busshes nor yet youre Orâ— pro 〈◊〉 his could get you Gods blessings but â—â—ther increased his anger â–ª When wereâ—â— compelled to eat acornes for bread but 〈◊〉 your popery falling froÌ„ God WheÌ„ 〈◊〉 Calys lost but in popery WheÌ„ was Bullen gotteÌ„ the Scots vanquished so maÌ„fully as vnder the gospel But this is the greatest plage of all lest regarded of you that the heauenly comfort of Gods worde was locked vp from you coÌ„fortable dew of Gods fauoure did not fall on you nor your earthly harts could bring forth good fruit worke of repentaunce And so that curse was fulfilled on you whiche is written I wil sende a hunger into the earthe not a hunger of breade but a hunger too â—eare the woorde of God that ye shall goe from the East vnto the West to heare it and shall not finde it The good men and true Prophets of God feling what a grief it was to want this dew of Gods woord seing heauen locked vp from the pleÌ„tifull preaching of thesame and desiring the coÌ„ming of Christ and comfortable promises of his gospell crye out O ye heauens send donne your dew from aboue and lette the cloudes rayne righteousnes let the earth be opened bringfoorth the sauiour But God be merciful vnto vs soften our hartes we are come to such a hardnes of hart â–ª that those thinges which good meÌ„ moste desired we most abhorre the gospel which they thought most happines treasur we are weary of it and woulde not haue it The seconde verse the Hebrue 〈◊〉 reades thus I haue called a drought vpon the earth and the hyls c. than it shoulde be nothinge but a repeatinge or an expâ—sition in mo woordes of that dearthâ— and scarcenes that was amonge them and so often spokeÌ„ of before but the Greke which I had rather folowe reades thus I will bring the sworde vpon the earth hyls â–ª c. If oure Hebrue bookes were withoutâ— pointes as theirs were whiche turned it into Greeke these pointes might be will ioyned to whiche signifie so as the Greeke is or els these pointes a litle chaunged 〈◊〉 maye be so translated also as the Greeke reades it I think it better to be an 〈◊〉 singe of the plage whiche God threatenâ— them withall to styrre theÌ„ vp to this buildinge rather then an often rehearsing 〈◊〉 these plages whiche were past And when he names here the hyls if wee reade it a drought as the Hebrue now pointed is it is not so great plage or maruell to see 〈◊〉 hyls barren and drye but if with the Grekâ— we reade the swoorde that is to saye thâ—â— enemies shoulde come and vtterly destroy all and they whiche fledde to the hyls 〈◊〉 saue them selues shoulde not escape 〈◊〉 their Castels and Towers whiche they had buylded in the toppe of Mountaines shoulde defende them it were more wonderfull and woulde strike a greater feare into them stirre them vp soner to buyld this house that they mighte auoyde these great daungers ensuing Thus he would pull them from trustinge in their stronge holdes on the mountaynes or els froÌ„ that holines whiche they put in those hylles within Ierusalem where thei thought no enemies coulde preuaile In Ierusalem were two hils Moria â—n whiche was buylded the temple SioÌ„ where was the kinges palace vnto which bothe God had promised many blessinges and therfore they might thinke theÌ„ selues sure there The Cytye was compassed afore time aboute with three walles with in the innermoste was the temple and the priestes lodginges within the second walle were the Leuites houses the Kinges palace the Uniuersitie houses of learninge .300 or mo within the vttermoste were the marchaÌ„unts and the people and yet their enemies with the sworde shoulde destroye all these There is no place so holy as to defend a wicked man nor the place makes the maÌ„ holye but a good man makes euery place whersoeuer he be holy When Ieremye preached that God would destroi the temple for the wickednes of the priestes the priestes could not abide too heare that but cried out the temple of God the temple of God yet Ieremy said styll he woulde doe vnto the house as he did vnto Silo and destroy it There is no creatur of God so holy but if a man doe abuse it God will geâ—e both him it to his enemies power if thei do not amend God suffered his holy Arke wherin were the tables written with his owne finger Aarons rod a pot full of Manna with other reliquies to be geuen into the Philistines handes for the wickednes of the people the priestes whiche bare it Ophni Phinees Elies sons 〈◊〉 likewise should these holy hyls all of theÌ„ be deuoured with the sworde if they builded not this house of God As long as thâ—â— kept gods true religion God defend them and his temple after it was buylded but when they forsaked Gods word religion God forsaked them gaue them into the handes of Antiochus which defiled the teÌ„ple set vp Idolles in it made a schoole of fence and Heathen learninge of it kylled all those that woulde not folowe him So was this prophecy curse than fulfilled thei destroied but specially when Titus Uespacian with the Romains destroyed it according as Christ said there shoulde not be one stone left standing vpon an other so there should nothing saue them excepte thei would not onely build this house but also defend and maintain his woord and true religion Those with all other lyke are written for vs to kepe vs in dew fear and reuerence to God and his woord least we suffer the like plages as they didde for falling from his holy woorde But here let vs chiefely marke the goodnes of God in this and all his other threatninges for he doth not tel vs this because there is no remedy to escape it but that in hearing this we should repent so escape it All the threatnings of god are to be vnderstand with this condicion if ye doe not repent and amende as Ionas comminge vnto Niniue sayd yet xi dayes Niniue shal be destroyed presupposing if they did not aske merci but thei asked it escaped Ieremy saieth if this people repent theÌ„ of their euil I will repent also saieth God of that euill whiche I purposed to sende vppon them If God were disposed to plage as often as he threatens he would neuer geue warninge nor time too repents in nor promise mercye to theym that repent but woulde sodenly come destroye withoute all mercie And where he workes all for oure 〈◊〉 it were a double sorow bothe to be 〈◊〉 and knowe it so certainly aforeâ—â—â—â— that it caÌ„ not be escaped but he geues theÌ„ and vs this warning that we might 〈◊〉 by repentaunce obtayne mercy in 〈◊〉 God neuer sendes plage into the worâ—â—â— but he geues warninge
our appointed time If this were well considered it woulde make our proude Peacockes feathers too fall when we remember frome whence we come and whither we shall and how we be not able too thinke of oure selues a good thoughte but that all oure goodnes is geuen vs of God and vnto him we bee traytours and theeues if we be proude of his giftes and geue not him worthy thaÌ„kes for them but take the prayse to oure selues Thus by degrees doth God encrease his plages and threatning not destroying vs at the firste but by layinge on vs one litle rodde at the first he biddeth warneth vs to beware of the next for that wil be greater if we amend not this he doth by his other Prophetes also In Osee he coÌ„pares hym self to the mothe Lyon in punishing for the mothe doth not eate vp clothes hastely but by leasur by litle and litle but the Lyon deuoureth vp all at once So saieth God I will be no more onely as a mothe in clothes in punishing you so gently and by leasure for by that gentle kynde of punishinge ye waxe wors◠〈◊〉 worse but I will come now as a LioÌ„ and destroye you quickely for ye abuse my geÌ„tlenes and I can not hold my handes any longer beside you Lorde soften oure harâ— hearts that wher we be gilty in thesame fault of negligent buyldinge thy house we may heare and feare those great 〈◊〉 teninges towardes vs wee maye driâ—â—â— thee and obtayne mercy for our sins paâ—â— and here after be more diligente too serue thee verse 12 Then Zerobabel the sonne of Salathiel and Iosua yâ— sonne of Iehozadac the hyghe Priest and all the remnauÌ„t of the people gaue eare vnto the voyce of the Lorde their God and vnto the woordes of Aggens the Prophete â—â— as much that the Lord their God sent hym and the people were afraid in the sight of God verse 13 13 And Aggeus the messenger of the Lorde sayd in the messages of the Lorde to the people sayinge I am with you saieth the Lorde ¶ Hitherto from the beginninge hathe ben nothinge but chydinge and threateninge for their greate negligence in buyldinge Gods house nowe folowes the profite and commoditie that came by suche a sharpe kynde of rebukinge They began to geue eare vnto it marke it and were afrayde too heare and consider those plages whiche yet hanged ouer their heads they beleued those sayinges too bee true whiche Aggeus sayde vnto them and thei â—eared God This is the ordinary way that God vseth to teache by whiche the scripture sets before vs to learne too beleue in God and feare him First to rebuke sinne and declare the anger of God towardes sinners and preache repeÌ„taunce as Ihon Baptist and oure