and therefore all these plages haue fallen vpon vs that these people felt yea and more to for all that would holde fast their profession either were caste into the fyre or banished No countrye hays more bely chere thā we we eate as though we were hūgry stylle None hais more store of apparell and yet we be a colde Howe oure money hais waisted if I seke but onely of the sundrye falles of money many can remēber and yet feele the smart of it though I truste muche good shall folow on it The Lord◠for his mercy open oure eyes that we may see and consider the cause of these plages whiche he hath layde on vs soo longe and spedely turne vs to amende those faultes for whiche we be punished For euen frō the highest vnto the poore laboringe man we haue all sinned and one plaged an other yea seruaūts haue thought to waxe wealthy by greate wages takinge litle workinge but as this Prophete saieth their wages was putte into a bottomles purse ▪ they haue not thryuē by it What hath ben the ende of ambicious and couetous men from the hyghest to the lowest whiche neuer beinge contentente with inoughe desired more He whiche is not blinde may se it more amonge vs then all Christendome verse 7 Thus saith the God of hostes consider in your hearts youre owne wayes verse 8 Go vp to the hyll and bringe home tīber builde this house and I will haue delighte in it and I will be glorified sayeth the Lorde ¶ The Prophete hath neuer done inough in bearinge in the authorite and maiestye of his God that sent him with his commission to his people neuer speakes thinge in his owne name but in the beginninge and ending of these short verses addeth the glorious name of God Iehoua calling hym the Lorde of hostes at whose commaundement all creatures be and who will arme all his creaturs to fight against all suche as either do not buylde his house hinder his glori or els stoppe them which woulde further it With suche woordes of feare power must all stubborn stomakes be pulled downe thei whiche wil not be ouercome by gētlenes to do their duty must be feared with authorite Thus must preachers learn to tēper their tūgs neuer to speake but that which they find in Gods booke where the people be hard harted to beleue stifnecked to heare they muste vse suche woordes of gods maiestie power which will make stony hartes to trēble where feare raignes ther to cōfort raise thē vp bi the gētle louīg mercies of god offered to the world in his sonne Iesus christ our Lord. And yet once again he referres thē to their own iudgmēt bids them cōsider in their own hartes their own waies be iudges them selues As if he should saye hitherto haue ye folowed your own desires haue had no profit in so doing but being sūdry wise plaged ye haue not cōsidered it Nothing that ye haue gone aboute hath prospered with you your fruite of the earth hath not encreased your meat drink hath not fed you youre clothes hath not kepte you warm your money wasted in your purse ye could not tell how But now buyld my house and marke your owne doings wel whether euery thing shall not be blessed encrease that ye go about I wil be delited in your buylding I will shew my glorie to the whole world amonge you in defending you that my house worship ther. I wil be your God ye shal be my people no enemies shal ouercome you the earthe shal be fruitful vnto you your meat drink clothes money shal fede and norish you chuse you whether ye wil let my house lye vnbuylded stil still be plaged or ye will repare it diligently and be blessed Go vp to the hyl bringe home tymbr◠and buylde this house these three thinges God requires of theym and he promises them twoo blessinges for them firste that he will be delited in that house buylding than that he wil shewe his glory amōgest them For these causes rather than for worldly profit they shoulde be more earnestly stirred to do their duety whan they were certaine that they pleased God in so doinge The hil that he wils them to goe too is Libanus as appeares in Esdras whiche is not within the bonds of Iewry but of Tyrus and Sidon for there grewe the fairest trees of any countrye Frome thence had Salomō trees in his time also for thesame buyldinge This figure doeth teache vs that as Gods temple was than buylded of trees that grew amonges the Heathen people so whā the full time was comen Christes churche shoulde be buylded of the Gentiles and Heathen people whan the gospel shoulde be preached thorough all the worlde And this is confortable for vs the although we be not born of Iewes yet we be trees meete too buylde gods house on god wils vs to be brought home to him by the preaching of his word that we maye be partakers of that house