god hadde put these woordes in his mouthe and he was aucthor and Abdyas but the messenger to speake theÌ„ to his people A worthy example for all teachers too folowe that they neuer saye thinge but oute of Gods booke and that they maye saye for euery thinge that they teache Thus sayes the Lorde this sayinge is mooste common in all the Prophetes and to be folowed of all preachers As sainct Peter says if any maÌ„ speake let hym speake but the woords of God But of this enough is sayde in sundrye places of Aggeus Edom vnto whom the Lorde speakes here is all the people of Idumea beinge so called of Edom their fyrst father as the scriptures vses too call the people by the name of the father So were the Iewes called Israell of Iacob whiche was called Israel their olde father Likewise EphraiÌ„ Ioseph Iehuda of these their old auÌ„cetors This Edom is Esau Iacobs brother as he is called in Genesis Esau he is EdoÌ„ and had that name geuen hym for his colour that he had when he was borne or of the colour of the potage for the whiche he solde hys byrthe righte for vnto hys brother Iacob when he was hongrye Esau was also called Seir whiche signifies rough because of the roughnes of his skynne and for this cause these people of EdoÌ„ and their couÌ„trye is sundery tymes in the Prophetes called Seyr also or if we seke forther EdoÌ„ maye haue his name of Adam for they be written bothe with one letters in Ebrew saue that they differ in poinctes Adam signifies to be read wherfore Edom for his crueltie in sheddinge bloudde maye well be so called As oure cardinalles in their readde Scarlet robes whiche be the folowers of these Edomytes do well declare in their apparell the bloude thristie myndes within and theyr outwarde dedes haue declared theym too the whole worlde but they say theyr read apparell signifies they shoulde abyde by the truthe to their bloude shed Adam also betokens a man and one of the common sorte soo these men were not noble afore God whiche is onely the true nobilitie but enemies to hys woorde and hys people Adama signifies also the earthe so that from whence soeuer we shal driue thys woorde Edom and all that be deryued lyke it they signifye no good people but earthy worldly cruel bloud thrystye mortal and abiects Of the two brethreÌ„ Iacob and Esau came these two people the Israelites and the Edomites And as Esau did euer hate and persecute hys brother Iacob so his stocke and posteritie did continually hate and persecute the chyldren of Iacob This is the secrete iudgement of God That of one good father Isaac came two so contrarie chyldren The one so wicked the other so good and this wicked hatred to continue in the heartes of their childers chyldreÌ„ so many ages after but this is to teache vs the free grace of God withoute any desertes on oure parte whan soeuer he cals any to the true knowledge feare of hym and that neyther the goodnes or euelnes of the father that makes a good or an euill chylde for many good fathers haue hadde euill chyldren and euill fathers good chyldren Adam had good Abell and wicked Cain Noe had good SeÌ„ and euill Cham Abraham had bothe the carnall Ismaell and the spirituall Isaac Isaac had the beloued Iacob and the hated Esau. Dauid had both proude Absalon wyse SalomoÌ„ so that the soule of the father is the lordes as well as the soule of the son and the soule that synnes shall perishe not the father for the sonne nor the sonne for the father as the Prophete sayes but euery one â—hal dye in his owne synnes So hays there ben from the beginning in the house and children of one father both good and euill bothe carnall and spirituall where the one hays persecuted the other as there is nowe in the outwarde churche of Christ and company of them that call them selues Christians bothe trewe people and faithfull and also hypocrytes dissemblers cruell persecutors of theyr brethren as these late dayes well declared wher the father persecuted the sonne and the sonne the father the man the wife and the wyfe the man whiche all suche other our sauiour Christ declares to be coÌ„sequentes to the Gospel Therefore can none doubt of the truthe of the Gospel now taught who be the true folowers of the same but he that is wilfully blinde seing all these many other true â—okeÌ„s fulfilled in our days And where he sayes we heard a sayinge frome the Lorde and a message was sent to the Heathen that they should go fight agaiÌ„st EdoÌ„ He declares by what aucthorite these people came to destroye the Edomites not sent by any kynges or the hygh Prieste but it was the Lorde God which would vse Nabuchodonozor hys people for a scourge of his iustice too the punishing of these wicked people It must not be thought straunge that God lettes one people plage an other seing the scriptures is so full of it for as God shewes hys mercy vnto his people by the helpe meanes of other men for God woorkes nothinge without meanes so he does not plage other without some meanes lets one people distroy an other When â—oâ—â—am would haue foughteÌ„ againste Ieroboam for withdrawing .10 Trybes from hym the Lorde spake vnto hym and bad hym he shoulde not fighte with him for the thinge was his dede he willed it shulde be so All gods creaturs be but his seruaÌ„ts to do hys pleasur to help comfort where it please hym and to punish correct trye or distroye where it please hym But all other creatures excepte man doe not synne in destroyinge or hurting man because they haue no euill affection of mynde in doynge it onely man sinnes in his doynges because he addes too hys doynges some euill affection of his owne mynde or els is stirred too it of the deuill So Iob says the Lorde hays geuen the Lorde hays taken away the Lords name be praysed He cals it not the dede of the Sabes or Chaldes that robbed hym but the lordes and yet they sore offended God in so doing for thei did it not to trie Iob as God woulde haue had it but of a gredye couetousnes to robbe hym and a malitious mynde because he was so welthye whiche thinge they disdayned Ioseph says that his brether whiche solde hym to the Ismaelites were not the cause of hys comminge into Egipte but the good wil of God for the Lorde turned the malice of his brether bothe to the promotion of Ioseph and all their comfortes The Lorde therfore nowe when the synne of thys people was rype anâ— when he had tryed longe ynoughe for the amendement of theym and they woulde not turne vntoo Cod but abused his patience and longe sufferinge He sendes foorthe hys messenger too the Heathen aboute to come and iustly to
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
theÌ„ if thei will abide his leasure But as destruction is here prophesied to Edom for their crueltye so shall all haters of Gods people perishe at the length Where as difference is in religion their can be no true hearte nor stedfast loue for seinge God is loue it selfe that loue whiche is not in God but reased of carnall and worldely reasons whaÌ„ the world turnes must nedes chaung shew it selfe what a loue it was and where it was grounded but that which is buildâ— on God will continue because hâ—e chauÌ„ge not all theyr chauÌ„ge with tyme. These Edomites ioyned them selues with Nabuchodonozor whan he came to destroye Ierusalem as Pylate and Herode which afore were enemies agreed too crucifye Christ oure Lord and as our papistes did now with the Spaniardes to destroy the Gospell and hys professors verse 2 Beholde I will make thee a littel one among the HeatheÌ„ thou shal be very much despised verse 3 The pride of thy heart hays deceyued thee because thou dwelles in the open places of the rocke and in the heightâ— is thy dwelling and says in thy hearte who shall drawe me to the earth verse 4 If thou wil climbe vppe as high as an Egle and if thou will make thy nest amonge the clowdes from thence I will make thee come doune says the Lorde ¶ Where as the scripture vses to put this woorde behold it betokens some notable thinge to folow as whan the Prophete sayde Beholde a mayde shall conceiue and beare a sonne he signified that it shoulde be a notable byrthe and conceyuinge of a chyld and coÌ„trary to the course of nature and that the chyld whiche was borne shoulde be wonderfull So sayes Dauid Beholde I was conceyued in sin betokeninge the greate corruption infirmitie and defiling of oure nature in oure conception Beholde as the eyes of the seruaunts are at their maisters hand says Dauid signifiyng that he would be more diligente in watchinge what the Lorde God woulde doe and what were his holy will for him to do â–ª than the lowest and diligentest seruaunts woulde be to watche what their maisters woulde will commaunde them to doe In thesame sense says the Prophete here Beholde marke it well what I will saye vnto thee for it is no small mater and truely it shal come to passe Likewise in threatninges in our owne tunge we vse to saye marke what I saye too you take hede to your selfe for I â—este not Remember my woordes well for I will be euen with you and I will do it in dede and such like sayinges Behold marke well says the Lord what I saye I will make thee a litle one among the Heathen thou that thinkes so highly on thy selfe and thinkes thy selfe to be so strong so mighty and greater than thy felowes I will make thee a litell one amonge the people where thou dwellest and lesse thaÌ„ any people about thee Thou flatterst thy selfe of thy strength might power multitude stronge holdes and too be greater than thy neighbours people or countries about thee and thinkes none is able too conquer thee or pull thee doune or worthy too be compared vnto thee but I will pull thee doune says the Lorde I will cut thy combe I will abate thy streÌ„gth pluck doune thy courage and highe stomacke I will throw doune thy castels and stronge holde and whatsoeuer thou reioicest in I will take it froÌ„ thee and make thee more vyle and slaue lesse and weaker than any people round about thee Thou shalt wel know that there is a God which can and will be auenged on all high myndes and will let al suche lusty stomackes see what it is to be proud in their owne eyes and rebelles against him and his people God castes in their tethe that where he hadde geuen theÌ„ a narow place to dwel in amoÌ„g the hyls they were proud of it as though it were the plenteoust place in the counâ—rye Thei were proude of a thinge of nought in comparison of other places as Malachie sayes the Edomites I haue placed in the mount Seir. He speakes not all these woordes in number order but so many in effect and purpose to thesame meaninge he writes them in the preteriâ— temps