sauioure Christe began to preache repent the kyngdome of God is at haÌ„de Fayth commeth by hearing saith sainct Paule and hearinge by the woorde of God therefore he that will beleue and haue his fayth encreased must be diligent in the scriptures too heare sermons and marke what God saieth vntoo vs there What maruayl is it if the Papistes haue so litle faith seing thei reade not the scripture and hold opinion that it is not necessary yea not to be suffered that the scripture should be muche read or taughte but the Popes lawes customes and decrâ—es The whole scripture hath these .ii. chiefe partes into the whiche it is deuided the lawe and the Gospell the lawe contaynes properly the setting forth of sinne threatninges curses Gods anger toward sinâ—â— remorse of conscience for thesame daÌ„nation hel despaire the Gospel contains coÌ„fort hope forgeuenesse mercies in Christ heauen saluation agrement with God Thus teaches s. Paule sayinge the lawe workes anger within a man in conscieÌ„ce towards him self for displeasing his 〈◊〉 God and also declares what is sinne the angre and iust iudgement of God for sin By the law comes the knowledge of syn Agayn he saieth I had not knowen coueting lusting and desiring for any vnlawfull thing to haue ben sinne except the law had said thou shalt not lust nor couet The gospel is the power of God to saue al that beleue in Christ whiche saieth come to me all ye that laboure and are laden I will refreshe you thus God loued the worlde that he gaue his onelye begotten sonne c. with many suche like promises as if any man sinne we haue an aduocate with the father c. this profit came here to this people by preaching the law of God and threatninges vnto theym that they whiche were afore so forgetful of their duties now hearing the great anger vengeaunce of God that hanged ouer their heads ready to fal on them it styrred them vp to do their duties and fear God Thus maye we here se the fonde tender eares of them which would not heare nor haue the law preached but all together the swete comfortable promises mercies in Christ nor can not abide the anger of God iuste iudgement for sinne to be taught saying it bringes a man into dispaire and that it is not nowe in the time of grace mete too be preached A man as he is made of bodye soule so hath he the lawe geuen hym too beate doune the lustes of the fleshe and keepe hym in due feare to his Lorde and God least the soule should despaire when it coÌ„siders the greatnes of the sinne whiche the fleshe and mynde drawes hym to he hath the coÌ„fort of Christ offered vnto him in the gospell So least we be proud forget God we haue the lawe geuen too set before vs the righteousnesse of those thinges which God requires of vs oure weake vnableâ—nes to fulfill thesame and the righteous sentence of deathe and Gods anger proâ—nounced vpon all that fulfill not thesame lawe But least we shoulde despayre 〈◊〉 haue the vnspeakeable mercies of God â—â—â—fered vnto vs in his sonne whiche by hys death hath conquered death and paied the full price for the sins of the whole world He biddeth vs when we feele oure owne weakenes vnablenes to fulfill his law to come vnto hym aske help and mercy at his handes and doubte not thereof but it shal be graunted For as we see in iudgementes here amongest vs there is a royal seate set where the iudge sittes he that is accused standes at the barre holdes vp his hande heares his enditement redde witnes is broughte in againste him and â—â— iustly condempned to death so we shal see Iesus Christe the righteous iudge of the worlde that will not be brybed sit in hys seate of maiesty at the laste daye all the companye of Aungels about him and we shall stande at the barre as accused enâ—yted for breakinge that righteous lawe of his woorde the deuill whiche entised vs so to do shal beare witnes that to be true yea and our own conscience also the feaâ— of
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
God sayde vntoo him that he woulde sende him to kinge Pharao to deliuer hys people he was afraide merueyled yâ— he being but a shepeheard should be sent on such a message to so mighty a prince But after that God had promised him that he woulde be with him he was encouraged and toke in hande to go to Pharao on his embassage to lead Gods people oute of Egipt When God sent his Aungell too Gedeon threashing his corne and sayd he shoulde deliuer the people from their enemies which inuaded their countrye and laye as thicke in nuÌ„ber as Greshoppers do in the fielde Gedeon doubted at the matter vntyll such time as God said vnto him that he wold be with him And after triall of his fayth in the promise made vnto him he durst with .100 naked men hauing no weapons but earthen pottes a fire braÌ„d horns in their haÌ„ds set on their enemies which fledde all awaye as soone as they hearde the pâ—t sheardes knocked together Oure sauioure Christe after hys Ascencion sending his Apostles into the whole worlde to preache and baptise addeth no greater thinge to comforte them with all in this great and daungerous enterprise that so fewe vnlearned men shoulde conquere the whole world but saythe behold I am with you euen too the ende of the worlde What good successe their preachinge had we at this present daye yet feele and see and also howe he is presente alwayes with his euen too the ende and howe true his prayer is that he didde not praye onely for his Apostles but for all that should beleue on hym by their preachinge WhaÌ„ sainct Paule sayeth that he was perswaded that neither nakednes pryson huÌ„ger persecution nor lyfe neither deathe aungels nor powers could pull hym from the loue in Christ Iesu He had nothinge is strengthen hym self withall but that God promised that he was with him and then he boldely sayde if God bee with vs whoo can be against vs All be but dust worms and vylenes in his sight nothing can preuayle againste those whome he doeth assist with his grace Therfore whan we doubte to take in hande anye good woorke whiche agrees with the woorde of God for any worldlye reasons or carnal fear let vs styrre vp our fayth and heare God speaking and saying vnto vs I am with you be ye not afrayd If thy conscience beare thee sure witnes that thou sekest nothinge but the glory of God the profite of his people no doubt God will asist thee in suche enterprises offers this hys promise to thee also sayinge I am with thee be not afrayde but go on forwardes and I will blesse thy doinges seme it neuer so hard or vnpossible to thee verse 14 The Lord waked vp the spite of Zerubabel sonne of Salathiel prince of Iuda and the spirite of Iosua sonne of Iosedec the high Prieste the spirite of all the remnauÌ„te of the people and they went and wroughte in the house of the Lorde of Hostes theyr God In the .xxiiij. daye of the sixt moneth in the second year of kynge Darius ¶ This is a notable Metaphore worthely sets foorth the nature of sin in that he saieth the Lord waked vp the spirite of all this people for sinne is a sleepe of the soule hauing no feare nor feling of God so long as a man lyes in it It is nowe tyme saieth sainct Paule to awake out of slepe meaning sinne God in his woord by such outward bodely thinges declares vnto vs the nature of spiritual thinges both good and euill As the dead body lyes rottinge stinking in the graue fearfull to looke on and greuous too remember so when wee lye buried in sinne we stinke in the sight of God he can not abyde to loke at vs nor will remember vs. And as we when the body lieth on slepe in the bedde whiche is an image of our graue can neither se fele heare taste smell vnderstande nor yet moue out of the place vntil we be awaked nor can take any pleasure at al in any one creature of God So when we lye walowinge in sinne we neyther see the maiestie of God with the eyes of oure faythe nor feele hys mercies offered vntoo vs in hys deare sonne and oure onely Sauioure Christe Iesus nor yet can wee taste at al howe sweete the Lorde is Oure eares are stopped from hearing good counsayll we perceiue nothinge at all of Gods goodnes towards vs his word is not sauery vnto vs neither yet bee wee moued or stirred vp too doo anye one good woorke of charitie But nowe it pleased the Lorde pitying their miserie too wake them vp out of thys dead sleepe and sette them in hande with buylding of his house agayne But where he had preached too them both the law the gospell threatnings coÌ„fortes with the plages they were moued to nothing but feare as is saide in the verses before but after they hearde the glad tidinges of the gospell that God promised to be with them then they were awaked out of their sleepe and wroughte lustely So it is the gospell that quickenes and geues lyfe but the law kylles feares and threatens For as after sleepe the bodye being awaked it is freshe lustye stronge and couragious to do his worke so after the fearful threatninges of the law when we heare the gladde tidinges of the gospell that God will be oure Lorde and dwell with vs the minde is comforted strengthened moued vp to do his dutye And as a man is iudged too be wakinge when he canne doe the office of a manne as talke woorke write or suche like so is manne awaked out of the slepe of sinnes when he lyues in charitie feares God walkes accordinge to his lawe in hys vocation Further as wheÌ„ a man lyes in hys dead slepe he can not awake except some noise awaken him or some other call hym 〈◊〉 can we not arise oute of sinne excepte the spirite of God or his preacher which is his watcheman with often cryinge vnto vs awake vs. Crye therefore and feare not saieth Esaye the prophete lifte vp thy voice lyke a trumpette and tell my people their wickednes So that it is the truÌ„pet of Gods woorde continually sounding in oure eares whiche is the onely waye too awake vs out of this sinfull slepe But the Papistes turne thorder and saye cease and crie not holde thee peace sai nought lyue in rest and bee still and so let all goe to hauoc and the people perishe Thus we maye learne here the necessitie of preaching and what inconuenieÌ„ce folowes where it is not vsed Where preachinge fayles saieth Salomon the people perishe therefore let euery man kepe hym selfe in Gods schoolehouse and learne his lesson diligently for as the bodye is norisshed with meate so is the soule with the woorde of God as sainct Mathew saieth A man doeth not liue by bread onely but
