Aggeus and Abdias prophetes the one corrected, the other newly added, and both at large declared.

The Prophete Aggeus.

IN the seconde yeare of Kynge Darius, in the vi. moneth & the firste daye of the moneth, the word of the Lord was sente by the hande of Aggeus the Prophet, vnto Zerubabell the son of Salathiel, ruler of Iuda and vnto Iosua the Sonne of Iosedec the chief Priest, saying.

¶In asmuch that the yeare,* 1.1 moneth and day, when this Prophecy was spoken, be so diligentlye noted of the Prophete: and also that in which kinges daies, by whom and to whom it was preached, is so dili∣gentlye mencioned, it makes muche for prouynge the trueth of the prophecie, and that we shoulde the rather beleue it. For they that will teach lies, vse not so exact∣ly to declare the circumstances, wherein thinges were done, least in examynation of the same, thinges be proued contrary,

and they founde liers.

But chiefly this long time here appoin∣ted of xl. yeares,* 1.2 teacheth vs the pacience and long sufferaunce of god, who wil not punishe so sone as we do a faulte, but ta∣ry and looke for oure repentaunce and a∣mendmente as he did here so longe beare the Iewes. And also it setteth before vs the vnthankful disobedience, and slouth∣full negligence of gods people, whiche af∣ter so mercifull a deliueraunce, and brin∣ging them home againe from Babilon to their owne countrey (from whence they were led prisoners by Nabuchodonozor) had so longe and manye yeares left of the building of that house, which God willed them so straightly to restore, and the good King Cirus had giuen them liberty to do the same,* 1.3 and restored their old ornamen∣tes to doe it withall. And in them also we learne our owne slouthfullnes to the ful∣fillinge of gods lawes: For of our selues we be no better then they, nor more dili¦gēt in wel doinge, except God stirre vs vp by his vndeserued grace.

The Iewes for their disobedience to god and his Prophetes preachinge his worde,* 1.4 according to the Prophecy of Ieremy, had their country spoyled, their Citie Ierusa∣lem burned, their Temple destroyed, they

them selues were manye killed,* 1.5 some for hunger in the besiege of the Citie, did eat their owne children or donge, and the rest were led prisoners to Babylon by Nabu∣chodonozor, and there kept three score and ten yeares in great bondage. After these years ended, by y^e good king Cirus, they had lycence in the first yeare of his reigne to go home and build their temple as ma∣nye as would, and all other might freelye aide them with monie toward that great costly woorke. Some good amongst them (but fewe in comparison) as Zorobabell, Iosua, Nehemia, Mardocheus and other, whose names are rekened in Esdras,* 1.6 toke in hande to be Captaines of this worthye worke: and after they came to Ierusalem, they builded an altar to serue for to make their offeringes and their sacrifices on, vntil the time that the Temple was buil∣ded. The first and seconde yeares of their comming home to Ierusalem,* 1.7 they were some thing diligent about their building, and laide the ground worke of the temple: But after, partlye for complaintes of the rulers in the country (whiche were straū∣gers and placed there longe afore by Sal∣manasar, & had accused them to the king,* 1.8 saiyng: if they were suffered to build their Cytye, they woulde rebell, as they were

wont, and paye no more taxes) and partly for slouthfull negligence of them selues,* 1.9 they left of buildinge vnto nowe this se∣conde yeare of Darius, God sent this his Prophet to stirre them vp to their worke. By this we may learne that when we lye longe on sleepe in sinne, we can not wake vp our selues vntil God stirre vs vp by his Prophetes, his word, or holy spirite. For Dauid after he had committed adul∣tery with Urias wife,* 1.10 and caused her hus∣band to be slaine, laye without remorse of conscience, without repenting for his eull doinges, or asking mercy, vntill the Pro∣phet Nathan came and rebuked him for the same. Therfore let vs not lightly re∣garde the warninges of God sent vnto vs by hys preachers, but thankfully embrace them, praisinge his holye name, that not only he hath so paciently borne vs so long and not sodenlye destroyed vs walowing in sinne, and forgettinge him without re∣pentaunce: but now lastlye hath called vs by the preachinge of his worde, and resto∣ring his gospel by our gracious Queene, to a new life, which god graunt vs for his Christes sake.

The Iewes had now lyen after their cō∣ming home almost, xl. years not regardīg the building of the temple, wherfore God

mooste louinglye sente his Prophete to warne them of their dutye, rebuke them of their negligences, and stirre theym vp earnestly to go about that worke. And although the counting of these yeares be harde to count, and are diuersly reckened of diuerrs men, because they would make the greke Histories to agre with the scrip∣tures: I shall let all other Histories passe, because they be to troublesome, and fo∣low that onelye whiche the scripture tea∣cheth, for that is the easiest and plainest to vnderstande, and without al doubt true. In Iohn we reade that the Iewes asked our sauior Christ what marueylous signe he would worke to perswade theym,* 1.11 that he might do suche thinges as he did.* 1.12 And he sayd to them: distroye ye this temple, & in thre dayes I wil build it agayne. He spake of his owne body, whiche he would rayse vp the third day after they had putte him to death: but they vnderstoode him of that greate costlye solēne Tēple of lyme & stone, whiche nowe they were building, and therfore said: Fourty & six yeres was this temple in buildinge. And wylte thou buylde it in three dayes? Here we se howe longe this temple was in buyldynge? al∣thoughe some expounde thys place other∣wise: yet this is not ment that they were

contynuallye workynge on the same, so longe (for partly they were forbidden and stopped by the Kynges that ruled after Cyrus,* 1.13 and partlye they were negligent and carelesse for it) but that there were so many yeares from the beginninge of that worke, vnto the finishing of the same. In the second yeare of Kinge Cyrus, whiche was also the seconde yeare of their retur∣ninge home to Ierusalem from Babilon, they layd the foundacions of the temple: In the second yeare Darius, as this presēt place teacheth, they are willed by Aggeus to take in hand their worke againe▪ And in the sixt yeare of this same Darius they finyshe it:* 1.14 so that from the seconde yeare of Cyrus, vnto the sixte yeare of Darius, must be .xlvi. yeares wherein they were building, as S. Iohn sayth. This was a great negligence of Gods people and vn∣thankefulnes, so long forgetting the buil∣ding of the temple, and their duty to god, after so mercifull and late restoring them to their coūtry:* 1.15 but this all our croked na∣ture bent vnto, except God do not onelye begin the good woorke in vs, but also con∣tinuallye leade vs in the same to the ende. Therfore haue we neede to loke diligent∣lye vnto our selues, & pray that god would not turne his mercifull eyes from vs: for

yf he neuer so little withdrawe his hand•• from vs, and do not euerye minute guide all oure doyinges, wee fall into a forget∣fulnes of him and our dueties.

Manye doubte also whiche Darius this was, that is here named of the Pro∣phete, because the Greeke hystories make mencion of diuers of that name, as Dari∣us Histaspis, and Darius Longimanus with other mo. But because the Scripture makes mencion of none after Cirus time, but this one: I will seeke no further, nor trouble you with suche harde shyftes as many do, to make the Scripture and those historyes to agree.* 1.16 The Scriptures make mencion of no mo Kinges for thys buil∣ding time, but of Cyrus, Assuerus, Da∣rius, and ••rtaxerces: Therefore in theyr dayes muste this whole historie, and those sixe and fourty yeres mencioned of Saint Iohn, be fulfilled. Assuerus I take to be husbande to queene Ester, and thys Da∣rius to be her Sonne, whereunto also the Hebrewe commentaries agree. And al∣thoughe other thinke other wyse, yet I see no Scripture that they bringe. Cyrus gaue first lycence to the Iewes to go home and buylde this temple.* 1.17 Assuerus moued by the accusations of the rulers, did for∣bid theim to buylde anye more. Darius

broughte vppe in the feare of God by his Mother Ester, and seinge the wickednes of his father,* 1.18 made a vow, that if he euer reygned after his father, he would buyld the temple, and so in his seconde yeare he gaue the Iewes free libertie to go home and builde their temple, renewed theyr Commission, and gaue them money libe∣rallye to do it withall. Artaxerxes in his seuenth yeare sent Esdras home againe with geate giftes,* 1.19 and gaue lyberty to as manie as woulde go with him, and so the woorke was fynished.

Many do thinke probablye, and to whō I can well agree, that the .vii. yeare of Ar∣taxerxes was the seuenth yeare of thys same Darius here named, and that Artax∣arxes and Darius is both one man. For Artaxerxes was a common name to al the kinges of Persia,* 1.20 as all the kinges of E∣gipt were called Pharao firste,* 1.21 and Pto∣lomeus afterward, what time soeuer they liued in. And as all the Emperours are called Cesar, althoughe they haue proper names of their owne beside. But I will not enter further in this matter, for it is more subtile then profitable, and litle edi∣fication is in the searching of it: euery one iudge as the scripture will best beare, and as God shall teache him.

The Iewes in reckeninge their yeres and moneths, haue diuers soortes. For sometime Marche is their firste moneth, & the beginning of their year, and specially when they count their solempne feastes, as God bad Moyses, that,* 1.22 y^e Moone wher¦in they came out of Egipte, shoulde be the firste Moone in the yeare. Sometime was September when al the fruites of y^e earth was gathered into their barnes.* 1.23 Some∣time they recken from the daye of the co∣ronation of their Kinges, as wee vse di∣uersly to recken also, and sometime to be∣gin at Newyears daie, sometime at y^e An∣nunciation of the virgin Marie, commōly called the Lady daie in Lente, Sometime from the daie of Coronation of oure Kyn∣ges, and sometime when they paie their rentes, as Mighelmas, Martinmas, He∣lenes daie. &c. But their moones were reckened to begin euer from the chaunge of the moone; what daie soeuer of oure moone it chaunged, and not by the Kalen∣der (for than there was none made) as we do. So that the first dai with vs in the Ka∣lender might be farre frome the chaunge of y^e moone with them, as the .xii.xiiii.xix xxiiii. or so foorth. Their monethes for a long time, and their daies alwaies, had not proper names geuen them by men as we

haue now, to cal them Mondaie, Sondai, Wednesdaie, Fridaie▪ And Ianuary, Marche, August, Iulye, but thei reckened bothe their monethes and daies thus: the first, the second, the third, fourth. &c. Nor we reade in the scriptur any names geuē to monethes vnto the time of Moyses, & than had thei no Heathen names, as oure daies and monethes haue nowe. So by this reckning, this Prophecie was spokē in the second year of Darius raigne, be∣ginning the yeare of the time of his coro∣nation, when soeuer it was. And in the sixt moneth from Marche, whiche is oure August, and the first dai, which is not Lā∣mas as we count, but the first of y^e chaūge of the moone, what time soeuer it chaun∣ged. The marking of this reckening shal help you too vnderstande diuers places of scriptur, if thei be remembred, for because thei vse another manner of reckening thē we doe.

And although it seme too many but a smale matter, by what names the daies & monethes ••e called: yet if we consider it wel, there is a great thing in it. The La∣tin men and many other more, geue na∣mes to euery daye in the weeke of some one of the Starres, commonlye called the Planetes, as though the Starres ruled al

thinges. As Sundai of the Sun,* 1.24 Mōdaie of the moone, Saterdai of Saturne: & th•• monethes many haue their names of Em¦perours, as Iuly, August, for a vain glory that their name should not dye with thē, and diuers other haue their names of as light causes.

If we remember the beginninge of the names of twoo most solemne daies in our weeke, Wednesdaie and Fridai, we shall better perceiue the rest. Fabian and other Chronicles tell, that when the Saxōs in∣uaded this Realme, and there were seuen Kinges ruling here at once, thei broughte with them twoo Idols, y^e one called Wo∣den, and the other Fria: Or els as other write, it was a noble Captain & his wife, whiche for their worthines were made Gods, and when thei hadde ouercome the English men, thei made two daies in the weeke to be called Wednesdai & Fridaie by the names of their false gods or Cap∣tains, and so to be worshipped,* 1.25 and those names we kepe still. Why than maie it not be thought to be in remembraunce of those Idols or Captaines, if euery thinge haue their name after their beginninge? And this maie be thought the beginning of y^e Wednesdaies & Fridaies to be•• ho∣lier then the reste, what pretence soeuer

was founde after to fast or halow theym. So this good can come by vsing y^e names of straunge gods, that Idolles with false worshipping of God were set vp.

We neuer readde in the scripture, nor in anye aunciente writer on the scrip¦ture (that I remember) that either moo∣nethes or dayes were called by names of Starres, menne, Idolles, or false gods, but Feries, as Augustine often doeth vse too call theym: yea, the Popes Portues, calleth the daies in the week•• thus: the second and the third Fery. &c.

But nowe in time it is come too passe that euerye daie in the yeare is called by that name of some saincte, and not in all Countryes a like, but as euerye Coun∣trye is disposed too worshippe their sain∣ctes.

In the new Testamente I finde no daies named,* 1.26 but the first of the Sabboth &c. and the Lordes daie, which I take too be the Sundaie, when Ihon sawe his Re∣uelation. Thus superstition crepte intoo the worlde, when men began too forgette callinge on the true and onelye God, and made them gods of euery deadde sainct as they list.

* 1.27What can we saye for oure selfs, but

that we put greate superstition in dayes when we put openly in Kalēders and Al∣manacks and say: these dayes be infortu∣nate, & great matters are not to be taken in hand these dayes, as thoughe we were of gods priuie counsell.

But why are they infortunate? Is God a sleepe on those dayes? or doeth he not rule the woorlde and all thynges those daies, as well as on other dayes? Is he weary that he muste reste hym in those daies? Or doth he geue the ruling of those daies to some euill spirite or pla∣nete? if God geue to Starres suche power that things cā not prosper on those daies, than God is the author of euyll. If Star∣res doe rule men those daies, than man is their seruaunt. But God made man to rule, and not be ruled, and all creatures should serue him.

What shall be the cause? If Astrono∣mers saye true, euery man at his byrthe by his constellation, haue diuers things and desires appointed him. Why than, howe canne soo manye diuers constella∣tions in so many men at your byrth agre▪ to make one daye vnlucky in your lyfe to all men? Eyther let him proue it by lear∣ning, or for shame and sinne holde your••

tounge. Starres maye haue some power on the naturall qualities and actions of y^e bodye and for phisicke: But on the Ciuyll voluntarie actions of Christians myndes none. Sainct Paule sayes, the chyldrē of god be led with the sprite of god, why thā not by Starres. It is faithles superstitiō to teache or beleue such things: that either at the byrth or after we be ruled by Star∣res. All Astronomers coulde neuer tell why Iacob and Esau brother twynnes, borne in one momēt, shoulde haue so con∣trarie natures. What Starre ruled when Sodome and Gomorre were burned, and the next townes scaped? were all born vn∣der one starre, that then perisshed, or all Noes floudde? was not thā diuers sortes, men and womē, yong and olde, good and badde. Doeth not the scripture saye y^t god made seuen dayes, and when he had made all thinges, he did beholde them all, & they were very good. Why shall we then be holde to call them euill, infortunate, and dismall dayes? If god rule oure doinges continually, why shal they not prosper on those dayes, as wel as on other? God bles∣sed the seuenth daye: and yet we dare call that infortunate, euil, and cursed, whiche he blessed.

Althoughe it be vnpossible to redresse

this olde common errour, so depely rooted in all tunges and countries, yet it is not vnprofitable to note the begīning of these thinges, that this superstition maye bee some thinge knowen. When god made seuen dayes, he called them the firste, the second, thirde, fourth. &c. But the last day he called the Sabboth, whiche betokens rest, and hath not the name geuen too bee called of any other creature, man, sainct, starre or Idoll, but as the name soundes, so should we on the seuenth daye reste frō all bodely labour, except nede compel, but specially from all filthy sinne.* 1.28 This is not the right waye to make holy men too be remembred, nor surest to auoyd Idola∣trie. It were better to be done by writing the Chronicles, liues, & deathes, of suche as were godly in dede, and not euery Ras∣call, as Legenda aurea, the Legend of Lies does. Pope Boniface the .viii finding thē of Farrare worshippinge .xx, yeares, one Hermanius as a sainct, digged him oute of the ground, and burned him for an He∣retike and authour of the sect called Fra∣tricelli, and forbad to worshippe such euyl men. So I thinke we scraping together a number of sainctes as we liste, worshippe many euill persons. What holines was in Thomas Becket,* 1.29 whiche had gotten

twoo dayes in the Kalender called by his name,* 1.30 and Priestes must euermore mum¦ble him one wicked memory in Ma••tins •• Euensong. If papistes, rebels, and tray∣tours to their kinges, as this stout Cham∣pion of the Popes was,* 1.31 maye be thus re∣warded, it is no marueyle if many rebell against their kinges as he did.

In that, y^t he saieth:

the worde of y^e Lord was sent by the hand of Aggeus the Pro∣phet: it teaches the duety bothe of the hea∣rer and the preacher.

For neither must we teach any thinge of mans deuises,* 1.32 nor the hearer must regard him so muche whiche preaches, y^t for his cause we muste either more or lesse beleue the thinge whiche is taughr (for the preacher takes his autho∣ritie of the woorde of God, & not y^e woord•• takes his authoritie of the preacher) but onely because it is the woorde of God, of whose truth we must not doubt, but with obedience receiue it. Untoo the preacher saieth sainct Peter, he that speakes, lette him speake as the woordes of God:* 1.33 & Ag∣geus being but a poore Leuite, kepinge this rule, was not to be despised more thē the priest And where as preaching & bele∣uing the thinges preached, is the hyghest and mooste pleasaunt seruice and worship of god, what thinge shoulde bee taughte &

what punishment is for them whiche doe it not, the scripture teaches playne. Saint Mathew saieth: they worship me in vain, teaching learninges, whiche are the com∣maundementes of men.* 1.34 And the false Prophet whiche runnes before he be sent and deceiues the people, speakinge in the name of God, that whiche he was not cō∣maunded, or els speaking in the name of false gods, shalbe put to death▪ Therfore let the pratinge pardoner, or the Popishe priestes take hede in whose names they speake, and what they teache, when for the gredy gayning of a litle money, they condemne them selues, and set out to sell Heauen▪ Purgatory, & Hell, as thei were al in their power to geue at their pleasur. In the Popes name they promise .xl.lx. an hundreth daies of pardon, & for a Trental they mai be brought from Hel. The true Prophetes of God, as appeareth in theyr writinges, alwaies vse to say: thus saieth the Lorde: the woorde of God was spoken to me. &c. but the Popes creaturs, as Par∣doners, priestes, fryers. &c. say: thus saith Pope Alexander, Gregory, Ihon, Clemēt or some suche other like, and nothing wil they do without money.* 1.35 Let the true prea¦cher teache the mercies of god, that God hath so loued the world that he gaue hys

onely begotten sonne, y^t euery one whiche beleues in him, shall not bee damned, but haue lyfe euerlasting: & yet shal the dron∣ken pardoner and sir Ihon Lacklatin bee better beleued, then Christe whiche spake these wordes, & promised it: yea rather y^e people wil ••ye forgeuenes of their sinnes at the Pope and such his messengers hāds then take it frely at christ paying nothing therfore, suche as the brutishe blinde vn∣thankefulnes of the worlde.* 1.36 Come & bye freely without money, saieth the prophet and agayn: It is I, it is I that put awaye thy sinnes, for mine own sake, than it is not for thy money,* 1.37 nor the Popes bulles nor pardons. Let the world therfore take hede, for if the blind lead the blind, bothe fall in the diche.* 1.38 This miserable common excuse, which is so often in their mouths, shal not excuse them, when they say: thus we are taught, oure ghostly fathers sayes so, & our fathers before vs haue so beleued Christ sayes ye shal both fall in the pytte. Beleue no doctrine that teaches to go too heauen other wayes then by Christ frely, or whiche is not written and conteined in the Bible: for that onely is the perfecte woorde of God, and whiche onely teaches true saluation. Loke the Popes testamēts throughout, called his decrees & decretals

and you shal not once ther be taughte too seke comforte at Christ in any trouble of mind, but onely to set out his vain glorie, & that he is Lord of heauen & earth, Pur∣gatory & Hell, & if thou liue neuer so wic∣kedly he & his Chaplains haue full autho∣ritie to bring thee frō Purgatory,* 1.39 so that thou bring them money. I thinke it hath not ben oft hearde tell of, that any prieste euer saids Tretal without money, or hy∣red any said for thē selfes: but if thei were good, why should they not haue them for thē selues? If they had charity, thei would say them for the poore as wel as for y^e rich: they would not suffer so many poore sou∣les to lye broyling in Purgatory, as they think do, no they would do nothing night nor day all their liues but saye Masses, yf they had such loue towardes their brethrē as they should, and if thei were able so to deliuer them For what charitie is in hym that maye helpe his brother and will not by all meanes possible? But they shew by their doinges their meaning well inough when thei turn thē to the people & saye: of your deuotion & charitie pray ye for y^e soul of N. as though they should say: we praye for money without charitie, but ye muste do frely of deuotiō without mony. These false Prophetes, Papistes, and members

of Antechrist, came not in y^e Lordes name, nor speake his worde, therfore they be ac∣cursed.

Also in that he sayeth,

the woorde was sent by the hād of Aggeus, we are taught how to esteme preaching, Ministers by this Hebrew kynde of speaking.

For as the hand serues to do mo thinges withal, then any part of the bodye, so whan they will signify any thing too be done by the ministery and seruice of any man, thei vse to saye: it was done by the hande of suche a man. Therfore the woorde and message whiche he brought was the Lordes, & Ag∣geus was but the seruaunt that broughte it.* 1.40 So must we thinke of the preachers, they be but seruaunts, though they be ne∣uer so good and learned preachers, & their message is the worde of the Lord. Thus sayes Christ: it is not you y^t speake, but it is y^e spirite of your father, which speakes in you. Sainct Paul also teaches how we shoulde thinke vpon him and others such preachers, when he sayes: let a mā iudge & thinke thus of vs,* 1.41 that we be y^e seruāts of Christe, and dispensers of gods secrete misteries. Therfore they which seke ra∣ther to be lordes then seruaunts, & be hin∣derers of preachinge gods woorde, rather then faithfull teachers of gods holye will

to his people: are not to be counted amōge the seruaunts and ministers of Christe, but rather enemies, sekinge their owne glorie more then gods.

And as Aggeus did not go this message afore he was commaunded and sente by god, and therfore was a true Prophet: so they whiche thrust in them selues to teach not called by god, nor sent by man ordina¦rely, come often afore they be welcome, & are not true Prophetes. For it is writtē:* 1.42 let no man take honor vntoo him, but he whiche is called of god, as Aaron was. And if the worser learned bee preferred afore the better, to the ministery (if thei be bothe true teachers) let not the better dis∣dain hym, but know god to se further thē he doth, and that there be iust causes why the other is preferred afore him.

Whereas Zerubabell is firste named here, and set in order afore Iosua the high priest,* 1.43 and the prophet Aggeus was sente by commission from god to the ciuyll ma∣gistrate first: it teaches the preeminence y^e Temporall rulers haue afore priestes, by what name so euer they be called.

If the Pope should haue receyued suche letters, as these be and sene a layman preferred & named afore hym, he would not haue ben well content, and specially such a man as

Zerubabel was, beinge neither king nor Emperour. What a rayling letter wrote pope Adriane the fourth,* 1.44 an English mā, to Frederic the Emperour▪ because y^e Em¦perour in his letters hadde set his nam•• afore the Popes, writing thus his super∣scription of his letters: Fredericke by the grace of God Emperour. &c. vnto the holy father Adriane Pope. If he had written thus: to the most reuerent and holy father the pope Adriane, gods vycar here in earth &c. your poore and humble seruaunt Fre∣derick by the grace of god Emperoure of Almaine. &c. & had placed the Popes name before his owne, al had ben wel. Because he did not, he called the Emperoure tray∣tour and rebell against god and sainct Pe∣ter. &c.

The common welth of the Iewes was ruled first by Iudges from Moyses vntoo Saule, then by Kinges, frome Dauid too their captiuitie in Babilon, and now last from their returning home, vnto Christe▪ by princes of the stocke of Iuda. Their Iudges were raysed vp of god too deliuer the people,* 1.45 sometime of one tribe or kind∣red, sometime of other as pleased god, •• the chyldren did not succede the father lo suche authoritie. Kinges were alwayes of the stocke of Iuda onely,* 1.46 •• the sonne was

King after the father, but these princes,* 1.47 although they were for the moste parte of the stocke of Iuda, and the successiō, was by heritage (except y^e Machabees) yet they had not a kingly maiesti, croune & power: for they were but as mayres or Dukes, & head men amongest the people, as the He∣brew woorde signifies, Pachath, and yet they be preferred before the highe priest. By whiche we muste learne chiefe power in all cōmon wealthes, to be ioyned with the temporall swoorde, thoughe he be but a meane man, and that euery man as S. Paule sayes must be subiect vnder hym.* 1.48 Chrisostome notes well, writing on that place, that euery man must obey the Ciuil power, whether he be Apostle, Euāgelist, prophet, or by what name so euer he be cal¦led. Sainct Peter hym selfe (being Bishop as they saye at Rome, and of whome they clayme all their authoritie too bee aboue prynces, Kynges, and Emperoures) was not onely obediente too the Ciuill rulers hym selfe, but left written in his Epistle, that we should all obey the kyng as chiefe and highest ruler aboue all other. And although Kynges and rulers in common welthes were then Infideles, & not Chri∣stened, yet he biddes obey them as y^e chief and hyghest, and neither willes anye too

be disobedient, too pull the swerde oute 〈◊〉〈◊〉 their handes, nor to set vp him self aboue them, but humbly to obei them in al thin∣ges, not cōtrari to gods truth and religiō. But if they commaund any thing cōtrari to gods woorde,* 1.49 we muste aunswer wyth the Apostles: we must rather obey god thē man. And let no man thinke that in dys∣pleasinge god, he can please man. For god who hath all mens heartes in his hande, will turne his heart to hurt thee, whome thou woulde please and flatter, by displea¦sing and disobeing god: nor we owe anye obedience to any mā in such things where in god is offended and disobeyed. If Eng∣lande had learned this lesson in the time of persecution, we should neither for feare at the voyce of a woman haue denied our•• maister with Peter, nor for flattery haue worshipped Baal, nor rashly rebelled, but humbly haue suffered gods scourge, vntil it had pleased god to haue caste the rodde in the fyre: the whiche he woulde sooner haue done, if oure vnthankefull sturdines had not deserued a longer plague. The Lorde for his mercies sake graunte, that bothe we and all other, maye here after beware from like pulling on our headdes the righteous scourge of god for our wic∣kednes,

and the vnpacient bearing of the same when it comes.

* 1.50 [verse 2] Thus sayth the God of hostes, saiynge: this people saye: the tyme is not yet come to buylde the house of God.

¶The Prophete dare speake nothinge in his owne name, or of his owne deuise,* 1.51 but alwayes names the Lorde who sente him, & whose message he brought: whiche thinge all preachers must folow most dili∣gently, or els they are not to be beleued. Sainct Paul sayeth: if I, or an aungel frō heauē should teach you any other gospell, beside that whiche you haue receiued, cur∣sed bee he. And marke that he sayes not, if he teach contrary to that which ye haue receyued, but besides and more then that whiche ye receiued: For the Pope and hys cleargy, thinke that thei maye for our sal∣uation adde more to the gospell, so that it be not contrary to the gospell: But sainct Paul sayes, besides or more then y^e which ye receyued. And Moyses sayeth: Thou shalt neither put to, nor take awaye anye thinge from the woorde of god, but cōtent thy self onely with that which he teaches,

for he onely is true and all men be lyers, & no man is of his counsail, to teache thee what pleases or displeases him,* 1.52 except he speake him self. And although rulers mai ordaine some thinges for an order in the Churche, yet none of their decrees are ar∣ticles of our faith, but thei may and ought to be chaunged, when they be hurtfull or turne to any misuse or superstition.

And for all that, that the people had greuousli sinned in not building the lords house so many yeares, yet whyle God dyd vouchesafe too speake vnto theym by his prophetes, and rebuke their sinne, there was hope enoughe of forgeuenes, so that they woulde amende & tourne vnto God. For like as longe as the phisicion doeth apoynte the sicke man what he shall doe, howe to dyet hym selfe, and what medi∣cines to take, there is hope of lyfe, but yf he forsake hym, and will not speake vnto hym, we loke for presente deathe: Soo as longe as God of hys goodnes lettes hys woorde be amonge vs,* 1.53 there is good hope of forgeuenes, but if he take awaye hys woorde, there is no comforte left.

Saul whē Samuell was deadde, as∣ked counsayll of god, but he woulde not speake too hym, neither by dreames, nor at the Arke of god, nor by visions or pro∣phetes,

and than he runnes to Wytches: So we when god teaches not, but are left too oure selues, seke such vnlawfull mea∣nes.

The Iewes had lyen almost .xl. years in this negligēce of buylding gods house: It is almoste as many yeares, since wee vnder pretence of receyuinge the gospell, and buyldinge Gods house, haue pulled it doune: and to roote oute all the rable of Monkes, Friers, Nunnes, Chanons. &c. wee for the moste parte haue soughte too enriche oure selues, and one like theefes robbed an other, & haue not of pure loue destroyed Gods enemies, nor prouided for the poore, and furthered learninge nor placed preachinge Ministers in place of dumme Dogges, after the rule of hys woorde as wee shoulde haue done, and buylded hys house.

And what remedy do the wicked pa∣pistes finde too redresse this with all? They pull awaye Gods woorde, and saye it was neuer good worlde since it came abroade, and that it is not meete for the people to haue or reade it, but they muste receiue it at their mouthes. They are the Nurces they saye, and must chowe the meate afore the chyldren eate it.

Woo be vnto such dissemblers, as vnder pretence of chowinge, eate all vp, or elles that litle whiche thei geue (for they saye it is not necessary to preach often by the exā¦ple of Pābo,* 1.54 which whā he had heard one lesson, the first verse of the .39. Ps. whiche beginnes thus: I thought w^t mi self I wi•• kepe my wayes, y^t I offēde not in my tūg▪ woulde heare no mo vntil he had in man•• yeares learned to practise that one: which example rather proues that we should dy¦ligently learn, than seldom preache) It is I saye so poysoned in their filthy mouth•• and stinking breathes that it poisons and feedes not the hearer.* 1.55 Dauid sayes: by what thinge shall a yonge man amende his euill wayes, and he aunswers: by ke∣ping the sayinges of god. And how shall we see to doe this: thy woord O Lorde he sayes is a lantarne for my feete, & a light to my pathes. But these theefes that take awaye the woorde of god from the people, whiche is the lantarne and light, to teach them to go a righte, woulde haue them in darkenes styll, that they shoulde neither se their owne faultes nor others. When the fault is not sene, how can it be amē∣ded? and how can it be sene, seinge it is in darkenes, excepte the light of gods truthe do open it vnto vs.* 1.56 Moyses biddes the fa∣thers

tell their chyldren the lawe of god often times,* 1.57 and to studye on it in theyr houses, in goinge by the way. Dauid bids the same, and the chyldren too aske the fa∣thers. Paule bids fathers bringe vp theyr children in the nurture and learninge of god:* 1.58 And wyues if they will learne anye thinge, aske their husbandes at home. Than if the father must teach the sonne, and the sonne must aske the father, and the wyfe must learn of the husband: How shall those fathers and husbandes teach, except they be learned? and howe can they be learned, hauinge none to teache them, but sir Ihon mumble matins, nor cā not be suffered to reade them selues? But it is true that saincte Ihon sayeth: he that doeth euill hateth the light,* 1.59 and will not come to the light, leaste his euill doinges be reproued. And this too be true their cō∣mon sayinges declare when they sayde: it was neuer good worlde since euery shoo∣maker coulde tell the priestes duty. They were ashamed of their faultes, & therfore woulde haue you in blindnes styll, that ye shoulde see neither youre own faultes, nor tell them of theirs, for that speciallye they can not abide. But oure good God whan he blessed his people and offereth his pardons, he sendes manye teachers &

open diuers waies to learne, and 〈◊〉〈◊〉 he is most angry, he takes away his wor•• that they shall not see how to amend, a•• Amos sayeth:* 1.60 I will sende a hunger vnt•• the earth, not a hunger of bread, but of the woorde of God, that they shall seke it 〈◊〉〈◊〉 East to West, and not finde it. Therfor•• they whiche take awaie his woorde, or be hinderers therof, are nothing els but in••struments of his wrath and gods 〈◊〉〈◊〉 to his people.

And that they should the more diligētly marke the message which he broughte, 〈◊〉〈◊〉 tels them in whose name he spake & saith the Lord of hostes spake those wordes, 〈◊〉〈◊〉 as the Hebrewe is Iehoua:* 1.61 whiche is a•• muche to saye, as that god of mighte, ma∣iesty and power, whiche hath his beinge •• substaunce of hym selfe,* 1.62 and by whome a•• other thinges stande and be, and without whome all thinges fall to nothinge, if he do not vpholde them, he speaks these wor∣des.

The other worde ioyned with all, whē he cals him y^e god of hostes, is a word of feare and reuerēce, as Iehoua is a name of loue and power: so that if either they loued hym as a father and God of power, or els feared him as a Lord and maister, & one that had many hostes of souldiers 〈◊〉〈◊〉 conquere them with all, if they did rebell

agaynste him still, they shoulde receiue & obey this message. In like maner God by Malachy rebukes the people which called hym father and maister in wordes,* 1.63 but in dedes woulde nothinge doe as he taughte them, and sayth: if I be your father, wher is my loue that you owe me, if I be youre maister, where is the feare that is due too me. This woorde and name is seldon red in the new Testamente, too call hym the god of Hostes, because it is a worde of fear more then loue, and rather threatens thē comfortes, whiche the newe Testamente doeth not commōly. Sainct Iames sayes:* 1.64 the withholden wages of them that haue reaped your fieldes, cries vengeaunce in the eares of the Lorde of hostes.* 1.65 It is as muche to saye in this place: as thus sayes that mighty Lorde of hostes, whome if ye heare and obey, he will make all his crea∣tures to serue and obey you: but if you be disobedient to hym styll, he hath many ar∣mies and hostes to fight with against you and all his creatures from the hyghest to the lest, shall be harnised agaynste you. Thinke not, that if ye escape one plague, that ye shall escape the rest: for differring or escapinge one, is but to see whether ye will amende before the nexte come. His arowes and thūderboltes are neuer spēt,

but he hathe new in store: and in the ende the victorie shall be his, and all disobediēt shall perish. And for the better vnderstan∣dinge of this to be true, the scripture hath sette oute diuers examples, where Go•• hath fought agaynst mā with all his crea∣tures, to let hym see how diuers kyndes of hostes he hath to beate him down with all.* 1.66 The Aungels destroyed Sodome and Gomorre with fyre and brymstone, & kyl∣led with pestilence in three dayes space lxx. thousande for Dauids offence:* 1.67 & als•••• in one nighte destroyed in the tentes of Sennacherib .clxxxv. thousand. The Sun at the commaundemente of Iosua stoode styll, geuing him lighte, vntill Gods ene∣mies the Amorites in the chase were kyl∣led by hym,* 1.68 so that one daye was as longe as twoo. In Egipt the Starres & Sunne gaue no lighte too the Egiptians, but the darkenes was soo greate,* 1.69 grosse & thycke mystes, that no manne sturred out of hys place, and men might grope the mystes, & feele them with their hande: but wher the chyldren of Israell were, the Sūne shone bright and pleasauntly. Againste Sisara Bod foughte out of heauen.* 1.70 The water drouned the whole worlde saue .viii. per∣sons vnder Noe.* 1.71 The redde Sea suffred Gods people to passe, but it drouned Pha∣rao

and all his hoste.* 1.72 The earth swalo∣wed my quicke Dathan, Corah, and Abi∣••••n, and all those rebels with them.* 1.73 In Egipt stormes of ba••••e killed the Egip∣tians 〈◊〉〈◊〉 after and destroyed their corn, but harmed not the Israelites. So the Towre 〈◊〉〈◊〉 Siloe fell and killed 〈◊〉〈◊〉 within it.* 1.74 Such a drought was in the time of Elias, that it rained not for the space of iii years and a halfe.* 1.75 Suche hunger in all coūtries, that Iacob with all his house went intoo Egipt, and there also the Egiptians for hunger solde their lande, their cattel, wy∣ves, chyldren, and themselves to be bond men and slaues to their kynge.* 1.76

In the besiege of Samaria for hūger an Asses head and Doues dung was solde dere, and women did eate their owne chil¦dren.* 1.77 Ioel threatens that God will sende four ho••••e••, one Grasshoppers, an other of Caterpillers, Blastinge and Locustes, to deuoure all the fruiteof the grounde: & all that, whiche one of these left, the next shoulde destroye.* 1.78 In Egipt, marke what mighty men of warre God chose to fighte 〈…〉〈…〉 frogs euē into y^t kings 〈…〉〈…〉 and hys hedde, and flees 〈…〉〈…〉 Pharao and the whole 〈…〉〈…〉 and made them weary, 〈…〉〈…〉 the heades, * 1.79but by these

meanes ••ob got the vi••ry••, 〈…〉〈…〉 ten tribes were led awaye 〈…〉〈…〉 wilde beastes encreased, soo that the ••••∣uoured the dwellers in y^e country, because they feared not God.* 1.80 God closed by y^• 〈…〉〈…〉 bes of at Ab••milleths womē * 1.81 y^t thei 〈◊〉〈◊〉 not beare chyldren, because he did 〈◊〉〈◊〉 Abrahams wyfe.* 1.82 When the Ph•••••••••• had taken the 〈◊〉〈◊〉 of God & 〈◊〉〈◊〉 God smote thē with ••mperours 〈◊〉〈◊〉 ••••••erses.* 1.83 Herode & ••iuers Emperours 〈◊〉〈◊〉 woryed with Lyfe. Arrius ••ittinge 〈◊〉〈◊〉 priuye, auoided all his gu••s, 〈◊〉〈◊〉 of a kyng was more a 〈…〉〈…〉 & liued in woods.* 1.84

* 1.85Gedeon with 〈◊〉〈◊〉 men, knock••nge that po••••••erdes together, made his eternal (which were so many y^t they lay as thicke as gresho••pers vse to lye on the grounde to afraid, y^e thei ••roue who ••••ghte 〈◊〉〈◊〉 away 〈◊〉〈◊〉 if his felow stode in his 〈◊〉〈◊〉 he kylled him straight:* 1.86 The walles of ••••richo fel wont violēce or hi•• 〈◊〉〈◊〉 off 〈◊〉〈◊〉 Syriās thinking thei hea•••• 〈…〉〈…〉 n••••ght,* 1.87 〈…〉〈…〉 their enemies came 〈…〉〈…〉 (where••••••re was none such 〈…〉〈…〉) 〈…〉〈…〉 all away.* 1.88 ••udith a weake 〈…〉〈…〉* 1.89

prise in buildinge y^e towre of Babell was stopped by cōfoūding their lāguage, y^e one could not vnderstād an other.* 1.90 Dauid a yōg man with a sling & a stone, kylles Golias so strōgly harnised. A bishop of Mētz, beīg persecuted w^t rats frō house to house, fled into a towre, he hais stādīg in y^e mids of y^e riuer, lying a mile frō any lād: but y^e rats folowed him & swāme ouer, neither dores nor stoone walles coulde kepe thē out, but thei woried hī for his vnmercifulnes to y^e people in a year of dearth. Thus our God may wel be called 〈◊〉〈◊〉 Lord of hostes, which hath so many weapōs & diuers to punishe vs withal, as fyre, water, earth, darkenes frogges, lyse, greshoppers, catterpillers, pestilēce, hayle, drought. &c. so y^t ther is no help to be disobediēt & striue against hī▪ for he wil haue y^e victory. There is waies a∣boue & beneth vs, within vs & w^tout vs, to throw vs down at his pleasur, there is no remedy but to obey him either willingly & be rewarded, or els against our wils & bee punished. His power is not yet minished, but he fights stil w^t his enemies, y^t al glori may be his. He hath foughtē sore of late w^t his vtter enemy the Pope, & w^t what wea¦pōs▪ w^t a goose feather, & old clout•• (wher∣of be made pēne & paper) & such 〈…〉〈…〉 hath he vsed to do this feate as y^e world: ha∣tes

& despises. But he hath so shaken hys ••eat, that his fal is begunne, & euery man whiche is not wilfully blinde sees it. His abhominations & his wickednes is 〈◊〉〈◊〉 to the worlde as the Prophete saieth: •• will shewe thy filthy partes in thy fac••▪* 1.91 & wil set foorthe thy nakednes to people.

These be the ordinaunces, great Gū∣nes, and Bulwerkes that he will sette by his Churche with, and pull downe Anti••christ, that all victorie maye be his, which by suche small and weake thinges, 〈…〉〈…〉 downe ••he glor•• 〈◊〉〈◊〉 the world. 〈◊〉〈◊〉 although their faltes were greuous,* 1.92 yet oure good God is contente with a litle re∣bukinge of them, and doeth no more but caste in their ••eeth their vnthankefulnes and saieth: this people saies, it is not yet tyme to buyld the house of God, as though he should saye:

this people whome I chose amongest all the world, and in respecte of whome I seme to regarde no other people bu•• them, bestowinge winge on theym onelye •••• chiefly any blessinges, whose fathers I broughte out of slauery in Egipt, & made them lordes of this plenteous lande, de∣stroyinge the dwellers of it, & subduing•• their enemies round about thē, to whom•• I sende my Prophetes in all 〈…〉〈…〉 will and pleasur••, and whom••

now of late when they were led prysoners to Babylon, I brought home agayne and restored to them their land••••••▪ and willed nothinge of them but to buylde my house and kepe my lawes, this vnkinde people I say, saies it is not yet time to build gods house.