as though the thing were done past For so al the Prophets vse to speake by the preterit temps such things as shal not be done of many yeares after and yet shal as certainly come to passe as though thei were now done and past In this sort sayde Dauid Thei haue wounded my handes and feete as thoughe the thinge were done and past which was not fulfilled vnto Christ our Lord had suffered Also of the murther of the chyldren by Herode spake Ieremye as though it had ben done and past A noyse was heard in Rama wepinge and much lamentinge with infinite such other like which were not fulfilled of many yeares after And because the hole countrye and people pleased theym selues so highly and stoode so muche in their owne conceite God threatens them fâ—rther that they shal be much despised The righteous iudgement of God is-commoÌ„ly to punish vs by thesame partes wherin we offend him The riche gluton that sinned so greuously in his feasting baÌ„ketting now desires a drop of cold water can not haue it Adonibezec whiche had cruelly vsed his victories had chopped of the haÌ„ds fete of .60 kings whom he conquered made theÌ„ gather vp the cruÌ„mes vnder his table with the dogs was vsed after the same sort him self whaÌ„ he was ouercomen by the Israelites Thus teaches the wise man By what thing a maÌ„ sinnes he shal be punished by thesame This people had much many years despised the Israelites without cause thei had highly auauÌ„ced theÌ„ selfs in their owne conceate therfore iustice requires that thei should be despised again should vnderstand how vile a thing pride is in the sight of god how horribly it procures his gret anger to fal vpoÌ„ vs whaÌ„ we one despise another And although Nabuchodonozor was the woorker of this destructioÌ„ minister executiÌ„g gods iustice vpon this wicked people of Edom yet the Lord sayes him self that he will do it and it shall be counted hys dede So Iob sais that the Lord had gyuen and takeÌ„ awaye his goods although the Caldes and Sabes robbed him as wee noted afore Thus muste we in all thinges that be done whether thei be good or euil except sinne whiche God hates and causes not not onely looke at the second causes whiche be but Gods meanes and instruments wherby he workes but haue a further eye and loke vp to God If thei be good thinges that he bestowes vppon vs thynke not nor meruayll not so muche at the manne or the meanes whereby it is wrought but lowly praise the Lord God which hays vouchesaued to vse such away to thy comfort and if it be euil aduersitie that is fallen vpon
Mary when the Aungel saluted her wōdred that God would cal such a poore mayden virgyn to be the mother of his sonne But euer he that thinks him self vnworthy God takes him as worthy those that thinke so highly of thē selues that they be worthy God refuses makes vnworthy Therefore let euery man that feeles him self in consciēce withdrawē frō doing his duty to god by any kynd of sin say thus to him self Is it tyme for thee to delite thy self in this or y◠kynd of synne gods house vnbylt Think y◠god hath left this in writing to rebuke hī styrre him vp to be more diligēt in repairīg his house wherin god dwels And let eueri mā cōfort him self that god not onli requires but takes in good part the least seruice that the poorest mā liuing cā do And as he saide afore in the seconde verse this people sayeth it is not tyme to buylde c. nothinge the vnkyndenes of that people to whome he had so often and longe ben so louinge a Lorde and maister So he sayeth now this house lyes waste to set out before them y◠greatnes of theyr disobedience that they did not neglect and leaue vnbuylt a common house a Bishop◠palaice or an Abby but that house wherin God him selfe sayde he woulde dwell where onely they shoulde offer their sacrifices whiche onely not oute of the whole worlde but amonge the places townes cytyes in all Iewry he chose by name too be worshipped in in whiche onely he was moste delited and made promys to Salomon in the dedicacion of thesame that he woulde heare the prayers of the that there called vpon hym in faith That house thei did not onely suffer it to decaye but were so forgetful of it that they let it lye waste desolate layde no hande to it as thought it belonged not to them nor it were theyr duety they hadde so farre forgotten God whiche willed them so straightely to do it The Lord for his mercy sake graunt that thesame vnkyndnes maye not be layde iustly against vs whiche leaue that house vnhuylt yea treade vnder oure feete like filthy swyne wherin not the sacrifices of Moyses are offered but for the saluation of whiche Christ offered his bodye a sacrifice to be kylled and his bloude shed and in whiche his holy spirite dwelles if thorough vnthankefulnes we driue him not awaye This house is the holy churche of Christe generally and oure owne bodyes and soules particulerly which be not only membres and partes of his misticall body but the temple and house where the holye Ghoste dwelles where in he wil chiefly be worshipped verse 5 And now thus sayth the Lord of hostes cōsider in your harts your owne waies verse 6 You haue sowen muche and broughte in but litle ye haue eaten and not ben satisfied ye haue dronke and not ben filled with drinke ye haue ben clothed and not kept warme ye haue wrought for wage put your wages in a purse with a hole in the botome ¶ Although ye haue lien lōg without consideratiō of your duty toward God hys house buylding haue ben sore punished of god not knowē the cause of it haue sought your pleasur profit but not obtained them being so blinded in fulfillinge your worldly lustes yet now the mightye Lord of hostes power whome all other creaturs except you obey giues you warning now to cōsider better in youre heart your tyme past not so negligētly wey the working of god with you for he hath lōg punished you to haue had you to amend ye regard it not at all Synne of it self is darkenes whosoeuer walkes in sinne ▪ walkes in darkenes knowes not what he doeth if a man geue him self to be ruled by sin it makes of fooles mad men darkenes so the reasō that it knowes not what to do or saye They had thus many yeares ben plaged knew not the cause why but layd it on some other chaūce then not building gods house which was the chief cause or els like insensible beastes without the feare of God regarded it not as though it had come of some natural cause god had not plaged their sinne But as his disease is most perillous which lies sicke feeles not his sickenes nor can not cōplayne of one parte more than an other for thā the disease hathe equally troubled the whole body so they which lye walowing in syn so forgetting God al goodnes that thei fel◠no remorse of consciēce are desperate almost past all recouery yet God most mercifully dealing with this people sendes his Prophet to warne them sturre thē oute of their slepe that their thei should no longer so lightly wey Gods displeasure towardes them but depely wey why and wherfore these plages were thus poured vpō them The scholemaister correctes not his scoler nor the father his child but for some fauts for their amendment no more hath God sent these plages to you so many yeares but to remēber you of your disobediēce towards him that ye should turn to hym But if the leude scoler or vnthrifty sonne do not regarde the correction laid vpō him nor cōsider not the greatnes of his faulte nor the displeasure of his father or scholemaster ther is no goodnes to be hoped for of him so is it w e you if ye thus lightly or els not at all cōsider your lyfe paste Gods dealing with you how euil things haue prospered with you all the time ye thus haue disobeyed god Whē the life of mā pleases god saies Salomō all things prosper go forwards with him but whā he offendes his god all creaturs turn to his hurt hinderaunce If thou heare the voyce of the Lord thy God saith Moyses and kepe all the commaundementes which I teache thee the Lorde wil make thee greater than al other people thou shalt be blessed in the citie and in the fielde thy chyldren the fruit◠of the earth and all thy cattel thy shep◠▪ Oxen shal be blessed and increase but yf thou heare not the voyce of the Lorde thy God and kepe his cōmaundements thou shalt be cursed in the towne in the field◠thy chyldren shal be cursed and the fruit◠of the earth and the fruit of thy cattel thy sheepe and thy Oxen the Lord will sende vpon thee nede and trouble and destructiō on euery thinge thou goest aboute vntyll he destroye thee c. These plagues when they fall in any country are not lightlye to be considered But as the Phisicion seing in a glasse by the water the disease within the body by the learninge searches out the cause of the disease and ministers good things for thesame so in lokinge in the glasse of gods worde the diseases and sinnes which are in common wealthes we shall soone perceyue the cause of these plagues wholsomely minister some
Christe alone for of his fulnes al we haue receiued as saint Ihon saieth And where we haue giftes of the holye spirite by measure so muche as pleases god of his goodnes to geue Christ oure Lorde and sauiour had the fulnes of the spirite without all measure that of hys fulnesse wee all might receiue part Christ hath the fulnesse of the gifts of the spirite so muche that although he geue part too vs all yet he hath nothinge lesse him self For as the Sunne geues light plentifull to the whole world and yet kepes the self same light within it self so oure sauioure Christe God and man hath the perfite fulnes of all goodnes in him selfe and yet geues part to vs as he thinkes good not losinge anye pece of that he hath him selfe but lightninge oure darkenes with that light which he hath withiÌ„ him self Saint Paule saith he is our wisedom righteousnes holines and redemption because he geues vs all these thinges As it is in fleshe soo is it in all other creatures although a probable obiectioÌ„ to the contrari maye be made out of the scriptures them selues Oure sauiour Christe saying woo to the Scribes and Pharise is which taught that he which swore by the temple or the aultar was nothing but if he swore by the golde of the temple or the offering on the aultar he was in faut semes to teache contrarye for he ads vntoo more sayinge that the temple makes the golde holy and the aultar the offring and that he which sweares by the aultar sweareth by it and those thinges whiche be on it and he that sweares by the teÌ„ple sweares by it him whiche is in it as thoughe the temple the aultar made other things holy Sainct Paule speakinge of the marriage of the faithful and the