his mercifull eyes from vs for yf he neuer so little withdrawe his handâ— from vs and do not euerye minute guide all oure doyinges wee fall into a forgetfulnes of him and our dueties Manye doubte also whiche Darius this was that is here named of the Prophete because the Greeke hystories make mencion of diuers of that name as Darius Histaspis and Darius Longimanus with other mo But because the Scripture makes mencion of none after Cirus time but this one I will seeke no further nor trouble you with suche harde shyftes as many do to make the Scripture and those historyes to agree The Scriptures make mencion of no mo Kinges for thys building time but of Cyrus Assuerus Darius and â—rtaxerces Therefore in theyr dayes muste this whole historie and those sixe and fourty yeres mencioned of Saint Iohn be fulfilled Assuerus I take to be husbande to queene Ester and thys Darius to be her Sonne whereunto also the Hebrewe commentaries agree And althoughe other thinke other wyse yet I see no Scripture that they bringe Cyrus gaue first lycence to the Iewes to go home and buylde this temple Assuerus moued by the accusations of the rulers did forbid theim to buylde anye more Darius broughte vppe in the feare of God by his Mother Ester and seinge the wickednes of his father made a vow that if he euer reygned after his father he would buyld the temple and so in his seconde yeare he gaue the Iewes free libertie to go home and builde their temple renewed theyr Commission and gaue them money liberallye to do it withall Artaxerxes in his seuenth yeare sent Esdras home againe with geate giftes and gaue lyberty to as manie as woulde go with him and so the woorke was fynished Many do thinke probablye and to whoÌ„ I can well agree that the .vii. yeare of Artaxerxes was the seuenth yeare of thys same Darius here named and that Artaxarxes and Darius is both one man For Artaxerxes was a common name to al the kinges of Persia as all the kinges of Egipt were called Pharao firste and Ptolomeus afterward what time soeuer they liued in And as all the Emperours are called Cesar althoughe they haue proper names of their owne beside But I will not enter further in this matter for it is more subtile then profitable and litle edification is in the searching of it euery one iudge as the scripture will best beare and as God shall teache him The Iewes in reckeninge their yeres and moneths haue diuers soortes For sometime Marche is their firste moneth the beginning of their year and specially when they count their solempne feastes as God bad Moyses that the Moone wherin they came out of Egipte shoulde be the firste Moone in the yeare Sometime was September when al the fruites of the earth was gathered into their barnes Sometime they recken from the daye of the coronation of their Kinges as wee vse diuersly to recken also and sometime to begin at Newyears daie sometime at the Annunciation of the virgin Marie commoÌ„ly called the Lady daie in Lente Sometime from the daie of Coronation of oure Kynges and sometime when they paie their rentes as Mighelmas Martinmas Helenes daie c. But their moones were reckened to begin euer from the chaunge of the moone what daie soeuer of oure moone it chaunged and not by the Kalender for than there was none made as we do So that the first dai with vs in the Kalender might be farre frome the chaunge of the moone with them as the xii.xiiii.xix xxiiii or so foorth Their monethes for a long time and their daies alwaies had not proper names geuen them by men as we haue now to cal them Mondaie Sondai Wednesdaie Fridaie â–ª And Ianuary Marche August Iulye but thei reckened bothe their monethes and daies thus the first the second the third fourth c. Nor we reade in the scriptur any names geueÌ„ to monethes vnto the time of Moyses than had thei no Heathen names as oure daies and monethes haue nowe So by this reckning this Prophecie was spokeÌ„ in the second year of Darius raigne beginning the yeare of the time of his coronation when soeuer it was And in the sixt moneth from Marche whiche is oure August and the first dai which is not LaÌ„mas as we count but the first of the chauÌ„ge of the moone what time soeuer it chaunged The marking of this reckening shal help you too vnderstande diuers places of scriptur if thei be remembred for because thei vse another manner of reckening theÌ„ we doe And although it seme too many but a smale matter by what names the daies monethes â—e called yet if we consider it wel there is a great thing in it The Latin men and many other more geue names to euery daye in the weeke of some one of the Starres commonlye called the Planetes as though the Starres ruled al thinges As Sundai of the Sun MoÌ„daie of the moone Saterdai of Saturne thâ— monethes many haue their names of Emperours as Iuly August for a vain glory that their name should not dye with theÌ„ and diuers other haue their names of as light causes If we remember the beginninge of the names of twoo most solemne daies in our weeke Wednesdaie and Fridai we shall better perceiue the rest Fabian and other Chronicles tell that when the SaxoÌ„s inuaded this Realme and there were seuen Kinges ruling here at once thei broughte with them twoo Idols the one called Woden and the other Fria Or els as other write it was a noble Captain his wife whiche for their worthines were made Gods and when thei hadde ouercome the English men thei made two daies in the weeke to be called Wednesdai Fridaie by the names of their false gods or Captains and so to be worshipped and those names we kepe still Why than maie it not be thought to be in remembraunce of those Idols or Captaines if euery thinge haue their name after their beginninge And this maie be thought the beginning of the Wednesdaies Fridaies to beâ— holier then the reste what pretence soeuer was founde after to fast or halow theym So this good can come by vsing the names of straunge gods that Idolles with false worshipping of God were set vp We neuer readde in the scripture nor in anye aunciente writer on the scripture that I remember that either moonethes or dayes were called by names of Starres menne Idolles or false gods but Feries as Augustine often doeth vse too call theym yea the Popes Portues calleth the daies in the weekâ— thus the second and the third Fery c. But nowe in time it is come too passe that euerye daie in the yeare is called by that name of some saincte and not in all Countryes a like but as euerye Countrye is disposed too worshippe their sainctes In the new Testamente I finde no daies named but the first of the Sabboth
c. and the Lordes daie which I take too be the Sundaie when Ihon sawe his Reuelation Thus superstition crepte intoo the worlde when men began too forgette callinge on the true and onelye God and made them gods of euery deadde sainct as they list What can we saye for oure selfs but that we put greate superstition in dayes when we put openly in KaleÌ„ders and Almanacks and say these dayes be infortunate great matters are not to be taken in hand these dayes as thoughe we were of gods priuie counsell But why are they infortunate Is God a sleepe on those dayes or doeth he not rule the woorlde and all thynges those daies as well as on other dayes Is he weary that he muste reste hym in those daies Or doth he geue the ruling of those daies to some euill spirite or planete if God geue to Starres suche power that things caÌ„ not prosper on those daies than God is the author of euyll If Starres doe rule men those daies than man is their seruaunt But God made man to rule and not be ruled and all creatures should serue him What shall be the cause If Astronomers saye true euery man at his byrthe by his constellation haue diuers things and desires appointed him Why than howe canne soo manye diuers constellations in so many men at your byrth agre â–ª to make one daye vnlucky in your lyfe to all men Eyther let him proue it by learning or for shame and sinne holde yourâ— tounge Starres maye haue some power on the naturall qualities and actions of the bodye and for phisicke But on the Ciuyll voluntarie actions of Christians myndes none Sainct Paule sayes the chyldreÌ„ of god be led with the sprite of god why thaÌ„ not by Starres It is faithles superstitioÌ„ to teache or beleue such things that either at the byrth or after we be ruled by Starres All Astronomers coulde neuer tell why Iacob and Esau brother twynnes borne in one momeÌ„t shoulde haue so contrarie natures What Starre ruled when Sodome and Gomorre were burned and the next townes scaped were all born vnder one starre that then perisshed or all Noes floudde was not thaÌ„ diuers sortes men and womeÌ„ yong and olde good and badde Doeth not the scripture saye that god made seuen dayes and when he had made all thinges he did beholde them all they were very good Why shall we then be holde to call them euill infortunate and dismall dayes If god rule oure doinges continually why shal they not prosper on those dayes as wel as on other God blessed the seuenth daye and yet we dare call that infortunate euil and cursed whiche he blessed Althoughe it be vnpossible to redresse this olde common errour so depely rooted in all tunges and countries yet it is not vnprofitable to note the begiÌ„ning of these thinges that this superstition maye bee some thinge knowen When god made seuen dayes he called them the firste the second thirde fourth c. But the last day he called the Sabboth whiche betokens rest and hath not the name geuen too bee called of any other creature man sainct starre or Idoll but as the name soundes so should we on the seuenth daye reste froÌ„ all bodely labour except nede compel but specially from all filthy sinne This is not the right waye to make holy men too be remembred nor surest to auoyd Idolatrie It were better to be done by writing the Chronicles liues deathes of suche as were godly in dede and not euery Rascall as Legenda aurea the Legend of Lies does Pope Boniface the .viii finding theÌ„ of Farrare worshippinge .xx yeares one Hermanius as a sainct digged him oute of the ground and burned him for an Heretike and authour of the sect called Fratricelli and forbad to worshippe such euyl men So I thinke we scraping together a number of sainctes as we liste worshippe many euill persons What holines was in Thomas Becket whiche had gotten twoo dayes in the Kalender called by his name and Priestes must euermore mumble him one wicked memory in Maâ—tins â— Euensong If papistes rebels and traytours to their kinges as this stout Champion of the Popes was maye be thus rewarded it is no marueyle if many rebell against their kinges as he did In that that he saieth the worde of the Lord was sent by the hand of Aggeus the Prophet it teaches the duety bothe of the hearer and the preacher For neither must we teach any thinge of mans deuises nor the hearer must regard him so muche whiche preaches that for his cause we muste either more or lesse beleue the thinge whiche is taughr for the preacher takes his authoritie of the woorde of God not the woordâ— takes his authoritie of the preacher but onely because it is the woorde of God of whose truth we must not doubt but with obedience receiue it Untoo the preacher saieth sainct Peter he that speakes lette him speake as the woordes of God Aggeus being but a poore Leuite kepinge this rule was not to be despised more theÌ„ the priest And where as preaching beleuing the thinges preached is the hyghest and mooste pleasaunt seruice and worship of god what thinge shoulde bee taughte what punishment is for them whiche doe it not the scripture teaches playne Saint Mathew saieth they worship me in vain teaching learninges whiche are the commaundementes of men And the false Prophet whiche runnes before he be sent and deceiues the people speakinge in the name of God that whiche he was not coÌ„maunded or els speaking in the name of false gods shal be put to death â–ª Therfore let the pratinge pardoner or the Popishe priestes take hede in whose names they speake and what they teache when for the gredy gayning of a litle money they condemne them selues and set out to sell Heauen â–ª Purgatory Hell as thei were al in their power to geue at their pleasur In the Popes name they promise xl.lx an hundreth daies of pardon for a Trental they mai be brought from Hel. The true Prophetes of God as appeareth in theyr writinges alwaies vse to say thus saieth the Lorde the woorde of God was spoken to me c. but the Popes creaturs as Pardoners priestes fryers c. say thus saith Pope Alexander Gregory Ihon ClemeÌ„t or some suche other like and nothing wil they do without money Let the true preacher teache the mercies of god that God hath so loued the world that he gaue hys onely begotten sonne that euery one whiche beleues in him shall not bee damned but haue lyfe euerlasting yet shal the dronken pardoner and sir Ihon Lacklatin bee better beleued then Christe whiche spake these wordes promised it yea rather the people wil â—ye forgeuenes of their sinnes at the Pope and such his messengers haÌ„ds then take it frely at christ paying nothing therfore suche as the brutishe blinde vnthankefulnes of the worlde Come bye