This stifnecked people, that will neither be ouercomē & moued with gētel∣nes to do their duties, nor yet feare my plagues and threatninges, will not dili∣gently go about to do, that whiche I wil∣led them so straitly to do. The rod is sharp to the flesh, when we be beaten, but too a gentle hearte there can be no sharper re∣buke then to haue his vnkindnes caste in his teeth.* 1.93 My people saies god by his pro∣phet, in what thing haue I offended thee, y^t thou doest so disobeye me, or what haue I done to thee, tell me? And that we shuld better consider our vnthankfulnes, he cō∣pares vs to beastes & saies:* 1.94 the Oxe kno∣wes his maister, & the Asse knowes hys master stable and manger, but my people will not know me. So saieth Ieremy, the Turtel,* 1.95 swalow and the Storke knowes their times of the yeare to come, but my people know not the iudgement of y^e lord. If a kinge shoulde mary a poore woman▪ and make her Queene, and when she dis∣pleased him, shoulde saye vnto her: where

thou wast but a poore woman, and neuer loked to haue ben maried to me, I forsake all other women for thy sake, and made thee my wife & felow, hath it becomen y^t to do this fault agaīst me? If she haue any honest heart in her, it will make her burst out into tears, & aske forgeuenes: so wil it moue any christiā heart y^t feares god, whē he heares his vnthākful disobediēce lai••d to his charge, & specialli if he cōsider what goodnes and how often he hath reciue•• a•• gods hāds, & how forgetful he hath ben a∣gain to so louing a Lord god. The lord for his mercies sake graūt vs such tēder hart•• y^t we may burst out into tears, whē we cō¦sider his goodnes & our wickednes his vn¦deserued mercye, & our great vnthākeful∣nes. What a bitter griefe shal this be to•• hear him lay our vnkīdnes to our charge? I gaue you a good king, many true prea∣chers, my word plēteously, my sacramēts purely, rooted out Idolatri, deliuered you frō straūgers, with all wealthe, & yet you would not feare me, what can we say for shame, but condēpne our selfs? God graūt we mai, for thā he wil not condēne vs. I do not doubt but many of thē had great excuses to lay for thē selfs, if thei had ben asked why they did not buyld gods house, aswel as we haue for our negligēce in the

same doinge.* 1.96 Some would say we are for∣bidden by the king & his officers (& so they were in dede, as apperes in Esdras.) Some, we muste first prouide a house for our selues to dwell in, for our wyues and childrē: Other we are vnlerned, we know not how to do it: Other we be poore & not able to take in hāde such a costly woorke: Other, let y^e rulers begī & we wil help: O∣ther, we shal not lose our life & goods if we disobey the Kings cōmaūdemēt. But god would alow no such excuse, but castes in all their teethes their disobediēt vnkind∣nes & sayes: This people say, it is not yet tyme too buylde gods house.* 1.97 The priestes would say it is not our duty to buyld, but to offer sacrifices, & sing Psalmes as wee be appointed. The rulers might say their office was to see the commō wealth well ruled, and not too meddle in suche mat∣ters. The people mighte saye it belonged not to them, beinge suche a costly thinge, that required wisdome, learning, ryches▪ and power, but they muste applye their husbandrye, marchaundise. &c. Euen as they sayde in the Gospel: I haue boughte a Farme, or, v. yoke of Oxen,* 1.98 y^t I wil not come, hold me excused. Or I haue maried a wyfe, that I can not come: so none could or woulde take goddes woorke in hande.

thereto ••et that one sorte shoulde not 〈◊〉〈◊〉 them selues blameless, and the wher•••••••• fault, or that one should not 〈…〉〈…〉 other, because the•• the•••• were 〈…〉〈…〉 men the reste, and woulde haue 〈◊〉〈◊〉 Gods house more gladlye than other 〈◊〉〈◊〉 prophets sent to rebuke them all, 〈◊〉〈◊〉 were gylty in not buylding. And 〈◊〉〈◊〉 not the rulers saye, it is not 〈…〉〈…〉 buylde gods house, or the 〈…〉〈…〉 or the 〈…〉〈…〉, or 〈◊〉〈◊〉 men: generally all this people of 〈…〉〈…〉 it is not yet time too buylde gods 〈◊〉〈◊〉. And so because the rebuke is general 〈◊〉〈◊〉 all sortes, younge and olde, 〈…〉〈…〉 learned and vnlearned, they maye 〈◊〉〈◊〉 stande that it is their duties to build go•••• house, what manner of men so euer they be.

* 1.99What a comforte is this for the poor vnlearned man whan he heareth that 〈◊〉〈◊〉 refses not, but requires & takes in good woorthe that litle seruice whiche he 〈◊〉〈◊〉, and willes him to builde his house 〈◊〉〈◊〉 wel•• as the ••yche, that he should not 〈◊〉〈◊〉 god loues not poore men, nor 〈◊〉〈◊〉 are not able to serue him, but he loue 〈◊〉〈◊〉 onelye the ••yths and learned, and they mu•••••• serue hym. Nor agayne, he most not thinke, I maye doe what I will, God cares not for

me, no•• he hath no worke for me to doe in his house.

It is in buyldinge Gods spirituall house, as it is here with vs in oure buyl∣dinges. In buyldinges there bee maister Masons, and Carpēters, which do deuise the worke, drawe out the facion of it & set their men on woorke? there bee also some that fell trees, cary stones, bringe morter, and make cleane the place. &c. So in buyl∣dinge gods house there be riche & learned, there be poore and meaner learned, but y^e lowest and meanest of al, as he is the crea¦ture of God, and made not him selfe, soo god hath some woorke for him to doe and requires his seruice. If he be not a ruler or a preacher, yet he hath wyfe and chyldren, whome he must se liue in the feare of god, and that god wil require of his hand: and though he be not maried, but both lame & blind, yet he hath a body and soule, which Christe dyed for, and they be the house of God, and temple of the holy Ghost, which we should buylde, and of that thou shalte make accoumpt. He that hath receyued greater giftes, hath a greater charge, and more worke shall be looked for of him: but if he haue no more but life in him, and be not able to styrre any part of him, neither hande nor foote, yet god will looke that

hys mynde shalbe continually occupied 〈◊〉〈◊〉 prayer for him selfe and others, that he 〈◊〉〈◊〉 no dronkard, glutton. &c. and thynke no•• but this is the hyghest seruice that y^e 〈◊〉〈◊〉 man liuing can do to god. Such a louin••e god is our god euen to the poorest man l••∣uing, that he geues him as wel as y^e ryc•••• all thinges indifferently, whiche shoulde bring hym to heauen, as baptisme, fayth▪ hoope,* 1.100 and charitie, repentaunce, prayer, fasting, auoyding whoredom, theft, mur∣ther, anger. &c. all are as cōmon & as eas•••• to come by (or rather more easy) for y^e poore then the ryche. He disdaynes not, but thā∣kefully takes the poorest seruice that 〈◊〉〈◊〉 least creature he hath can do, so that he 〈◊〉〈◊〉 it diligently and willingly, & wil reward that litle so done as liberallye, as he doeth the greater. He that hath receyued muche shall make a counte of muche, and he that hath but litle, yet shall make a counte 〈◊〉〈◊〉 that litle.

But this is marueylous, that where all sortes of the people were in faulte, 〈◊〉〈◊〉 Prophet is sent by commission from god▪ namely to Zerubabel the chiefe ruler i•• the common wealth, and to Iosua the hye Priest, as though they had onely synned, or they coulde or shoulde remedye thys matter.

What reason seemes this, that when many do offende, a few shalbe rebuked? & when all the people be negligent, y^e chiefe rulers, both in Ciuil matters of the comō wealth, and the chiefe Prieste & highest in matters of religion are blamed. This is the hye wisedom of god, y^e mans wyt can not attayne vnto: and there is greate rea∣son, if it be wel considered, why it shoulde be so. God our heauenly father knowinge the crookednes of mans heart, & how rea∣dye we be all to euil, hath appoīted rulers in the comon wealthe too minister iustice, punish sinne, defend the right, & cause mē to do their dueties. And in his churche he hath placed Preachers to teache his lawe, to pul downe superstitiō & Idolatry, & too styrre vp the slouthful & negligēt, to serue and fear him.* 1.101 If either the one or bothe of these rulers be negligēt in their office, the people (which be alwais readi to seke their owne ease & pleasurs) fal frō god: but god wil punish the ruler for their negligēce, that neither they did their duties thē selfs nor see the people doe theirs, and thei shal be gilty of the sins of the people, and par∣takers of their wickednes, because it was done through their negligence, in not pu∣nishing, and seing the people do their du∣ties, bothe to god and man.

Speake to Zerubabell, y^• sōne of Salathiel, ruler of Iehuda and to Iosua

Whan God gathered his church 〈◊〉〈◊〉▪ he appointed Moyses and Aaron,* 1.102 two ••••••¦thren to be the chief rulers of the people, the one in religion; and the other in Ciuil matters: to teach vs that these two kin•••• of rulers be lawful and necessary in a com¦mon wealth, that they should loue & sticke together like brethren▪ & that the one with the woorde, and the other with the sworde shoulde ioyntely buylde gods house, pull downe Antichrist the Pope, and set vp the kingdome of Christ. When the chyldren of Israel had committed idolatry in Baal Peor,* 1.103 and fallen to adultry with the wo••men of Moab.

Moyses in the name of god commau••¦des all the Rulers of the people to be han∣ged on gallowes againste the Sunne, be••cause they did not their dueties, in keping the people from such mischiefe. To y^e prea¦chers, saieth Ezechiel, thou sonne of man I haue made thee a watche manne to the house of Israel:* 1.104 thou shalt heare woordes of my mouth, and shew them from me. If I saye to the wicked: thou wicked thou shalt dye the death, & thou wilt not speak to him that he maye kepe him frome hys wickednes, the wicked shal dye in his wic¦kednes, but I wil require his bloudde of thy handes: but if he wil not leaue hys

wickednes when thou tel best him, he shall dye in his wickednes▪ and thou hast saued thine owne soule, because y^u hast done thy duety in warning him. By these punishe∣mentes we maye se that it is neyther the duety of Ciuyll rulers, by what name so euer they be called, to be negligēt in their duety, or to set in an euill deputy for them to gather vp the profites that they may go hawke, or hunte, game, or keepe whores: for god that gaue theym that authoritiye, will loke▪ for a count for it of them: nor y^t it is lawfull for Bishop, Deane▪ Archedea¦con▪ Prebendarie or Parson to set in a pa∣rish priest to make cōiured water, & serue the people in a straunge tunge, which nei¦ther he nor they vnderstande: for by these meanes the people be not amended.

Hely hauing complayntes made to him of the vnhappines of his chyldren fell and brake his necke,* 1.105 because he would not pu∣nish them: and they them selues were kil∣led in battayle: and the Arke of god was taken by gods enemies: so shal the fathers of y^e people perish, if they punish not faul∣tes of the people.

He that desires a Bishops office sayth sainct Paule, desires a good labour:* 1.106 he cals it not a good Lordshippe nor idlenes and wealth, but labour. What a manne the

labourer should be,* 1.107 Ezechiel tels particu∣lerly, saying: woo to the Sheptheardes 〈◊〉〈◊〉 Israel, whiche fede them selues, & not 〈◊〉〈◊〉 flock: ye haue eaten the fat, & ben clothe•• with the wol, but ye haue not strēgthne•• the weake, nor healed y^e sicke, nor brou•••••• home the straye, nor soughte the loste, but ye haue ruled ouer them with sharpnesse▪ These be the dueties of good Shepehear∣des and their labours, and not maskyng•• Masses, mumming mattyns, and babb•••• they knowe not what: and he that either can not or will not doe these thinges, see∣kinge his owne ease and wealth, and not bringe the people to god, is a theefe & mur¦therer.* 1.108 Also the Patrō of a benefice or Bis¦shop, which admitte any suche, as can not doe these dueties to haue cure of soules, are partakers of his wickednes, and as much as in them lyes, murther so manye soules, as perish this wayes for wante of wholsome doctrine. Sainct Paule sayes to Timothy: laye not thy hande rashly on any man, nor without good triall, apoint hym a Minister, least thou be partaker of of other mens sinnes· We muste neyther do euil our selues, nor consent to other to do it, but as muche as in vs lyes, stoppe it: for bothe the doer and he which agrees to it, are woorthye deathe, as saincte Paule

saieth.* 1.109 But he that places an vnworthye or vnable minister wittingly in a bene∣fi••e, consentes to the euill whiche he doth, because he might stoppe hym from it if he woulde, and therefore is he woorthye death also.

A Tayler that is not cunninge to make a gowne, maye mende hose, a Cobler that can not make shooes, maye mende them, a Carpenter whiche is not cunninge too make y^e house, yet may he square trees or fell them: but an vnable priest to teach, is good to nothinge in that kynde of lyfe or ministerye, ye are the salte of the earthe (saieth our sauioure Christ) but if the salt haue lost his saltnes,* 1.110 wherwith shal it bee salted?* 1.111 it is not good inough to be caste on the dunghill (for so it woulde doe good in dunginge the fielde) but it is mete for no∣thinge but to be cast in waies to be troden vnder oure feete.

So these priestes whiche haue not the salte of gods woorde to season mans soul with all, are mete for nothinge in y^e kinde of lyfe, but to be put to some occupation, whiche they can doe, and get their liuing with the sweate of their face, and not oc∣cupye a place amonge gods Shepeherdes, seinge they be rather dum and deuouring dogges than good Preachers.

* 1.112Are not we in Englande 〈◊〉〈◊〉 like fault? When god s••••rred vp our 〈◊〉〈◊〉 as chiefe in the realme, and 〈◊〉〈◊〉 Cranmer: Archebishoppe of Canterb•••••• with others, for matters in religion 〈◊〉〈◊〉 driue the byers and sellers of Masses▪ 〈…〉〈…〉, Trenta••s. &c. oute of gods 〈◊〉〈◊〉 (whiche they had made a denne of 〈◊〉〈◊〉) was not this in al oure mouthes? it is 〈◊〉〈◊〉 yet tyme to buylde gods house▪ the 〈◊〉〈◊〉 can not beare it: we feare straūge prin•••••• and rebellions, as thoughe god were 〈◊〉〈◊〉 to suffer Idolatry for a time, & 〈◊〉〈◊〉 not or coulde not promote his owne ma••••ters without oure politike deuises. 〈◊〉〈◊〉 almoste as many years haue we lyen 〈◊〉〈◊〉 as these men did, and not buyl•••••• gods house, but pulled it downe, buyld•••• oure owne houses goodly withoute anye stoppe or feare, where rebellion 〈◊〉〈◊〉 shoulde haue ben feared, because it 〈◊〉〈◊〉 done oft with the iniurie of others, as by extreme raising of rents, takinge 〈◊〉〈◊〉 incomes and fines. &c. by these meanes ••••••king our owne rest and profite. It wa••t•• not muche of so many yeares since kyn•••• Henry began to espy the Pope, & yet go•••• house is not buylt. What maruell is it then if we haue ben thus greuouslye pl••••ged for oure negligence in thus doing 〈◊〉〈◊〉

that euery one hath ben soughte oute too death, y^t was iudged to loue gods woorde? When the good kynge Cyrus had geuen free liberty to the Iewes euery one to go home that woulde,* 1.113 the moste parte had so wel placed them selues in straunge coun∣tries and waxed soo wealthye, that they woulde not go home when they might to buylde gods house. What maruayll was it thā, if god to punish this great wicked∣nes, sturred vp king Assuerus by the mea∣nes of Hamā,* 1.114 to make proclamation tho∣rough all countries, that it should be law∣full for any man too kyl all the Iewes he coulde, to take their goods, and order thē at their pleasur: that if gentlenes coulde not driue theym home too serue God, yet sharpenes should compel them to go build gods house.

And hath it not ben soo in Englande taught, that all Gospelers shoulde be de∣stroyed, and shoulde not leaue one to pisse againste the wall? And this thinge god of loue and mercy did vnto vs, that wher we woulde not know him by gentlenes, wee shoulde be compelled by the rod and shar∣penes to seke him. All faultes in oure late Popery (were they neuer so great) might be pardoned, saue this, to loue gods word. But as God tooke Haman in his owne

deuise, and the vengeaunce light on hym and his: so god hath mercifullye deliuere•• many in Englande from the persecuters, gloriously called many too be his witnes∣ses in the fyre, and turned the deuises of his enemies on their owne headdes, and sharpely destroyed them, whiche murthe∣red his sainctes, when they thought moste to haue enioyed the worlde at their will. Therfore let vs thinke that God speakes to vs by his Prophet sayinge: this people of Englande, to whome I haue geuen so plentiful a land, deliuered them so often, and sent them my preachers, and whome when they forgot me and their duty I pu: nished, sometimes sharpelye of fatherlye loue, & sometime gently that they mighte turne to me: yet they say it is not yet time to buyld gods house, for fear of their own shadowes: they woulde lye loytering still and not be waked out of this slepe. Let vs consider what benefites we haue receiued daily of our good god, and se what a grefe it is to be vnthākeful, & haue our vnkind∣nes thus cast in our teeth. Poore cities in Germany cōpassed about with their ene∣mies, dare reforme religiō through w^tout any fear, & god prospers thē: & yet this no∣ble realme, which all princes haue feared, dare not, We wil do it by our owne poly∣cies

& not by committinge the successe to God, and so we shall ouerthrowe all.

* 1.115

[verse 3] And the woorde of God was sent by the hand of Aggeus y^e Prophet sayinge.

[verse 4] It is time for you y^t ye should dwel in your celled houses, & this house lye waste.

¶This is moste woorthy to be noted y^t the Prophet dare speake nothinge of hys owne heade, but alwayes in the name of God, and as he receyued it of gods mouth and for our example moste diligently it is to be folowed, seing he durst not so muche as rebuke sinne, but as God taught him, but of this inough is spoken afore in the firste and seconde verses.

This Prophete hauinge a gentiller spirite then many of the other Prophetes doeth not so sharpelye threaten vtter de∣struction of theym and their countrye, for their disobedience: but chiefelye settes before theym theyr slothfulnesse too∣wardes the buyldynge of Gods house, and theyr shamefull and shameles scra∣pinge

and scratchinge together of goodes their polling and pillinge, their laboure diligence, and paynes takē to buyld costly gorgious houses for thē selues. As though he woulde saye:

It is not a shame for you to take so muche labour, & spend so muche money in making your selues seled & kar¦ued houses,* 1.116 and can find no time nor mo∣ney to spend on gods house?

Do you loue your selues better then your god? Do ye set more by youre owne pleasur, thē gods honour? Wil you firste satisfy your owne lustes, and then when ye can fynd any lea¦sure, peraduentur god and his house shall haue a pece bestowed on him? Is not thys to set the carte before the horse? ye should first serue God seke his wil, & after look•• to your owne necessities, and not vayne pleasures. The Heathen poete coulde re∣proue this in Heathen people sayinge: O citiezens citiezens, is money to be sought first, & than vertue after riches? as though he shoulde say, nay not so. This is spoken to all: firste seke the kingdome of god, and the righteousnes therof,* 1.117 & al other things necessary shalbe geuen you.

But was this so greuous a faulte in gods sighte too buylde their owne houses afore gods house, that they were soo pla∣ged for, as aperes in the seconde verse fo∣lowing?

Or was there not other as great sins as this amongest theym? yes truely there was other haynous sins amongest them, and whiche god abhorres as wel as this.* 1.118 They had gotten into their handes all the landes and goodes of their poore brethren by vsery, and not contēt with y^t, they had so handled the matter, that the poore sorte had solde theym selues, their wyues and chyldren to be bondemen and slaues to the ryche. And yet their vsury was but litle in cōparison of ours, which we can more wisely and worldly thā wi∣sely and godly defend to be lawful.* 1.119 They take but one at the .c. of an .c. shillings one of an .c. poūd one, and yet Nehemias ma∣kes them to restore all againe. But we cā defend .x. at the .c. to be charitable & godli. Surely if they could not kepe it, but were compelled to restore it again, it was theft and robbery so to get it, or yet too kepe it: for he is as wel a thefe that kepes y^t which is euyl got, as he that got it or tooke it. And if they did make restitucion, takinge but one at the .c. I see no cause why oure vserers shoulde not be compelled by autho¦ritie to restore, that whiche was so gottē by .x. or .xvi. at the .c. This was our gospe∣linge in England, when we shoulde haue buylded gods house, as they shoulde haue done here.

The prophet speakes here of buylding houses namely, but vnder that one sinne he rebukes all such like:* 1.120 as when we saye geue vs our dayly bread, we desire vnder the name of bread as wel drink & cloth, as all other things necessary to liue withal. And he saieth as wel to y^e dronkards: is it tyme for you to drinke vntill ye be thrift∣les & witles, & gods house lye vnbuylded? It is writtē by the prophet, wo be to you y^t rise early in the morning to drink & to fo∣low drinking tyl it be euening.* 1.121 He saieth likewise to the dayntye sluggarde y^t lyes walowīg in his costly beds & soft pillows▪* 1.122 It is time for you to lye slouening in your couches night & daye, and Gods house vn∣buylded? Is it not written: woo be vnto•• you whiche slepe in youre costly beds,* 1.123 and playe the wantons in your couches.

And he sayeth likewise to y^e gredy care and proulinge poller, that is neuer filled, but alwayes heaping together:* 1.124 it is tyme for you that ye scrape and scratche toge∣ther, all ye can laye youre handes on, and Gods house lye vnbuylded? Doe ye not knowe it to be written:* 1.125 woo bee too you whiche ioyne house to house, and lande to lande, and neuer cease. Thus must euery man thinke that God speakes to him styll by this his Prophete and sayes to the am∣bicious

Prelate: Is it time for thee, which shoulde chiefely buylde my house too gape for promocion,* 1.126 to ioyne benefice too bene∣fice, prebend to dencry. &c. and my house lye vnbuylte.* 1.127 Remember thou not Pauls saying: If we haue meat, drinke & clothes let vs be content therwith? Thou that chiefly shoulde further this woorke, doest hinder and pull downe my house as much as in thee is. Let the marchaunt that spa∣res not to sayle thorow all ieopardies on the sea and trauayle by lande,* 1.128 so that he get muche gaynes, thinke that god sayes to him styl: Is it time for thee too runne & ryde, bye and sel, and my house ly vnbilt? Let the vnthrift thinke that god speakes to him sayinge:* 1.129 Is it time for to hawke & hunt, carde and dyce, and folow whores, & Gods house lye vnbuylt? Thinke not it is inough to saye, I am a gentle man, what shoulde I do but take my pleasure, it be∣commeth not me to take such paynes: yes truly, for God hath no more allowed thee to wast vnthriftely thy goods,* 1.130 nor to mis∣pende thy tyme, than the poore man. For like as thou haste thesame baptisme, faith Lord, God, and father in heauē with him, & hopest for thesame kingdom y^t the poore mā doth: so hast y^u thesame lawe geuē thee to lyue after, & by thesame shall we all be iudged.

Why, wil no excuse serue, but y^t euery man must lay his helping hand to y^e buyl∣ding of gods house? No verely: remember them whiche were called to the feast, and one excused him self sayng: I haue bought a farme, an other: I haue bought .v. yocke of Oxen,* 1.131 and both said: I praye thee hold•• me excused, and the thyrde had maryed a wyfe, makinge no excuse, but flatly deny∣inge he coulde not come. But it fkyls not whether he make excuse or not,* 1.132 all were shytte out and had no parte of the feaste.

And soo shall all that buylde not god•• house, though they seeme to theym selues to haue good excuses: God alowes none at all. Why, they were forbidden by y^e kyng to buyld any more, as appeares in Esdras and must they not obey?* 1.133 they should haue runne in the kyngs displeasur, ben in ieo∣pardye to haue lost lyfe, lande and goods: Shoulde they haue ben rebelles and tray∣tours to the Kynge? No surely, this is not treason to Kynges to do that whiche God commaundes. When Daniel did praye thryse a daye to God,* 1.134 contrary to y^e Kyngs commaundement: And the Apostles didde preache contrary to the willes & commaū∣dementes of the Rulers, it was neyther treason nor rebellion. So must we doe al∣wayes that whiche god commaūdes: and

if the rage of the rulers go so farre as too kyll or cast vs into Lions dens as Daniell was,* 1.135 or whip and scourge vs as the Apo∣stles were: we must suffer with Daniel, & saye with the Apostles: wee muste rather obey god in doinge oure duety, than man forbiddinge thesame, knowinge alwayes that god hath euer wayes inough to deli∣uer vs out of their daungers, if he will, as he did Daniel and the Apostles, or els wil strengthen vs to dye in his quarell, whe∣ther so euer shalbe more for his glorie, & the edifiynge of his Churche. If the Shy¦rife shoulde bid thee one thinge, and the Kynge commaunde thee an other, wilte y^u obey the lower officer afore the hygher▪ So is the Kyng gods vnder officer, & not to be obeyed before him.

It is written, that if anye man come to Christ and hate not father and mother wyfe and chyldren, brother and sister,* 1.136 yea euen his owne lyfe rather, than forsake & offende God, he can be none of Christes scholers.* 1.137 Christ takes all excuses from vs when he sayeth: If thy right eye let thee, pull it oute, if thy hande offende thee, cut it of, for it is better to goe into lyfe w^t one eye and one hande, than to be cast into Hel with bothe thine eyes and handes. In the .ix. of Luke, whan Christe called

twoo disciples to folow hym, the one sa•••••• let me go and bid them farewel at home, & the other said: let me go & bury my father, & than I wil come. But our sauiour christ would suffer neither of thē both to go too do so litle things & honest as reason 〈◊〉〈◊〉 iudge, but saieth: let the dead bury y^e dead, and he y^t puts his hande to the plough and lokes backe, is not meete for the kingdom of God.* 1.138 Remember he saieth Lots wyfe howe she for lokinge backe, was turned into a pyller of salt: therfore there is no ex¦cusers admitted in not buyldinge God•• house, and that earnestly.

Yet is not this so spoken of y^e prophet that it is vnlawful for noble men to haue costly houses,* 1.139 so it bee not aboue their de∣gre, nor bylte with oppressinge the poore, or that they take not more pleasure & pay∣nes in buylding their owne houses, then gods: but that they shoulde studye & take more paynes too buylde Gods house, then their owne. For Dauid, Salomon, & other good kynges had gorgious houses, accor∣ding to their estate:* 1.140 but when Dauid had buylded him a goodly house, he sat down, loked on it, & remēbred howe the Arke of God, & the treasures that God had geuen them, were but in tētes couered with sack clothe,* 1.141 made of Goates heire, he was sory,

sware an othe & made a vowe to the god of Iacob, y^t he woulde not go into his house nor his bed, & y^t he would neither nap nor slepe, nor take rest, vntyl he hadde a place for the Lorde to dwell in, and buylded his house. Such a desire haue all good men to the buyldinge of gods house in all ages that they wil preferre Gods matters and the common profite of manye afore their owne.

But here in this people, as among vs also the rychemen woulde not, the poore could not, the Priestes had forgotten the law, & folowed their owne fantasies, the vnlearned knew not how to do it, yōg mē were geuen to pastimes, old men to gredy¦nes, noble men gredili to get, and vnpro∣fitable to spnd it, the common sort as men without guydes folowed their own wil∣les. Sommer was to hote, and Wynter was to colde, so y^t no sort of men nor tyme was geuē to y^e building of gods house, but euery mā folowed his owne will, & either thei could not, would not, or durst not goe about y^e building of gods house. Thus we in Englād whyle we haue li••n folowing our own fantasies, & seking vayn excuses vnder pretence of religion haue destroyed religion, & in pulling awaye supersticion did seke our own profite and promocion.

To pull downe Abbeis, Collegies, Cha••••tries, and suche dennes of theefes, we are ready inough,* 1.142 because wee hoped too ha•••• part of the spoyle our selues: but to main∣taine schooles and Hospitals was not fo•• our profit, to take awaye Masses, Idols, vnpreaching prelates, we durst not, some∣time for feare of the kynges displeasure, sometyme for rebellion or insurrectiōs of the commons, other whyles to beare with the weakenes of the people, or for losse of lyfe or goodes, or some suche lyke excus•• we woulde not. But Salomon to pull awaye all fonde fayned excuses, teaches diuers good lessons and woorthy to be no∣ted.* 1.143 Too the sluggyshe fearfull man, that feareth and casteth peryls to doe that whiche God commaundeth him, he sayth, mocking and rebuking hym thus: There is a Lion in the waye, saieth the slouthful man (whan he is willed to do his duety) •• he will woorye me if I goo,* 1.144 whiche is as muche to saye: caste no perilles in seruing God, go diligently about to do thy duty, and God will defende thee, thoughe thou goe thorow Lyons, Wolues, Bears, Bis¦shoppes, and all wylde beastes. And that we shoulde more boldely doe our duties to God without feare of man. Sainct Ihon in his Reuela. xxi. sawe the fearful, vnbe∣leuers,

abominable murtherers. &c. shall haue their part in the lake that burnes w^t fyre and brymstone, whiche is the seconde death.

To the slouthful delicate man, which wil not forgo his pleasures he saieth:* 1.145 as the doore is turned in and oute vppon the henges and ginnes, so is the sluggard rol∣led about in his bedde from one side to an other, as though he shoulde say: as y^e doore when it is opened or shyt, it styrres in and out, but it styrres not out of his place but is on the henges styll: and the sluggarde y^e roles him selfe from one side of the bed to an other, is a slouen styll and lyes sloue∣ninge in his bed, takinge no paynes to do good: so they that begeuen to anye kinde of pleasure, if they sturre to any thinge, it is so litle that it doeth no good, they role but from one side too an other, frome one pleasure to an other, too seeke where they maye finde most ease. They moue as the Snaile doeth, alwaies creping and neuer the further.* 1.146 Unto them that seke excuses that either they dare not, or canne not he saieth: he that watches the wyndes doeth not sowe, and he that markes the cloudes shal neuer mow. As if he shoulde saye:* 1.147 as he that waites for a good wynde too sowe in, or whether any clouds arise betokenīg

rayne, or there be none at all but great•• drought towardes that he may mow, sh•••• neuer sow nor mow: for either blowes 〈◊〉〈◊〉 North wynde, and that is to colde, or the South, and that is to hoote, or the East, 〈◊〉〈◊〉 that is to drye, or the West, and that is 〈◊〉〈◊〉 wete, & the wynde is euer in one of these corners, and euer is it droughe or cloudes like to rayne whan the wynde is so: So 〈◊〉〈◊〉 that waytes whan he maye buylde God•• house, & haue the worlde with hym with∣oute displeasure of the rulers, the people, the cleargy, or the layty, shal neuer do hys duety, for euer the gospel hathe some ene∣myes. Therfore he concludes saying: Sowe thy seede in the morninge and in y^e eueninge,* 1.148 and let not thyne hande cease: meaninge that eueninge and morninge, early and late, fayre weather and foule, with fauour or with displeasur, we shuld not cease to buylde Gods house. Do ye not know that god & the worlde are enemies, and he y^t wil please the one,* 1.149 shall displease the other, and impossible it is too please bothe. Neuer loke to haue the worlde too fauor thee, whē thou goest about to serue God: and if thou wilt seeke the frendship of the worlde, thou shalt be an enemy too God. So sayeth sainct Paule to Timothy: preache the woorde,* 1.150 bee earnest, reproue,

rebuke in season and out of season, spare no time, place, labour, nor person, laye it amongest them, tell them their duety, let it worke as God wil. Do thou thy duety, & as much as in thee lies, and let God alone with the rest. God requires nothing of the but thy labour: the encrease belonges too God alone to geue as he thinkes good. Sainct Paule comparinge him selfe with the other apostles, saith:* 1.151 he laboured more then any of the rest, and filled all places & countries with the gospel, betwixt Ieru∣salem & Illyricum, but he neuer tels how many he conuerted to the faith,* 1.152 for that is the worke of God, and neither he whiche graftes, nor he whiche waters is anye thinge, but god which geues the encrease. And although the scripture require, that a preacher which is a steward of gods house must be ware as a Serpent, & simple as a Doue, and the weakenes of oure brethren that haue not learned their liberty muste be borne with for a time: yet are wee not bidden alwayes to do it, nor be soo wise y^t to please man, we displeased God.

When our sauiour Christ had taught that it was laweful too eate all kinde of meates at all times, for all men,* 1.153 in all pla¦ces: the Phariseis were angry with hym, and his disciples tolde him of their anger,

but he aunswered let them alone they be blinde guydes of the blinde, he passed not for the offending of them, for they mighte haue learned the truthe if they had luste. So must we beare with the weake vntill they be taught sufficiently: and if thei wil not learne, we must not loose oure liberty for their folishnes, but aunswer them as Christ did.* 1.154 And as the faithfull husbande is not bounde to the vnfaithfull wyfe, yf she will not abide with him: so is not our liberty bounde to the frowarde supers••••c••∣ous Papistes that will not learne. It is better to offende sayes Gregory, than too forsake a truth: and Chrisost. teaches that whan more commodite commes by offen∣dinge than hurt, we must not care for the offence: but this commodite that he mea∣nes is not worldly but godly, & bringinge many to Christ. I had rather neuer eate fleshe sayeth sainct Paule,* 1.155 then offend my brother: but that is spoken for the weake that haue not ben sufficiently taught and all doutes they can laye, taken awaie: but to the stubborne, sturdye stifnecked Papi∣stes (whiche teache that some meates at some times are vncleane and vnholye for some men to eate, and so makes man too serue creatures in conscience, that he dare not handle that, ouer whiche God made

hym Lord) he neuer sayde so, but contra∣rely, let them alone they be blinde guides of the blinde. Like is to be sayde in mar∣riage of Priestes, handelinge their chalice corporas and suche other burdens as they laye not onely on the bodies, but misera∣bly on the consciences, of them which wil beleue them. Stande in the liberty, to the whiche ye be called saieth sainct Paule,* 1.156 & be not subiect to such yokes and beggerly ceremonies: Let not such Cayphas treade you downe, but kepe youre consciences in knowledge free too vse frely all the good creatures of God made for your vse, accor∣dinge to the scripture with sobernes and thankesgeuinge.

Thus all the people is chyde here for their disobedience that they buylded not Gods house, although they were forbiddē by thy kinge, or coulde make like excuses. God sent them all home to do this worke, and required it of theym all,* 1.157 and yet they were all so farre from doinge it, that they let it lye, not onely vnbuylded, but waste, deserte, neuer regarding it. There was worke for all sortes of men, the costly pe∣ces for the ryche, the meaner for the com∣mon sorte, and the fellinge of trees, cary∣inge morter. &c. for the poorest & simplest. When Moyses shuld make y^e Tabernacle* 1.158

and Tente, wherein they shoulde resorte to serue God vntyl the Temple was buil¦ded, the ryche sorte offered golde, siluer, brasse, yron, silke, and suche lyke: but the poorest when they came and brought but Goates heyre, it was thankefully taken, and did good seruice in that worke, for the vppermost cloth that couered the Tente, was made therof to kepe away raine and stormes. And to the yonger sorte that thei shoulde not thinke them selues vnmeete, saieth sainct Paul,* 1.159 let no man despise thy youth: & generally to euery man he saith: It is now time to ryse out of slepe. Bring so much to this buyldinge as you can, let no fault be found in you for lacke of good will, God will take in good parte y^e litle ye can do. Let not the simplest thinke, I am vnworthy to do such thinges,* 1.160 God ne∣des not my labour, I am to vyle too serue him, or it belonges not to me, for he onely is woorthy whom God makes woorthy, & he onely is welcome, whom he wil vouch∣safe to take in good woorthe. Of oure sel∣ues the best man liuing is vnworthy, and the more vnwoorthye that thou thinkest thy selfe vnfaynedly, the more worthye y^• art afore hym. Gedeon whā he was taken from threshinge his corne,* 1.161 & made a Cap∣tayn to deliuer Gods people, sayd: who am

I? the yongest and least of all my brethrē: or what is my fathers house, that his stock afore all the rest, shoulde be taken to thys honour:* 1.162 So said Saule also takē from the Ploughe folowing his Oxen, and made a King: and as long as he continued in this lowlines of minde, & did his duety, he was a good king.* 1.163 So Amos keping beastes an heardman, and pullinge Mulberies of the trees, when he was called to be a Prophet wondered that God would cal suche a sim∣ple man as he was to that hyghe office. So the virgin Mary when the Aungel sa∣luted her,* 1.164 wōdred that God would cal such a poore mayden & virgyn to be the mother of his sonne. But euer he that thinks him self vnworthy, God takes him as worthy: & those that thinke so highly of thē selues that they be worthy, God refuses, & makes vnworthy. Therefore let euery man that feeles him self in consciēce withdrawē frō doing his duty to god, by any kynd of sin,* 1.165 say thus to him self: Is it tyme for thee to delite thy self in this or y^• kynd of synne, & gods house vnbylt? Think y^• god hath left this in writing to rebuke hī, & styrre him vp to be more diligēt in repairīg his house wherin god dwels. And let eueri mā cōfort him self y^t god not onli requires, but takes in good part, y^e least seruice y^t y^e poorest mā liuing cā do.

And as he saide afore in the seconde verse: this people sayeth it is not tyme to buylde. &c. nothinge the vnkyndenes of that people, to whome he had so often and longe ben so louinge a Lorde and maister: So he sayeth now:* 1.166 this house lyes waste, to set out before them y^• greatnes of theyr disobedience that they did not neglect and leaue vnbuylt a common house, a Bishop•• palaice, or an Abby, but that house wher∣in God him selfe sayde he woulde dwell, where onely they shoulde offer their sacri∣fices, whiche onely not oute of the whole worlde, but amonge the places, townes & cytyes in all Iewry, he chose by name too be worshipped in, in whiche onely he was moste delited, and made promys to Salo∣mon in the dedicacion of thesame, that he woulde heare the prayers of the that there called vpon hym in faith. That house thei did not onely suffer it to decaye, but were so forgetful of it, that they let it lye waste desolate, layde no hande to it, as thought it belonged not to them, nor it were theyr duety: they hadde so farre forgotten God, whiche willed them so straightely to do it. The Lord for his mercy sake, graunt that thesame vnkyndnes maye not be layde iustly against vs, whiche leaue that house vnhuylt, yea treade vnder oure feete like

filthy swyne, wherin not the sacrifices of Moyses are offered, but for the saluation of whiche Christ offered his bodye a sacri∣fice to be kylled, and his bloude shed, and in whiche his holy spirite dwelles, if tho∣rough vnthankefulnes we driue him not awaye. This house is the holy churche of Christe generally,* 1.167 and oure owne bodyes and soules particulerly, which be not only membres and partes of his misticall body but the temple and house where the holye Ghoste dwelles, & where in he wil chiefly be worshipped.

* 1.168

[verse 5] And now thus sayth the Lord of hostes: cōsider in your harts your owne waies.

[verse 6] You haue sowen muche and broughte in but litle, ye haue eaten and not ben satisfied: ye haue dronke, and not ben fil∣led with drinke: ye haue ben clothed and not kept warme: ye haue wrought for wage, & put your wages in a purse w^t a hole in the botome.

¶Although ye haue lien lōg without con¦sideratiō of your duty toward God, & hys

house buylding, & haue ben sore punished of god, & not knowē the cause of it, & haue sought your pleasur & profit, but not obtai¦ned them, being so blinded in fulfillinge your worldly lustes: yet now the mightye Lord of hostes & power, whome all other creaturs (except you) obey, giues you war∣ning now to cōsider better in youre heart your tyme past,* 1.169 & not so negligētly wey y^e working of god w^t you, for he hath lōg pu∣nished you to haue had you to amend, & ye regard it not at all. Synne of it self is dar¦kenes, & whosoeuer walkes in sinne▪ wal∣kes in darkenes, & knowes not what he doeth: & if a man geue him self to be ruled by sin, it makes of fooles mad men, & dar¦kenes so the reasō, y^t it knowes not what to do or saye. They had thus many yeares ben plaged, & knew not y^e cause why, but layd it on some other chaūce, then not buil¦ding gods house, which was y^e chief cause: or els like insensible beastes without the feare of God, regarded it not as though it had come of some natural cause & god had not plaged their sinne. But as his disease is most perillous, which lies sicke & feeles not his sickenes, nor can not cōplayne of one parte more than an other (for thā the disease hathe equally troubled the whole body) so they which lye walowing in syn, so forgetting God & al goodnes, y^t thei fel••

no remorse of consciēce, are desperate & al∣most past all recouery, yet God most merci∣fully dealing with this people, sendes his Prophet to warne them, & sturre thē oute of their slepe, y^t their thei should no longer so lightly wey Gods displeasure towardes them, but depely wey why, and wherfore these plages were thus poured vpō them, The scholemaister correctes not his scoler nor the father his child, but for some fauts & for their amendment: no more hath God sent these plages to you so many yeares, but to remēber you of your disobediēce to∣wards him, & that ye should turn to hym. But if the leude scoler, or vnthrifty sonne do not regarde the correction, laid vpō him nor cōsider not the greatnes of his faulte, nor the displeasure of his father or schole∣master, ther is no goodnes to be hoped for of him: so is it w^e you, if ye thus lightly or els not at all cōsider your lyfe paste, Gods dealing with you, & how euil things haue prospered w^t you all y^e time ye thus haue disobeyed god. Whē the life of mā pleases god saies Salomō, all things prosper & go forwards with him:* 1.170 but whā he offendes his god, all creaturs turn to his hurt & hin¦deraunce. If thou heare the voyce of the Lord thy God (saith Moyses) and kepe all y^e commaundementes, which I teache thee,* 1.171

the Lorde wil make thee greater than al other people: thou shalt be blessed in y^e citie and in the fielde, thy chyldren, the fruit•• of the earth, and all thy cattel, thy shep••▪ Oxen shalbe blessed, and increase: but yf thou heare not the voyce of the Lorde thy God, and kepe his cōmaundements, thou shalt be cursed in the towne & in the field•• thy chyldren shalbe cursed, and the fruit•• of the earth, and the fruit of thy cattel, thy sheepe and thy Oxen, the Lord will sende vpon thee nede and trouble and destructiō on euery thinge, thou goest aboute vntyll he destroye thee. &c. These plagues when they fall in any country,* 1.172 are not lightlye to be considered.

But as the Phisicion, seing in a glasse by the water, the disease within the body, by the learninge searches out the cause of the disease, and ministers good things for thesame: so in lokinge in y^e glasse of gods worde, the diseases and sinnes, which are in common wealthes, we shall soone per∣ceyue the cause of these plagues, & whol∣somely minister, some profitable & cōfor∣table remedies for thesame.

