye cals the rulers felowes with theeues and princes of Sodome and Gomorrha because thei folowed their wickednes And when Achab a kinge asked Elias whether it was he that troubled all the countrye because it was so longe a droughte for the space of three yeares and a halfe without any rain or dewe he aunswered the kynge boldely and sayde naye it is thou and thy fathers house that hast pulled this righteous plagâ—â—â—â—on thee and thy whole realme Where 〈◊〉 haue sinned all muste bee rebuked for as God a moste righteous Iudge will punishe all sinne so must his Preachers indifferently warne and rebuke al sortes of sinners or els God wil require their blud at their handes if they perishe withoute their warning as Ezechiel sayeth The hearer must disdaine to learne of the simplest preacher that he heareth as Iosua the high Priest here doth not disdaine to hear the rebuking of Aggeus being but a poore Leuite and a simple man in comparison of him no nor yet Zerubabel the chief ruler borne of the stocke of Iuda the kinges stocke disdaynes him If a preacher should rebuke the Pope a Cardinall an Archebishop or Bishop a Doctour or a babler in Diuinitie woulde they not disdaine too heare suche simple men Woulde they not saye as hathe ben sayde of late to many when they were examined before Annas and Cayphas becomes it thee to speake thus to my Lorde Bishop arte thou wyser or better learned then he Shall he become thy scholer Was not the like saide to oure Sauioure Christe doest thou aunswere the hyghe Bishoppe so What woulde the Pope or Cardinall saye if a man shoulde threaten suche vengeaunce of God towardes him as Aggeus doeth here to the highe Priest Paule the seconde Pope of that 〈◊〉 when he had wrongfully taken landeâ—â— offices from diuers and caste theym all 〈◊〉 pryson and woulde not heare any 〈◊〉 speake for them At lengthe by much 〈…〉 whan Platina him selfe came to him 〈◊〉 coulde get no help at the laste he 〈◊〉 of the Pope that he might be hearde 〈◊〉 by his owne lawe Then the 〈◊〉 lokinge cruelly on him sayde what 〈◊〉 thou me of the lawe doest thou not 〈◊〉 that whatsoeuer I say is law Am not 〈◊〉 sainct Peters Uicar and all lawes are 〈◊〉 in my breste and I can not erre whatsoeuer I saye Am I not Pope and may disanull the decrees of my predecessours 〈◊〉 do what me lust Thus it shall be thus I am determined Thus speake holy Popes when simple men aske their right or tell them of any faultes their proude stomackes can not abide too bee rebuked of anye man Was not this common also in Englande in the Papistes mouthes when the Gospell was preached to deface the 〈◊〉 Who are your Preachers nowe but yoÌ„g men vnlerned and not skilled in the Doctours And who teaches the other old learninge but my lorde Bishop maister Doctour auncient Batchelers in Diuinite proue it by the auncient writers These are gay glorious woordes in deede if they had ben true but although yonge men did teache yet their doctrine was moste wholsome and approued by the scriptures and all good writers whiche is moste to Gods glorie that opened the mouthes of yonglinges to confounde the dotinge of olde fooles Simple men confirmed with their bloude and constant deathes that whiche before bothe maister doctour and my lord Bishoppe also allowed and taughte with mouthe and handes subscribinge vntyll contrary rulers arose but than for flatterie and their belly they destroied thesame with all their mighte and power that thei taught before So whan and howe often soeuer the world shal chaunge the most of theÌ„ as meÌ„ without conscience will be ready to do the lyke and make a face as thoughe they beleued thesame to be true but not one of theym will auenture his bodye to be burned for the dirty dregges of Poperye and yet are they not ashamed to teache and maintain thesame with fyre and swoorde so longe as the worlde is on their side There is scarce a more certain argument of an obstinate Papist then to loke how simple a maÌ„ he is that preaches and not to beleue his doctrine for the simplenes of the man nor too looke at the thinge whiche he teaches how true it is and spoken by God Let all Christians heare and be contentâ— with Christes holy worde as most only sufficient doctrine to saue our soules and disdayn none that bringes it be he 〈◊〉 so simple Saincte Paule sayeth Christe died for oure sinnes and rose for our righteousnes where this is one of the greatest treasures that we haue by Christe to be made righteous by hym marke whoâ— were the firste preachers of it Mary Magdalene and the other wemen whiche weÌ„t earely in the morning with ointments to the Sepulchre they se Christ first of all other after his Resurrection and wer sent to teache it to the
