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
¶ Aggeus and Abdias Prophetes the one corrected the other newly added and both at large declared The earnest loue that I beare to thy house hath eaten me Psal. lxix Ioan. ii Phinees hath tourned awaye my anger because he was moued with loue of me Num. xxv Imprinted at London by Willyam Seres 1562. ¶ A Preface to al that loue the earnest promotinge of Gods glorye in his Churche by true religion ALthoughe the commen vsage of dedicating bookes is to require the defense of some woorthye personage of learnynge or authoritye for the thing that it is written yet the maiestie of the matter in thys boke is such that it rather defendes than sekes defence and thexample of the Prophet whych wrytes it not to one but manye suffers me not to sende it to any one sorte of menne particularly but generallye to all that should vnfeinedly promote the encrease of Gods glory bicause all degrees of men do owe a dutye to the buildinge of this gods house And if anye offence be taken as God knowes none is purposelye giuen the defence of manye is greater than of a fewe and that authoritye or credite which one manne alone can not bring to passe al iointly together shal more easely obtaine The Prophet is sent from God to the Prince the highe Priest and the people so I speake to the rulers the ministers and comminalty The cheef intent of his Prophecie is to stirre all to the spedye buildinge of Gods house whiche they had so long neglected my labour is to bring some of euery sort for al is not possible to an earnest fortheringe of gods true religion of late most mercifullye restored vnto vs which not long agoe most cruellye was persecuted of manye yet hated and of euery man almost now to coldlye folowed and practised But if this Prophecy were read and depelye considered with such a hungry desire of gods glorye as the Prophete spake and wrote it and I for my parte and pore abilitie haue declared it I doute not but the good should be stirred by gods spirit more earnestly to seke gods glory the froward shuld be afrayed of gods plague ashamed stubbernely to striue against the trueth cōtinually The state of religion in these our miserable dayes is much like to the troublesom time that this Prophet liued in God graunt that after many greuous stormes it may take like roote in vs as it did than in them After the long captiuity of gods people in Babilon god gaue them gracyous king Cyrus which set them at liberty and sent them home to builde Goddes house So after our longe Romish slauerye God raysed vs vp good kynges which restored vs gods booke that long had bin buried and loused vs from the bondage of straunge gods forreyn powers cruell hipocrites and wicked Idols And as after that short fredome vnder good Cirus ensued the crueltye of Hamman for negligently handling gods buildinge And not long after milde Ester came blouddy Antiochus for their falling from god So for our talking gospel and not worthely walking nor folowing it vnder our gracyous late Iosias crept out a swarm of Romish waspes stinging to death all that would not worship their Gods nor beleue their doctrine God for his mercies sake graūt that now for our vnthankful coldnes in gods cause vnder our myld Ester burst not out again bloudy Antiochus with his whelpes iustly to auenge our cold slacknes in gods religion and insensible dulnes Gods word is neuer offered and geuen in vaine or to vse at our pleasure but it workes eyther saluacion in them that here beleue and folowe it or els condemnacion in them that proudely despise it sturdely rebell or forgetfully do heare and vnthankfullye receyue his mercies Therefore as after a storme folowes a calme and after winter comes sommer so nowe where God hath geuen a breathing time lest our weakenes had not bene able to haue borne hys heauy displeasure anye longer let vs earnestlye applye our worke whan we haue time for the nyghte wyll come whan no man shall be able to worke If this be true as it is most true in deede that euerye dede of our sauiour Christ is our instruction also that what thynges soeuer are wrytten they be writtē for our learning as S. Paul teacheth let vs cal to remēbraunce what zele earnest loue our sauiour Christ especially shewed in building his fathers house and restoringe the true vnderstanding of the scriptures frō the supersticious gloses of the Scribes Pharises and also what a feruent desire of promoting gods glory our fathers haue shewed afore vs that we may be good scolers of our schoolemaister Christe Iesus and obedient childrē walking in the steppes of our fathers Oure Lorde and sauyour christ comming into the temple and finding it full of biers sellers and chaungers was greeued to see Gods house so misused gate a whippe and droue them al out saiyng My house is a house of praier but ye haue made it a denne of theues so surely al Christians whiche vnfeynedly◠beare the name of christ and zelously loue the building of his house woulde gladlye see sinne punyshed and lamente that the whip of Gods disciplyne is not shaken in gods house to the driuing out and confusion of all gredy theues which if they can not get in at the dore by lawfull meanes wil climbe in at the wyndowe and for a litle money wil sel the bodyes and soules of Christes sheepe and make gods house the Popes market place But as she that had so much worke to doe that she could◠not tell where to begin sate her downe left al vndone so I say worldly wise men see so many thinges out of order in Gods house and so little hope of redresse that they can not tell which to correct or amēd first and therefore let the whippe lye stil and euery man to do what him lust sin to be vnpunished And not onely this euil reignes but the worlde is come to such a dissolute liberty and negligēt forgetting of god that men sleping in sinne nede not so much a whip to driue anye out of the Churche so fewe come there but they nede a great sorte of whips to driue some fewe thitherwarde For come into a Church on the Sabboth day and ye shall see but few though there be a sermon but the alehouse is euer full Wel worth the Papistes therfore in their kind for they be earnest zelous and painful in their doinges they will build their kingdom more in one yeare with fire and fagot than the colde gospellers will do in seuen A popishe summoner spy or promoter will driue mo to the church with a worde to heare a latin masse than seuen Preachers will brynge in a wekes preaching to heare a godly Sermon If this be not true remember the late dayes of popery and see who durst offend him that weere a shauen crowne Who loked so high
afterwarde when the Saxons diuided this Realme into .7 kingdoms droue out all or most and best of the Englishmen ruled as long Or when WilliaÌ„ Conquerour subdued all too him selfe at his pleasure and ye shall finde that thesame wickednes raigned then that was now like to haue made vs slaues too the Pope and straungers The rulers were ambicious dissemblers the bishops lordly and vnpreachinge Prelates the people couetous Gods woorde vnknowen and in no degree of men was there any truthe Thus for oure sinfull disobeyinge of God not defendinge hys true religion haue we ben geueÌ„ in to the handes of all countries rounde about 〈◊〉 to the Romains and Normains from the South to the Saxons from the Easte too the Danes and Scots frome the Northe What daunger was of late froÌ„ the West he that woulde not see shoulde haue felt if God had not holpen in tyme. And leaste they shoulde thinke these plages to be layde on them for some other causes the Prophete tels theym in gods name here what was the cause of al these sorowes and shoulde prouoke also these other whiche folowe to be poured on theÌ„ if they did not amende Because this my house saieth God lies waste vnbuilded not regarded of you and ye runne euerye one into his owne house sekinge his own pleasure and profit God wil not suffer his honour to be geuen to anye other or anye other no not oure selues too be preferred before him The Lawier in the gospel askinge oure maister Christe whiche was the firste and greatest commaundement when he hearde this aunswer thou shalt loue the Lorde thy God with all thy heart with all thy minde with all thy soule with all thy strength he did alowe it and saide that was the chiefest in dede shall we Christen men thinke other things to be preferred before gods will or our own desires to be more loued and more earnestly fulfilled then gods Naye marke what great plages fel on any countrye we shal see and finde this to be true in all ages that forgettinge gods true religion hath pulled Gods anger alwaies most greuously vpon the people What causes the Iewes at this daye too be driuen oute of their countrye their Citie and Temple vtterly destroyed and they theÌ„ selues abhorred of all men but denying Christe to be their