vnfaithefull saieth that the vnfaithful part is made holy by the faithful But here you must marke that this holines which sainct Paule speakes of beloÌ„ges nothing to the saluation or forgeuenes of sinne of the vnholy party but teaches that such mariage to coÌ„tinue is not vnlawful whoredome the chyldren so borne be not bastards HeatheÌ„s That other holines in the temple and the aultar is but suche a holines as Moyses teaches in his law which than was a ceremony but is now taken away therfore beloÌ„gs not to vnto vs. Any thing is called holy by the law of Moyses which is dedicated to serue god in any kind of ceremoni or seruice in the temple is no more turned to serue man in any kind of ciuil matter or in his house or els which by his institution signifies some holy thing vntoo vs. But these be called holy not because any holines for saluation is in them or that they can geue holines to other things but because the ende vse where vnto they be turned is holy Nothing beside man caÌ„ receiue this true holines for faith is the instrument means wherby true holines is receiued which profit to saluation whereof the Prophete speakes here chiefely But it is not so with the euilnes sinne of man for yâ— doeth not only defile the man when it is in him but all that the euil maÌ„ doth is euil also as all the touches the thing which is defiled is defiled also For as a carâ—on doeth not onelye smell euill it selfe but infectes all that come nere it So that man whiche is defiled in soule doth defile all thinges that he takes in hand Ualentianus a christiaÌ„ man turned from Idolatrye to the knowledge of Christ afterwarde made Emperour when other had cast vpon him suche holye water as thei made to their Idols he was angrye with theym that they defiled hys coate and smote the priest that gaue hym the holy water moued him to sacrifice For he thought as truth is that whatsoeuer was consecrated too Idols was soâ— filthye that it defiled whatsoeuer it touched if it was receiued with such opinion of holines as they thought Some read here if he that is defiled by the deadde doe touche c. the sence is bothe one of this that Many vncleane thinges were in Moyses lawe that whosoeuer touched theym shoulde bee vncleane also as he that touches a dead body shal be vncleane .7 days and he that hathe the fluxe of seede shal be vncleane he that touches the bed where suche haue lyen or sits where they haue sitten shal be vncleane also But this is not so muche for the vncleanes whiche is in the dead body or the sede by nature for bothe be the good creatures of God as the vnder this figure God woulde teache vs that we shoulde not as muche as touche sin whiche is the death of the soule Likewise the euyll lustes whiche raygne whaÌ„ the flux of the sede is be the causes which make them vncleane which suffer suche diseases and affections So that whether we reade he that is defiled in soule or he that is defiled by the dead it is sinne that bothe do meane For that not onely defyles but killes the soule which doth it And sinne is such that it defiles all that touch it as Strack saieth comparing it to pitch He that touches pitche is defiled with it Sainct Paule saieth also euil communications corrupt good maners Dauid saieth the sinners prayer is turned into sinne The good man therefore makes all his woorkes good and the euill defiles euery good thinge he takes in hande This verse teaches plaine that the hole life of an euill man whatsoeuer hee doeth is defiled For as sainct Paule requires of a good man that whether he eate or drinke or whatsoeuer he do he shoulde do all to the glorie of God So the euil man if he eate drinke slepe wake talke worke â–ª or be Idle all is defiled before the Lord. For an euil tree can not bring foorth good frute nor figges growe on bryers yea let him studye praye faste geue almisse bye â—rentals geue his body to be burned or do what he can deuise and it is defiled If I had all faith saieth sainct Paule so that I coulde make mountaines to sturre out of their places if I knowe all secretes geue my goods in almes and my body to be burned I am nothinge better it profites me nothinge if I lacke charitie All euyl men lacke charitie For by this shall ye bee knowen too be good men and so my schollers if ye loue one another sayeth our sauiour Christ therefore whatsoeuer they do it is defiled The good man if he eate or drinke he doth it with thankes giuinge to God for suche sustenaunce righteously gotten and soberly takes it to refreshe his weake nature that he may the better serue his Lorde God If he woorke vse marchaundise or anye other kynde of lyfe he doth it so much for his own as for the comen profit But the euil man either geues not due thankes for his meate
the goodnes of God towardes thy selfe that where thou hast deserued more too bee punished then he yet God spares thee and geues the warning by his punishment too amende betimes leaste thy course be nexte and then shalte thou bee more greuouslye plaged because thou didst not learne to amende thy faultes by his correction and punishment If thy neighbour be in wealthe thou in trouble learne too amende thy faultes by his that God maye bestowe his benefites on thee as well as on hym Disdain not his welth nor be not sory for it whether he be good man or euyll for if he bee euyll God woulde wynne hym with gentlenes if he be good folow his doinges that God maye blesse thee also Thus shall wee learne of Gods doinges too comforte oure selues and amende oure owne lyues Howe diligent we shoulde be to search oute for what cause God plages vs we are taught by Iosua in castinge lotte with the people whan they were plaged who had angred God so greuousâ—y that he punished them so sharpely and so tried by the lotte that Acham was in the faulte So Saule tried by loâ—â—e that his sonne IonathaÌ„ had offended whan God so sharpelye punished them Ionas runninge from God was tried by lotte cast into the sea and the teÌ„pest ceased Thus muste not Gods plages woorkes be lightly passed ouer but depely considered wherefore he punisheth and the offenders tried oute and punished the Gods plage maye sease â–ª for before it will not If the rulers be negligente in punishinge synne as their duetye requires God must needes take it in hande hym selfe for syn muste needes be punished and he is a righteous God and will as well punish the sinner as rewarde the good but if man doe punishe the faulte God will not for he punishes not twyse for one faulte Therfore let vs no more be so negligent in not regardinge Gods plages leaste in despising litle geÌ„tle ones we prouoke hym to poure hys whole wrathe on vs as these menne didde He biddes them looke backewarde not at one yeare or twoo passed but euen froÌ„ the beginning whole fourty yeares synce one stoone was layde on an other in the fouÌ„dation of the Temple and tyll all the tyme that they lefte of their buyldinge and too remember howe vnfruitefull and vnseasonable yeares they had The corne didde not yelde the halfe that men looked for or yet iudged it to be the wyne not three partes of that they hoped for in thus manye yeares together â–ª therfore thei should haue knowen that all was for their disobedieÌ„ce in not buylding the Lordes house But howe came all this to passe who was the woorker of these plages was it wynde myldew hayle stormes or tempestes which did all this In dede they had all these and many mo but God sayeth I smote you with blastinge wyndes myldewe and hayle all the woorkes of youre handes In which he teaches that wynd hayle myldewe storme and tempestes be his seruaunts go his messages where he will destroying so muche and so litle whaÌ„ where as it pleases him as Dauid saith fyre hayle snowe yse tempestes which do hys commaundement And because no suche harme comes by chaunce or by the rulinge of the Starres but all be his creatures serue and obey hys holy will pleasure he calles it hys owne deede sayeth I smote you Therefore by hys iuste iudgemeÌ„t it is done whatsoeuer is destroied and murmure or grudge we muste not at hys doinges thynkynge hym too dooe vs wronge or deale lyke a tyranne wyth vs but thankefullye beare it knowing that by suche lighte punishmente hee willes vs co amende and escape a greater We muste saye with Iob the Lorde gaue it and the Lorde toke it awaye as the Lord willeth so let it be blessed bee the name of the Lorde nowe and euer If we coulde thus with a reuerent feare acknowledge Gods workinge in all hys punishinge we woulde not seke vnlawefull meanes in daunger of fire as s. Agas letters the holy candell or a hawthorne in lighteninge the halowed bell to ringe in thunder c and it would be a great quietnes to oure myndes that wee shoulde patiently and willinglye beare all crosses the he shall laye vpon vs least wee seeme too grudge at his doynges whiche were no small faulte When Iob had loste all that he had yet he accused neither deuyll enemies nor any other man but sayde if we receyued good thinges at the Lordes handes why shoulde we not suffer euyll also The Lorde gaue it and the Lorde tooke it awaye Thoughe the deuyl of malice sturred vp such men to coÌ„mit such robbery against Iob and they of coueteousnesse or enuye didde spoyle and robbe the good man and soo bothe the deuyll and hys membres in all their doinges heape their owne condemnation because they doe it of suche a wicked mynde and for so euyl a purpose and ende yet the good man in suche plages hath a further respecte to God thynkinge that he whiche ruleth all and suffereth these thinges by suche meanes trieth his patience and therefore he thankefully taketh it So in one deede Gods loue with iuste punishment for our sinnes and trial of our faither and pacience doo appeare also the malice of the deuill towardes vs and the frowardnesse of vs one towardes an other But because the ende purpose wherfore it is done be so farre diuers we woorke oure owne dampnatioÌ„ willingly whan we do any wickednes one towards another and God is not the cause nor yet the entiser of vs too any euyll but a iuste punisher of all synne Marke here diligentlye the mercifull goodnes of oure good God and father in punishinge his people howe he destroyes not vtterly first their wyues and chyldreÌ„ or plages them with extreme diseases but beginnes gently with their corne other fruites farre of frome theym whose losse they might better beare yet neuerthelesse by these litle ones he gyues theÌ„ warninge to amende or elles he will punishe them more greuously and come nerer vnto theÌ„ in suche thingess a thei loue more dearly â–ª and at length they and all theirs shoulde perishe if thei woulde not amende Thus saieth God I will visite you in the rodde of men that is to saye gentillye and Dauid in Gods name sayeth I wil visit their wickednes with a rodde and their sinnes with a scourge but my mercie I will not take away from them nor I wil not hurt them as I am a true God Thus like a father and not like a tyranne he punishes to amende and not too destroye to saue not to condempne for loue and not for enuye to pull vs from our wickednesse to hym and not to make vs too hate hym or runne from hym firste by litle ones that we maye auoyde greater and not in them vtterly perishe The ende of Gods punishing this people so longe appeares here when he saith you