freely without money saieth the prophet and agayn It is I it is I that put awaye thy sinnes for mine own sake than it is not for thy money nor the Popes bulles nor pardons Let the world therfore take hede for if the blind lead the blind bothe fall in the diche This miserable common excuse which is so often in their mouths shal not excuse them when they say thus we are taught oure ghostly fathers sayes so our fathers before vs haue so beleued Christ sayes ye shal both fall in the pytte Beleue no doctrine that teaches to go too heauen other wayes then by Christ frely or whiche is not written and conteined in the Bible for that onely is the perfecte woorde of God and whiche onely teaches true saluation Loke the Popes testamēts throughout called his decrees decretals and you shal not once ther be taughte too seke comforte at Christ in any trouble of mind but onely to set out his vain glorie that he is Lord of heauen earth Purgatory Hell if thou liue neuer so wickedly he his Chaplains haue full authoritie to bring thee frō Purgatory so that thou bring them money I thinke it hath not ben oft hearde tell of that any prieste euer saids Tretal without money or hyred any said for thē selfes but if thei were good why should they not haue them for thē selues If they had charity thei would say them for the poore as wel as for the rich they would not suffer so many poore soules to lye broyling in Purgatory as they think do no they would do nothing night nor day all their liues but saye Masses yf they had such loue towardes their brethrē as they should and if thei were able so to deliuer them For what charitie is in hym that maye helpe his brother and will not by all meanes possible But they shew by their doinges their meaning well inough when thei turn thē to the people saye of your deuotion charitie pray ye for the soul of N. as though they should say we praye for money without charitie but ye muste do frely of deuotiō without mony These false Prophetes Papistes and members of Antechrist came not in the Lordes name nor speake his worde therfore they be accursed Also in that he sayeth the woorde was sent by the hād of Aggeus we are taught how to esteme preaching Ministers by this Hebrew kynde of speaking For as the hand serues to do mo thinges withal then any part of the bodye so whan they will signify any thing too be done by the ministery and seruice of any man thei vse to saye it was done by the hande of suche a man Therfore the woorde and message whiche he brought was the Lordes Aggeus was but the seruaunt that broughte it So must we thinke of the preachers they be but seruaunts though they be neuer so good and learned preachers their message is the worde of the Lord. Thus sayes Christ it is not you that speake but it is the spirite of your father which speakes in you Sainct Paul also teaches how we shoulde thinke vpon him and others such preachers when he sayes let a mā iudge thinke thus of vs that we be the seruāts of Christe and dispensers of gods secrete misteries Therfore they which seke rather to be lordes then seruaunts be hinderers of preachinge gods woorde rather then faithfull teachers of gods holye will to his people are not to be counted amōge the seruaunts and ministers of Christe but rather enemies sekinge their owne glorie more then gods And as Aggeus did not go this message afore he was commaunded and sente by god and therfore was a true Prophet so they whiche thrust in them selues to teach not called by god nor sent by man ordinarely come often afore they be welcome are not true Prophetes For it is writtē let no man take honor vntoo him but he whiche is called of god as Aaron was And if the worser learned bee preferred afore the better to the ministery if thei be bothe true teachers let not the better disdain hym but know god to se further thē he doth and that there be iust causes why the other is preferred afore him Whereas Zerubabell is firste named here and set in order afore Iosua the high priest and the prophet Aggeus was sente by commission from god to the ciuyll magistrate first it teaches the preeminence the Temporall rulers haue afore priestes by what name so euer they be called If the Pope should haue receyued suche letters as these be and sene a layman preferred named afore hym he would not haue ben well content and specially such a man as Zerubabel was beinge neither king nor Emperour What a rayling letter wrote pope Adriane the fourth an English mā to Frederic the Emperour ▪ because the Emperour in his letters hadde set his nam◠afore the Popes writing thus his superscription of his letters Fredericke by the grace of God Emperour c. vnto the holy father Adriane Pope If he had written thus to the most reuerent and holy father the pope Adriane gods vycar here in earth c. your poore and humble seruaunt Frederick by the grace of god Emperoure of Almaine c. had placed the Popes name before his owne al had ben wel Because he did not he called the Emperoure traytour and rebell against god and sainct Peter c. The common welth of the Iewes was ruled first by Iudges from Moyses vntoo Saule then by Kinges frome Dauid too their captiuitie in Babilon and now last from their returning home vnto Christe ▪ by princes of the stocke of Iuda Their Iudges were raysed vp of god too deliuer the people sometime of one tribe or kindred sometime of other as pleased god ◠the chyldren did not succede the father lo suche authoritie Kinges were alwayes of the stocke of Iuda onely ◠the sonne was King after the father but these princes although they were for the moste parte of the stocke of Iuda and the successiō was by heritage except the Machabees yet they had not a kingly maiesti croune power for they were but as mayres or Dukes head men amongest the people as the Hebrew woorde signifies Pachath and yet they be preferred before the highe priest By whiche we muste learne chiefe power in all cōmon wealthes to be ioyned with the temporall swoorde thoughe he be but a meane man and that euery man as S. Paule sayes must be subiect vnder hym Chrisostome notes well writing on that place that euery man must obey the Ciuil power whether he be Apostle Euāgelist prophet or by what name so euer he be called Sainct Peter hym selfe being Bishop as they saye at Rome and of whome they clayme all their authoritie too bee aboue prynces Kynges and Emperoures was not onely obediente too the Ciuill rulers hym selfe but left written in his Epistle
suffered to reade them selues But it is true that saincte Ihon sayeth he that doeth euill hateth the light and will not come to the light leaste his euill doinges be reproued And this too be true their coÌ„mon sayinges declare when they sayde it was neuer good worlde since euery shoomaker coulde tell the priestes duty They were ashamed of their faultes therfore woulde haue you in blindnes styll that ye shoulde see neither youre own faultes nor tell them of theirs for that speciallye they can not abide But oure good God whan he blessed his people and offereth his pardons he sendes manye teachers open diuers waies to learne and 〈◊〉 he is most angry he takes away his worâ— that they shall not see how to amend aâ— Amos sayeth I will sende a hunger vntâ— the earth not a hunger of bread but of the woorde of God that they shall seke it 〈◊〉 East to West and not finde it Therforâ— they whiche take awaie his woorde or be hinderers therof are nothing els but inâ—struments of his wrath and gods 〈◊〉 to his people And that they should the more diligeÌ„tly marke the message which he broughte 〈◊〉 tels them in whose name he spake saith the Lord of hostes spake those wordes 〈◊〉 as the Hebrewe is Iehoua whiche is aâ— muche to saye as that god of mighte maiesty and power whiche hath his beinge â— substaunce of hym selfe and by whome aâ— other thinges stande and be and without whome all thinges fall to nothinge if he do not vpholde them he speaks these wordes The other worde ioyned with all wheÌ„ he cals him the god of hostes is a word of feare and reuereÌ„ce as Iehoua is a name of loue and power so that if either they loued hym as a father and God of power or els feared him as a Lord and maister one that had many hostes of souldiers 〈◊〉 conquere them with all if they did rebell agaynste him still they shoulde receiue obey this message In like maner God by Malachy rebukes the people which called hym father and maister in wordes but in dedes woulde nothinge doe as he taughte them and sayth if I be your father wher is my loue that you owe me if I be youre maister where is the feare that is due too me This woorde and name is seldon red in the new Testamente too call hym the god of Hostes because it is a worde of fear more then loue and rather threatens theÌ„ comfortes whiche the newe Testamente doeth not commoÌ„ly Sainct Iames sayes the withholden wages of them that haue reaped your fieldes cries vengeaunce in the eares of the Lorde of hostes It is as muche to saye in this place as thus sayes that mighty Lorde of hostes whome if ye heare and obey he will make all his creatures to serue and obey you but if you be disobedient to hym styll he hath many armies and hostes to fight with against you and all his creatures from the hyghest to the lest shall be harnised agaynste you Thinke not that if ye escape one plague that ye shall escape the rest for differring or escapinge one is but to see whether ye will amende before the nexte come His arowes and thuÌ„derboltes are neuer speÌ„t but he hathe new in store and in the ende the victorie shall be his and all disobedieÌ„t shall perish And for the better vnderstandinge of this to be true the scripture hath sette oute diuers examples where Goâ— hath fought agaynst maÌ„ with all his creatures to let hym see how diuers kyndes of hostes he hath to beate him down with all The Aungels destroyed Sodome and Gomorre with fyre and brymstone kylled with pestilence in three dayes space lxx thousande for Dauids offence alsâ—â— in one nighte destroyed in the tentes of Sennacherib .clxxxv. thousand The Sun at the commaundemente of Iosua stoode styll geuing him lighte vntill Gods enemies the Amorites in the chase were kylled by hym so that one daye was as longe as twoo In Egipt the Starres Sunne gaue no lighte too the Egiptians but the darkenes was soo greate grosse thycke mystes that no manne sturred out of hys place and men might grope the mystes feele them with their hande but wher the chyldren of Israell were the SuÌ„ne shone bright and pleasauntly Againste Sisara Bod foughte out of heauen The water drouned the whole worlde saue .viii. persons vnder Noe. The redde Sea suffred Gods people to passe but it drouned Pharao and all his hoste The earth swalowed my quicke Dathan Corah and Abiâ—â—n and all those rebels with them In Egipt stormes of baâ—â—e killed the Egiptians 〈◊〉 after and destroyed their corn but harmed not the Israelites So the Towre 〈◊〉 Siloe fell and killed 〈◊〉 within it Such a drought was in the time of Elias that it rained not for the space of iii years and a halfe Suche hunger in all couÌ„tries that Iacob with all his house went intoo Egipt and there also the Egiptians for hunger solde their lande their cattel wyves chyldren and themselves to be bond men and slaues to their kynge In the besiege of Samaria for huÌ„ger an Asses head and Doues dung was solde dere and women did eate their owne children Ioel threatens that God will sende four hoâ—â—eâ— one Grasshoppers an other of Caterpillers Blastinge and Locustes to deuoure all the fruiteof the grounde all that whiche one of these left the next shoulde destroye In Egipt marke what mighty men of warre God chose to fighte 〈…〉 frogs eueÌ„ into that kings 〈…〉 and hys hedde and flees 〈…〉 Pharao and the whole 〈…〉 and made them weary 〈…〉 the heades but by these meanes â—ob got the viâ—ry◠〈…〉 ten tribes were led awaye 〈…〉 wilde beastes encreased soo that the â—â—uoured the dwellers in the country because they feared not God God closed by y◠〈…〉 bes of at Abâ—milleths womeÌ„ that thei 〈◊〉 not beare chyldren because he did 〈◊〉 Abrahams wyfe When the Phâ—â—â—â—â— had taken the 〈◊〉 of God 〈◊〉 God smote theÌ„ with â—mperours 〈◊〉 â—â—â—erses Herode â—iuers Emperours 〈◊〉 woryed with Lyfe Arrius â—ittinge 〈◊〉 priuye auoided all his guâ—s 〈◊〉 of a kyng was more a 〈…〉 liued in woods Gedeon with 〈◊〉 men knockâ—nge that poâ—â—â—erdes together made his eternal which were so many that they lay as thicke as greshoâ—pers vse to lye on the grounde to afraid the thei â—roue who â—â—ghte 〈◊〉 away 〈◊〉 if his felow stode in his 〈◊〉 he kylled him straight The walles of â—â—richo fel wont violeÌ„ce or hi◠〈◊〉 off 〈◊〉 SyriaÌ„s thinking thei heaâ—◠〈…〉 nâ—â—ght 〈…〉 their enemies came 〈…〉 whereâ—â—â—re was none such 〈…〉 〈…〉 all away â—udith a weake 〈…〉 prise in buildinge the towre of Babell was stopped by coÌ„fouÌ„ding their laÌ„guage the one could not vnderstaÌ„d an other Dauid a yoÌ„g man with a sling