Apostles and Peter Shoulde we not beleue this resurrection because that wemē taught it first Apollo a mightye learned man in the scriptures submitted hym selfe to be further taught in true religion of Priscilla and Aquila◠simple man his wyfe Timothy Ihon the Euangeliste were bothe verye yonge when they were called to be preachers Peter the elder Apostle is content to be rebuked of Paull his yonger Iudith that good woman corrected the Elders Priestes and Rulers in Bethulia mistrusting Gods helpe and prouidence for them whē they woulde yelde vp the Citye Dauid a man accordinge to Gods owne heart heares most willingly the Prophet Nathan rebuke hym who was of muche lesse estimation then he And kynge Ezechias heareth Esai rebuke him of his faultes These and suche other examples be written to teach vs that the elder in what authoritie so euer he be or by what name so euer he be called shoulde willingly suffer the iuste rebuke of the yonger bringinge the woorde of God for hym Further where he addes this twyse sayinge the Lorde their God the Lorde their God it is verye comfortable for all sinners that haue longe lyen in sinne that they shoulde not dispaire of Goddes mercie but spedely turne by repentaunce The longe sufferinge of God is farre aboue our desertes had suffered this people thus longe to lye in sin yet had not caste them of but doth vouchesafe to send his Prophet to thē to rebuke them stirre them vp to their duties calling him selfe their God whiche had forgottē forgeuen all their former disobedience who nowe was woulde continue their good gracious and mercifull Lorde and God styll Who can dispaire too obtayne grace and pardon for all his greate offences seinge set before him the louinge gētlenes of oure good God and maister which offereth vndesired his mercies so plētifully to so hard a hearted and disobedient people his free pardon A poena et culpa from all payne due to sinne or the gylte thereof whiche alsoo calles him selfe their God and by continual earnest cryinge of this his Prophete awakes them out of this deadde sleepe of sinne wherein they had lyen so long and left his house vnbuylded It is commonly saide saieth Ieremye if a man put away◠his wyfe for adulterye will he take her agayne yet thou sayeth God to his people although thou hast played the harlot with many hoores yet turn vnto me and I wil receiue thee againe sayeth the Lorde thy God O mercifull Lorde praysed be thy holy name for thy gentle offers and liberall promises offered vnto vs in thy sonne Christ Iesu oure Lorde Thou standest at the doore of our conscience knockinge too be let in offeringe thy selfe to dwell with vs if we would receiue thee There is no time so longe that a man hath run from God in nor any time so short to aske forgeuenes but if he will turne God is ready to forgeue him The Gentiles hadde lien in synne aboue foure thousande yeares from the beginninge of the worlde to the deathe of Christe withoute any true teachinge or knowledge of God and yet whan they receiued the Gospell by the preaching of the Apostles they were most gently receiued of Christe into the number of his people The thefe hanginge on Christes right hand on the crosse askinge mercy in the houre of deathe obtained it So that neither the greatnes of sinne nor the longe tyme that man hathe continued in it nor the shortnes of tyme to aske forgeuenes in can stoppe the great vnspeakeable mercies of God to pardō the sinnes of the whole worlde Why should we than mistrust the goodnes of our God seinge he is the maker of thesame lawe whereby we shal be iudged also able to dispence withal pardon the breakers of thesame lawe if he will who also shal be Iudge and Executer of thesame lawe as pleases him But that the people should rather beleue his woorde he saieth the Lorde their God sente him no straunge God but the mightie God of hostes and the liuing God of Israel nor he ranne not before he was sent but soberly looked for the callinge of God and then did his message faithfullye This is an example for all ministers too folowe that they doo not with bribery or flattery thrust them selues into any office but paciently tary the calling of the Lord their God which can and wil call them at suche tyme as he iudges them necessarye to serue him Who woulde be so bolde to bye a Benefice or flatter for a Bishoprike if he did thinke them to be offices in Gods 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 climbes in at the wyndowe is a thefe for the doore is made to come in by But because these Popishe prollers seke not the profit of the flocke but to fyll their bellies thei care not how thei come by it so they maye haue it and thinke they haue done God good seruice the people well content when they teache them neuer a woord of scripture but haue saide Masse made cōiured water or song an Antiphone of our Lady If they hadde this true stedfaste opinion of God as they ought to haue that he were a louinge father to his household and a wise maister that could and woulde set wise Stuardes ouer his house and that whosoeuer presumed to take any office in his house vncalled were a theefe and should be sharpelye punished A man coulde not hire them for money to take any cure of teaching Gods people vntill they were inward moued of God to do it for loue to the people not for their owne gayne Thei woulde also prouide to be ordinarely called by man leaste he which should teache and se others kepe good order should be proued the first breaker of all good lawes orders If a straunger shoulde violently thrust in him self to be the Shepeheard of thy shepe thou wouldest aske him whoo sent for him what he had to do there and thou wouldest rather thinke him to be a thefe and a murtherer of thy Sheepe then a trusty seruaunt So surely if thou come to take charge of gods people before he inwardly moue thy conscience to pitie hys people and outwardly by order cal and place thee where he thinkes good he will iudge thee a theefe a Wolfe a deuourer and not a feeder After they hearde that the woorde of God was sent vnto them by Aggeus and had wayed and considered diligently how true his sayinges were that so many yeares they had suffered soo greate plagues they beganne so feare and beleue that the threateninges folowinge woulde alsoo proue true and than they humbled theym selues in the sight of God and were afraid in dede This profit had thei by hearing the word of God that thei knowledged their owne sinnes that thei