wherein he wil dwel and he delited in vs ▪ and amonge whome he wil shew his glorie He bids them climbe vp the hill draw home trees and buyld the house which al be woords of great labour and pains and speakes nothing of the easier sorte of work as deuisinge casting the worke framing the postes c. But willes them not to refuse the greatest laboure that belonges theretoo and that nothinge shoulde bee thought painfull that God commaundes And he bids them not loke for any greate worldly wealth whan they had done although God of his goodnes woulde geue them that beside but thinke this a sufficient rewarde that God was pleased in their doinges and woulde shew his glory amonge them This is the greatest reward that wee can loke for whan God is delited with vs and happy is that people to whome it falles What haue the Aungelles in heauen more than that God is delited to be amōge them and shew his glorious maiestye too them Thus in buyldinge gods house we maye make of earth heauen and of men Aungels For where God shewes him self glorious there is heauen and we shall be like Aungels delightinge oure selues in praysing our God and god will be delited and dwel with vs shewinge his glorious maiestye to vs be oure god and blesse vs. When they had fallen these trees and caryed them home least they shoulde turn them to their owne vse and buylde their owne houses with them he saieth buylde this house meaning the house of God and temple which god had chosen amonge all other places and where onelye he wille◠them to offer their sacrifices In which we are taughte that we shoulde not turne to oure owne pleasure those thinges which God wil haue dedicate to him selfe and to the buyldinge of his house If England◠hadde not ben so gredye to turne to their owne vse churche
generally to speake of al the creatures of God whaÌ„ they be loued or trusted in for them selues and not for his cause that made them thei deceiue vs. Consider not therfore the beauti strength wealth commodite pleasur of any creature in it self for thaÌ„ it wil surely deceiue thee but lift vp thy minde to hym that made them for thy vse commodite praise him for his great care that he takes for thee in making of them geuing thee the vse of them so shalt thou not be deceiued by them but receiue profit thy self geuiÌ„g him his due honor whaÌ„ thou knowledges thy God to worke thy saluation pleasure or commodite by such his creatures The Lord hais geuen herbes diuers streÌ„gth to heale diuerse diseases but if in sicknes we trust in the phisicioÌ„ or his medicines wee be deceiued in his good creatures For as Dauid sais It is the Lord that heales our diseases is at our bed side whaÌ„ we be sicke So these people hauing receiued a strong plenteous couÌ„trie at the merciful haÌ„des of God forgat him that gaue it theÌ„ trusted in their owne streÌ„gth wisdom politie so be the fare outwarde show of these thinges pride crept in deceiued theÌ„ made theÌ„ to trust in them selues And wel it mai be saide too haue deceiued theym because it crept in vnder suche a faire preteÌ„se also because wheÌ„ thei loked to haue ben saued by them they were soonest deceiued theyr holdes wherein they trusted were throwen doune their countrie conquired and the people spoiled destroied Thus does all worldly thinges with a goodly outwarde shew deceiue a maÌ„ whan he trustes most in them A horse is a deceitful thing sayes Dauid again some truste in their chariots some in the horses but we trust in the name of our lord God When the people woulde haue gone into Egipt for succour The Prophete saide Egipt is but a rede Golias trusted in his â—arnes streÌ„gth but Dauid in Gods name ouerthrow him Trust not therfore in any worldly thing for it will sure deceiue thee when thou lokes for help of it No truste not in princes be thei neuer so mighty for Nabuchodonozor walking in his gorgious palâ—yce coÌ„sidering his mighty strong citie of Babylon coÌ„teining .16 miles square as Plinie teaches his many kingdoms people that were his subiects thought he shuld neuer haue fallen thaÌ„ sodenly was he cast out of his kingdom liued eate gresse with beastes what could be deuised stroÌ„ger thaÌ„ the towre of Babel but howe sodenly vainquished that vain hope awaye That which is added thou saies in thy heart who shal draw me doun to the earthe teaches vs thus muche that it is not onely these grosse outwarde sinnes as murther thefte horedom and suche like but euen the fine thoughtes of our owne hearts whiche we thinke that none knowes but our selfs whiche God will iudge and be auenged of them Thei did not so much blasphemously crake opeÌ„ly saying who shal draw vs doune as they thought it in their