sauiour and not receiuinge hys gospel nor buyldinge his house What causes most part of those people to whâ—â— sainct Paul wrote his Epistles which wâ— haue to this daye and many other countries to among whom the other Apostles preached to be geuen vp nowe intoo the Turkes Heathens haÌ„des but that they fell from their faith which they first receiued by the Apostles preaching forsakeâ— their christeÌ„ religion What caused those greuous plages in Egipte but that Pharao would not let the people worship God as Moyses sent from God did will hym What caused Nabuchodonozor of a mightye kynge to be made a vyle beaste â–ª eate hay as Oxen doe but that he woulde not know God and his owne wickednes set vp Idols and kylde them whiche woulde not worship them What caused the chyldren of Israel to haue suche welth for the most part vnder Dauid Salomon Iosaphat Ezechias Iosias which wer good kinges restored religion other tymes to be plaged vnder IeroboaÌ„ Athalia Achaâ— Manasses other wicked kings of whom it is so oft written of euery king in Israel that thei walked in the waye of Ieroboam maintaining Idolatry Nothinge surely but the good kings defended Gods true religion set foorth his woorde buylded his house God blessed theÌ„ therefore the other pulled it doune set vp Idolles persecuted his Prophetes burned or hyd vp his scripturs holy woorde folowinge their owne fantasies the teachinges of the false Prophetes and preachers God plaged them therfore And if ye marke the history of the Pope and Mahomet ye shall finde that at the sametime that the Pope in the West part of the world began to get authoritie ouer Kinges and countries too set abrode hys superstition and the people receyued it forsaking Gods religion Mahomet then began in the East parte too growe in authoritie and conquere Countries and hath euermore soo done since that tyme because the people fell from true religion and the more that Countries haue fallen to folowinge of supersticion and forsakinge Christe hys woorde and religion the stronger waxed the Turke and Pope as Goddes plagues too punishe vs and â—e lyke too doe euery daye more more vntyll they be driuen out of Gods church and Christes woord religion and Sacramentes be restored to their simplicitie as Christe did ordeyne them Whan Gregory the firste Pope of that name had denied Ihon archebishop of CoÌ„stantinople striuing with him afore the Emperour Mauritius that Constantinople shoulde be the chiefe churche and that the Bishoppe there shoulde be the chiefest Bishop in authoritie aboue al other Bisshops and sayde that wosoeuer desired the blasphemous name or authoritie was the forerunner of Antichrist Phocas the next Emperour folowing graunted by muche sute Boniface the thirde about the yeare of our Lord. 607. that the bishop of Rome shoulde be the chiefest bishop of all other and therefore is he the blasphemous forerunner of Antichrist as Gregory said full well It was a worthy graunte of suche a wicked Emperour to set vp a Bishop like him selfe Phocas murthered his lord and maister Maurice the Emperoure killed his wyfe and chyldren in his owne sighte â–ª and made him selfe Emperoure Afterwarde he made Boniface the Pope head Bishop ouer all and in Rome the chiefe Thus oure holy father gat his suprimaci by a wicked Emperour not from Peter as he sais but one thefe set vp an other Peter Act. iii sais gold and siluer I haue none but the Pope sais as the Deuil said to Christ whan he tempted him shewed him all the kingdomes and riches of the earth All these are mine I geue theÌ„ to whome I lust I wil geue thee theÌ„ if thou will fal doune and worshippe me So sais the Pope but he lies as his father the deuill did This thinge once graunted the .xii. yeare of Heraclius the nexte Emperoure after Phocas Machomet the greate Prophete of the Turks inuaded ChristeÌ„dom the yeare of the Lorde 623. Honorius beinge Pope and almost droue the Emperour out of his Empire made him glad with money to bye peace vnhonorably And since the time the Turke hath growen bygger and bygger in the East countries subduing al to him self but the Emperour weaker and weaker the Pope hath taken from hym mooste parte of hys Empire and rules in the West partes is Emperoure in dede the other hauinge onely the name of an Emperour The religion and authoritie of Machomet the Turkes greate prophete and the Popes religion or rather superstition suprimaci began thus in one age within xvi
to know whether they should be suffered to go forward in their buylding or not But God so moued the kyngs heart that he gaue theÌ„ not onely libertye to buylde but money alsoo to do it with all by the strength of God they had not onely geuen the enterpryse but also went forwarde in their building askinge no licence at all of anye man before they were complayned on This strength hath Gods woord wheÌ„ it is worthelye receiued that it maketh a man to forget his owne profite yea laÌ„des wyfe chyldren goodes and life maÌ„fully to beare death pryione fyre and displeasure of princes so that he maye do his dutye to his Lorde God and escape his displeasure Peter who denied his maister at the voice af a handmayde after he had receiued the holy Ghoste was bolde to confesse hym before lordes and princes euen to the deathe Paule in furious rage of his persecution was striken doune and of a wolfe rose vp a lambe Nicodemus that afore durst not be knowen to be Christes disciple or beare hym any good wil after durst aske the body of Pylate and bouâ—dly buried it Thus where true fayth is geueÌ„ to God commaundinge any thing to be don or to the preachinge of hys woorde it makes of haters louers of fearfull bolde of persecuters preachers and doeth wholye chaunge the nature of manne as Dauid sayeth The lawe of the Lorde is without spot turninge the mindes of men Thys was neither treason nor rebellion against the kynge to do that which God by his prophete so straitly commaunded as was declared and noted before but they were rather traytours to God that had not of soo many yeares gone more earnestly aboute that buildinge of Gods house as God willed them to do And where he calles God their God yet after so great and longe disobedience it commendes vnto vs the long suffering and merciful goodnes of our God that wil not forsake vs for a fault or twoo nor in a yeare or twoo but continually beareth with vs callinge vs to hym by all meanes possible and woulde not one of the leaste too perishe All the daye longe sayeth God by his prophet Esay I haue stretched out my handes to a people that speakes against me and faytheles But of this is inough spoken before And where he addeth this and sayeth they went wrought in the Lords house the .xxiiii. daye of the .vi. moneth and the â–ª same seconde yeare of Darius it teaches vs the earnestnes of them towardes theyr woorke nowe after they were thus awaked and sturred vp out of their sleepe They had but three wekes and .iii. daies bothe to heare this preaching of Aggeus and to make ready their tooles to woorke withall whiche time had ben litle inough to haue prepared their tooles in although they had not hadde any other busines too haue ben occupied withall The prophete was sent from God the first daye of the .vi. moneth as appeares in the firste verse nowe the .xxiiii. daye of the same moneth they began to renue their woorke with a lusty courage so the whole tyme both too heare the preaching and prepare all thinges necessarie For their greate woorke was but three weekes and three dayes Soo earnestly doeth true â—aithe woorke where God is truely feared and his commaundement reuerently obeied that thei can not be quiet vntil they haue done that whiche God commaundes There is nothinge now that can hinder them froÌ„ this woorke neither the feare of the kynges displeasure nor the costlines of the greate worke nor the gredines of their owne profite whiche they sought so muche before neither the greatnes of their disobedience in so longe forgetting their lorde God but with one minde and courage thei sette vp this great costly woorke manfully continuinge in it happely finish it in 4. yeares space notwithstanding the great lets hinderaunce and accusations that were made againste them to the kynge other diuers wayes many This promise that God had made theÌ„ that he woulde be with them had so encouraged them the nothing coulde stop them frome their woorke but as Dauid goinge to fighte with Golias was not afrayd of al his strength harnes nor yet his power and mighte but sayde thou commest agaynste me trustinge in thyne owne strength and I come to fight with thee with this litle slinge and fewe stoones in the name of the lyuynge God of Israel so they were bolde in him onely to sette on thys great woorke If they were thus sturred vp by thys litle preachynge what dulnes shall wee thynke too bee in oure selues that after suche continuall