in euery woord that comes from the mouth of God This is then the ordinary waye to kepe vs in the feare of God and continual remembraunce of the laste daye ofteÌ„ and diligently to reade and heare Gods woord preached vnto vs for that is it which doth and will kyll sinne in vs as it is written remember the laste ende and thou wilte not sinne Faith is kept and increased by thesame meanes that it is gotten it is gotten by hearing and hearing comes of the worde let vs therfore heare and reade it diligeÌ„tli What is the cause that the Papistes lye so sounde on sleepe in their abhominatioÌ„s but that they care not for preachinge nor thinke it so necessarye and because they woulde not be tolde of their faultes that they mighte amende them Where sinne is not rebuked it is not knoweÌ„ to be sin nor it will not be ameÌ„ded without muche cryinge on Dauid the good kynge true Prophete of God after he had gotten with chylde Urias wyfe coulde not awake out of that slepe of sinne vntyll he was warned by the Prophet Nathan notwithstandinge all and singuler suche great giftes whiche God hath indued him with all but inuented one policy after another to cloke his whoredome and noughtines withall First he sendeth for Urias home beinge his faithfull souldiour in his warres willinge hym to go home too his wyfe thynkinge that if he had lyen by her the childe might haue ben called his But when he sawe that Urias woulde not go home too his wyfe he deuised to send him with letters vnto Ioab the captain that he should be set in the fore frount when the towne should be essaulted and that his felowes shoulde flee from him that he mighte bee slaine This policie Dauid wroughte soo priuelye that he thoughte no man shoulde espie it for who durst open the kinges letters But at lengthe commeth Nathan the Prophete and telleth him a parable howe there was a ryche man that hadde many sheepe and a poore man his neyghbour had but one whiche he loued mooste dearely the ryche man toke this one shepe from the poore man and Nathan asked what this man had deserued Then aunswered Dauid in anger and sayde he deserued death then sayd Nathan thou hast geuen a very good sentence it is eueÌ„ thou thy selfe that haste done this deede thou shalt dye For thou haste manye wyues couldest not be conteÌ„t with them but hast taken thy poore neyghbours Urias wife Then cried Dauid I haue sinned made that worthy Psalme fifty and one O God haue mercie on me according to thy great mercie and accordinge to thy manye mercies washe awaye my wickednesse And yet more washe me froÌ„ my wickednes c. But before Nathan came he laye without feelinge of his sinne or yet anye remorse of conscience at all knowinge that he had done euill So when the good kynge Ezechias beinge restoreo to his former healthe hadde letten the Embassadours of the kinge of Babel whiche came to reioyce for his recouerye see all his treasure and iewels beinge very proude of them Esaye the Prophete comes vnto him asketh what they had seene he tolde hym well saieth Esaye euen from thence a king shal come to robbe and spoyle all these treasurs that thou hast ben proude of Than the kynge knowledged his faulte but not before he was rebuked by the Prophete Peter vntyll he was rebuked of Paule for hys dissimulation with the Gentiles did not leaue it Ioas was a good kynge as longe as Ioiada the highe prieste liued for he folowed hys good counsayle but after he fell frome God when he woulde heare noo good counsayle at all Thus we see howe necessari it is for vs to be kept in Gods schoole and heare the truÌ„pet of his woorde soundinge continually in oure eares to awake vs vp out of thys deadly sleepe of sinne and styrre vs forwarde to a diligent doinge of our dueties What a pryde is this for vs to thinke so highly of our selues that we be so farre more holy stronge wise learned more able to stande then these good men were and that we nede not suche continual teachinge and counsayle but that wee maye wel inough want it These men fel when they heard not the voice of the Prophetes and yet we that are not so muche worthy as once to be compared vnto them in the giftes of God thinke we shall stande of oure selues Many will saye what should I do at the sermon I knowe as muche before I go as I shall learne there I can reade the scripture at home and comfort my selfe sufficiently These are better then they that will neither heare nor reade but say I knowe there is no more but do wel and haue well I knowe this is all that can be saide loue God aboue all thinges and thy neighbour as thy selfe I can saye my Pater noster and my Crede as well as he further I knowe that in the one is conteined all thinges necessary to bee asked at Gods hande and in the other all that is to be beleued and what can or should a man haue more than this These sayings although they be true yet are they moste brutishe nothinge els in very dede but noughtye excuses to cloke oure slouthful wickednes withall signifie plaine that we would not in any wise haue preachinge because we woulde not heare oure faultes rebuked nor yet oure myndes exercised in meditation of God and his goodnes of oure owne sinne and miserie Sainct Paule to the Philippians saieth that he was not ashamed to write one thinge often to theÌ„ and it was for their safetye The parable of the .v. foolishe virgins and the .v. wyse teacheth playnely that bothe the wise and the foolish did bothe nap slumber yea fall harde on sleepe where in is set before vs all our natures whether we be foolish or wyse we fall on sleepe forgetting God when we shoulde watche for his coÌ„ming though we thinke neuer so hyghly of oure selues if we haue not the light burning lampe of Gods eternall woorde burning in oure heartes What a foolishnes is it to thinke that we can or shall stande where as euerye one hath fallen that is gone before vs or that we shall escape where euery one els hath ben taken There is not the best learned maÌ„ but he nedes often too heare the preachinges and counsayle of others althoughe he can comfort hym selfe in hys priuate studies and in readinge the scriptures neuer soo well For as the Phisicion when he is sicke canne not heale hym selfe nor hath not hys iudgemente soo perfectelye as he hadde before hee was sicke but seeketh helpe at an other Phisicions hande Soâ— the learnedst man liuinge as longe as he lyueth and beareth synfull fleshe aboute with hym shall haue sinnefull and froâ—warde lustes and affections rayninge 〈◊〉 hym whiche blyndeth hys sighte that he â—eeth not his own sinnes vntil he be
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
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