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
thee doe not so muche murmur and grudge agaynst hym or the thinge by whiche it was done but loke vp to thy Lorde God whiche author beinge displeased with thy sinne will this waye correct thee and bring thee to repentauÌ„ce amendement of lyfe and the knowledge of thy selfe thyne owne vylenes and hys holy maiestie mercye and power whome thou hast prouoked so too punishe thee yet in mercy and not as thou hast deserued or els he will trye thy pacience and declare thy fayth and hope that thou haste in him to the worlde that his might may be praysed in thy weakenes whiche althoughe of thine owne selfe thou bee not able to suffre suche aduersitie yet by the strength of his spirite thou bothe can and will In the next vse is declared the cause of this greate destruction and Gods vengeaunce so greuously poured vpon this people â–ª It was thesame sinne that droue AdaÌ„ out of Paradise beinge not content with his owne state but woulde be felow with God and out of whiche as out of a roote springes all mischiefe The beginning of sinne is Pryde sayeth Ecclesiasticus .10 Whan a man leaues consideringe of hys owne vylenes and the mightie power maiestie of God whiche aucthor of both is able to work lowlines in any honest hert and beginnes too flatter and please hym self in any good gift that he hays within hym or withoute him in body or soule in worldly wealth or wisedom for than hee forgets God and him selfe runnes headling to all mischief offending God hurtinge him self The pryde of this people was bothe sundry greate both of mind wisedom and politie strengthe of bodye holdes castels and towres wealthe and plenty of corne and cattell that it mighte be well sayde of them that whiche proues true in all wealth makes wanton We will entreate of all these in order as the Prophete does and sette them oute some thinge more at large The kinde of pride that here is touched wherein they reioyced so muche trusting in them selues and offendinge God was theyr strong holdes theyr high castels buylded on the top of the rockes soo strongelye that they were sure ynough as they thoughte froÌ„ all hurt and daunger that thei should not be ouercomen These be pleasaunt thinges too a worldly wit and therfore we are sone taken with the loue of them To declare the inexcusable pride of this people the Prophete sayes the pride of thyne owne heart hays deceyued thee as though he shoulde saye it is not God nor the deuill onely nor any other mans counsayll or perswasion that hays thaughte thee this or beaten it in to thy head but it is euen thy self thine owne deuise and free will thine owne proude hearte and vaine truste that thou haste taken in thine own streÌ„ght goods It is a notable woorde that the holy Ghost puttes here whan he sayes The pride of thine owne heart hays deceiued thee and well declares the nature of pride and wel springe of all sinne to beginne in thy heart and thine owne free wil. From the heart come euill thoughts murther adultery theft c. As sainct Matthew says .15 And well maye that be sayde too deceyue man that vnder the cloke of godlines honesty profite or pleasure intises a man to it where in the ende it proues wicked hurtfull and displeasaunt For except it had in the beginninge some fayre shew of some goodnes in it no man woulde be allured to it If it wer good in dede it were no deceate but because it is not it maye well be sayde to deceyue Pride amonge all other sinnes hays this propertie that it euer rises of some good thing that a maÌ„ hays geueÌ„ him of God and takes the praise of it hym self For no man is so foolish to reioice in any thinge that is euyl of it self except it haue some apparance of goodnes in it Whan God gyues a good gift to any man than the deuil and his own froward nature makes him not too gyue God due thankes for it but to reioyce in hym self as though he him self were worthy all the praise for findinge out or vsing wel suche a gifte Thus the Pharise beinge proude of his owne righteousnes in fastinge holynes and payinge his tithes abuses the good gifts of God and takes parte of the â—raise to him self whiche should be geuen holy to Cod alone and also in pride he contemnes The poore Publicane whiche sate prayinge by him because he was not so holy as he was So stronge holdes and castels is the good gifte of God but to reioice in them not puttinge his hole truste and deliuerance in God is a great pride vnthankefulnes to God which hays geueÌ„ thee suche giftes to stirre thee vp rather to prayse him whiche hays taught thee to find out the profitable vse of such things But it is harde for a worldly man to haue these and not be proude of them therefore he sayes thy pride hais deceiued thee Beauty is the good gifte of God but because in outward apperaÌ„ce it semes good â–ª it sone deceyues man entisinge him too euill rather then to prayse God in it the wyse man sayes loke not in the face of a mayden lest thou he entised with her beutie â–ª Towres castels holdes bulwarkes bee ordeined by the prouision of God to defend his people â–ª but yet muste we euer know that in vaine laboures the watchemen be they neuer so many wise and strong to defende the cytie except the Lorde defend it as Dauid sayes What an vnthankful pride is this toward God that whan â—e hays geuen vs wit too deuise suche engynes of warre to defende oure selues with all and liberally bestowed on vs men and money to make suche thinges withall than we doe rob him of his due glorie and take that praise to our selfs which is due to him and reioice in oure selues Because thei dwelt and buylded their holdes on the toppes of hils thei thought no man shuld be able to climme vp to hurt them excepte he coulde flie and though vnderminings will hurte many times and throw doune great castels yet where the buyldinge is â—n the hard rock of stone as this was thei cannot mine through the rocke so the aboue except thei coulde flie thei could not come nere theÌ„ nor by low thei could not pearce the hard stones of the grounde worke beinge so many harde depe and stronge Wyne is pleasant to loke on sweete too taste and chere the hearts of man yet in drinkinge it sone deceiues a man ouercomes the braine and therefore the wyse man counsails sayinge delite not thy self in loking on the wine whan it shines merely in the glasse The woordes of womeÌ„ are swete yet oft ful of poyson Riches is the good gift of God yet the Apostle cals them the nettes of the deuill because vnder a fare pretence we bee soone tangled with the desire of them So
profitable coÌ„fortable remedies for thesame God is here so good to his people that he makes them Iudges them selues and mistrustes not the cause but if they woulde consider it wel it woulde moue their harde hertes therefore he sendes theÌ„ not to any strauÌ„ge Iudges but biddes them be Iudges them selues waye it wel first and than iudge for the thinge of it selfe is so playne that if they had not altogether ben blynd they should in the middest of these plages haue perceyued gods anger and theyr own wickednes neither of whiche they hadde yet worthely considered Ye haue sowen muche sayeth the Prophete and broughte into your barens but litle ye haue wrought and toyled ye haue spared no laboure thinkinge to haue enriched your selues therby and filled youre barens but all was in vayn for ye sought not first to be reconsiled with God which ye oughte to haue done and fulfilled hys wil and not youre owne The earthe is the Lordes and all the plenty on it and it obeyes the will of God in seruinge him and geuing her fruites to them that loue the Lord their God and not to them whiche disobey God that made and rules bothe man and the whole earthe Let the gredy charle thinke than that though he be the owne of the lande fielde by mans lawe yet he is not the Lord and maister ouer him whome the earthe will obey in bringinge foorthe her fruite Let hym dygge dyche and velue weede stone harowe plowe sow mow clot and role roote vp trees busshes water hedg â–ª and waterforow or what other thinge so euer he can deuise to make the grouÌ„d fruitfull yet there can no fruite growe nor increase come but by the gift and blessinge of the liuing Lord. It is written of kynge Kauntus king of this Realme that as he was standinge by the water side after a great rayne marking how the water did ryse by leasur so it increased that it wette his foote where he stode and he beinge so proude in his hert that he thoughte what soeuer he saide euery thing woulde obey streight commaunded the water that it shuld ryse no further nor wet his maisters fetâ— any more But whan he sawe that the water rose styll and would not obey him but raÌ„ne into his shoes he perceiued his folishnes and coÌ„fessed there was an other God and kyng aboue him whome the waters would obey so shal all gredy churles well perceiue when thei haue wrought theÌ„ selues weary gotteÌ„ litle yâ— all increase comes from the Lord not of them selues For Dauid sayth the promocion comes neither from the East nor the West but the Lord is iudge It is not the waye to ware ryche to get much but too get it rightlye for it is better saith Dauid to haue a litle righteously gotten thaÌ„ to haue the greate ryches of sinners nor it is not the wai to be filled to gather much together but thaÌ„kefully to take and vse that litle which thou haste and be content therwith These ryche gluttons whiche the Prophet rebukes here did eate drink so wel â–ª so costly so finely so much as they could deuise yet they were neuer full but the more they dranke the dryer they were one good feast prouoked an other theyr studye was how to fyl their gredy stomakes A dronken man is alwaies drye accordinge to the Prouerbe a glottonous appetite is neuer fylled but the more daintely he is fed at one meale the more desyrous is he at the next All gredy affections of mans hearte