God is here so good to his people, that he makes them Iudges them selues, and mistrustes not the cause, but if they woulde consider it wel, it woulde moue their harde hertes,

therefore he sendes thē not to any straūge Iudges, but biddes them be Iudges them selues, waye it wel first, and than iudge: for the thinge of it selfe is so playne, that if they had not altogether ben blynd, they should in the middest of these plages haue perceyued gods anger and theyr own wic¦kednes, neither of whiche they hadde yet worthely considered.

Ye haue sowen muche sayeth y^e Pro∣phete, and broughte into your barens but litle: ye haue wrought and toyled, ye haue spared no laboure, thinkinge to haue en∣riched your selues therby and filled youre barens: but all was in vayn,* 1.173 for ye sought not first to be reconsiled with God, which ye oughte to haue done, and fulfilled hys wil and not youre owne.

The earthe is the Lordes, and all the plenty on it, and it obeyes the will of God in seruinge him, and geuing her frui¦tes to them that loue the Lord their God, and not to them whiche disobey God, that made and rules bothe man and the whole earthe. Let the gredy charle thinke than, that though he be the owne of the lande & fielde by mans lawe, yet he is not y^e Lord and maister ouer him, whome the earthe will obey in bringinge foorthe her fruite. Let hym dygge, dyche, and velue, weede,

stone,* 1.174 harowe, plowe, sow, mow, clot and role, roote vp trees & busshes, water, hedg▪ and waterforow, or what other thinge so euer he can deuise to make the groūd fruit¦full: yet there can no fruite growe, nor in∣crease come, but by the gift and blessinge of the liuing Lord. It is written of kynge Kauntus,* 1.175 king of this Realme, that as he was standinge by the water side after a great rayne, marking how the water did ryse, by leasur so it increased that it wette his foote where he stode: and he beinge so proude in his hert, that he thoughte what soeuer he saide euery thing woulde obey, streight commaunded the water y^t it shuld ryse no further, nor wet his maisters fet•• any more: But whan he sawe that y^e wa∣ter rose styll, and would not obey him, but rāne into his shoes, he perceiued his folish¦nes, and cōfessed there was an other God and kyng aboue him, whome the waters would obey: so shal all gredy churles well perceiue when thei haue wrought thē sel∣ues weary, & gottē litle, y^• all increase co∣mes from the Lord, & not of them selues. For Dauid sayth y^e promocion comes nei∣ther from the East nor the West,* 1.176 but the Lord is iudge. It is not the waye to ware ryche, to get much, but too get it rightlye:* 1.177 for it is better saith Dauid to haue a litle

righteously gotten, thā to haue the greate ryches of sinners: nor it is not y^e wai to be filled, to gather much together, but thāke¦fully to take and vse that litle which thou haste, and be content therwith.

These ryche gluttons, whiche y^e Pro∣phet rebukes here, did eate & drink so wel▪ so costly, so finely, & so much as they could deuise, & yet they were neuer full, but the more they dranke, the dryer they were,* 1.178 & one good feast prouoked an other, & theyr studye was how to fyl their gredy stoma∣kes. A dronken man is alwaies drye, ac∣cordinge to the Prouerbe: & a glottonous appetite is neuer fylled, but y^e more dain∣tely he is fed at one meale, the more desy∣rous is he at the next. All gredy affections of mans hearte are vnsatiable, if they be not brydeled with the feare of God. And the wai to rule them, is not to folow their lustes and desires, but to kepe them vnder and not let thē haue their full desire. The Dropsy desires drinke & drinke increases it: so euil desires if thei be folowed, they increase and in refraining thē, thei decay. Crescit amor nūmi, quantum ipsa pecunia crescit. that is to saye: as thy money increases,* 1.179 so does the loue of it. Therefore if thou wilt haue thy meate to do thee good, & thy drīk to slake thy thurste, take it soberlye with

thankesgeuinge at gods hande, acknow¦ledge it to be the good creature of god, g••••uen to noorishe thy necessitie, and not too fyll thy beastly appetite.* 1.180 So saincte Paul•• saieth: whether ye eate or drinke, or what soeuer ye doe, doe all to the glory of God: as though he shoulde appointe how 〈◊〉〈◊〉 a man shoulde eate and drinke, that is 〈◊〉〈◊〉 saye: so much that the mynde be not ma•••• sluggish by cromminge in meate, or pou∣ringe in drinke, that it can not lift vp him selfe to the praysinge of God.

* 1.181Therefore he that eateth vntyl hys bellye ake, or that he lye downe to slep•• y^t he can not prayse God, whiche hath 〈◊〉〈◊〉 hym: or he that drinkes tyl his eyes water or his tunge beginne to swarue, swea••e, stut or prate, he doeth it not too the glorye of God, whiche is hys duty, nor to the nou∣rishinge of his weake body, which is law∣full and necessari: but he kindles suche an vnnatural heate in his bodye that it stur∣res vp his appetite to desire more than it shoulde, and is not content with inoughe (and that he called here not to be filled nor satisfied in eatinge and drinkinge) or els it ouercomes the stomake and is vndige∣sted, and fylles the bodye ful of sluggishe∣nes, makes it vnlustye and vnmeete too serue God or mā, not noorishing the body,

but hurtinge it, and laste of all castes hym into many kyndes of incurable diseases & desperate deathes.

Loke the ende of the ryche glutton in the Gospel,* 1.182 feastinge euery daye with hys brethren, and at lengthe cast into hel fyre without hope:* 1.183 but the poore begger Laza∣rus, that was content to gather vp y^e crō∣mes if he might haue had them which fell from the gluttons table, was carried vp by Aungels to the bosome of Abraham to ioye without ende. Daniel taken priso∣ner to Babel, beinge but a boy, & hauinge a fyne dyet and costly meats apointed for hym by Nabuchodonozor the kyng frome his owne table, because he was born of y^e kyngs stocke, desired his Tutour to geue him course meate, browne breade, potag•• and water: but when his Tutour sayde he durste not, because the king had geuen cōtrari cōmaūdement, & if he through ea∣tinge suche course meat, shoulde not be so wel liking as his felowes, than the king woulde be angry with hym. Wel sayde Daniel, proue me but .x. dayes, & if I lok•• not so wel and lusty as my felowes, than I wil desire no more: but god blessed him and his meate, so that he was so well fed, as they whiche had all daynties, as lusty, as healthful & wel liking as his felowes.

For except God blesse thy meate and geue it strength to fede thee:* 1.184 & except God strēg∣then thy nature to digest thy meat, & thee to take profit of it: either it shal lye walo∣wing in thy stomake, & thou shalte vo•••••• it vp agayne, or els it shall lye within 〈◊〉〈◊〉 body vnprofitable, stinking as in a sy•••••• or cannel, & engender infinite diseases w •• in thee. But if God blesse thee & thy meat; though it be neuer so course and thou 〈◊〉〈◊〉 hongry: thou shalt digest it, & it shal feede thee, and make thee as lusty, as stronge, as helthfull, as wel likinge, as he whiche is fed with Capen, Partriche, Quayle, Feason, or the finest disshes he cā deuise. And as God here by this Prephete willeth them to consider wel in their owne hearte whether these thinges were true in dede so God biddes vs now loke our selues and iudge whether it be not so amongst vs to this daye.

Loke howe many of youre poore neigh∣bours eate broune bread, drink thin drink haue litle flesh, liue with mylke, butter. & cheese, lye on the straw without mattres, or fetherbed, & iudges youre selues whe∣ther they be not more lusty, strong, health¦ful & wel liking thā thou, whē thou art crō¦med full of all dainties, which thou cā in∣uent or desire. Thus we maye see what it

is to eate & drinke, and not be filled there∣with as the Prophet saieth in this place.

We wonder muche at the great mira¦cles of God, when he chaunged water into bloud & plaged Egipt,* 1.185 whā he turned wa∣ter into wyne at the wedding in Cana of Galile, and such other,* 1.186 because they were done but seldom. But surely to feede oure bodies with meat, is as great a miracle if it be wel considered, as anye other suche thing y^e God workes. What is more mar∣ueylous then to se the flesh of y^e sheepe or Oxe, beast, fish, or foule which thou did se yesterday running in the fieldes, flieng in the ayre, or swimming in the water, thys day to be chaunged into thy flesh & bloud, and the substāce of thy bodye. We are not norished onely with accidētes & qualities of things as smels & tastinges: but with y^e substance of that thing which we eate and drinke.* 1.187 Norishing is defined of the Phisi∣••ions to be a chaunging of the norishment into the substāce of the body which is nor∣rished. All y^e workes of God,* 1.188 if they be wel considered in theyr own nature, are mira∣cles & aboue all reason: but our dul blinde∣nes is so greate, that because we se them dayly, we regarde them not, and because we be cloyed with them, and plenty is no dainty, we consider them not woorthelye.

But surely if we had this great miracles of God afore oure eyes, as we oughte too haue, how by his mighty power he chaun¦ges the substaunce of that which we eate and drinke in to the substaūce of our flesh and bloude: we shoulde eate and drinke w^t more reuerence than wee doe, more dili∣gently thanke hym that he would vouch∣safe to fede vs, and wonder at his mighty power that he can, and prayse his mercy••full goodnes that he will woorke such•• •• miracle so oft and so wonderfull a work•• vpon suche vyle wormes, gredy glutto•••• and vnthankeful creatures as we be, and sustaine oure sinful nature, by feding w^t so meruelously and chaunginge the goo•• nature of his other creatures, whiche ne∣uer sinned, and yet are kylled for vs too feede vs, chaunginge them. I say into the substaunce of oure bodyes, whiche can doe nothinge of them selues but sinne.* 1.189 Elias fleinge from Iezabel, founde a therse calm baked in the asshes, and a dishe ful of wa∣ter at his head, whā he waked out of slep•• and was commaunded by the Aungell to ryse and eate, for he had a long iourney to go. And when he had eaten he walked in the strength of that bread .xl. dayes and .••••. nightes eatinge nothinge els. So shal all thei whiche feare the Lorde as Elias did▪

in their persecution, be able and strong to do great thinges by sclender meat & drink (as we this day haue proued) God blessing them and their meat, be it neuer so course and simple: and they that seeke to streng∣then them selues by dainty meats forget∣ting God, shal not be fylled in eatinge and drinkinge, nor haue profite of that which they receyue: but the more they haue the more thei shal desire, & neuer thinke they haue inough as the Prophete here sayeth.

Suche is the stinkinge nature of syn,* 1.190 that whyle it lies lurkinge in the heart of man ruling him, and not ruled of hym by grace, but sturringe him too a further for∣gettinge of God and his duety: that it wil not let the corn growe in the fielde and in∣crease, it wil not suffer the meat & drinke to feede thee, but it shall goe thorowe thee vnprofitably as through a sinke (which as it auoydes one filthe is ready gapinge to receiue more) it doeth not quentch, but ra∣ther increase thy appetite. God will not blesse any thinge thou goest about, thy clo¦thes will not keepe y^e warme, nor thy mo∣ney will abyde in thy purse, but shal wast away, thou not weeting how nor when, as if there were a hole in the bottome. To a good man euerye thinge shall serue and prosper, but to an euil man, nothing shall

do good.

What a wonderfull thing is thi•• that the more a man eates & drinkes, the more he shall desire and not bee filled: the more clothes he putteth on, y^e colder he is: yea, if he haue neuer so warme a fire n•• soft fether bed, he shall be more greued 〈◊〉〈◊〉 colde, then they whiche fare courselye, be homely apparaled, & lye harde.

Let euery man iudge how true this sayinge of God is. These fyne fingered Rufflers w^t their Sables about their neckes, their fine f••••∣red gounes, corked slippers, trimmed bu•• kyns, & warme myttons, thei chyl for co•••• and tremble whē they come abroade, thei can not abide the winde to blow on them: yea, and alwaies the more tenderly they kepe them selues, hurting or not helping the poore, by the iust punishmente of god, the more are they pearced with colde them selues: Contrariwise, the labouring man can abide in the felde all the long dai wh•• the Northwynd blowes with few clothes on him, & neuer greued with cold: he hath his health, fedes sauerly on brown bread, thin drinke, & a poore supper: yea, manye poore beggers runne frō doore to doore w^t few clothes on thē & torne, dyuing with •• pece of bread vnder a hedge, whē they can get it, & at night lappīg thē selfs in a litle straw, not once in a weke fillīg their ••e••∣lies,

yet they loke more lustye, healthfull, strōg, then y^•, which hast thy celed chāber, furred stomacher, lōg goune & good chere. And what can be y^e ••ause of this, but that God blessed y^e one which is cōtent with his poore kynde of lyfe, & thankes God for it, thinking it better then he is worthy:* 1.191 and the other whiche thinkes so highly of him self, that nothing is good inough for him, taking no care, but how to cherish hī selfe most tenderly, God doth not bles him nor those things, on which his pleasure is set.* 1.192 The Israelites in wildernes desirīg flesh had Quailes great plēti. geuē thē: but whē the meat was in their mouths,* 1.193 y^e plage fel on thē. And after repenting, thei were so blessed of God, that their shoes & clothes lasted theym .xl. years, and those clothes, which the fathers had worne, the chyldrē were content to vse afterward. But these tender Pernels must haue one gowne for the daye, an other for the night, one long an other shorte, one for winter, an other for sommer, one furred thorowe an other but faced, one for the woorke daye, an o∣ther for the holy daye, one of this coloure, an other of that, one of clothe, an other of silke or damaske, chaunge of apparel, one afore dinner, an other at after, one of Spa¦••ish facion, an other Turky, & to be brief,

neuer content with inough, but alwayes deuisinge newe facions and straunge: yea a Ruffin will haue more in a ruffe & hys hoose, then he shoulde spende in a yeare. I reade of a Paynter that woulde paynt•• euery countrie man in his accustomed ap∣parell, the Dutche, the Spanyarde, y^e Ita∣lian, the Frencheman: but when he came to the Englishemā, he painted him naked and gaue him clothe,* 1.194 and bad him make it him self, for he chaūged his facion so oftē, that he knew not howe to make it: suche be oure fikle and vnstable heads, euer de∣uising and desiring newe toyes. But what, woulde ye haue all apparell alyke? There be diuers degrees of authoritie, & so better apparel for them. I do not wishe all alike, but euery one accordinge too hys degree.

Geue a Kynge clothe of golde & siluer. a Duke veluet and silke, a Marques sa∣tyn and damaske, than an Earle, a Lord, a Baron, a Knight, an Esquire, a Gentle∣man, a yeman, according to their degrees and see whether those shall not be compel∣led to go in a russet coate, which now spe•• as muche on apparell for hym & his wyfe, as his father woulde haue kepte a good house with.

God graunt euery one might be brought

to hys degree.* 1.195 Oure sauioure Christe bad his disciples, they shoulde not haue twoo coates, but we because we will be mooste vnlike his schollers, haue oure presses soo full of apparel y^e many knowes not howe many sortes and chaunge of raiment they haue. We are in the number of those rych men, to whome sainct Iames saieth: woo,* 1.196 because they had so greate plenty of appa∣rell, that the mothes did eate theym, and their poore neighbours wente colde & na∣ked, wantinge them.

And althoughe those be wonderfull and straunge kyndes of plagues that God layde vpō them for their sinnes, y^e neither the corne nor the fruite of the earth coulde encrease, their meate woulde not fede thē. nor drink fyl them, nor their clothes kepe them warme: yet this is mooste meruey∣lous, that the money whiche they had in their purses, woulde not abyde with thē, but wasted away they coulde not tel how, not profiting them, but euen as though it had fallen out at the botome of their pur∣ses, or that their purses had ben torne soo fast, it went from them as thei gat it, thei did not thriue by it.

But suche is y^e wise∣dome of God, that whiche waye we thinke to enryche our selues, displeasing him, the same is turned to our owne hurt, and we

be catched in our own snares.* 1.197 A mā 〈◊〉〈◊〉 think his money sure inough whē it were in his purse: but laye it where thou wilt vnder locke & key, yea, in stone houses if y^e wilt, if it be wrōgfully gottē, or nigardly laid vp, & not bestowed to releue the nede of other as occasiō requires, rather then y^• shalt enioy that wicked māmon, the ruste & canker shal eat it, theeues shal steale it, or fyre shall come frō heauē, if it can not some other wayes, & destroy thee and it, rather than thou shalt continue wealthy, contrary to Gods will disobeinge him. It is with money as in corne & other fruites: for as he that sowes muche, & that in good ground, reapes much, so he that liberally bestowes much of his trulye gotten goods on the nedy mēbers of Iesus Christ, shall be enriched much of Christe: for the poore are the good ground y^• bringes thee foorth much encrease by the blessinge of God. I haue seene saieth Salomon, some geue their owne goods,* 1.198 and they waxed rycher: other scrape that which is not their owne, & are euer in nede. So he that wil thryue, must firste get it righteously, & after spēd it liberally: for that whiche is euill gottē, though it be after dealte in almes, displea¦ses God. When blinde father Toby•• hard a Kid blea in his house, he biddes thē

take hede that it be not stolen. He saieth also t••o his sonne:* 1.199 Of thine owne sub∣staunce geue almes (but that which is euil gotten,* 1.200 is not thine own) and if thou haue muche, geue muche, and if thou haue but a litle, yet geue it willingly. These men whome the Prophete here rebukes, dyd none of al these things: for neither it was well gottē, nor liberally spēt. What mar∣uell was it then, though it fell out of the purse botome, & consumed away thei wist not how, nor yet did them any good?

This gredines was so farre growen into all sortes of men, that the poore labo¦ring man, which wroughte for his daies wage, was not cōtēt to worke a true dais woorke, but woulde loyter and be ydle, make his woorke suttle and full of crafte and deceyt, haue a greater wage than his woorke was woorth.* 1.201 It was true nowe also that Ieremie complayned on in hys tyme, sayinge: frome the hyghest to the lowest, frome the Prophete to the Priest,* 1.202 al studye for couetousnes & deceite. But I would wish all such gredy guts to marke this similitude of Chrisostome, where he cōpares a peny euill gottē, & laid amōgest the other siluer, which is truely comē by, to a worm y^t lies at the hearte of an Aple. For as she first corrupts y^• hart of y^e Aple,

and that once beinge rotten, it rottes the next pece vnto him, and so foorthe euerye pece that whiche is next vnto him vntyl y^e whole Apple be rotten (though for a great space it seme on the oute side to be a fayre harde Apple and sounde) so that euill got∣ten penye, saieth Chrisostome, shall infect that whiche lyes next him, and so foorthe euery owne his felowe, vntill all bee wa∣sted. Thus the plage beinge general, that all sortes of mē were punished, & nothing did go forwarde with any kynde of men, because generally all sortes had sinned: & God requiringe generallye of all sortes y^t his house shoulde be buylte: it proues that euery one had a porcion to doe in the buyl∣dinge of Gods house, and that none could•• be excused from this worke. So we in Englande, all be gyltye, all haue ben pu∣nished, because euery sort of men shoulde haue laide his helpinge hande to the buyl∣dinge of Gods house, refourming his reli∣gion, restoringe & maintaininge his Gos∣pell, whiche none or verye fewe haue ear∣nestly done: and therefore all these plages haue fallen vpon vs that these people felt: yea, and more to, for all that would holde fast their profession, either were caste into the fyre, or banished.

No countrye hays more bely chere thā

we, & we eate as though we were hūgry. stylle. None hais more store of apparell, and yet we be a colde. Howe oure money hais waisted, if I seke but onely of y^e sun∣drye falles of money, many can remēber, and yet feele y^e smart of it, though I truste muche good shall folow on it. The Lord•• for his mercy open oure eyes that we may see and consider the cause of these plages, whiche he hath layde on vs soo longe, and spedely turne vs to amende those faultes, for whiche we be punished. For euen frō the highest, vnto the poore laboringe man we haue all sinned, and one plaged an o∣ther: yea, seruaūts haue thought to waxe wealthy by greate wages takinge & litle workinge: but as this Prophete saieth, their wages was putte into a bottomles purse▪ & they haue not thryuē by it. What hath ben the ende of ambicious and coue∣tous men from the hyghest to the lowest: whiche neuer beinge contentente with inoughe desired more. He whiche is not blinde may se it more amonge vs then all Christendome.

* 1.203

[verse 7] Thus saith the God of hostes: consider in your hearts youre owne wayes.

[verse 8] Go vp to the hyll and bringe home tīber, builde this house and I will haue delighte in it,* 1.204 and I will be glorified say∣eth the Lorde.

¶The Prophete hath neuer done inough in bearinge in the authorite and maiestye of his God that sent him with his commis¦sion to his people, & neuer speakes thinge in his owne name, but in the beginninge and ending of these short verses, addeth y^e glorious name of God Iehoua, calling hym the Lorde of hostes, at whose commaunde∣ment all creatures be, and who will arme all his creaturs to fight against all suche, as either do not buylde his house & hinder his glori, or els stoppe them which woulde further it. With suche woordes of feare & power must all stubborn stomakes be pul¦led downe: & thei whiche wil not be ouer∣come by gētlenes to do their duty, must be feared w^t authorite. Thus must preachers learn to tēper their tūgs,* 1.205 neuer to speake but that which they find in Gods booke: & where the people be hard harted to beleue & stifnecked to heare, they muste vse suche woordes of gods maiestie & power, which

will make stony hartes to trēble: & where feare raignes, ther to cōfort & raise thē vp bi y^e gētle louīg mercies of god, offered to y^e world in his sonne Iesus christ our Lord. And yet once again he referres thē to their own iudgmēt, & bids them cōsider in their own hartes, their own waies, & be iudges them selues. As if he should saye:

hitherto haue ye folowed your own desires, & haue had no profit in so doing, but being sūdry wise plaged ye haue not cōsidered it.

No∣thing y^t ye haue gone aboute hath prospe∣red with you: your fruite of the earth hath not encreased, your meat & drink hath not fed you, youre clothes hath not kepte you warm, your money wasted in your purse, ye could not tell how. But now buyld my house, and marke your owne doings wel, whether euery thing shall not be blessed & encrease that ye go about: I wil be delited in your buylding, & I will shew my glorie to the whole world amonge you, in defen∣ding you, & that my house & worship ther. I wil be your God, & ye shal be my people, & no enemies shal ouercome you: y^e earthe shalbe fruitful vnto you, your meat drink, clothes, & money shal fede and norish you: chuse you whether ye wil let my house lye vnbuylded stil, & still be plaged, or ye will repare it diligently, and be blessed.

Go vp to the hyl, bringe home tymbr•• and buylde this house: these three thinges God requires of theym, and he promises them twoo blessinges for them: firste that he will be delited in that house buylding, than that he wil shewe his glory amōgest them.

For these causes, rather than for worldly profit, they shoulde be more ear∣nestly stirred to do their duety: whan they were certaine that they pleased God in so doinge. The hil that he wils them to goe too is Libanus,* 1.206 as appeares in Esdras, whiche is not within the bonds of Iewry, but of Tyrus and Sidon: for there grewe the fairest trees of any countrye. Frome thence had Salomō trees in his time also for thesame buyldinge.* 1.207 This figure doeth teache vs,* 1.208 that as Gods temple was than buylded of trees that grew amonges the Heathen people: so whā the full time was comen, Christes churche shoulde be buyl∣ded of the Gentiles and Heathen people, whan the gospel shoulde be preached tho∣rough all the worlde. And this is confor∣table for vs, y^e although we be not born of Iewes, yet we be trees meete too buylde gods house on: & god wils vs to be brought home to him by the preaching of his word that we maye be partakers of that house, wherein he wil dwel, and he delited in vs▪

and amonge whome he wil shew his glo∣rie. He bids them climbe vp the hill,* 1.209 draw home trees, and buyld the house, which al be woords of great labour and pains, and speakes nothing of y^e easier sorte of work, as deuisinge, casting the worke, framing the postes. &c. But willes them not to re∣fuse the greatest laboure that belonges theretoo, and that nothinge shoulde bee thought painfull that God commaundes. And he bids them not loke for any greate worldly wealth whan they had done (al∣though God of his goodnes woulde geue them that beside) but thinke this a suffi∣cient rewarde, that God was pleased in their doinges, and woulde shew his glory amonge them.

This is the greatest reward that wee can loke for, whan God is delited with vs: and happy is that people to whome it fal∣les. What haue the Aungelles in heauen more than that God is delited to be amōge them, and shew his glorious maiestye too them? Thus in buyldinge gods house, we maye make of earth heauen, and of men Aungels. For where God shewes him self glorious, there is heauen: and we shall be like Aungels, delightinge oure selues in praysing our God, and god will be delited and dwel with vs, shewinge his glorious

maiestye to vs, be oure god and blesse vs.

When they had fallen these trees and caryed them home, least they shoulde turn them to their owne vse, and buylde their owne houses with them, he saieth: buylde this house, meaning the house of God, and temple which god had chosen amonge all other places, and where onelye he wille•• them to offer their sacrifices. In which we are taughte that we shoulde not turne to oure owne pleasure, those thinges which God wil haue dedicate to him selfe and to the buyldinge of his house. If England•• hadde not ben so gredye to turne to their owne vse churche goodes,* 1.210 whiche shoulde haue necessarely ben bestowed to the buyl¦dinge of gods house: we shoulde not haue felt gods rodde so sharpeli, but God would haue ben pleased, and shewed his glorie amonge vs.

But whan men would not geue lād•• fast inough to Abbeys, than the Pope ra∣ther than his chaplēs should want, would robbe many Parisshes to fede his mōkes. God graunt that the gospell maye restore that iustly, whiche the Pope toke wrong∣fully awaye, and gaue them yet a right•• name of impropriations, because impro∣perly thei be takē away & properly belong to the parishes. The workemā is worthy

hys byre, he that serues the gospel, muste lyue of the gospel. Therfore those impro∣priacions, whiche take awaye the Prea∣chers liuinge, be againste the woorde of God.

But what, doeth this belong to vs or oure time? doth goo require of vs to build him Abbeis, Nunries, Chauntries. &c. no surely,* 1.211 but this was an outwarde exercise for that grosse, harde harted people for a time to be excused in, that they should not buylde temples to Idols▪ and teacheth vs to buylde god spirituall house, wherin we maye offer spirituall sacrifices & prayers to him, where in he is well delited, & will shew his Maiestye. This house is nowe for vs to be vnderstande generallye y^e hole churche and companye of Christians, and the bodye and soule, the hearte, minde, or conscience of all Christiās particularly, wherein god dwels by his holy spirite, as sainct Paule saieth to the Corinthians. Do ye not knowe that your bodyes be the temples of the holy ghoste,* 1.212 and whiche he hath sanctified to be kept holy for him self alone by Baptisme, and for the whiche Christe hath died that we mighte liue by 〈◊〉〈◊〉, whome he hathe redemed with hys 〈◊〉〈◊〉, and wasshed cleane from all sinne 〈◊〉〈◊〉 shoulde liue no more to our owne

lustes and desires, but to him that hath re¦demed vs. It is written that God dwels not in Tempels made with handes,* 1.213 nor is worshipped with any worke of mānes hādes:* 1.214 but he is a spirite, an inuisible sub∣stance, and wil be worshipped in spirite & truthe, not in outwarde woordes onely of the lippes, but with the depe sighes & gr••∣ninges of the heart, and the hole power of the mynde, and earnest hearty callinge on hym in prayer by faithe. And therfore he doeth not so muche require of vs to ••uyld him a house of stone and timber;* 1.215 but hath willed vs to praye in all places, and hath taken awaye that Iewish and Popish ho∣linesse, whiche is thoughte too be more in one place than an other.* 1.216 All the earthe is the Lordes, and he is present in all places▪ hearinge the peticions of them which call on him in faithe.

Therfore those Bishops, which thinke with their coniured water too make one place more holy than the reste, are no bet∣ter than Iewes, deceyuinge the people & teachinge that onely to be holy which thei haue censed, crossed, oyled, and breathed vpon. For as Christ saide to the woma•• thinkinge one place to be holier to 〈◊〉〈◊〉 than an other:* 1.217 Woman beleue 〈◊〉〈◊〉 time is come whā ye shal worship 〈◊〉〈◊〉

••t Ierusalem nor in this byl, but the true worshippers shal worship God in spirite & truthe: so is it now saide the place makes not the man holy, but the man makes the place holy, and ye shal doe worship youre Idols, stockes, & stones, neither at Wal∣singham, Ipswich, Cāterbury nor Shene for God chuses not y^e people for y^e place sake but the place for the people sake.* 1.218 But if ye be in the middest of the fielde, God is as ready to heare youre faithfull prayers, as in any Abbey or Nunrye, yea, a thousand times more: for the one place he hates, as defiled with Idolatry, and the other he lo∣ues as vndefiled and cleane. If the good man lye in pryson, tyed in chaynes, or at the stake to be burned for Gods cause: that place is holy, for the holines of the man, & the presence of the holy Ghooste in him, as Tertullian sayeth.

Yet there shoulde be common places appointed for the people too assemble and come together in, to prayse oure God.* 1.219 For where the Apostle rebuked them, whiche woulde not resorte with the rest of y^e Chri∣stians to make their common praiers to∣gether, to hear his woorde and receiue his sacraments: it proues they had some com∣mon place to resort to. And where saincte Paule requires that all thinges should be* 1.220

done in a comely order: what can be more comely or agreing to good order, then 〈◊〉〈◊〉 haue a time appointed, and a place too re∣sorte vnto together, to worship oure onely God. Nay how shal they come together, ••••¦cept place and time be appointed? Howe shal they know when & whither to resort, vnappointed? How canne the sheepe∣hearde teache his sheepe, if he haue not a folde to gather them together in? In the Apostles time when the rulers were not christened,* 1.221 they resorted into priuate hou∣ses and chaūbers, & by the water side 〈◊〉〈◊〉 worship their God: but when princes be∣came christened, they had churches appo••••••ted for them: yet all these prayers & prea∣chinges that were priuely in parlers, and by the waterside, were as pleasaunte too God (yea better peraduēture for cōmonly they came of a greater and better l••ue 〈◊〉〈◊〉 faith) as ours be now. Those also whiche than were buried in no halowed churche nor churcheyarde, nor christē moldes, as they be called (when it is no better then o∣ther earth, but rather worse for y^e cōm•••••••• that Bishops vse about it) were no worse then they which were buried with al solē∣nitie. It appeares in the gospel,* 1.222 by the Le∣gion liuing in graues, the widdows some going to burial,* 1.223 Christ buried withoute 〈◊〉〈◊〉

Citie. &c. that then thei buried not in halo¦wed Churchyeardes by any Bishops,* 1.224 but in a seuerall place appointed for thesame purpose without the Citie, which custome remains to this day in many godli places. As that thē was lawful & no hurt to y^e ded so is it nowe,* 1.225 & one place is as holy as an other to be buried in, sauinge that cōly or∣der requires the bodies not to be cast awai because thei were the temples of the holy ghost, & shalbe glorifed at y^e last dai again, but semely to be buried, & an honest place to be kept seueral frō beastes, & vnreuerēt vsing thesame, for thesame vse. It is Po∣pish to beleue that which the bishops doe teach: that place to be more holi then y^e rest which thei haue halowed as thei sai,* 1.226 with washing it with their cōiured water, cros∣sing, cēsings, processiōs. &c. & that God wil hear our praiers afore one Idol or Image rather then an other, or in one Abbey, as pleases thē to apoint him, rather than an other. Wher it pleases thē to graūt mani daies of pardon, ther God must hear their praiers soner, & work mo miracles: so God is become their seruaūt, & shalbe wher thei wil apoint him. But blessed be y^e God our lord, which by y^e light of his word doth cō∣foūd all such wicked & fōd fātasies as thei can deuise to fil their bellies & maintayne their authoritie.

* 1.227Churches be Gods schoole house, the prea¦cher is a schoole maister, sent from God is teache vs his woorde, we be his scholers, and thyther must resort to learn oure les∣sons and his holy wil, to amend our liues▪ to make our praiers to him, desiring mer∣cye for our wickednes past, and beg gra••e and strength for that whiche is to come, to thanke him for all his goodnes so merci∣fully poured vpon vs, to receiue his Sacra••mentes, and professe our fayth which w•• haue in him. For these causes must we haue churches as common places to res•••• vnto, & vse thē with such comelines as be••comes men professing Christ: and not 〈◊〉〈◊〉 binde any holines to this churche or th•• churche, as though it laye in vs too ma•••• holy or vnholy, when and what we lust. As sainct Maries in Cambridge was had inough to saye masse in for three yea•••• space, & all that woulde not heare it mus•••• be prisoned, althoughe Bucer was the•• burried: but whan it pleased the Carnal•• commissioners to saie it was not holy, be••cause he laye buried there: than the Here¦tike muste bee digged vp and burned, 〈◊〉〈◊〉 their masses were woorth nothinge. A•• other mighte lye still, and not hurte the•••• masses, though they were of his opinion.

The house of God nowe for vs left 〈◊〉〈◊〉

buylde:* 1.228 is sometime called in scripture ge∣nerally the whole company of Christians, and sometime euery particular man, as sainct Paul teaches Timothe how to liue in the house of God, whiche is the churche and congregation of God, the piller & seat of truth. And to the Hebrues it is writen: you be the house of God perticularly also, it is sayde to euery man,* 1.229 doe ye not know that your bodyes be the temple of the holy ghosts? and he that defiles the temple of God, him wil God destroy. Again ye be the husbandry of God and the building of god. And sainct Peter saieth:* 1.230 ye are buylt like liuely stones for a spirituall house of God. This spiritual house muste be diligently buylded of vs, and the buyldinge of thys house of wood and stone amonge the Ie∣wes, was a figure of this spiritual house buyldinge for oure dayes. This is that whiche sainct Paule calles so often edifi∣ynge or buyldinge one an other,* 1.231 and that edification whiche he speakes so muche of in all his Epistles, that is as much to saye as one to sturre vp an other to vertue and godlines. For as the buyldinge goes for∣ward and encreases by laying to one stone after an other, and one poste or tree after an other, vntill the house be finished: So we by goinge forwarde dayly in the feare

of God and godlines, shal at lengthe bee •• meete house for God too dwell in. This house is the bodye & soule of man,* 1.232 whiche must be buylt with dayly hearinge God•• woorde, praier, mercie & faith, with godly exercises, as s. Paule saieth ye be cytezens with saincts,* 1.233 & of Gods house, builded in the foūdacion of the Apostles & the prophe¦tes. God, because he would haue vs al∣waies praying & calling on hī for his help, hath so ordred the matter, that this eart•••• house of ours wherin he dwels,* 1.234 should al∣waies be in building or repairinge, & that we should not be ydle, and thinke we ha•• done our duty, but euer desiringe him 〈◊〉〈◊〉 help forward y^e building of this his 〈◊〉〈◊〉 If we ouercome one euil affectiō, straight waies rises an other, & after one tēpta•••• cometh an other, & the deuill neuer ceases to throw doune oure house.* 1.235 Dauid sa••••th: except the Lord build the house, they labor but in vayn which build it. Let vs doe all we can therfore, & pray the lord to further our worke, y^e rulers w^t the sword defēd the good & punish the euil, y^e preachers with y^• word, the scholemasters by their teaching the fathers by bringing vp their childrē, y^e maisters by correctiō of their seruāts, the peple in obeyīg their heads, & neighborly loue: & euery one defend true religiō to the

vttermost of his power, driue away y^e Po∣pe & his baggage: and as occasiō requires guide the ignorāt, rebuke croked stomaks amēd fautes in the feare of y^e Lord, & bring into the right way all such as run astrai y^t thei may be mete houses for God to dwell in. Thus hath euery mā a part in bylding gods house: but the greatest porciō is lefte to euery man which is his own consciēce, to amend that he finds amisse in him self, because euery man knowes him self best. Great faultes onely do appeare vnto the worlde, & by rulers muste be punished: but the priuy hid faults which euery mā kno∣wes in him self, for the moste parte (for no man knowes all that be within him self) muste bee corrected within him selfe, by prayer, sighinge, repentaunce and asking forgiuenes. Dauid saieth:* 1.236 who knoweth his owne faults: Lord clense me from my priuy hid & secret sins, & spare thy seruaūt frome other mens sins. Thus must euery one him self seuerally, and iontly altoge∣ther clime vp to the hils, that is our lofty mindes, & cut doune the penishe desires of oure heartes, though it be painfull: & also correct the hye minded, whiche are called often in the scripture hylles, and cutte doune the highe trees, growinge on the toppes of them.

* 1.237That is to saye to bringe into good 〈◊〉〈◊〉 the high men of the world, whiche should geue good exāple for the people to folowe and to punishe their fautes, and rebuke them as well as the lower sorte. They muste neither for feare nor flattery leaue theym vnpunished, nor saye that is good which is euil afore God. For as God ha•••• geuen one lawe for all men, highe & lowe to liue after, and like a righteous iudge wil punishe all that breake it: So must al indifferently be punished here (if rulers •• ministers do their duety) that breake hy•• lawes. God hath geuen no more liberty•• to sinne to the ryche than to the poore, 〈◊〉〈◊〉 hath not willed thone to be punished, and the other to escape, but generally & indif∣ferently hath sayd to all:* 1.238 that soule whi•••• sinnes, it shal dye: and in iudgemente ye shal regarde no person,* 1.239 but iustly iudge y^• whiche is iust, neyther condēyne the poor•• because he is poore,* 1.240 nor deliuer the ryche, because he is ryche. So must the preacher tell euery man his duetye, spare neither high nor low, neither flatter the ryche for rewardes,* 1.241 nor feare the mightye for highe lokes or bitter woordes: for whan he does his worst he can not hurte thy soule but a litle punish thy body. These are hard hyls to clim, and croked trees to fraine meete

for any worke: yet it muste be done, & God requires this of euery mannes hande too bringe some thinge to the buylding of his house, and according to his power.

And if we marke these woordes well,* 1.242 we shal see our owne nature set afore vs. For as trees growing on y^e toppe of hils, haue a rough barke, crooked knots, longe bowes, and therfore vnmete for any buil∣dinge, vntil thei be fallen, pylled, squared, drawen home, and can do nothinge of all these them selues: so we as long as we be wanderinge in the mountaynes & wylde woodes of this world, being highly myn∣ded and in greate wealthe or authoritie aboue others, as on an hyl: We haue fro∣warde proude myndes, and not meete for Gods house, vntil we bee made lowlye in oure owne sightes, and fall flat doune at Christes feete, & haue the rough barke of oure olde Adam pulled of, and our croked affections cutte awaye, be mortified, and drawen home by the learning of his word and working of his holy spirite. For that whiche is hygh and set by amongest men is abhominable afore God,* 1.243 and as s. Paul saieth: we are not able of our selues, as of oure selues too thinke a good thoughte: muche lesse than to cast away all this fro∣wardnes of our corrupt nature, vntil god

bring vs home, and make vs mete for the buyldinge of his house, which he doeth by preachinge as it is written: how shal they beare without a preacher:* 1.244 for faith, come•• by bearing, and hearing comes by y^e wor•• of God, and oure sauiour Christ sayeth by sainct Ihon: No man comes to me excepte my father drawe him.* 1.245 As the scriptur cal•• a good man the good tree y^t bringes foorth good fruite, and the euil man the euil tree with euil fruite: so the Philosopher desi∣nes a man to be a tree with the roote vp∣warde. For as a man receiues at y^e mouth norishmente for the hole bodye, and hai•• his head decked with heyre: so the tree by the roote drawes norishing to it & decke•• his bowes with leaues, and as the heade of mā is vpward: so is the rote to the tree, though the vnlearned beleue it not. Many other thinges there bee wherein they bee, like the one the other: but I wil not stand to reherse all.

God graunte vs suche preachers that we maye heare, and so too beare that we may beleue, and so to beleue that we may beare good fruite & be drawen home lyke good trees, all frowardnes cut of, and we made mete for y^e buyldinge of gods house.

Nowe briefly to consider how God per∣formed his promises, in beinge delited in

that house, & shewing them his glory:

tho hole historye of the Machabees and other like doe declare and tell the greate glorie whiche appeared in them, the kynge sent Heliodorus to bringe him the treasure of the tēple:* 1.246 but Onias the good high prieste woulde not deliuer it, but with his felo∣wes stode stil loking for help from God, in their priestly apparel according to the law and that was delited in their doinge,* 1.247 tru∣stinge and callinge on him, it appeared than:* 1.248 for he shewed his mighti glori in de∣fendinge them that maintayned his reli∣gion, not yelding to tyrants: & punished Heliodorus for layinge violēt handes on y^e money, whiche was layd vp there, for the fatherles and wydowes. Likewise Alex∣ander the great,* 1.249 whiche conquered al coū∣tries about him, after he had gotten Ty∣rus and Sidō, sent to Ierusalem for a tri∣bute, thinkinge it to smal a thinge, & not worthy the cost and labor to cary his hoste thither for the winning of it, & that they woulde yelde vntoo him for a woorde: yet whan the highe Priest fearing God more than him, denied to be his subiect and tri∣butary, Alexander came with all his po∣wer, purposinge to haue destroied all, but the Priestes meting him in their Priestly apparel, not to fight, but to see howe God

woulde defende his people: Alexander lighte of his horse, worshipped the highe Priest, and confessed him to be the onelye God, whose Priest he was, and that in his country afore he came forth, he saw a like vision bidding him do no wronge to suche men: and afterwardes he graunted them great liberty, and did them no harme. But most wonderfully this glorie appea∣red,* 1.250 that where euery man must go thrise a yeare to Ierusalem too worship & sacri∣fice God, promised and performed it, that he woulde defende their lande vntill they came again. Their lande was compassed rounde with their enemies, they left no•••• at home but women and children: yet God was so wel delited in this their doinge, y^• as longe as they did it, thei prospered, and no enemies durst inuade their land, while they were worshippinge God: But when they did it not, they were ouercome, and lost their lande.

If all men in Englande shoulde goe thrise in the year to Londō, leauing none at home but womē & chyldren as thei did to Ierusalem, and tarie there eight daies (for soo longe continued their feaste) w•••• woulde thinke the Scots & all roūd about vs, woulde inuade our countrie: but if we were as ernest in religion as they were,

God woulde defende vs as he did them, & no enemy shoulde hurt vs, whan we kept religion, we wanne Bullē, whan we fel from it, we lost Calis.