cryinge and callinge can not be awaked to do our duties Is it any maruayle that God doeth so often and soo greuouslye plague vs seinge we shoulde without all excuses doe it whiche he commaundeth vs and yet in so long tyme we can not be broughte too feare hym as wee shoulde doe We maye also learne what a treasure it is to haue Gods worde amoÌ„gst vs seinge it is the ordinarie way that he hath ordeined to bring vs vnto hym by what a grefe it is too want the continuall preachinge of thesame and also the wickednes of the Papistes that thus do robbe the people of it and woulde make them to beleue that it were not necessary for theÌ„ but bringes them in to heresies and that it is the mother of all heresie and mischief that there was neuer good worlde since the scripture was in Englishe with such like blasphemies But if we marke the scriptur throughly in all ages we shall finde yâ— in good kings dayes whiche maintained Gods woorde his true religion as Dauid Salomon Iosaphat Ioas Ezechias Iosias in Iuda onely there was more pleÌ„ty of all worldly blessinges then there was in all Israell beside where as the scripture was not regarded Again if ye marke wel all the auÌ„cient heretikes eueÌ„ from the beginning as Arrius Pelagius UaleÌ„tinus MarcioÌ„ Sabellius Donatus Eutyches c. You shall finde none at all or verye fewe that were vnlearned but all for the moste part were great clarkes and by this reason theÌ„ the learned rather then the vnlearned shuld be kept from the scriptures if reading the scripture make heretikes For men fail chiefely into heresies when they trust too their owne wittes learning forsakinge or not submitting their wittes vnto gods wisedom coÌ„teined in hys infallible worde and truth If they will let the people heare the scripture in sermons I canne not tell why they shoulde not be suffered to reade it Why shoulde rather heresy come by readinge then by hearinge Naye thys is their meaninge they woulde haue no preachinge nor yet readinge sauinge of their dirty dragges of popery which maintaines their ydle lordelines where as the scripture setteth out their wickednes whiche they will not haue knowen nor yet once touched The Lorde for hys mercie sake defende vs from their tiraÌ„ny Amen ¶ A prayer MOst
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
here all his posteritie and kyngedome for too him it was neuer performed As what leage truthe or promise of fauour so euer is made to anye kinge in the same is hys kyngedome conteyned and hys subiectes are also pertakers of thesame So the promises made too Abraham Isaac Iacob Dauid belonge not to them onely but to their children also successors heyres people and subiectes I will restore the decayed houses of Dauid saieth the prophet meaning the kingdome of Christe Christians to the ende whom he calles Dauid by the preaching of the gospell For this troubling of heauen earth ynough was sayd before and this is that which the Apostle saith to the Hebrewes yet once I trouble heauen and earth meaninge that those thinges whiche are thus troubled perish and those whiche be not continue and that those kyngdomes that set vp them selues agaynst Christ shal fal but Christes kyngedome shall stande for euer as Dauid saieth This kingdome is an euerlasting kyngdome It is as muche to saye that he would fyll the world with warre betwixt the Persians and the Grecians that they shall trouble the earth This Prophete in the verse folowing tels of the destruction of the kyngdome of Persians vnder whose dominion the Iewes were now and to whome they paied great taxes as Nehemias telles He cals it the seate of kyngedomes because many kyngdomes were subiect vnto them and that all the greatest kinges feared them serued them were in leage with them or sought frendship at their handes And although this is nowe tolde yet it was not fulfilled of a huÌ„dred fourty fyue years afterwards or a hundred thirtye foure years as some do count It is spoken too comfort the Iewes and aunswere to two priuie obiections whiche thei might haue â—ayde againste God and hys Prophete After that they had nowe wroughte earnestly at the buyldinge of Gods house three monethes God was so well delyted with them that where as heretofore he had so long plaged and sharpely punished them he sayde From this daye foorthe will I blesse you and youre Oliues vyneyardes pomegranates and other fruites shoulde encrease and multiply whiche all before had ben vnfruitefull But to thys the people mighte haue sayde what are wee the better to haue all these fruytfull and plentious Are wee not Tributaries to the Persians and what plentye or profitte so euer wee haue they take it frome vs by their great taxes All is one matter whether wee haue muche or litle plentye or scarcenes good cheape or dearthe for if wee haue muche we paye muche and if we haue but litle wee paye little so all is one thing too vs except this coulde be amended Therefore oure moste mercifull God which wil take all doutes from vs which we can obiect comfort vs in all points that we can fear sayth thus vnto theÌ„ be not afraide of thys great power kyngdom of the Persians vnder whoÌ„ ye now be pay tribute vnto for rather theÌ„ my people shal be styl oppressed I wil pul doun the whole kyngdome and strength thereof the Chariots Horses the ryders on them and horsemen all shall fall yea the chiefest man among theÌ„ euen the Kynge hym self shal be slayne by the swoorde not of a straunger but of his owne countreimeÌ„ brother and seruaunt And although thys shal not come to passe nor be done in your tyme and dayes yet be ye sure it shall be done at the time appointed when God shall thinke it best for his glory and your commoditie Daniel in hys visions was often taught of 4. kynges Monarchies which should come First of the ymage which hadde the head of golde the armes and breste of syluer the bealy of brasse the legges of yron And agayne by the ymage of 4. beastes a Lyon a Beare a Libarde and the fourth for cruelnes wanted a name which with hys teeth should teare all and tread vnder hys feete c. By whiche all were noteâ— firste the kyngdome of the Assirians and Babilonians the seconde of the Medes Persians vnder whiche the Iewes nowe were The thirde was the Grecians and the fourthe of the Romaynes whiche all shoulde raygne in course a tyme should continue to the worldes ende but euerye one more cruel and worse then the other as is now the Romish Pope vnder whome we be He is Emperour in dede vsurping the fourthe kyngedome and rules lyke a prince on earthe aboue kynges and hathe dryuen the Emperour almost out of Italy and taken the landes and possessions of the Empire frome hym and makes hym content with a corner of the world in Germany where the reuenues of the Empire is not now so much as diuers lordes haue Euery one of these kyngdoms was worse then the other before them as these beastes and mettalles were woorse then the other By the which we maye learne that the kyngdome of the Pope is worse then the others were and that it is worse to be vnder hym than the other whiche were Heathen and knewe not God God hates them woorse whiche beare the name of Christen men and make a shewe too loue God and in dede do nothinge els but hate and persecute the good men as the Pope doeth The seruaunt whiche knoweth his maisters will doeth it not shal be worse beaten then he whiche offendes by ignoraunce The kyngdome of the Assirians was nowe pulled doune and geueÌ„ to the Persians this is that kyngdom now which the Prophete sayeth God woulde destroye and geue ouer to the Grecians This came to passe in the time of the last Darius who in diuers battailes foughte with AlexaÌ„der the great suffered the worse and was ouercomen Where Alexander firste takinge Darius wyfe the queene his mother and his chyldrn prysoners vsed them gently as his owne Darius seinge suche gentlenes and thinkinge to fynde lyke fauour for him selfe sent Embassage to Alexander and said if he would let hym kepe his kyngdome styl all other thinges should be at his pleasure But Alexander aunswered that he coulde not suffer him so for the world coulde no more abyde twoo kings to raygne then to haue twoo Sunnes too shyne therefore there was no remedye but yelde hym selfe if he woulde lyue Then Darius seing that prepared hym selfe to the fielde where he was trayterously slayne by his seruaunt Bessus So is this true whiche the Prophete sayeth the chiefest man by the sworde of his brother shoulde be slayn So would I translate the Hebrew woorde Isch rather then euery man as some doe For euery man was not slayn by hys brother but the kynge namely as the history tels This is common in the scripture too putte the woorde brother for one that is of thesame countrye kinred or religion and not alwayes for those whiche haue one father and mother So it maye well stande that he was slayne of hys brother that is to saye of hys countryman as the history calles Bessus his seruaunt