are vnsatiable if they be not brydeled with the feare of God And the wai to rule them is not to folow their lustes and desires but to kepe them vnder and not let theÌ„ haue their full desire The Dropsy desires drinke drinke increases it so euil desires if thei be folowed they increase and in refraining theÌ„ thei decay Crescit amor nuÌ„mi quantum ipsa pecunia crescit that is to saye as thy money increases so does the loue of it Therefore if thou wilt haue thy meate to do thee good thy driÌ„k to slake thy thurste take it soberlye with thankesgeuinge at gods hande acknowledge it to be the good creature of god gâ—â—uen to noorishe thy necessitie and not too fyll thy beastly appetite So saincte Paulâ— saieth whether ye eate or drinke or what soeuer ye doe doe all to the glory of God as though he shoulde appointe how 〈◊〉 a man shoulde eate and drinke that is 〈◊〉 saye so much that the mynde be not maâ—â— sluggish by cromminge in meate or pouringe in drinke that it can not lift vp him selfe to the praysinge of God Therefore he that eateth vntyl hys bellye ake or that he lye downe to slepâ— that he can not prayse God whiche hath 〈◊〉 hym or he that drinkes tyl his eyes water or his tunge beginne to swarue sweaâ—e stut or prate he doeth it not too the glorye of God whiche is hys duty nor to the nourishinge of his weake body which is lawfull and necessari but he kindles suche an vnnatural heate in his bodye that it sturres vp his appetite to desire more than it shoulde and is not content with inoughe and that he called here not to be filled nor satisfied in eatinge and drinkinge or els it ouercomes the stomake and is vndigested and fylles the bodye ful of sluggishenes makes it vnlustye and vnmeete too serue God or maÌ„ not noorishing the body but hurtinge it and laste of all castes hym into many kyndes of incurable diseases desperate deathes Loke the ende of the ryche glutton in the Gospel feastinge euery daye with hys brethren and at lengthe cast into hel fyre without hope but the poore begger Lazarus that was content to gather vp the croÌ„mes if he might haue had them which fell from the gluttons table was carried vp by Aungels to the bosome of Abraham to ioye without ende Daniel taken prisoner to Babel beinge but a boy hauinge a fyne dyet and costly meats apointed for hym by Nabuchodonozor the kyng frome his owne table because he was born of the kyngs stocke desired his Tutour to geue him course meate browne breade potagâ— and water but when his Tutour sayde he durste not because the king had geuen coÌ„trari coÌ„mauÌ„dement if he through eatinge suche course meat shoulde not be so wel liking as his felowes than the king woulde be angry with hym Wel sayde Daniel proue me but .x. dayes if I lokâ— not so wel and lusty as my felowes than I wil desire no more but god blessed him and his meate so that he was so well fed as they whiche had all daynties as lusty as healthful wel liking as his felowes For except God blesse thy meate and geue it strength to fede thee except God streÌ„gthen thy nature to digest thy meat thee to take profit of it either it shal
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
goodes whiche shoulde haue necessarely ben bestowed to the buyldinge of gods house we shoulde not haue felt gods rodde so sharpeli but God would haue ben pleased and shewed his glorie amonge vs. But whan men would not geue laÌ„dâ— fast inough to Abbeys than the Pope rather than his chapleÌ„s should want would robbe many Parisshes to fede his moÌ„kes God graunt that the gospell maye restore that iustly whiche the Pope toke wrongfully awaye and gaue them yet a rightâ— name of impropriations because improperly thei be takeÌ„ away properly belong to the parishes The workemaÌ„ is worthy hys byre he that serues the gospel muste lyue of the gospel Therfore those impropriacions whiche take awaye the Preachers liuinge be againste the woorde of God But what doeth this belong to vs or oure time doth goo require of vs to build him Abbeis Nunries Chauntries c. no surely but this was an outwarde exercise for that grosse harde harted people for a time to be excused in that they should not buylde temples to Idols â–ª and teacheth vs to buylde god spirituall house wherin we maye offer spirituall sacrifices prayers to him where in he is well delited will shew his Maiestye This house is nowe for vs to be vnderstande generallye the hole churche and companye of Christians and the bodye and soule the hearte minde or conscience of all ChristiaÌ„s particularly wherein god dwels by his holy spirite as sainct Paule saieth to the Corinthians Do ye not knowe that your bodyes be the temples of the holy ghoste and whiche he hath sanctified to be kept holy for him self alone by Baptisme and for the whiche Christe hath died that we mighte liue by 〈◊〉 whome he hathe redemed with hys 〈◊〉 and wasshed cleane from all sinne 〈◊〉 shoulde liue no more to our owne lustes and desires but to him that hath redemed vs. It is written that God dwels not in Tempels made with handes nor is worshipped with any worke of maÌ„nes haÌ„des but he is a spirite an inuisible substance and wil be worshipped in spirite truthe not in outwarde woordes onely of the lippes but with the depe sighes grâ—ninges of the heart and the hole power of the mynde and earnest hearty callinge on hym in prayer by faithe And therfore he doeth not so muche require of vs to â—uyld him a house of stone and timber but hath willed vs to praye in all places and hath taken awaye that Iewish and Popish holinesse whiche is thoughte too be more in one place than an other All the earthe is the Lordes and he is present in all places â–ª hearinge the peticions of them which call on him in faithe Therfore those Bishops which thinke with their coniured water too make one place more holy than the reste are no better than Iewes deceyuinge the people teachinge that onely to be holy which thei haue censed crossed oyled and breathed vpon For as Christ saide to the womaâ— thinkinge one place to be holier to 〈◊〉 than an other Woman beleue 〈◊〉 time is come whaÌ„ ye shal worship 〈◊〉 â—t Ierusalem nor in this byl but the true worshippers shal worship God in spirite truthe so is it now saide the place makes not the man holy but the man makes the place holy and ye shal doe worship youre Idols stockes stones neither at Walsingham Ipswich CaÌ„terbury nor Shene for God chuses not the people for the place sake but the place for the people sake But if ye be in the middest of the fielde God is as ready to heare youre faithfull prayers as in any Abbey or Nunrye yea a thousand times more for the one place he hates as defiled with Idolatry and the other he loues as vndefiled and cleane If the good man lye in pryson tyed in chaynes or at the stake to be burned for Gods cause that place is holy for the holines of the man the presence of the holy Ghooste in him as Tertullian sayeth Yet there shoulde be common places appointed for the people too assemble and come together in to prayse oure God For where the Apostle rebuked them whiche woulde not resorte with the rest of the Christians to make their common praiers together to hear his woorde and receiue his sacraments it proues they had some common place to resort to And where saincte Paule requires that all thinges should be done in a comely order what can be more comely or agreing to good order then 〈◊〉 haue a time appointed and a place too resorte vnto together to worship oure onely God Nay how shal they come together â—â—cept place and time be appointed Howe shal they know when whither to resort vnappointed How canne the sheepehearde teache his sheepe if he haue not a folde to gather them together in In the Apostles time when the rulers were not christened they resorted into priuate houses and chauÌ„bers by the water side 〈◊〉 worship their God but when princes became christened they had churches appoâ—â—â—ted for them yet all these prayers preachinges that were priuely in parlers and by the waterside were as pleasaunte too God yea better peradueÌ„ture for coÌ„monly they came of a greater and better lâ—ue 〈◊〉 faith as ours be now Those also whiche than were buried in no halowed churche nor churcheyarde nor christeÌ„ moldes as they be called when it is no better then other earth but rather worse for the coÌ„mâ—â—â—â— that Bishops vse about it were no worse then they which were buried with al soleÌ„nitie It appeares in the gospel by the Legion liuing in graues the widdows some going to burial Christ buried withoute 〈◊〉 Citie c. that then thei buried not in halowed Churchyeardes by any Bishops but in a seuerall place appointed for thesame purpose without the Citie which custome remains to this day in many godli places As that theÌ„ was lawful no hurt to the ded so is it nowe one place is as holy as an other to be buried in sauinge that coÌ„ly order requires the bodies not to be cast awai because thei were the temples of the holy ghost shal be glorifed at the last dai again but semely to be buried an honest place to be kept seueral froÌ„ beastes vnreuereÌ„t vsing thesame for thesame vse It is Popish to beleue that which the bishops doe teach that place to be more holi then the rest which thei haue halowed as thei sai with washing it with their coÌ„iured water crossing ceÌ„sings processioÌ„s c. that God wil hear our praiers afore one Idol or Image rather then an other or in one Abbey as pleases theÌ„ to apoint him rather than an other Wher it pleases theÌ„ to grauÌ„t mani daies of pardon ther God must hear their praiers soner work mo miracles so God is become their seruauÌ„t shal be wher thei wil apoint him But blessed be the God our lord which by the