But the great glory of all was shewed in this temple, and God declared himself to be wel delighted in it, firste whan oure Sauioure Christ came and sat disputinge with the doctours in it, healed the sicke,* 1.251 preached the will of his father, and droue out the biers and sellers. After also when the Apostles did the like,* 1.252 & when the Eu∣nuche of Queene Candace, moued with the glorie of God and that temple, came so farre of to worship there: which al & other like, do declare sufficiently what opinion of Gods glorie was there commonly iud∣ged to be. And how God is nowe delited with oure assembles,* 1.253 when wee come too praye vnto hym, and heare his woorde: Sainct Paule teaches saying: If ye speak in a straunge tunge, & an vnlearned man come in amongest you, he will saye ye are madde: but if ye expounde that whiche is redde, he is rebuked of all, and he will fal doune, worship God, & saye God is amōgst you. Suche an earneste defender of his glory is God, that he wil geue it too no o∣ther: and so loues he buyldinge of this his house,* 1.254 that if there bee but twoo or three

gathered in his flame with feare & reue∣rence of his maiestye, sekinge his glory & not their own, he wil be amongest them.

How God hath ben delited in al aged, in the buylding of this his spiritual house, by the preaching of his gospel, y^e glorious deaths of all his holy Martirs frō time to time do declare: but now latel•• in Englād by the cruel persecution of the bloudy bis∣shops, for the maintaininge of their we∣alth, their ydolatry, & their Antichrist the Pope, whose hāgmē thei were, we al haue sene it, yea & al good consciences hath ab∣horred their madnes in burning the in••••∣centes, pullinge vp the dead, & haue pray∣sed God for strengthninge his poore crea∣tures againste all their mad rages & furi∣ous rebelling against God & man. The al∣mighty god graūt vs like grace, strength•• and boldnes to offer oure bodies to deathe withoute feare for the buildinge of Gods house rather then to see it lye waste & tro∣den vnder fete.* 1.255 What greater comfort cā any Christians haue, than in geuing their bodies to death, for the buildinge of thys house whan he hears God saye, that he is delited in their so doīg, & that he wil shew his glorie in them? What greater promo∣cion can a mā come to than, to be one such instrumēt wherin God wil be delited, and

shew his glorie? Death of the body is gre∣uous to the flesh, but death of the soule is a thousand times more fearful too a good man: the one is a litle painfull for a tyme, the other hath grefe without ende. Ther∣fore Christ saieth:* 1.256 feare not them whiche kyll the bodye, and can not hurt the soule, but fear him, which can cast bothe bodye & soule into hel fire. Suche an earnest loue shoulde we haue to the buildinge of Gods house, bothe the hearers & teachers, bothe to build & be builded by al meanes possible because he is so well delighted in it: that we should feare neither losse of goods, nor yet death of body, no nor displeasur of mā so that we maye please God, & haue hym delighted in our doynges. To please man is but a smal thinge, but to please God is the greatest good thinge that can be, he y^e honours me saieth God, I wil glorifi him and he that cōfesseth me before men,* 1.257 I wil confesse him before my father: and he that is ashamed of me,* 1.258 I will bee ashamed of hym, and he that denies me before men, I wil denie hym before my father in heauē.

* 1.259 [verse 9] Ye haue looked for muche, & beholde it is but litle, ye haue brought it into the house and

I haue blowē on it. And why so? sayeth the Lord of hostes▪ because thys is my hous•• whiche lieth waste, and 〈◊〉〈◊〉 runne euery one to his ow•••• house.

¶The chiefest reasons too perswade 〈◊〉〈◊〉 euill man to leaue any wicked wayes, 〈◊〉〈◊〉 to set before him, and often to put hym 〈◊〉〈◊〉 remembraūce howe God hath ben angry•• with hym,* 1.260 when he did such thinges, and punished him as long as he laye in suche forgettinge of his Lorde God: and also to threaten him with greater plagues, if he do continue in them styll. Bothe these kyndes of counsayle doeth the Prophete here vse, to sturre them vp to buylding of this house of God. He, bothe sundry 〈◊〉〈◊〉 cals to their remembraunce the great p••••••ges, whiche they suffered ofte and longe afore tyme, for not buyldinge Gods house: and also biddes them not thinke that all their sorowe was at an ende, but more & greater scourges was hanging ouer their heads, if they would not buylde his house earnestly: and if they ceased not to sinne, God woulde not cease to punish them, and if they continued styll, not regardinge the

buyldinge of his house, God woulde con∣tinue still encreasinge his curses on thē. Ye haue ben gredy desiringe muche sayth" the prophet, ye haue scraped and scratched together all ye could laye your handes on, ye haue spent your money, and wroughte youre selues weary, thinkinge to enriche your selues by suche meanes: but beholde and marke it well, and it is come but too litle. Where the scripture vses to saye be∣holde,* 1.261 there it tels some notable straunge thinge as this is here: that their laboure wasted awaye vnprofitably, they coulde not tel how. That waye wherby all other waxe wealthy: hathe done you no good, & those meanes whiche God vses to woorke by in other and blesse them, in you it hath not gone forwardes, accordinge to youre expectation and lokinge for: yea, and that whiche is most merueilous, youre corne & other fruites hath not onely not encreased in the fielde, but whē it hath ben brought into the barnes, it hath consumed there, you coulde not tell how.

A man woulde thinke his corne were sure inoughe when it is in the barne (for whilest it is in the fielde, it is subiect to many daungers, as blassinge, myldews, frost byting, thunder beating, layde with a raine, or shakē with the wind, stolē or eaten with beastes. &c.)

but euen in youre varnes saieth God.* 1.262

I haue blowen on it. It is as easye for me (saieth God) to waste it in the house, as in the field: For if I but blow on it, it is not able to stande in my sight. And as afore he saide: their money fell out of the purse botome, so now in their houses their frui∣tes were not sure. No, locke vp in stoone houses if ye will, it is as easy for God too consume it there, as to blow a blast w^t hys mouth: yea, nothing shal withstande hym whatsoeuer ye deuise, but he will take it frō you: ye shal not haue your pleasure, by displeasing God, nor any thing shall pros∣per with you vntil ye build him his house that is to say, maintain his pure religiō, defend his honour, forsake your vain plea¦sures, & refrain your gredy coueteousnes. The defēding of true religion w^t a good & godly life is nowe the true buyldinge of Gods house: nowe commaunded vnto vs: and that man,* 1.263 Citie, or countrye, whiche doeth not build this house so, hath & shall haue the like plages fall on theym, vntyll they ernestly build this house of y^e Lords. For as a kinge is stablished in his kinge∣dome, whan his godly lawes are taughte & kepte, and that realme is strongly buyl¦ded and blessed of God, wher good order is maintained: so is Gods church & cōgrega∣tiō

wel & surely builded, where gods word & religion is purely taught, sin punished, & vertue embraced. God can no more suf∣fer his lawes to be contēned, or his honor geuen to Idols, thā kings can suffer their kingdoms to be betraied to their enemies. For as in the hole history of the Iewes cō¦mon welth,* 1.264 in the boke of the Iudges and the kings, while the people liued in y^e fear of the Lord, kept his religion, geuen thē from God, thei were defended by god from all enemies round about thē, were thei ne¦uer so many & so stronge: But when they would worship God, either as thei lust thē selues, or not at al, or els as he did not ap∣point them, thā they were geuen into the hand of the Philistins, Ammonites, Chal¦dees, Egiptians, &c. somtime for the space of .40. yeares, sometime .18. sometime. 70. and whan they were least three years: So shall all they, that buylde not, or pull doune Gods true religiō, & set vp y^e Popes taughte by manne, and not of God, lyke∣wise be punished or worse, eyther wyth hunger, pestilence, swoorde, or blynde ig∣noraunce, not knowynge God, and bee geuen vp too theyr owne lustes, without remorse of conscyence, or anye feare of God, whyche is the greatest plague that can be. Marke oute of oure owne

Chronicles, what was the estate of th•••• oure Realme, when we were made Tri∣butaries to the Romayns by Iulius Cea¦sar,* 1.265 and so continued .400. yeares & more: Or afterwarde when the Saxons diuided this Realme into .7. kingdoms,* 1.266 droue out all or most and best of the Englishmen, & ruled as long: Or when Williā Conque∣rour subdued all too him selfe at his plea∣sure:* 1.267 and ye shall finde that thesame wic∣kednes raigned then, that was now like to haue made vs slaues too the Pope and straungers.

The rulers were ambicious dissemblers, the bishops lordly and vnpreachinge Pre∣lates, the people couetous, Gods woorde vnknowen, and in no degree of men was there any truthe. Thus for oure sinfull disobeyinge of God, not defendinge hys true religion, haue we ben geuē in to the handes of all countries rounde about 〈◊〉〈◊〉 to the Romains and Normains from the South, to the Saxons from the Easte, too the Danes and Scots frome the Northe: What daunger was of late frō the West. he that woulde not see, shoulde haue felt, if God had not holpen in tyme.

And leaste they shoulde thinke these plages to be layde on them for some other causes, the Prophete tels theym in gods

name here, what was the cause of al these sorowes, and shoulde prouoke also these other, whiche folowe to be poured on thē, if they did not amende.

Because this my house (saieth God) lies waste vnbuilded, not regarded of you, and ye runne euerye one into his owne house, sekinge his own pleasure and profit. God wil not suffer his honour to be geuen to anye other: or anye other (no not oure selues) too be preferred before him.

The Lawier in the gospel as∣kinge oure maister Christe,* 1.268 whiche was the firste and greatest commaundement, when he hearde this aunswer: thou shalt loue the Lorde thy God with all thy heart, with all thy minde, with all thy soule, & with all thy strength, he did alowe it, and saide that was the chiefest in dede: & shall we Christen men, thinke other things to be preferred before gods will, or our own desires to be more loued, and more ear∣nestly fulfilled then gods? Naye, marke what great plages fel on any countrye,* 1.269 & we shal see and finde this to be true in all ages, that forgettinge gods true religion hath pulled Gods anger alwaies most gre¦uously vpon the people. What causes the Iewes at this daye too be driuen oute of their countrye, their Citie and Temple vtterly destroyed, and they thē selues ab∣horred

of all men: but denying Christe to be their sauiour, and not receiuinge hys gospel, nor buyldinge his house? What causes most part of those people, to wh•••• sainct Paul wrote his Epistles, which w•• haue to this daye, and many other coun∣tries to, among whom the other Apostles preached, to be geuen vp nowe intoo the Turkes & Heathens hādes: but that they fell from their faith, which they first recei¦ued by the Apostles preaching, & forsake•• their christē religion? What caused those greuous plages in Egipte,* 1.270 but that Pha∣rao would not let the people worship God, as Moyses sent from God did will hym? What caused Nabuchodonozor of a migh¦tye kynge to be made a vyle beaste▪* 1.271 & eate hay as Oxen doe, but that he woulde not know God and his owne wickednes, & set vp Idols, and kylde them whiche woulde not worship them? What caused the chyl∣dren of Israel to haue suche welth for the most part vnder Dauid, Salomon, Iosa∣phat, Ezechias, & Iosias, which wer good kinges & restored religion, & other tymes to be plaged vnder Ieroboā, Athalia, Acha•• Manasses, & other wicked kings, of whom it is so oft written, & of euery king in Is∣rael that thei walked in the waye of Iero∣boam, maintaining Idolatry? Nothinge

surely: but the good kings defended Gods true religion, set foorth his woorde, buyl∣ded his house, & God blessed thē therefore: the other pulled it doune, set vp Idolles, persecuted his Prophetes, burned or hyd vp his scripturs & holy woorde, folowinge their owne fantasies, & the teachinges of the false Prophetes and preachers, & God plaged them therfore.

And if ye marke the history of the Pope and Mahomet,* 1.272 ye shall finde that at the sametime that the Pope in the West part of the world began to get authoritie ouer Kinges and countries, too set abrode hys superstition, and the people receyued it, forsaking Gods religion: Mahomet then began in the East parte too growe in au∣thoritie, and conquere Countries, and hath euermore soo done since that tyme, because the people fell from true religion and the more that Countries haue fallen to folowinge of supersticion and forsa∣kinge Christe, hys woorde and religion: the stronger waxed the Turke and Pope, as Goddes plagues too punishe vs, and ••e lyke too doe euery daye more & more, vntyll they be driuen out of Gods church, and Christes woord, religion and Sacra∣mentes be restored to their simplicitie, as Christe did ordeyne them.

* 1.273Whan Gregory the firste Pope of that name, had denied Ihon archebishop of Cō¦stantinople,* 1.274 striuing with him afore the Emperour Mauritius, that Constantino¦ple shoulde be the chiefe churche, and that the Bishoppe there shoulde be the chiefest Bishop, in authoritie aboue al other Bis∣shops, and sayde that wosoeuer desired y^e blasphemous name or authoritie, was the forerunner of Antichrist:* 1.275 Phocas the next Emperour folowing, graunted by muche sute Boniface the thirde, about the yeare of our Lord. 607. that the bishop of Rome shoulde be the chiefest bishop of all other, and therefore is he the blasphemous fore∣runner of Antichrist, as Gregory said full well: It was a worthy graunte of suche a wicked Emperour, to set vp a Bishop like him selfe. Phocas murthered his lord and maister Maurice the Emperoure, killed his wyfe and chyldren in his owne sighte▪ and made him selfe Emperoure. After∣warde he made Boniface the Pope, head Bishop ouer all, and in Rome the chiefe. Thus oure holy father gat his suprimaci by a wicked Emperour, & not from Peter as he sais, but one thefe set vp an other. Peter, Act. iii, sais gold and siluer I haue none: but the Pope sais as the Deuil said to Christ whan he tempted him, & shewed

him all the kingdomes and riches of the earth. All these are mine, & I geue thē to whome I lust, I wil geue thee thē, if thou will fal doune and worshippe me. So sais the Pope: but he lies as his father the de∣uill did.

This thinge once graunted, the .xii. yeare of Heraclius the nexte Emperoure after Phocas: Machomet the greate Pro∣phete of the Turks inuaded Christēdom the yeare of the Lorde. 623. Honorius be∣inge Pope, and almost droue the Empe∣rour out of his Empire, & made him glad with money to bye peace vnhonorably. And since the time the Turke hath gro∣wen bygger and bygger in the East coun¦tries, subduing al to him self, but the Em∣perour weaker and weaker: & the Pope hath taken from hym mooste parte of hys Empire, and rules in the West partes, & is Emperoure in dede, the other hauinge onely the name of an Emperour.

The religion and authoritie of Macho∣met the Turkes greate prophete, and the Popes religion, or rather superstition & suprimaci began thus in one age within xvi. yeares together: and as it were diui∣dinge the whole worlde betwixte theym, the one in the East, the other in the West haue waxen greate Rulers, that a man

coulde scarse tell whether was the migh∣tier, as iust scourges sent of God to punish the world for, not maintaining his word. But now the Popes wickednes & suttel∣tye by Gods woord, beinge declared & ope∣ned to the world, his power waxes lesse, & the Turkes power increases, because he kepes his people in ignoraunce: so that if Gods mercy be not much more then oure deseruinges, it is to be feared that be shal ouecome Christēdom. For the cold slacke∣nes of the people & princes to builde Gods house & true religion, will care for no reli∣gion at all, if they maye not haue the olde ••urty dregges of popery. So God giues vp in to all blindnes, them that forsake hys light: and forsakes them that forsake him and caste him of.

But many would haue not longe ago said, what nede we to fear these plagues, are not we come home agayn to oure holy father the Pope & to oure holy mother the churche, is not our old litle god come home agayne to vs? haue we not our aulters, co¦pes, masses & trentais, y^e wil bring vs tho∣rough purgatorie for a litle money, howe wickedly so euer we had liued? our holy fa¦ther the Pope by his legate the Cardinal or by his pardons wil absolue vs,* 1.276 a paena et culpa, that is, frō all punishmēt, from sin,

yea, and from al faute, or giltines of syn, & geue vs as many daies & years of pardon, as we list. What shuld greue our cōsciēce hauing thus many wayes to heauen? Are not we much better then our holy brethrē, which wil none of all these to saue them, but onely Christ, & thinke hym onely suf∣ficient for the sinnes of the whole world? Is not this house well builded that hathe so many strōg pyllers? Can God be angry with vs that haue bought & broughte him so many things into the churche to delyte hī withal? We haue gylded many goodly ymages, pleasaunt to loke at: & delite the eyes if he will haue any mirthe, we haue goodly singing and striuing, who can fet the highest note: we haue swete Organes for the eare, and sweete frankencense for the nose, what woulde God haue more? Where not the churches before like bar∣nes, bare and naked, and nowe are they trymme, that anye God woulde dwell in them?

Haue we not done God good seruice trow ye? No surely, for God dwels not in Tēples made with hādes of wood & stone but in the heart of mā:* 1.277 nor yet is worship∣ped with mans inuentiōs, but as he wil∣led and taught him self. And this is it that pulles all these plages on oure headdes.

For as the Iewe is moste styffe in his re∣ligion▪ so the Turke defēdes his by might & power, the Pope maintaynes his with fyre and faggot, the Anabaptist, Arian, & Libertine, are as busye in corners to turn many vnto them, and yet all these be ene∣mies to Christe, sekinge to serue God an other waye than he thaught them, and to saue them selues by some other meanes, then by onely faithe in him, whiche was sent to teache vs his fathers will (whiche none knew but onely he,* 1.278 & they to whom he hath taughte it) and too saue theym all whiche shalbe saued: so these and all other whiche buylde their religion other waies than God apointed, are traitors vnto him, and procure his vengeaunce. For he there is not with me (saieth Christ) is agaynst•• me,* 1.279 and he that gathered not with me, scateres abroade.

Moyses when he was in the hyll with God, had the facion of the tabernacle and tent shewed vnto him, like vnto y^e whiche God willed him to make an other, where the people shoulde re••orte to worship hym vntil the temple was builded by Salamō. And least he shoulde deuise any thinge of his one head, or inuente an other facion: God geues him warninge sayinge: See that thou make it like vntoo that facion,

whiche was shewed thee in the hyl, deuise nothinge of thy selfe, neither put to, take awaye, nor chaunge any thing, but onely contente thy selfe with that whiche I she∣wed thee. This is so notable a lesson that it is repeated in the .vii. of the Actes, and the .viii. to the Hebrues, because it should be kept in memory, and diligentlye obser∣ued of all men in al ages, that they should not be curious in deuisinge a new way to serue God of their owne imaginacion, but submit their wit to Gods wisedome, and be content with that whiche he hath ap∣pointed: for that onely is good, and all in∣uencions of man (as they bee of man) dis∣please him. Likewise Dauid whan he woudle haue buylded God a house to haue ben worshipped in: God appeared vnto hī and tolde him he shoulde not do it, but Sa¦lomon his sonne should builde it. God she∣wed him also the facion that he shoulde buylde it after (which faciō Dauid taught Salomon, and prepared all mettals neces¦sary to do it withall in his life tyme) least they shoulde haue deuised some facion of their owne: as mans brayne is neuer con¦tent too bee ruled by Gods wisedome, but pleases him selfe in his owne inuentions better then in y^e whiche God teaches hym. And this Temple also that the Prophet••

speakes of here, whiche they were sente home too buylde by kinge Cyrus (whose mynd God moued to restore them to their countrye,* 1.280 and so liberally to help them to the buyldeng of so costly a woorke) is ap∣pointed to them by cōmission, how broade wyde, long, hygh, and thicke it should be, as it was vnto Salomon before. If none of these, Moyses, Dauid, Salomō, Esdras nor none of the people might buylde these temples and houses of woode and stoone, so hygh, wyde, long, thicke, broade, or any other facion as they lust them selues, but muste folowe (and are straightly charge•• often and sundry times so to do) that Pa∣tarne, copy, example and facion precisely, which God apointed them: muche lesse in this spirituall house of Gods buildinge, which is chiefly by the preachinge of hys woord, may we deuise any thinge of oure selues, but exactly folow, that which God hath taught vs, & content our selues ther∣with, thinking that most sufficiente lear∣ning, able to saue oure soules, moste true and holye, and all other too be dreames, lyes, fantasies, and vanitie in compari∣son of this. The law of the Lorde (sayeth Dauid) is pure,* 1.281 turning souls) the witnes of the Lord is true, and geues wisedom to litle ones. &c. And agayne: the woordes of

the Lord are pure as siluer, which is tried seuen tymes.

But how many wayes hath the Pope deuised to buyld his house and authoritie, that a man may chose whiche him lust too folow, so that he folow not Christe. For (sayth he in his hart) euery one is as good or better than that which Christ ordeined. This to be true a man maye easely proue him to thinke:* 1.282 because he perswades men to folow his deuises, 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, Pylgry∣mages, 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 amōg them (although they charge the gospelers with y^e falselye) when thei put their holines in their coats,* 1.283 & 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 Kat••••••rins. Some haue saincte Tronions 〈◊〉〈◊〉, other oure Ladies, and many the gol•••••• Fridayes: In the schooles, some holde 〈◊〉〈◊〉 sainct Thomas, some of Duns, and 〈◊〉〈◊〉 of Gabriel or Bacon: Some holde of Fra••••••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. Arche∣bishops .7000. Bishops .15000. Deanes, 5000. Abbots .74. beside many Nunnes and holy Sisters and Priestes. O holy •• Benet, that was more holy than so many Popes, Freeres, Cardinals. &c. And wr••••¦ched Popes that can bringe other to hea∣uen, 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 see∣kes Christ as he shoulde, accordinge too the scripture.

* 1.284They haue made them schoolemay∣sters, 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,* 1.285 by whome he hath shewed his mercie and power to the whole worlde,* 1.286 and by whome he hath con¦founded the mightie and wise of y^e 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,* 1.287 muche a∣boue .••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?* 1.288 God witnesses of his sonne Christ, that he is the Lambe whiche was slayne from the beginninge of y^e worlde, and that by his deathe, the sinnes of the whole worlde are forgeuen, & that what∣soeuer we aske hym in his name,* 1.289 he will geue vs.

We haue no suche promise made vs* 1.290

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 boūd 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 apoin∣ted 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, & there∣fore shall fall.

* 1.291Therfore 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 ha∣tred 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 Englād, in how miserable an estate thou wast, y^t 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 parliamēt to decree. What are those bishops woor∣thye to haue, which in one yeare space cō∣firmed the preaching of the gospel of christ and pure minestringe of Gods sacramēts, and thesame men within thesame yeare, with thesame impudent mouthes, & blas∣phemous 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 sacramēts: 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 sto∣ned: and yet they beare the name and title of ministers in Christes churche.

If the Iewes deserued all these ven∣geaunces, because they didde not buylde gods house, what had thou, O Englande deserued, in this defacinge and pulling••-doune: and haste thus chaūged gods house into a denne of theeues, and made it the Popes market place, to bye and sell Hea∣uen, Hell, and Purgatorie, to deceiue chri∣sten soules, and deface the deathe and pas∣sion of oure sauioure Christe.

Thou didst set vp Idols to be 〈◊〉〈◊〉 and sought helpe at stockes & stones: ther∣fore 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 vengeaūce, and throwen his th••••••derbolts in euery corner of thee, to 〈◊〉〈◊〉 thee before these dayes?

If thou wilt not glorify God in repen∣tinge, he will glorifie him selfe in dest••••∣nge thee. Marke howe manye daies 〈◊〉〈◊〉 hath forborne to punishe thee, & so manye dayes haste thou had of his endlesse merci▪ 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 here

to runne to their owne houses:* 1.292

that is as muche to sai as with al their wit and power they do sa∣tisfye their owne lustes, seeke their plea∣sures, hunt and gape for their own profit▪ to enryche them selues, buylde costly hou∣ses, and laye lande too lande, and neuer thinke they haue inough. Woulde to God they whiche preache Christ, were not gyl∣tye in not buyldinge Gods house as they shoulde, as well as others bee. If it be taught of contencion, ambicion,* 1.293 or vayne glory. Paule sayeth: he is glad that Christ is preached, but woo bee to him that tea∣ches for suche causes, and preaches not for pure loue and duety to his Lord God, see∣kinge his own glorie. All preachers must saye (bee their giftes neuer so greate) not vnto vs Lorde, not vnto vs,* 1.294 but to thy na∣me geue all prayse and glorie. And all the bearers muste saye: wee do not beleue the worde, because suche a man teaches it, but because God spake it:* 1.295 for the authori∣tie of the gospell hanges not on the mes∣senger which bringes it, but on gods ma∣iestie, whiche sendes it. For as Peter and Ihon (when thei had healed the blind beg∣ger, and the people maruayled) sayd:* 1.296 why do ye wonder as though we had done this

by our owne power and holines: so 〈◊〉〈◊〉 all Preachers saye, wonder not at vs 〈◊〉〈◊〉 prayse God whose messengers we be, 〈◊〉〈◊〉 him whose spirit he hath geuen to speake in vs. For it is not we y^t speake, when we speak any truth: but it is the holy spirit of God y^t speaks in vs, whose instrumēts 〈◊〉〈◊〉 be. Thus haue all partes ben giltie of 〈◊〉〈◊〉 building Gods house: y^e Lord for 〈…〉〈…〉 sake forgeue vs all that which 〈…〉〈…〉 and styrre vp our mindes to do our 〈◊〉〈◊〉 more diligentlye frome hencefoorth, 〈◊〉〈◊〉 we maye escape the plagues whiche ••••••lowe.

* 1.297

[verse 10] Therefore the heauens 〈◊〉〈◊〉 shytte vp from geuing these dewe vpon you, & the earth is closed from yelding their fruite

[verse 11] And I will call a droughte vpon the earth, and vpō the hyls, vpon the wheat & vpon the new wyne: vpon the 〈◊〉〈◊〉 and vppon whatsoeuer the earthe bringeth forthe vpon man, and vppon beaste, and

vpon all the labour of youre handes.

Now folowes the other kynde of per∣swading, which the Prophet vses: that is of the great plages that hange ouer their heads, yf they did continue in t••is stubbor¦nes, and would not build gods house. For although they had suffered great thinges, yet these were muche greater which were to come: and God would not holde his hād vntill they went earnestly about to build his house, as they were commaunded.* 1.298 In the further verse he repeates the plages in other woordes, whiche he spake of be∣fore: and more playnlye toke the cause of all the scarcenes that was amonge them, & why of so great labour they had so litle fruite and encrease. Here we may see how necessarie it is often to repeate and beate in one lessō, because we be so dul to learn. And althoughe many be wearye to heare one thing often, yet sainct Paule saieth to the Philippians: I am not w••arye,* 1.299 & it is profitable for you to repeate one thīg oftē.

The heauēs sayeth he, haue ben locked vp from geuing any dew or rayn to you, and the earth hath ben so harde & drye by that meanes, that no fruite coulde growe.

Maruayle not if the earthe be barren whē moysture comes not from heauen: for no∣thinge can multiply here, except it be bles∣sed from heauen.* 1.300 And this is true, not onely in worldely thinges, but also in spi∣ritual giftes of the soule: to teache vs 〈◊〉〈◊〉 loke vp to heauen, and from thence to 〈◊〉〈◊〉 and loke for all goodnes frō gods hād••••.

* 1.301What hast thou (saieth sainct Paule) which thou haste not receiued of God? and sainct Iames saieth:* 1.302 euery good gift, and euery perfit gift is from aboue, comming from the father of light. For as the ray•••• and dewe from aboue, watering y^e gr•••••• makes it fruitful: so the grace of the holye Ghoste, comminge frome God the father, for his sonne Christes sake, styrres vp 〈◊〉〈◊〉 myndes to al goodnes. Thus by outw•••••• blessinges, God will teache vs to loke ••p to hym for all goodnes. For as it is be∣twixt the earthe and the cloudes, so 〈◊〉〈◊〉 betwixt God and oure heartes: bothe 〈◊〉〈◊〉 vnfruitfull, except they receyue blessinge from aboue.

But it had ben amonge them now, 〈◊〉〈◊〉 it was in the time of Achab, when Iesabel did so persecute the true Prophetes, 〈◊〉〈◊〉 they were compelled to hyde them selues in Caues,* 1.303 and Dēnes of the earth. Eli•••• tolde the kynge that there shoulde bee 〈◊〉〈◊〉

dewe nor rayne in all the countrye, but at his woorde whan he sayde it should be (for God had geuen that priuilege too the Pro∣phete, to set foorth his doctrine) & it rained not of three yeares and a halfe,* 1.304 nor was any dewe, but greate hunger, famine and ••••arcenes of all fruites in the countrye. So nowe when Gods house laye vnbuil∣ded,* 1.305 the heauens did not water the earth, but great barennes was of all thinges. This is one of the plages that God threa∣tens to sende on all countries, for contem¦ninge his woord sayinge: I wil make hea¦••••n as harde as brasse ouer youre heads, 〈◊〉〈◊〉 ye shall not wringe out of it a droppe 〈◊〉〈◊〉 or rayne to comfort the earthe,* 1.306 and I will make the earthe as harde as yron, that it shall not geue her fruite: and so for false worshippinge of God, all countries haue ben diuers tymes thus punished.

Englande hath had many great drough∣tes and dearthes, bothe in the time of Po∣p••ri & the gospell: but if ye marke it well, you shall finde greate diuersitie betwixte 〈◊〉〈◊〉. In the dearthes vnder the gospell it was not for wante of thinges that God 〈◊〉〈◊〉 not send them plēteously,* 1.307 but through the wickednes of man, whiche in so great plenty and blessinges of God, made a ne∣••••••es dearth. For farmes were raised,

that farmers mighte not foorthe to sell 〈◊〉〈◊〉 they were wont. Many thinges were got¦ten into few mens handes, & thei woulde sell as thei list, & not as thīgs were worth▪ according to charitie, beinge content with a reasonable gaines. Corne was cari•••• out of the realme, or solde through many handes or it came to the markets, & euery one woulde raise the price, and haue s••me parte of gaines: some woulde feede their Hogs with it, els let it foist in their bar∣nes, & be eatē with myse, rather then they would bring it to the market to pull do•••• the price. Men of honor & worship were 〈◊〉〈◊〉 come shepemaisters and grasiers, tyll•••••• was turned into pastur, and townes 〈◊〉〈◊〉 graunges, & all not: to make thinges ••••••∣per, whiche might haue suffered, but ••••••∣rer, which was & is hurtful & not tollera∣ble. But since the Pope was restored, 〈◊〉〈◊〉 haue had vnseasonable weather, bothe 〈◊〉〈◊〉 weate and droughte, the earth hathe 〈◊〉〈◊〉 brought foorth her fruit, & straūgers 〈◊〉〈◊〉 deuoured much of that whiche ye had. All your latin processions & singing of gospel•• vnder busshes, nor yet youre Or•• pro 〈◊〉〈◊〉 his could get you Gods blessings, but ••••¦ther increased his anger▪ When were•••• compelled to eat acornes for bread, but 〈◊〉〈◊〉 your popery & falling frō God? Whē 〈◊〉〈◊〉

Calys lost, but in popery? Whē was Bul∣len gottē, & the Scots vanquished so mā∣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, & cōfortable 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 writ¦ten: I wil sende a hunger into the earthe, not a hunger of breade,* 1.308 but a hunger too ••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 plētifull preaching of thesame, and desiring the cō¦ming of Christ and comfortable promises of his gospell, crye out:* 1.309 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 har¦tes: we are come to such a hardnes of hart▪ that those thinges, which good mē moste desired, we most abhorre, & y^e 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 exp••∣sition in mo woordes of that dearth•• and scarcenes that was amonge them, and so often spokē of before:

but the Greke which I had rather folowe, reades thus: I will bring the sworde vpon the earth & hyls▪ &c. If oure Hebrue bookes were without•• pointes as theirs were, whiche turned it into Greeke, these pointes might be will ioyned to,* 1.310 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 threaten•• them withall, to styrre thē vp to this buil∣dinge, 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 y^e Grek•• we reade the swoorde, that is to saye th•••• 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 won∣derfull, 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 frō that holines, whiche they put in those hylles within Ierusalem, where thei thought no enemies coulde preuaile.

In Ierusalem were two hils Moria, ••n whiche was buylded the temple,* 1.311 & Siō where was the kinges palace, vnto which bothe God had promised many blessinges: and therfore they might thinke thē selues sure there.

The Cytye was compassed afore time aboute with three walles: with in the in∣nermoste 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 y^e vttermoste were the mar∣chāunts and the people: and yet their ene∣mies with the sworde shoulde destroye all these.

There is no place so holy, as to defend a wicked man:* 1.312 nor the place makes y^e mā holye, but a good man makes euery place whersoeuer he be holy. When Ieremye

preached that God would destroi the tem∣ple for the wickednes of the priestes, the priestes could not abide too heare that but cried out,* 1.313 the temple of God: the temple of God: yet Ieremy said styll, he woulde doe vnto the house as he did vnto Silo and de∣stroy it. There is no creatur of God so holy but if a man doe abuse it, God will ge••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 wic∣kednes of the people, & the priestes whiche bare it Ophni & Phinees Elies sons. 〈◊〉〈◊〉 likewise should these holy hyls & all of thē be deuoured with the sworde,* 1.314 if they buil∣ded not this house of God. As long as th•••• 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 tē∣ple,* 1.315 set vp Idolles in it, made a schoole of fence and Heathen learninge of it, & kyl∣led all those y^t woulde not folowe him. So was this prophecy & curse than fulfilled, & thei destroied: but specially when Titus & Uespacian with y^e Romains destroyed it,

according as Christ said, there shoulde not be one stone left standing vpon an other, so there should nothing saue them,* 1.316 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 y^e good∣nes of God in this and all his other threat∣ninges: for he doth not tel vs this,* 1.317 because there is no remedy to escape it, but that in hearing this we should repent & so escape it.* 1.318 All the threatnings of god are to be vn∣derstand with this condicion, if ye doe not repent and amende, as Ionas comminge vnto Niniue sayd: yet. xi. dayes & Niniue shalbe destroyed: presupposing if they did not aske merci, but thei asked it & escaped.

Ieremy saieth, if this people repent thē of their euil, I will repent also saieth God of that euill, whiche I purposed to sende vppon them. If God were disposed to pla∣ge as often as he threatens, he would ne∣uer geue warninge nor time too repents in, nor promise mercye to theym that re∣pent, 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 afore•••••••• that it cā not be escaped: but he geues thē and vs this warning, that we might 〈◊〉〈◊〉 & by repentaunce obtayne mercy in 〈◊〉〈◊〉 God neuer sendes plage into the wor••••••,* 1.319 but he geues warninge before it come, that they may repent and escape as 〈◊〉〈◊〉 saieth:* 1.320 the Lorde will do nothinge, but •••• sheweth it first by his seruaunts the Pro∣phetes. Before he drouned the worlde, •••• styrred vp Noe, whome Peter calles 〈◊〉〈◊〉 eyghte preacher of righteousnes:* 1.321 wh•••• he was making his Arke a hundreth and twenty yeares, and tolde them the 〈◊〉〈◊〉 of god towardes thē for their sinnes 〈◊〉〈◊〉 they might amende and auoide the da••••••ger comminge by repentaunce, so 〈◊〉〈◊〉 laughed at him, and fewe cared for hym•• therfore were al drowned saue eyght p••••∣sons.* 1.322 Lot preached in Sodom, and 〈◊〉〈◊〉 they would not amend, fire from heauen destroyed them. Before the destruction of Ierusalem by Nabuchodonozer, God 〈◊〉〈◊〉 manye prophetes manye yeares to war•••• them before hande, whose writinges also we haue, as Esay, Ieremy, Osee &c. and before the laste destruction by the Rom••••∣nes, Christ himselfe came, and also 〈◊〉〈◊〉

his Apostles too teache repentaunce: but when all was in vayne, then they vtterly perished. Haue not we in Englande ben as diligently warned by our preachers, & almost all in vayne? What shall we loke forthen, but destructiō, if we amend not? Thus God of his endles mercy, neuer cō∣meth sodenly vpon vs, to destroye vs: but mercifully warnes vs that we be not takē in oure sinnes, and so perish, and euer he stirres vp the sluggish, eyther by his spi∣rite, worde, minister, or els his gentle cor∣rection to call for his mercy.

And where he saieth:

I will call a ••rought or the swoorde vpon the earth.

* 1.323 &c. this kynde of speaking is oftē vsed in the scripture, and betokeneth nothinge but y^e power of God, that he is able too doe it so easely, as to speake a woorde, or call for it:* 1.324 and that as soone as he spake it, so soone it shoulde be done, as whan one of vs, cō∣meth at anothers callinge. God doth all by his woorde: and to saye a thinge, is too do it with him, and as soone as he saieth the woorde, so soone it is done with him. Sayinge & doinge are two diuers things with vs, and muche payne we take to doe a thinge after it be spoken: but with God it is not so, but as the Psalme saieth:* 1.325 he spake, and al thinges were made, he com∣maunded,

and they were created.* 1.326 Moyses speaketh more playnely in the making of the worlde and saieth: God said, let ther be light made, & let there be made the Sunne and starres, beastes and fysshes, and they were made straight wayes. So when God brought Nabuchodonozor to destroy Ier••∣salem and the countrye,* 1.327 he said he woulde call & hysse or whistle him from the North and he should come: God called & he came. So all other things, drought, hūger, plage sworde, do tarye and wayte for Gods c••••∣linge: and as soone as he whystles, they come straighte, and nothing dare or canne withstande his callinge, as Dauid saieth, fyre, hayle, snowe, yse, & tempestes which doe his commaundement. Seing therfore his threatninge is not to destroye, but too saue and bringe vs to repentaunce, let vs turne by time that he be not weary of cal∣linge, and desyre hym not to order vs, ac∣cordinge to his iustice, but after his ende∣lesse mercies: for els shall that bee true of Salomon,

I called, and ye refused, & ther∣fore I will laugh at your destruction,* 1.328 saith the Lorde.

"And where God threatens to destroye wheat,* 1.329 wyne, oyle, all fruits of the earth▪ and labour of man, yea, man him self, and beast, for not building his house: Let ••s

consider the horrible filthines of this sin especially in not buildinge his house, that it will not let anye creature of God serue man, so longe as he thus displeases God. This sinne doth not onely stoppe the frui∣tes of the earth, but it flieth vp to heauen, and locks it vp, and so hardēs the cloudes that no raine nor dewe can be wrong oute to moysten the ground withall. Suche is the iust iudgement of God, that wher God of his mercy made all thinges in heauen & earthe, Sunne, Moone, Starres, Cattell, Fishe, foule, corne, herbes and trees, too serue man, (so that man would serue him reuerence, feare and worship him as hys onely Lord and God, maker and sauiour) so when he did disobeye him & serued God of his owne deuising,* 1.330 or brake his cōmaū∣dementes, he shoulde haue those creaturs whiche God appointed to serue him at the first, to disobey him, to rebel against hym, and as it were to auenge Gods quarel vpō that man, which disobeyed the liuing God their Lord & maister, and they would not willingly serue hym, whiche woulde not willingly serue & obey their God & kinge. When Adā was in Paradise, as lōge as he obeyed God, so lōg all creatures obeied him, as apoīted of God to be their lord & ru¦ler, as the Psalme saieth:* 1.331 y^u haste made all

thinges subiect vnder his feete, shepe and oxen, and all beastes of the fielde, birds of the ayre, and fishes of the sea: but so soone as he brake Gods commaundemente, and eate of the fruite whiche God forbad hym, all thinges began to disobey him, and as it were; would auenge that disobedience done againste God their maker.

The earth woulde not bring forth her good fruit willingly, but weedēs, brāble•• and bryers: no kinde of beastes woulde obeye him, but waxed wilde, and rebelled againste him. The tokens of this iust pu∣nishment, remaines on vs to this daye, & shall to the worldes ende. The earth will bringe forth no good fruit willingly, but with muche labour, toylinge, tillinge, dū∣ginge, barowinge, sowinge. &c. as though it shoulde saye too man: I will not serue thee, nor yet willingli geue thee any fruit at all. So neither horse, dog, oxe, nor shepe nor any other liuinge thing is tame at the first to obey man, but it must haue many stripes, or it will be broughte to any good order to serue him. And many beastes, as Lions,* 1.332 Beares, Wolues, be so wilde that they will not serue man at all, but still re∣maine his continuall enemies, alwayes ready to deuour him. As often as we see any of these ferce beastes, whiche are fo••

cruell, we shoulde remēber the firste cause why they were so turned, and bee so ferce againste vs: and we shoulde then lamente oure sinne, whiche was the onely cause of this so greate a plage and chaunge. God hath left them amongst vs to be our scho∣lemaisters, that when we se and consider them to be so ready too take vengeaunce vpon vs for oure disobedience to God, wee shoulde muche more feare God him selfe whiche is a more righteous iudge, & bothe is able, and wil punish vs more greuously then they do or can, if we repente not and aske mercy by time. These cruell beastes are set before vs for examples of greater thinges: that as we feare to fall intoo the daunger of these raueninge beastes▪ so we shoulde muche more feare too fall into the handes of the almightie and liuinge God, whose anger is a thousande tymes more greuous than the cruelnes of anye beaste.* 1.333 And it is not the onely with one creature or twoo that they disdayn to serue vs wil∣lingly, but euery one as sainct Paul saith: The creature is subiecte too vanitie not willingly, but for his cause whiche hathe made it subiect vnder hope. Here we see that no creatur would serue vs willingly but for Gods cause whoe hath soo pointed them to doe. So that of them selues we

can get no profite nor seruice of those that haue no life without muche laboure, and taminge them by strengthe and violence which haue lyfe: yet for the hope they both haue to be deliuered from this seruice, for the tyme they doe obey vs accordinge too Gods ordinaunce.