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
.3 king 19. The Prophete Aggeus IN the seconde yeare of Kynge Darius in the vi moneth the firste daye of the moneth the word of the Lord was sente by the hande of Aggeus the Prophet vnto Zerubabell the son of Salathiel ruler of Iuda and vnto Iosua the Sonne of Iosedec the chief Priest saying ¶ In asmuch that the yeare moneth and day when this Prophecy was spoken be so diligentlye noted of the Prophete and also that in which kinges daies by whom and to whom it was preached is so diligentlye mencioned it makes muche for prouynge the trueth of the prophecie and that we shoulde the rather beleue it For they that will teach lies vse not so exactly to declare the circumstances wherein thinges were done least in examynation of the same thinges be proued contrary and they founde liers But chiefly this long time here appointed of xl yeares teacheth vs the pacience and long sufferaunce of god who wil not punishe so sone as we do a faulte but tary and looke for oure repentaunce and amendmente as he did here so longe beare the Iewes And also it setteth before vs the vnthankful disobedience and slouthfull negligence of gods people whiche after so mercifull a deliueraunce and bringing them home againe from Babilon to their owne countrey from whence they were led prisoners by Nabuchodonozor had so longe and manye yeares left of the building of that house which God willed them so straightly to restore and the good King Cirus had giuen them liberty to do the same and restored their old ornamentes to doe it withall And in them also we learne our owne slouthfullnes to the fulfillinge of gods lawes For of our selues we be no better then they nor more diligēt in wel doinge except God stirre vs vp by his vndeserued grace The Iewes for their disobedience to god and his Prophetes preachinge his worde according to the Prophecy of Ieremy had their country spoyled their Citie Ierusalem burned their Temple destroyed they them selues were manye killed some for hunger in the besiege of the Citie did eat their owne children or donge and the rest were led prisoners to Babylon by Nabuchodonozor and there kept three score and ten yeares in great bondage After these years ended by the good king Cirus they had lycence in the first yeare of his reigne to go home and build their temple as manye as would and all other might freelye aide them with monie toward that great costly woorke Some good amongst them but fewe in comparison as Zorobabell Iosua Nehemia Mardocheus and other whose names are rekened in Esdras toke in hande to be Captaines of this worthye worke and after they came to Ierusalem they builded an altar to serue for to make their offeringes and their sacrifices on vntil the time that the Temple was builded The first and seconde yeares of their comming home to Ierusalem they were some thing diligent about their building and laide the ground worke of the temple But after partlye for complaintes of the rulers in the country whiche were straūgers and placed there longe afore by Salmanasar had accused them to the king saiyng if they were suffered to build their Cytye they woulde rebell as they were wont and paye no more taxes and partly for slouthfull negligence of them selues they left of buildinge vnto nowe this seconde yeare of Darius God sent this his Prophet to stirre them vp to their worke By this we may learne that when we lye longe on sleepe in sinne we can not wake vp our selues vntil God stirre vs vp by his Prophetes his word or holy spirite For Dauid after he had committed adultery with Urias wife and caused her husband to be slaine laye without remorse of conscience without repenting for his eull doinges or asking mercy vntill the Prophet Nathan came and rebuked him for the same Therfore let vs not lightly regarde the warninges of God sent vnto vs by hys preachers but thankfully embrace them praisinge his holye name that not only he hath so paciently borne vs so long and not sodenlye destroyed vs walowing in sinne and forgettinge him without repentaunce but now lastlye hath called vs by the preachinge of his worde and restoring his gospel by our gracious Queene to a new life which god graunt vs for his Christes sake The Iewes had now lyen after their cōming home almost xl years not regardīg the building of the temple wherfore God mooste louinglye sente his Prophete to warne them of their dutye rebuke them of their negligences and stirre theym vp earnestly to go about that worke And although the counting of these yeares be harde to count and are diuersly reckened of diuerrs men because they would make the greke Histories to agre with the scriptures I shall let all other Histories passe because they be to troublesome and folow that onelye whiche the scripture teacheth for that is the easiest and plainest to vnderstande and without al doubt true In Iohn we reade that the Iewes asked our sauior Christ what marueylous signe he would worke to perswade theym that he might do suche thinges as he did And he sayd to them distroye ye this temple in thre dayes I wil build it agayne He spake of his owne body whiche he would rayse vp the third day after they had putte him to death but they vnderstoode him