before it come that they may repent and escape as 〈◊〉 saieth the Lorde will do nothinge but â—â— sheweth it first by his seruaunts the Prophetes Before he drouned the worlde â—â— styrred vp Noe whome Peter calles 〈◊〉 eyghte preacher of righteousnes whâ—â— he was making his Arke a hundreth and twenty yeares and tolde them the 〈◊〉 of god towardes theÌ„ for their sinnes 〈◊〉 they might amende and auoide the daâ—â—â—ger comminge by repentaunce so 〈◊〉 laughed at him and fewe cared for hymâ— therfore were al drowned saue eyght pâ—â—sons Lot preached in Sodom and 〈◊〉 they would not amend fire from heauen destroyed them Before the destruction of Ierusalem by Nabuchodonozer God 〈◊〉 manye prophetes manye yeares to warâ—â— them before hande whose writinges also we haue as Esay Ieremy Osee c. and before the laste destruction by the Româ—â—nes Christ himselfe came and also 〈◊〉 his Apostles too teache repentaunce but when all was in vayne then they vtterly perished Haue not we in Englande ben as diligently warned by our preachers almost all in vayne What shall we loke forthen but destructioÌ„ if we amend not Thus God of his endles mercy neuer coÌ„meth sodenly vpon vs to destroye vs but mercifully warnes vs that we be not takeÌ„ in oure sinnes and so perish and euer he stirres vp the sluggish eyther by his spirite worde minister or els his gentle correction to call for his mercy And where he saieth I will call a â—rought or the swoorde vpon the earth c. this kynde of speaking is ofteÌ„ vsed in the scripture and betokeneth nothinge but the power of God that he is able too doe it so easely as to speake a woorde or call for it and that as soone as he spake it so soone it shoulde be done as whan one of vs coÌ„meth at anothers callinge God doth all by his woorde and to saye a thinge is too do it with him and as soone as he saieth the woorde so soone it is done with him Sayinge doinge are two diuers things with vs and muche payne we take to doe a thinge after it be spoken but with God it is not so but as the Psalme saieth he spake and al thinges were made he commaunded and they were created Moyses speaketh more playnely in the making of the worlde and saieth God said let ther be light made let there be made the Sunne and starres beastes and fysshes and they were made straight wayes So when God brought Nabuchodonozor to destroy Ierâ—salem and the countrye he said he woulde call hysse or whistle him from the North and he should come God called he came So all other things drought huÌ„ger plage sworde do tarye and wayte for Gods câ—â—linge and as soone as he whystles they come straighte and nothing dare or canne withstande his callinge as Dauid saieth fyre hayle snowe yse tempestes which doe his commaundement Seing therfore his threatninge is not to destroye but too saue and bringe vs to repentaunce let vs turne by time that he be not weary of callinge and desyre hym not to order vs accordinge to his iustice but after his endelesse mercies for els shall that bee true of Salomon I called and ye refused therfore I will laugh at your destruction saith the Lorde And where God threatens to destroye wheat wyne oyle all fruits of the earth â–ª and labour of man yea man him self and beast for not building his house Let â—s consider the horrible filthines of this sin especially in not buildinge his house that it will not let anye creature of God serue man so longe as he thus displeases God This sinne doth not onely stoppe the fruites of the earth but it flieth vp to heauen and locks it vp and so hardeÌ„s the cloudes that no raine nor dewe can be wrong oute to moysten the ground withall Suche is the iust iudgement of God that wher God of his mercy made all thinges in heauen earthe Sunne Moone Starres Cattell Fishe foule corne herbes and trees too serue man so that man would serue him reuerence feare and worship him as hys onely Lord and God maker and sauiour so when he did disobeye him serued God of his owne deuising or brake his coÌ„mauÌ„dementes he shoulde haue those creaturs whiche God appointed to serue him at the first to disobey him to rebel against hym and as it were to auenge Gods quarel vpoÌ„ that man which disobeyed the liuing God their Lord maister and they would not willingly serue hym whiche woulde not willingly serue obey their God kinge When AdaÌ„ was in Paradise as loÌ„ge as he obeyed God so loÌ„g all creatures obeied him as apoiÌ„ted of God to be their lord ruler as the Psalme saieth thou haste made all thinges subiect vnder his feete shepe and oxen and all beastes of the fielde birds of the ayre and fishes of the sea but so soone as he brake Gods commaundemente and eate of the fruite whiche God forbad hym all thinges began to disobey him and as it were would auenge that disobedience done againste God their maker The earth woulde not bring forth her good fruit willingly but weedeÌ„s braÌ„bleâ— and bryers no kinde of beastes woulde obeye him but waxed wilde and rebelled againste him The tokens of this iust punishment remaines on vs to this daye shall to the worldes ende The earth will bringe forth no good fruit willingly but with muche labour toylinge tillinge duÌ„ginge barowinge sowinge c. as though it shoulde saye too man I will not serue thee nor yet willingli geue thee any fruit at all So neither horse dog oxe nor shepe nor any other liuinge thing is tame at the first to obey man but it must haue many stripes or it will be broughte to any good order to serue him And many beastes as Lions Beares Wolues be so wilde that they will not serue man at all but still remaine his continuall enemies alwayes ready to deuour him As often as we see any of these ferce beastes whiche are foâ— cruell we shoulde remeÌ„ber the firste cause why they were so turned and bee so ferce againste vs and we shoulde then lamente oure sinne whiche was the onely cause of this so greate a plage and chaunge God hath left them amongst vs to be our scholemaisters that when we se and consider them to be so ready too take vengeaunce vpon vs for oure disobedience to God wee shoulde muche more feare God him selfe whiche is a more righteous iudge bothe is able and wil punish vs more greuously then they do or can if we repente not and aske mercy by time These cruell beastes are set before vs for examples of greater thinges that as we feare to fall intoo the daunger of these raueninge beastes â–ª so we shoulde muche more feare too fall into the handes of the almightie and liuinge God whose anger is a thousande tymes more greuous than the cruelnes of
in euery woord that comes from the mouth of God This is then the ordinary waye to kepe vs in the feare of God and continual remembraunce of the laste daye ofteÌ„ and diligently to reade and heare Gods woord preached vnto vs for that is it which doth and will kyll sinne in vs as it is written remember the laste ende and thou wilte not sinne Faith is kept and increased by thesame meanes that it is gotten it is gotten by hearing and hearing comes of the worde let vs therfore heare and reade it diligeÌ„tli What is the cause that the Papistes lye so sounde on sleepe in their abhominatioÌ„s but that they care not for preachinge nor thinke it so necessarye and because they woulde not be tolde of their faultes that they mighte amende them Where sinne is not rebuked it is not knoweÌ„ to be sin nor it will not be ameÌ„ded without muche cryinge on Dauid the good kynge true Prophete of God after he had gotten with chylde Urias wyfe coulde not awake out of that slepe of sinne vntyll he was warned by the Prophet Nathan notwithstandinge all and singuler suche great giftes whiche God hath indued him with all but inuented one policy after another to cloke his whoredome and noughtines withall First he sendeth for Urias home beinge his faithfull souldiour in his warres willinge hym to go home too his wyfe thynkinge that if he had lyen by her the childe might haue ben called his But when he sawe that Urias woulde not go home too his wyfe he deuised to send him with letters vnto Ioab the captain that he should be set in the fore frount when the towne should be essaulted and that his felowes shoulde flee from him that he mighte bee slaine This policie Dauid wroughte soo priuelye that he thoughte no man shoulde espie it for who durst open the kinges letters But at lengthe commeth Nathan the Prophete and telleth him a parable howe there was a ryche man that hadde many sheepe and a poore man his neyghbour had but one whiche he loued mooste dearely the ryche man toke this one shepe from the poore man and Nathan asked what this man had deserued Then aunswered Dauid in anger and sayde he deserued death then sayd Nathan thou hast geuen a very good sentence it is eueÌ„ thou thy selfe that haste done this deede thou shalt dye For thou haste manye wyues couldest not be conteÌ„t with them but hast taken thy poore neyghbours Urias wife Then cried Dauid I haue sinned made that worthy Psalme fifty and one O God haue mercie on me according to thy great mercie and accordinge to thy manye mercies washe awaye my wickednesse And yet more washe me froÌ„ my wickednes c. But before Nathan came he laye without feelinge of his sinne or yet anye remorse of conscience at all knowinge that he had done euill So when the good kynge Ezechias beinge restoreo to his former healthe hadde letten the Embassadours of the kinge of Babel whiche came to reioyce for his recouerye see all his treasure and iewels beinge very proude of them Esaye the Prophete comes vnto him asketh what they had seene he tolde hym well saieth Esaye euen from thence a king shal come to robbe and spoyle all these treasurs that thou hast ben proude of Than the kynge knowledged his faulte but not before he was rebuked by the Prophete Peter vntyll he was rebuked of Paule for hys dissimulation with the Gentiles did not leaue it Ioas was a good kynge as longe as Ioiada the highe prieste liued for he folowed hys good counsayle but after he fell frome God when he woulde heare noo good counsayle at all Thus we see howe necessari it is for vs to be kept in Gods schoole and heare the truÌ„pet of his woorde soundinge continually in oure eares to awake vs vp out of thys deadly sleepe of sinne and styrre vs forwarde to a diligent doinge of our dueties What a pryde is this for vs to thinke so highly of our selues that we be so farre more holy stronge wise learned more able to stande then these good men were and that we nede not suche continual teachinge and counsayle but that wee maye wel inough want it These men fel when they heard not the voice of the Prophetes and yet we that are not so muche worthy as once to be compared vnto them in the giftes of God thinke we shall stande of oure selues Many will saye what should I do at the sermon I knowe as muche before I go as I shall learne there I can reade the scripture at home and comfort my selfe sufficiently These are better then they that will neither heare nor reade but say I knowe there is no more but do wel and haue well I knowe this is all that can be saide loue God aboue all thinges and thy neighbour as thy selfe I can saye my Pater noster and my Crede as well as he further I knowe that in the one is conteined all thinges necessary to bee asked at Gods hande and in the other all that is to be beleued and what can or should a man haue more than this These sayings although they be true yet are they moste brutishe nothinge els in very dede but noughtye excuses to cloke oure slouthful wickednes withall signifie plaine that we would not in any wise haue preachinge because we woulde not heare oure faultes rebuked nor yet oure myndes exercised in meditation of God and his goodnes of oure owne sinne and miserie Sainct Paule to the Philippians saieth that he was not ashamed to write one thinge often to theÌ„ and it was for their safetye The parable of the .v. foolishe virgins and the .v. wyse teacheth playnely that bothe the wise and the foolish did bothe nap slumber yea fall harde on sleepe where in is set before vs all our natures whether we be foolish or wyse we fall on sleepe forgetting God when we shoulde watche for his coÌ„ming though we thinke neuer so hyghly of oure selues if we haue not the light burning lampe of Gods eternall woorde burning in oure heartes What a foolishnes is it to thinke that we can or shall stande where as euerye one hath fallen that is gone before vs or that we shall escape where euery one els hath ben taken There is not the best learned maÌ„ but he nedes often too heare the preachinges and counsayle of others althoughe he can comfort hym selfe in hys priuate studies and in readinge the scriptures neuer soo well For as the Phisicion when he is sicke canne not heale hym selfe nor hath not hys iudgemente soo perfectelye as he hadde before hee was sicke but seeketh helpe at an other Phisicions hande Soâ— the learnedst man liuinge as longe as he lyueth and beareth synfull fleshe aboute with hym shall haue sinnefull and froâ—warde lustes and affections rayninge 〈◊〉 hym whiche blyndeth hys sighte that he â—eeth not his own sinnes vntil he be