hearts and priuely laughed in their selfes at Gods people being so few hated oppressed and despised of all round about them and thoughte them selfes so stronge that none durst be bolde to touch them Likewise speakes Dauid the wicked manne saide in his hearte there is no God meaninge not soo muche that there was no God or that they didde so openly speake of him as that they thoughte God had no care ouer theÌ„ or knew not thinges done on earth as he says in an other psal is their knowledge in the heighte or who sees vs euen in these grosse sinnes Our sauiour Christe sayes He that lokes at a woman too luste for her hays committed adultery therfore let vs not deceiue oure selfes sayinge thought is free or I maye thinke what I lust or as the Psal. sayes oure lips are oure owne and who is oure God for as God hais creat and made oure hearts and all oure powers of our soules so will he haue a counte of them be seruid with them and haue them to thinke vpoÌ„ his maiestie mercy and goodnes and bee praysed that waies as well as in our outward dedes and if we do vse theÌ„ for other purposes it deserues damnation In the laste verse the Lord makes aunswer w hat shal becom on EdoÌ„ for al their greaie crakes proud lokes stroÌ„g holdes or any thinge that they reioyced in And he saies I wil not only drawe thee doun to the bare earth frome the toppes of the hylles where thou delites thy selfe in thy stronge holdes but if it were possible that thou coulde flie as high as the Egle and buyld thy nest amonge the Starres from thence I woulde drawe thee doune says the Lorde Herein we maye see howe horrible a thinge it is to forsake God henge on oure selfe or trust in any worldly streÌ„gth Let not the wise reioice in his wisedome nor the stronge in his strengthe nor the ryche in his ryches sayes Iere. And these thinges all to be true shall wel appeare in this Prophet proued by particulers for the people had all worldly wealth wherin to reioice but they were deceyued in them al and destroied as here after shall appeare But this is euer the wisedom of the flesh to reioice in thinges contrary to God and therfore is it worthely condemned by hys exaÌ„ple The worldly man says whan hys enemies come against him it is good abiding wtin strong walles se whether thei can flie ouer theÌ„ like birds or vnder mine theÌ„ like conâ—es but the godly man sais with Eliseus being beseged of the king within the citie his boie came told him feare not for there is moe with vs than with theÌ„ Afterward he desired the Lord to opeÌ„ hys boies eies that he mighte see howe many were on their side the Lord gaue him sight he saw the hils ful of AuÌ„gels chariots ready to fight for him beside that the Lord blinded his enemies Eliseus led theÌ„ in to the middest of Samaria amonge theyr enemies where God bade him fede theÌ„ not harme theym for it was not he that had brought them thither but the Lorde hys God The worldly man whaÌ„ persecution comes thinkes shall I leaue my countrie frendes goods go into a strauÌ„ge land I know not whyther and whose laÌ„guage I vnderstand not but the faithful maÌ„ hering God speake to his conscience as he did too AbrahaÌ„ Come out of thy couÌ„trie froÌ„ thy freÌ„ds into a laÌ„d that I wil shew thee serue me fal not to Idolatri he wil obei with faithful AbrahaÌ„ knowing that God wil gide all those that loue folow him that his countrie is whersoeuer God is serued these be his frends cosins that feares the Lorde as our sauior Christ said these be my mother brether sisters that hear the woord of
a stone kylles Golias so stroÌ„gly harnised A bishop of MeÌ„tz beiÌ„g persecuted with rats froÌ„ house to house fled into a towre he hais staÌ„diÌ„g in the mids of the riuer lying a mile froÌ„ any laÌ„d but the rats folowed him swaÌ„me ouer neither dores nor stoone walles coulde kepe theÌ„ out but thei woried hiÌ„ for his vnmercifulnes to the people in a year of dearth Thus our God may wel be called 〈◊〉 Lord of hostes which hath so many weapoÌ„s diuers to punishe vs withal as fyre water earth darkenes frogges lyse greshoppers catterpillers pestileÌ„ce hayle drought c. so that ther is no help to be disobedieÌ„t striue against hiÌ„ â–ª for he wil haue the victory There is waies aboue beneth vs within vs wtout vs to throw vs down at his pleasur there is no remedy but to obey him either willingly be rewarded or els against our wils bee punished His power is not yet minished but he fights stil with his enemies that al glori may be his He hath foughteÌ„ sore of late with his vtter enemy the Pope with what weapoÌ„s â–ª with a goose feather old cloutâ— wherof be made peÌ„ne paper such 〈…〉 hath he vsed to do this