of that greate costlye solēne Tēple of lyme stone whiche nowe they were building and therfore said Fourty six yeres was this temple in buildinge And wylte thou buylde it in three dayes Here we se howe longe this temple was in buyldynge althoughe some expounde thys place otherwise yet this is not ment that they were contynuallye workynge on the same so longe for partly they were forbidden and stopped by the Kynges that ruled after Cyrus and partlye they were negligent and carelesse for it but that there were so many yeares from the beginninge of that worke vnto the finishing of the same In the second yeare of Kinge Cyrus whiche was also the seconde yeare of their returninge home to Ierusalem from Babilon they layd the foundacions of the temple In the second yeare Darius as this presēt place teacheth they are willed by Aggeus to take in hand their worke againe ▪ And in the sixt yeare of this same Darius they finyshe it so that from the seconde yeare of Cyrus vnto the sixte yeare of Darius must be .xlvi. yeares wherein they were building as S. Iohn sayth This was a great negligence of Gods people and vnthankefulnes so long forgetting the building of the temple and their duty to god after so mercifull and late restoring them to their coūtry but this all our croked nature bent vnto except God do not onelye begin the good woorke in vs but also continuallye leade vs in the same to the ende Therfore haue we neede to loke diligentlye vnto our selues pray that god would not turne
grace strengthâ— and boldnes to offer oure bodies to deathe withoute feare for the buildinge of Gods house rather then to see it lye waste troden vnder fete What greater comfort caÌ„ any Christians haue than in geuing their bodies to death for the buildinge of thys house whan he hears God saye that he is delited in their so doiÌ„g that he wil shew his glorie in them What greater promocion can a maÌ„ come to than to be one such instrumeÌ„t wherin God wil be delited and shew his glorie Death of the body is greuous to the flesh but death of the soule is a thousand times more fearful too a good man the one is a litle painfull for a tyme the other hath grefe without ende Therfore Christ saieth feare not them whiche kyll the bodye and can not hurt the soule but fear him which can cast bothe bodye soule into hel fire Suche an earnest loue shoulde we haue to the buildinge of Gods house bothe the hearers teachers bothe to build be builded by al meanes possible because he is so well delighted in it that we should feare neither losse of goods nor yet death of body no nor displeasur of maÌ„ so that we maye please God haue hym delighted in our doynges To please man is but a smal thinge but to please God is the greatest good thinge that can be he the honours me saieth God I wil glorifi him and he that coÌ„fesseth me before men I wil confesse him before my father and he that is ashamed of me I will bee ashamed of hym and he that denies me before men I wil denie hym before my father in heaueÌ„ verse 9 Ye haue looked for muche beholde it is but litle ye haue brought it into the house and I haue bloweÌ„ on it And why so sayeth the Lord of hostes â–ª because thys is my housâ— whiche lieth waste and 〈◊〉 runne euery one to his owâ—â— house ¶ The chiefest reasons too perswade 〈◊〉 euill man to leaue any wicked wayes 〈◊〉 to set before him and often to put hym 〈◊〉 remembrauÌ„ce howe God hath ben angryâ— with hym when he did such thinges and punished him as long as he laye in suche forgettinge of his Lorde God and also to threaten him with greater plagues if he do continue in them styll Bothe these kyndes of counsayle doeth the Prophete here vse to sturre them vp to buylding of this house of God He bothe sundry 〈◊〉 cals to their remembraunce the great pâ—â—â—ges whiche they suffered ofte and longe afore tyme for not buyldinge Gods house and also biddes them not thinke that all their sorowe was at an ende but more greater scourges was hanging ouer their heads if they would not buylde his house earnestly and if they ceased not to sinne God woulde not cease to punish them and if they continued styll not regardinge the buyldinge of his house God woulde continue still encreasinge his curses on theÌ„ Ye haue ben gredy desiringe muche sayth the prophet ye haue scraped and scratched together all ye could laye your handes on ye haue spent your money and wroughte youre selues weary thinkinge to enriche your selues by suche meanes but beholde and marke it well and it is come but too litle Where the scripture vses to saye beholde there it tels some notable straunge thinge as this is here that their laboure wasted awaye vnprofitably they coulde not tel how That waye wherby all other waxe wealthy hathe done you no good those meanes whiche God vses to woorke by in other and blesse them in you it hath not gone forwardes accordinge to youre expectation and lokinge for yea and that whiche is most merueilous youre corne other fruites hath not onely not encreased in the fielde but wheÌ„ it hath ben brought into the barnes it hath consumed there you coulde not tell how A man woulde thinke his corne were sure inoughe when it is in the barne for whilest it is in the fielde it is subiect to many daungers as blassinge myldews frost byting thunder beating layde with a raine or shakeÌ„ with the wind stoleÌ„ or eaten with beastes c. but euen in youre varnes saieth God I haue blowen on it It is as easye for me saieth God to waste it in