and drudges at commauÌ„dement to doe that he biddes but were made too serue and feare their Lorde god thei be driuen ledde of hym like brute beastes forgettinge hym that made them and their sely tormented brether that praye for them vnnaturally forgetting them selues to be men they regarde not mans life but vnmercifully spilles and spoiles them And for what ende or purpose to satisfie if thei could euer be full their bloudy appetites to fill their idle bellies to rule like kynges too bee glorious in the world to oppresse the simple to deceiue the ignorant deface gods truth to fede the people with lies to set vp their god the Pope to deface Christe and his merites to hyde his woorde and set vp superstitious Idolatrye where they shoulde doe all thinges to the contrary because in such their doynges all true Christians abhorre them But in these our miserable daies where it pleased god of his vndeserued â—ercy to staie their rage in burning prisoning gods seli soules that mischief which their bloudy handes and cruell herts darre not attempte their poysenfull tunges spue out Now ceases fire and faggot yet their sclaunderous lieng lippes are not stopped where thei dar not blaspheme the doctrine soo frelye as thei bee wont now thei inuei against the teachers professors of it with suche termes as please theym though neuer one be true But as Samuel saide too the people whan he had anointed Saul kinge Speake here afore the Lord and his anointed king whether I haue taken any mannes Oxe or Asse or haue oppressed any one of you or taken bribe I will restore it and they were not able to charge him and yet were wery of him so I dout not but thei be not able iustli to burdeÌ„ the preachers with such lies as thei deuise against them and if any be for my parte I wish theym not to be hid This kynd of persecutioÌ„ is as greuous to an honest hert aâ— the other is but a iustified mynde in this case will turne him selfe to the Rord beare his crosse thankefully knowledge that the scholer is not aboue his maister If Christ our lorde escaped not these tunges but they calde him Samaritane and sayde he had a deuill let no Christian loke too be free Dauid felte these panges whan he prayed Lord deliuer my soule from wicked lippes froÌ„ a deceitfull tunge If they remembred Gods threteninges to all suche they would not be so talkatiue What shal be geuen thee thou craftye tunge says Dauid Euen sharpe arowes and burninge cooles aunswers the holy Ghoste and agayne the Lord will destroy all crafty lips and proud tuÌ„ges Woulde God that these wicked men vnderstode these threateninges to be true that God would faithfully fulfill them to their confusion if they did beleue them they woulde tremble and quake for feare of them and not be so ready too speake what please them Many thinke their tunges too be their owne and that they maye speake what they lust and wordes to be no grefe nor kynde of persecution but blessed Dauid is of contrary opinion whan he compares suche tunges to swordes poisonfull stinging of serpents sharp rasers c. Thus be we fallen in such miserable daies where vnder Popery we be tormeÌ„ted persecuted with all extremitie vnder the Gospell we be slaundered reuiled that we maye iustly saye with the Apostle we are counted as shepe apointed to the slaughter dayly If these fearfull examples greuous ouerthrowe of the wicked and so many from the beginninge can not perswade these cruel haters of God hys woorde murtherers of his saincts their brether to abate their pride swage â—heir malice if thys perticular prophecie writen for that purpose too teache all bloudy butchers proude Caiphas that a like destruction will fall on them as it did on Edon can not help than let them marke the manifolde threateninges of 〈◊〉 Lord where he thunders against such wicked doers Be not afraid saies the Prophete thou Israell my seruaunte for I am with thee fear not for I am thy God that streÌ„gthens thee helps thee Behold they shal be ashamed confounded all that fighte against thee all that gain say thee shall perish and bee brought to nought c. Again thou art the hope of Israel all that forsake thee shal be ashamed they that goe from thee shal be writen in the earth and not in heauen But this sede of Esau in our daies is wors than olde Edon â–ª as their dedes well declare whaÌ„ Iacob was banished .xx. yeares Esau was content to mete his brother Iacob returning homeward too forget all olde grudges to take vse him as his freÌ„d and brother but our Edomites would not receiue their banished brother returning home forget no olde malice nor vse any frendship toward theÌ„ but with word and dede shew all crueltie thei could deuise agaiÌ„st them yet so coÌ„tinue To this some of the wiser forte peraduenture wil sai there is iust cause why thei should do so thei be not vsed as Iacob did his brother Esau. Iacob sente great gifts too his brother Esau toke nothing frome him but lette him liue where he lusted In dede this may be a greate cause for they are so wel pleased with giftes and wealth that in the middes of their rage a littell bribe would haue loosed heauy chaines of yron and quenched hote flaming faggots But nowe though many thinges â—ay be suffered in teÌ„porall matters yet the discipline of the gospell will not suffer persecutors too occupie the place of feders nor wolues the rowme of shepeherds If true discipline might take place not onely murtherers apostates forsaking that religioÌ„ which afore thei professed and taught should be deposed froÌ„ theyr office but al turntippets that turn with the world and kepe their liuings still should haue no office in Christs church vntyll thei made satisfaction by open repentaunce afore the congregatioÌ„ But alas for pitie for lacke of sharp discipline thei lie lurkinge and loking for that daye whan they maye turne to their old vomitt again en king their haÌ„ds in bloude and laugh in their sleues too see suche coldnes in religion to serue the liuing Lord wher they were so earnest bold and diligent to sette vp their owne deuises Yet all things considered it is no meruail why the good men succeding in the place of such euyl persons be so euyl spoken of at these dayes Eor as he that ripes in a dungehyll is infect with the smell therof a longe time after though he were neuer so cleane afore and be that comes to a house infected with the pestilence is soone takeÌ„ therwith though he be neuer so souÌ„d afore yea the better complexion the soner smiteÌ„ so good men now searchinge the festerd cankers and riping the stinking duddels of Poperi for a time smell euil in the noses of the wicked seme to
Israelites ashamed but after the Dauid had slaine Goliath the Philistines were vanquished slaine and euery day more more rooted out The verses folowing declare the cause of the destruction of Edom. First because whan Nabuchodonozor sacked their cytye Ierusalem entred the gates caste lot on Ierusalē who shoulde haue the best part spoiled their good burned their houses Temple beate doune their walles and made hauoc of all Thou Edom stoode amonge them tooke their partes robbed as fast as the best cast lot with thē which shoulde be thy parte whan other would haue shewed pitie thou cried as the psal says Doune with it doune with theym euen to the botome leaue not one sticke standing leaue not one stoone vpon an other O what cruel woords are these that they which were cosins and should haue ben frendes vnto this people whan their enemies would haue shewed pitie they crie doune with them doune with them leaue not one pece standing The Scottes inuading Englande made a like bragge amonge them selues to destroie all afore them the morning afore the battel was fought thei plaide at dice for all the dukedoms great cities in Englād who shuld haue them but God turned them in theyr owne pride for their kyng was slain in the fielde all the hoste disconfited too theyr great losse and shame Where brotherly loue required that thou shoulde haue holpen thy brother Iacob and his seede thou stode by loked on and woulde not helpe whan suche straunge thinges and destruction fell on hym yea not onely that but the reioised at their harme and stode boasting and crakinge againste them where thou shoulde haue ben a comfort and deliuered of them It is harde to tell whether he offendes God more that does the wronge oppresses an other or he that standes by laughing mocking and scorning maye helpe and wil not but sure both be dampnable Dauid complaynes of such as hurt the oppressed they haue persecuted hym whom thou hast smitten and they increased my sorowe and againe they songe rymes againste me as they sate drinkynge wyne They that stode mockinge at oure sauiour Christ hanging on the crosse were as giltye of his deathe as they that crucified him