not punish them and they them selues were killed in battayle and the Arke of god was taken by gods enemies so shal the fathers of the people perish if they punish not faultes of the people He that desires a Bishops office sayth sainct Paule desires a good labour he cals it not a good Lordshippe nor idlenes and wealth but labour What a manne the labourer should be Ezechiel tels particulerly saying woo to the Sheptheardes 〈◊〉 Israel whiche fede them selues not 〈◊〉 flock ye haue eaten the fat ben clotheâ— with the wol but ye haue not streÌ„gthneâ— the weake nor healed the sicke nor brouâ—â—â— home the straye nor soughte the loste but ye haue ruled ouer them with sharpnesse â–ª These be the dueties of good Shepeheardes and their labours and not maskyngâ— Masses mumming mattyns and babbâ—â— they knowe not what and he that either can not or will not doe these thinges seekinge his owne ease and wealth and not bringe the people to god is a theefe murtherer Also the PatroÌ„ of a benefice or Bisshop which admitte any suche as can not doe these dueties to haue cure of soules are partakers of his wickednes and as much as in them lyes murther so manye soules as perish this wayes for wante of wholsome doctrine Sainct Paule sayes to Timothy laye not thy hande rashly on any man nor without good triall apoint hym a Minister least thou be partaker of of other mens sinnes· We muste neyther do euil our selues nor consent to other to do it but as muche as in vs lyes stoppe it for bothe the doer and he which agrees to it are woorthye deathe as saincte Paule saieth But he that places an vnworthye or vnable minister wittingly in a benefiâ—e consentes to the euill whiche he doth because he might stoppe hym from it if he woulde and therefore is he woorthye death also A Tayler that is not cunninge to make a gowne maye mende hose a Cobler that can not make shooes maye mende them a Carpenter whiche is not cunninge too make the house yet may he square trees or fell them but an vnable priest to teach is good to nothinge in that kynde of lyfe or ministerye ye are the salte of the earthe saieth our sauioure Christ but if the salt haue lost his saltnes wherwith shal it bee salted it is not good inough to be caste on the dunghill for so it woulde doe good in dunginge the fielde but it is mete for nothinge but to be cast in waies to be troden vnder oure feete So these priestes whiche haue not the salte of gods woorde to season mans soul with all are mete for nothinge in the kinde of lyfe but to be put to some occupation whiche they can doe and get their liuing with the sweate of their face and not occupye a place amonge gods Shepeherdes seinge they be rather dum and deuouring dogges than good Preachers Are not we in Englande 〈◊〉 like fault When god sâ—â—rred vp our 〈◊〉 as chiefe in the realme and 〈◊〉 Cranmer Archebishoppe of Canterbâ—â—â— with others for matters in religion 〈◊〉 driue the byers and sellers of Masses â–ª 〈…〉 Trentaâ—s c. oute of gods 〈◊〉 whiche they had made a denne of 〈◊〉 was not this in al oure mouthes it is 〈◊〉 yet tyme to buylde gods house â–ª the 〈◊〉 can not beare it we feare strauÌ„ge prinâ—â—â— and rebellions as thoughe god were 〈◊〉 to suffer Idolatry for a time 〈◊〉 not or coulde not promote his owne maâ—â—ters without oure politike deuises 〈◊〉 almoste as many years haue we lyen 〈◊〉 as these men did and not buylâ—â—â— gods house but pulled it downe buyldâ—â— oure owne houses goodly withoute anye stoppe or feare where rebellion 〈◊〉 shoulde haue ben feared because it 〈◊〉 done oft with the iniurie of others as by extreme raising of rents takinge 〈◊〉 incomes and fines c. by these meanes â—â—â—king our owne rest and profite It waâ—tâ— not muche of so many yeares since kynâ—â— Henry began to espy the Pope yet goâ—â— house is not buylt What maruell is it then if we haue ben thus greuouslye plâ—â—ged for oure negligence in thus doing 〈◊〉 that euery one hath ben soughte oute too death that was iudged to loue gods woorde When the good kynge Cyrus had geuen free liberty to the Iewes euery one to go home that woulde the moste parte had so wel placed them selues in straunge countries and waxed soo wealthye that they woulde not go home when they might to buylde gods house What maruayll was it thaÌ„ if god to punish this great wickednes sturred vp king Assuerus by the meanes of HamaÌ„ to make proclamation thorough all countries that it should be lawfull for any man too kyl all the Iewes he coulde to take their goods and order theÌ„ at their pleasur that if gentlenes coulde not driue theym home too serue God yet sharpenes should compel them to go build gods house And hath it not ben soo in Englande taught that all Gospelers shoulde be destroyed and shoulde not leaue one to pisse againste the wall And this thinge god of loue and mercy did vnto vs that wher we woulde not know him by gentlenes wee shoulde be compelled by the rod and sharpenes to seke him All faultes in oure late Popery were they neuer so great might be pardoned saue this to loue gods word But as God tooke Haman in his owne deuise and the vengeaunce light on hym and his so god hath mercifullye deliuereâ— many in Englande from the persecuters gloriously called many too be his witnesses in the fyre and turned the deuises of his enemies on their owne headdes and sharpely destroyed them whiche murthered his sainctes when they thought moste to haue enioyed the worlde at their will Therfore let vs thinke that God speakes to vs by his Prophet sayinge this people of Englande to whome I haue geuen so plentiful a land deliuered them so often and sent them my preachers and whome when they forgot me and their duty I pu nished sometimes sharpelye of fatherlye loue sometime gently that they mighte turne to me yet they say it is not yet time to buyld gods house for fear of their own shadowes they woulde lye loytering still and not be waked out of this slepe Let vs consider what benefites we haue receiued daily of our good god and se what a grefe it is to be vnthaÌ„keful haue our vnkindnes thus cast in our teeth Poore cities in Germany coÌ„passed about with their enemies dare reforme religioÌ„ through wtout any fear god prospers theÌ„ yet this noble realme which all princes haue feared dare not We wil do it by our owne polycies not by committinge the successe to God and so we shall ouerthrowe all verse 3 And the woorde of God was sent by the hand of Aggeus the Prophet sayinge verse 4 It is time for you that ye should dwel in your celled houses this house lye waste ¶ This
neuer sow nor mow for either blowes 〈◊〉 North wynde and that is to colde or the South and that is to hoote or the East 〈◊〉 that is to drye or the West and that is 〈◊〉 wete the wynde is euer in one of these corners and euer is it droughe or cloudes like to rayne whan the wynde is so So 〈◊〉 that waytes whan he maye buylde Godâ— house haue the worlde with hym withoute displeasure of the rulers the people the cleargy or the layty shal neuer do hys duety for euer the gospel hathe some enemyes Therfore he concludes saying Sowe thy seede in the morninge and in the eueninge and let not thyne hande cease meaninge that eueninge and morninge early and late fayre weather and foule with fauour or with displeasur we shuld not cease to buylde Gods house Do ye not know that god the worlde are enemies and he that wil please the one shall displease the other and impossible it is too please bothe Neuer loke to haue the worlde too fauor thee wheÌ„ thou goest about to serue God and if thou wilt seeke the frendship of the worlde thou shalt be an enemy too God So sayeth sainct Paule to Timothy preache the woorde bee earnest reproue rebuke in season and out of season spare no time place labour nor person laye it amongest them tell them their duety let it worke as God wil. Do thou thy duety as much as in thee lies and let God alone with the rest God requires nothing of the but thy labour the encrease belonges too God alone to geue as he thinkes good Sainct Paule comparinge him selfe with the other apostles saith he laboured more then any of the rest and filled all places countries with the gospel betwixt Ierusalem Illyricum but he neuer tels how many he conuerted to the faith for that is the worke of God and neither he whiche graftes nor he whiche waters is anye thinge but god which geues the encrease And although the scripture require that a preacher which is a steward of gods house must be ware as a Serpent simple as a Doue and the weakenes of oure brethren that haue not learned their liberty muste be borne with for a time yet are wee not bidden alwayes to do it nor be soo wise that to please man we displeased God When our sauiour Christ had taught that it was laweful too eate all kinde of meates at all times for all men in all places the Phariseis were angry with hym and his disciples tolde him of their anger but he aunswered let them alone they be blinde guydes of the blinde he passed not for the offending of them for they mighte haue learned the truthe if they had luste So must we beare with the weake vntill they be taught sufficiently and if thei wil not learne we must not loose oure liberty for their folishnes but aunswer them as Christ did And as the faithfull husbande is not bounde to the vnfaithfull wyfe yf she will not abide with him so is not our liberty bounde to the frowarde supersâ—â—câ—ous Papistes that will not learne It is better to offende sayes Gregory than too forsake a truth and Chrisost. teaches that whan more commodite commes by offendinge than hurt we must not care for the offence but this commodite that he meanes is not worldly but godly bringinge many to Christ. I had rather neuer eate fleshe sayeth sainct Paule then offend my brother but that is spoken for the weake that haue not ben sufficiently taught and all doutes they can laye taken awaie but to the stubborne sturdye stifnecked Papistes whiche teache that some meates at some times are vncleane and vnholye for some men to eate and so makes man too serue creatures in conscience that he dare not handle that ouer whiche God made hym Lord he neuer sayde so but contrarely let them alone they be blinde guides of the blinde Like is to be sayde in marriage of Priestes handelinge their chalice corporas and suche other burdens as they laye not onely on the bodies but miserably on the consciences of them which wil beleue them Stande in the liberty to the whiche ye be called saieth sainct Paule be not subiect to such yokes and beggerly ceremonies Let not such Cayphas treade you downe but kepe youre consciences in knowledge free too vse frely all the good creatures of God made for your vse accordinge to the scripture with sobernes and thankesgeuinge Thus all the people is chyde here for their disobedience that they buylded not Gods house although they were forbiddeÌ„ by thy kinge or coulde make like excuses God sent