the house as in the field For if I but blow on it it is not able to stande in my sight And as afore he saide their money fell out of the purse botome so now in their houses their fruites were not sure No locke vp in stoone houses if ye will it is as easy for God too consume it there as to blow a blast with hys mouth yea nothing shal withstande hym whatsoeuer ye deuise but he will take it froÌ„ you ye shal not haue your pleasure by displeasing God nor any thing shall prosper with you vntil ye build him his house that is to say maintain his pure religioÌ„ defend his honour forsake your vain pleasures refrain your gredy coueteousnes The defeÌ„ding of true religion with a good godly life is nowe the true buyldinge of Gods house nowe commaunded vnto vs and that man Citie or countrye whiche doeth not build this house so hath shall haue the like plages fall on theym vntyll they ernestly build this house of the Lords For as a kinge is stablished in his kingedome whan his godly lawes are taughte kepte and that realme is strongly buylded and blessed of God wher good order is maintained so is Gods church coÌ„gregatioÌ„ wel surely builded where gods word religion is purely taught sin punished vertue embraced God can no more suffer his lawes to be conteÌ„ned or his honor geuen to Idols thaÌ„ kings can suffer their kingdoms to be betraied to their enemies For as in the hole history of the Iewes coÌ„mon welth in the boke of the Iudges and the kings while the people liued in the fear of the Lord kept his religion geuen theÌ„ from God thei were defended by god from all enemies round about theÌ„ were thei neuer so many so stronge But when they would worship God either as thei lust theÌ„ selues or not at al or els as he did not appoint them thaÌ„ they were geuen into the hand of the Philistins Ammonites Chaldees Egiptians c. somtime for the space of .40 yeares sometime .18 sometime 70. and whan they were least three years So shall all they that buylde not or pull doune Gods true religioÌ„ set vp the Popes taughte by manne and not of God lykewise be punished or worse eyther wyth hunger pestilence swoorde or blynde ignoraunce not knowynge God and bee geuen vp too theyr owne lustes without remorse of conscyence or anye feare of God whyche is the greatest plague that can be Marke oute of oure owne Chronicles what was the estate of thâ—â— oure Realme when we were made Tributaries to the Romayns by Iulius Ceasar and so continued .400 yeares more Or
God sayde vntoo him that he woulde sende him to kinge Pharao to deliuer hys people he was afraide merueyled yâ— he being but a shepeheard should be sent on such a message to so mighty a prince But after that God had promised him that he woulde be with him he was encouraged and toke in hande to go to Pharao on his embassage to lead Gods people oute of Egipt When God sent his Aungell too Gedeon threashing his corne and sayd he shoulde deliuer the people from their enemies which inuaded their countrye and laye as thicke in nuÌ„ber as Greshoppers do in the fielde Gedeon doubted at the matter vntyll such time as God said vnto him that he wold be with him And after triall of his fayth in the promise made vnto him he durst with .100 naked men hauing no weapons but earthen pottes a fire braÌ„d horns in their haÌ„ds set on their enemies which fledde all awaye as soone as they hearde the pâ—t sheardes knocked together Oure sauioure Christe after hys Ascencion sending his Apostles into the whole worlde to preache and baptise addeth no greater thinge to comforte them with all in this great and daungerous enterprise that so fewe vnlearned men shoulde conquere the whole world but saythe behold I am with you euen too the ende of the worlde What good successe their preachinge had we at this present daye yet feele and see and also howe he is presente alwayes with his euen too the ende and howe true his prayer is that he didde not praye onely for his Apostles but for all that should beleue on hym by their preachinge WhaÌ„ sainct Paule sayeth that he was perswaded that neither nakednes pryson huÌ„ger persecution nor lyfe neither deathe aungels nor powers could pull hym from the loue in Christ Iesu He had nothinge is strengthen hym self withall but that God promised that he was with him and then he boldely sayde if God bee with vs whoo can be against vs All be but dust worms and vylenes in his sight nothing can preuayle againste those whome he doeth assist with his grace Therfore whan we doubte to take in hande anye good woorke whiche agrees with the woorde of God for any worldlye reasons or carnal fear let vs styrre vp our fayth and heare God speaking and saying vnto vs I am with you be ye not afrayd If thy conscience beare thee sure witnes that thou sekest nothinge but the glory of God the profite of his people no doubt God will asist thee in suche enterprises offers this hys promise to thee also sayinge I am with thee be not afrayde but go on forwardes and I will blesse thy doinges seme it neuer so hard or vnpossible to thee verse 14 The Lord waked vp the spite of Zerubabel sonne of Salathiel prince of Iuda and the spirite of Iosua sonne of Iosedec the high Prieste the spirite of all the remnauÌ„te of the people and they went and wroughte in the house of the Lorde of Hostes theyr God In the .xxiiij. daye of the sixt moneth in the second year of kynge Darius ¶ This is a notable Metaphore worthely sets foorth the nature of sin in that he saieth the