Thou that destroyes the temple of God haile king of the Iues. Let him saue him if he will haue him they which consent to anye wickednesse are as well gilty as they that do the dede It is against al humanity that when god punishes man should also lay on more sorowe beside No beast if an other sticke fast in the mire or fal vnder his lode will stand mockinge or hurting him or laying on more weight to hold it down what beastlines or worse rather is this that mā shulde reioice at an other mans harm it is agaīst nature of man God bids by Moises that if thou se thine enemies Asse fallen vnder his lode that thou shall not passe by but thou shal help to lift him vp surely god does not cōmaūd this so much for the Asses sake as the mās as s. pa. a like case in muslinge the laboring oxe Hais God care for oxen if we be taught thus to shewe this frendship to oure enemie and his asse muche more it wil be required at oure handes for oure frendes neighbours But they had so ferre forgotten all gentilnes that they were more ready to doe them harme than their open ennemies were and straungers They brasse open their gates and wēt in with the first layde handes vpon their goods and spoiled them as fast as the best Yea thei were not cōtent to stande by loke on rob thē but they stode in the crosse wayes that if any escaped ranne awaye or made shifte to saue him selfe they eyther were ready to kyl him or elles take him prisoner and bringe him and deliuer him in to the hands of his enemies O miserable cruelnes that woulde not let them lyue which had once escaped daunger nor woulde not let them flee awaye which were once deliuered from their enemies What a pleasur had these wicked men in murthering and robbinge their brethern that coulde not suffer them to escape whiche had once escaped Yea all this crueltie thei shewed whan the Lord had forbidden them for so the Hebrue redes al these cruel partes negatiuely forbiddinge them so to doe And because they had done so cruelly too theyr brethern and contrari to Gods commaūdement the plagues fell on them whiche the nexte verse speakes of The Chalde targum redes theym all affirmatiuely sayinge thou didde stande agaynste thy brother whan the Heathen robbed hym entered his cytye cast lot for Ierusalē thou toke their partes stode lokinge on him in the daie of his destructiō and spake boastingly againste him thou robbed hym stode in the crosse wais to kyll them that ranne awai to saue them selfs The sēse and meaning is al one whither we rede them affirmatiuely or negatiueli for the one castes in their teethe their cruelty and the other forbiddes them it and shewes that for this their vnkinde wicked behauior toward their brether Gods people they shoulde drinke suche as they had geuen other This is the comen practise of the worlde that whan a manne is doune than euen those whiche were hys fained frendes afore will be the first that shall worke him displeasure Whan Absalon had gathered a greate companye and driuen out his father thā those that were Dauids counsailers and flattering frēds ▪ were the firste that forsaked him saw the world chaunge ran to Absalon thought there was most profit to get to be gotten that waye But if I shoulde applie thys to Antichrist the Pope and his pigges we shall easely perceiue howe true it is not onely afore but in these oure miserable daies Whan Uertiger kinge of this realme woulde forsake his lawful wife the Quene and marry the doughter of Hengist a Saxon thā to defend that noughty dede moste the Saxons be brought in contrary to the peoples minde and so at lēgth they conquered all and made them selfs kings driuing out the English men Of what one cruell poinct can oure vnmercifull papistes excuse them selfes at this daye but they haue ben as cruell againste the bretherne in this realme for religiō as Edō was againste Iacob For the mainteyninge of the Idolatries whan they see that the moste parte of the realme had espied their wickednes and proude tyranny that they woulde exercise againste the people of God they see there was no waye to kepe their pompe and feede their idel bellies but by might power and strong hād So these caterpillers caringe not howe they come by it so that they had it better they thinke it to daunger the hole realme than Idolatry be not mainteyned theyr Pope honoured poore soules bought and soulde their gredy ambitious desyres set a loft that they may rule lyke lords Whā they se their brethren cast in the
Paul your holines As they haue but one God so they will worshippe him onely and as he hais taught them and not after the deuise of man thei will also studie for a holy life as God commaundes Be ye holy for I am holy And if we reade a holy place or sanctuari to worshippe God in it is true also for in all persecutions in the spite of the Pope and all Antichrist there hays ben in all ages and shal be for God so sayinge can not lye true professors of God althoughe the moste parte of the worlde was blinded So Christe coÌ„forts his sayinge feare not thou litel flocke Thus in Christes churche in spite of their foes shall euer be Christ the heade knit to the bodye necessarely and as he is holy so shal he make them holy that heng vpon him so gouerne them by his spirite that they shall euer folow a holy kinde of lyfe fleinge mischiefe and vnclennes and so shal thei haue also his sanctuari and holy place where to resort to worship their God here is worde and call vpoÌ„ him AbrahaÌ„ Isaac Iacob Dauid in their waÌ„drings called vppon their God taughte their chyldren too feare the Lorde made their sacrifices and God reueled him self to them againe and neuer forsaked them In the captiuite of Babylon thoughe not in the temple yet they coulde by the water bankes singe psalmes on their instrumentes Whanne Christ was crucified the disciples kepte them together in a chamber praying and loking for the cominge of the holy Ghoste after whan persecution beganne some went to other countries some from house to house teachinge prayinge communicatinge and dealinge to the poore Paule sayes at Philippes by the water side thei were wonte too praye and in the middes blindnes of all Poperi hayes there euer ben some good men teachinge true doctrine and openinge their blasphemies for this can not be false that Christ promised his churche When the spirite whicâ— is the comforter shal come he shall leade you into all truthe I will be with you vnto the ende of the worlde he that is of God heareth the woordes of God you heare not for because ye are not of God And my shepe heare my voice a straunger they doe not folow Therefore let all that be vnder the crosse and persecution se thei assemble together to praise God openly confesse him if it be possible or at the leste as muche as they maye folowing the example of the faithfull christians in the beginninge whiche in spite of their foes coulde not be holden from assembling together with prayers and songes afore the daye was lighte nor lette any papiste reioyce againste goddes scatered and persecuted flocke for this is the state and condition of goddes people and preachinge the gospell that they shal not want a crosse yet God will performe this promise that in Sion the holy one Christe will be with them to gouerne them in holines of lyfe purenes of religion and an earnest fayth trustinge in God and will geue theym a place to call vpon hym in that his might mercy grace to his people may appeare to the worlde in the sight of his enemies Whan Abraham and Iacob fledde into Egipte the EgiptiaÌ„s learned God which afore neuer heard of him in the captiuite of Babylon the Caldees Assyrians Babylonions Medes and Parsians with al other people amonge whome the Iewes were scatered lerned God of them WhaÌ„ persecution beganne in Ierusalem after Christes Ascension the disciples scatered by persecution went and preached Christ to the Heathen whiche afore heard not of him In Englande after Wiclefs death whan persecution arose some died for the trueth constantly some fledde into Boemia and broughte the gospell thyther where it continues to this day although bothe Emperoure and Pope with al their mighte many sharp battels and bloudde sheddinge woulde haue rooted it oute What great assaulte the poore Waldeses haue suffered at diuers French kings handes goinge aboute to haue destroied them for their religion beinge a fewe in number and yet coulde neuer deface theÌ„ this .360 yeares it is piteous to heare Thus is this euer true that in Sion the true church of Christ shal be the holy one Christ sanctifieng all that beleue in him there shal be holines in faithe religion maners to the prayse of God there shal be also a sanctuari and holy place with asseÌ„bles in spite of their foes and persecutioÌ„ does not hurt but rather increase and further true religion thoughe not in the greater yet in the better parte of men For who