Also in the destruction of these his crea∣tures,* 1.334 that they should not serue such euil men, God declares him selfe not onely 〈◊〉〈◊〉 be the mighty Lorde in making and crea∣tinge them: but also a merciful god in bles¦singe them with fruitful encrease, whan his people serued hym rightly: and also a righteous iudge in taking them away for our sinnes, when they be not so plentifull as they haue ben to vs. For as plenty of them is a token of his mercy and fauour, & that it is he onely which regardes, loues, feedes, noorishes and increases the leaste creatures which he hath made: So the ta∣king them away, or the baren vnfruitful∣nes of them, is a signe of his anger & dis∣pleasur. It is not as ye commonly say, S. Antonie saue my Hogge, saincte Loy my Horse, sainct Blase my house, saincte Ap∣pollony help in the tooth ache, sainct Ro∣che for the plage. &c. But he that made all saues all, guides all, rules all, feedes all, blesses all, & encreases all, & takes thē frō

vs at his will and pleasure, as Iob saieth:* 1.335 the Lord gaue it, the Lord toke it awai. &c. These were lessons that the Heathen peo¦ple and we also might & should haue lear∣ned by the making and ruling of y^e world, that God did rule all thinges: and because they did not, they were iusty punished. Shall then we Christian men thinke God to be weary of ruling his creatures, & put them to some Romish saincts handes that are more able and willing to rule thē bet∣ter then he can and wil? If this were true sainctes should be more merciful, able & willing to help, then God him self, which can do nothinge but loue, & hates nothing that he made, but so to thinke, were most horrible blasphemy against his maiesty: for he should be an euil lord & master, if he so lightly regarded his seruaunts, his crea¦tures that he woulde put theym too other mens rulinge. God hathe not left him self withoute witnesses, saieth saincte Luke, geuinge rayne and fruitefull times. As these woorkes were sufficient witnes¦ses to the Heathen of Gods goodnes,* 1.336 and that he ruled all, and that their iuste con∣dempnation folowed, if they didde not be∣leue: So is vnseasonable weather, with takinge awaye his fruites, iust tokens of hys anger for oure sinnes.

Therefore where we haue thesame wor∣kes sufficient witnesses vnto vs bothe of his anger and good wil, and also his won∣derfull workes writen in the script•••••••• to teache vs: what can we saye for oure sel∣ues, if we do not worship him oure onely God, sekinge helpe at his onely hande, in whome onely it is to be founde and recey∣ued. God doth not onely make all things, but ruleth theym also, accordinge too his good will and pleasure: he is not weary of well doinge, but guydes euen the least of his creatures.

* 1.337He makes grasse to growe on the hils and herbes to serue men, he geueth meate to the cattell, and to the younge rauens, yea, he fedes the byrdes of the ayre, which worke not nor spynne, sowe, nor mowe, reape, nor cary into y^e barnes. And briefly to speake: all thinges doeth looke, saieth Dauid,* 1.338 that thou shouldest geue thē meat in due season: if thou open thy hande and fede them, they are full of goodnes, but if thou withdrawe thy hande, they fall, vade awaye, perish, and turne into earth, whe•• of they were made. Thus must al wheat, wyne, oyle, fruites of the earth, & beastes perishe for the sinne of man, and not buil∣dinge Gods house: but thei prosper and in∣crease to theym whiche loue hym, mayn∣tayne

his true religion, and feare him.

The two last wordes where he saith:

Man and al handy labour shalbe destroied

also, they be more notable in the Hebrue,then can be well expressed in one woorde in English. For where the Hebrue hathe diuers woordes to signifie a man, as Isch, and those be noblemen: Aenosch,* 1.339 and they be so called of their sorowes and infirmi∣ties they be subiect to: Here is written Adam,* 1.340 whiche betokens the common sort of people.

The woorde that here signifieth la∣bour, betokens not euery kinde of labour, as that whiche is easye or for pleasur: but it signifies that labour, whiche the poore man doeth vntill he be weary, euē the vy∣lest and sorest drudginge labour.* 1.341 By the whiche bothe wee are taughte, that God woulde not spare the simplest and basest man liuinge, but as they hadde sinned in not buildinge his house, so should they pe∣rishe, least they shoulde thinke or saye: we did not this faulte, but oure rulers, or we were not able to take it in hande, or if thei had begon wee woulde haue folowed, or suche like fonde excuses. God requires his house to be buylded, his woorde & religiō to be kepte and maintained as well of the lowest as the hyghest: and they whiche do

not, shall not escape vnpunished. There∣fore wicked is that saying: vnder persecu∣tion: let the Preacher stande too it, what doeth it belong to me? If the maister 〈◊〉〈◊〉 teache, oughte not the scholer too learne▪ Maye the scholer denye or dissemble wyth God, and the maister must not? What pri¦uilege hays the scholer more too doe euill than the maister? That is sinne to the one & the other. He y^t denies me afore mē (says Christ) I wil denie him afore my father.

Man hathe this generall name ge∣uen him too bee called Adam, of an o∣ther Hebrue woorde that signifieth the earthe Adama, whiche woorde was placed afore when he said he woulde destroye all that the earthe bringeth foorthe: & in la∣tine Man is also called Homo. ex humo, which allusion & likenes in woordes,* 1.342 we can not well speake in Englishe, but it is as muche to saye: Man is called earthe, be∣cause he is made of earth as Ieremy saith: Earth,* 1.343 earthe, earth, heare the woorde of the Lorde. And Abraham talkinge with the Aungel of God, & demaunding diuers questions said: let not my Lord be greu•••• if I yet once again aske my lord, seinge I am earth & asshes.* 1.344 This shoulde put vs in remembraunce, that is as ofte as we hear this name Adā, that we are earth & ashes▪

and are come of the sinfull seede of Adam our first father, who was made of y^e earth and for breaking Gods cōmaundemēt, re∣turned into earth againe from whence he came, as we shal al at 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 thā∣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 grea¦ter if we amend not, this he doth by his o∣ther Prophetes also. In Osee he cōpares hym self to y^e mothe & Lyon in punishing:* 1.345 for the mothe doth not eate vp clothes ha∣stely, 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 Liō and destroye you quickely, for ye abuse my gē∣tlenes, and I can not hold my handes any longer beside you. Lorde soften oure har•• 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 dri•••••• thee, and obtayne mercy for our sins pa••••, and here after be more diligente too serue thee.

* 1.346

[verse 12] Then Zerobabel the sonne of Salathiel, and Iosua y^• sonne of Iehozadac y^e hyghe Priest and all the remnaūt of the people gaue eare vnto the voyce of the Lorde their God, and vnto the woordes of Aggens the Prophete, •••• as much that the Lord their God sent hym: and the peo∣ple were afraid in the sight of God.

[verse 13] * 1.34713 And Aggeus the messenger

of the Lorde, sayd in the mes∣sages of the Lorde to the peo¦ple sayinge: I am with you saieth the Lorde.

¶Hitherto from the beginninge hathe ben nothinge but chydinge and threate∣ninge for their greate negligence in buyl∣dinge Gods house: nowe folowes the pro∣fite 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 pla∣ges, whiche yet hanged ouer their heads: they beleued those sayinges too bee true, whiche Aggeus sayde vnto them, and thei ••eared God. This is y^e ordinary way that God vseth to teache by, & whiche the scrip∣ture 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 repētaunce as Ihon Baptist and oure sauioure Christe began to preache:* 1.348 * 1.349 repent the kyngdome of God is at hāde. 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 scrip¦ture, and hold opinion that it is not neces∣sary, yea, not to be suffered that the scrip∣ture should be muche read or taughte but the Popes lawes, customes and decr••es. The whole scripture hath these .ii. chiefe partes,* 1.350 into the whiche it is deuided, the lawe and the Gospell: the lawe contaynes properly the setting forth of sinne, threat∣ninges, curses, Gods anger toward sin•••• remorse of conscience for thesame, dāna∣tion, hel, despaire: the Gospel contains cō∣fort, hope, forgeuenesse, mercies in Christ heauen, saluation, agrement with God. Thus teaches s. Paule sayinge:* 1.351 the lawe workes anger, within a man in consciēce 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:* 1.352 I had not knowen coue∣ting,* 1.353 lusting, and desiring for any vnlaw∣full thing to haue ben sinne, except y^e 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:* 1.354 come to me all ye that laboure and are laden,* 1.355 & I will refreshe you, & thus God loued the

worlde,* 1.356 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,* 1.357 and threatninges vnto theym, that they whiche were afore so forgetful of their du¦ties, now hearing the great anger & ven∣geaunce 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 y^e 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,* 1.358 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 cō∣siders the greatnes of the sinne, whiche y^e fleshe and mynde drawes hym to, he hath the cōfort of Christ offered vnto him in y^e gospell.* 1.359 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 vnable••nes to fulfill thesame, and the righteous sentence of deathe and Gods anger pro••nounced vpon all that fulfill not thesame lawe.* 1.360 But least we shoulde despayre, 〈◊〉〈◊〉 haue the vnspeakeable mercies of God ••••••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 shalbe graunted. For as we see in iudge∣mentes 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, wit∣nes is broughte in againste him, and •••• 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 & en••y¦ted 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 fea••

of that fearfull sentence (go ye cursed into euerlasting fyre,* 1.361 which is prepared for the Deuill and his aungels) shall make vs to tremble. And of mercy there is no hope at all, excepte we doe as we reade of a womā whiche when she stoode before Alexander the great, and was condempned, she said:* 1.362 I appeale from thee o Kynge. Alexan∣der wonderinge at her sayde: thou arte a madde woman, doest thou not know that euery appellacion is frome a lower iudge to a hygher, but who is aboue me? Then sayde shee: I knowe thee too be aboue thy lawes, and that thou maye geue pardon, and therfore I appeale frō iustice to mer∣cie, and for my faultes desire pardon.

So we when wee loke into the righte∣ous lawe of Gods woorde, & see him ready to condemne vs, and oure conscience wit∣nes that we haue deserued death: we must appeale from iustice and our deseruings, vnto hys pardon and forgeuenes, & bothe call and truste to be partakers of that sal∣uation, which he hath purchased and offe∣red to the whole worlde. Hys mercies doe passe all oure miseries, as farre as God is greater than man, and his pardō can for∣geue all that call on hym.

This is not too be lightely considered that it is sayde:

they hearde the voyce of

the Lord their God, and the woorde of ••••∣gues geus the Prophete.

What neded bothe to haue ben written, seinge they were bothe one? for the woordes of Aggeus were th•• same that the Lorde badde him speake, 〈◊〉〈◊〉 he hath saide diuers times before. He be in this example we shall learne twoo g•••• lessons: one for the preacher, and all other for the hearer. The Preacher muste 〈◊〉〈◊〉 bee afrayde to rebuke sinne, in all 〈◊〉〈◊〉 and degrees of men,* 1.363 as here Aggeus dyd rebuke bothe Zerubabel the chief ciuil r••¦ler in the common wealth, and Iosua the hye Priest, and chief in religion, and also the whoole people beside, and threatens the plages indifferentlye to all withoute any flattery or respect of person. So do all the Prophetes: as Esaye; cals the rulers felowes with theeues, and princes of So¦dome and Gomorrha,* 1.364 because thei folo∣wed their wickednes. And when Achab, a kinge asked Elias,* 1.365 whether it was he that troubled all the countrye (because it was so longe a droughte, for the space of three yeares and a halfe without any rain or dewe) he aunswered the kynge boldely and sayde: naye, it is thou and thy fathers house y^t hast pulled this righteous plag•••• ••••on thee and thy whole realme. Where 〈◊〉〈◊〉 haue sinned, all muste bee rebuked, for

as God a moste righteous Iudge will pu∣nishe all sinne, so must his Preachers in∣differently warne and rebuke al sortes of sinners, or els God wil require their blud at their handes if they perishe withoute their warning as Ezechiel sayeth.* 1.366 The hearer must disdaine to learne of the sim∣plest preacher that he heareth, as Iosua y^e high Priest here doth not disdaine to hear the rebuking of Aggeus, being but a poore Leuite and a simple man in comparison of him: no nor yet Zerubabel the chief ru∣ler, & borne of the stocke of Iuda the kin∣ges stocke, disdaynes him.

If a preacher should rebuke the Pope,* 1.367 a Cardinall, an Archebishop or Bishop, a Doctour, or a babler in Diuinitie, woulde they not disdaine too heare suche simple men? Woulde they not saye as hathe ben sayde of late to many when they were ex∣amined before Annas and Cayphas: be∣comes it thee to speake thus to my Lorde Bishop? arte thou wyser or better learned then he? Shall he become thy scholer? Was not the like saide to oure Sauioure Christe:* 1.368 doest thou aunswere the hyghe Bishoppe so? What woulde the Pope or Cardinall saye, if a man shoulde threaten suche vengeaunce of God towardes him, as Aggeus doeth here to the highe Priest?

* 1.369Paule the seconde Pope of that 〈◊〉〈◊〉 when he had wrongfully taken lande•• •• offices from diuers, and caste theym all 〈◊〉〈◊〉 pryson, and woulde not heare any 〈◊〉〈◊〉 speake for them: At lengthe by much 〈…〉〈…〉 whan Platina him selfe came to him, 〈◊〉〈◊〉 coulde get no help, at the laste he 〈◊〉〈◊〉 of the Pope that he might be hearde & 〈◊〉〈◊〉 by his owne lawe. Then the 〈◊〉〈◊〉 lokinge cruelly on him sayde: what 〈◊〉〈◊〉 thou me of the lawe? doest thou not 〈◊〉〈◊〉 that whatsoeuer I say, is law? Am not 〈◊〉〈◊〉 sainct Peters Uicar, and all lawes are 〈◊〉〈◊〉 in my breste, and I can not erre whatso¦euer I saye? Am I not Pope, and may dis∣anull the decrees of my predecessours 〈◊〉〈◊〉 do what me lust? Thus it shall be, thus I am determined. Thus speake holy Popes when simple men aske their right, or tell them of any faultes: their proude stomac∣kes can not abide too bee rebuked of anye man.

Was not this common also in Eng∣lande in the Papistes mouthes when the Gospell was preached, to deface the 〈◊〉〈◊〉 Who are your Preachers nowe, but yōg men, vnlerned and not skilled in the Doc∣tours? And who teaches the other old lear∣ninge, but my lorde Bishop, maister Doc∣tour, auncient Batchelers in Diuinite, &

proue it by the auncient writers. These are gay glorious woordes in deede if they had ben true: but although yonge men did teache, yet their doctrine was moste whol∣some and approued by the scriptures and all good writers, whiche is moste to Gods glorie, that opened the mouthes of yong∣linges, to confounde the dotinge of olde fooles. Simple men confirmed with their bloude and constant deathes,* 1.370 that whiche before bothe maister, doctour and my lord Bishoppe also allowed and taughte with mouthe and handes subscribinge, vntyll contrary rulers arose: but than for flatte∣rie and their belly, they destroied thesame with all their mighte and power that thei taught before.

So whan and howe often soeuer y^e world shal chaunge the most of thē, as mē with∣out conscience, will be ready to do the lyke and make a face as thoughe they beleued thesame to be true: but not one of theym will auenture his bodye to be burned for the dirty dregges of Poperye, and yet are they not ashamed to teache and maintain thesame with fyre and swoorde, so longe as the worlde is on their side.* 1.371 There is scarce a more certain argument of an ob∣stinate Papist, then to loke how simple a mā he is that preaches, and not to beleue

his doctrine for the simplenes of the man, nor too looke at the thinge whiche he tea∣ches how true it is, and spoken by God. Let all Christians heare and be content•• with Christes holy worde, as most & only sufficient doctrine to saue our soules, and disdayn none that bringes it,* 1.372 be he 〈◊〉〈◊〉 so simple. Saincte Paule sayeth: Christe died for oure sinnes, and rose for our righ∣teousnes: & where this is one of the grea∣test treasures that we haue by Christe, to be made righteous by hym, marke who•• were the firste preachers of it. Mary Mag∣dalene and the other wemen,* 1.373 whiche wēt earely in the morning with ointments to the Sepulchre, they se Christ first of all o∣ther after his Resurrection, and wer sent to teache it to the Apostles and Peter. Shoulde we not beleue this resurrection, because that wemē taught it first? Apollo a mightye learned man in the scriptures, submitted hym selfe to be further taught in true religion of Priscilla and Aquila•• simple man & his wyfe.* 1.374 Timothy & Ihon the Euangeliste were bothe verye yonge when they were called to be preachers.* 1.375 Peter the elder Apostle is content to be re¦buked of Paull his yonger.* 1.376 Iudith that good woman corrected the Elders,* 1.377 Prie∣stes and Rulers in Bethulia, mistrusting

Gods helpe and prouidence for them, whē they woulde yelde vp the Citye.

Dauid a man accordinge to Gods owne heart,* 1.378 heares most willingly the Prophet Nathan rebuke hym,* 1.379 who was of muche lesse estimation then he. And kynge Eze∣chias heareth Esai rebuke him of his faul¦tes. These and suche other examples be written to teach vs, that the elder in what authoritie so euer he be, or by what name so euer he be called, shoulde willingly suf∣fer the iuste rebuke of the yonger, brin∣ginge the woorde of God for hym.

Further where he addes this twyse, sayinge:

the Lorde their God, the Lorde their God,

it is verye comfortable for all sinners that haue longe lyen in sinne, that they shoulde not dispaire of Goddes mercie, but spedely turne by repentaunce. The longe sufferinge of God is farre a∣boue our desertes, & had suffered this peo¦ple thus longe to lye in sin, & yet had not caste them of, but doth vouchesafe to send his Prophet to thē to rebuke them, & stirre them vp to their duties, calling him selfe their God,* 1.380 whiche had forgottē & forgeuen all their former disobedience, who nowe was & woulde continue their good, gra∣cious and mercifull Lorde and God styll. Who can dispaire too obtayne grace and

pardon for all his greate offences, seinge set before him y^e louinge gētlenes of oure good God and maister, which offereth vn∣desired his mercies so plētifully, to so hard a hearted and disobedient people, his free pardon A poena et culpa, from all payne due to sinne or the gylte thereof, whiche alsoo calles him selfe their God, and by conti∣nual earnest cryinge of this his Prophete awakes them out of this deadde sleepe of sinne, wherein they had lyen so long, and left his house vnbuylded. It is commonly saide (saieth Ieremye) if a man put away•• his wyfe for adulterye,* 1.381 will he take her a∣gayne? yet thou sayeth God to his people, although thou hast played the harlot with many hoores, yet turn vnto me, and I wil receiue thee againe sayeth the Lorde thy God. O mercifull Lorde, praysed be thy holy name for thy gentle offers, and libe∣rall promises offered vnto vs in thy sonne Christ Iesu oure Lorde.* 1.382

Thou standest at the doore of our con∣science, knockinge too be let in, offeringe thy selfe to dwell with vs if we would re∣ceiue thee. There is no time so longe that a man hath run from God in, nor any time so short to aske forgeuenes, but if he will turne, God is ready to forgeue him. The Gentiles hadde lien in synne aboue foure

thousande yeares from the beginninge of the worlde to the deathe of Christe, with∣oute any true teachinge or knowledge of God: and yet whan they receiued the Gos∣pell by the preaching of the Apostles, they were most gently receiued of Christe into the number of his people. The thefe han∣ginge on Christes right hand on the crosse askinge mercy in the houre of deathe, ob∣tained it. So that neither the greatnes of sinne, nor the longe tyme that man hathe continued in it, nor the shortnes of tyme to aske forgeuenes in, can stoppe the great vnspeakeable mercies of God, to pardō the sinnes of the whole worlde. Why should we than mistrust the goodnes of our God seinge he is the maker of thesame lawe, whereby we shalbe iudged: & also able to dispence withal, & pardon the breakers of thesame lawe, if he will: who also shalbe Iudge and Executer of thesame lawe as pleases him?

But that the people should rather be∣leue his woorde, he saieth the Lorde their God sente him: no straunge God, but the mightie God of hostes, and the liuing God of Israel: nor he ranne not before he was sent, but soberly looked for the callinge of God, and then did his message faithfullye.

This is an example for all ministers too

folowe, that they doo not with bribery or flattery thrust them selues into any office but paciently tary the calling of the Lord their God, which can and wil call them at suche tyme as he iudges them necessarye to serue him.* 1.383 Who woulde be so bolde to bye a Benefice, or flatter for a Bishoprike if he did thinke them to be offices in Gods house, and that they must make a count to God for his people. He that comes before he be sent for, oftentimes comes before he be welcome: and he that climbes in at the wyndowe is a thefe, for the doore is made to come in by. But because these Popishe prollers, seke not the profit of the flocke, but to fyll their bellies, thei care not how thei come by it, so they maye haue it, and thinke they haue done God good seruice, & the people well content when they teache them neuer a woord of scripture but haue saide Masse, made cōiured water, or song an Antiphone of our Lady. If they hadde this true stedfaste opinion of God as they ought to haue, that he were a louinge fa∣ther to his household, and a wise maister that could and woulde set wise Stuardes ouer his house, and that whosoeuer presu¦med to take any office in his house vncal∣led, were a theefe, and should be sharpelye punished: A man coulde not hire them for

money, to take any cure of teaching Gods people vntill they were inward moued of God to do it for loue to the people, & not for their owne gayne. Thei woulde also pro∣uide to be ordinarely called by man, leaste he which should teache and se others kepe good order, should be proued the first brea∣ker of all good lawes & orders. If a straun¦ger shoulde violently thrust in him self to be the Shepeheard of thy shepe, thou woul¦dest aske him whoo sent for him, what he had to do there, and thou wouldest rather thinke him to be a thefe and a murtherer of thy Sheepe, then a trusty seruaunt: So surely if thou come to take charge of gods people, before he inwardly moue thy con∣science to pitie hys people, and outwardly by order cal and place thee where he thin∣kes good, he will iudge thee a theefe, a Wolfe, a deuourer, and not a feeder.

After they hearde that the woorde of God was sent vnto them by Aggeus, and had wayed and considered diligently how true his sayinges were, that so many yea∣res they had suffered soo greate plagues, they beganne so feare, and beleue that the threateninges folowinge, woulde alsoo proue true: and than they humbled theym selues in the sight of God, and were afraid in dede.

This profit had thei by hearing the word of God, that thei knowledged their owne sinnes, that thei had offēded the gracious goodnes and maiesty of God, in not regar∣dinge his house so manye yeares: and for feare, than they began to take in hande a∣gayne 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 & slug∣gishe dulnes is raysed vp to take in hande Gods woorke, and builde his house. How necessarie feare is,* 1.384 Dauid teaches saying: feare of the Lorde is the beginning of wis¦dome. 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 Da¦uid calleth the feare of the God but the be∣ginninge of wisedome, and not the perfec¦tion thereof, and sainct Ihon sayeth: per∣fecte charitie castes oute feare.* 1.385 But yet it is the ordinarie waye to pull doune proud stomackes,* 1.386 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 * 1.387law is a scholemaster to bring vs to Christ

that where we see oure selues iustly con∣dempned by gods righteous lawe, & that we be not able to stande in iudgement w^t him,* 1.388 nor aunswere one thinge for a thou∣sande that shalbe layde agaynste vs: wee shoulde runne to Christ for pardon, cōfes∣singe 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 thē to go to God and cōfesse their sinnes, and hope for merci in Christ.* 1.389 Sainct Augustin compares feare to the bristel, whiche is on the shomakers thrid, the bristle goeth tho∣rowe 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.* 1.390 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 reue∣rence 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:* 1.391 For as when the ayre is couered with cloudes, the Sunne darkened, tem∣pestes begin too arise, lighteninges & fyr•• flye from heauen, rumblinge and noise is in the ayre, the cloudes burstes, & the thū∣der cracke comes, y^e 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 op∣pressed with the burden & vylenes therof, complaines to God, accuses him selfe, gr••∣nes, sobbes, and sighes like the thunder cracke, dare not loke vp towardes hea•••••• for his wickednes, but condemnes hym selfe, at the laste, burstes out on wepinge, & the teares like rayn droppes come trick∣linge doune his cheekes: straighte wayes folowes quietnes of mind, God offers him pardon and clerenes of conscience, with wondering and praysinge the vnspeakea∣ble goodnes of God for his mercies & com∣fort in Christ his sonne offered to suche & troubled conscience.

In the latter verse is first declared the worthines, authoritie, hye title & rule ge∣uen to the preachers, for the cōmendation of their office.

Aggeus here is called y^e Aū∣gell of the Lord, as some in Englishe doo translate it, or the messenger, or Embas∣sadour, whiche signifie all one thing vnto: vs. So these names with suche like are ge∣uen to preachers in y^e scriptur, to set forth the highnes of their vocation and authori¦tie that God calleth them to.

The worldly wise men considering the decay of the ly∣uing of Bishops and Priestes,* 1.392 & that they be not so muche estemed and as wealthye as when thei were loytering, lordely, vn∣preaching 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 pen∣clarke, 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 impropriaciōs, th•••• neither the minister nor the poore can hee releued. For by that meanes, the necess•••••• foode of the preacher is geuen to ydle b••••∣lyes: and these worldlinges declare them selues too desire nothinge but worldely•• wealth, in thus doing, or so saying. But i•• they marke this & other places of the scrip¦tures, & woulde haue their chyldren made worshipfull, they shall finde mo worship¦full names geuen too the preachinge mi∣nister,* 1.393 then to any one forte of men.

The noblest creatures that God hathe made, be the heauenly spirites and Aun∣gels, whiche be alwaies in heauen, moste happy for the continuall beholdinge of his glory, and for their office sake are chose•• and called Aungels, because they be sent on his message, and do moste willingly 〈◊〉〈◊〉 at his commaundement.* 1.394 This woorde Aungell betokens not the substaunce of the creature, but the office: and is a Greke woorde, signifyinge a messenger, or E••¦bassadour, this name: Aūgell was cōmōly vsed to be geuen to these heauenly messen¦gers, whom God sēdes his message frō his holy place of maiestie: as Gabriel the Aun¦gell was sent to the virgin Marye, & other

to Ioseph, Daniel, Moises, &c. This name is also geuen to the preachers for the hea∣uenly comfort that they bring to man frō God, whose messengers they be.* 1.395

In the Reuelation of sainct Ihon writes to the seuen aungls,* 1.396 that is to saye to the seuen ministers of the seuen congrega∣gations or ••hurches in Asia. Ihon Beptist was called the aungel of the Lorde or Em¦bassadour sent to prepare his wayes.* 1.397 And whome do kynges vse to sende Embassa∣dours, 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,* 1.398 that he might haue vtte∣raunce geuen hym to speake and preache the Gospell freelye, for the whiche he was sent Embassadoure .ii. Corinthians. v. he sayeth his Embassage stoode chiefelye in this pointe to reconsile vs to God. Is not y^e Stuardes office an highe office, & of grea∣test credite in greate mens houses,* 1.399 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 ser¦uauntes of God and Stuardes of his se∣crete misteries,* 1.400 whiche be meate for 〈◊〉〈◊〉 soules. Sainct Mathew in a parable calles the preachers Stuardes,* 1.401 appointed 〈◊〉〈◊〉 Gods house, to geue their felow seruants meate in due season. Saint Marke called them porters in Gods house,* 1.402 hauinge in ••••••maundement too watche that no theeues nor vnrulye persones come in too trouble the house.* 1.403

They be called the light of the worlde to leade other the righte waye:* 1.404 they be the salt of the earthe to season vs that by cor∣ruption we doe not smel euil before God: They be Gods souldiours to fight for hys people,* 1.405 as s. Paul sais. No man goes to warre on his owne wages. They be wat∣chemen to geue warning when ennemies come.* 1.406 They be Dogges to barke & awake vs out of oure deadly sleepe when we for∣get God.* 1.407 They be the mouthe of God, that where we were not able too stande in the sighte of God,* 1.408 if he shoulde speake vntoo vs in his glorious maiestie: he doeth vou∣chesafe 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 cre∣dite are geuen to preachers for the commē¦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 des∣pises you, despises me,* 1.409 & 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 y^e Lord: it doth" vs to weete, the faithfulnes of this Pro∣phete in his dutie y^t he spekes nothing▪ but the words of y^e Lord truly, which sēt him, which rule al true preachers should folow. But of this is inough spokē in the verses before. Now folowes the glad tidings of the Gospell to comfort this people w^t all after the great threatenīgs of God, which the Prophet here pronoūced in the former verses, For as God workes in his creaturs that after wynter comes sommer, & after a storm fair weather: So in y^e spiritual doc¦trine of our souls, first he teaches repētāce preaches y^e law, threatēs vēgeaūce for sin,

castes doune man in his owne sight, and lettes hym looke euen into hell with fear of conscience for his disobedience: but af∣terwardes he comforts hym, rayses hym vp, and heales him, that this may be foūd true that is sayde of oure sauiour Christ: I came not to call the righteous,* 1.410 but sin∣ners to repentaunce:* 1.411 & 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 māger, 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 shalbe destroyed: Sophones first woordes be that God will destroy man, beast, foole, corne and fruite of the earthe: but after∣wardes euery one of theym prophecies of Christe, promises blessinge frome God, w^t encrease of all wealth and goodnes. Like∣wise Ihon Baptiste began his preaching: repent, for the kingedome of heauen is at hande.* 1.412 And oure sauioure Christ beganne his preachinge with the selfe same woor∣des. Peter in his firste sermon, after they

receiued the holy Ghoste, rebuked the Ie∣wes sharpely for crucifyinge Christe the geuer of lyfe,* 1.413 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 com∣fortes 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 pla¦ges, foloweth the swete cōfort of the Gos∣pell, 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 negligēte 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 withstāde, whose mercie passeth your miserie, and who can pardon and forgeue more than you can sinne, and who shalbe 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▪ 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 wor∣des in number, but they are mighty in ope¦ration and working, where they be recei∣ued with an earnest faith: and so mightye that whosoeuer heares and beleues them to be spoken of God, is not afrayde too at∣tempt 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,* 1.414 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,* 1.415 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 cōmōly

sene, nor the ieopardy of the iourneye, no nor yet any other worldly thing y^t coulde or might chaunce, but wente into Egipte boldely with all his chyldren & substaūce, and was defended by God. When Moises keping sheepe, sawe the fyre in the bushe,* 1.416 and God sayde vntoo him, that he woulde sende him to kinge Pharao to deliuer hys people, he was afraide & merueyled y^•, 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.* 1.417 When God sent his Aungell too Gedeon threashing his corne, and sayd he shoulde deliuer the people from their ene∣mies, which inuaded their countrye, and laye as thicke in nūber as Greshoppers do in the fielde: Gedeon doubted at the mat∣ter, vntyll such time as God said vnto him that he wold be with him. And after triall of his fayth in y^e promise made vnto him, he durst, with .100. naked men, hauing no weapons, but earthen pottes, a fire brād, & horns in their hāds, set on their enemies which fledde all awaye, as soone as they hearde the p••t sheardes knocked together.

Oure sauioure Christe after hys As∣cencion,* 1.418 sending his Apostles into y^e 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 con∣quere 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,* 1.419 but for all y^t should beleue on hym by their preachinge. Whā sainct Paule sayeth that he was perswa∣ded,* 1.420 that neither nakednes, pryson, hūger, persecution, nor lyfe: neither deathe, aun∣gels,* 1.421 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 pre∣uayle againste those, whome he doeth as∣sist 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, say∣inge: I am with thee, be not afrayde, but go on forwardes, and I will blesse thy do∣inges, seme it neuer so hard or vnpossible to thee.

* 1.422

[verse 14] The Lord waked vp the spi¦te of Zerubabel, sonne of Sa¦lathiel, prince of Iuda, and the spirite of Iosua, sonne of Iosedec the high Prieste, & the spirite of all y^e remnaūte 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, & wor∣thely 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,* 1.423 meaning sinne. God in his woord, by such outward bodely thinges declares vnto vs the nature of spiritual thinges,* 1.424 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 y^e place, vntil we be awaked, nor can take any pleasure at al in any one creature of God: So when we lye walo∣winge in sinne, we neyther see the maie∣stie 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 & cōfortes with the plages, they were mo∣ued to nothing but feare as is saide in the verses before: but after they hearde the glad tidinges of the gospell that God pro∣mised to be with them: then they were a∣waked out of their sleepe, and wroughte lustely.* 1.425 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 y^e 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 vo∣cation.

Further as whē 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,* 1.426 lifte vp thy voice lyke a trumpette, and tell my people their wickednes. So that it is the trūpet 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 neces¦sitie of preaching, and what inconueniēce folowes where it is not vsed. Where prea¦chinge fayles saieth Salomon, the people perishe:* 1.427 therefore let euery man kepe hym selfe in Gods schoolehouse, and learne his lesson diligently,* 1.428 for as the bodye is noris∣shed 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 y^e mouth of God. This is then the ordinary waye to kepe vs in the feare of God, and continual remembraunce of the laste daye: oftē 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:* 1.429 remember the laste ende, and thou wilte not sinne.

Faith is kept and increased by thesame meanes that it is gotten:* 1.430 it is gotten by hearing, and hearing comes of the worde: let vs therfore heare and reade it diligētli. What is the cause that the Papistes lye so sounde on sleepe in their abhominatiōs 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 knowē to be sin: nor it will not be amēded, 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 war∣ned by the Prophet Nathan, notwithstan¦dinge 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,* 1.431 wil∣linge hym to go home too his wyfe, thyn∣kinge 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 let∣ters 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 let∣ters? 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 neygh∣bour 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 aun∣swered Dauid in anger and sayde, he de∣serued death: then sayd Nathan, thou hast geuen a very good sentence, it is euē thou thy selfe that haste done this deede, thou shalt dye. For thou haste manye wyues, & couldest not be contēt 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 mer∣cies washe awaye my wickednesse. And yet more washe me frō my wickednes. &c. But before Nathan came, he laye with∣out feelinge of his sinne, or yet anye re∣morse of conscience at all knowinge that he had done euill.

So when the good kynge Ezechias, be∣inge restoreo to his former healthe,* 1.432 hadde letten the Embassadours of the kinge of Babel, whiche came to reioyce for his re∣couerye, 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,* 1.433 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,* 1.434 for he folo∣wed 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 trū∣pet of his woorde soundinge continually in oure eares, to awake vs vp out of thys deadly sleepe of sinne, and styrre vs for∣warde 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 tea∣chinge 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?* 1.435 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 Pa∣ter noster and my Crede, as well as he: & further I knowe y^t in the one is conteined

all thinges necessary to bee asked at Gods hande, and in the other all that is to be be∣leued: 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 rebu∣ked, nor yet oure myndes exercised in me∣ditation of God and his goodnes, of oure owne sinne and miserie.* 1.436 Sainct Paule to the Philippians saieth: that he was not ashamed to write one thinge often to thē,* 1.437 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 cōming, 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 y^t 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 mā, 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: So•• the learnedst man liuinge, as longe as he lyueth, and beareth synfull fleshe aboute with hym, shall haue sinnefull and fro••∣warde lustes and affections rayninge 〈◊〉〈◊〉 hym, whiche blyndeth hys sighte, that he ••eeth not his own sinnes, vntil he be war∣ned of them by others.

* 1.438Sainct Peter saieth he would put them in remembraunce of their duetie, as longe as he liued, although they knewe it well. What shoulde moue Paule so often and so earnestly to write vnto Timothee and to Titus,* 1.439 hauing such woorthy giftes as they had, if they nede not to be warned of their duties? For what cause should either Dauid haue had y^e Prophet of God Nathā, sente of God hym selfe vntoo hym,* 1.440 or yet Ezechias the prophete Esaye, eyther the

Apostles to be sent forth by couples toge∣ther,* 1.441 or yet to mete in counsayll at Ierusa¦lem, and ther to decree hard maters, if one should not learn at an other?

And marke here that he sayeth,

all were fallen on slepe, and lay still on slepe, vntil the Lord awaked them vp by this his pro¦phete Aggeus: both Zerubabel the prince and chief ruler in the common wealth▪ Io∣sua the hye prieste and chiefe in religion, & all the people also: not so much as one frō the highest to the lowest that did his duty here in, but were all fallen on sleepe.

What would the Pope saie,* 1.442 if a mā shuld tel him he were on slepe, & fallen frō God? Would he not straight wayes rage, freat and fume, and saye that he was Gods Ui∣car, or at least Peters successoure here in earth, & that he coulde not erre, but euery thinge whiche he did or sayde, was bothe good and also godly? Surely this high Priest, otherwise a verye good man, bea∣ringe the figure of Christ, and much com∣mended in Zacharie the prophete, and ha¦uinge hys authoritie geuen hym of God, and comminge vnto it by discente also, ac∣cordinge to the lawe of Moyses, had thus foulye fallen on sleepe, and forgotten God: and shall wee thynke that the Pope liuinge in the puddle of synne, geuen too

folowe all pleasure, and vsurpinge autho∣ritie againste God and his saincts, can not doe or saye amisse?

And as I noted before, so it is not too be lightly considered, that where so often the Prophete here rehearseth the names of Zerubabel and Iosua the twoo chiefest rulers:* 1.443 yet he euermore setteth in order the ciuill Magistrate and power, before y^e chiefe prieste, to signifie the preeminence and preferment that he hathe in the com∣mon wealth, and other matters more thē y^e chief prieste, by what name so euer he be called, whether he bee the Poope, Arche∣bishop, or Metropolitane.

When they were thus awaked, they went and wrought in the house of y^e Lord their God.* 1.444

This is a sure argument, that a man is awaked and not styll on sleepe, when he can and will go woorke aboute his busines. It is not inough to saye, he is awaked and will woorke, but to woorke in dede. So differs the hypocrite and dis∣sembler frome the true charitable man: that the one hathe noothinge but fayre glosing woordes, and the other as ofte as he hath occasion offered, doeth it in deede, without boastinge or crakinge of it: For he that doeth not woorke in verye dede, is on sleepe styll, what fayre face soo euer he

make on it.* 1.445 The gospell sayeth playnelye that by their fruites ye shall know them. And the twoo sonnes, whereof the one, when his father bad hym go worke in his Uyneyarde, sayde he woulde and did not, the other sayde naye and wente, onely he that wrought did his fathers wil: So only be they awaked, which worke in the lords house: the other eyther slumber, dreame, or els be harde on sleepe, an doo not their due woorke in buyldinge the house of the Lorde oure good God.

When they began to laye the founda¦tion of this temple, the people of the coū∣trie, whiche were placed there by Salma∣nasar, woulde haue holpen them to build, and sayde they worshipped thesame God that they did (because they perceyued that the good kynge Cyrus fauoured them at that present) but after that Assuerus the nexte kynge folowinge,* 1.446 hadde stopped them from buildinge any more, thei were moste earnestly againste them.

The good men that were amongest them, perceiued their dissembling, & wold not suffre them to woorke with them: So many amongst vs, whiche be papistes in dede, when they see that they shall please the rulers, will crye mooste earnestly for the buyldinge of Gods house, and pretēde

as though thei would worke most stoutly: but if they se the world turne, they will be the first and most earnest destroiers of the same. Such false brethren muste be moste diligently taken hede of, and not be suffe∣red to ioyne them selues w^t the true work men, least they betraye all the good, as we bothe feele and see oure Papistes to haue done, to the slaūder of God and his word, our hurt and shame. Sainct Paule telleth oftē how great daūgers he was in:* 1.447 but he complaineth of none more thā of false bre¦thren, which make a shewe of godlines, & yet are mooste wicked within, euen verye Wolues in Lambes skynnes.

But these men after they were thus awaked, by the preaching of Aggeus, wēt and wrought, nowe no longer about their owne houses, as before seking their owne profite and commoditie: but in the house of the Lorde of hostes, whose power nowe they feared, and mightie hand they hadde felt so longe, and yet not worthely regar∣ded the heauines of his displeasur, nor his great plages that he had layde vpon them so many yeares. It was noted in the ver∣ses before, why God is called the Lorde of hostes, which is for the great, mighty, sun∣dry, and diuers waies, that he hath cōque¦red and vses to conquer, those which rebel

against hym? This is the strength & po∣wer that comes by the worde of God: that where it is diligētly heard,* 1.448 and faithfully beleued, it maketh vs altogether new mē, of loiterers workers, and all together lu∣stye and couragious, and afrayde of no dis¦pleasure, so that wee maye woorke in the Lordes house.

If we marke in what sort & case these people were, we shal better perceiue what effect this litle short preaching toke in thē. They hadde lien many yeares, not regar∣dinge the building of Gods house, for fear of the kynges displeasure, who had com∣maunded the rulers in the coūtrie too stop y^e buylding of that house: but nowe partly for feare of the plages, which the mightye Lord of hostes had threatened too laye on them, and chiefly that God had promised that he woulde be with them: thei were so stirred vp y^t thei regarded not nowe, their owne gayne and pleasure, nor they fea∣red not the Kynges officers displeasure, whiche had forbidden them to buylde any more: but straight without suīg for a new cōmission, or licēce of the king, or speakīg with the kinges officers, thei set vp their work, knowgī y^t he which promised, wold be w^t them, & that they should prosper well in it, for he was able & would performe it.

In Esdras it appeares what bolde aun∣swer they make whan the kinges officers asked them by what authoritie they begā to renue their olde woorke,* 1.449 & that letters were sent to king Darius, to know whe∣ther they should be suffered to go forward in their buylding or not. But God so mo∣ued the kyngs heart, that he gaue thē 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, be∣fore they were complayned on.

This strength hath Gods woord whē it is worthelye receiued, that it maketh a man to forget his owne profite, yea lādes wyfe, chyldren, goodes and life, & māfully to beare death, pryione, fyre, and displea∣sure of princes, so that he maye do his du∣tye to his Lorde God, and escape his dis∣pleasure. Peter, who denied his maister at the voice af a handmayde, after he had receiued the holy Ghoste, was bolde to con¦fesse hym before lordes and princes, euen to the deathe.

* 1.450Paule in furious rage of his persecu∣tion was striken doune, and of a wolfe rose vp a lambe.* 1.451 Nicodemus, that afore durst not be knowen to be Christes disci∣ple

or beare hym any good wil: after durst aske the body of Pylate, and bou••dly bu∣ried it. Thus where true fayth is geuē to God, commaundinge any thing to be don, or to the preachinge of hys woorde: it ma∣kes of haters louers, of fearfull bolde, of persecuters preachers, and doeth wholye chaunge the nature of manne,* 1.452 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 pro∣phete so straitly commaunded, as was de∣clared and noted before: but they were ra∣ther traytours to God, that had not of soo many yeares gone more earnestly aboute that buildinge of Gods house, as God wil∣led 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,* 1.453 but continually beareth w^t vs, callinge vs to hym by all meanes pos∣sible, and woulde not one of the leaste too perishe. All the daye longe sayeth God by his prophet Esay,* 1.454 I haue stretched out my handes to a people y^t speakes against me, and faytheles. But of this is inough spo∣ken before.