them all home to do this worke and required it of theym all and yet they were all so farre from doinge it that they let it lye not onely vnbuylded but waste deserte neuer regarding it There was worke for all sortes of men the costly peces for the ryche the meaner for the common sorte and the fellinge of trees caryinge morter c. for the poorest simplest When Moyses shuld make the Tabernacle and Tente wherein they shoulde resorte to serue God vntyl the Temple was builded the ryche sorte offered golde siluer brasse yron silke and suche lyke but the poorest when they came and brought but Goates heyre it was thankefully taken and did good seruice in that worke for the vppermost cloth that couered the Tente was made therof to kepe away raine and stormes And to the yonger sorte that thei shoulde not thinke them selues vnmeete saieth sainct Paul let no man despise thy youth generally to euery man he saith It is now time to ryse out of slepe Bring so much to this buyldinge as you can let no fault be found in you for lacke of good will God will take in good parte the litle ye can do Let not the simplest thinke I am vnworthy to do such thinges God nedes not my labour I am to vyle too serue him or it belonges not to me for he onely is woorthy whom God makes woorthy he onely is welcome whom he wil vouchsafe to take in good woorthe Of oure selues the best man liuing is vnworthy and the more vnwoorthye that thou thinkest thy selfe vnfaynedly the more worthye yâ— art afore hym Gedeon whaÌ„ he was taken from threshinge his corne made a Captayn to deliuer Gods people sayd who am I the yongest and least of all my brethreÌ„ or what is my fathers house that his stock afore all the rest shoulde be taken to thys honour So said Saule also takeÌ„ from the Ploughe folowing his Oxen and made a King and as long as he continued in this lowlines of minde did his duety he was a good king So Amos keping beastes an heardman and pullinge Mulberies of the trees when he was called to be a Prophet wondered that God would cal suche a simple man as he was to that hyghe office So the virgin
light of his word doth coÌ„fouÌ„d all such wicked foÌ„d faÌ„tasies as thei can deuise to fil their bellies maintayne their authoritie Churches be Gods schoole house the preacher is a schoole maister sent from God is teache vs his woorde we be his scholers and thyther must resort to learn oure lessons and his holy wil to amend our liues â–ª to make our praiers to him desiring mercye for our wickednes past and beg graâ—e and strength for that whiche is to come to thanke him for all his goodnes so mercifully poured vpon vs to receiue his Sacraâ—mentes and professe our fayth which wâ— haue in him For these causes must we haue churches as common places to resâ—â— vnto vse theÌ„ with such comelines as beâ—comes men professing Christ and not 〈◊〉 binde any holines to this churche or thâ— churche as though it laye in vs too maâ—â— holy or vnholy when and what we lust As sainct Maries in Cambridge was had inough to saye masse in for three yeaâ—â— space all that woulde not heare it musâ—â— be prisoned althoughe Bucer was theâ— burried but whan it pleased the Carnalâ— commissioners to saie it was not holy beâ—cause he laye buried there than the Heretike muste bee digged vp and burned 〈◊〉 their masses were woorth nothinge Aâ— other mighte lye still and not hurte theâ—â— masses though they were of his opinion The house of God nowe for vs left 〈◊〉 buylde is sometime called in scripture generally the whole company of Christians and sometime euery particular man as sainct Paul teaches Timothe how to liue in the house of God whiche is the churche and congregation of God the piller seat of truth And to the Hebrues it is writen you be the house of God perticularly also it is sayde to euery man doe ye not know that your bodyes be the temple of the holy ghosts and he that defiles the temple of God him wil God destroy Again ye be the husbandry of God and the building of god And sainct Peter saieth ye are buylt like liuely stones for a spirituall house of God This spiritual house muste be diligently buylded of vs and the buyldinge of thys house of wood and stone amonge the Iewes was a figure of this spiritual house buyldinge for oure dayes This is that whiche sainct Paule calles so often edifiynge or buyldinge one an other and that edification whiche he speakes so muche of in all his Epistles that is as much to saye as one to sturre vp an other to vertue and godlines For as the buyldinge goes forward and encreases by laying to one stone after an other and one poste or tree after an other vntill the house be finished So we by goinge forwarde dayly in the feare of God and godlines shal at lengthe bee â— meete house for God too dwell in This house is the bodye soule of man whiche must be buylt with dayly hearinge Godâ— woorde praier mercie faith with godly exercises as s. Paule saieth ye be cytezens with saincts of Gods house builded in the fouÌ„dacion of the Apostles the prophetes God because he would haue vs alwaies praying calling on hiÌ„ for his help hath so ordred the matter that this eartâ—â— house of ours wherin he dwels should alwaies be in building or repairinge that we should not be ydle and thinke we haâ— done our duty but euer desiringe him 〈◊〉 help forward the building of this his 〈◊〉 If we ouercome one euil affectioÌ„ straight waies rises an other after one teÌ„ptaâ—â— cometh an other the deuill neuer ceases to throw doune oure house Dauid saâ—â—th except the Lord build the house they labor but in vayn which build it Let vs doe all we can therfore pray the lord to further our worke the rulers with the sword defeÌ„d the good punish the euil the preachers with yâ— word the scholemasters by their teaching the fathers by bringing vp their childreÌ„ the maisters by correctioÌ„ of their seruaÌ„ts the peple in obeyiÌ„g their heads neighborly loue euery one defend true religioÌ„ to the vttermost of his power driue away the Pope his baggage and as occasioÌ„ requires guide the ignoraÌ„t rebuke croked stomaks ameÌ„d fautes in the feare of the Lord bring into the right way all such as run astrai that thei may be mete houses for God to dwell in Thus hath euery maÌ„ a part in bylding gods house but the greatest porcioÌ„ is lefte to euery man which is his own conscieÌ„ce to amend that he finds amisse in him self because euery man knowes him self best Great faultes onely do appeare vnto the worlde by rulers muste be punished but the priuy hid faults which euery maÌ„ knowes in him self for the moste parte for no man knowes all that be within him self muste bee corrected within him selfe by prayer sighinge repentaunce and asking forgiuenes Dauid saieth who knoweth his owne faults Lord clense me from my priuy hid secret sins spare thy seruauÌ„t frome other mens sins Thus must euery one him self seuerally and iontly altogether clime vp to the hils that is our lofty mindes cut doune the penishe desires of oure heartes though it be painfull also correct the hye minded whiche are called often in the scripture hylles and cutte doune the highe trees growinge on the toppes of them That is to saye to bringe into good 〈◊〉 the high men of the world whiche should geue good exaÌ„ple for the people to folowe and to punishe their fautes and rebuke them as well as the lower sorte They muste neither for feare nor flattery leaue theym vnpunished nor saye that is good which is euil afore God For as God haâ—â— geuen one lawe for all men highe lowe to liue after and like a righteous iudge wil punishe all that breake it So must al indifferently be punished here if rulers â— ministers do their duety that breake hyâ— lawes God hath geuen no more libertyâ— to sinne to the ryche than to the poore 〈◊〉 hath not willed th one to be punished and the other to escape but generally indifferently hath sayd to all that soule whiâ—â— sinnes it shal dye and in iudgemente ye shal regarde no person but iustly iudge yâ— whiche is iust neyther condeÌ„yne the poorâ— because he is poore nor deliuer the ryche because he is ryche So must the preacher tell euery man his duetye spare neither high nor low neither flatter the ryche for rewardes nor feare the mightye for highe lokes or bitter woordes for whan he does his worst he can not hurte thy soule but a litle punish thy body These are hard hyls to clim and croked trees to fraine meete for any worke yet it muste be done God requires this of euery mannes hande too bringe some thinge to the buylding of his house and according to his power And if we marke these woordes well we shal see our
and persecutes them that loue Christ and his woord or wil not beleue him his doinges to be aboue the scripture all these thinges he would not do except he thought his wais the better Howe many orders of monkes Freeres Nunnes Chanons Heremites Pylgrymages Pardonnes Reliques Sainctes Masses Holy water hathe he sette in hys Churche whiche all the scripture castes awaye as noughte because they bee not taughte vs by God but inuented by the Pope for hys vantage and vayne glorie What diuersitie is amoÌ„g them although they charge the gospelers with the falselye when thei put their holines in their coats some saye a whyte Coule is more holye some saye a blacke an other sorte a graye Some saye masse of Requiem is beste other saye of Scala coeli Some of the fiue woundes some of 〈◊〉 Lady Some praye to one sainct as 〈◊〉 in gods fauour and some to other Some vse trinite knots and other sainct Katâ—â—â—rins Some haue saincte Tronions 〈◊〉 other oure Ladies and many the golâ—â—â— Fridayes In the schooles some holde 〈◊〉 sainct Thomas some of Duns and 〈◊〉 of Gabriel or Bacon Some holde of Fraâ—â—â—ces in religion some of Dominike 〈◊〉 of Augustin but the holiest was s. 〈◊〉 For as Fasciculus temporum saies he was 〈◊〉 holy that he broughte too heauen 〈◊〉 5555. Popes .24 Cardinals .2000 Archebishops .7000 Bishops .15000 Deanes 5000. Abbots .74 beside many Nunnes and holy Sisters and Priestes O holy â— Benet that was more holy than so many Popes Freeres Cardinals c. And wrâ—â—ched Popes that can bringe other to heauen and not them selues Some priestes saie matins masse and after Yorkes vse some of Sarum some Bangor and other of common sanctorum But neuer one seekes Christ as he shoulde accordinge too the scripture They haue made them schoolemaysters whom they will folow of their own deuisinge where as God the father hathe appointed his sonne Christ and sayd this is my welbeloued Sonne in whom I am well delited heare hym And he is that Prophete of whom Moyses wrote saying the Lorde youre God will rayse a Prophete from among youre brethren like vnto me hym shall ye heare and that soule whiche will not heare him shall perishe He is the wisedome of God the father by whome he hath shewed his mercie and power to the whole worlde and by whome he hath confounded the mightie and wise of the world and he is God withoute beginninge These other whiche they call sainctes or rather make them their Gods are founde of late and it is not manye yeares synce they liued It is not since Fraunces Augustine and Dominic lyued muche aboue â—00 years and if those be the pillers of Gods churche now howe did it stande afore their daies If these be the meanes to bringe vs to heauen now howe do they that died before that these men were born and knowen God witnesses of his sonne Christ that he is the Lambe whiche was slayne from the beginninge of the worlde and that by his deathe the sinnes of the whole worlde are forgeuen that whatsoeuer we aske hym in his name he will geue vs. We haue no suche promise made vs in any other creature and therefore if we aske any thing in their names God nedes not to geue it vs for he hath not bouÌ„d him selfe by any promise as he hath to his son Christ. God hath not found a new way of late for vs to be saued by but hath apointed one means for all ages by which only we shal please him that is the merites death of his deare sonne Christ Iesus 〈◊〉 Lord. He is the strong rocke vpon whom what house soeuer is buylded shall stande all other be builded on the sande therefore shall fall Therfore Englande howe canst thou escape the greate plages written in thys booke that had banished the worde of God that the people might not haue it nor read it the shepe heard not the voice of the