feate as the world hates despises But he hath so shaken hys â—eat that his fal is begunne euery man whiche is not wilfully blinde sees it His abhominations his wickednes is 〈◊〉 to the worlde as the Prophete saieth â— will shewe thy filthy partes in thy facâ— â–ª wil set foorthe thy nakednes to people These be the ordinaunces great GuÌ„nes and Bulwerkes that he will sette by his Churche with and pull downe Antiâ—christ that all victorie maye be his which by suche small and weake thinges 〈…〉 downe â—he glor◠〈◊〉 the world 〈◊〉 although their faltes were greuous yet oure good God is contente with a litle rebukinge of them and doeth no more but caste in their â—eeth their vnthankefulnes and saieth this people saies it is not yet tyme to buyld the house of God as though he should saye this people whome I chose amongest all the world and in respecte of whome I seme to regarde no other people buâ— them bestowinge winge on theym onelye â—â— chiefly any blessinges whose fathers I broughte out of slauery in Egipt made them lordes of this plenteous lande destroyinge the dwellers of it subduingâ— their enemies round about theÌ„ to whomâ— I sende my Prophetes in all 〈…〉 will and pleasurâ— and whomâ— now of late when they were led prysoners to Babylon I brought home agayne and restored to them their landâ—â—â— â–ª and willed nothinge of them but to buylde my house and kepe my lawes this vnkinde people I say saies it is not yet time to build gods house This stifnecked people that will neither be ouercomeÌ„ moued with geÌ„telnes to do their duties nor yet feare my plagues and threatninges will not diligently go about to do that whiche I willed them so straitly to do The rod is sharp to the flesh when we be beaten but too a gentle hearte there can be no sharper rebuke then to haue his vnkindnes caste in his teeth My people saies god by his prophet in what thing haue I offended thee that thou doest so disobeye me or what haue I done to thee tell me And that we shuld better consider our vnthankfulnes he coÌ„pares vs to beastes saies the Oxe knowes his maister the Asse knowes hys master stable and manger but my people will not know me So saieth Ieremy the Turtel swalow and the Storke knowes their times of the yeare to come but my people know not the iudgement of the lord If a kinge shoulde mary a poore woman â–ª and make her Queene and when she displeased him shoulde saye vnto her where thou wast but a poore woman and neuer loked to haue ben maried to me I forsake all other women for thy sake and made thee my wife felow hath it becomen that to do this fault agaiÌ„st me If she haue any honest heart in her it will make her burst out into tears aske forgeuenes so wil it moue any christiaÌ„ heart that feares god wheÌ„ he heares his vnthaÌ„kful disobedieÌ„ce laiâ—d to his charge specialli if he coÌ„sider what goodnes and how often he hath reciueâ— aâ— gods haÌ„ds how forgetful he hath ben again to so louing a Lord god The lord for his mercies sake grauÌ„t vs such teÌ„der hartâ— that we may burst out into tears wheÌ„ we coÌ„sider his goodnes our wickednes his vndeserued mercye our great vnthaÌ„kefulnes What a bitter griefe shal this be toâ— hear him lay our vnkiÌ„dnes to our charge I gaue you a good king many true preachers my word pleÌ„teously my sacrameÌ„ts purely rooted out Idolatri deliuered you froÌ„ strauÌ„gers with all wealthe yet you would not feare me what can we say for shame but condeÌ„pne our selfs God grauÌ„t we mai for thaÌ„ he wil not condeÌ„ne vs. I do not doubt but many of theÌ„ had great excuses to lay for theÌ„ selfs if thei had ben asked why they did not buyld gods house aswel as we haue for our negligeÌ„ce in the same doinge Some would say we are forbidden by the king his officers so they were in dede as apperes in Esdras Some we muste first prouide a house for our selues to dwell in for our wyues and childreÌ„ Other we are vnlerned we know not how to do it Other we be poore not able to take in haÌ„de such a costly woorke Other let the rulers begiÌ„ we wil help Other we shal not lose our life goods if we disobey the Kings coÌ„mauÌ„demeÌ„t But god would alow no such excuse but castes in all their teethes their disobedieÌ„t vnkindnes sayes This people say it is not yet tyme too buylde gods house The priestes would say it is not our duty to buyld but to offer sacrifices sing Psalmes as wee be appointed The rulers might say their office was to see the commoÌ„ wealth well ruled and not too meddle in suche matters The people mighte saye it belonged not to them beinge suche a costly thinge that required wisdome learning ryches â–ª and power but they muste applye their husbandrye marchaundise c. Euen as they sayde in the Gospel I haue boughte a Farme or v. yoke of Oxen that I wil not come hold me excused Or I haue maried a wyfe that I can not come so none could or woulde take goddes woorke in hande thereto â—et that one sorte shoulde not 〈◊〉 them selues blameless and the wherâ—â—â—â— fault or that one should not 〈…〉 other because theâ— theâ—â— were 〈…〉 men the reste and woulde haue 〈◊〉 Gods house more gladlye than other 〈◊〉 prophets sent to rebuke them all 〈◊〉 were gylty in not buylding And 〈◊〉 not the rulers saye it is not 〈…〉 buylde gods house or the 〈…〉 or the 〈…〉 or 〈◊〉 men generally all this