Lord waked vp the spirite of all this people for sinne is a sleepe of the soule hauing no feare nor feling of God so long as a man lyes in it It is nowe tyme saieth sainct Paule to awake out of slepe meaning sinne God in his woord by such outward bodely thinges declares vnto vs the nature of spiritual thinges both good and euill As the dead body lyes rottinge stinking in the graue fearfull to looke on and greuous too remember so when wee lye buried in sinne we stinke in the sight of God he can not abyde to loke at vs nor will remember vs. And as we when the body lieth on slepe in the bedde whiche is an image of our graue can neither se fele heare taste smell vnderstande nor yet moue out of the place vntil we be awaked nor can take any pleasure at al in any one creature of God So when we lye walowinge in sinne we neyther see the maiestie of God with the eyes of oure faythe nor feele hys mercies offered vntoo vs in hys deare sonne and oure onely Sauioure Christe Iesus nor yet can wee taste at al howe sweete the Lorde is Oure eares are stopped from hearing good counsayll we perceiue nothinge at all of Gods goodnes towards vs his word is not sauery vnto vs neither yet bee wee moued or stirred vp too doo anye one good woorke of charitie But nowe it pleased the Lorde pitying their miserie too wake them vp out of thys dead sleepe and sette them in hande with buylding of his house agayne But where he had preached too them both the law the gospell threatnings coÌ„fortes with the plages they were moued to nothing but feare as is saide in the verses before but after they hearde the glad tidinges of the gospell that God promised to be with them then they were awaked out of their sleepe and wroughte lustely So it is the gospell that quickenes and geues lyfe but the law kylles feares and threatens For as after sleepe the bodye being awaked it is freshe lustye stronge and couragious to do his worke so after the fearful threatninges of the law when we heare the gladde tidinges of the gospell that God will be oure Lorde and dwell with vs the minde is comforted strengthened moued vp to do his dutye And as a man is iudged too be wakinge when he canne doe the office of a manne as talke woorke write or suche like so is manne awaked out of the slepe of sinnes when he lyues in charitie feares God walkes accordinge to his lawe in hys vocation Further as wheÌ„ a man lyes in hys dead slepe he can not awake except some noise awaken him or some other call hym 〈◊〉 can we not arise oute of sinne excepte the spirite of God or his preacher which is his watcheman with often cryinge vnto vs awake vs. Crye therefore and feare not saieth Esaye the prophete lifte vp thy voice lyke a trumpette and tell my people their wickednes So that it is the truÌ„pet of Gods woorde continually sounding in oure eares whiche is the onely waye too awake vs out of this sinfull slepe But the Papistes turne thorder and saye cease and crie not holde thee peace sai nought lyue in rest and bee still and so let all goe to hauoc and the people perishe Thus we maye learne here the necessitie of preaching and what inconuenieÌ„ce folowes where it is not vsed Where preachinge fayles saieth Salomon the people perishe therefore let euery man kepe hym selfe in Gods schoolehouse and learne his lesson diligently for as the bodye is norisshed with meate so is the soule with the woorde of God as sainct Mathew saieth A man doeth not liue by bread onely but
I geue peace saieth the Lorde of hostes ¶ There were twoo chiefe reasons whiche discouraged them from this buyldinge whiche were meete yea and necessarie to be pulled oute of their myndes And therefore the Prophete chiefely touches these twoo The first was the kings before time who had forbidden to buylde and their officers whiche were as diligēt to stoppe them The second was pouertie for that by the greate vsurye bribery and oppressiō of the rulers they were so nedy that they were not able to finish it For the first God sets him self against the king as though be shoulde say though the kings power be great yet I am greater though he forbid yet I bid though he be againste you yet am I with you saieth the Lorde of hostes What harm can they all do◠vnto you whā I am with you Who can hurt whan I wil defende For their pouerty they shoulde not feare for all gold siluer ryches and treasure is myne saith the Lorde and I geue as muche as litle when where howe longe and to whome I list All be my stuardes and too me shall make an account it is not their owne to spende as they will but as I appoint Although churles be nyggardes and will not part with it vnthrifts doo waste and misspende that which they haue and neither of them wil further thys my woorke yet feare not ye for I in whose handes are all heartes and all ryches will see moue their myndes and bringe the matter so too passe that my house shall not lie vnbuylded for lacke of money I aske no more of you but too doe as muche as in you lieth Put your good willes to and woorke let me alone with the rest although ye knowe not howe to come by money I haue wayes ynough and wil not see you want And although this promise be made to this particuler people in this present matter of buyldinge Gods house yet it serueth not for that onely case but it is a sufficiēt comforte for all them which take the lords woorke in hande what kynde thinges so euer it be so that it be too set foorthe hys glorie not our owne that in suche godly enterprises