true shepeheard but the straunge language of Wolues Hierelinges thefes yea thou wast come to suche a shamelesnes and hatred of Gods woorde that thou could not suffer the clere light of the gospel to shyne nor the shryl trumpet of Gods moste holye woorde to sounde in thine eares whiche would confound all such enemies of God to haue any place at al in thee Marke wel EnglaÌ„d in how miserable an estate thou wast that thou mightest not hear God speake to thee by his woorde nor beleue what he teaches thee but whatsoeuer pleases the Pope to commaund thee or the parliameÌ„t to decree What are those bishops woorthye to haue which in one yeare space coÌ„firmed the preaching of the gospel of christ and pure minestringe of Gods sacrameÌ„ts and thesame men within thesame yeare with thesame impudent mouthes blasphemous tunges brought in the Pope set by Idols banished Christe and his holye supper appointed for all men that wil to receiue it together toke awaye his holye gospell and sacrameÌ„ts and placed by their authoritie the masse for one shaueling to eate vp all and blesse the people with the empty Chalice and burned his preachers to fyll their bellies Moyses commaunded suche blasphemers of gods name to be stoned and yet they beare the name and title of ministers in Christes churche If the Iewes deserued all these vengeaunces because they didde not buylde gods house what had thou O Englande deserued in this defacinge and pullingâ—-doune and haste thus chauÌ„ged gods house into a denne of theeues and made it the Popes market place to bye and sell Heauen Hell and Purgatorie to deceiue christen soules and deface the deathe and passion of oure sauioure Christe Thou didst set vp Idols to be 〈◊〉 and sought helpe at stockes stones therfore howe muche nede haste thou 〈…〉 vnto God that he woulde geue thee 〈◊〉 rulers for thou must beleue as they 〈◊〉 and if they loue not God thou shalte heare him speake vnto thee by his worde if 〈◊〉 will not worship God arighte thou 〈◊〉 not be suffered to do it if thou would Can any people escape vnpunished 〈◊〉 thus mockes God Or if Gods mercy 〈◊〉 not vnspeakeable coulde he haue 〈◊〉 his handes thus longe but haue 〈◊〉 oute his vengeauÌ„ce and throwen his thâ—â—â—derbolts in euery corner of thee to 〈◊〉 thee before these dayes If thou wilt not glorify God in repentinge he will glorifie him selfe in destâ—â—nge thee Marke howe manye daies 〈◊〉 hath forborne to punishe thee so manye dayes haste thou had of his endlesse merci â–ª graunted thee to repent in and if thou 〈◊〉 it not by times loke not for the contrary but thou shalt be made an example to the whole worlde a laughinge stocke too thy enemies a pray and slaue to all countries rounde aboute thee What can be thoughte of those which will euer folowe that whiche the prynce desires but that they seeke their owne pleasure and profite with all diligence whiche the prophete cals
had offeÌ„ded the gracious goodnes and maiesty of God in not regardinge his house so manye yeares and for feare than they began to take in hande agayne that woorke wherewith they were so straitly charged Thus faithe comes by hearinge the woorde of God and by hearinge geuing eare to his threatnings our slowe sluggishe dulnes is raysed vp to take in hande Gods woorke and builde his house How necessarie feare is Dauid teaches saying feare of the Lorde is the beginning of wisdome So nowe when they feared these threatninges they waxed wise turned to the Lorde Truth it is that the anger of God is not alwayes to be taught that it bringes not a man to perfection for Dauid calleth the feare of the God but the beginninge of wisedome and not the perfection thereof and sainct Ihon sayeth perfecte charitie castes oute feare But yet it is the ordinarie waye to pull doune proud stomackes and to bringe them to knowe their owne vilenes and it also stirres vp slouthfull myndes to be more diligent to do their duties Sainct Paull sayeth the law is a scholemaster to bring vs to Christ that where we see oure selues iustly condempned by gods righteous lawe that we be not able to stande in iudgement with him nor aunswere one thinge for a thousande that shal be layde agaynste vs wee shoulde runne to Christ for pardon coÌ„fessinge oure faultes and aske mercie Thus they had the righte vse of the lawe not bringinge them too dispayre with all these threateninges but comfortinge theÌ„ to go to God and coÌ„fesse their sinnes and hope for merci in Christ. Sainct Augustin compares feare to the bristel whiche is on the shomakers thrid the bristle goeth thorowe the hole firste but it drawes alonge and a stronge thred after it so the feare of gods vengeaunce firste goeth before and throwes doune a man in his owne sighte and then foloweth the long thred of gods mercies in Christe offered too the hole worlde The scripture teaches twoo sortes of feare The one whiche is godly when we feare oure God with loue and reuerence woulde not displease him for the loue we beare him and this remaines for euer as Dauid sayes The holy feare of the Lorde continues for euer On other kinde of fear is not to doe well for the loue of God and goodnes it selfe but that we maye escape punishment as the thefe will not steale not for loue of anye righteousnes or reuerence to God but to escape the galowes This is that feare whiche can not stande with perfect charitie but 〈◊〉 cast out Feare in a mans mynde is like to the thunder in the ayre For as when the ayre is couered with cloudes the Sunne darkened tempestes begin too arise lighteninges fyrâ— flye from heauen rumblinge and noise is in the ayre the cloudes burstes the thuÌ„der cracke comes the raine falles straight folowes Sunne shine and fayre weather So when a man for feare of his sinnes in conscience lyes flatte doune in the sighte of God confessinge his sinne as one oppressed with the burden vylenes therof complaines to God accuses him selfe grâ—nes sobbes and sighes like the thunder cracke dare not loke vp towardes heaâ—â—â— for his wickednes but condemnes hym selfe at the laste burstes out on wepinge the teares like rayn droppes come tricklinge doune his cheekes straighte wayes folowes quietnes of mind God offers him pardon and clerenes of conscience with wondering and praysinge the vnspeakeable goodnes of God for his mercies comfort in Christ his sonne offered to suche troubled conscience In the latter verse is first declared the worthines authoritie hye title rule geuen to the preachers for the coÌ„mendation of their office Aggeus here is called the AuÌ„gell of the Lord as some in Englishe doo translate it or the messenger or Embassadour whiche signifie all one thing vnto vs. So these names with suche like are geuen to preachers in the scriptur to set forth the highnes of their vocation and authoritie that God calleth them to The worldly wise men considering the decay of the lyuing of Bishops and Priestes that they be not so muche estemed and as wealthye as when thei were loytering lordely vnpreaching Prelates and ruled all woulde saye Shall I make my sonne a minister and when I haue spente all that I haue on hym he shall neither bee able too helpe my other chyldren nor yet scarce able too liue him selfe but shall be disdayned of all sortes of menne and if he preache the truthe he shall be in ieopardye of his life Or shall I marry my doughter to a priest with suche like vncomely sayinges naye I trowe not there is more profite by the lawe or Phisicke yea if he be but a penclarke an Auditoure or Deceiuer I will prouide for him better any of these waies The goodes of the Churche are the 〈◊〉 of the poore woo therfore be to them 〈◊〉 robbe the church so by impropriacioÌ„s thâ—â— neither the minister nor the poore can hee releued For by that meanes the necessâ—â—â— foode of the preacher is geuen to ydle bâ—â—lyes and these worldlinges declare them selues too desire nothinge but worldelyâ— wealth in thus doing or so saying But iâ— they marke this other places of the scriptures woulde haue their chyldren made worshipfull they shall finde mo worshipfull names geuen too the preachinge minister then to any one forte of men The noblest creatures that God hathe made be the heauenly spirites and Aungels whiche be alwaies in heauen moste happy for the continuall beholdinge of his glory and for their office sake are choseâ— and called Aungels because they be sent on his message and do moste willingly 〈◊〉 at his commaundement This woorde Aungell betokens not the substaunce of the creature but the office and is a Greke woorde signifyinge a messenger or Eâ—bassadour this name AuÌ„gell was coÌ„moÌ„ly vsed to be geuen to these heauenly messengers whom God seÌ„des his message froÌ„ his holy place of maiestie as Gabriel the Aungell was sent to the virgin Marye other to Ioseph Daniel Moises c. This name is also geuen to the preachers for the heauenly comfort that they bring to man froÌ„ God whose messengers they be In the Reuelation of sainct Ihon writes to the seuen aungls that is to saye to the seuen ministers of the seuen congregagations or â—hurches in Asia Ihon Beptist was called the aungel of the Lorde or Embassadour sent to prepare his wayes And whome do kynges vse to sende Embassadours but suche as be faithfull and trusty whome they loue and to whome thei dare commit secrete waightye matters vnto What can be more worshipful then to be Gods Embassadour in suche trust with hym that God will vouchesafe too sende hym on his message Saincte Paule desyres the Ephesians to praye for hym that he might haue vtteraunce geuen hym to speake and preache the Gospell
freelye for the whiche he was sent Embassadoure .ii. Corinthians v. he sayeth his Embassage stoode chiefelye in this pointe to reconsile vs to God Is not the Stuardes office an highe office of greatest credite in greate mens houses and at their commaundement and appointinge all thinges be done They prouide geue all in their maisters house meate in due season c. Sainct Paul therfore saieth let a man think thus of vs that we be the seruauntes of God and Stuardes of his secrete misteries whiche be meate for 〈◊〉 soules Sainct Mathew in a parable calles the preachers Stuardes appointed 〈◊〉 Gods house to geue their felow seruants meate in due season Saint Marke called them porters in Gods house hauinge in â—â—â—maundement too watche that no theeues nor vnrulye persones come in too trouble the house They be called the light of the worlde to leade other the righte waye they be the salt of the earthe to season vs that by corruption we doe not smel euil before God They be Gods souldiours to fight for hys people as s. Paul sais No man goes to warre on his owne wages They be watchemen to geue warning when ennemies come They be Dogges to barke awake vs out of oure deadly sleepe when we forget God They be the mouthe of God that where we were not able too stande in the sighte of God if he shoulde speake vntoo vs in his glorious maiestie he doeth vouchesafe to speake vnto vs by the mouthe of hys minister beynge a man as we bee and whome we shoulde beleue to be sente from God as longe as he teaches Christ hys worde These names of trust and credite are geuen to preachers for the commeÌ„dation and settinge foorth of their office whiche they beare in Gods house and that they shoulde not thinke it a vyle but a moste worshipfull roume And to make theym more regarded the Lorde countes those iniuries done to him selfe which be done to his preachers sayinge he that despises you despises me in what rowme soeuer ye come if they will not receyue you shake the dust of youre feete it shall heare witnes againste them in the daye of iudgement And because he ioynes too the nexte saying In the messages of the Lord it doth vs to weete the faithfulnes of this Prophete in his dutie that he spekes nothing â–ª but the words of the Lord truly which seÌ„t him which rule al true preachers should folow But of this is inough spokeÌ„ in the verses before Now folowes the glad tidings of the Gospell to comfort this people with all after the great threateniÌ„gs of God which the Prophet here pronouÌ„ced in the former verses For as God workes in his creaturs that after wynter comes sommer after a storm fair weather So in the spiritual doctrine of our souls first he teaches repeÌ„taÌ„ce preaches the law threateÌ„s veÌ„geauÌ„ce for sin castes doune man