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
be infected with a worâ— plage than the other Their places may â—e well â—â—med with the scripturs Cathedrae pestileÌ„tiae the seats of pestileÌ„ce because thei either infect the good or elles sore assaultes them This miserie good men must be coÌ„tent patiently to beare for this is our nature more than any other people alwaies to repine be greued with the present state In the late daies of persecutioÌ„ those which now be eye sores to loke on were much desired and wisshed for and those that now be lamented were than commenly cursed of the greater and better sort Than all cryed Lord god deliuer vs this once and we wil be most ware euer here after how we offende thy diuine maiestie but now being deliuered we are worse more vnthankefull and disobediente thanne euer afore which wickednes surely the righteous god will not let escape without heauy plages To make an ende if any natural pitie or merci of man were in them or if like men they woulde be ruled by reason these threateninges and examples of the wicked might moue stony hearts but seinge many of them be so blinded in their wickednes that it nedes not or bootes not to speake vnto them to the rest whose heartes God hais some thinge touched and are not altogether caste of God I saye thus muche Consider for gods loue and helth of your owne soules who they be that ye hate and persecute thei be gods creatures hys handy worke made lyke to his owne image and similitude they whome ye murther so innoceÌ„tly be those that Christ lâ—â—ed so derely that he wold dye with moste bitter paynes for them rather thaÌ„ they shoulde perish they be many of them youre kinsfolke the moste parte your neyghbours but euery one is your countreman spekinge thesame language that ye doe true subiectes too thesame prince that ye shoulde faithfully obey and members of thesame common wealth they saued your lyues and goods not seking your vndoinge whan it laye in their handes Consider how vnnaturall a thing it is thus to fight againste nature· remember howe daungerous in gods sight it is thus vnthankefully to prouoke his anger thinke on how in your late raging madnes God sodenly cut you of and yet patiently taries too see if ye woulde haue new hearts whan that daye came which ye so longe loked for ye had not euerye thinge after your owne will but many heauy plages God laid on you and surely whansoeuer God sendes the like agayne for oure vnthankefulnes and not for your goodnes all can not fal as ye woulde wishe Surely if God lyke a father sharpelye correct hys childreÌ„ what can hys enemyes loke for geue place to nature feare God loue your brother in Christe liue quietly like freÌ„ds and subiects to one prince washe your bloudy handes and heartes with bitter wepinge teares take to you pitefull mindes loue them that wishe you good leaue youre raginge madnes lest ye perishe in youre obstinate blindnes so shall God the Lorde blesse both you and vs contrary to oure desertes for his own mercies and not for any our goodnes through his derely beloued sonne Christ â–ª who offerd hym selfe a swete sacrifice for vs all that we shoulde sacrifice our selues to hym mortifyinge all carnall lustes that we maye lyue and dye to him and afterward be glorified with hym too whome vvith hys father and holy spirite three persons and one God bee glorye and prayse in all congregations now and euer Amen Psal. cxxxvii ¶ Remember O Lorde the behauior of the chyldren of Edon in the daye of Ierusalem whan they sayde doune with it doune with it too the grounde The vision of Abdy ¶ Thus sais the Lord god to Edom we hearde a voyce from the Lorde and a message was sents to the Heathen sayinge ryse and let vs go fighte agaynste her in warre THys Prophete is not long in wordes but he is pithie in senteÌ„ce he entreates not manye nor dyuers maters but thys one is weightie depely to be considered for euen as Apothecaris vse to put their costlist medicynes and ryche men their greatest Iuels in some littell boxe or chest