wee shall not lacke but haue ynough to finish it and do it withall And besides that if we beleued this to be a true saying that God did speake it and woulde perfourme it it woulde woorke muche goodnesse in vs. Fyrste it will woorke such a feare in vs towardes God that for no nede or vantage we would take or yet get one pēnye wrongfully either by flatterye periurye vsurye briberye lyinge stealinge disceit false waightes and measures or by anye other vnlawful meanes For who durste take one halfe penny if that he were perswaded that it were Gods hys Lorde and maker who hates and punisheth all falsenesse Who dare be a theefe and a traytoure to God that is in heauen who made and rules all in earthe But because he thinkes it to be suche a mans that God seeth him not and man shall not perceiue it withoute all shame he deceyueth man and robbeth his Lorde God and heauenlye father Therfore whan the deuill puttes in thy heare to get any thing wrongfully thin◠with thy selfe What shal I do shal I be a theefe to my lorde God who made me and saued me these goodes be not this mans onely but they be my lord Gods who hath made him hys stuarde ouer them vntoo whome he muste make account of them And althoughe I can deceiue man in gettinge of theym yet God seeth all thinges and nothinge is hyd from hym If true faith considered these things thus no mā woulde nor durst vse any deceyte in anye kynde of thinge Secondely if this sayinge were duely considered that all golde and siluer is the Lordes who durst mispende or waste one farthing of it vnthriftly vpon things not necessary God hath geuen man all hys creatures to serue for hys necessary vse But too be a dronkarde a hore hunter a gamner a swashebuckeler a ruffin too waste hys money in proude apparel or in haukinge hunting tennyes or in suche other vnprofitable pastimes but onely for necessarie refreshinge of the witte after greate study or trauayle in weghty affayres he hathe I saye not alowed thee one mite Reade the scriptures through and thou shalt not finde where gentelmen be alowed to waste their money vpon vayne pastimes or vnprofitable more than the poore simple man is In all good common wealthes there bee no lawes that geues more liberty to sinne to the ryche then too the poore God oure heauenly father like a ryche wise stuarde deales hys money abroade to vs his seruauntes some more some lesse as he thinkes good And saieth vnto vs al worke vntil I come encrease this porcion that is geuen you Poore and ryche hath this sayde vnto hym and euery one shall make an accounte vntoo hym it shal be sayd to euery one Make account of thy stuwardship Looke in the lawe of God and there shalt thou fynde howe too bestow thy money And if thou can not finde it agreinge with Gods woorde it is euill howe soeuer thou bestowe it For as a ryche man geueth hys man money sendes him too the market and biddes hym not bestowe his money as he liste but appointes hym howe too doe it thus muche vpon suche thinges and thus much vpon other So God hath geuen vs hys scripture as a rule to folowe in bestowinge his money or other giftes And although men or thinges be not there named where on to bestowe it yet the degrees and sortes of bothe as the poore and necessaries be oftē beaten into our heads Gentlemen yong ruffelers maye not saye as they commōly vse Is not my money myne owne Maye I not spende it as me luste who shall correct me what woulde ye haue me to doo Shall I buyld Castels and Towers with it I haue more than I can get spente the next rent daye is at hande Shall I be a loute and sit in a corner Nay it becōmeth a gentleman to make merye and raffle it Shall I not make good cheare that other may fare the better Let me make merye whan I am yong I will waxe sadde wise and thryue whan I am olde But thou which thinkest thus remēber the euyll stuarde which whan he was called to account and could not discharge his rekeninge gaue awaye his maisters goods that he mighte maintaine hys idlenes But he was put out of office as all they shall be caste from Gods face whiche likewise vnprofitably spende that porciō whiche God hath geuen them Thinkest thou that God will allowe this accounte if thou saye Thus muche is spent vppon hoores this at cardes this at dyce this on maskinge thys on mumminge thys at bearbytynge c. Naye nor yet on massinge gyldinge of sainctes payntinge of stockes and stoones settinge vp roodes byinge of Popishe pardons geuinge money too this
God kepe it The towre of Babel was buylded a wōders height Nārod with hys cōpanions would haue gotten an euerlasting name by it but the Lord perceyuinge their proud enterprise disapointed thē scatered thē abrode in to all coūtries Sathan was an Aūgel in heauē but for hys disobediēce is nowe made a deuill in hell Nabuchodonozor was the mightiest prince yet afterwarde made a veri beast Herode was proud of his great eloquēce streight after was wiried of life Rabsaces blaspheming the liuing God of Israel auāting him self in his great cōquestes as though thei had ben goten by their Idols power had almost .200.1000 slain in his cāpe in one night by thaūgel of God wtout mās power in the time of good Ezechias the Madianites lying so thick as groshoppers in the field thought thei shuld haue deuoured Gods people at their pleasur but God send his captain Gedeon whiche with .300 naked men vnharnessed hauing lāps in one hand earth pots in the other vāquished them all Thus it is true that the psal says If I