And where he addeth this and sayeth:

they went & wrought in the Lords house, the .xxiiii. daye of the .vi. moneth, and the▪ same seconde yeare of Darius: it teaches vs the earnestnes of them towardes theyr woorke, nowe after they were thus awa∣ked 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 thin∣ges necessarie. For their greate woorke, was but three weekes and three dayes. Soo earnestly doeth true ••aithe woorke,* 1.455 where God is truely feared, and his com∣maundement reuerently obeied: that thei can not be quiet vntil they haue done that whiche God commaundes. There is no∣thinge now that can hinder them frō this woorke, neither the feare of the kynges displeasure, nor the costlines of the greate

worke nor the gredines of their owne pro¦fite, 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 conti∣nuinge in it, & happely finish it in. 4. yea∣res 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 thē that he woulde be with them, had so encouraged them, y^e nothing coulde stop them frome their woorke, but as Dauid goinge to fighte with Golias,* 1.456 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 com∣maundeth 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 amōgst 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:* 1.457 and also the wic∣kednes of the Papistes that thus do robbe the people of it, and woulde make them to beleue that it were not necessary for thē, 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 y^• in good kings dayes, whiche maintained Gods woorde & his true religion, as Dauid, Salomon, Io¦saphat, Ioas, Ezechias, Iosias, in Iuda onely there was more plēty of all worldly blessinges, then there was in all Israell beside, where as the scripture was not re∣garded. Again if ye marke wel all the aū∣cient heretikes, euē from the beginning, as Arrius, Pelagius, Ualētinus, Marciō, 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 thē the learned rather then y^e 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, cōteined 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 main¦taines 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 tirāny. Amen.

¶A prayer.

MOst mighty Lord and merciful father, which didst stir vp the Iewes too the buyldinge of thy house by the preachinge of thy Prophete Aggeus: we thy miserable crea∣tures, oppressed with sinne, and liuing in blindenes, beseche thee for thy mercy sake haue mercy vpon vs and thrust out diligēt woorke men intoo thy haruest, sende out faithfull preachers, whiche maye by the harde threateninges of thy lawe, and com¦fortable promises of thy gospel, awake all thy people out of their dead slepe, wherin thei lie walowing, forgetting thee & their dutye. We haue all sinned from the hy∣ghest to the lowest, in not earnestly profes¦singe thy holy woorde and religion. Both the princes, rulers, and magistrates, bis∣shops, ministers of all sortes, and all y^e peo¦ple, no state nor condiciō of men hath done their duetie herein vntoo thee oure onely Lorde and God, Therfore we all w^t heauy heartes fall doune flat afore thy throne of grace and maiestie we begge, craue & aske thee forgeuenes of oure greate sinnes: opē oure eyes O good God, that we maye con∣sider the plagues, whiche thou haste layde on vs so longe for oure great disobedience

towardes thee and thy woorde. Geue vs newe heartes, and renue thy holy spirite w^tin vs O Lord, that both the rulers may faithfully minister iustice, punishe sinne, defende and maintaine the preachinge of thy woorde, and that all ministers may di¦ligently teache thy dearely beloued flocke purchased by the bloud and death of thine owne and onely deare sonne oure Lorde, and that all people maye obediently learn and folowe thy lawe, too the glorie of thy holy name, for Christes sake oure onelye Lorde and Sauioure.

¶The .ii. Chapter.

IN the .vii. moneth and the .xxi daye of the moneth, was the woorde of the Lorde sente by the hande of Aggeus the Pro∣phete sayinge:

* 1.458

[verse 2] Speake to Zerubabell, y^• sōne of Salathiel, ruler of Iehuda and to Iosua the sonne of Io∣sede••, the chiefe Priest, and to

the remnaunte of the people sayinge.

[verse 3] Who is left amongst you that hathe sene this house in his former glory, and what a one you se it now? is it not like as it were nothinge in your eies?

¶As concerning the rekening of yeares, monethes, and daies ynough was spoken in the first chapiter: and what it is too bee sent by the hande of a Prophete, who soo lust, there he maye reade. This message sent now in the .7. moneth, and the nexte that comes in the .9. declare the good will of God towardes thē that buylde his house and howe ready God is to further all their doinges. They began to worke the .xxiiii. daye of the sixt moneth, and had cōtinued to the .21. daye of the .7. moneth, and then leaste the feare of the kynge or the rulers shoulde discourage them, they had nede to be comforted: therefore Aggeus is sente vnto them agayne too encourage theym, leaste they shoulde haue fainted or lefte of workinge. Agayne in the .8. moneth is the Prophete Zachary sente vnto them, and

in the .9. moneth Aggeus is sent twise,* 1.459 & all because thei should not let their worke slip, but with a courage finish it: and that also they might see how true it is, that to euery one that hath, it shalbe geuen, and for them, whiche woorke couragiously in the Lordes vyneyarde, how wel the Lord is delited with them and blesses them. Thus God knowinge the weakenes of this people, euerye mooneth sendes newe messages vnto them, that they maye vn∣derstande what a care he hath ouer them: and that they shoulde trust in hym, which had al thinges in his handes to rule at his pleasure, and not to trust in them selues, whiche of them selues coulde do nothing. Let vs therfore worke in the Lords house and no doubt he will sende vs comfoorte ynough.

Nowe where he is bidden speake to Zerubabel the prince, to Iosua the chiefe Priest, and to the remnaunt of the people▪ and so often reherses theym in this same order in this prophecie:

it doeth vs too vn∣derstande that there is one doctrine of sal∣uation to be taughte vnto all sortes of mē and that all sortes are bounde to hear and learn thesame: and besides that it teaches the prefermente of the ciuil magistrate or ruler to the priest, as was noted before.

And herein we shall chiefly learn the wic∣kednes of them that withholde the scrip∣tures from the lay people, saying it is not mete for them too be so muche occupied in hearinge thesame. For the Prophet saith here sundry times that he was sente to all the people as well as to the rulers: & ther∣fore it was their dutie to learne and heare his message as diligētly, as it was the ru∣lers. And this is a greate occasion, why y^t all rulers shoulde behaue thē selues lowly towards the people,* 1.460 seing God hath made all thynges, as concerninge saluation co∣mon and of one sorte, bothe too poore and riche, that by this meanes he mighte en∣crease brotherly loue betwixt both partes. There is one Lorde god saieth s. Paule of all, bothe poore and ryche, one holy Ghoste that makes vs all holy, one baptisme, one faithe that we beleue, one sauioure Iesu Christ, one father in heauen, vnto whom we praye, one euerlastinge kyngedome whiche we all loke for, one scripture and woorte to teache vs, one sacrament for vs all, wee bee borne, gotten, dye and buried all in like, and a greate knottell is of loue amongest vs, seinge wee speake one lan∣guage, beinge of one countrye or towne, and one ayre whiche we receiue, one fyre, Sunne, Moone, Starres, earth, herbes,

trees, corne, cattel, fishe, foole, that we be fede on. We goe, stande, slepe, worke all alike. &c.

All the difference that is betwixt vs is this: that one is hygher in authoritie, bet∣ter clad or fed, hathe a prouder coate or a softer bed, or more store of money, landes or seruauntes then an other hath, whyche thinge helpe not to saluation. But what vayne thinges these be to reioyce in, or to despise one another for that wātes them, the thinges them selues do declare. For he that wantes all these, not necessarie thinges to saluation, is commonly better man, more lustye, stronge and healthfull then the other, as is sayde in the verses before. And to reioyce is auncient bloude, what can be more vayne? Do we not all come of Adam our earthly father? and say we not all, Our father whiche art in hea∣uen, halowed. &c. How can we crake then of oure auncient stocke, seinge we came all bothe o•• on earthelye and heauenly fa∣ther. If ye marke the commō saying, how gentle bloude came vp, ye shall see howe true it is.

When Adam dalue, and Eue span, Who was than a gentle man?

And although no nation hais any thing to reioice in of them selues, yet Englande

hais lesse than other, we glory much to be called Britans, but if we consider what a vacabunde Brutus was, and what a com∣pany he brought with him, there is small cause of glori. For y^e Saxōs of whome we come also, there is lesse cause to crake. So that of Brutus we maye well bee called Brutes for our brutish conditions, and of the Saxons saxi. i: stout and hard hearted, but if we goe vp to Cain, Iaphet, & suche other fathers of vs Gentils, we maye bee ashamed of our auncetors: for of all these we come that knew no God.

Tully a Heathen philosopher telleth how many wayes men came first to haue greate possessions,* 1.461 and waxed more weal∣thy and mighty in the earthe then others did: either by comming in to voyde places (saieth he) where as none did dwell, and then euery man toke to him self, as much grounde as he woulde, or els they got it in the warres by power frō others, or bought it, or els by gift or discent. So that at the first we were all alike, not one better thē an other: and we shall be also all alike aū∣gels at the last. For in heauen there is no higher place for ryche men, nor lower for the poore, but euery man accordinge as he hath d••ne, so shall he receiue. If the poore and ryche mans bloude were bothe in one

basen, howe should the one be knowen to be better then the other, seinge we crake so muche of it. Yet doth this derogate no∣thinge from that honour & dignitie, which is dew to all Princes and Magistrates in this lyfe of all sortes of men: but it is only spokē how all sortes shall obtayne the life to come, & that we shoulde not ouermuche reioice in worledlye vanities, but in God alone, that we haue him for oure God. And where as the prince, Priest, and peo∣ple haue all one lesson taughte them, and no difference at all is made betwixt them how to please God, we may see the wicked¦nes of oure priestes, but that by their Trē¦tals & other masses can healpe as they sai others to heauē, but they them selues care not for such baggage, and bye none of thē for their selues (because they thinke them vnprofitable, or els they see there is ano∣ther waye to heauen than this, and ther∣fore will not vse this at al for them selfes, but deceiue others therewith:) or rather they care not for heauen, but will heare lyue at ease and enriche them selues, they care not how, not hoping for an other life. But the prophete here, and all the scrip∣ture thoroughoute teaches one waye of saluation for al sortes of men whatsoeuer thei be, how to lyue & dye, & enioye heauē.

The effecte of this message nowe, is to comforte theym that they shoulde not fainte in their woorke, but manfully goe on forwardes, and luckely finish the buyl∣dinge of Gods house, beinge discouraged at nothinge. Many there were that beside the feare of the kynges displeasur, which had forbidden them, to buylde any more, seinge the gorgiousnes of the olde temple, buylded by Salomon, and howe sclender a house this woulde bee in comparison of that, were sore greued at it, and discoura∣ged.

* 1.462Esdras writeth that whan the groūd woorke, and foundacion was layde, some whiche had sene the olde tēple how costly, greate, and solempne it was, were verye sorye to see this, how sclender a woorke it woulde be in comparison of the olde, and therefore they fell on wepinge, whan as they considered it.

The yonger sorte, whiche hadde not sene the olde Temple, that was destroied by Nabuchodonozor, and nowe seing thys go so wel forwarde toke their instrumēts, sange Psalmes, and praised God that had geuen them soo good and prosperous suc∣cesse, and were right glad that thei might haue such a house to resorte vnto, to make their prayers and sacrifices in, althoughe

it were not so costly and pleasaunt, as the•• woulde wishe. In whiche twoo sortes of men, the one as Esdras saieth, wepte be∣cause this house was not costlye inoughe, nor be comming the maiestie of God their Lorde: the other did singe and reioice that they had one so good a house as this was: We maye learne the sorowe, which good christen hearts take when they see Gods true religion,* 1.463 not onely coldly set foorth & negligently folowed, but also if it bee not in suche perfection as it oughte to be, and as they haue sene or yet woulde wishe. Also we be taughte howe wee shoulde re∣ioice when we haue any honest litle house and religion graunted vnto vs to serue & worship our Lorde and God in, soo that it be accordinge to his woorde: for the prima¦tiue churche was gladde if they coulde get priuate houses to teache in. The noyse was so greate as Esdras saieth: that a 〈◊〉〈◊〉 coulde not diserne whether was greater the noyse of them that songe, or of theym whiche wept: therfore the Prophete sayth to them, whiche were so sory and heauye for the sclendernes of this buyldinge: that althoughe this house semed nothinge in comparison of the other in beauty in their sighte, yet it shoulde appeare a more glo∣rious house afore God then the firste. And

so it came to passe, as afterwardes it shall appeare.

Let vs note also where he sayeth:

which of you hath sene this house in his former glory.

* 1.464 &c. the stronge pacience and longe sufferinge of the people of God that hadde borne their crosse so longe, and were not weary of it, but were very sorye that they coulde not haue God worshipped so solēly as they woulde: There was none y^t could haue seene the firste temple of Salomon, standinge in his glorie, and nowe this se∣conde temple beginninge too bee renued, but he must at the least be fourescore year olde, and yet be not past .x. yeares old whā it was destroyed by Nabuchodonozor. The years of y^e captiuitie in Babilō were 70. as Ieremie promised, and the founda¦tion of this temple was sayde vnder Cy∣rus the seconde yeare of their returning: soo that if wee take these yeares besides those. 70. yeares of captiuitie, they muste haue so many also after they were borne, that they might be able to remember the temple standinge, which can be no lesse then ten yeares, or twelue: so that all coū∣ted, they could be no lesse, but rather more then fourescore yeare olde, but if we token to this secōd of Darius, thei must be anno 130. yeare olde at the leste. This I speake

too note howe manfullye they had borne their banishment vnder Heathen kynges, where they were prysoners, mocked and euill intreated: where as we are so tender that we canne not abyde a litle sorowe for Christes sake vnder Christian rulers, nor can not departe from oure fleshe pots and bellye cheare. We call the Iewes sturdye and stifnecked people: but if we compare oure selues to them in many pointes, we shall fynde oure selues muche worse. They satte on the water bankes of Babi¦lon, 70. yeares weepinge,* 1.465 and hāged their harpes in the willowes, in steede of y^e tem¦ple, whan they had songe their Psalmes, they were mocked, and yet manfullye dyd they beare all sorowes: wee beinge banis∣shed or punished vnder Christian rulers, yet can not be contente with necessaries, but grudginge that wee wante oure olde fleshe pots of Egipte, and oure superflu∣ous daynties, murmour & grudge at Gods doinges and prouoke hys vengeaunce vp∣pon vs.

The Apostles comminge to oure Sa∣uioure Christe,* 1.466 & shewing him the goodly buylding and workemanship of this tem∣ple, whiche they nowe buylded, wondered at the costly fines of it: but these olde men which had sene the first tēple of Salomōs

buyldinge, wept because it was not good inoughe, nor too be compared to the firste. Notwithstandinge all the fines of it our•• sauiour Christ told thē that the dais wold come, when their enemies shoulde come, besiege it, destroye it, and not leaue one stoone standinge vpon an other: and soo it came afterwardes to passe by the Romay∣nes.* 1.467 The first house if ye marke in the life of Salomon, where is described all the fa∣cion of it, length, breathe, thyckenes, and heighte of the walles, the wydenes of the house, and what thinges & Iewels were in the house, it is muche more gorgious, costely, and pleasant, than this second tē∣ple is, whose greatenes Esdras telleth in the .vi. Chapiter: but the things that were done in this seconde house by Christe and hys Apostles, were much more wōderous then those, whiche were done in the firste. It was great glory that y^e Quene of Saba came from the vnmost part of the earth to see the first temple:* 1.468 but it was much more glorious that into the secōde temple came the sonne of God from heauen to preache hys fathers will, and the glad rydinges of the Gospel. As in the restoringe of this se∣conde temple, many olde men did weepe, because it was not soo greate, gorgious, costely and glorious as the firste was: soo

now in the restoringe of the Gospel many weepe, whan they see not the Churches so well decked and furnished as before.* 1.469 The Popes churche hath al thinges plea∣saunt in it to delite the people withall: as for the eyes their God hanges in a roope, ymages gylded, paynted, carued moste fy∣nely, copes, chalice, crosses of golde & syl∣uer, banners. &c. with reliques and altars for the eares, singing, rynging, and orga∣nes pipinge: for the noose frankensence sweete, too washe awaye sinnes as they saye, holy water of their owne halowing, and makinge. Priestes an infinite sorte, masses, trentals, diriges, and pardons. &c. But where the Gospell is preached, they knowinge y^e God is not pleased, but only with a pure heart, they are contente with an honest place appointed, to resorte toge∣ther in, though it were neuer halowed by bishoppe at all, but haue onely a pulpit, a preacher too the people, a Deacon for the poore, a table for the communion, w^t bare walles, or els written with scripturs, ha∣uinge Gods eternall woorde, sounding al∣wayes amongest them in their sighte and eares: and last of all thei should haue good discipline, correct fautes and kepe good or∣der in all their meetinges. But as they wepte too see this seconde house no more

costly nor pleasaunte too the eye: So oure poore Papistes weepe to see our churches so bare, saiyng: they be like barnes, there is nothinge in them to make curtsey vnto neither Sainctes nor yet their olde litle God. But hereafter it appeares, whether of these churches god is more delited with all.* 1.470 For although these ceremonies in the olde lawe were geuen by Moyses for the hardnes of the people to kepe them exerci∣sed that they fall not to Idolatry of y^e Gen¦tiles: yet is there no mencion of anye of these in the new Testament, nor yet com∣maundement now, neither to vs nor thē, but forbidden to be vsed of all, both of vs & them. We be no longer vnder shadowes, but vnder the truthe. Christ hath fulfilled all, and taken awaye all such darke kinde of ceremonies, and hathe placed the clere light of hys Gospell in his churche to conti¦nue to the ende.

But the Pope hath thrust the churche full of more blinde & wicked ceremonies, then euer Moyses did: & where Peter said (when the Apostles were consulting how many ceremonies shoulde continue for a time) that it was not mete to lay on y^e Gē∣tils neckes the yoke of Moises law,* 1.471 which neither thei nor their fathers could beare: yet the Pope with crakes to be s. Peters

vicar, cōtrary to s. Peters saying, wil laie on all people suche a heape of his owne ce∣remonies, and that vnder pain of cursing as the Iewes had neuer the like in folishe blindnes nor mo in number. S. Augustin saieth that Christ in the new Testament was content with few Sacramēts in nū∣ber, but which were in signification most worthy, as baptisme & the Lordes supper: but the Pope hath made so many as plea∣sed him, and that such as no scripture can alow. Thus we are taughte here, not to esteme the goodnes of thinges by an out∣ward & glorious shew, but to be contēt w^t the Homely simplenes that Christ taught vs in his churche, and vsed him selfe: for that is more pleasaunt than all the gorgi∣ous deuise of mans brain. The wit of mā is neuer content to submit it self to y^e wi∣sedō of God, but pleases it self more in his own inuēcions, than in that which God cō¦maūdes:: But y^e gospel saith plainly that, that which is so excellēt in the sight of mā is abhominable in the sight of God.* 1.472

* 1.473

[verse 4] But now be stronge Zeruba¦bell (sayeth the Lord) and be of good courage Iosua, the sōne of Iosedec y^e chief priest,

and plucke vp your courage all people of the earthe saith the Lorde, and woorke for I am with you, sayeth y^e Lord of hostes.

[verse 5] I will perfourme the pro∣mise whiche I made with you when yee came oute of Egipte, and my spirite shall dwell in the middest of you, be not afrayde.

¶Leaste wee fainte in the middest of oure woorke, where daungers be greate, and lets many, there is nede of great com¦forte. The kynges officers asked them often tymes, who geue thē leaue to renue this buyldinge, and what commissiō they had: the woorke was great and costly, and their owne rulers and breihren, by bry∣binge and vsury had polled them soo sore that they mighte well thinke they were not able to finish it accordingly? their sin∣nes and negligence were great, that they had deserued suche plagues. therefore too comforte theym withall, God sendes hys

Prophet to encourage them all generally▪* 1.474 and particulerlye ••hose by name, whyche were chiefe in the common wealth and re¦ligion, as Zerubabel and Iosua, whiche had offended moste, because thei being ru∣lers, did neither their duty theym selues, nor yet caused others to do theirs, whiche both they shoulde haue done: Firste in ge∣uinge good example theym selues, & after in seinge others to haue done their duties in this buyldinge. But as oure sauioure Christe, after that he arose frome deathe sent Mary Magdalene & the other women to the disciples generallye, and too Peter chiefely by name, bothe to comfort theym altogether (because they all had forsaken hym) and to encourage namely Peter, be∣cause he craked mooste that he woulde ne∣uer betraye him, but afterwarde fell the foulest of them all, and therefore had nede to be comforted more then all: Soo nowe Zerubabel and Iosua by name are cōfor∣ted 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,* 1.475 and there they shall se me as I t••lde them before: Such a louing God is oure Lorde and maister, that least

weake consciences should dispaire, except they haue cōfort 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 y^e 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 offēces were not so greate as the rest were.

* 1.476So God hathe yet in his churche bothe generall absolution, and forgeuenes of sinnes offered vnto all ••y preachinge his woorde, and promise made in Christe too the beleuers: and also particular to cōfort 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 har∣nessed to fighte againste them that stryue againste you my people, I saie: I am with you Who can preuaile agaynst you, whā I am on your side? How can any creature that is but vyle wormes & asshes in com∣parison

of me the euerlastinge God, pre∣uayle 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, be∣cause in suche daungerous enterprises they had nede of some strong man to take their part, and where he had so many ho∣stes ready to defende them as all his crea∣tures, from the hyghest to the lowest, thei shoulde not feare, for they had one strōger on their side to fight for theym then all o∣thers 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: Euē so is it the selfe same doctrine, faithe and beliefe, by the which we are receiued into the number of Gods people, firste by bap∣tisme, by the whiche we encrease and go•• 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 substaūce that was in the chylde before,* 1.477 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 vnderstan∣dinge of it, y^t 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 w^t the people as with the rulers. He is not a partial God, but to is with all and defende all alike, prouidīg 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 Sūne 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 thē, ynough was sayde before. Almoste all the notable thinges in the scripture were ta∣ken in hand by the comfort that was tak•• 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 y^e suc∣cesse 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,* 1.478 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,* 1.479 your labour was not in vayne in the Lorde.

He geues encrease to some thirtye, sixtye,* 1.480 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 neces∣sary thinge faile them, whiche be not loy∣terers in his buyldinge. Litle thinges y^t 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 abomina∣ble before God.* 1.481

Ionathan and his page, discomfited all the hooste of the Philistians,* 1.482 and than Saule folowinge the chase destroyed thē. Eliseus and his boy beinge in the Cytye,* 1.483 when his boy was afrayde, he desired God to open his boyes eyes, that he might per∣ceiue howe many moe were with theym, then againste them: and then the boy saw the hyll ful of Aungels harnessed to defēd them bothe, and God so blynded his enne∣mies y^t 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.* 1.484 This Prophete was Christ Iesus like to Moyses in many pointes, beinge borne a∣mongest them and of their brethren of the stocke of Iuda and Dauid, of whom after∣wardes the father sayd with a voice heard from heauen:* 1.485 This is my welbeloued sonne, in whome I am well pleased, hear hym. Or els it maye well be taken for the promise,* 1.486 whiche is written in the .22. of Exodus, where it is sayde, beholde, I wil sende my aūgel, or messenger before thee, and he shal leade thee in the waye, & shall driue all thy ennemies oute before thee, whose lande thou shalte posses. This Aū∣gell was Christe Iesus, who is called the Aungell of the greate counsayle, because he broughte from the bosome of his father the secrete counsayle of God, and preached hys greate loue to the worlde. An aungell is no more but a messenger or Embassa∣doure from God, to declare and preache his will and pleasure to the worlde. And that Christe was present with the Israelites,* 1.487 and guided thē in the wildernesse. Sainct Paule telleth playne that they tempted Christe, and murmured agaynst him: and

Christe was the rocke. The meaning and effecte of this promise is no more, but that as God was presente with their fathers whan he brought them out of Egipt, and deliuered them oute of al daungers, were thei neuer so many nor so great, & brought them in to the land that he promised thē: So he woulde nowe be present with them deliuer them and finishe their woorke yf they woulde woorke earnestlye, neyther mistrusting hys mercie, but that he would be with them, and defende them againste the rulers whiche hated them, nor fearing his power, but that he was able too per∣fourme his promise vnto them. If wee mistruste eyther his good will towardes vs, that he will not, or hys power that he can not delyuer vs, wee prouoke his an∣ger too deuoure vs, and can not looke for helpe at his handes to saue vs: for nothing offendes hys maiestie more then mistrust vnfaithfulnes or doubtinge, as sainct Ia∣mes sayth:* 1.488 he that doubtes, is like a waue of water driuen with wynde too and fro, and that man whiche so doubtes, can lok•• too obtayne nothinge at Gods handes, he gyues all hys giftes too them that bee faythefull and beleue that hee is bothe a true God, perfourmyng all that he promy∣ses, merciful and willing to help al which

in their neede call vpon hym, and able too fulfill all that he saieth. They that either doubte or denye his offered mercie or po∣wer to helpe: denye hym to be a God. Therfore feare not, but beleue me too be youre God, and I will deliuer you, and de∣fende you, as I did youre fathers: and ye shall finish this temple by my protection. As I did bring them into the lande which I promised them▪ droue out their enemies and gaue them the lande to dwell in: So according to this promise it came to passe, to this people now, for in .4. yeares space next folowing they finished that tēple as Esdras teaches.* 1.489 So good spede had they after that they beleued his promise & that he woulde be with them.

But here maye be moued a greate que∣stion howe this is true that God saieth by this Prophet,

here that he broughte them out of Egipt

whā this people neuer came there but about a .1000. years before Moy∣ses brought out their fathers through the read sea,* 1.490 where Pharao was drouned af∣ter y^t he would not beleue the great won∣ders wrought in his sight, nor fear y^e Lord that had so oftē & greuously plaged hym, for hādling his peple so cruelly. The scrip¦ture vses oft to geue y^t which was done to y^e fathers, as thoughe it were done to the chyldren.

As when Melchisedecke tooke tithes of Abraham he is saide also to haue takē ti∣thes of Leui,* 1.491 whiche was not borne of many yeares after, because he was contei¦ned in the loynes of Abraham, and after∣warde borne of his stocke and sede: So li∣kewise saieth sainct Paule:* 1.492 By one man sinne entered into the worlde, and by syn, death, and hath gone through all, in whō all haue sinned. So we all that now liue or hereafter shall doe, & all before vs, haue sinned in Adam, and broken Gods com∣maundemente, as well as Adam did, be∣cause we were conteined in his loines, & as it were parte of him, and toke our sin∣full nature of him in his sede & posteritie. As we see those ryuers, which spring out of littel welles, are of thesame nature y^t the head and springe is whereof thei come though they runne .2, or, 300. myle of tho∣rough diuers countries: and as those crab∣bes are soure this daye that growe on the crabbe tree, whiche is .200. or .300. yeares olde, because the first roote and plāte was sower: So wee all be sinfull that be borne of Adam, and soure as he was, because he the first tree was suche a one, & the spring whereof we come, was corrupte & filthye. So likewise God saieth: he broughte thys people out of Egipt, whiche neuer hadde

ben there, because he deliuered their fa∣thers thence, in whose loynes they were conteined, and should haue ben born ther, and subiect to thesame slauerie that their fathers were, if God of his greate mercie & mightie power had not deliuered their fa∣thers thence, and broughte them into the lande whiche he promised them. And as y^e mercie whiche had ben receiued in times paste,* 1.493 is a token & argument of like merci and grace, to be shewed when soeuer wee stande in the like neede and distresse: soo here that they shoulde loke for a sure helpe at Goddes hande, nowe in these daungers that they were in, he putteth theym in re∣membraunce of that greate deliueraunce, whiche not their fathers onelye, but they also had before out of Egipt, y^t they should not be afraide now, but loke for sure help. The daunger was greater before, oute of whiche thei were deliuered, and yet they escaped it: So now Gods power and good will, beinge no lesse towarde theym then before, they shoulde loke for the like helpe of God as before.

He promises theym here that his spi∣rite shoulde dwell with them, & therefore they shoulde not be afraide.

For as before he sent his Aungell to guyde them in the wildernesse: so now he woulde sende hys

holy spirite vnto them, to dwell with thē, whiche shoulde teache them all thinges y^t they doubted of, or were ignoraunte in: shoulde comforte theym in all daungers and distresse, and deliuer them from al pe∣rilles that were towarde them, & therfore they shoulde not feare.

But as the other parte of the promise concernes Christ, whiche shoulde come to deliuer them out of spirituall bōdage and slauerye of sinne and the spiritual Egipt: So this part here concernes the sendinge of the holy Ghoste, whome Christ sayde he woulde send to dwell with vs, and be our comfortour to the ende.

And as the buylding of this second tē∣ple betokens the churche of Christ builded by the preaching of the Gospell:* 1.494 So here is the holy Ghoste promised, whiche he sayde should not come excepte he wente awaye from them. Thys spirite is called a com∣forter, because he strengthēs vs in all our trouble: he is the spirite of truthe, because he leades vs into all truth, and putteth vs in remembraunce of all thinges, whyche Christ him self caught before,* 1.495 but no new doctrine he bringes of his owne. And be∣cause our sauiour Christ is taken from vs in hys bodelye presence, he promises vs y^t this spirite shall dwell with vs, not for a

tyme, but too the ende, and therefore wee shoulde not feare.

But is this a sufficient cause too per∣swade a man y^t he should not fear the po∣wer of kinges or worldly trouble, because the spirite of God dwelles with hym? yea" truly: For what spirite can preuayle a∣gainst the holy spirit, which is the power of God. It is written of Gedeon whan he enterprised that venterous acte to fight a∣gainste Gods enemies, that the spirite of the Lorde bid clothe and defend Gedeon as our clothes doe vs:* 1.496 and so he obteined that noble victorie with so few agaīst so many.

And not to be afraide in suche trouble is the woorke of the holy Ghoste,* 1.497 as Esaie called hym the spirite of boldnes strength and wisedom.* 1.498 Peter whan he denied hys maister for the woordes of an handmaide, after he receiued the holy Ghoste, did and durste confesse hym too the deathe before princes and rulers.* 1.499 So sayde oure sauiour Christe to hys Apostles: when ye shal stād before Kyngs and rulers, take no thought what or howe ye shall speake, for in that houre it shalbe geuen vnto you what you shall speake: For it is not you that speake but the spirite of youre father which spea∣keth in you.

And although to worldly wisedome thys

spirite seemes but a small thinge, yet it is moste true that s▪ Paule saith:* 1.500 that which is folishnes before God, is wyser then me, and that whiche is weake before God, is stronger then men. And he that hath this spirite dwellinge in hym, needes not too feare any power, be it neuer so greate: for if God be for vs, who shall be againste vs? and if he take his breath and spirite, from the mightiest princes,* 1.501 they are troubled & vade awaye.

* 1.502

[verse 6] For thus saieth the Lorde of hostes: yet one litle time shal be, and I will trouble y^e hea∣uens and the earth, the sea & the lande.

[verse 7] And I will trouble all peo∣ple, and the desire of all peo∣ple shall come, and I wil fyll thys house with glory saieth the Lorde of hostes.

¶The Prophete goeth on forth with this comforth to all people, and promises not onely that God woulde be with theym

in hys buyldinge, whiche they shoulde fi∣nish in fewe yeares folowinge: but into•• the temple also, which thei did now build, God woulde sende his sonne Christ Iesus to preache his fathers will, whom all peo∣ple looked for and desired hys comminge, and he woulde fyll that house with glory, that they shoulde not neede to care for the smalnes of it: if they woulde onelye with courage woorke, God woulde fulfill the rest. And that they shoulde know him too be able to fulfyll hys promise, he cals hym selfe by the glorious name of the Lorde of hostes so often here in these verses, y^t they maye vnderstande all creatures too bee at hys commaundement, & that none coulde preuaile againste that whiche he woulde haue done, as is saide before.

But this is a straunge kynde of com∣forte too tell theym of suche a trouble as shoulde trouble heauen and earth, sea, lād, and all people, and yet they should be glad of it, and that it shoulde come not long af∣ter. The tyme when this trouble chaūced was about .500. yeares after that this pro¦phete had thus spoken, and yet he cals it but one litle time. And this maye well bee called a litle tyme in respecte of God, with whome all thinges are present before hys sighte withoute tyme, and a .1000▪ yeares

with hym is as yesterdaye which is paste, and he hym selfe is before all times, not cō¦teyned in tyme, but liuing for euer wyth∣out tyme. Or els it is called a little tyme, in respect of that longe time, wherin their fathers had so long looked for the cōming of Christ, and so muche desired hym, and yet see hym not. It was now aboue 3000. yeare since he was promised to Adā:* 1.503 about 2000. since he was so often spoken of too Abraham: and .1000, since it was renued to Moyses, and after to all the Prophetes from tyme too tyme: in respecte of whiche 500. maye well be called a litle tyme. This trouble whiche he sayeth shoulde trouble heauen, earthe, sea, lande and all people, is described by these mightie wor∣des, to set out the greatnesse of the trouble by the figure called Hyperbole: and not the trouble was suche that heauen, earth, sea, and lande shoulde feele it, & be troub∣led therewith, whiche are insensible crea¦tures, and can feele nothinge that trou∣bles them: but thus by these woordes the scripture vses too tell the greatnes of any thinge that it speakes of.

* 1.504Moyses and Esaye, because the peo∣ple were harde hearted, and woulde not heare their sayinges, to set foorthe theyr

hardnes of heart, and the greatnes of that message which they had frō God to speake saye thus▪ Heare ye heauēs, and geue care thou earth. &c.

Sainct Paule saieth by the like figure, euery creature grones and trauayles,* 1.505 loo∣kinge for the laste daye, wherin they shall be deliuered frō this vayn corruptiō wher∣in they serue: not because deade creatures can grone or trauayle, but for the great de¦sire that they haue to see that day of oure redēption fulfilled, as the woman whiche trauels, grones, & desires too be deliuered out of her payn, & to be restored to her for∣mer quietnes, or els it may be taken that all creatures in all these places should be troubled. But if this trouble shoulde be so great, how can it be a promise of ioye and comfort? Who can be merye to hear tel of such a greate trouble? Surelye this is not promised to the euil, but to y^e good. For as our Lord & maister Christ saieth, speaking of the trouble y^t should be in the destructiō of Ierusalem & the latter ende of y^e world:* 1.506 woo be to thē y^t be with chyld, & geue sucke in those daies, & the wicked shall wish the hyls to fal on thē & hide thē▪ thei shuld seke for death▪ & it shuld flee frō thē: So he saith to the good in y^e midst of all y^e desperat ••o∣row* 1.507 wherin y^e euil man cānot tel what to

Lifte ye vp your heades and bee merye for your redemption, and deliueraunce is at hande. So after this shorte time that he speaketh of, this greate trouble whiche shall be at the byrthe, preachinge, mira∣cles, and deathe of oure sauioure Christe shoulde be but onely to the wicked. For the good men shoulde as muche and more reioyce, because of that daye of saluation and redemption was comen: & he whome all people looked for, had now appeared to the comfort of all good men. And thys trouble shoulde not be so muche to the bo∣dies and goodes of the wicked men, as to the mynde and conscience: nor this ioye shoulde not be so muche worldly and out∣warde to the good, as too the soule and in∣warde.

* 1.508Greate worldlye peace was in all the worlde, when oure sauioure Christe was borne, but that peace whiche the Aungels sange: glorie be to God in hygh, & in earth peace, is rather the peace of conscience, be∣cause God and man were now reconciled, and peace was made betwixt vs and God, because his sonne had taken oure nature vpon hym, and was made man: but vnto the wicked it maye alwayes well be sayd:* 1.509 there is no peace too the wicked sayeth the Lorde. What a trouble was Herode in

whan the wyse men came & asked where was he that was born king of the Iewes? The scripture sayeth that Herode and all Ierusalem was troubled at this questiō. Herode thoughte he shoulde lose his king∣dome,* 1.510 and the scribes & Phariseis thought that their authoritie was gone: whiche thinge greued them so much that thei had rather haue hadde no Christe, then loste that authoritie. But Herode deuises a po∣licie to saue him selfe withall, and kylles all the chyldren that were twoo year old•• and vnder, thinkinge amongest theym all he shoulde haue kylled Christe: and he had rather haue kylled all, then y^e onely Christ shoulde escape. What a trouble was he in whā he caused such a murther, for fear or a yonge chylde? What reason is it that suche a kynge shoulde so much feare a yōg chylde? But God prouided well ynoughe for hys sonne, and was as wyse, readye & mercifull to saue & deliuer hys sōne christ, as the other was subtil and cruel to mur∣ther him: for Herode had rather slea all y^• chyldren then that one Christe shoulde es∣cape. God had Ioseph take Marie and the chylde Iesus, and ••lee into Egipt, & tarye there vntyll he gaue hym contrary word. What trouble were the Scribes & Phari¦seis in, whan for his doctrine, preachinge

and miracles, whiche were so wonderful that they coulde not tell what to saye, but sometimes saide:* 1.511 Do we not saie wel that thou arte a Samaritan, and haste a deuil: another time they woulde haue throwne hym doune of the hyll: and agayn thei say it hath not ben heard of frome the begin∣ninge,* 1.512 that any man hath opened the eies of hym that was born blinde: and agayn, a manifest wonderfull signe they haue wrought, we can not denie it: and also yf we let hym alone thus, the whole worlde will folow him. Howe was the other He∣rode (which beheaded Ihon Baptist) troub¦led when he heard of his miracles,* 1.513 & wold haue hadde him to haue wrought some in his sighte. Howe was Pilates wyfe troubled in her dreame for hym, and sente her husbande woorde that he shoulde not medle with him: howe gladly woulde Pi∣late him selfe haue deliuered hym,* 1.514 was∣shed his hands to declare his innocencie, and sayde he founde nothinge woorthye of deathe in him.

Howe were all the Priestes afearde, when they heard tel that he was rysen frō death, and gaue money to the watchemen to ••aye hys Disciples came and stole hym a•••• ye when they slept.* 1.515 Why sh••uld they feare a dead man? ••f we were a man only,

he coulde not hurte them: if a God, they coulde not withstande him▪ What trou∣ble were the priestes in when they forbad the Apostles to preache any more in Chri∣stes name,* 1.516 and folowed the counsel of Ga∣maliel, sayinge: if it were of God they coulde not abolishe it. Why shoulde they bee afrayde of a deadde man? Howe was kynge Agrippa troubled whā Paule had defended his cause, and sayde to hym, thy greate learninge O Paule, maketh thee madde.* 1.517 How were the great learned Phi∣losophers in Athēs troubled, when Paule preached the resurrection of the dead, and of Christe, and sayde: What meanes this sawer of newe doctrine? hee semeth too teache newe Gods. What a trouble was the Emperour Tiberius in, when Pilate wrote to him of the preachinge & miracles of Christ, and he demaunded that y^e whole parliament of Rome woulde worshippe hym as a God. But they consideringe that he is a gelous God, and that he will haue no other worshipped with him, but all honor muste be geuen to him onely: de∣nied him to be a God, or yet to be worship∣ped there as God.* 1.518 What caused Pope Leo the x. to bee so afraide whan Zuing∣lius beganne too preache the Gospell, but that hee perceyued the lighte of Gods

woorde woulde deface his pompe & pryde, and sette abrode all his wickednes too the worlde to be laught at: and least he should go forwarde in preachinge and rebuking hys abhomination, he sent hys letters too him sealed vnder hys bull of lead, willing hym too holde his peace, and preache no more suche of thinges, & he woulde geue hym what liuinge, and as many bishopri∣kes as he woulde, yea, to be a Cardinall, and whatsoeuer he woulde aske, excepte his owne seate to be Pope. But be lyke a true Preacher went on forwardes in hys busines, settinge vp Christe, and pulling doune Popery.

What makes the Pope at this daye & hys Clergy too burne, persecute & empry∣son all that loue the Gospell, but that they feare to loose their lordlines, make their bellyes their God, and woulde lyue at ease like lords of the lande? What makes thē to denye Christ to be a Go••, not so muche in playne woordes, as in doctrine & dedes couertly? but that they se they get muche ryches by reliques, pylgrimages, sainctes masses, pardons &c. whiche do as much in effect as denye Christes too bee God, be∣cause they seeke helpe by these meanes in their troubles, and forgeuenes of sinnes, with comforte of conscience, which all be∣long

so vnto Christ, that whosoeuer sekes them other wayes, or els where, then at his handes onely, do as muche as in them lyes as to make Christ no God, robbe hym of that honour, whiche is due to him only and geue it to Gods of their own making. What maruayle is it if they folow y^e olde decree of the Romaynes in their parlia∣ment where they denied Christ to be recei¦ued, and worshipped for a God, because he shoulde not haue all honour alone, as it is due to him onely. Thus we se what great trouble it is to the wicked to haue Christ and his doctrine to come abroade: and how true this was that the Prophet saith here and what trouble hath ben, and shalbe too the ende, where the Gospell is preached. The father shal deliuer the sōne to death, and the sonne shall ryse agaynste the fa∣ther, so shal the mother against the daugh¦ter, and the daughter against the mother, brother againste brother.* 1.519 &c. whiche thin∣ges we all see at this daye to haue comen to passe.

Howe many wyues, rather then they woulde forsake God, haue suffered death, forsaken husbande, chyldren, goodes, and countrye, and willinglye banished theym selues, and so haue many good husbandes also. Howe hath one brother persecuted

another? One frende & 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 & com∣forte, yet this is more marueylous, that after all people were thus troubled for y^• Gospell, they shoulde come vnto it, beleue it▪ & receyue it, not regardinge any sorow whiche was ioyned therwith, no not fea∣ringe 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 Da∣uid saith:* 1.520 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 ca∣momylle with treadinge on it, and wal∣kinge, 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,* 1.521 but when men see one so constantly stande in defence of hys opi∣nion, 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 mo∣ued to offer them selues to thesame death and ieopardy also.