soâ— God our heaueÌ„ly scholemaister vses many times to teache in short writings so much of his heauenly wisedom as many other tymes ye shall not finde in longe bookes likewise of learned men in one witty sentence and figure will declare as much wit and eloquence as the commen sort wil do in long volumes And as a litle gold is woorth a greate deale of brasse a smalle Diamond is better thaÌ„ a number of right stones so in this shorte Prophete is more learninge comforte and godly wisedome than ye shall finde in searching longe and sondry sortes of the learnedst Philosophers or eloquence Orators The Prophets vse to cal theyr writings visions or sights for diuerse causes firste because none shoulde take in hande to be Gods messenger to teache his people but he that is lightened of the Lord hais his eyes and sight opened to see the misteries of God For vnto the blinde sinner says God why dost thou declare my righteousnes and takes my testameÌ„t in thy mouth and again if the blinde leade the blinde both fall in the pytte Secondly because they open the eyes and geue sight too the blind as Dauid sais the declaring of thy woordes lightens and geues vnderstandinge to the simple ones and also thy woorde is a lanterne to my feete a light to my pathes Thirdly and last of all because of the certainty of the things which they writte that is to wete they were not tales whiche he had heard of our men but whiche he sawe him selfe by the eyes of faith Things that a maÌ„ heares of others oft be false but of those which he sees him selfe no man doubtes as the Poete sais one witnes that sees it with his eye is more to be beleued than tenne that harde it by report For this certainty Prophetes were called seers commenlye of all men In olde time as it is written whan they went to aske counsaill of God they sayde come let vs go to the seer But how can he see these thinges whiche were not done in his lyfe time but longe after he sawe theym not in a dreame nor in a coniurers glasse nor by the vayn forsight of the Starres as Astronomers deceyuinge the world woulde make menne beleue they can tel them their destinies and things to come but he sawe theÌ„ by the eyes of faith when God which can not lye had shewed these thinges vnto him afore haÌ„d proued theÌ„ true afterward in dede This is the surest way of knowledge and seinge for those thinges which I beleue and se with the eyes of fayth be surer than those that I see with my bodely eye or fele with my hande God is truth it selfe and therefore those thinges that he teaches must nedes be true and that faith and credeÌ„ce which is geuen to his
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
punish these obstinate people for their longe disobedience it is as well the propertie of God to shew iustice and punishe sinne as mercifully to help the weake and repentaunt heart and mercy is not so in God that iustice is banished As the Lorde sayde he would whistle and with hissinge call for Nabuchodonozor to come and destroye Ierusalem so now he sendes messengers to come bidde them fighte againste Edom. Yet Nabuchodonozor in iustly punishing the Iewes and Edomites and that by the commaundemente of God sore offendeth God because he was proude of the victory cruell in murther and couetuous of spoylinge ambitious in raueinge and neuer thought he had ynough and therfore was his kyngdom afterward distroyed by the iustice of God So the dede as it is of God is good pure and iuste but beinge defiled of vs with addinge our euill affections to it as whan good wyne is put into an euil vessel It is sinne and damnable and yet is God free from all oure sinne wickednes and no causer therof but a hater and reuenger of all wickednes But here is doubted who these be the heard this voyce of the Lorde how thys message was sent to the Gentils To the firste parte I had rather saye that the Prophete speakes of him selfe in the plurall number as though they were many that hearde it whiche kinde of speaking is coÌ„mune in the scripture as Paul sayes If we haue sowen you spirituall thinges is it muche or els that the other Prophetes whiche prophesie againste Edom herde the same sayinge frome God as well as he did and they altogether or Abdias alone in their names saies we heard a sayinge from the Lorde c. And soo this sayinge shoulde be true and the rather beleued because so many did agre in one sayinge Againste Edom prophesied Esai 21.34 Iere. 49. Ezech. 