in his owne sight and lettes hym looke euen into hell with fear of conscience for his disobedience but afterwardes he comforts hym rayses hym vp and heales him that this may be fouÌ„d true that is sayde of oure sauiour Christ I came not to call the righteous but sinners to repentaunce they that be whole nede not the Phisicion but the sicke All the Prophetes vse thesame trade in teachinge as Esays in hys firste Chapter calleth the Iewes worse then beastes for the Oxe woulde knowe hys maister and the Asse his maister maÌ„ger but they wold not knowe their God And the rulers he calles the princes of Sodome felowes with theefes Ionas also in the beginninge of hys prophecy saieth within .xl. dayes Niniue shal be destroyed Sophones first woordes be that God will destroy man beast foole corne and fruite of the earthe but afterwardes euery one of theym prophecies of Christe promises blessinge frome God with encrease of all wealth and goodnes Likewise Ihon Baptiste began his preaching repent for the kingedome of heauen is at hande And oure sauioure Christ beganne his preachinge with the selfe same woordes Peter in his firste sermon after they receiued the holy Ghoste rebuked the Iewes sharpely for crucifyinge Christe the geuer of lyfe and for askinge Barrabas a murtherer to be deliuered vnto them but when their conscience pricked them they asked what they shoulde doe and he comfortes them biddes them repent and bee baptised euery one of them in the name of Christ. So here after the sharpe preaching of the lawe and threateninge of Gods plages foloweth the swete coÌ„fort of the Gospell for he sayeth I am with you saieth the Lorde as though he shoulde saye lette nothinge greue you neither the greatnes of the sinne that ye haue ben so negligeÌ„te in forgettinge the buildinge of this house so longe nor the greate coste as thoughe ye were not able to beare and perfourme it nor be not afrayd of the kinges officers whiche stopped you for I am with you saieth the Lorde whose power they can not withstaÌ„de whose mercie passeth your miserie and who can pardon and forgeue more than you can sinne and who shal be iudge of youre doinges and am able too forgeue all thinges trespassed against me All the ryches of the earthe is myne and I bestowe it as pleases me the heartes of kynges and rulers be in my hande and I rule them as I thinke good whan I wyll they shall shew you fauour and frendship and when they lust they shall not stoppe hurt nor hinder my worke accordinge to their desire or pleasure as muche as they woulde but those that feare and loue me I will blesse and they shall not haue anye harme and my woorkes shall prosper and go forwardes in their handes as I thynke good â–ª in despite of all their foes therefore let nothinge feare nor trouble you for I whome all thinges do obey am with you saieth the Lorde These are but few wordes in number but they are mighty in operation and working where they be receiued with an earnest faith and so mightye that whosoeuer heares and beleues them to be spoken of God is not afrayde too attempt anye thinge be it neuer so greate hard When Iacob was doubting afraid whether he should go into Egipt too hys sonne Ioseph or no God spake too hym sayde Iacob be not afrayde for I will goe doune into Egipt with thee I wil bring thee out again also Then Iacob fearinge neither the death of his sonne Ioseph nor the displeasure that mighte come to hym his if either he or yet Ioseph offended the kyng nor yet least Ioseph shoulde lose his authoritie by a new kyng as it is coÌ„moÌ„ly sene nor the ieopardy of the iourneye no nor yet any other worldly thing that coulde or might chaunce but wente into Egipte boldely with all his chyldren substauÌ„ce and was defended by God When Moises keping sheepe sawe the fyre in the bushe and
though they neuer reade scripture who so euer doth not worship him by this naturall knowledge is iustly condēpned We reade of Anthony that holye father whiche lyued in wildernes and beinge so farre vnlearned the he could not reade was asked of his frēd how he passed the time away seing he liued alone had no bokes yes saith Anthony I wāt no bokes for all the creatur◠of God are my bokes I read learne his maiesty out of his creatures as you do out of your bokes And surelye thei be goodly bokes to be loked on to be hold the Sūne the Moone stars birds fishes beastes herbes corne grasse trees hyls ryuers c. And he is worse then a beast that can goe looke at all these and not loue prayse wonder at his strength power wisedom and goodnes whiche hath made all these to serue vs. The starres kepe so good an order course in their mouinges the vertue of herbes help diseases and all fishe foule beastes fede and serue man whiche thinges come from him who is Lorde of nature not of them selues These maye better be called laye mens and the vnlearned peoples bokes than ymages and idols whiche bee like vnto whome soeuer it pleases the painter to make them like If all the ymages of any one sainct were laide together they woulde all be vnlike one too another in many pointes and what a Monster shuld he be that shoulde be like all these If the reliques as armes head legges scalp heire teeth ▪ c. were together in one place that are saide too be worshipped in many ▪ some should haue two or three heads moe legs and armes than a hors woulde cary their gylded cootes painted faces should teache rather to be proude and to playe the harlot than sobernes simplicitie holines and lowlines as becommes the godly and saintes in dede After when he addes the desire of all people shall come there is prophecied thecomminge of Christ in oure flesh nature to redeme vs from the bondage of hel syn and death whiche thinge al good men frō the beginninge haue desired It was a ioyfull thinge to perceiue Christe to come by the eyes of faith and happy was he to whome it was geuen to vnderstande and beleue in him to come but more happy did they thinke theym selues whiche did not onely beleue in hym to come but see hym present in fleshe Simeon a righteous mā alwayes occupied in praier desired to liue tyll the daye when he might see the Lord whiche request God graunted him when the chylde Iesus was presented in the tēple by his mother he tooke the chylde Iesus in his armes praised God and sayde Lorde now lettest thou thy seruaunte departe in peace accordinge too thy woorde For mine eies haue sene thy sauīg health and so was well contented to dye after he had his desire Ihon Baptist beinge yong in his mothers wombe leaped for ioye as soone as his mother hearde the salutation of the virgine Marie comminge vnto her Anna the Prophetesse a widowe liuinge in fasting and prayer continuallye chiefely desired to see the daye of hys comminge Many kynges and Prophetes saieth sainct Luke haue desired to see that daie and haue not sene it Suche a greate desire for the encrease of their faythe haue all good men had to see Christ in our fleshe and nature that we might by his death bee deliuered from the slauery of hel sinne and death What a misery is it too be in bondage of consciences for our sinnes and Gods righteous iudgement and what a comforte is it to knowe that God is recōciled to vs by the death of his sonne This is the desyre of all good men whiche is fulfilled too vs in Christ. And he is called the desire of all people by the Hebrue phrase which is as muche to saye as moste desired So sainct Paule calles hym not onelye righteous peace maker but righteousnes and peace it selfe for soo haue suche woordes more strength when they be pronoūced like substantiues then the adiectiues haue What a desire had Esaye the Prophete whan he cried woulde to God thou wouldest burst the heauens and come doune For this peace that God sayeth he wil fyll thys house with glorie muche was saide afore But there he sayde onely he woulde shewe his glorie and nowe hee sayeth he will fyl it with glorie And this is to comforte them that were so sory because this house was litell in comparison of the other olde one and nothing so costli and glorious The fulnes of this glorie appeared whan Christe preached hys Fathers will healed diseases wroughte miracles rebuked the Scribes with their tradicions c. as was sayde before What greater glorie can be than to doe good too them whiche be hys enemies to helpe thē whiche can not helpe them selues and too doe it so frely that he looke for no reward in so doinge but euen of free pitie which he had on vs seinge vs lie in such miserie did shewe suche mercy as to redeme vs to take vs for his chyldren louers frendes to teache vs helpe vs and geue vs grace too doe his will worshippe hys maiestie feare hym and loue hym knowe oure owne weakenes and pardon oure negligence oure infirmitie oure forgetfull and vnthankefull disobedience Greate glorie was shewed in this house when as Alexander the greate called Magnus submitted hym selfe too the hyghe Prieste Gods minister confessinge his God to be the true God where afore he was purposed too haue destroyed Ierusalem and also whan Iudas Machabeus wyth hys bretheren after manye noble victories restored Gods religion But none of these fylled this house with glorie but some parte of it Onely Christe our Lord in whome is the fulnesse of the Godhead filleth this house with glory Christ filled this temple so ful of hys doctrine miracles by hym selfe and his Apostles that the fulnes thereof ranne throughe the whole worlde for there it began as in a springe and nowe hathe fylled the whole worlde therewith So liberall is he that he geueth not onely a parte but full and heaped measure euen to the toppe that it flowes ouer What a glorie of God was shewed in this house whan oute of all countryes vnder heauen were gathered deuout men to worshippe God there And after that the Apostles receyued the holye Ghooste whan Peter in his sermons conuerted .5 thousande Howe farre spread was thys glorie when the Eunuche of Quene Candace moued with the great reporte of that gorgious Temple came thither for too worshippe But thys wirkes the mighty Lorde of hostes woorkes whiche hathe all thinges at commaundemēt and truely fulfilles all his promises euen vntoo the ende verse 8 Golde is myne and siluer is myne saieth the Lorde of hostes verse 9 Greater shal be the glorie of this later house then of the further sayeth the Lorde of hoostes And in this place will
woulde not turne vnto me saieth the Lorde For this cause then that thei shuld turne to him did he sende these plages not for hate or harme to his people But what a wickednes harde heartes were these men of that amonge so many threateninges so great plages and in so many yeares they woulde not turne vntoo the Lorde Here appeares howe true it was that he sayde before that all were fallen on sleepe bothe prince prieste and people vntyll the Lorde awaked vp all their spirites to see their greate disobedience and to goo aboute their buyldinge And also this declares how vnable and vnwillinge we bee to do good vntyll God styrre vs vp by hys grace God deales with vs as the shepehearde doeth with his sheepe If a sheepe runne from his felowes the shepeherde settes his dogge after it not to deuoure it but too bringe it in agayne So our heauenly shepehearde if any of vs his sheepe disobey him he settes his dogge after vs not too hurte vs but too bringe vs home to a consideration of oure dutye towardes this oure heauenly father and louinge sheepehearde Gods dogges be pouertye banishmeÌ„t sickenes euyll rulers dearth death war ignoraunce superstition losse of goods or frendes c. Who coulde haue holden hys handes beside such a sturdye people not vtterly haue destroyed theÌ„ where no sorte of men amonge suche a number for soo many plages in so many yeares woulde turne to their lord God Here therefore maye appeare the longe suffering of God who doeth not sodenly in a rage take vengeaunce on vs as soone as the faulte is done as one of vs doeth towardes an other but taries so longe too looke for oure amendement and repentaunce Also it is euidente howe true that is whiche God sayeth all the daye longe I stretched oute my handes too an vnfaythfull and rebellious people Oure sauioure Christ saieth he standes and knockes at the doore and woulde come in we wil not let hym in The Lorde for his mercies sake softeÌ„ oure heartes that we despise not such