soeuer the holy ghoste does enflame with an earnest zele to his religion they canne not kepe it within them they canne not abide to see their God and his woord blasphemed thei will braste oute and declare their faith and saye the earnest loue towardes thy house hais eaten me as oure Sauioure Christe did whan he see the teÌ„ple his fathers house so misused and hys religion contemned he gate whippes and droue them out Ieremie sayes the worde of God was to hym as a burninge fyre in his hearte and closed within his boones that he was not able too keepe it within him but woulde brust out This victory is sette oute more at large in the nexte verses folowinge where hee sayes the house of Iacob shal be fyre the house of Ioseph the flame and the house of Esau the stable c. Here is no description of horse haines gunnes any greate hoste or such other worldly things where in princes doe conquire and triumphe As the house of Iacob is spirituall and the kyngdome of Christe so be the weapons souldiers and victorie The swords where with thei faught were as the apostle sais the woorde of god which is sharper than any twooedged swoord and perâ—es more the soule conqueres the affections pulles doune hygh stoÌ„mackes deper than the swoorde can the bodye The gunnes were the Apostles words as Iames and Ioan were called the sonnes of thunder because with suche great power thei thundered terribly preached and feared carnall mindes more than the thuÌ„der does and threw doune sinne more than any gunnes coulde the walles Whan Peter at two sermons conuerted 5000. and Paul filled all countries frome Ierusalem to Illyzicum with the gospell what Emperour is able to bee compared of suche men of warre Whan Charles the .5 Emperour beganne to raygne Luter and Zuinglius began thesame time to preache and whither he hays throwen doune stopped and hindered the gospell more with al the help that his gostly and superstitious prelates coulde gyue than they with their scholers haue set it foorth and shewed the wickednes of Popery defaced his pompe let them selues iudge The Pope with his partakers haue had strength power politie wit wisedome armure gunnes horses harnes men and money and whatsoeuer they could deuise these other haue foughten with preachiÌ„g writing and giuing
xv iiâ— Reg. xiiii i Reg. xvii Naum. iii. To be rebuked of vnthaÌ„kefulnes is the greatest grefe to a louing heart Mich. vi Esay i. Iere. viii Excuses of our negligeÌ„ce be vayne i. Esdra iiii i. Chro. xxiii Luke xiiii God acceptes and requires the seruice of the simplest All things to saluation are geuen indiffereÌ„tly to the poore ryche The rulers ministers are to be blamed if the people offende thorowe theyr negligence For as brethren they must agre to promot Gods glorye Exod. iiii Num. xxv Ezechiel iii. xxxiii i. Reg. iiii i. Timo. iii. Ezech. xxxiiii To admit an vnable minister is too be partaker of the euill that he doeth i. Timo. v. Roma i. Math. v. An vnlearned minister is not to be suffered in the ministery Wee are lyke the Iewes in longe negligence i. Esdre ii Ester iii. The Text. Gods house is to be bylt before our own Math. vi Vsury vnlawfull Nemi v. All sinne is forbidden a lyke if it lette Gods house Dronkards Esay v. Sluggards Amos. vi Prollers Esaye v Ambitious i. Timo. vi Marchaunts Vnthrifts God allowes the ryche nothinge more to misuse thaÌ„ the poore Ephe. iiii â–ª Luke xiii No excuse is alowed in not byldinge Gods house i Esdre iiii Daniel vi Actes iiii God is rather to be obeyed then man Luke xiiii Math. v. Luke xvii Princes maye haue houses to their degre so they build Gods house firste ii Reg. vii Psal. cxxxii Vaine excuses in not byldinge Gods house be not alowed Fearfull Prouer. xxii Prouer. xxvi Slouthfull Worldlings Prec xi Prec xi The Gospel is neuer without enemies Iames. iiii Math. vi ii Timo. iiii i. Cor. xv Roma xv i. Cor iii HoWe far the weake is too be born with all Math. xv i. Cor. vii i. Cor. viii Gala. v. All sorts haue woorke in Gods house to doe Exod. xxxv i. Timo. iiii Roma xiii He that thinkes lowlest of himselfe is metest afore God to build Iudg. vi i. Reg. ix Amos. vii Luke i Euery man think this to be spoken to hym selfe The worthynes of the place maketh the faut greater being neglected iii. Reg. viii Cods house The Text. i. Ihon. ii SiÌ„ne maketh vs withoute feling of God and his plages Pro. xvi Deut. xxxiii The cause of Gods plage is diligently to be searched Psal. xxiiii Our labour is in vain except God blesse vs. Kauntus Psal. lxxv Psal. xxxvii No desire caÌ„ be ruled but by grace keping it vnder Ouidius i Cor. x. Eate not so that it make the vnlusty to serue God Luke xvi A â—hinne dyet with the fear of God is better than feastinge Daniel .i If God blesse them and thy meat it skyls not howe course it bee if no the best can not fede thee Exod. vii Ihon. ii To fede oure bodies is as great a miracle as anye Norishingâ— The coÌ„mons of Gods workes makes them to seme no miracles which of theÌ„ selues be woÌ„derfull i. Reg. xix Siâ—â—â—â—aining in a man wil leâ—â— nothing that he haÌ„the do him good Costly apparell and aboue their dâ—grees Exod. xvi Deuter. xxix English apparell Math. â— Iames. v. â—ail gotten gooddes neuer thriue· Proue xi Toby iâ— Toby iiii â–ª Iere. vi Euill gotten gooddes wasteâ— that whiche is trulye come by The Text. Targ. dwel in it with glorye An example for prechers i. Esdras iii. iii Reg. v. The HeatheÌ„ be called too bee membres of Christes churche The painfull labor must be borne without respect Necessarye church goods are not to be 〈◊〉 awaye Goddes house generallye is the whole church or euery particuler person i. Corâ— xâ—â— Actes vii Ihon. iiii â— Timo. ij God is worshipped in spirite all places Ihon. iiâ—i ii Macha v. CommoÌ„ places of prayer are to be appoynted Heb. x. i. Cor. xiiiâ— â–ª Actes xvii Marke v Luke vii Burials out of church or the yarde Hebru ix Bishops blessings make nor places more holy nor god too heare vs soner there then els where The vse of churches Goddes house generall perticular i. Timo. iii. Hebru i. Cor. vi i. Pet. ii Edifiynge The spirituall house of God Ephe. ii This house nedes continual repayringe helpe of al degrees Psal. cxxvii Psal. xix All offenders must be corrected indiffirently Ezech. xviiâ— Deut i. Exod. xxiii Math. v. We are lyke to trees ii Cor. iii. Roma x Iohn vi Heliodorus ii Macha iii. God is much delited in the buildinge of his house Alexander Exod. xxxiiii Luke ii Actes viii i. Corin. iiii Math. xviii Most happines is to haue God delited 〈◊〉 vs though we suffer death for it Math. x. i. King ii Math. â— The Text. The euyl bee rather moued with threate tâ—â—nges Beholde No strengthe can put away the plage of God Godâ— house False religioÌ„ is the coÌ„mon cause of plages Romaines Saxons Normannes Mat. xxii False religion hath caused al Countries to be plaged Exo. viii ix.x Daniel iiii Mahomet the Pope began their authoritie at one tyme. Gregory He that desires to be aboue all Bisshops is Antichrist The Bishop of Rome is graunted to be aboue al other bishops Carnall foole the Popes â–ª churche Actes vii Math. xi No religion is to be had but that whiche Christe taught Exod xxv Esdras vi Psal. xix xii The Pope thinks his lawes better then Christes Papists differ among them selues in opinioÌ„s of holiest thinges Christ is only scholemaister of his scolers the Papists agre not in themselues Mat. xvii Deu. xviii Actes iii i. corinth i Frauncis Dominic Apoc. xiii Iohn xviii Saluacion onely by Christ. Englande repent Al build their owne houses rather then gods Phillip i Psal. cxix The praise is gods Actes iii The Text. It is profitable to repeat one thing oft Phili. iii. Al good thinges from heauen i. Cor. iiii Iames. i. False religion wil not let the heauens raine nor the earth be fruitfull iij. king â–ª xvii Iames v. Deut. xxviii The diuersity of plages vnder the gospel and poperye Amos. viii Esay xlv Choreb drougth Chereb sworde Moria Sion â–ª No place so holy as to defend the wicked Ieremy vii i King iiii i. Mach. i Math. xxiiii God threateÌ„s that we may auoyde them Gods threatninges haue in them a condicion euer Ionas iij Ieremy xviii God geues warning before he plages Amos. iii ii Peter ii Gene. xix Calling As sone as God cals all thinges obey Psal. cxlviii Gen. i. â—say v. Proâ—â— The horribleâ—eâ— of thys synne not to build gods bouse is procured by the plages Through sin no creature would willingly serue man Psal. viii The disobedieÌ„ce of creatures shoulde remember vs â—f our fal and gods anger toward sinne Roma vii Gods maiestie is declared in his creatures and saints do not rule them Iob. i. Act. xiii Psa. cxlvii Psal. cxlv and ciiii Isch. Aenosch Adam â–ª None is excused from building gods house Homo Ier. xxii Gen. xviii It is profitable to remember wherof we be Osee. v. The Text. Angel Math. iii Roma x. Law Gospel Rom.