to know whether they should be suffered to go forward in their buylding or not But God so moued the kyngs heart that he gaue theÌ„ not onely libertye to buylde but money alsoo to do it with all by the strength of God they had not onely geuen the enterpryse but also went forwarde in their building askinge no licence at all of anye man before they were complayned on This strength hath Gods woord wheÌ„ it is worthelye receiued that it maketh a man to forget his owne profite yea laÌ„des wyfe chyldren goodes and life maÌ„fully to beare death pryione fyre and displeasure of princes so that he maye do his dutye to his Lorde God and escape his displeasure Peter who denied his maister at the voice af a handmayde after he had receiued the holy Ghoste was bolde to confesse hym before lordes and princes euen to the deathe Paule in furious rage of his persecution was striken doune and of a wolfe rose vp a lambe Nicodemus that afore durst not be knowen to be Christes disciple or beare hym any good wil after durst aske the body of Pylate and bouâ—dly buried it Thus where true fayth is geueÌ„ to God commaundinge any thing to be don or to the preachinge of hys woorde it makes of haters louers of fearfull bolde of persecuters preachers and doeth wholye chaunge the nature of manne as Dauid sayeth The lawe of the Lorde is without spot turninge the mindes of men Thys was neither treason nor rebellion against the kynge to do that which God by his prophete so straitly commaunded as was declared and noted before but they were rather traytours to God that had not of soo many yeares gone more earnestly aboute that buildinge of Gods house as God willed them to do And where he calles God their God yet after so great and longe disobedience it commendes vnto vs the long suffering and merciful goodnes of our God that wil not forsake vs for a fault or twoo nor in a yeare or twoo but continually beareth with vs callinge vs to hym by all meanes possible and woulde not one of the leaste too perishe All the daye longe sayeth God by his prophet Esay I haue stretched out my handes to a people that speakes against me and faytheles But of this is inough spoken before And where he addeth this and sayeth they went wrought in the Lords house the .xxiiii. daye of the .vi. moneth and the â–ª same seconde yeare of Darius it teaches vs the earnestnes of them towardes theyr woorke nowe after they were thus awaked and sturred vp out of their sleepe They had but three wekes and .iii. daies bothe to heare this preaching of Aggeus and to make ready their tooles to woorke withall whiche time had ben litle inough to haue prepared their tooles in although they had not hadde any other busines too haue ben occupied withall The prophete was sent from God the first daye of the .vi. moneth as appeares in the firste verse nowe the .xxiiii. daye of the same moneth they began to renue their woorke with a lusty courage so the whole tyme both too heare the preaching and prepare all thinges necessarie For their greate woorke was but three weekes and three dayes Soo earnestly doeth true â—aithe woorke where God is truely feared and his commaundement reuerently obeied that thei can not be quiet vntil they haue done that whiche God commaundes There is nothinge now that can hinder them froÌ„ this woorke neither the feare of the kynges displeasure nor the costlines of the greate worke nor the gredines of their owne profite whiche they sought so muche before neither the greatnes of their disobedience in so longe forgetting their lorde God but with one minde and courage thei sette vp this great costly woorke manfully continuinge in it happely finish it in 4. yeares space notwithstanding the great lets hinderaunce and accusations that were made againste them to the kynge other diuers wayes many This promise that God had made theÌ„ that he woulde be with them had so encouraged them the nothing coulde stop them frome their woorke but as Dauid goinge to fighte with Golias was not afrayd of al his strength harnes nor yet his power and mighte but sayde thou commest agaynste me trustinge in thyne owne strength and I come to fight with thee with this litle slinge and fewe stoones in the name of the lyuynge God of Israel so they were bolde in him onely to sette on thys great woorke If they were thus sturred vp by thys litle preachynge what dulnes shall wee thynke too bee in oure selues that after suche continuall cryinge and callinge can not be awaked to do our duties Is it any maruayle that God doeth so often and soo greuouslye plague vs seinge we shoulde without all excuses doe it whiche he commaundeth vs and yet in so long tyme we can not be broughte too feare hym as wee shoulde doe We maye also learne what a treasure it is to haue Gods worde amoÌ„gst vs seinge it is the ordinarie way that he hath ordeined to bring vs vnto hym by what a grefe it is too want the continuall preachinge of thesame and also the wickednes of the Papistes that thus do robbe the people of it and woulde make them to beleue that it were not necessary for theÌ„ but bringes them in to heresies and that it is the mother of all heresie and mischief that there was neuer good worlde since the scripture was in Englishe with such like blasphemies But if we marke the scriptur throughly in all ages we shall finde yâ— in good kings dayes whiche maintained Gods woorde his true religion as Dauid Salomon Iosaphat Ioas Ezechias Iosias in Iuda onely there was more pleÌ„ty of all worldly blessinges then there was in all Israell beside where as the scripture was not regarded Again if ye marke wel all the auÌ„cient heretikes eueÌ„ from the beginning as Arrius Pelagius UaleÌ„tinus MarcioÌ„ Sabellius Donatus Eutyches c. You shall finde none at all or verye fewe that were vnlearned but all for the moste part were great clarkes and by this reason theÌ„ the learned rather then the vnlearned shuld be kept from the scriptures if reading the scripture make heretikes For men fail chiefely into heresies when they trust too their owne wittes learning forsakinge or not submitting their wittes vnto gods wisedom coÌ„teined in hys infallible worde and truth If they will let the people heare the scripture in sermons I canne not tell why they shoulde not be suffered to reade it Why shoulde rather heresy come by readinge then by hearinge Naye thys is their meaninge they woulde haue no preachinge nor yet readinge sauinge of their dirty dragges of popery which maintaines their ydle lordelines where as the scripture setteth out their wickednes whiche they will not haue knowen nor yet once touched The Lorde for hys mercie sake defende vs from their tiraÌ„ny Amen ¶ A prayer MOst
be comforted more then all Soo nowe Zerubabel and Iosua by name are coÌ„forted of the Prophete because they had ben more negligent than the reste and shoulde haue ben better then the rest Tell my disciples saieth oure sauiour Christe to the women and tel Peter that they go into Galile and there they shall se me as I tâ—lde them before Such a louing God is oure Lorde and maister that least weake consciences should dispaire except they haue coÌ„fort of forgeuenes he sendes vnto them by name he speaketh too some by name The rest of the people are bidden bee of good courage for the Lord God wold be with them pardon and forgeue them ayde them and further their doinges but not by name as these other were because their offeÌ„ces were not so greate as the rest were So God hathe yet in his churche bothe generall absolution and forgeuenes of sinnes offered vnto all â—y preachinge his woorde and promise made in Christe too the beleuers and also particular to coÌ„fort the weake conscience withal when as he applies to him selfe the promise declared vnto him and beleues thesame Worke on styll saieth the Lorde and be not disamayde of anye trouble whiche ye see towardes For althoughe ye thinke that many hostes of men be againste you yet feare ye not for I the Lorde of hostes whiche haue all my creatures readye harnessed to fighte againste them that stryue againste you my people I saie I am with you Who can preuaile agaynst you whaÌ„ I am on your side How can any creature that is but vyle wormes asshes in comparison of me the euerlastinge God preuayle against me their and God creatour Marke before and ye shall better perceiue here why he doeth so often call him selfe the Lorde of hostes whiche is chiefely because in suche daungerous enterprises they had nede of some strong man to take their part and where he had so many hostes ready to defende them as all his creatures from the hyghest to the lowest thei shoulde not feare for they had one stroÌ„ger on their side to fight for theym then all others coulde be that shoulde fight against them The selfe same woordes of comforte that were geuen them at the beginninge to enterprise the buyldinge withall are nowe repeated agayne that they shoulde more manfully continue in thesame EueÌ„ so is it the selfe same doctrine faithe and beliefe by the which we are receiued into the number of Gods people firste by baptisme by the whiche we encrease and goâ— forwardes in thesame faithe and by the whiche also we shall enioye heauen at the laste For euen as in a chylde he growes to be a man remaynes thesame substauÌ„ce that was in the chylde before but now is made stronger by age and castes away all chyldishe toyes So in thesame faythe whiche we professe in oure baptisme must we grow and learne the full vnderstandinge of it that it maye be felt sweter vntoo vs dayly more and more whyle wee lyue euen to our laste ende And as the wordes are all one here to comfort the rulers and people with all So that faythe is one also by the whiche we shall all be saued God hath not apointed one way nor Gospell for the ryche and an other for the poore but all haue one as is sayde before so is he with al alike as wel with the people as with the rulers He is not a partial God but to is with all and defende all alike prouidiÌ„g for all indifferently and will defende the simplest as well as the highest the people and subiectes euen as well as the prince For as a naturall father prouides for and loues