Cypriane writes that the bloud of mar∣tirs is the seede of the Churche, whereof ryse and encrease mo, as of the sede in the fielde springes newe corne. Augustine ly∣kewise saieth of thē y^t were persecuted for Christ and his woorde:* 1.522 they were tyed in chaynes & ••orments, they were whypped, slain & burned, they were imprisoned, thei were kylled & torne in peeces, & yet they encreased. Thei wer so far frō fear, y^e not onely thei denied hī not: but y^e more sorow they had, the mo beleued on him. And whē saint Laurence se his bishop Xistus being than Pope, to be drawen to death, he said:

Quo is pat•••• 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 womā, which when she hearde tell of the daye of execu∣tion, and that many shoulde bee putte too death for Christes sake: she toke her child in her armes, vncalled for, & runnes thy∣ther that she might professe her faith, and be put to death with them: As she was ••ū¦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 shalbe 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 mer∣uaylinge 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.

* 1.523Likewise in the Actes, whan the prie∣stes

for bad the Apostles too preache anye more in Christes name and whypped thē, the more they preached, and thoughte thē selues happy y^t they were thoughte woor∣thye to suffer suche thinges for his names sake. And for all y^e cruelnes of the rulers, Peter turned twoo thousande at one ser∣mon, & three thousande at an other, which came saying: Brother what shall we do,* 1.524 & beinge pricked in conscience ranne not a∣waye, but came as the chylde to the father when he is afraide.

When Paule & Silas had ben whyp∣ped all daye,* 1.525 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 pri∣soners 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, bele∣ued in Christ and was baptised.

There is no people vnder heauen,* 1.526 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 ar¦gument of the truthe of it.

* 1.527Aske of me (••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 cōming of Christe perfectly fulfilled.

The heresye of Transubstanciation, Purgatorie, Priestes not too mary, mini∣stringe 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 creatu∣res. 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 heauē that can excuse them selfe by ignoraunce,* 1.528 but they haue ben sufficiently taughte: For s. Paule saieth, y^t the Heathen before Christ was borne, were without excuse, for wher they knew God, and worshipped him not as God,* 1.529 therfore god gaue them vp to their owne lustes. By the creature his inuisi∣ble 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, though they neuer reade scripture: & who so euer doth not worship him by this naturall knowledge, is iustly condēpned. We reade of Anthony that holye father,* 1.530 whiche lyued in wildernes, and beinge so farre vnlearned y^e he could not reade, was asked of his frēd how he passed the time a∣way, seing he liued alone & had no bokes: yes saith Anthony I wāt no bokes, for all the creatur•• of God are my bokes,* 1.531 & I read & learne his maiesty out of his creatures, as you do out of your bokes. And surelye thei be goodly bokes to be loked on & to be hold, y^e Sūne, y^e Moone, stars, birds, fishes, beastes, herbes, corne & grasse, trees, hyls, ryuers. &c.

And he is worse then a beast that can goe looke at all these, and not loue, prayse, & wonder at his strength, power, wisedom, and goodnes, whiche hath made all these to serue vs.

The starres kepe so good an order & course in their mouinges, the vertue of herbes help diseases, and all fishe, foule, & beastes fede and serue man: whiche thinges come from him, who is Lorde of nature, & not of them selues. These maye better be cal∣led laye mens, and the vnlearned peoples bokes than ymages and idols, whiche bee like vnto whome soeuer it pleases y^e pain∣ter to make them like. If all the ymages of any one sainct were laide together, they woulde all be vnlike one too another in many pointes: and what a Monster shuld he be that shoulde be like all these. If the reliques, as armes, head, legges, scalp, heire, teeth▪ &c. were together in one place that are saide too be worshipped in many▪ some should haue two or three heads, moe legs and armes than a hors woulde cary, their gylded cootes & painted faces should teache rather to be proude and to playe the harlot, than sobernes, simplicitie, holines and lowlines as becommes the godly and saintes in dede.

After when he addes:

the desire of all

people shall come:

there is prophecied thecomminge of Christ in oure flesh & nature to redeme vs from the bondage of hel, syn and death, whiche thinge al good men frō the beginninge haue desired. It was a ioyfull thinge to perceiue Christe to come by the eyes of faith, and happy was he,* 1.532 to whome it was geuen to vnderstande, and beleue in him to come: but more happy did they thinke theym selues, whiche did not onely beleue in hym to come, but see hym present in fleshe.* 1.533 Simeon a righteous mā alwayes occupied in praier, desired to liue tyll the daye when he might see the Lord, whiche request God graunted him: & when the chylde Iesus was presented in the tē∣ple by his mother, he tooke the chylde Ie∣sus in his armes, praised God and sayde: Lorde, now lettest thou thy seruaunte de∣parte in peace, accordinge too thy woorde: For mine eies haue sene thy sauīg health: and so was well contented to dye after he had his desire.

Ihon Baptist, beinge yong in his mo∣thers wombe,* 1.534 leaped for ioye as soone as his mother hearde the salutation of y^e vir∣gine Marie, comminge vnto her. Anna the Prophetesse a widowe, liuinge in fasting and prayer continuallye, chiefely desired to see the daye of hys comminge. Many

kynges and Prophetes saieth sainct Luke haue desired to see that daie and haue not sene it.* 1.535 Suche a greate desire for the en∣crease of their faythe, haue all good men had to see Christ in our fleshe and nature, that we might by his death bee deliuered from the slauery of hel, sinne and death. What a misery is it too be in bondage of consciences for our sinnes, and Gods righ∣teous iudgement: and what a comforte is it to knowe, that God is recōciled to vs by the death of his sonne: This is the desyre of all good men, whiche is fulfilled too vs in Christ. And he is called the desire of all people, by the Hebrue phrase, which is as muche to saye, as moste desired. So sainct Paule calles hym not onelye righteous & peace maker,* 1.536 but righteousnes and peace it selfe: for soo haue suche woordes more strength when they be pronoūced like sub¦stantiues, then the adiectiues haue. What a desire had Esaye the Prophete whan he cried, woulde to God thou woul∣dest burst the heauens and come doune.

For this peace that God sayeth, he wil fyll thys house with glorie, muche was saide afore:

But there he sayde onely he woulde shewe his glorie, and nowe hee sayeth he will fyl it with glorie: And this is to comforte them that were so sory, be∣cause

this house was litell in comparison of the other olde one, and nothing so costli and glorious. The fulnes of this glorie appeared whan Christe preached hys Fa∣thers will, healed diseases, wroughte mi∣racles, rebuked the Scribes with their tra¦dicions. &c. as was sayde before. What greater glorie can be, than to doe good too them whiche be hys enemies, to helpe thē whiche can not helpe them selues, and too doe it so frely that he looke for no reward in so doinge, but euen of free pitie, which he had on vs, seinge vs lie in such miserie,* 1.537 did shewe suche mercy as to redeme vs, to take vs for his chyldren, louers, & frendes to teache vs, helpe vs, and geue vs grace too doe his will, worshippe hys maiestie, feare hym, and loue hym, knowe oure owne weakenes, and pardon oure negli∣gence, oure infirmitie, oure forgetfull and vnthankefull disobedience.

Greate glorie was shewed in this house, when as Alexander the greate cal∣led Magnus, submitted hym selfe too the hyghe Prieste Gods minister, confessinge his God to be the true God, where afore he was purposed too haue destroyed Ierusa∣lem: and also whan Iudas Machabeus wyth hys bretheren after manye noble

victories restored Gods religion. But none of these fylled this house with glorie, but some parte of it: Onely Christe our Lord, in whome is the fulnesse of the Godhead, filleth this house with glory. Christ filled this temple, so ful of hys doctrine & mira∣cles, by hym selfe and his Apostles, that y^e fulnes thereof ranne throughe the whole worlde: for there it began as in a springe, and nowe hathe fylled the whole worlde therewith. So liberall is he that he ge∣ueth not onely a parte, but full and hea∣ped measure, euen to the toppe that it flo∣wes ouer.

* 1.538What a glorie of God was shewed in this house, whan oute of all countryes vnder heauen were gathered deuout men to worshippe God there: And after that the Apostles receyued the holye Ghooste, whan Peter in his sermons conuerted .5. thousande. Howe farre spread was thys glorie when the Eunuche of Quene Can∣dace moued with the great reporte of that gorgious Temple,* 1.539 came thither for too worshippe. But thys wirkes the migh∣ty Lorde of hostes woorkes, whiche hathe all thinges at commaundemēt and truely fulfilles all his promises, euen vntoo the ende.

* 1.540

[verse 8] Golde is myne, and siluer is myne, saieth the Lorde of ho∣stes.

[verse 9] Greater shalbe the glorie of this later house, then of the further sayeth the Lorde of hoostes. And in this place will I geue peace saieth the Lorde of hostes.

¶There were twoo chiefe reasons, whiche discouraged them from this buyl∣dinge, whiche were meete, yea and neces∣sarie to be pulled oute of their myndes: And therefore the Prophete chiefely tou∣ches these twoo. The first was the kings before time, who had forbidden to buylde, and their officers, whiche were as diligēt to stoppe them: The second was pouertie, for that by the greate vsurye, bribery, and oppressiō of the rulers, they were so nedy, that they were not able to finish it. For the first God sets him self against the king as though be shoulde say: though y^e kings power be great, yet I am greater though he forbid, yet I bid: though he be againste

you, yet am I with you, saieth the Lorde of hostes. What harm can they all do•• vnto you, whā I am with you: Who can hurt whan I wil defende? For their po∣uerty they shoulde not feare, for all gold, siluer, ryches and treasure is myne, saith the Lorde, and I geue as muche & as litle, when, where, howe longe, and to whome I list. All be my stuardes, and too me shall make an account: it is not their owne to spende as they will, but as I appoint. Although churles be nyggardes, and will not part with it, vnthrifts doo waste and misspende that which they haue, and nei∣ther of them wil further thys my woorke: yet feare not ye, for I (in whose handes are all heartes,* 1.541 and all ryches) will see moue their myndes, and bringe the mat∣ter so too passe, that my house shall not lie vnbuylded for lacke of money. I aske no more of you but too doe as muche as in you lieth: Put your good willes to and woorke, let me alone w^t the rest: although ye knowe not howe to come by money, I haue wayes ynough, and wil not see you want.

And although this promise be made to this particuler people, in this present mat¦ter of buyldinge Gods house: yet it serueth not for that onely case, but it is a sufficiēt

comforte for all them which take the lords woorke in hande (what kynde thinges so euer it be, so that it be too set foorthe hys glorie, & not our owne) that in suche godly enterprises wee shall not lacke, but haue ynough to finish it, and do it withall.* 1.542 And besides that, if we beleued this to be a true saying, that God did speake it, and woulde perfourme it, it woulde woorke muche goodnesse in vs.

Fyrste, it will woorke such a feare in vs towardes God, that for no nede or van∣tage we would take, or yet get one pēnye wrongfully, either by flatterye, periurye, vsurye, briberye, lyinge, stealinge, disceit, false waightes and measures, or by anye other vnlawful meanes. For who durste take one halfe penny, if that he were per∣swaded that it were Gods hys Lorde and maker, who hates and punisheth all false∣nesse? Who dare be a theefe and a tray∣toure to God that is in heauen, who made and rules all in earthe? But because he thinkes it to be suche a mans, & that God seeth him not, and man shall not perceiue it: withoute all shame he deceyueth man, and robbeth his Lorde God and heauenlye father.

Therfore whan the deuill puttes in thy heare to get any thing wrongfully, thin••

with thy selfe: What shal I do, shal I be a theefe to my lorde God, who made me and saued me? these goodes be not this mans onely, but they be my lord Gods, who hath made him hys stuarde ouer them, & vntoo whome he muste make account of them. And althoughe I can deceiue man in get∣tinge of theym, yet God seeth all thinges and nothinge is hyd from hym. If true faith considered these things thus, no mā woulde nor durst vse any deceyte in anye kynde of thinge.

Secondely, if this sayinge were duely considered that all golde and siluer is the Lordes, who durst mispende or waste one farthing of it vnthriftly, vpon things not necessary? God hath geuen man all hys creatures to serue for hys necessary vse: But too be a dronkarde, a hore hunter, a gamner, a swashebuckeler, a ruffin too waste hys money in proude apparel, or in haukinge, hunting, tennyes or in suche o∣ther vnprofitable pastimes, but onely for necessarie refreshinge of the witte after greate study or trauayle in weghty affay∣res, he hathe I saye not alowed thee one mite. Reade the scriptures through, and thou shalt not finde where gentelmen be alowed to waste their money vpon vayne pastimes or vnprofitable, more than the

poore simple man is.* 1.543 In all good common wealthes there bee no lawes that geues more liberty to sinne to the ryche then too the poore. God oure heauenly father like a ryche wise stuarde deales hys money a∣broade to vs his seruauntes, some more, some lesse, as he thinkes good: And saieth vnto vs al, worke vntil I come & encrease this porcion that is geuen you. Poore and ryche hath this sayde vnto hym, and euery one shall make an accounte vntoo hym, & it shalbe sayd to euery one: Make account of thy stuwardship.* 1.544 Looke in the lawe of God, and there shalt thou fynde howe too bestow thy money: And if thou can not finde it agreinge with Gods woorde, it is euill, howe soeuer thou bestowe it. For as a ryche man geueth hys man money, sen∣des him too the market, and biddes hym not bestowe his money as he liste, but ap∣pointes hym howe too doe it, thus muche vpon suche thinges, and thus much vpon other: So God hath geuen vs hys scripture as a rule to folowe in bestowinge his mo∣ney or other giftes. And although men or thinges be not there named, where on to bestowe it: yet the degrees and sortes of bothe, as the poore, and necessaries be oftē beaten into our heads. Gentlemen & yong ruffelers maye not saye as they commōly

vse: Is not my money myne owne? Maye I not spende it as me luste? who shall cor∣rect me? what woulde ye haue me to doo? Shall I buyld Castels and Towers with it? I haue more than I can get spente: the next rent daye is at hande. Shall I be a loute and sit in a corner? Nay it becōmeth a gentleman to make merye and raffle it. Shall I not make good cheare, that other may fare the better. Let me make merye whan I am yong, I will waxe sadde, wise and thryue, whan I am olde.

But thou which thinkest thus, remē∣ber the euyll stuarde, which whan he was called to account, and could not discharge his rekeninge,* 1.545 gaue awaye his maisters goods that he mighte maintaine hys idle∣nes. But he was put out of office, as all they shall be caste from Gods face, whiche likewise vnprofitably spende that porciō, whiche God hath geuen them. Thinkest thou that God will allowe this accounte if thou saye: Thus muche is spent vppon hoores, this at cardes, this at dyce, this on maskinge, thys on mumminge, thys at bearbytynge. &c. Naye, nor yet on massinge, gyldinge of sainctes, payntinge of stockes and stoones, settinge vp roodes, byinge of Popishe pardons, geuinge mo∣ney

too this cloyster of Monkes, and that house of Friers with suche like. Who woulde spende one pennye soo euill, if he thought y^t it should beare witnes againste him, and condemne him at the laste daye? It is for lacke of faith that such vnthrifts doe mispend Gods their maisters monei: because they thinke it is their owne, & not the Lordes, as the Prophete saieth here.

Thirdely, if this were beleued as it ought too be, it woulde make vs neyther to grudge against God that geues plentye many times to the euyll men, and the ho∣nester sorte liues more barelye: nor wee shoulde not disdaine to see one preferred before oure selues, in more wealth or au∣thoritie. We shoulde also contente oure selues with that porcion which God hath geuen vs, not murmuringe nor sorowing that we haue lesse then other. This thing hath often greued Iob, Dauid, Ieremye,* 1.546 Abacuk, and other holy men that they did see euyll men in wealth, and good mē in trouble and they coulde neuer satisfy thē selues in this, what should be y^e cause o•• it vntil thei entred into y^e sāctuary of y^e Lord & there thei spied y^t the riches of y^e earth is the Lords, to dispose at his holy wil & plea¦sur. And because it pleases God to bestow so much or so litle, vpō this mā, or that mā:

it is iuste, and I shoulde content my selfe therewith, knowinge that whatsoeuer he doeth, it is good because he doeth it, and no man muste grudge or disdayne ther at. The will of God is the rule of all iustice & righteousnes: as because God will haue it so, therfore it is good, iust, and righteous. Gods will is the firste and chiefe cause of all thinges: so that when we see that God will haue it so,* 1.547 we must not aske why he wil haue it so, but be content therewith, sit doune and quiet our selues, praysinge his goodnes, and marueylinge at his wy∣sedome, that rules all thinges so well and wisely. And with that litle porcion that it hath pleased him to geue vs, we shal con∣tent our selues, when we consider that he owes nothinge to any man, but y^e whiche he geues, he geues it freelye and liberally: & so much as he knowes better then thou thy selfe, what is meete for thee to haue.

Thou whiche haste litle thinke thus with thy selfe: My good God & father who hath ruled and doth rule all thinges at his owne will and pleasure: whose wisedome I am not able to perceiue, and whose vn∣speakeable loue towardes me, in geuinge his onely sonne to dye for me, I canne not vnderstande: He that loues me better thē I loue my selfe: he I saye knoweth that if

I had more riches and wealth, I should be to wanton, and so displease hym, and if I had to litell, I shoulde deale vntruely and blaspheme hym. Therfore praysed be his wisedome, whiche doeth not ouerlode me with more than he will geue me grace too discharge, nor lets me want necessaries, that I fall not to any falshode or vntruth. Howe can I loue hym ynough that geues me all necessaries, and doeth not charge me with superfluities? The euill men whiche haue suche plentie of all thinges, he woulde wynne them with gentlenes, and by gentlenes drawe them vnto hym: but in thee that haste lesse, he wil let al the worlde knowe that thou louest him not for any greate wealthe, whiche he geueth thee (as euill flatterers manye time doe) but euen as duty, and that thou wilt bear the crosse of pouertie willingli, rather thē forsake hym.

What a misbeliefe is it, to thinke that God doeth not geue and dispose his goods so wel and wisely, but that many can de∣uise it better? And if we hadde once this faithe rooted in oure heartes, that he doth all for the best: it woulde make vs saye, howsoeuer we oure selues,* 1.548 or other haue muche or litle: It is the Lorde that doeth it, let hym do y^e semeth good in his sighte.

And if we loose it by fyre or robberie, wee shall bee content to saye with Iob: y^e Lord gaue it,* 1.549 and the Lorde tooke it awaie, and as it pleases the Lorde, so it is done, the name of the Lorde be praysed.

What a pryde is this in man to thinke that he coulde deale his goods better then God hath done?* 1.550 Or that it were better for suche men, and such to haue more or lesse, then they haue: as though we were wiser then God, and if thinges lay in our hāds, we coulde doe them better then he can or doth.* 1.551 Our sauioure Christe cals it lacke of fayth, when we mistruste the power of him that he can not, or the goodnes of God that he will not prouide necessaries for vs chiefely if we seke the kyngdome of God, and the righteousnes thereof) and sayeth•• Marke the byrdes of the ayre howe they neither sowe nor mowe, nor gather intoo the barne, and yet your heauenlye father feedes them: how muche more will he doe you, ye of litle faythe?

There is nothing can greue that faith∣full heart so, whiche constantly beleues y^e golde and siluer is the Lordes: but it wold vndoutingly loke and hope for al necessa∣ries by Gods prouision to be geuen hym:* 1.552 and if ordinarie meanes didde fayle, that the Rauens shoulde feede him as thei did

Elias,* 1.553 the stoones shoulde flowe out wa∣ter as in the wildernes, or water shoulde be turned into wine, as in Cana of Galile or that ••itle which they haue should so en∣crease that it shoulde be sufficiente vntyll plentye came, as the handfull of meale of the poore wydowes,* 1.554 or els one sclender dynner shoulde strengthen them so vntyll they came where they mighte haue more sufficiently, as Elias walked in y^e strēgth of one therfe cake .xl. dayes, eatinge no∣thinge els. For it is as easye for God to prouide for hys people by some one of these wayes or other like,* 1.555 as by any other ordinarie meanes: as in the beseeginge of Samaria, where they eate their owne chil¦dren and dunge, and the next daye suche plenty, a bushel for a grote. But this is euer moste sure that those, whiche bee of God can not lacke.* 1.556 For as sainct Paule reasons he that hath not spared his owne sonne, but hath geuen hym for vs al: how can it be but with him he hathe geuen vs all thinges? and for hys sake he will denie vs nothing mete for vs? Howe can he de∣nye vs a pece of bread, meate, or a coo••e, y^t hath geuē his only sonne Christ Iesus to dye for vs? Can a worldly earthly father if he se his child wāt, wepe & aske him meat, deny him? wil he not rather spare it frō his owne belly, then see him weepe or want?

And shall we thinke that God hathe lesse pitie and loue towarde vs, then one of vs hath towardes another? Whiche thinges all considered, they and all wee, whiche haue Gods house to buylde, should not dis∣courage our selues for pouertie or lacke of habilitie: For the Lorde of hostes saieth: all golde and siluer is his▪ and he wil geue sufficient to his owne buyldinge.

And although many of them thought that this later house woulde be nothinge so pleasaunte, gorgious and costly as the first, and therfore they wept whē y^e groūd worke was layde as was sayde before. yet to comforte theym with that they shoulde with better courage & stomake go aboute it, he promises them

that the glorie of this later house shalbe more then the first, and they shall not onely haue inough to builde withall, but it shall bee a more gorgious house in the sighte of God, then the firste was.

The firste temple had in it the golden candlesticke, the golden censer, the golden aultare, the Cherubins, the golden Arke of the Lorde, wherein was the tables of Moyses, the rodde of Aaron, and the pot of Manna, the golden Table: it hadde alsoo Urim and Thummin, with diuers other relickes, which all or many of them were

destroyed by Nabuchodonozor and others whiche spoyled the temple?* 1.557 So that al∣though other iewels and ornamēts were restored by the good kynge Cyrus: yet we do not reade, (& the Rabbyns also thinke) that these were not in the second temple, and of Urim, and Thummin, Esdras se∣mes to speake plaine that they were not there.* 1.558 What shoulde make then this house more glorious than the first, seinge it wanted these outwarde, glorious & plea¦saunt thinges too the eye, and in suche or∣naments was nothinge to bee compared with the first? Surely nothinge, but thys that we speake of before. That oure saui∣oure Christe presented him selfe therein, preached hys fathers will, and the glad ti∣dinges of the Gospel, rebuked the tradi∣cions and ceremonies of the Scribes and Phariseis, healed all diseases. Therefore maye we gather here this necessary argu∣ment vpon these woordes of the Prophet: that the churche is more pleasaunt in the sight of God, where the Gospel is preached Gods maiesty and his merci declared: then where all the ceremonies of Moyses, or y^e Pope do shyne so gloriously, to the sighte of the worlde. Let the papistes examyne well by these woordes, whether their Co∣pes, Chalices, Uestiments, crosses of gold

and siluer, their singing, ringing, sencing their Images, reliques, pardons, coniu∣red waters. &c. be more pleasaunt seruice to the lord our God, then where the trōpet of Gods woord sounds in our ears, to stir vs vp to the praising of God, and pullinge doune of our owne croked froward natur and stomakes. There can be nothing foūd in this secōd house, but it was all & much more to be had in the firste, saue the prea∣chinge and miracles of Christe & his Apo∣stles: For this point onely therfore, wher in it did excel the first, it didde please God more then the first, therfore must it nedes folow that those companies and churches please God better, where his liuely worde is preached & the Sacramentes withoute great pompe comenly & purely ministred▪ then where they go about with dead cere∣monies to serue him, though thei be neuer so glorious outwardly. Let vs be ashamed then of these ••ewd sayinges: what should I doe at the churche? I maye not haue my beades: the Church is like a waste bearn: there is no Images nor sainctes too wor∣shippe and make cursy vnto, littell God in the boxe is gone: there is nothinge but a littel redinge and preaching, that I canne not tell what it meanes, I hadde as lief•• kepe me at home.

This is a woful sayinge, that because we maye not worship God as we lust our sel∣ues, we wil not worship hym at all. This is Idolatry to leaue that kynd of worship which he hath apointed vs in his woorde, and deuise a new sorte of our own, which God shall either bee content withal, or els be without. The Heathen people woulde saye when they see the people so foolish, to thinke that God woulde be worshipped w^e golde & siluer: dicite pontifices in templo quid facit aurum? which is to say, tel vs O ye bis∣shops, what good doth gold in the temple? Ambrose saieth: the Sacraments loke not for golde: and those thinges which are not boughte with golde, can not please with gold. And the best writers do witnes that it was better when the Lords supper was ministred in woode and glasse, & the Prie∣stes were pure as golde, & did preache: thā when the Priestes were woode, & the cup∣pes golde, that is to saye dumme, vnlear∣ned, vnpreaching prelates, and yet would minister the Sacramēt in cuppes of golde and siluer. The riches & treasures of the church belōg to the poore, & vppon theym should all the goods o•• the church be besto∣wed, which is remaining of the preachers liuings, & not to fede ydle bellygods with∣all, as monkes, friers, priestes. &c.

Suche a godly aunswere made the godly & true deacon Laurence, when as the Em∣perour sente his man to spoyle the church of the treasure that there was. He cōmaū∣ded Laurence in the Emperours name to deliuer him all the treasure in the church. Laurence required a few dayes respite to gather al the goods together: which being graunted, at the day appointed, he gathe∣red all the poore folkes in Rome together. When the Emperoure seruaunte came, thinking to haue receiued the whole trea∣sure, & callinge for Laurence, asked where the treasure was: Laurence shewed al the poore people, and sayde beholde the trea∣sure of the churche. Thus was the goods of the churche than bestowed, and not too maintayne the Pope, nor yet his carnall Cardinalles in their ruffian rowte and ydlenesse. &c.

The peace whiche he promises to send in this place, is not so muche an outward peace, although thei had that peace as lōg as thei feared the Lorde: but here is ment the peace of conscience, whiche Christe brought from heauē as the Aungels song at his byrth:* 1.559

Glory be to God on hygh, and in earth peace. &c. and he is not onely the peace maker betwixt God and man, but * 1.560peace it selfe as saincte Paule calleth hym

saying: he is our peace, which hath made of bothe one, as was noted before. It is more to call him the peace it selfe, than to call him the peace maker betwixte God & man, pacifying the fathers wrath for our sinnes, and purchasinge pardon for al our wickedned. The peace of conscience whan we beleue God to be oure father for Chri∣stes sake, for geuinge all oure sinnes, and bestowinge all his goodnes on vs, is the greatest comforte that can be, thoughe the worlde rage neuer so muche againste vs, as oure Sauioure Christe sayeth:* 1.561 in the worlde you shall haue affliction & trouble, but in me you shal haue peace. And again▪ I leaue my peace among you,* 1.562 and I geue my peace vnto you. &c. And althoughe the churche of God is often more forgetfull of his goodnes receyued, whan they haue worldely peace (as the Prophete sayeth:* 1.563 In this outwarde worldly peace, my bit∣ternes is moste bitter, and therfore neces∣sari it is to be tried by aduersitie, heresies imprisonments, death,* 1.564 & other cruelties) yet in the middest of all trouble they shall fynde present comfort and peace patiently to beare all such sorow as shalbe laide on them.

When as Emperours were not Chri∣stened, greate was the persecution, & yet

coulde they not preuaile. When heresies began to springe in the Church, than God raised vp Augustine and others to with∣stande them, and the mo that they were, the more was the truth tried out and flo∣rished: but after that the Pope had conque¦red all, good learning decayed, and the de∣uell thereby had lulled all on sleepe, then came this outwarde worldly peace, where the moste parte submitted them selues to the beast, and his peace was the bitterest thinge that coulde be before God, and grea¦test trouble to all good consciences. For then outwarde peace broughte in Lordely pryde, whiche harmed more then any per∣secution, as Bernarde sayeth. But nowe after that the light appeares agayn, with what peace of conscience can and doe men offer them selues to the fire, thoughe the Pope and his clergye rage lyke Lyons or mad dogges? What great learning hathe God reueled in our time more then before: and chiefly it hath ben done because of er∣rours, heresies, sectes, and controuersies that be abroade, that Gods chosen people should not lyue in blindnes styl, & that his goodnes may be knowen. And althoughe persecution be great, yet God strengthens his to dye for his truth in most quiet peace to the shame of their persecutours. Wher

there is no striuinge, there is no victorye: where ther is no victory, there is no praise nor reward: Therfore God of his gret loue that his people may haue most noble vic∣tories, & greatest reward, suffreth them to be troubled by the deuyll & hys ministers, but not to be ouercomen. Where the tor∣mentours rage, because thei can not ouer∣come the simple souls, holding fast y^e faith which thei would pul from them, & for the whiche thei striue: God so strengthens hys that they suffer all tormentes with more peace of conscience, then the tormentours delaye it on thē, whiche deuise the deaths for them. But not onely this inwarde peace, but an outwarde alsoo was geuen them, as longe as they displeased not the Lord. God cōmaunded that euery man a∣mongst the Israelites should come thryse a yeare to Ierusalē to worship him there:* 1.565 & least thei should grudge saying: who shal defend our countrie when we are gone so far frō home, our enemies wil inuade and destroy vs: God promises y^t he will defende their coūtry in y^e mean time, & y^t thei shuld haue no harme. Thus thei beleuing God, were bold to go to Ierusalē to serue God, leuing none at home to kepe their goods & landes, but a few wemen & chyldren. So we if we would serue the Lord a righte &

maintayne his true religion, our enemies shoulde not hurt vs, but wemen and chyl∣dren shoulde be able to defende vs: if wee will not serue him as he hathe appointed, there is no worldly power able to defend vs, but we and they shall perishe altoge∣ther.

* 1.566

[verse 10] In the .xxiiii. daye of the .ix. moneth, and the second year of Darius was the message of the Lorde sent by the hāde of Aggeus y^e prophet saying:

[verse 11] Thus sayeth the Lorde of hostes: Aske I praye thee, y^• priestes the law sayinge:

[verse 12] If any man beare holy flesh in the lap of his garmēt, & do touche with his lappe, bread or brothe, wyne, oyle, or anye kynde of meate, shall it bee made holy? the Priestes aun¦swered and saide no.

[verse 13] And Aggeus sayd: if he that

is defiled in soule, do touche any of these, whether shal it be defiled? the Priestes aun∣swered and said: it is defiled.

[verse 14] Aggeus aunswered & sayd: So is this people, and so be these folke before my face (sayeth the Lorde) and so is all the woorke of their han∣des, and whatsoeuer they bringe hyther, it is defiled.

¶For the rekeninge of monethes, years, dayes, and such other particular wordes▪ we sayde ynough before: Now is the Pro∣phet sent to appose the priestes in the law of God, and make theym geue sentence a∣gainste them selues. The lippes of the Prieste kepe knowledge, and they shall aske the lawe of his mouthe saieth Mala∣chy:* 1.567 And therfore to see what knowledge they had in the lawe of the Lorde, & what aunswer they woulde make, he was sent to examine them: and he puts foorthe hys question so wisely that he makes them to condemne them selues by their owne iud¦gement. He is bidden them aske thē oute

of the lawe of God, and not out of the Po∣pes lawe, nor yet any mans lawe, whiche often through bribes is ended as a man is frended, but out of Gods boke, which with out parcialitie speakes indifferentlye on all partes, and neither feares the riche for his might and authoritie, nor hath foolish pitie on the poore for his pouertie, but vp∣rightly iudges right, and condemnes sin, wheresoeuer it is founde. If the priestes in Moyses law had this charge geuen thē, to be so cunninge in the scriptures,* 1.568 y^• they shoulde be able to aunswere all doubtes, whiche coulde be asked them: How much more shoulde oure Priestes nowe be able by the scripture to teache all which be ig∣noraunte, and aunswere all doubtes that can bee moued. for saincte Paule sayeth: a minister shoulde be able too exhorte wyth holsome doctrine,* 1.569 and confute false. But if ye wante one too keepe a Curre rather then a Cure, to be a Hunter, or a Fawke∣ner, to be an ouer••ear of your workemen, to be youre stuarde, or loke to your sheepe and cattell, too be youre Gardiner, kepe youre Orcharde or write youre busines, who is meter for anye of these businesses then syr Ihon lackelatine?

What a wickednes is thys that they shoulde take such paynes to be so cūninge

in these thinges that God lookes not for o•• them: and in those thinges that God hathe charged theym withall, they can saye no∣thing at all, they be dumme Dogges, not able to barke in rebukinge sinne, & blynd guides, not able to rule their flocke, but if the worlde be on their side, they can thē playe the woode Dogges, bytinge & snat∣ching at euery man near them, and let no honest man dwel in rest by thē, but accuse burne and condemne all y^t speake against their mischiefes. If there be a trētall to be saiee, or any money to be gottē for masses. Diriges, Relikes, pardons. &c. then who is so ready as they? they can smell it out a great sorte of myles of. But if a man wāt comforte in conscience, woulde vnderstād his duety towards God, or Gods goodnes towardes vs, they be blinde beastes, igno¦rant doltes, vnlearned asses, and can saye nothing but make holy water, & bid them saye a Ladies psalter.

The questions which he putteth forth here, tēd to this purpose, that by one thing which is like, he may proue an other lyke. For loke as halowed fleshe did not halow these thinges which it touched: so did not the goodnes whiche was in some of them make the rest holy. But like as he who is defiled in soule, did defile al the workes y^t he taketh in hande, euen hys prayer and

sacrifices. &c. so thei did also defile al which kepte companye with theym, by theyr euill example. This kynde of teaching by parables and similitudes, which be like in matter consequence and truth (althoughe diuers in woordes) is pithy too perswade,* 1.570 and is vsed sundrye times in the scipturs, to bringe a man to geue sentence against hym selfe. As when Nathan tolde Dauid the similitude of the ryche man that had many sheepe, and the poore man that had but one: and that the riche man had taken the poore mans one sheepe. Dauid sayd•• he had deserued death, not vnderstanding that Nathan did meane Dauid him selfe to haue done this thinge: who gaue thys sentence of death against him self, because he had so many wyues of his owne, & yet coulde not be content with them, but toke Urias wife also.

* 1.571So when the woman of Thecua fay∣ned her self to be a poore widow, and her twoo sonnes hath the one kylled the other and the officers woulde haue put y^• other too deathe for murtheringe his brother: she makes supplication to the kynge Da∣uid, desiring that her other sonne mighte not be put to death, for she had rather lose the one sonne which was kylled, thē haue the other now put to death also: For then

all her comfort was gone. When Dauid had graunted her request, that her sonne shoulde not dye for this murther, thē sayd she: Why should not the king bring home againe his sonne Absalon, whiche kylled his brother Ammon, but suffer him to dye also banished. Thus Dauid was deceiued by the woman, whiche vnder the names of her owne sonnes made sute for Absalō the kynges sonne by the coūsayll of Ioab: and Dauid thoughte in reason he shoulde be as ready to shewe pitie to his own son Absalon, as to another, and gaue sentēce so againste him selfe. So the priestes here graunting, that whatsoeuer touches him who is defiled in soule, that thinge is also defiled to, proue and geue sentence agaīst them selues, condemninge all their owne dedes too be noughte and defiled, because thei them selfes were wicked and defiled· What wickednes were in this people, Esdras tels when he diuorces suche a nū∣ber as had married Heathen wyues con∣trary to the lawe:* 1.572 * 1.573 and Nehemias when he tels howe by bribery and vsurye they had polled their poore brethren, & gotten their goods and landes into their handes: and howe they had all offended God, in not byl¦dinge this temple, this Prophete teaches here plaine. These with diuers other

grosse sins, had defiled this people: & ther∣fore all that they did and touched was de∣filed▪* 1.574 Sinne is so vile and filthy that it de¦files euen those thinges whiche God hym self hath commaunded. Esay saieth: your sabboth daies and other feastes, my soule abhorres•• & yet God had cōmaunded them his owne mouth to obserue suche feastes. Esaye saith also: he y^t offers an Oxe, is as if he killed a man, and he that sacrifices a sheepe, is as though he brained a Dogge. And again, sacrifice & offerīg for sin thou hast not required.* 1.575 But Esay addeth a rea∣son why God shoulde hate that whiche he once cōmaunded, & saith: your handes are ful of bloud, ye do not hear y^e widowes & y^e fatherles. &c. Seing then sin hath suche a strēgth in it, y^t it makes God to hate those things which he ordeined him selfe: howe much nede haue we to take hede what we do, least in thus offending God, we make him to forsake both vs & all that we shuld haue good of?

That is called holy flesh, which was of∣fered to the Lord,* 1.576 & whereof sometime the whole was burned, & sometime that part which remained, was eatē of the Priests, & them that brought it to be sacrificed. If that flesh then, whiche was thus halowed by the cōmaundemēt of God had not thys

strēgth in it, to halow the lap of a garmēt wherin it was caried, & so y^e lap to halowe what thing so euer it should touche: howe can the Popes coniured water, whiche he cals holy, make the man or house where it is sprinkled so holy, that no deuils dare en¦ter? The deuill durst tempt our Sauioure Christ: & yet they say he feares their cōiu∣red water, as thoughe it were holier then Christ hym selfe.* 1.577 Where hath he any pro∣mise from God of such foolishnes? what cā their holy asshes, holy palmes, holy crosses holy belles, holy creame, relikes, moldes, chalice, corporas, fire, candels, beades, or that which is their most holy relike, their oyle, wherwith they anointe their shaue∣linges, Priestes, and Bishops do? They would make mē beleue that the oyle hath suche holines in it, that whosoeuer wan∣teth it, is no Priest nor minister. Therfore in the late daies of popery, oure holy bishops called before them all such as were made ministers without suche grea∣singe, and blessed thē with the Popes bles¦sing, anointed them, & then all was perfit they might sacrifice for quicke & dead: but not marry in no case, & yet kepe hoores as many as they woulde. If any of their such greased disciples were traitour, felō or he∣retike, y^t he had deserued death (in token y^t

their oyle was so holye, and had entred so depe in to the flesh, but bringing no holy∣nes with it, for than their anointed shuld not haue fallen so sore as they did, and do before anye suche offender coulde suffer death, he must firste be deposed of all that he receiued from the Pope, of his orders & apparell, and haue all that skynne of hys croune & fingers pared of or scraped, be∣cause they were greased with their oyle. What oyle vsed the Apostles in makinge ministers,* 1.578 or what scripture is for it? The holy flesh whiche was offered too God by his owne commaundement, had not thys power to halow the thinges which it tou∣ched: and yet their holy water and grease must haue it. Is this like to be true? doeth not all their false fayned holinesse, which they putte in thinges made holy by theyr owne halowinge onely, and not by God, fall by this one sentence of Gods mouthe? Can any thinge be more playnely spoken againste all their iuglinge then this? For the same reason that is againste fleshe, is against all their holy toies, by what name soeuer they be called. If they will not beleue God and his scripture, let thē be∣leue the Priestes their elders and prode∣cessours: yea, and that whiche they crake so muche of, that is a generall counsayle,

whiche they thinke can not erre. The Prophete here is sent to all the Priestes: and here is aunswered in all their names by generall consente and counsayle, that holy flesh can not halow that thing which it touches. If it be so in one halowed thīg, as it is in this flesh, why shoulde it not be so in all other likewise?

There is no creature whiche can geue that holines to an other which is in it self:* 1.579 this thinge belonges to Christe alone, for of his fulnes al we haue receiued as saint Ihon saieth. And where we haue giftes of the holye spirite, by measure so muche as pleases god of his goodnes to geue: Christ oure Lorde and sauiour had the fulnes of y^e spirite without all measure,* 1.580 that of hys fulnesse wee all might receiue part. Christ hath the fulnesse of the gifts of the spirite so muche, that although he geue part too vs all, yet he hath nothinge lesse him self. For as the Sunne geues light plentifull to the whole world, and yet kepes the self same light within it self: so oure sauioure Christe God and man hath the perfite ful∣nes of all goodnes in him selfe, and yet ge¦ues part to vs as he thinkes good, not lo∣singe anye pece of that he hath him selfe, but lightninge oure darkenes with that light which he hath withī him self. Saint

Paule saith he is our wisedom,* 1.581 righteous∣nes, holines and redemption, because he geues vs all these thinges.

As it is in fleshe, soo is it in all other creatures: although a probable obiectiō to the contrari maye be made out of the scrip¦tures them selues: Oure sauiour Christe saying,* 1.582 woo to the Scribes and Pharise is which taught that he, which swore by the temple or the aultar, was nothing, but if he swore by the golde of the temple, or the offering on the aultar, he was in faut: se∣mes to teache contrarye, for he ads vntoo more, sayinge that the temple makes the golde holy, and the aultar the offring: and that he which sweares by y^e aultar, swea∣reth by it, and those thinges whiche be on it, and he that sweares by the tēple, swea∣res by it, & him whiche is in it, as thoughe the temple & the aultar made other things holy.* 1.583 Sainct Paule speakinge of the mar∣riage of the faithful and the vnfaithefull, saieth that y^e vnfaithful part is made holy by the faithful. But here you must marke that this holines which sainct Paule spea∣kes of, belōges nothing to the saluation, or forgeuenes of sinne of the vnholy party but teaches that such mariage to cōtinue is not vnlawful & whoredome, & the chyl∣dren so borne, be not bastards, & Heathēs.

That other holines in the temple and the aultar, is but suche a holines as Moyses teaches in his law, which than was a cere¦mony, but is now taken away, & therfore belōgs not to vnto vs. Any thing is called holy by the law of Moyses,* 1.584 which is dedi∣cated to serue god in any kind of ceremoni or seruice in the temple, & is no more tur∣ned to serue man in any kind of ciuil mat∣ter, or in his house: or els which by his in∣stitution signifies some holy thing vntoo vs. But these be called holy, not because any holines for saluation is in them, or y^t they can geue holines to other things: but because the ende & vse where vnto they be turned is holy. Nothing beside man cā re∣ceiue this true holines: for faith is y^e instru¦ment & means wherby true holines is re∣ceiued, which profit to saluation, whereof the Prophete speakes here chiefely.

But it is not so w^t the euilnes & sinne of man: for y^• doeth not only defile the man:* 1.585 when it is in him, but all that the euil mā doth is euil also: as all y^e touches the thing which is defiled, is defiled also.

For as a car••on doeth not onelye smell euill it selfe, but infectes all that come nere it: So that man whiche is defiled in soule, doth defile all thinges that he ta∣kes in hand. Ualentianus a christiā man, turned from Idolatrye to the knowledge

of Christ, & afterwarde made Emperour, when other had cast vpon him suche holye water as thei made to their Idols: he was angrye with theym that they defiled hys coate, and smote the priest that gaue hym the holy water, & moued him to sacrifice. For he thought (as truth is) that whatso∣euer was consecrated too Idols, was so•• filthye that it defiled whatsoeuer it tou∣ched, if it was receiued with such opinion of holines as they thought. Some read here, if he that is defiled by the deadde doe touche. &c. the sence is bothe one of this & that.