iiii Rom. iii Rom. vii Roma i. Math. xi Iohn v i. Ioh. ii Law Gospel Cala. iii. Math. ii Alexander Sin must be rebuked in al estates Esay i. iii. king xvii Ezech. iii. Disdaine not to heare and learne of the simplest Iohn xviii paul ii Papistes chauÌ„ge witâ— the world The elder must not disdain to learne and heare his fault of the yonger Rom. iiii Luk. xxiiii Acte xviii i. Timo. 4. Galath ii Iudith 8. ii Reg. xii 4. Reg. xx Mercy is ready to al repentant Ierem. iii. Reuel iii. Ministers muste not thrust themselues in office Psal. cxi i. Ihon iiii The Lawe is to be preached Gala iii. Iob ix Feare goes before and loue foloweâ— Psal. xix Feare for loue feare to escape payne Feare is lyke the thunder Worldlines decayes the mynistery The preachers office is worshipfull Aungel Preachers be aungels Reue. i. ii Marke i. Fphe vi Stuardes i. Corin iiii Math. xxiiii Mark xiii Porters Lyght Salt Math. v. watchmen Dogges Esay lvi Mathew Math ix The law is firste to be taught and then the gospell Math. i i. Actes iii. Gene. xlvi Goddes helpe promised stireth vs vp to enterprise greate things Exod. iiii Iudg. vi Math. xxviii· Iohn xvii Rom. viii Actes xvii The text Roma xiii Sin is a slepe and death of the Soule The law kils the Gospell quickens Esay lviii Pro. xxix Preching is most necessarye Math. iiii Eccle. vii Roma x. ii king xii iiii Kin. xxii Galath ii ii Chro. xiiii To heare preaching all men ought Philip. iii. Math xxv i Tim. iiii Titus iii. â— King xii Actes â–ª xv The Pope erres The ciuil ruler is aboue the Priestes They that buyld not the Lords house slepe in sinne Math. vii and xxâ— iiii Kin. xviii â—i Cor. ii Preachingâ— maketh vs new meÌ„ of coward◠〈◊〉 Esdre v Actes ix Iohn iii and xix Psal. xix God is longe suffring Esay lxv Faithfull loue seekes no delayes i. Kinge xvii Scripture is necessarye for all men no cause of euill The Text God sendeâ— preachers to theym that serue him â–ª Al thinges to saluation are geuen to al sortes of men â—n lyke Ephe. iiii How authoritie began Esdra iii. Diuers good affections in religion â—he crosse must be born strongly though it seme long Psal c.xxxvii Math. xxiiii iii. King vi iii. King x. The diuersity of the Popes Church and Christes ceremonies Actes xv Luke xvi The text They that haue fallen most ar most to be comforted Mark xvâ— â–ª Absolution It is one faith by which wâ— are receiued 〈◊〉 gods peoâ—â—â— which 〈◊〉 grow 〈…〉 of 〈◊〉 by 〈◊〉 we be 〈◊〉 and 〈◊〉 in al â—orâ—â—â— men Let vs workâ— and the profit commit to God i. Cori. iii. xvâ— Math â–ª xiii â— Cor. i. Luke xvi i. Ro. xiâ—â—i iiii Reg â–ª vi Deut. xviii Math. iii. Christ promised was present With oure fathers before he was borne Esay ix i. Cor. x. Esdras vi That which the father had is 〈◊〉 saide to 〈◊〉 the childreÌ„ Hebâ—â— vii Roma v. Mercy receiued afore time is an argument of like to be showed in trouble to come or present The holye ghost is promised to the builders Iohn vi Iohn xiiii Iude. vi Esay xi i. Tim. i. Math. x. i. Cor. i. Psal â–ª c.iiii. Rom. x The text Great trouble for christ is ioy to the good and though it be long it semes shorte but the euyll be vexed sore at it Deu. xxxii Esay i. Roma â–ª viii â–ª Luc. â—â—â— â–ª Mat. xxiiii â–ª Luke ii â—say xlviii Math iâ— hon vii Actes iiii Math xiiii Luke â—xii â—â—h xxviii Actes iiii Act. xxvi xvâ—â— â–ª Papistes feare the Gospel â–ª in dedes deny Christ â–ª Math. x. Psal. xâ—â—â— â–ª Persecution increases the Gospel boldeneth men Ciuitate liber xxii cap. vi Actes v. iiâ—â— Actes ii iiii Actes xvi Psal. x. No doctrine hath ben generally receyued but the Gospell Psalm ii None can bee excused by ignorans Roma i. Anthony The creatures of God are rather lay mâ—â— bookes the ymages Christ is desired of al good men Luke ii Luke i. Luke â— i. Corin. i The glory of Christ in hys Churche Actes ii iiii Actes viii The Text. God will not see his buylders want If we beleued all ryches too be the Lordes we wold neyther get them wrongefullye nor spend theÌ„ wastfully No degree by alowed vainti too waste hys goods Luke xix and .xvi. Lâ—ke x. â— Psal. lxxiiâ— Iob. xxi Iere. xiâ— Abac. i. To refer al to Goddes wysedom staies the minde in all trouble i. King â–ª iii. Iob. i. Esay lix Math. vi iii Reg. xvii Exod. xvii â–ª Ihon. ii iii. Reg. xvii The faithfull can not lacke necessares iiii King vii Roma viii what thinges make a teÌ„ple to please God best Esdras ii Luke ii Ephes. ii Ihon. xvi Ihon. xiiii Esay xxxviii worldly peace is moste greuous â–ª in persecution the conscience quiet Exo. xxxiâ—ii The Text. Mala. ii Priestes shuld be learned in the scripture Timo. i. Similitudes be a good kiÌ„d of teaching ii Reg. xii ii Reg. xiiii i. Esdras x Nehem. v Synne defiles those thinges that God him self commaundes Esay lxvi Psalm xl Holy flesh Popes haue no scripture for their halowing of thinges Nothing halowed by the Popes tradidicion can halow an other thinge Christe onely maketh vs holy onely hath the fulnes of holines i. Cor xii Ihon â–ª iii â–ª i. Corin. i. Math. xxiii i. Corin. â—ii Holy Synne defiles not onely the man him self but euery thing that he doth and all that vse hyâ— company Num. xiii Leuit. xiii Eccle xiii i. Cor. xv Psal. cix i. Cor. x. The lyfe of the wicked is all holly dâ—fyled i. Cor. xiii Ihon. xiii We bee not madâ— righteous by woorâ—â—â— properly Luke vi Gene. iiii The woorke is good for the mans sake 〈◊〉 i. ii Titus i. Româ— xiiii Synne condeÌ„nes but good woorkes saues not Roma vi i. Cor. xv ii Timo. ii Euil compani is to he auoyded iii. Reg. â—â—i Deutero â–ª vii Iudge xvi Math. xii An euil minister makes not the Sacrament or word euill i. Cor. xi Math. xxiii i. Corin. i We maye not communicate at Popish masses Baptisme of Papists is not so euyl as the masse yet faythfull ministers are to be preferred to baptisme Ezech xviii â–ª i. Reg xv Disobedience to God defiles all our doynges Gods commaundement must be kept withoute excuse The Text. Gods doynges shoulde teach vs whether they be good or plages We can not worthely coÌ„sider Gods plages withoute a speciall grace Gods doyngs are diligently to be considered i. Cori◠◠〈◊〉 â—i iâ— Luc. xvâ—â— Iames. v. Roma xv The plage of one is a warninge too the rest Iosua vii 〈…〉 iiii offeÌ„ders must be triâ—d punished that the plage maâ— cease Psal. cxlviii All thoughe God vse hys creatures in punishinge yet hee cals it his own dede Iob. â— Gods loue iustice the deuils malice mans crueltye apeare in one