euery chylde and a good prince will not so looke to one pece of his realme that he neglecte the rest So God oure heauenly kinge and father will not so loue some of his people that he will hate the reste nor so prouide for a fewe that the other shall wante but moste louingly prouide for all and sayeth he will be with theym all that woorke hys woorke With whome soeuer God dwelles he can wante nothinge no more than he that standes in the SuÌ„ne can want light for in God is the welle of all goodnes he geues parte thereof to all them that be his and that he takes into hys tuicion What comforte is in these woordes and what it hath caused all faythfull men too take in hande whan God so promised theÌ„ ynough was sayde before Almoste all the notable thinges in the scripture were taken in hand by the comfort that was takâ— in these few wordes I am with thee by the sure faythe that was geuen to God by them And as God requires nothing here of them but to woorke and other thinges he hym selfe woulde care for So in all other our doings he reserues to him self the successe and goinge forwarde of thinges and nothinge shall be oures but the woorke He will geue encrease to all good thinges that are taken in hande in his name as he thinkes best Lette not vs therefore bee so carefull for that onely let vs woorke as he biddeth vs and he will blesse it too hys pleasure Neyther he that plantes nor hee that waters is anye thinge but God that geues the encrease sayeth saint Paule And agayne your labour was not in vayne in the Lorde He geues encrease to some thirtye sixtye or an hundred as his heauenly wisedome thinkes good yet all must woorke mooste earnestly in his vyneyarde referring the ende of their labour and profite too hym whose woorke it is who wil see no necessary thinge faile them whiche be not loyterers in his buyldinge Litle thinges that are taken in hande in the Lordes name shall growe to greate thinges too theym whiche woorke diligently as the scripture saieth that whiche is weake before God is stronger than mennes and that which is moste glorious before men is abominable before God Ionathan and his page discomfited all the hooste of the Philistians and than Saule folowinge the chase destroyed theÌ„ Eliseus and his boy beinge in the Cytye when his boy was afrayde he desired God to open his boyes eyes that he might perceiue howe many moe were with theym then againste them and then the boy saw the hyll ful of Aungels harnessed to defeÌ„d them bothe and God so blynded his ennemies that they folowed the Prophete whom they sought to kyll into the middes of his countrie where he mighte haue destroyed them if he had lust God made diuers promises to theym after thei came out of Egipt But because he beginneth to entreate of Christ in these sentences folowinge I thinke he meanes that promise chiefely where Moyses said The Lorde woulde rayse vp vntoo you a Prophet like vnto me him shall you hear This Prophete was Christ Iesus like to Moyses in many pointes beinge borne amongest them and of their brethren of the stocke of Iuda and Dauid of whom afterwardes the father
familiar an other euen to the death Howe hath one Bishop deposed and burned an other not to be an earnester preacher then the other was but more lordely and cruell persecutour But this is euer true that Christ oure sauioure saide should folowe the preachinge of hys woorde that who so will bee his disciple must forsake him selfe and all pleasurs of the fleshe and those whiche be of his own house shall be his enemies Although this is marueylous that in suche trouble there shoulde bee ioye comforte yet this is more marueylous that after all people were thus troubled for yâ— Gospell they shoulde come vnto it beleue it â–ª receyue it not regardinge any sorow whiche was ioyned therwith no not fearinge the losse of their liues so thei might enioye it Feare maketh a man too runne awaye and not to come But this is the nature of the Gospell that the more it is persecuted the more it florishes as Dauid saith the righteous man florishes like a palme tree The palme tree is suche that if a greate waighte be layde on it the broder it spreads and florishes And as camomylle with treadinge on it and walkinge waxes thicker So the good man the more he suffereth for hys Christe the more is his faithe encreased And as the husbande manne that will reape muche must sowe muche so the moe that dye for the woorde of God the moe encrease too folowe the same As we commonly saye of the asshes of heretikes ryse vp a newe sorte It can not be but when men see one so constantly stande in defence of hys opinion that he geues hym selfe to the death for it they will begin too consider what a thinge it was that he died for and that no man will rashly cast hym selfe awaye When they see the truthe of it and God opens their eyes to perceyue they are moued to offer them selues to thesame death and ieopardy also Cypriane writes that the bloud of martirs is the seede of the Churche whereof ryse and encrease mo as of the sede in the fielde springes newe corne Augustine lykewise saieth of theÌ„ that were persecuted for Christ and his woorde they were tyed in chaynes â—orments they were whypped slain burned they were imprisoned thei were kylled torne in peeces yet they encreased Thei wer so far froÌ„ fear the not onely thei denied hiÌ„ not but the more sorow they had the mo beleued on him And wheÌ„ saint Laurence se his bishop Xistus being than Pope to be drawen to death he said Quo is patâ—â— sine Diacono quod non soles That is to saye Father whither goest thou withoute thy Diacon whiche thou waste not wont to do Well saieth he thou shalt folowe me not longe after and so it came to passe in dede for he died for Christe to It is written of one notable womaÌ„ which when she hearde tell of the daye of execution and that many shoulde bee putte too death for Christes sake she toke her child in her armes vncalled for runnes thyther that she might professe her faith and be put to death with them As she was â—uÌ„ninge shee met the officer goinge too see them put to death he seing her make such haste asked her whether she went and she tolde hym whye saieth he knowest thou not that there shal be a greate number put to death and that I goe to see it done yes saieth shee I knowe it well therefore I go that I may dye with them Then said the officer why doest thou carye thy chyld with thee and shee sayde that it may be a martir to dye for Christ. The officer meruaylinge that the Christians did not fear death sent the Emperour woorde that he woulde not go to put them too death but he shoulde sende another if he would haue it done Likewise in the Actes whan the priestes for bad the Apostles too preache anye more in Christes name and whypped theÌ„ the more they preached and thoughte theÌ„ selues happy that they were thoughte woorthye to suffer suche thinges for his names sake And for all the cruelnes of the rulers Peter turned twoo thousande at one sermon three thousande at an other which came saying Brother what shall we do beinge pricked in conscience ranne not awaye but came as the chylde to the father when he is afraide When Paule Silas had ben whypped all daye and locked in the stockes at nighte in the deepe dungeon and were watched with souldiers The chaynes fel of them the keper perceiuinge the pryson doore open by it self and thinking the prisoners were escaped woulde haue kylled him selfe But after that he see they were all there and perceiued the greate woorke of God he fell doune desired them to go in to his house wasshed their stripes beleued in Christ and was baptised There is no people vnder heauen but they haue once receiued the Gospell that can not be sayd truely of any other kynde of learninge in the worlde Their sounde hath gone throughe the whole world saith the Psalme The Philosophers neuer agreed all in one kynde of learninge but had manye sectes amongest them nor the whole worlde neuer receiued thym nor any heresye was generally receyued but onely the scripture hath ben vniuersallye taughte and receyued whiche is a sure argument of the truthe of it Aske of me â—aieth God the father to his sonne Christe and I will geue the people for thy heritage and the vttermoste partes of the earth for thy possession Many suche generall promises there bee wherein the turninge of all people on the earth too the Gospell is conteined and since the coÌ„ming of Christe perfectly fulfilled The heresye of Transubstanciation Purgatorie Priestes not too mary ministringe the Lordes supper in one kynde the Popes supremicie the Greke church neuer receiued nor yet doe And although at the counsaile at Florence a fewe semed to agree to it yet were they shente for soo doinge whan they came home it would not be receiued Before the deathe of oure sauioure Christe God hath chosen to hym but onely the Iewes to be his people but after they had refused too receiue hym for their redemer he had his Apostles go into the whole worlde preache to all creatures Now was the time come that al were called of all sortes degrees countries states many were turned vnto God There is no people vnder heaueÌ„ that can excuse them selfe by ignoraunce but they haue ben sufficiently taughte For s. Paule saieth that the Heathen before Christ was borne were without excuse for wher they knew God and worshipped him not as God therfore god gaue them vp to their owne lustes By the creature his inuisible power and maiesty maye be knowen that he is a God And therfore the mooste vnlearned is withoute excuse for this is sufficient to teache them to knowe there is but one God and too worship him as a God