cloyster of Monkes and that house of Friers with suche like Who woulde spende one pennye soo euill if he thought that it should beare witnes againste him and condemne him at the laste daye It is for lacke of faith that such vnthrifts doe mispend Gods their maisters monei because they thinke it is their owne not the Lordes as the Prophete saieth here Thirdely if this were beleued as it ought too be it woulde make vs neyther to grudge against God that geues plentye many times to the euyll men and the honester sorte liues more barelye nor wee shoulde not disdaine to see one preferred before oure selues in more wealth or authoritie We shoulde also contente oure selues with that porcion which God hath geuen vs not murmuringe nor sorowing that we haue lesse then other This thing hath often greued Iob Dauid Ieremye Abacuk and other holy men that they did see euyll men in wealth and good meÌ„ in trouble and they coulde neuer satisfy theÌ„ selues in this what should be the cause oâ— it vntil thei entred into the saÌ„ctuary of the Lord there thei spied that the riches of the earth is the Lords to dispose at his holy wil pleasur And because it pleases God to bestow so much or so litle vpoÌ„ this maÌ„ or that maÌ„ it is iuste and I shoulde content my selfe therewith knowinge that whatsoeuer he doeth it is good because he doeth it and no man muste grudge or disdayne ther at The will of God is the rule of all iustice righteousnes as because God will haue it so therfore it is good iust and righteous Gods will is the firste and chiefe cause of all thinges so that when we see that God will haue it so we must not aske why he wil haue it so but be content therewith sit doune and quiet our selues praysinge his goodnes and marueylinge at his wysedome that rules all thinges so well and wisely And with that litle porcion that it hath pleased him to geue vs we shal content our selues when we consider that he owes nothinge to any man but the whiche he geues he geues it freelye and liberally so much as he knowes better then thou thy selfe what is meete for thee to haue Thou whiche haste litle thinke thus with thy selfe My good God father who hath ruled and doth rule all thinges at his owne will and pleasure whose wisedome I am not able to perceiue and whose vnspeakeable loue towardes me in geuinge his onely sonne to dye for me I canne not vnderstande He that loues me better theÌ„ I loue my selfe he I saye knoweth that if I had more riches and wealth I should be to wanton and so displease hym and if I had to litell I shoulde deale vntruely and blaspheme hym Therfore praysed be his wisedome whiche doeth not ouerlode me with more than he will geue me grace too discharge nor lets me want necessaries that I fall not to any falshode or vntruth Howe can I loue hym ynough that geues me all necessaries and doeth not charge me with superfluities The euill men whiche haue suche plentie of all thinges he woulde wynne them with gentlenes and by gentlenes drawe them vnto hym but in thee that haste lesse he wil let al the worlde knowe that thou louest him not for any greate wealthe whiche he geueth thee as euill flatterers manye time doe but euen as duty and that thou wilt bear the crosse of pouertie willingli rather theÌ„ forsake hym What a misbeliefe is it to thinke that God doeth not geue and dispose his goods so wel and wisely but that many can deuise it better And if we hadde once this faithe rooted in oure heartes that he doth all for the best it woulde make vs saye howsoeuer we oure selues or other haue muche or litle It is the Lorde that doeth it let hym do the semeth good in his sighte And if we loose it by fyre or robberie wee shall bee content to saye with Iob the Lord gaue it and the Lorde tooke it awaie and as it pleases the Lorde so it is done the name of the Lorde be praysed What a pryde is this in man to thinke that he coulde deale his goods better then God hath done Or that it were better for suche men and such to haue more or lesse then they haue as though we were wiser then God and if thinges lay in our haÌ„ds we coulde doe them better then he can or doth Our sauioure Christe cals it lacke of fayth when we mistruste the power of him that he can not or the goodnes of God that he will not prouide necessaries for vs chiefely if we seke the kyngdome of God and the righteousnes thereof and sayethâ— Marke the byrdes of the ayre howe they neither sowe nor mowe nor gather intoo the barne and yet your heauenlye father feedes them how muche more will he doe you ye of litle faythe There is nothing can greue that faithfull heart so whiche constantly beleues the golde and siluer is the Lordes but it wold vndoutingly loke and hope for al necessaries by Gods prouision to be geuen hym and if ordinarie meanes didde fayle that the Rauens shoulde feede him as thei did Elias the stoones shoulde flowe out water as in the wildernes or water shoulde be turned into wine as in Cana of Galile or that â—itle which they haue should so encrease that it shoulde be sufficiente vntyll plentye came as the handfull of meale of the poore wydowes or els one sclender dynner shoulde strengthen them so vntyll they came where they mighte haue more sufficiently as Elias walked in the streÌ„gth of one therfe cake .xl. dayes eatinge nothinge els For it is as easye for God to prouide for hys people by some one of these wayes or other like as by any other ordinarie meanes as in the beseeginge of Samaria where they eate their owne children and dunge and the next daye suche plenty a bushel for a grote But this is euer moste sure that those whiche bee of God can not lacke For as sainct Paule reasons he that hath not spared his owne sonne but hath geuen hym for vs al how can it be but with him he hathe geuen vs all thinges and for hys sake he will denie vs nothing mete for vs Howe can he denye vs a pece of bread meate or a cooâ—e that hath geueÌ„ his only sonne Christ Iesus to dye for vs Can a worldly earthly father if he se his child waÌ„t wepe aske him meat deny him wil he not rather spare it froÌ„ his owne belly then see him weepe or want And shall we thinke that God hathe lesse pitie and loue towarde vs then one of vs hath towardes another Whiche thinges all considered they and all wee whiche haue Gods house to buylde should not discourage our selues for pouertie or lacke of habilitie For the Lorde of hostes saieth all golde and siluer is his â–ª and he wil geue
Alexander finding kynge Darius thus deadly wounded of hys seruaunt for iustice sake to punishe suche traytours bended doune the toppes of twoo yonge trees and tied the legges of Bessus to them and let thē swynge vp sodenly agayn and so rent him in peces Likewise Dauid when one came vnto hym telling him how he had slayne Saule his enemy thinkinge thereby too picke a thanke and get a rewarde of Dauid he was by the commaundemente of Dauid slayne and so shoulde all traitours which be false to their maisters be serued Thus the kynge beinge slaine the kingdome was broughte frome the Persians too the Gretians as the Prophete telleth here Where God saieth by his Prophete that he will destroy the kyngdome throw doune the horses and horsemen c. we be taught that God maketh kynges pulleth doune and chaunges kyngdomes frome one people too another for the sinnes of the people as Sirach sayeth and maketh to rule whome pleaseth hym The lande spued out the rulers and people in it for their sinnes and God gaue it to the Iewes Therefore let not princes trust in their greate strength and power for it is the Lorde God that geueth victory as he thinketh good whether thei be good rulers or euyl they be sette vp of God as Salomon saieth in the name of God by me kynges doe raygne and oure sauioure Christ sayd to Pilate thou shouldest haue no power ouer me excepte it were geuen thee from aboue If thei be good rulers it is Gods good blessinge and free mercye if they be euyl it is of iustice to punish oure sinnes as Iob saieth God makes hypocrites to rule for the sinnes of the people What cause haue we then in Englande to complayne that God deales so sharpely with vs that where we haue ben lōge hypocrites afore hym he punished vs of late a whyle with hypocrites too bee in auctoritie ouer vs whan the Saxons inuaded this realme droue out the Englishemen and ruled as kyngs the state of the cōmonwealth was much lyke to these our days and the lyke sinnes reygned in all sortes of men bothe hygh and lowe nobilitie people rulers and subiectes prelates and clergie the moste parte were greate hypocrites and superstitious cruel couetous proude gluttons whorehunters ambitious Therefore let vs amende or we shal be geuē vp to the Spanyardes Scottes Flemmynges or Frenchmen as we were then to the Saxons God gaue hys people into the handes of the Babiloniās and other people rounde aboute theym whiche were then the commen scourges of the worlde and so wil he do with vs as he hath done to our fathers afore vs if we doe not amende for he hateth sinne in all ages and will