gentill callinges and be founde in the nuÌ„ber of suche hard heartes least we bee geuen vp to our owne lustes and so perish in our owne wickednes When we reade and heare this sturdye disobedience towardes God we thinke this people to be the worste vnder heauen and if we had ben in theyr case we wolde not haue ben so disobediet But if we loke at oure selues withoute flattery examine oure owne consciences behauiour towardes God wee shall fynde that we haue ben plaged no lesse then thei haue had Gods loÌ„g sufferaÌ„ce benefites shewed towardes vs no lesse then thei yet we haue not learned so much yea lesse than they God of hys goodnes amende it in vs for Christes sake And because they hadde ben so negligent in not considering Gods plages and woorkes amonge them soo many yeares yet twyse agayne in this verse he willes them not lightly too consider it nor forget it any longer as they had done before tymes but depely to way why those plages had fall vpon them God workes nothing in vayne but for oure learninge greate profite that we maye remember our duty the better and more reuerentlye worshyp him hereafter It is no smale faute so lightly to consider Gods workes towards vs for that we might the better doe it he hath geuen man onelye reason as a chiefe treasure that we maye do thesame also taught vs by hys woorde to do so Therefore if we do it not we are worse theÌ„ beastes whiche haue not reason too consider suche hys woorkinges No kynde of fruyte corne vynes figges pomegranates oliues hadde prosperously encreased of all these yeares â–ª which coulde not be but for some greate cause yet they passed but lightely on it neyther fearinge God the more least he should encrease the plagues nor amended their lyues that he mighte holde his hande from plaginge them any longer Often earnest remembringe of our disobedience towardes God and consideringe hys scourges for thesame workes in all good herts an earnest amendement of lyfe The vnthrifty sonne in the Gospel that had spent all his porcion of goods vnthriftely when he was dryuen by hunger to remembraÌ„ce of him self and his misbehauiour Comes home to his father submittes hym selfe confesses his faute saying Father I haue sinned agaynste heauen and thee and am not woorthy to be called thy sonne and so is receyued to mercy The Publican acknowledginge hys sinnes went home righteous Saincte Paule remembringe howe he was a persecuter cruell a blasphemer is kept in an humble and lowli knowledge of him self Esdras and Daniel confessinge their disobedience and sinnes of the hole people knowledge their miserie Gods iustice in punishinge and so obtayne mercie Moyses to teache the Iewes too be pitifull too straungers biddes them remember howe they were straungers in Egipte slaues to Pharao For in so consideringe their olde estate and heauye case that they were in before they should learne the better to pitie straungers and consider their heauines This by remembringe diligentlye oure case and state passe with Gods punishment for oure sinnes we shall learne oure misery call for helpe of God and bee more ware hereafter that we fall not into the lyke sinnes so procure Gods anger and heauier hand heaping our owne damnation God sendes such thinges to teach vs our duty and if we do not learn he wil cast vs out of his schole No good scholemayster will suffer suche lewde scholers in his schole as will not learne whaÌ„ thei be sufficiently taughte bothe by gentilnes and sharpnes by thinges past and presente by example of others and experieÌ„ce of them selues And where these plages began to fall vpon them euen after the grounde worke of the temple was laide when thei lefte of buylding a man wold thinke God dealt extremely with them whiche woulde not spare them any thinge at all but for the firste faulte punishes so sharply and continues so longe But as the Machabees teache when he hath rekened the cruelty and persecution of Antiochus least a man shoulde thinke God hated hys people for dealinge so sharpely with them he saieth God didde it for loue and that he loued theÌ„ more then al other people because by correction he woulde so soone call them backe and not let them lyue in sinne styll as he didde other nations The Gentiles whom he punished nothinge so sharpely but let lyue at their pleasure they knewe hym not worshipped hym not he gaue theym not his worde nor his Prophetes but let them take their pleasure as though he cared not for them Dauid considering the diuers plagues and sickenes whiche God layde on hym saide it is good for me that thou haste corrected and humbled me for before I was corrected I sinned For as theâ—â— maÌ„ will suffer those beastes which he apointes to be killed to go where
assure him selfe that yf earthely lordes and maysters wil defende their seruauntes much more he that was kynge of heauen and earthe and Lord of Lordes mooste tender and louinge of hys subiectes woulde not see hys seruauntes oppressed violentlye troden vnder foote nor throwen doune but he would be their mighty deliuerer reuenge their wroÌ„gs What can he greater comfort to any people than to heare God vouchesafe too call him selfe their Lorde God and maister them hys seruauntes If this be thought soo greate a promotion that an earthelye lorde will take vs too his seruice speake cherefully to vs set vs in some office or let vs weare his lyuery it is muche more too be estemed to be seruauÌ„t to Iesus Christ to beare his crosse for that is his lyuery to fighte vnder his baÌ„ner and haue hym for our capitayne Men do commonly sue too be seruauntes vntoo noble men weare their lyueryes that whosoeuer seeth their coate maye feare them and vnder theyr maisters name they mai rule in their couÌ„trye like lords of the lande do wrong whaÌ„ they lust and euery man shall cal it right and thoughe they were slaues afore yet now they shal be euery gentilmans felow â–ª but they whiche weare Christes lyuerey be obedient and louing to all do no wroÌ„g but suffer praye for them which persecute them and do good for euill This lyuerye we muste weare if we will bee the lordes seruauntes and partakers of his promise and deliueraunce in the daye of trouble This similitude which the Prophete vseth of a ringe that God woulde keepe him as safely as his ring is takeÌ„ of kings and Princes which emoÌ„g all things kepe their seale signet and ringe moste surely either them selues or betake it too some moste trusty frende to kepe If the seale should be counterfeated stolen or blaÌ„ckes sealed with it what hurt or treasoÌ„ might be done thereby their landes offices or treasure mighte be geuen away the subiectes sturred to rebellion or the destruction of the hole common wealth might folow thereon Therfore that thei mighte moste certainly perswade them selues that in that troublesoÌ„ time of warre destruction of the kingdome of the Persians thei shoulde be moste safely kepte he saieth he wil kepe theym as hys ringe and seale that is too saye mooste safely And as when a frende sende his ringe or seale for a token to his frende it signifieth that he loueth hym moste derelye too whome he sendeth suche a pledge of loue frendship and also teacheth him that where he seeth his frendes ringe he shoulde not denye him his request nor doubte of the message that it shoulde be counterfeated so whan he names his ringe here they shoulde not doubt of his loue towardes them nor mistrust hys promise For as with vs whan Doctors be created thei haue a ring geuen them as a ceremony of honour and aucthoritie and in marriage the husbaÌ„d geueth hys wyfe a ringe for a sure pledge of loue so God our sauioure vnder this similitude of a ringe commendes his honour that he hath called vs vnto to be hys seruauntes and chyldren the loue he beares vntoo vs in that he hath marryed vs vnto hym in hys sonne Christe by the weddinge ring of sayth And the wedding apparell appeareth when Osee sayeth I will marye the to me in faith iustice iudgement mercie and many mercies Under this name of a seale he commeÌ„deth vnto vs also bothe his outward visible sacraments and the inwarde grace of the holy Ghoste working in our consciences by them Saincte Paule .iiii. to the Romaines called Circumcision a SacrameÌ„t of the olde lawe the seale of the righteousnes of faythe and as that was a seale in that time to our fathers of righteousnes so be our sacrameÌ„ts too vs in these dayes seales of Gods promises vnto vs al haue one strength vertue The scriptur of God is the indentur betwixt God vs wherin is conteined both the promises grace and mercy the God offereth to the world in hys sonne Christ also the conditioÌ„s which he requires to be fulfilled in our behalf the sacraments are the seales set to his indeÌ„ture to strengthen our faith that we do not doubt For as it is not ynough to write the conditions of a bargain in an indenture except it be sealed soo God for oure weakenes thought it not sufficient too make vs promise of his blessinges in writinge in hys scripture but he woulde seale it with hys owne bloude and institute his sacrameÌ„ts as seales of thesame truth to remaine too be receiued of vs in remembraunce of him and strengthning our faith Baptisme is a sacrament sealed by God and sealinge our consciences that God taketh vs for his chyldren and seruauntes and we offer and binde our selues to serue hym onely as a lorde and father The supper is also a sacrament wherein he fedes vs spiritually thus takeÌ„ into his seruice with his owne precious body and bloude and we rekening with oure selues where in wee haue offended hym aske mercye nothinge doubtinge to obtayne it and renewe oure bonde to hym whiche we haue so often broken and promise too doe soâ—â— more So that when God geueth these hys sacramentes to vs by his ministers wee receyue thesame the bargayn is ful made betwixt God and vs the writinge sealed deliuered we are become his people and he oure God we to serue loue honour and worshippe hym and he too helpe deliuer defende and prouide for vs al necessaries This inwarde sealinge of the conscience whiche is the seconde sorte of sealinge is where God poureth his loue so plentifully into our heartes by the holy Ghoste which is geuen vs that he beareth witnes too oure spirite that we be the childreÌ„ of God and sturreth vp oure myndes to call hym father father we haue a taste and felinge that God hath chosen and sealed vs for hys people with the holy Ghoste promised as saincte Paule sayeth This is a sure tokeÌ„ to a faythfull hearte that he is the chylde of God and God his father and of this he takes so greate comforte that in what trouble soeuer he fall he knoweth that God doeth it not of hate but of loue trieth hys faith that other may knowe thesame how earnestly he loueth his God and that nothinge can be so stronge to pull hym oute of his Goddes handes not for his owne strengthe but that God whiche holdeth hym is stronger then all Of suche as were thus sealed saincte Ihon in his Reuelation speaketh whan he sayeth That of euery tribeâ— there were .12 thousande sealed and saincte Paule teacheth Timothee that this grounde worke stand stroÌ„g hauing this seale the Lord knoweth who be hys For as noble men princes beare a loue to their seruauntes and for a witnesse of thesame will geue their outward Coignessance Badge and liuery wherby they maye be knowen from others sturreth vp their myndes to loue