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
Paul your holines As they haue but one God so they will worshippe him onely and as he hais taught them and not after the deuise of man thei will also studie for a holy life as God commaundes Be ye holy for I am holy And if we reade a holy place or sanctuari to worshippe God in it is true also for in all persecutions in the spite of the Pope and all Antichrist there hays ben in all ages and shal be for God so sayinge can not lye true professors of God althoughe the moste parte of the worlde was blinded So Christe coÌ„forts his sayinge feare not thou litel flocke Thus in Christes churche in spite of their foes shall euer be Christ the heade knit to the bodye necessarely and as he is holy so shal he make them holy that heng vpon him so gouerne them by his spirite that they shall euer folow a holy kinde of lyfe fleinge mischiefe and vnclennes and so shal thei haue also his sanctuari and holy place where to resort to worship their God here is worde and call vpoÌ„ him AbrahaÌ„ Isaac Iacob Dauid in their waÌ„drings called vppon their God taughte their chyldren too feare the Lorde made their sacrifices and God reueled him self to them againe and neuer forsaked them In the captiuite of Babylon thoughe not in the temple yet they coulde by the water bankes singe psalmes on their instrumentes Whanne Christ was crucified the disciples kepte them together in a chamber praying and loking for the cominge of the holy Ghoste after whan persecution beganne some went to other countries some from house to house teachinge prayinge communicatinge and dealinge to the poore Paule sayes at Philippes by the water side thei were wonte too praye and in the middes blindnes of all Poperi hayes there euer ben some good men teachinge true doctrine and openinge their blasphemies for this can not be false that Christ promised his churche When the spirite whicâ— is the comforter shal come he shall leade you into all truthe I will be with you vnto the ende of the worlde he that is of God heareth the woordes of God you heare not for because ye are not of God And my shepe heare my voice a straunger they doe not folow Therefore let all that be vnder the crosse and persecution se thei assemble together to praise God openly confesse him if it be possible or at the leste as muche as they maye folowing the example of the faithfull christians in the beginninge whiche in spite of their foes coulde not be holden from assembling together with prayers and songes afore the daye was lighte nor lette any papiste reioyce againste goddes scatered and persecuted flocke for this is the state and condition of goddes people and preachinge the gospell that they shal not want a crosse yet God will performe this promise that in Sion the holy one Christe will be with them to gouerne them in holines of lyfe purenes of religion and an earnest fayth trustinge in God and will geue theym a place to call vpon hym in that his might mercy grace to his people may appeare to the worlde in the sight of his enemies Whan Abraham and Iacob fledde into Egipte the EgiptiaÌ„s learned God which afore neuer heard of him in the captiuite of Babylon the Caldees Assyrians Babylonions Medes and Parsians with al other people amonge whome the Iewes were scatered lerned God of them WhaÌ„ persecution beganne in Ierusalem after Christes Ascension the disciples scatered by persecution went and preached Christ to the Heathen whiche afore heard not of him In Englande after Wiclefs death whan persecution arose some died for the trueth constantly some fledde into Boemia and broughte the gospell thyther where it continues to this day although bothe Emperoure and Pope with al their mighte many sharp battels and bloudde sheddinge woulde haue rooted it oute What great assaulte the poore Waldeses haue suffered at diuers French kings handes goinge aboute to haue destroied them for their religion beinge a fewe in number and yet coulde neuer deface theÌ„ this .360 yeares it is piteous to heare Thus is this euer true that in Sion the true church of Christ shal be the holy one Christ sanctifieng all that beleue in him there shal be holines in faithe religion maners to the prayse of God there shal be also a sanctuari and holy place with asseÌ„bles in spite of their foes and persecutioÌ„ does not hurt but rather increase and further true religion thoughe not in the greater yet in the better parte of men For who soeuer the holy ghoste does enflame with an earnest zele to his religion they canne not kepe it within them they canne not abide to see their God and his woord blasphemed thei will braste oute and declare their faith and saye the earnest loue towardes thy house hais eaten me as oure Sauioure Christe did whan he see the teÌ„ple his fathers house so misused and hys religion contemned he gate whippes and droue them out Ieremie sayes the worde of God was to hym as a burninge fyre in his hearte and closed within his boones that he was not able too keepe it within him but woulde brust out This victory is sette oute more at large in the nexte verses folowinge where hee sayes the house of Iacob shal be fyre the house of Ioseph the flame and the house of Esau the stable c. Here is no description of horse haines gunnes any greate hoste or such other worldly things where in princes doe conquire and triumphe As the house of Iacob is spirituall and the kyngdome of Christe so be the weapons souldiers and victorie The swords where with thei faught were as the apostle sais the woorde of god which is sharper than any twooedged swoord and perâ—es more the soule conqueres the affections pulles doune hygh stoÌ„mackes deper than the swoorde can the bodye The gunnes were the Apostles words as Iames and Ioan were called the sonnes of thunder because with suche great power thei thundered terribly preached and feared carnall mindes more than the thuÌ„der does and threw doune sinne more than any gunnes coulde the walles Whan Peter at two sermons conuerted 5000. and Paul filled all countries frome Ierusalem to Illyzicum with the gospell what Emperour is able to bee compared of suche men of warre Whan Charles the .5 Emperour beganne to raygne Luter and Zuinglius began thesame time to preache and whither he hays throwen doune stopped and hindered the gospell more with al the help that his gostly and superstitious prelates coulde gyue than they with their scholers haue set it foorth and shewed the wickednes of Popery defaced his pompe let them selues iudge The Pope with his partakers haue had strength power politie wit wisedome armure gunnes horses harnes men and money and whatsoeuer they could deuise these other haue foughten with preachiÌ„g writing and giuing
them selues to the fire for the trueth Their weapoÌ„s were their tonges penne inke paper neuer sheddinge bloude but their owne and euer seking how to saue other mens soules sparing no labor nor fearing any displeasur So mighty weapons is the vndefiled law of the Lorde turning soules and hearers that neyther lyfe nor death aungels nor powers thinges present nor to come can pull them from the loue of oure God offered in Christ Iesus This fire that he speakes of here is the might of the holy ghost which came on the apostles in firie tuÌ„gs and so kindels the hearts of all the receyue the woord that it burn vp al carnal affections and worldly lustes so that for the glorie of God they care not what thei suffer Dauid prayes oft for this fire burne my renes and heart And Ihon in his reuelation sayes that these which be neyther hote nor colde God will spue them oute of his mouthe it is therefore a good fire that burnes vp the stuble whiche is false doctrine superstition and all euils as S. Paul calles it if any maÌ„ buyld hay wode stuble it shall perish c. The house of Iacob and Ioseph shall be the preachers and Esau shall be thus happely burned vp froÌ„ his former fylthy lyfe and turned too the Lord. The house of Ioseph coÌ„taines two tribes Ephraim and Manasses whiche were the chyldren of Ioseph but chosen taken of Iacob to be as his own sonnes whan he blessed theym all lyinge on hys death bed and made them equall enheritors with his own chyldreÌ„ of the land promised And because Ieroboam which first set vp the golden calues in Dan and Bethel and so prouoked all Israel to sinne Idolatrie in whiche they continued so many yeares was of the house of Ioseph and stocke of Ephraim lest thei shoulde thinke them selfs to be cast away of God