35 â–ª Amos. 1 But moste plainly earnestly and orderly agreinge with this Abdia almooste woorde for woordâ— does Iere. 49. Whose wordes if ye compare with this present prophecie ye shall see the agreinge truthe of Gods spirite in his scripture a great light shal be ministred too this place therby It is no lâ—sse doubt howe this message was sent who was the minister that caried it for some thinke that Abdias was sente with thys Embassage him selfe to stirre vp Nabâ—chodonozor and his people to destroy these Edomites but other to whome I had rather agre thinâ—◠〈…〉 deuil by gods sufferance put intoo the minde of theym too worke his wil and iustice vpon them God calles Nabuchodonozor his seruaunte for suche causes althoughe the deuill moued him to it and sayes that he did him good seruice in executing his iudgemente as the hangman serues the kinge in punisshing offenders and the Ialer in prisoning theÌ„ as wel as other do in their kynde office Yet is God no more the cause of their sin and euil doing than the king is of the offences and roberies of the people but God like a righteous iudge of iustice must nedes punishe suche faultes as other magistrates doe in their common wealth But like as this voice of the lord was not herd by the eares of the body of the Prophetes but put into their myndes by the worke of God as he thought good So I thinke this message was not sente by any man but as whan Embassadors be sent or rumors of warre be certainly spred Kyngs prepare theym selues too warre so these people stirred vp of God by iustice too punishe their sinne and sette forwarde of the deuill to satisfie their wicked desyres ryse vp altogether too fight againste Edom and destroyed it So the Lord vsed the deuill as his Iaylor and hangman to be a lyinge spirite in the mouth of Achabs prophetes and send him to warre that he might there perishe and gods righteous senteÌ„ce be executed wher he sayde that the dogges shoulde licke hys bloude where they did licke vp Naboths Thus God in his scripture speakinge too men vses to speake as men for as menne by messages or rumours of robberies are stirred vp to warre so the Lorde by some mete meane as though it were by messengers woulde stirre vp the Chaldes too destroye Edom. The cause of this warre and destruction was as Ezechiell sayes .35 because the Edomites whiche should haue beÌ„ helpers vnto the Israelites in their trouble because they were not onelye neighboures their kyngdomes ioyninge together but also they came of twoo brethern Iacob Esau whiche thinge shoulde haue knitie them in brotherly loue they did not onely not help them but cruelly persecute them continually I will destroy thee sayes the Lorde and make thee desolate because yâ— hast had a continuall hate against the Israelites and diddest feare them with the swearde in the time of their trouble Amâ—s telles the same cause likewise almoste with the same woorde So thys is the case of Gods people that for their religion they shall haue enemies of their own house kinsfolke and frendes as thys day well declares And oure sauioure Christe sayde he came not to set peace but too deuide the father agaynste the sonne c. Where hatred falles betwixt brethern frendes and specially for religion it is the cruelst hate that can be This hate began betwixt Iacob and Esau for losinge hys blessinge but it continued and encreased with the tyme in their chyldreÌ„ posterite The eldest sonne as the Hebrews wryte had than priuileges afore the yonger as they haue commonly now The eldest thaÌ„ succeded in his fathers authorite was reuerenced of his brethern he had also double porcion of his fathers goods as other say and also enioyed their priesthod wher wordlings that care for nothyng so much as the worlde haue lost their worldly honor authorite how do thei rage sinne Esau whan he hadde loste and solde these thinges he sought his brothers death as our papistes that woulde be counted the elder brether losinge their worldly estimation theyr belly chere and lordlines their wealth and proude priesthode They freat and fume burne and kyll all that gaynesay theÌ„ as the Edomites did But as thaÌ„ for Cain the wicked his sede although the elder brother God chose Abel the yonger Seth and Enos for Ismael the elder Isaac the yonger for Esau Iacob for Ruben Iuda Leui and Dauid the yoÌ„gest of seuen bretherne and as of no reputation in respect of his other brethern but set too kepe shepe so God to pull doune the pride of man in these daies also choses the abiects to setfoorthe his glory refusinge the proude Pharises and disdaining holy hypocrites and at the lengthe will destroye them as he threatens here the Edomites For God to comfort his people that the wicked shoulde not euer prosper the chosen people liue in continuall miseri lest they fall awaye from God through ouer greate aduersities threatens too destroye theyr enemies and deliuer