climbe vp in to heauē thou art there if I goe doune into hel thou art there also And there thy hande shall rule me The hole scriptur if ye go thorow it is nothinge els but a perpetuall teaching howe God alwaies throwes doune the proude and liftes vp the simple lowly O if the papistes woulde be as earnest to set vp the true glorie of God as thei be diligent spayniels to seke alwayes possible to set vp that vyle podell of Idolatrie of their god the Pope In all ages haue ben some people that haue ben plages to the rest yet God hays throwen theym doune at length So no doubt the Papistes be now but their falle will be incurable whan it comes although they bee a great scourge almost to all christendome and florish for a tyme. Marke wel the laste wordes of the Prophete I will make thee come doune says the Lorde The destruction of this people was done by Nabuchodonozor many yeares after and yet the Lorde calles it hys owne dede and says he will pul thē doun So as I haue noted afore c. that is called the Lordes dede whiche is done by his seruaunts whether they be good or bad for by suche meanes the Lord wil correcte vs bringe vs to the knowledge of oure selfes and him In all suche worldly corrections therfore let vs not looke so muche at hym that vexes vs or murmur and grudge at hym but loke who hays sente him whose seruaunt he is and wherefore he comes For he comes from God to doe teache vs good And than we shall paciently beare whatsoeuer comes And because thei shuld not flatter them selfes as thoughe these thinges shoulde not thus come to passe he ioines vnto it the Lord sayes As though he shoulde saye flatter not your selfes I speake not of mine owne head the God of all truth that can not lie says thus therfore most certainly loke for it He that is a righteous iudge of all creatures both can and wil be auenged on all euil doers and will deliuer vs his people oute of the handes of their oppressors whan he hays sufficiently declared the patient abidinge and depe sighing of the oppressed abidē longe inough for the turninge of the proude enemies whan he sees no amendemente to be hoped for he wil then come in dede fearfull for his enemies and comfortable for his poore people as the Psalme sayes For the miserie of the poore the sighinge of the oppressed I will rise saies the Lord. Who shall be able to stande whan he sais he will pul doune yea who dare be bolde to looke whan hee shewes his anger deceyue not youre selfes he will come verse 5 If thefes had comen to thee and if robbers in the nighte how should thou haue holdē thy peace woulde they not haue stolen sufficiente for thē selfes If grape getherers hadde comen to thee woulde thei not haue lefte some clusters verse 6 But howe haue they serched Esau and ransacked theyr hid thynges ¶ After that the Prophete hays tolde them that thei shal be destroied nowe he◠telles them after what sorte and of what thinges thei shoulde be spoiled Edō was a countrie not onely compassed aboute with hylles that no enemies coulde enter and fortefied with stronge holdes and castels on the top of the hyls as appeares afore but it was a plentious countrie also of all fruites and full of wise men of great politie whiche all shoulde be taken frō them with all their things that thei reioiced in And where he vses two similitudes here one of theues of grape getherers which both whersoeuer thei come do much harm and take all thinges at their pleasure spare nothinge but searche all priuie corners where any thinge can be hidde yet these spoilers shoulde be muche wors and more cruelly intreate them This firste part of the similitude hays two argumēts of their cruelnes in it and it is asmuch as though he should haue sayd thus to them If theues shoulde come in the day time to spoyle thee or robbers in the night season thou coulde not haue holden thy peace but woulde haue called and cried for helpe of thy neighbours thou woulde haue prepared thy self to haue foughten with thē to haue withstande them too haue defended thine owne goods and to haue taken or killed theym that thus violently came on thee but whan these destroiers shall come thou shall not be bolde too whisper to crie to call for helpe or els if thou crie neuer so loude it is but vaine too defende thy selfe or rescew thy goodes but fearfully like a shepe lie stil and like a coward let them doe to thee what they please it shal be fulfilled in thee that God thretens to the brekers of his lawe that one shall chase a thousande and ten men ten thousande yea and that whiche is more meruailous they shal be afraide at the fall of a leafe Or if we rede thus so the Ebrewe woorde signifies both wayes how shuld thou haue ben destroied than this is the meaninge that although theues and robbers woulde haue destroied them yet that destruction should haue ben like to this so extreme a plage should this be to them that these other were not worthy to be cōpared vnto it The later token of their greate destructiō is that the Babilonions whā they come should deale wors with theym than theues or robbers would for theues whan they come thei doe not take all but the best thinges thei finde lest they shuld not flee fast ynough awaye or be bewraid by many thinges whan they shoulde bee knowen And agayn they vse not to tarye longe in robbinge a house for feare lest some shoulde espie them and come vppon theym sodenly but the Chaldees shoulde not be afraid of any company of men whā they shoulde ouerrunne them nor