woorde can not deceyue but must nedes come too passe and bee as true as if I see them with my eye Whan Thomas Dydimus woulde not beleue excepte he see the prynte of the nayles Christe sayde blessed be they that beleue and se not O notable example for al true Prophetes teachers to folowe that they teache nothinge but that whiche they see in Gods booke and not mans learninge for that is full of deceit and that they mai call their preachinges visions and sights for the certaintie of them that thei be sene by a true faythe and founde in gods boke whiche can not lye and therefore they be as true and too be beleued as if wee sawe them with oure eyes Mans learning is darknes therfore can not be called visions or thinges sene but fained as Ezechiel says woo be to the foolishe Prophetes whiche folowe theyr owne spirite and se nothinge but of gods woorde it is sayde contrariwise we haue o surer wrytinge of the Prophetes to the whiche when ye geue attendaunce as to a candle shyninge in a darke place ye doe well vntoo the daye shyne and the daye Starre ryse in your heart Thus sainct Peter attributes thus to the scripture writinges of the Prophets that thei lighten our heartes and eyes as a candle doeth a darke place vntoo a fuller knowledge bee geuen vnto vs by the spyrite of God too dryue out ignoraunce As the daye Starre or daye it selfe dryues awaye darkenes Abdia or Oabdia as the Hebrewe cals hym is as muche to saye as the seruaunt of God wheren we learne who is he that wrytes this Prophete and from whome he comes the goodnes of our good God towarde his seruauntes that he lettes not them wander in ignoraunce but declares hys hole will and pleasur vnto thē that they perish not with the wicked world but he was not of suche sorte of seruaūts whiche sainct Ihon wrytes of The seruaūt knowes not what his maister does for suche be rather slaues whiche knowe not their maisters pleasures serue not of loue but feare But he seruid the Lord hys God in true worship for such sorte of seruauntes the Hebrew woord signifies and that kynde of seruice is true fredome as sainct Paul sayes Ye be made free frō sinne but ye are seruauntes to God Thus Paull Peter call them selfes not onely Apostles but also seruaūts of Iesu Christ therfore the Lorde vouchesaued to declare his hole will vnto hym his faythfull and beloued seruaunte concerninge thinges to come and the estate of the cruell Edomytes whiche did so cruelly handle Gods people and had persecuted them so longe and lyke a true seruaunte that loues hys felowes he kepes it not close too hys selfe but confortes others therewith Names in the scriptur bee not geuen in vayne but that soo often as they heare or thinke on their owne name so ofte they shoulde consider what they be taughte by it Abdia in thinkinge on his name shuld remember that he shoulde serue the Lord his God Abraham on the blissing of God whiche made hī a father of many people Zacharia that accordinge too hys name he shoulde continually remember the Lord. Peter that his faythe is the stronge rocke whereon Christ will buylde his churche for so the woorde signifies by interpretation so foorth in all others Therfore fathers doe well in geuinge their chyldren suche Christian names as may remēber them of their duetye to Godwarde call them not by Heathē names or feyned foolishe sainctes whiche can teache them no goodnes Many doeth thinke this Abdias to be the steward of Achabs house which had an 100. Prophetes of God in caues and fed them 50. in one cōpanye and as many in another in the tyme of Iezabels cruel persecutiō now by gods prouidēce fedes many thousandes with hys holsome doctrine And although the holye scriptures do not playnly shewe that he was thesame Abdia in dede yet probable enough it is as many learned men thinke Unto whose mynde also I can well agree that it is thesame man He was one that feared the Lorde as he sayde to Elias was a straunger borne in Sychem of Idumea as some thinke and not a Iewe borne but turned after to the lawe of the Lorde forsakinge the wickednes of his people Hys writing is so muche more notable because beinge a straunger hee prophecies agaynste his owne countrye and therfore the trewer be lyke also it is and without percialitie spoken because none will willingly threaten suche distruction to hys natiue countrye as he does here but he that is a true seruaūt of God withoute sparinge will speake his maysters message frely truelye againste his dearest frendes if the Lord God sende hym Thys prophecie is more meete also for these our dayes because we were vnder the lyke persecution that he was or worse for the true Prophetes of God were not suffered to hyde them selfes in dennes wildernes as they might do than vnder cruel Achab and Iesabel but were moste cruelly throwen intoo the fyer yea the madnes of Gods enemies was so muche that they coulde not be satisfied with thē bloude of theym that were on lyue but the whiche was seldome redde of amonge the Heathen They pull vp the dead bodyes whiche were buryed many yeares before to burne their bones and strawe their asshes abrode as maister Bucer Paulus Fagius c. yea of theues for praying god to deliuer vs from the tyrāny of the Pope These Edomytes agaīst whō he writes were not so cruell as oure men were be And therfore your distruction shall be the greater at the appoynted tyme than thys other was Let vs not flatter theym nor our selfes because they be oure countrye men or because we woulde not see the destruction of oure countrye For the Lorde is a righteous God and will sharpely punishe synne wheresoeuer he fyndes it yf we doe not earnestlye begge hys pardon mercy and forgeuenes with amēdement of lyfe But it is to be feared that as Abdia did no good to his countrie folkes because they woulde not heare hym So muche labor is loste in oure countrye because they stop their eares and will heare nothinge but that whiche pleases theym for it is true that our sauiour Christ says There is no Prophete without honor and credite but in his owne countrye yet neuerthelesse lifte vp your voyce blowe the trumpet of God and tell the people theyr faultes lest they perishe and their bloude be required at your handes discharge your selfs rebuke them earnestlye and lette it take rote and profit as God will whiche geues all increase as he thinkes good If they heare not they perishe in their owne synnes and thou art free The preface that he puts here before gets hym greate aucthoritie and credit with the hearers declares him also to be a true Prophete of God because he speakes nothinge in hys owne name but says the Lord
first verse coÌ„taines generally that whiche the verses folowinge declare by particulars The pride violence iniuries wrongs and robberies that thei shewed toward their brother Iacob be the causes of this their destruction Iacob EdoÌ„ are not here taken for the two brethren the sonnes of Isaac but for the hole seede stocke posterite chyldren and issue borne of them bothe so that as hatred began in Esau against Iacob in their fathers lyfe yea in their mothers wombe in so much that Esau persecuted his brother Iacob to deathe so sore that Iacob was caused too flee to his vncle LabaÌ„ so the hatred persecution enemite did coÌ„tinue in their children vnto this time was fulfilled that the Prophet speakes of here whan the posterite of Esau was vtterly destroied And this is comfortable both for the long sufferinge of God afore he doe extremely punishe and also a true profe of his iustice that although he do differ his punishing long yet he is a righteous iudge and will come at the length and be auenged on his enemies and deliuer his chyldren that haue ben so loÌ„g oppressed vnder their enemies Therefore as the good nede not to be disscouraged as thoughe their God cared not for them so the wicked shall not triuÌ„phe as though they might do what they list God woulde not call them to a count They had thus persecuted Iacob and his posterite aboue a thousande yeare that continually afore thei were destroied and coulde neuer be satisfied of their crueltie therefore partly too stoppe their raginge and bring them to the knowledge bothe of God them self partly to feare other for folowinge the like exaÌ„ple if they shoulde be vnpunished but specially for the crying of the poore oppressed people whoÌ„ God takes in to his custodie to be their tutor the Lorde will rise to shewe him selfe glorious mighty and merciful pull doun his enemies deliuer his oppressed as Dauid sayes for the misery of the poore and the sighinge of the wretched I will rysâ— says the Lorde c. Why should Gods people than be dismaide whan they be persecuted seinge they haue so mighty a iudge that canne and will deliuer them whan it shall be metest for his glorie their comfort Refer the vengeaunce to me says the Lorde and I wil reuenge it Let vs therfore submit our selfs vnder his handes patiently loke for his coming for no dout he will come When Moses led the people through the wildernes and came nere the boundes of Edom he asked licence to passe throughe their contree kepinge the high wayes hurting them in no behalfe in so much that they woulde paye for the water that they draÌ„ke but they more like no men then cosins cominge of the same stocke and father beinge not contente with this churlishnes to denie theym passage threatens them forther that if they wold not passe by all their countrie not once be so bold as to entre within their coastes they would by and by feight against them with all their power So Moyses to kepe peace ledde the people by a great compasse round about and what sayde God to this did he bid destroy them No but cleane coÌ„trarie he bade them not to feight agaynst them not onely theym but he sates vnto them thou shall not harme EdoÌ„ because he is thy brother Note here the patience longe suffering of Goddes people that wolde not once attempt to reuenge such displeasures vnkindnes and iniuries done vnto them and againe note the churlishnes of feined frends hypocrites and dissemblers whiche will shewe no gentelnes to Gods people though they maye do it withoute their hurte o displeasure of anye man Is not the worlde full of suche vnthankefull vnkinde and vnnaturall folke at thys daie S. Paul complaines of suche as caste of all naturall affection that shoulde be amonge men as whan thei whiche be all of one house stocke and kindred comen of one great grandfather or auncetors bee so cruell one againste an other the nature whiche workes in bruiâ—e beastes hays no place in them one to loue or help an other he calles theÌ„ Sine affectu as though he shuld saye if nature canne not worke nor moue them whiche moues stoones trees herbes and beastes what hope is there that the Gospell whiche is so farre aboue and contrarie to nature should take any place in them So sainct Paull calles theym whiche doe not prouide for theym and theirs wors than infideles Therefore it was necessarye some greate plague too fall on this people that hadde so ferre forgotten nature that they woulde not let theym passe throughe their countrie nor drinke of their waters which thei would paye for But this is the merke betwixte Gods chyldren and the diuels the Gospeler the papiste the true christian an hypocrite that the one will suffer wronge doe good for euyll praye for theym that hate hym bee contente wyth a lyttell not murmuringe but the bloudy papiste is proude cruel murtheringe oppressinge the innocent merciles hatinge withoute reconciliation euer sekinge to hurte that thei maye liue like lordes of the lande idel bellygods What a comfort is thys for Goddes poore afflicted people â–ª that although God doe longe suffer them to bee vexed of their enemies yet he wil not suffer them to be ouerwhelmed but he will vtterly roote out the wicked whan he beginnes to execute his iustice on them He that touches you says God to his people by the Prophete Zacharie touches the appel of myne eye What parte of man is more tender than the eye or whiche parte doe we take more care for than that yet if the eie be sore or dimme of sight we will laye sharpe bytinge waters or pouders in it to eat oute the webbe perle or blearednes so will God although he loue his people so tenderly lay sharpe bytinge salues purging medicines corrosines lauÌ„cings lettinge bloude yea and cutte of rotten membres lest the hole body perish or rotte awaye But all that is for fatherly loue to driue vs vnto him to make vs weri of the worlde to purge carnall cares eat out the dead rotten phantasies of our mindes let out the brused bloude or cut awaie by death some for the example of other too strengthen them boldly to confesse the truth and glorifieng of his name by suche concâ—nstant witnes of our weake natures A littell worldly shame as it is thoughte of worldly but not godly men maie light on Gods people for a time but euerlastiÌ„g shame shall confounde their enemies for euer afore God A short temporal punishment maye greue Gods chyldren for a tyme but their haters shall bee vtterly destroyed for euer The Israelites were asshamed for a time in their captiuitie whaÌ„ Esau ioined with Nabuchodonozor to destroi them yet afterward were brought home agayne but now shoulde these bee vtterly destroied for euer without recouerie The Philistines for a tyme made the