deede God begynnes first geÌ„tly to punish Psal. xcix God punishes for our profit suffers loÌ„g God suffers longe Roma xi Reuela iii. RemeÌ„bringe oure sinnes plages worke good in vs. Luke xv i. Timo. i. Daniel ix Exo. xxii ii Macha vi Psalm cxix Gods punisshing is a token of his loue Malachie i God turneth to vs wheÌ„ we turne to him Deutre xxviii Preachynge moues more than plages Hebre. iiii Gentilnes is oft better thaÌ„ sharpenes The Text. God blessâ—â— theÌ„ that build hys house sendes theym preachers Zacha. i Luke â–ª ix Felix Promises made to rulers pertayne too their successors Amos. ix Hebre. xii Goddes promises satisfie the conscieÌ„ce in all doutes Daniel iâ— vii The Pope is Emperour in dede and hys ruliÌ„g is worse then the rest Darius Alexander â–ª Brother Traytours ii Reg. â— Eâ—cle x Leuiti xviii Princes stande not by theyr owne power Proue viii Ihon. xix Iob â–ª xxxiiii Zacha. ii Gods loue in all ages is greatest to his people God deliuereth hys in greatest dauÌ„gers Promises made too the faâ—her belonge to the chyldes God deliuereth his seruaunts if they wil wear his lyuerye God saueth hys people in all daungers The scripture is Gods indeÌ„ture and the Sacramentes be seales Osee. ii Seale Roma v. viii Ephe. i. God sealeth the conâ—â—â—ences of hiâ— people with the holy Ghoste Reuele vii ii Timo. iâ— â—â—al câ—lvii Although we muste vse all lawfull meanes yet truste onely in God Luke xvii Psal. cxxiiii God helpeth vs for his owne sake not for oure goodnes Rom. ii â–ª iiii Roma xi Iohn xiii Esai xlviii Esai xliii Gods will is the first cause of all Actes xvii God deliueres his people 〈◊〉 of all dauÌ„gers 〈◊〉 xxi Actes vii Daniel v. Ester vii Math. xxvii Roma viii Gods people haue the victorie by sufferinge Prouer. xxi Psal. ii Math. xxiiâ— Gene ix Gene. xi Gene. xxvii Gene. xli Exod xiiii Nume xvi i. King xii Psal. cxx Psal. xii Psal. lii lvii Esai xli Iere. xvii Psalm â–ª â— Luce. vi Psal. cxix Why Prophetes are called sights prophesers i King ix Sighte by faythe is surer than the eye Ihon. xx Ezech. xiii ii Pet. i. Abdyaâ— â–ª Ihon. â—â— Names are not geuen in vayne Abraham Zacharia Peter iii. King â–ª xviii Math xiii i. Pet. iiii Gene. xxxvi Edom. Gene. xxxvi Seir. Adam Adama An euyll father maketh not an euyll sonne nor coÌ„trarie and soo the good Ezech. xviii iii. King xii â–ª All plages beâ— froÌ„ God yet only man synnes in plagiÌ„g one an other Iob. i. Gene. xiv Esai v. viâ—â— i. Corinth ix Who hearde â—hys voyce How the message was sent Iere. xxâ—â— iii. King â—x â–ª The cause of thys warre Religion causes nerest freÌ„des to bee extreme foes The priuilege of the elder brother God refuses the Elder and glorious in the world to chose the yonger anâ— abiects The wicked shall not euer prosper â–ª nor the godly bee in miseri No true loue is where religion differs but enemies wiâ—l ioyne to ouerthrow it The Text. Beholde Esai vii Psal cxxiii Malach. i. The Prophets for the certaintie speak that to be paste that is to come Psal xxii Iere. xxxi Luc. xvi Iudg. i. Wisedom xi In all thinges looke vp too God whiche rules all Pryde Pride is onely of good thinges Beawty Sirach ix Holdes Psal. cxxvii Wyne Prouer. xxiii Women Riches i. Timo. vi â–ª Consider not creaturs in them selfs Physicke Psal. ciii Horses Ps. xxxiii xâ— Esai xxxvi Princes Psal. cxlvi Daniel iii Gene xi Psal. xiiii xlv Math. v. Sinnes of the minde be 〈◊〉 Psaâ— xii Iere. iâ— â–ª iiii King vi Gene. xii Math. xâ—â— Gene. â—â— Daniel iiâ—â— Act. xii iiii KiÌ„g â—iii Iud. vii Psal cxxiâ—â— It is called the Lords dede that the seruaunts doe Psal. xii The Text. Deut. xxviii xxxii Leuit. xxvi Leuit xix Gene. xliiii Reuela vi Iere. xlii Esai xxxvi True loue is onely amoÌ„ge the godly Psal. xli Preter temps Exo. vii xiiii ii King vii Worldly wysedom is foolishnes Ester v. vii i. King xviii Luce xx i. Corin. iii Mans witte in Gods matters is vaine fâ—oli Math. xv Ro viii Iaco iii. i. Corin. ii Prouer. xxi Theman Iere. xlix â— Iob. ii Isch. i. Coriâ— iiii Iere xvii Godly Wyse Worldly Psal. iii. Deut. xxviiâ— xxâ—ii Iosue ii Iosue ix i. King xvii One wicked plagues an other iiii Kinge ix Iacob Esau. Edom. God is slowe but he is sure The wicked be cruell the godly patient Psal. xii Roma xii Nume xx Deut. ii Roma i. i. Timo v Zacha ii The godly be corrected for a tyme the wicked for euer i. King 1â— â–ª Psal. cxxxvii Psal. lxi Mat xxvii Roma i. Exod. xxiii ii King 1â— i. King xv Papistes are worse thâ the Edomites Nero. A comparison betwixt the Edomties and Popes â–ª Luce. vi Psal lxvii Iudg. i. ii King â—iii â—viii iii.ii â— Among al iniuries god wil not suffer hys religion specially to be defaced Esai xlii Exod. xx Rom. viii Reuela vi Math. xxiii Reuela xxii The day of veÌ„geance is not ferre of Esai xlix Math. xxiii i Corin. iii i. Pet ii Ephe. ii Rom. viii ii Pet iii. Math. vii Prouer viii Psal. cxxi The Text. i Chro. xviii iiii king xiiiâ— Syon Math. xxviii i. Corinth i i. Thes. iiii Leuiti xix Luce. xii In all persecutions God defendes his prouides a plâ—ce for them to worship him in Psal. cxxxiâ— Act. i. ii Act. xâ—i â–ª Ioan. xiiii x Math. xxviii Persecution spreades the gospel abrode Psal. lxix Ioan. ii Ierem. xx Hebre. iiii Mar iii. Act iiii xv Preaching coÌ„queres more â—eighing Psalm xix Roma viii Psalm xxvi Reuela xiii i. Corinth iii Ioseph Gene. xlviii iij King vii God is mercifull too the wretchedst hys woorde woorkes either life or death mightely Roma xi Psal. â—xix Hebre â–ª i. i. Corin. i. Ruffinus lib. i. capi iii. Ruffinus lib. i. capit iii i. Corin ii ii Corin. xi Cananites Zarphat Sepharad Psalm xix Ciuitat dei lib. xxii cap. vi The diuersite of Christes kyngdome earthy Sauioâ—â— â–ª iudges i. Timo. iiii Iaco i. Roma â–ª i. Actes iiii Ioan. iâ— Ioan. xâ— Malach. ii The Pope is moste vnlyke sainct Peter i. Peter i.