punishe it But as God comfortes his people here nowe buyldinge his house and sayeth he will throwe doune that kyngdome which than troubled them so he will be as good vnto vs if we worshippe hym truely and he will destroye them that trouble vs. Hys loue too his people is greatest as he saith he that touches you touches the apple of my eye So tender is our God ouer vs as we be ouer our eyes whiche be the tenderest partes of vs and he wil mooste assuredlye reuenge all displeasure done vnto vs for he can no more see his people take wronge and be oppressed now then afore times He is no chaungelinge nor his loue waxes not colde nor olde wee be hys chyldren and the members of his misticall bodye as they were now to whome he promiseth this helpe he is oure Lorde God and father louinge his chyldren and members in al ages and pouring his blessinges on them for Christes sake in whom he hath chosen them therfore he wil shew the like mercies vnto vs and of iustice reuenge all displeasures done too vs for hys sake The last verse maketh aunswere too an other obiectiō which the Iewes might haue made againste the Prophete saying If this kyngedome shal be throwen doun and so great warre shal be as though heauen earth should go together then shall we be destroyed we are but few in nūber there is but few of vs come home again what shal we do then how shal we escape being compassed about with so strong and many enemies we shal be deuoured To this God maketh aunswer biddeth them not be afrayde for in the day whē this great trouble shal come I wil take the Zerubabel my seruaunt whom I loue saieth the Lord I wil kepe thee as my priuie signet thou shal not perish saieth the mightie Lord of hostes because I haue chosē thee So good a God comfortable lorde is our God to all his people in all ages that he will leaue no doubte vntaken awaye that can discomfort his chyldren But he will satisfie all whiche can be sayde and pul al feare from vs. Therfore Zurubabel is here promised too bee deliuered out of all daūgers of that great warre trāslating of the kingdō from the Persians to the Gretians so that he shoulde catche no harme But here ryseth a harde question how this should be true that God woulde deliuer Zurubabell in that daye of soo greate trouble seinge that he liued not so longe but dyed within .14 yeares after his Prophecie Zurubabel was the firste prince of Iuda whiche ruled the people after theyr returning home frome Babylon he came home with the people was their capitayn and had now ruled a .40 yeares he ruled in all but .52 yeares as the history sayeth and this destruction of the kingdom of the Persians was not fulfilled of 145. years afterwardes or nere hande so much How could he then be deliuered in that dai and died so long afore vnto this mai be aūswered that which was said afore that promises made to kinges that fathers are dot too be applied to thē selues onely but they be made also too their chyldren subiectes shal be fulfilled in long years afterwards ▪ rather thē at the prosent so wil God exercise our faith in patiētly lokīg for his cōming whē his holy wisedom shall thinke good and not when oure foolishe rashnes shall wishe and desire hym to come Promises made vnto Abrahā Isaac Dauid and Iacob c. were not fulfilled in their dayes but to their chyldren long afterwardes so God makes promise here too these princes and rulers that all the subiectes maye knowe that they be conteined also in thesame truce and leage of God that the promise concernes them also and they shal be deliuered in that daye frome all the daūger of warre and enemies that shall come vpon them And it is as muche as though the Prophete shoulde say thou Zerubabell and thy kyngedome all thy people and subiectes be not afrayde for in those troublesome daies I wil saue you and kepe you as diligently as my rynge priuate seale And that they might the more earnestly beleue it he called hym seruaunt whereby he mighte well
married Dina Iacobs daughter as Philo saies that Eliphas also the Aminites one of Iobs frendes whiche came to comfort him as he sate on the dunghyl dwelled in this citie Theman and therof was called the Aminites and wel it may be so for in his counsailinge and confortinge of Iob he speakes oft more worldly than godly although wittely wisely the latter ende of the verse some rede euery one of the hyll Esau some the noble men as the Targ. redes but both wel inough For Isch signifies bothe euery one also a man but suche one as is noble Therfore I ioyne theym together and saye euery noble man and so I expresse bothe their meaninges So here is plainly taughte the neither wisedom nor strength can preuail againste the Lord. All gloryinge craking reioicing or boasting that any man hays of hym selfe or any thinge beside God is vaine and wicked for this muste alwaies be afore vs. He that glories let him glorie in the Lorde and Cyprian sais well wee must glorie in nothinge because nothing is oures We haue receiued al from God therfore all praise must be geuen to him that giues al. What hays thou says s. Paul that thou hays not receiued of God and if thou haue receiued it why crakes thou on it as though thou had not receiued it What a proude soule is he that will bee proude of his borowed coate or paynted sheath God clothes vs and couers our filthy nakednes with his godly gifts what vnthankefull treason is it than to take the praise from hym to oure self and not render due thankes vnto him for them Marke here the difference betwixte true wisedome and boldnes earthly worldly witte and power whan daunger comes the godly wise man will commit him self holy to God lokinge for helpe deliueraÌ„ce at his handes or elles patiently beare it without any dismaiyng whatsoeuer God lays on him for he knowes well the things are not ruled by fortune nor that any thing can fall on him withoute the good will of his good God and louinge father But the worldly wise man whan he sees worldly witte power and politie faile he thinkes all the worlde failes and things be without recouery he trusteth not in God and therfore no meruaill if he be left desolate Of the good mans feare in the time of aduersite writes Ieremie blessed is he that trustes in the Lorde for he shall be a tree planted by the waters and in the drught he shall not be carefull nor cease to beare frute And Dauid also sayes Psal. Thou shalt not be afraid of fear in the night c. The wicked contrariwise shall be afraide at the fall of a leaf one shall chase a thousande and ten thousande as God threteÌ„s in Deute by Moyses He will lie flater swere and what ye wil haue him to doe rather than lose his profit The like says Ieremie of theym to they shall bee a rede shaken with the winde Thei shal dwell in drie wildernes in a salt grounde The people whiche dwelte in the lande promised to the Israelites whan they heard tâ—â— what wonders God wrought in the wildernes and the reade sea for his people seinge them come nere vnto theym hearinge the victories thei hadde againste the kinges See and Og their hearts melted in their bodies like waxe as Rahab confessed too the spies whiche Iosue sente but Rahab her selfe shee plucked vp her heart trusted in God and was deliuered where the other perished So the good Gabaonites that feared God yelded theÌ„ selfe to Iosue and were saued the other that trusted in their owne strengthe and woulde trie it with the sweerde for all their brag were faint hearted and ouercomen So the Philistines seing Goliath their grauÌ„d Captaine slaine of Dauid beinge but a chylde in comparison of hym fled awaye poste where the Israelites afore were sâ—â— afraide that they durst not sturre Thus God turnes the course of thinges whan pleases him that those whiche afore were dismaid plucke vp their courage wynne the victorie and those that were stoute bragginge of them selues afore nowe be made cowards runne awaye flie thinkinge the daungers greater than they be in dede It does euidently appeare here also how the Lorde raises vp one wicked to plage and throw doun an other These Edomites had ioined them selues with their neighbours to trouble pore Iacobs seede and his people but nowe the mater is so turned that one wicked persecutes destroyes and plagues another and Nabuchodonozor destroies Edom. Wicked Iehu was raised to throw doune cruel Iesabel and all the kynges of Israell called the .10 tribes beinge all euill euery one murthered his predecessor and was killed of his successor Howe many Popes haue vsed thesame practise in poisoning one an other that they might come aloft it were more longe and tedious to tell than hard to finde In .12 year space vnder one Emperour were .8 Popes Wherof euery one almoste persecuted an other beinge dead and digged vp out of the earth beheaded them as Formosus Stephanus â–ª c. Some other raigned but a moneth and poisoned one an other as Cranty writes verse 10 For the violence towarde thy brother Iacob shame shall confounde thee thou shall be destroied for euer verse 11 In that daye did thou staÌ„de against him euen in that dai whan straungers didde take his goodes whan straungers entred hys gates and whan thei cast lotte for IerusaleÌ„ thou also was one of theÌ„ Thou shalt not loke in the day of thy brother nor in the day whan straunge thinges shal happen hym nor thou shalte not reioice againste the chyldren of Iuda in the daye of their destruction nor thou shalte not open thy mouthe boastingly in the dai of their trouble verse 13 Thou shalt not enter the gates of my people in the daye of their destruction nor thou shall not looke on their trouble in the daye of their miserie nor thou shall not stretch out thy self vpon his goodes in the daye of his destructioÌ„ verse 14 Nor thou shall not stande in the crosse wayes to kil them that flee nor thou shall hem them that be left in the daye of their trouble For the day of the Lord ouer all people is at hande as the hayes done thei shal do vnto thee like punishmente shall fall vpon thine owne head As ye haue dronkeÌ„ vpon my holy hyll so shall all people drinke continually they shal drinke and swalowe vp and shall be as though thei were not ¶ Now folowes the declaration of the causes of Gods anger and heauy displeasure against Edom lest any man shoulde thinke God vniuste in his doinges or too sharpe in his punishinges Some woulde thinke a lesse punishment might haue suffised to haue corrected theym with all but whan they shall consider howe great and greuous the sinnes of them were it shall be iudged to litel a punishmeÌ„t for so many fautes The
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