and their sinnes coulde not be forgeuen he sayes thei shall be so hote folowers and setters foorth of Christ that they shal be lyke the flame shal turne Esau the geÌ„tils Heathen wicked men to the knowledge worshipping of the true God Such a merciful louing God is our Christ that eueÌ„ those that haue ben most traitors enemies to him he wil cal theÌ„ to most high honor Peter all the rest of the apostles denied our sauiour christ whaÌ„ he was takeÌ„ of the Iewes raÌ„ne awai froÌ„ him but he forsaked not theÌ„ nor cast not theÌ„ out of their apostleship but sent theÌ„ into al the world to preache the word of lyfe grace saluatioÌ„ gaue theÌ„ more fulnes of the holy ghost than thei had afore And because it is vncertaine in the scripture whither any of the Apostles were of the tribe of Ephraim yet in the later ende and whan all sort of Iewes shal be coÌ„uerted to the Lorde and so all Israell shal be saued if this be not yet performed in theÌ„ or but partly performed it shall be afore the laste daye more fully Thy woorde is fierie sayes Dauid and therfore it is no meruaill if it burne them vp that heare receiue it The woorde of god is not lyke other histories or learninge which do not moue or elles but litel sturre the hearers but suche grace and strength is gyuen by it to the ministers and hearers of the same that eyther it turnes them that heares it too a godly zeale and loue towarde his glorie and an vpright lyfe or elles it castes them in to the burninge fire of hell as the Apostle sayes He makes his aungelles spirites or winde â–ª and his ministers a flaminge fire and agayn the preachinge of Christes crosse is foolishnes too them that perish but to them that bee saued it is the power of God In the disputacions againste the Arrians where all the learned men could not confute Arrius a man vnlearned stoode vppe makinge a simple confession of his fayth openly and where as longe as thei thoughte to ouercome him by disputinge and by reasons He euer had to aunswer theym withall whan this simple playne man trustinge not to eloquence nor learninge but in the mighte of Gods spirite onely sekinge the glorie of God beganne to speake hee see such grace in his woordes and power ioyned withall that he was not able â—oo withstande it Arrius grauÌ„ted his one errour and the other to saye true So sainct Paul writinge agaynste false Prophetes saies his preachinge was not in eloqueÌ„te woordes of mannes wisedome but in power of the spirite and althoughe he was not eloquent in woordes yet not ignoraÌ„t in knowledge Thus shall hypocrites Antichristes and vnbeleuers be ouercomen by the mighte of Gods woorde and the holy Ghoste workinge with all and not by any worldly witte strength or politie as the Apostles preachinge toke place turned the hole worlde to receiue theyr doctrine after thesame sort But where he sayes there shall be no remnant of Esau left that shall be fulfilled in the latter daye where the wicked shall be cast into vnquenchable fire for in the meane time the good and bad shall be blend together so that wicked hypocrytes Idolaters shall be consumed bothe in thys world and after but in the fulnes of time whan God hays apointed and not whan we thinke for thei shal preuail a time as this wicked seede of Esau did for the trial of the good and exercise of their faithe that all men maye knowe that the godly loue the Lord vnfainedly Thus the house is put for them that be of the house of Iacob and Ioseph and not so muche for the carnall seede as for theym that haue and folowe the faythe of Iacob and Ioseph whiche be onely they that bee ordeined to lyfe And because they shoulde not doubt of the performance of the thing he addes the Lord hais said it As though he should sai this is no mans tale but the liuing Lord God that made both heaueÌ„ earth haue all things at his commaundemeÌ„t whiche is truth it self can not lie whiche is bothe able and wil performe it hais saide these wordes therfore they must nedes come to passe All men be liers but God onely can not be deceyued nor deceiue whatsoeuer he hais said that he wil performe CaÌ„ ye find any thing that he said he would do since the worlde was made but he hays done it beleue him therfore in this thing to for he will do it in dede The next verses which coÌ„tein so many people by name I thinke do not signifie these people onely to be counted for that is to possesse them to the faithe but all gentils people should receiue the word and these be putte by name specially because thei were the next countries about them and always their open enemies For if these whiche were euer moste bitter enemies should be conuerted by them much more other countries that were not so ernest
haters of them should rather be turned to them The Cananites be called of some men the Germanes Zarphat is thought too bee Fraunce and Sepharad Spaine by the Rabbines so that euen the vtmost parts of the worlde shal folow theym For in to these partes it is writen of some that the Apostles came or at lest their doctrine as Dauid says their sounde wente out in to the hole earth but whither they or their scholers came to teache the gospel it skilles not the thinge is proued plaine that these couÌ„tries once receiued the word faith of Christ howsoeuer thei be nowe drowned in Popery or fallen to Heathen Idolatry which shal be rooted out at leÌ„gth to notwtstaÌ„ding their malitiousnes now Haue not al the wicked tyrans Idolaters which raigned once in all these couÌ„tries be driueÌ„ out by the light of Gods word their cruelnes coulde not stoppe the faith of the Christians neyther with fyre swoorde nor any cruel deathe thei coulde imagine Yea the more cruell they were in persecutinge the more earnest were they in professinge and the mo they putte to death the mo encreased as Augustine sayes Christian men were bonden caste in pryson beaten racked burned cut in peces as butchers cut their fleshe â–ª kylled yet notwithstandinge all this they multiplied and encreased The laste verse promises Sauiors too come and iudge and the kingedome to be the Lordes This is notable to consider in the kyngedome of Christe that whiche is contrary to earthly kyngdomes Worldly princes whan they goe too conquere a countrie thei goe with fire and and swerde to destroye all that withstaÌ„de them but in Christes kyngedome there come sauiors to preache saluation too rebelles his enemies and haters if thei wil repent Earthely princes come with gunnes horse and barnes Christes disciples come to conquire the deuill and his members without bagge staf or money mortall priÌ„ces come with might and power of men the preachers of Christes kyngdom â–ª come in the might of Gods spirite which opens the eyes of the blinde and softens stony heartes and turnes theym too the Lorde Worldly princes do muche by flattery bribery or threatning to win the people but christes ministers come in mekenes of spirit prayinge and besechinge sekinge not their own vaÌ„tage but the turninge of the poore straye sheepe that they maye bringe theym home too the folde agayne Earthely princes feighte for an earthy kyngedome but the preachers of Christes gospel teache the way to heaueÌ„ peace of conscience the loue and fauor of God purchassed by the death of Christ Iesus â–ª So in all pointes as heauen earthe are contrarie soo are the kingdomes the ministers and subiectes of theym bothe the waye to conquere and compasse them bothe the meanes to enioye them bothe and the pleasures in them bothe whanne we haue gotten them Yet notwithstandinge all thinges in them be so contrary and worldly menne by all wayes possible goe aboute too stoppe and hinder the gettinge of the other heauenlye kyngedome to withdrawe men frome it and enuye the glorie and encrease of it yet the kingdome shall be the Lords in spite of all his foes and their malitious enterprises shal come to nought They be called sauiours because thei teache the woorde of saluation and iudges because thei will be rigâ—â—teous and neyther for giftes bribery nor partialitie deliuer the wicked and condemne the innocent but vprightly accordinge to the scripture preache saluation to the penitent and condemnation too the harde herted Their iudginge shall not be in worldlye maters no more than their preachinge and sauing but as their ministery is spirituall so shall their commission iudgemente and deliueraunce be In Esau is ment hypocrites persecutors false teachers and all euyll doers Saincte Paul sayes to Timothe that in doinge these thinges whiche he taughte hym he shoulde saue him selfe and these that hearde him Saincte Iames called the gospell the woorde that can saue their soules and too the Romaines it is called the power of God vnto saluation of euery one that beleues because the mightye power of God howe he saues vs is dâ— declared in it But Christ is onely the Sauiour properly speakinge and other bee but ministers and teachers of thesame for there is no other name as saincte Luke sayes vnder heauen in whiche we muste bee saued Thus in the churche of Christ Sion shall be euer saluation preached iudgemente ministred and sinne punished Woo than be to theym that flatter laye pillowes vnder their elbowes teach false doctrine c. And yet will haue the rowmes and names of preachers in the house and churche of Christe they be Wolues hierelinges and deuourers of the flocke of Christe Christe sayes he came to the iudgemente of the worlde too condemne the woorkes of the worlde and so for the same vse he geues hys spirite still too hys ministers to sette vp hys kyngedom and condemne the woorkes of the worlde antichrist and his enemies A kyngdom can not stande without ministering of iustice punyshinge sinne and maintaininge the trueth deliuering the innocent repenter and condemninge obstinates So the ministers of Christes kyngedome haue power spirituall to louse and binde as they see the scriptures teache them Receyue ye the holy ghoste whose sinnes you forgeue thei are forgeuen but not whan soeuer syr Ihon lacklatin wil for money lay his hand on his heade whisper Absolutione et remissione c. in Latin that neither he nor the other weake conscience vnderstaÌ„des it is not I saye by and by forgeuen but vnto them it is saide I will curse youre blessinges and I will blesse youre cursinges If the absolution be not geuen to the penitent heart oppressed with the burden of sinne and sekinge comforte in Christe it is no more profitable thanne Baptisme or the Communion is too an hypocrite or vnpenitente synner Yea rather it is to the condemnation bothe of the gyuer and receyuer if it bee vngodly done because they misuse the good ministery of God Therefore they that in absoluinge iudge not accordinge too the commission of Gods woorde committed vnto them be not sauiours of the people but deceiuers And where he sayes the kyngedome shall be the Lords â–ª he condemnes all that teache any doctrine in the churche to sette vp any other kynge or kyngedom but the woorde of God whiche be hys lawes geuen to hys people that they maye lyue accordinge thereto knowinge them to be hys subiectes and hym their kynge that so his kyngedome maye encrease and bee ruled by his lawes as earthy princes rule by their lawes Therfore the Pope teachinge hys Decrees settinge vp him selfe and hys kyngedome as though he were Lorde of heauen and earthe purgatorye and hell and bringinge the people to hys obedience as the chiefe ruler is traytour to God and deceiues the people And to saincte Peter whose vicar he sayes he is he muste nedes bee proued mooste vnlike and a traitour
be infected with a worâ— plage than the other Their places may â—e well â—â—med with the scripturs Cathedrae pestileÌ„tiae the seats of pestileÌ„ce because thei either infect the good or elles sore assaultes them This miserie good men must be coÌ„tent patiently to beare for this is our nature more than any other people alwaies to repine be greued with the present state In the late daies of persecutioÌ„ those which now be eye sores to loke on were much desired and wisshed for and those that now be lamented were than commenly cursed of the greater and better sort Than all cryed Lord god deliuer vs this once and we wil be most ware euer here after how we offende thy diuine maiestie but now being deliuered we are worse more vnthankefull and disobediente thanne euer afore which wickednes surely the righteous god will not let escape without heauy plages To make an ende if any natural pitie or merci of man were in them or if like men they woulde be ruled by reason these threateninges and examples of the wicked might moue stony hearts but seinge many of them be so blinded in their wickednes that it nedes not or bootes not to speake vnto them to the rest whose heartes God hais some thinge touched and are not altogether caste of God I saye thus muche Consider for gods loue and helth of your owne soules who they be that ye hate and persecute thei be gods creatures hys handy worke made lyke to his owne image and similitude they whome ye murther so innoceÌ„tly be those that Christ lâ—â—ed so derely that he wold dye with moste bitter paynes for them rather thaÌ„ they shoulde perish they be many of them youre kinsfolke the moste parte your neyghbours but euery one is your countreman spekinge thesame language that ye doe true subiectes too thesame prince that ye shoulde faithfully obey and members of thesame common wealth they saued your lyues and goods not seking your vndoinge whan it laye in their handes Consider how vnnaturall a thing it is thus to fight againste nature· remember howe daungerous in gods sight it is thus vnthankefully to prouoke his anger thinke on how in your late raging madnes God sodenly cut you of and yet patiently taries too see if ye woulde haue new hearts whan that daye came which ye so longe loked for ye had not euerye thinge after your owne will but many heauy plages God laid on you and surely whansoeuer God sendes the like agayne for oure vnthankefulnes and not for your goodnes all can not fal as ye woulde wishe Surely if God lyke a father sharpelye correct hys childreÌ„ what can hys enemyes loke for geue place to nature feare God loue your brother in Christe liue quietly like freÌ„ds and subiects to one prince washe your bloudy handes and heartes with bitter wepinge teares take to you pitefull mindes loue them that wishe you good leaue youre raginge madnes lest ye perishe in youre obstinate blindnes so shall God the Lorde blesse both you and vs contrary to oure desertes for his own mercies and not for any our goodnes through his derely beloued sonne Christ â–ª who offerd hym selfe a swete sacrifice for vs all that we shoulde sacrifice our selues to hym mortifyinge all carnall lustes that we maye lyue and dye to him and afterward be glorified with hym too whome vvith hys father and holy spirite three persons and one God bee glorye and prayse in all congregations now and euer Amen Psal. cxxxvii ¶ Remember O Lorde the behauior of the chyldren of Edon in the daye of Ierusalem whan they sayde doune with it doune with it too the grounde The vision of Abdy ¶ Thus sais the Lord god to Edom we hearde a voyce from the Lorde and a message was sents to the Heathen sayinge ryse and let vs go fighte agaynste her in warre THys Prophete is not long in wordes but he is pithie in senteÌ„ce he entreates not manye nor dyuers maters but thys one is weightie depely to be considered for euen as Apothecaris vse to put their costlist medicynes and ryche men their greatest Iuels in some littell boxe or chest soâ— God our heaueÌ„ly scholemaister vses many times to teache in short writings so much of his heauenly wisedom as many other tymes ye shall not finde in longe bookes likewise of learned men in one witty sentence and figure will declare as much wit and eloquence as the commen sort wil do in long volumes And as a litle gold is woorth a greate deale of brasse a smalle Diamond is better thaÌ„ a number of right stones so in this shorte Prophete is more learninge comforte and godly wisedome than ye shall finde in searching longe and sondry sortes of the learnedst Philosophers or eloquence Orators The Prophets vse to cal theyr writings visions or sights for diuerse causes firste because none shoulde take in hande to be Gods messenger to teache his people but he that is lightened of the Lord hais his eyes and sight opened to see the misteries of God For vnto the blinde sinner says God why dost thou declare my righteousnes and takes my testameÌ„t in thy mouth and again if the blinde leade the blinde both fall in the pytte Secondly because they open the eyes and geue sight too the blind as Dauid sais the declaring of thy woordes lightens and geues vnderstandinge to the simple ones and also thy woorde is a lanterne to my feete a light to my pathes Thirdly and last of all because of the certainty of the things which they writte that is to wete they were not tales whiche he had heard of our men but whiche he sawe him selfe by the eyes of faith Things that a maÌ„ heares of others oft be false but of those which he sees him selfe no man doubtes as the Poete sais one witnes that sees it with his eye is more to be beleued than tenne that harde it by report For this certainty Prophetes were called seers commenlye of all men In olde time as it is written whan they went to aske counsaill of God they sayde come let vs go to the seer But how can he see these thinges whiche were not done in his lyfe time but longe after he sawe theym not in a dreame nor in a coniurers glasse nor by the vayn forsight of the Starres as Astronomers deceyuinge the world woulde make menne beleue they can tel them their destinies and things to come but he sawe theÌ„ by the eyes of faith when God which can not lye had shewed these thinges vnto him afore haÌ„d proued theÌ„ true afterward in dede This is the surest way of knowledge and seinge for those thinges which I beleue and se with the eyes of fayth be surer than those that I see with my bodely eye or fele with my hande God is truth it selfe and therefore those thinges that he teaches must nedes be true and that faith and credeÌ„ce which is geuen to his