* 1.586Many vncleane thinges were in Moy∣ses lawe, that whosoeuer touched theym, shoulde bee vncleane also: as he that tou∣ches a dead body, shalbe vncleane .7. days: and he that hathe the fluxe of seede shalbe vncleane:* 1.587 & he that touches the bed where suche haue lyen, or sits where they haue sitten, shalbe vncleane also. But this is not so muche for the vncleanes, whiche is in the dead body or the sede by nature (for bothe be the good creatures of God) as y^e vnder this figure God woulde teache vs that we shoulde not as muche as touche sin, whiche is the death of the soule. Like∣wise the euyll lustes, whiche raygne whā the flux of the sede is, be the causes which

make them vncleane, which suffer suche diseases and affections. So that whether we reade, he that is defiled in soule, or he that is defiled by the dead, it is sinne that bothe do meane: For that not onely defy∣les, but killes the soule which doth it. And sinne is such that it defiles all that touch it as Strack saieth, comparing it to pitch:* 1.588 He that touches pitche is defiled with it. Sainct Paule saieth also: euil communica¦tions corrupt good maners. Dauid saieth:* 1.589 the sinners prayer is turned into sinne. The good man therefore makes all his woorkes good: and the euill defiles euery good thinge he takes in hande.

This verse teaches plaine that the hole life of an euill man, whatsoeuer hee doeth is defiled.* 1.590 For as sainct Paule requi¦res, of a good man that whether he eate or drinke, or whatsoeuer he do, he shoulde do all to the glorie of God: So the euil man if he eate, drinke, slepe, wake, talke, worke▪ or be Idle, all is defiled before the Lord. For an euil tree can not bring foorth good frute, nor figges growe on bryers: yea,* 1.591 let him studye, praye, faste, geue almisse, bye ••rentals, geue his body to be burned, or do what he can deuise, and it is defiled. If I had all faith saieth sainct Paule, so that I coulde make mountaines to sturre out of* 1.592

their places: if I knowe all secretes, geue my goods in almes, and my body to be bur¦ned, I am nothinge better: it profites me nothinge if I lacke charitie. All euyl men lacke charitie: For by this shall ye bee knowen too be good men,* 1.593 and so my schollers, if ye loue one another (sayeth our sauiour Christ) therefore whatsoeuer they do, it is defiled. The good man if he eate or drinke, he doth it with thankes gi∣uinge to God, for suche sustenaunce righ∣teously gotten, and soberly takes it, to re∣freshe his weake nature, that he may the better serue his Lorde God. If he woorke, vse marchaundise, or anye other kynde of lyfe, he doth it so much for his own, as for the comen profit: But the euil man either geues not due thankes for his meate, or gettes it wrongfully, layes it vp nigardly or els spendes it vnthriftely: And in all his labour sekes hys owne profitte, with the hurt of others, & therefore it is synne.

By this is also proued this great con∣trouersy, whether we be made righteous by woorkes or faith. For if workes should make vs righteous then the good workes which an euil man doth,* 1.594 should make him righteous. But the Prophete saieth here, that whatsoeuer the euyll man doth it is defiled. Therfore the man must be good

before the worke be good, as our sauioure Christ saieth: Eyther make the tree good and the frute good, or make the tree euyll and the frute euil. And as the frute makes not the tree good, but shewes and geues it to be a good tree: So it is in the euyl frute and the tree. The soure crabtree ma∣kes the crabbes bitter, and not the crabbes makes the tree euyll As the tree is, so is his frute: and as the man is, suche is hys lyfe. A good man out of the good treasure of his heart, bringes foorth good thinges,* 1.595 and an euyl man out of the euyll treasure of his heart, bringes foorth euyll. But the heart & y^e man is euyll, before the dede be euyll, not in tyme, but in the order of na∣ture. For as in a well spring, looke what taste y^e water hath at the head of y^e spring, thesame it hath when it runnes foorthe: So if y^e heart of man be defiled, which is the springe whereof comes hordom, adul∣tery, murther, and all other oure doinges, the deedes muste nedes be nought, which come oute of suche a defyled headde and springe. So that if we wil doe any good dede, we must be good mē & trees before, in Goddes sighte and election of God, that our fruite and dedes mai be good. For out of an euyll roote, can not come good frui∣tes. God loues the dedes for the mās sake▪

whiche doeth theym, rather than the man for the good woorkes that he doeth.

* 1.596As God looked firste at Abel and then at his giftes: but to Cain & his offeringes he loked not, because Abel was a choosen vessel of God, therefore God receiued his offeringes: and Cains were not receyued, because he was not of that number. For as a scholemayster will take in good part the diligence that his scholers can do, and if he see them put their good willes there∣too, he wil beare with their faultes, and teache them their lessons: But to stub∣burne and frowarde, he wil shew no gen∣telnes, but cast them of: So God w^t those whome he hath chosen in Christe, before the world was made, will bear with their infirmities, and wyncke at their littell faultes, teache them to do better, & prayse their well doinges and gentellye correcte their faultes: But his enemies and outca∣stes, because whatsoeuer they doe is hypo∣cresye, he loues them not, but euen theyr prayer is turned to sinne, and whatsoeuer they do is defiled, because they be not graf¦fed & chosen in Christe Iesus, as the wyse man saieth:* 1.597 the wicked man and his wic∣kednes are hated in like of God. Thus the man makes the woorke good, rather then the woorke makes the man

good in Gods sight and iudgemente, be it neuer so godly to the outwarde shew in y^e eye. So if the heart of man and conscience be defiled: it defiles the good creatures of God, whiche otherwise be good and lawe∣full.* 1.598 Sainct Paule speakinge of meates saieth all be cleane and laweful to theym whiche be cleane: but to the vncleane, no∣thinge is cleane, but their myndes & con∣sciences be defiled. For ••f a man eate but a pece of bread, and thinke that it is not lawfull for him to do so, he sinnes, because he doeth it not of fayth: and so the cōsciēce wantinge fayth is defiled. For whatso∣euer is not fayth is sinne:* 1.599 and he wātinge true knowledge that God made all things to serue man, nowe throughe supersticion and a defiled conscience, serues that crea∣ture whiche shoulde serue hym, and so de∣files that whiche of it selfe God hath crea∣ted holy, cleane, and mete to be eaten at al tymes, with thankesgeuing. All this co∣mes by reason of sinful superstition in the man, whiche not beleuinge the scriptures that all meates be laweful for all men, at all times, wantes faythe, and so hath hys conscience defiled, which defiles the meat whiche he eates.

Where as they commonly reason,* 1.600 our euill woorkes condemne vs, therfore our

good woorkes saue vs: this place of the Prophete teacheth the contrarie reason: For all the Priestes in their general coun¦saill, graunte that he whiche is defiled in soule, defiles al thinges which he doth: yet they denye that if a holy thinge touche an other thing vnholy, that it maketh it holy also: So that sinne hath greater strengthe to defile other thinges, then goodnes hath to make other things holy. Sainct Paule reasoninge of thesame matter,* 1.601 teaches vs howe to conclude, saying: the rewarde of sinne is death, and then he sayeth not: the rewarde of vertue and good woorkes is euerlasting lyfe, but he saieth: euerlasting lyfe is the free gift of God. Thus must we reason than, bothe as the Prophete doeth here, & sainct Paule in thesame ease: that oure euyll is more able too condemne vs, then our goodnes is to saue vs. This shoulde also be a sufficiente warninge for vs, too beware what companye we ioyne our selues vnto: For sinne in one man is of so great force, that it defiles all the com¦pany he is in. Thus teaches sainct Paule: euyll communication corruptes good ma∣ners.* 1.602 The wickednes whiche is in these mē it crepes like a cāker which infects al∣waies the next part vnto it, vntyl it haue run through & infected the whole bodye:

So y^e wicked neuer cease,* 1.603 vntill they haue drawen vnto them all suche as kepe their companye.

What is a more daungerous thinge than too kepe companye with vnthriftes? Haue not many which before they knew such vnthriftynes, were sober and honest: but after they haue ben tangled w^t suche euyll men, solde house and lande, some be∣came beggers, & many hanged. Haue not many honest yong men by keping cōpany with swearers and horehunters, become open blasphemers, and geue them selues to al vnhappines. So in companing with Papists, and to please the worlde, manye haue forsaken the truth which thei knew and profest, and are become open enemies and persecuters of God and his people. Did not Salomon fall too Idolatrie with marriyng Heathen wyues?* 1.604 Did not God forbid marriage with the Heathen, least they shoulde entyse vs to Idolatry?* 1.605 Was not Sampson ouercome in keping cōpany with Dalida?* 1.606

What a proud presumptiō then is this to thinke: I am strōg inough, wise inough to take hede to my self, in what company so euer I shal come? For except you be wi∣ser then Salomō, or stronger then Samp∣son, thou shalt be ouercome as thei were.

When thou shalt sit amonge Papistes & heare them blaspheme thy God and praise their Idolatrye: howe canste thou escape with a safe conscience vndefiled, if thou holde thy peace? yea, and if thou haue not greater grace and learning to iudge good and euill, thou shalte heare some crooked reasons whiche shal deceyue thee, & perad∣uenture entangle thee and bring thee frō gods truth. If thou sit by, heare the truthe spoken agaynste, and will not defende it to thy power: thou art gylty to thy Lorde God.* 1.607 For Christe sayeth: he that is not with me is againste me. If thou speake in Gods cause thou shalt be in daunger of thy life and goods, or bothe. These thinges well considered would make them which haue the feare of God in them, too marke this lesson well, and flye euyll companye: for whatsoeuer the euyll man (who is de∣filed in soule) touches, it is defiled.

Where the Prophet•• saieth here that

the people and the woorkes of their hands and all that they brought thither ••o offer, was defiled also,

it moues this hard ques∣tion: whether the euilnes of the minister do defile his ministerie, and Gods Sacra∣ments, whiche be ministers. First marke that the minister, if he be a dronkarde, an adulterye, or couetous. &c. he doth not hurt

the strengthe of the Sacrament which he ministers,* 1.608 neither yet defiles any mā that receiueth at his handes: but to him self he ministers dānation, as sainct Paule sayth he that eates and drinkes vnwoorthelye, eates and drinkes his owne damnation. But he sayth sibi ipsi to hym selfe (for so is the Greke, and not to thee) he receiues iud∣gement, If we shoulde flee ministers be∣cause of their sinne, whome shall we than heare? for who wantes sinne? So in prea∣chinge as longe as they saye true, heare theym, thoughe their doctrine condempne them selues. For Christ saieth:* 1.609 in Moyses chayre sit the Scribes and Phariseis, doe as they bid and teache you, but do not as they doe. Soo he that is baptised of an euill minister, is as well baptised, as hee that receyues it of the good, and as muche doeth it profite him: for els so muche diffe¦rence shoulde be betwixt their baptismes, as is betwixt the goodnes of y^e ministers: and the baptisme of the better minister, shoulde excell the baptisme of the woorse: and then might we well saye: I am Pau∣les, I am Apolloes, and I am Cephas, whiche Paule forbiddes.* 1.610 The goodnes of baptisme hanges vpon God, who did insti∣tute it, and not on the minister whiche ge∣ues it.

Let them loke therfore whiche 〈◊〉〈◊〉 so holy, that rather thei wil sitte at home, than here pray or communicate with such a minister as pleases them not, what scrip¦ture or example they folow? Esay▪ Ieremi Aggeus, yea Christ and his Apostles for∣saked not Ierusalem, but diligently kept the feastes appointed by God, and offered their sacrifices accordinge too the lawe: though the temple was full of Ciuill prie∣stes, Scribes and Phariseis. As longe as Gods institucion in his Sacramentes and sacrafices was kept, thei did not so muche respect the goodnes or euylnes of the mi∣nister: no more oughte thou to do.

* 1.611Than if the euilnes of the minister do not hurt me, whiche receyues the Sacra∣ment: why am I forbidden too communi∣cate with Papistes at their masse? Surely not so much for the euilnes of the men thē selues, as the wickednes of the order and thinge whiche thei minister. For whan thou commest to the Cōmunion with the Papistes, and accordinge to saincte Paule woulde eate of that bread, and drinke of y^e cuppe: they will neither geue thee breade nor wyne, accordinge to Christes institu∣tion (for they saie the substaunce is chaun∣ged, and ther remaynes no bread) but thei will geue thee an Idoll of their owne ma∣kinge,

whiche they call their God. They come not together accordinge to Christes rule, to breake the breade: but they creepe into a corner, as the Pope teaches thē, too sacrifice for the quicke and the dead, to ••el heauen, harow hell, and swepe Purgato∣rie of all such as wil paye. They come not to communicate with the people, but too eate vp all alone. Therefore because they haue chaunged Christes ordinaunce in his supper, broken hys commaūdement, and set vp their owne deuise, we muste not meddle with them in such thinges as thei haue done contrarie to God & his woorde. Their baptisme, although it haue manye euyl thinges blend in among:* 1.612 yet because they kepe the substaunce of the Sacramēt the woordes and facion that Christe hym selfe vsed, it is nothinge so euyll as theyr masse is: although it be as muche too bee abhorred of all good men as may be. And good men oughte to seke as much as may be, to haue their chyldren Christened in a Christian congregatiō, and of a godly mi∣nister, where no suche cuniuring nor mis∣use is practised. Yet if he can not come by suche a one as he woulde wisshe, lette not the Christian parente thynke hys chylde too bee woorse Baptised, because the mi∣nyster is wicked: for euerye one shall

sinke in hys owne sinne,* 1.613 and the fa∣ther shall not dye for the chylde, nor the chylde for the father, nor the minister for him which receyues at him, nor he that re∣ceiues for the euilnes of the minister: al∣though that minister, which so wickedly corruptes y^• good Sacramēts? and holy or∣dinaūces of God, doth minister thē to his owne dampnation and iudgemente.

Than to conclude this place, the Pro∣phete here exhortes the people to the buil∣dinge of the temple. For although they had an aultare to sacrifice on for the time: yet because thei left vndone that building which God sent thē home to doe, and wil∣led them so straitly to do it: they brake his commaundement in not buylding, and so were defiled with sinne of disobedience. And the hearte being ones so defiled, all their woorkes whiche came from suche a defiled heart, muste nedes be defiled also. When Saule was commaunded by God to destroye all the Amelekites,* 1.614 and al that had lyfe amonge them and to spare none: he was moued with a foolish pitie and co∣uetousnes, and saued the fairest and lat∣test cattell to sacrifice vnto God: But God because of his disobedience, cast hym and all his posteritie from the kyngdome, and Samuel telles him that obediēce is better

then sacrifice. Some woulde thinke it cruelnes to kyll the beastes whiche made no faulte: and other would thinke it holi∣nes to saue for Gods sacrifice, the fattest & fairest: But that is not cruelnes whiche God biddes, neither is that good which he forbiddes, whatsoeuer woorldly reason cā saye to the contrari. Therfore let vs with out all e••cuse do that which God commaū∣des, and seke no startinge holes:* 1.615 for than we deceiue oure selues.

These people might alledge pouerty, the kinges authoritie who forbad them to buylde: but nothing can defende vs, wher that is lefte vndone whiche God cōmaun∣deth, but it is sinne. And where this sin of disobedience raygnes, there the man & all that he doeth, is defiled. Therefore if they woulde that any thinge whiche they did or toke in hande, shoulde please God: they must washe awaye this fylthye diso∣bedience, buylde this temple, & all should be well. If we woulde applie these things to oure selues and oure times, we shoulde with hearty repentaūce buyld Gods house muche more diligently than we doe: and truely although we haue had greate pla∣ges, yet is there greater behinde, if we do it not throughly without halting: For the seruaunte whiche knoweth his maisters

will, and doeth it not, shall haue manye strypes.

* 1.616

[verse 15] Nowe consider (I praye you) in youre heartes, frome this daye backewarde, afore one stoone was layde vpon an o∣ther in the house of the Lord.

[verse 16] Whyle they were so, they ca∣me to a heape of corne of .xx. bushels, and there was but x. & ye came to a wyne presse to drawe .50. gallons, & there was but .xx.

[verse 17] I haue smytten you wyth blasting wyndes and myl∣dewe, and with hayle, al the woorkes of youre handes, & you woulde not turne vntoo me (sayeth the Lorde.)

[verse 18] Consider now in your hear∣tes frō this daye backward, from the .xxiiii. daye of the .ix

moneth, from that day whā the grounde woorke of the temple was layde, consider it (I say) in your heart.

[verse 19] Is your sede yet in the barne or haue youre vyneyardes, Figgetrees▪ Pomegranates and Oliuetrees, not yet flo∣rished? from this day foorth wil I blesse them.

¶The Prophete cals them here to an earnest and diligent consideration of the yeares past, and the plages whiche they suffered so many, so diuers, so greuous & straunge. As though he shoulde saye vnto them thus: ye are to negligēt in markinge Gods working towardes you, which hath wrought so wōderful great thinges amōg you, to the entent that ye shoulde returne vnto hym, and be more diligente in buyl∣dinge his house, which so straitly charged you to do. Marke thē now more diligētly, for God did it to teache you youre duetie, if ye woulde haue learned. God doeth not

onely teache vs by his woorde & writing,* 1.617 by Prophetes and preachinge, but by hys dedes also and woorking. If they be good, and blessinges, to loue and thanke him for all his goodnes bestowed on vs suche my∣sers: and if they be sharpe and painfull, to bring vs home agayne by repentaunce, to aske forgeuenes of our faultes, & beware that we no more offende him. Therefore these straunge plages whiche ye haue suf∣fered so many yeares, that the earth didde not yelde her fruite, your meat & drink did not fede you, your clothes did not kepe you warme, your money wasted in youre pur∣ses, ye coulde not tell howe, as thoughe it fell out of the bottome, youre corne in the barnes consumed ye wiste not howe, yea when it came to fanninge & wyndowing a man thoughte in one heape he shoulde haue had .20. busshels, he founde but .10. the halfe: And in the wyne presse, where ye thoughte too haue had .50. gallons, al∣moste .3. partes lacked and were cōsumed, and there was but .20. gallons. A good husbande that hath much experience, whē he comes too an heape of corne, or a presse of wyne, wil gesse within a fewe bushels or gallons, howe muche is contayned in the whole: but here in the corne too be de∣ceiued the half, & in the wyne three partes

was very straunge, and coulde not be but as God sayde before, that when it was brought into the house, he didde blowe it awaye, and so it consumed.* 1.618 What a negli¦gence was this to suffer suche plages soo many yeares, and yet to be so harde hear∣ted that they wayed them not, but lightly let them passe, not consideringe wherfore God sent them, nor what fault was in thē to be amended, whiche prouoked Gods an∣ger so greuously againste them? But such blindenes is in vs all, that whan we bee vnder the rodde, wee feele it not, if God open not oure eyes to see hys displeasure: yea, rather of nature we murmur against his gentle corrections.

Or elles if God withholde hys heauye hande for a tyme to trye whether we will amende with litell correctiō, before he lay on vs a greater: we fall to oure olde faciōs and forget God, his rod, our duty, and hys reuerence, attributing such plages to vn∣seasonable wether, pestilēt ayers, or some euyl chaunce, as though they came not frō God. As when we had the sweate where so many dyed soo sodenly, that men were astoned at it, so many sicke that there was not hole folkes inoughe too kepe theym: Then for that tyme we coulde cal on God, repent, restore euyll gotten goodes, geue

almes, and be sory that we hadde not ben more liberall before tyme: but as soone as it ceased; we were as euill or worse then before. So in the late dayes of bloudy per∣secution and cruel Popery, how ofte with teares desired we God once agayne to re∣store vs, and we woulde no more soo wic∣kedly lyue? and yet we be worse then be∣fore. How many sweates, rebelliōs, dear∣thes, vnseasonable yeares haue we had, & yet we haue forgotten thē, as though thei came not frō God, nor yet that God hadde not sent them to teache vs to turne to him by them.

* 1.619The workinges of God, whether thei be in blessinge or plaging, present or past, to our selues or others particularly, or to a whole countrye generally, are depely to be considered: for he would teach vs many thinges by them, if we had that grace, wit and eyes to consider them.* 1.620 Saincte Paule teaches the Corinthians by examples past long before that they should not murmur, be Idolatours, nor tempte Christ as their fathers did, least they shoulde be destroied as their fathers were. Howe often doeth the scriptur put the Iewes in remembrāce of their greate deliueraunce oute of y^e vyle bondage in Egipte,* 1.621 and biddes them not trouble the straunger, for they were straū∣gers

in Egipt them selues, and knew the greefes, whiche straungers suffered. In particular examples and plages he sayth: Remember Lottes wyfe,* 1.622 least in lokinge backe, and desiringe youre olde lustes in Sodome, ye perish as shee did.

Soo in good thinges also, he teaches vs by examples paste: ye see the sufferinge of Iob, and the ende how the Lord rewar∣ded hym, sayeth saincte Iames,* 1.623 mouinge vs too pacience in trouble. And generally it is sayd to vs all:* 1.624 What thinges so euer are written before hande, they are writ∣ten for oure learninge, that by pacience and comforte of the scripture wee mighte haue hope.

So in thinges done in our time,* 1.625 when we see Goddes anger, poured vpon the whole Realme, or one countrye, or house, as warre, plage, hunger, dearthe, sickenes, fyre, losse, of landes, or goods, swete, losse of frendes, loke what greuous and nota∣ble sinnes, then reygned in suche men or places, and learn to auoyde the same, least the lyke fall on thee. For by that pla∣gue God teacheth all, whyche heare of it, too auoyde the lyke wickednes, least lyke plagues fall on them. If they will not learne, what maruayle is it, if they sincke in their owne sinne?

So if thou see thy neyghbour punished reioyce not at it▪ but praye for him, cōfort him, and learne the goodnes of God to∣wardes thy selfe: that where thou hast de∣serued more too bee punished then he, yet God spares thee, and geues the warning by his punishment too amende betimes, leaste thy course be nexte, and then shalte thou bee more greuouslye plaged, because thou didst not learne to amende thy faul∣tes by his correction and punishment.

If thy neighbour be in wealthe & thou in trouble: learne too amende thy faultes by his, that God maye bestowe his bene∣fites on thee, as well as on hym. Disdain not his welth, nor be not sory for it, whe∣ther he be good man or euyll: for if he bee euyll, God woulde wynne hym w^t gentle∣nes: if he be good, folow his doinges, that God maye blesse thee also. Thus shall wee learne of Gods doinges too comforte oure selues, and amende oure owne lyues.

Howe diligent we shoulde be to search oute for what cause God plages vs, we are taught by Iosua, in castinge lotte with y^e people whan they were plaged,* 1.626 who had angred God so greuous••y, that he punished them so sharpely, and so tried by the lotte that Acham was in the faulte. So Saule tried by lo••••e,* 1.627 that his sonne Ionathā had

offended whan God so sharpelye punished them. Ionas runninge from God was tried by lotte, cast into the sea, and the tē∣pest ceased.

Thus muste not Gods plages & woor∣kes be lightly passed ouer,* 1.628 but depely con∣sidered wherefore he punisheth, and the offenders tried oute and punished y^e Gods plage maye sease▪ for before, it will not. If the rulers be negligente in punishinge synne, as their duetye requires, God must needes take it in hande hym selfe (for syn muste needes be punished, and he is a righ¦teous God, and will as well punish y^e sin∣ner, as rewarde the good) but if man doe punishe the faulte, God will not, for he pu∣nishes not twyse for one faulte. Therfore let vs no more be so negligent, in not re∣gardinge Gods plages, leaste in despising litle gētle ones, we prouoke hym to poure hys whole wrathe on vs, as these menne didde.

He biddes them looke backewarde, not at one yeare or twoo passed, but euen frō the beginning whole fourty yeares, synce one stoone was layde on an other in y^e foū¦dation of the Temple, and tyll all y^e tyme that they lefte of their buyldinge, and too remember howe vnfruitefull and vnsea∣sonable yeares they had?

The corne didde

not yelde the halfe that men looked for, or yet iudged it to be: y^e wyne not three par∣tes, of that they hoped for in thus manye yeares together▪

therfore thei should haue knowen that all was for their disobediēce in not buylding the Lordes house.

But howe came all this to passe? who was the woorker of these plages? was it wynde, myldew, hayle, stormes or tempe∣stes, which did all this? In dede they had all these and many mo: but God sayeth,

I smote you with blastinge wyndes & myl∣dewe, and hayle, all the woorkes of youre handes.

In which he teaches that wynd, hayle, myldewe, storme and tempestes be his seruaunts, go his messages, where he will, destroying so muche and so litle, whā & where as it pleases him,* 1.629 as Dauid saith: fyre, hayle, snowe, yse & tempestes, which do hys commaundement.* 1.630 And because no suche harme comes by chaunce, or by the rulinge of the Starres, but all be his crea¦tures, serue and obey hys holy will & plea¦sure, he calles it hys owne deede, & sayeth I smote you. Therefore by hys iuste iud∣gemēt it is done, whatsoeuer is destroied: and murmure or grudge we muste not at hys doinges, thynkynge hym too dooe vs wronge, or deale lyke a tyranne wyth vs, but thankefullye beare it, knowing that

by suche lighte punishmente,* 1.631 hee willes vs co amende and escape a greater. We muste saye with Iob, the Lorde gaue it, and the Lorde toke it awaye, as the Lord willeth so let it be, blessed bee the name of the Lorde nowe and euer.

If we coulde thus with a reuerent feare acknowledge Gods workinge, in all hys punishinge, we woulde not seke vnlawe∣full meanes in daunger of fire as s. Agas letters, the holy candell or a hawthorne in lighteninge, the halowed bell to ringe in thunder. &c: and it would be a great quiet∣nes to oure myndes that wee shoulde pa∣tiently and willinglye beare all crosses y^e he shall laye vpon vs, least wee seeme too grudge at his doynges, whiche were no small faulte When Iob had loste all that he had, yet he accused neither deuyll, ene∣mies, nor any other man, but sayde: if we receyued good thinges at the Lordes han∣des, why shoulde we not suffer euyll also? The Lorde gaue it, and the Lorde tooke it awaye.

Thoughe the deuyl of malice sturred vp such men to cōmit such robbery against Iob, and they of coueteousnesse or enuye didde spoyle and robbe the good man, and soo bothe the deuyll and hys membres,

in all their doinges heape their owne con∣demnation, because they doe it of suche a wicked mynde, and for so euyl a purpose and ende: yet the good man in suche pla∣ges,* 1.632 hath a further respecte to God, thyn∣kinge that he whiche ruleth all, and suffe¦reth these thinges by suche meanes trieth his patience, and therefore he thankefully taketh it. So in one deede Gods loue with iuste punishment for our sinnes and trial of our faither and pacience doo appeare: & also the malice of the deuill towardes vs, and the frowardnesse of vs one towardes an other. But because the ende & purpose wherfore it is done, be so farre diuers, we woorke oure owne dampnatiō willingly, whan we do any wickednes one towards another: and God is not the cause nor yet the entiser of vs too any euyll, but a iuste punisher of all synne.

Marke here diligentlye the mercifull goodnes of oure good God, and father in punishinge his people, howe he destroyes not vtterly first their wyues and chyldrē, or plages them with extreme diseases, but beginnes gently with their corne & other fruites, farre of frome theym, whose losse they might better beare:* 1.633 yet neuerthelesse by these litle ones he gyues thē warninge to amende, or elles he will punishe them

more greuously, and come nerer vnto thē in suche thingess a thei loue more dearly▪ and at length they and all theirs shoulde perishe, if thei woulde not amende. Thus saieth God, I will visite you in the rodde of men, that is to saye gentillye:* 1.634 and Da∣uid in Gods name sayeth: I wil visit their wickednes with a rodde, and their sinnes with a scourge, but my mercie I will not take away from them, nor I wil not hurt them, as I am a true God. Thus like a father, and not like a tyranne he punishes to amende, and not too destroye, to saue, & not to condempne, for loue, and not for enuye, to pull vs from our wickednesse to hym, and not to make vs too hate hym, or runne from hym, firste by litle ones, that we maye auoyde greater, and not in them vtterly perishe.

The ende of Gods punishing, this peo¦ple so longe, appeares here when he saith: you woulde not turne vnto me saieth the Lorde.

For this cause then,* 1.635 that thei shuld turne to him, did he sende these plages, & not for hate or harme to his people. But what a wickednes & harde heartes were these men of, that amonge so many threa∣teninges, so great plages, and in so many yeares, they woulde not turne vntoo the Lorde. Here appeares howe true it was

that he sayde before, that all were fallen on sleepe, bothe prince, prieste, and people vntyll the Lorde awaked vp all their spi∣rites, to see their greate disobedience, and to goo aboute their buyldinge. And also this declares how vnable and vnwillinge we bee to do good, vntyll God styrre vs vp by hys grace. God deales with vs as the shepehearde doeth with his sheepe: If a sheepe runne from his felowes, the shepe∣herde settes his dogge after it, not to de∣uoure it, but too bringe it in agayne: So our heauenly shepehearde, if any of vs his sheepe disobey him, he settes his dogge af∣ter vs, not too hurte vs, but too bringe vs home to a consideration of oure dutye to∣wardes this oure heauenly father and lo∣uinge sheepehearde.

Gods dogges be pouertye, banishmēt, sickenes, euyll rulers, dearth, death, war, ignoraunce, superstition, losse of goods, or frendes. &c. Who coulde haue holden hys handes beside such a sturdye people, & not vtterly haue destroyed thē, where no sorte of men amonge suche a number, for soo many plages in so many yeares, woulde turne to their lord God.* 1.636 Here therefore maye appeare the longe suffering of God, who doeth not sodenly in a rage take ven∣geaunce on vs as soone as the faulte is

done: (as one of vs doeth towardes an o∣ther) but taries so longe too looke for oure amendement and repentaunce.* 1.637 Also it is euidente howe true that is whiche God sayeth: all the daye longe I stretched oute my handes too an vnfaythfull and rebel∣lious people.* 1.638 Oure sauioure Christ saieth he standes and knockes at the doore, and woulde come in, & we wil not let hym in.

The Lorde for his mercies sake softē oure heartes that we despise not such gen∣till callinges, and be founde in the nūber of suche hard heartes, least we bee geuen vp to our owne lustes, and so perish in our owne wickednes. When we reade and heare this sturdye disobedience towardes God, we thinke this people to be y^e worste vnder heauen, and if we had ben in theyr case we wolde not haue ben so disobediet: But if we loke at oure selues, & withoute flattery examine oure owne consciences & behauiour towardes God, wee shall fynde that we haue ben plaged no lesse then thei & haue had Gods lōg sufferāce & benefites shewed towardes vs no lesse then thei, & yet we haue not learned so much, yea lesse than they. God of hys goodnes amende it in vs for Christes sake.

And because they hadde ben so negli∣gent, in not considering Gods plages and

woorkes amonge them soo many yeares yet twyse agayne in this verse,

he willes them not lightly too consider it nor forget it any longer as they had done before ty∣mes, but depely to way why those plages had fall vpon them.

God workes nothing in vayne but for oure learninge & greate profite, that we maye remember our duty the better and more reuerentlye worshyp him hereafter. It is no smale faute so lightly to consider Gods workes towards vs: for that we might the better doe it, he hath geuen man onelye reason as a chiefe treasure, that we maye do thesame, & also taught vs by hys woorde to do so. There∣fore if we do it not, we are worse thē bea∣stes, whiche haue not reason too consider suche hys woorkinges.

No kynde of fruyte, corne, vynes, fig∣ges, pomegranates, oliues, hadde prospe∣rously encreased of all these yeares▪ which coulde not be but for some greate cause: & yet they passed but lightely on it, neyther fearinge God, the more least he should en∣crease the plagues, nor amended their ly∣ues, that he mighte holde his hande from plaginge them any longer.* 1.639 Often & ear∣nest remembringe of our disobedience to∣wardes God, and consideringe hys scour∣ges for thesame,* 1.640 workes in all good herts

an earnest amendement of lyfe. The vn∣thrifty sonne in the Gospel that had spent all his porcion of goods vnthriftely, when he was dryuen by hunger to remembrāce of him self and his misbehauiour: Comes home to his father, submittes hym selfe, confesses his faute, saying: Father I haue sinned agaynste heauen and thee, and am not woorthy to be called thy sonne: and so is receyued to mercy.

The Publican acknowledginge hys sinnes, went home righteous. Saincte Paule,* 1.641 remembringe howe he was a per∣secuter, cruell, a blasphemer, is kept in an humble and lowli knowledge of him self. Esdras and Daniel confessinge their dis∣obedience and sinnes of the hole people,* 1.642 knowledge their miserie, Gods iustice in punishinge, and so obtayne mercie. Moy∣ses to teache the Iewes too be pitifull too straungers,* 1.643 biddes them remember howe they were straungers in Egipte, & slaues to Pharao: For in so consideringe their olde estate and heauye case that they were in before, they should learne the better to pitie straungers and consider their heaui∣nes. This by remembringe diligentlye oure case and state passe, with Gods pu∣nishment for oure sinnes, we shall learne oure misery, call for helpe of God, and bee

more ware hereafter that we fall not into the lyke sinnes, & so procure Gods anger and heauier hand, heaping our owne dam¦nation. God sendes such thinges to teach vs our duty: and if we do not learn, he wil cast vs out of his schole. No good schole∣mayster will suffer suche lewde scholers in his schole, as will not learne, whā thei be sufficiently taughte, bothe by gentil∣nes and sharpnes, by thinges past and pre¦sente, by example of others, and experiēce of them selues.

And where these plages began to fall vpon them, euen after the grounde worke of the temple was laide, & when thei lefte of buylding: a man wold thinke, God dealt extremely with them, whiche woulde not spare them any thinge at all, but for the firste faulte punishes so sharply and conti¦nues so longe.

But as the Machabees teache,* 1.644 when he hath rekened the cruelty and persecution of Antiochus, least a man shoulde thinke God hated hys people for dealinge so sharpely with them, he saieth: God didde it for loue, and that he loued thē more then al other people, because by cor∣rection he woulde so soone call them backe and not let them lyue in sinne styll, as he didde other nations. The Gentiles whom he punished nothinge so sharpely, but let

lyue at their pleasure, they knewe hym not, worshipped hym not, he gaue theym not his worde, nor his Prophetes, but let them take their pleasure, as though he ca∣red not for them,* 1.645 Dauid considering the diuers plagues and sickenes, whiche God layde on hym, saide:* 1.646 it is good for me that thou haste corrected and humbled me, for before I was corrected, I sinned. For as the•••• mā will suffer those beastes, which he apointes to be killed, to go where they lust in the best pastures, and to breake his hedges, that in so doinge the sooner they be fat, the sooner they may be slayne: So God, those people whiche he loues not in Christ his sonne, he lets them take theyr pleasure, correctes them not for their amē∣dement, but lets them woorke their iuste condempnation, in geuinge theym vp too their owne lustes. Euery father saith the apostle, correctes his chyldrē, & those which he correctes not be bastards. And although correction of God seme sharp and bitter for the present tyme▪ & semes to come of hat•• and not of loue, yet the ende is sweete lo∣uing & profitable that he may geue vs his holines. A vessel if it be foule, muste be scoured before wine be put in it, & he y^t wil make his ground fruitfull, must first pull vp the weedes, before he sowe good seede:

So by these sharpe medecines of Gods cor∣rection, muste the bodye be purged, that y^e mynde maye bringe foorth his due fruyte in feare and reuerence.

Let vs in Englande therfore remem∣ber Gods plagues, whiche we haue suffe∣red, of Gods good wil, so longe and many, for oure amendement: and let vs lamente oure hardenes of heart, that haue ben soo greuously & longe punished, and yet haue not duely considered the heauines of Gods hande, nor the greatnes of oure sinnes, whiche haue so prouoked his anger vppon vs. We are sufficiently taught by all exā∣ples before vs, if we wil learne, & by these present plages that we feele, what a gre∣uous thinge & horrible synne it is in Gods sight, to leaue Gods house vnbuylte: & yet lyke vnreasonable beastes and vnsensy∣ble, we neyther feare oure good God as •• Lorde, nor loue hym as a father, as Mala∣chie sayeth:* 1.647 If I be youre Lorde, where is the feare ye owe me? If I be youre father, where is the loue that is due vnto me?

From hence foorthe God promises too

blesse their fruite and woorkes: and they had not so great scarsenes before, but now they shoulde haue as great plentye.* 1.648

So that whan man turnes vntoo God, God turnes vntoo hym: when man amendes,

God lookes cherefully on hym, where be∣fore he was angry: whan man leaues sin∣ninge, God leaues plaginge: whan man buyldes Goddes house, and maintaineth his true religion, God blesseth his house, & all that is in it.

As Moyses teaches:* 1.649 If thou heare the voyce of the Lorde thy God to doe his com∣maundement, thou shalte be blessed in the Citie, in thy house, in the fielde. &c.

And howe came all thys to passe,* 1.650 that they were so amended? by preachinge ra∣ther then plaginge: for that whiche coulde not bee obtayned in 40. yeares plagues, was gotten in three weekes preachinge. Aggeus came the firste daye of the 6. mo∣neth, and the 24. of thesame thei beganne to worke: so they hadde no more tyme too preache in, nor too prepare their tooles in, but three weekes and three dayes. Suche a stronge thing is the woorde of God, shar∣per then a twoo edged swoorde, and pear∣cinge to the deuision of the minde & soule: and where it is earnestly receiued,* 1.651 it ma∣kes many to feare no deathe nor displea∣sure, nor to thinke any thing painfull, so that he maye please hys God. Therfore let vs haue it in reuerence, vse it, heare it, reade it, marke it, remember it, and prac∣tise it: for in it is shewed vntoo vs all the

counsaill of God, and it is sette for a suffi∣cient doctrine to vs, to sturre vs vp too the doinge of our dutye,* 1.652 and saluation of our soules, to the worshipping of God, and vn∣derstanding his goodnes offered vnto vs. Also a worthy example it is to be folowed of all that haue correction of other, y^t when the rodde will not serue, to proue wordes and counsayle: For often, many be suche, that they wil do more for a woorde, then a stripe, and often strokes harden the heart, when gentlenes wynnes and perswades.

* 1.653

[verse 20] The woorde of the Lorde was spoken the second time vnto Aggeus, in the .xxiiii. daye of the moneth, saying:

[verse 21] Speake too Zerubabell the ruler of Iuda, saying: I wil trouble heauen and earthe also.

[verse 22] And I wil destroy the seate of the Kyngedomes, and I will breake in sunder the strengthe of the Kyngdoms

of the Heathen: and I wyll throwe doune the Chariots and the ryders in them, the Horses shall fall doune, and the ryders on them, and the noblest shal be slayne by the swoorde of hys brother.

[verse 23] In that day saieth the Lord of hoostes, I will take thee Zerubabell, sonne of Sala∣thiel my seruaunt (saieth the Lorde,) and I will put thee as a signette, because I haue chosen thee (sayeth the Lord of hoostes.)

¶The people of God nowe going dili∣gently aboute to buylde the Lords house,* 1.654 and woorkinge at it now three ful mone∣thes, did so well please the Lorde, that he sent his Prophete twyse on a daie to com∣forte and encourage them in their doings. least they shoulde fainte, or bee slacke in goinge forwarde, as they were before. Such a louing Lord is our good God vnto his people, that he will mayntayn and set

forwarde all suche as go about diligently to walke in their vocation, and buyld hys house to their power. Euery moneth from the beginninge of the restoringe of thys Temple, they hadde one message or other from God, by his Prophete, too will them to continue and go forwarde in this well doinge and buylding Gods house.

In the syxte and seuenth moneth came this Prophete Aggeus with goddes mes∣sage vnto them, as is sayde before: In the eyght moneth comes Zacharias the Pro∣phete.* 1.655 In the 9. moneth comes this Pro∣phete agayne twyse on a daye frome God with comfortable promises: in the 11. mo∣neth comes Zachary againe. So whyle they were thus diligent to do their duty, God was as ready to shewe them mercye: and will be to all whiche do the like, as he hath promised that to euery one that hath it shalbe geuen.* 1.656 Therfore if we be desi∣rous to haue encrease of the Lordes bles∣singes, let vs be diligent to encrease that littel, whiche we haue geuen vs first, and it shall be encreased to muche more. He bringes the Lordes message and not hys owne, like a true seruaunt: not for money as the Popes pardoners and Priestes do, but freely and willinglye comes twise a daye as the Lorde appointes hym. Con∣trariwise,

if the people folow not y^e which they be taught, God takes his woord and Prophetes from them.

It is written of a holy father called Fe∣lix,* 1.657 whiche when certaine desired hym too preache, he sayde: In time past when men did as they were taughte, God opened many preachers mouthes: nowe the peo∣ple will not learne, therfore God stoppes their mouthes.

He is now sent to Zerubabel y^e prince and chief ruler, specially by name: but not as though this promise perteined to hym onely, and not to the rest of the people,* 1.658 but by hym to the rest of the people.

Under the name of Zerubabel is conteyned here all his posteritie and kyngedome: for too him it was neuer performed. As what leage, truthe or promise of fauour so euer is made to anye kinge, in the same is hys kyngedome conteyned, and hys subiectes are also pertakers of thesame. So the pro∣mises made too Abraham, Isaac, Iacob & Dauid, belonge not to them onely, but to their children also, successors, heyres, peo∣ple, and subiectes.* 1.659 I will restore the de∣cayed houses of Dauid (saieth the prophet) meaning the kingdome of Christe & Chri∣stians, to the ende whom he calles Dauid by the preaching of the gospell.

For this troubling of heauen & earth ynough was sayd before, and this is that which the Apostle saith to the Hebrewes:* 1.660

yet once I trouble heauen and earth:

mea∣ninge that those thinges whiche are thus troubled, perish, and those whiche be not, continue: and that those kyngdomes that set vp them selues agaynst Christ, shal fal, but Christes kyngedome shall stande for euer, as Dauid saieth: This kingdome is an euerlasting kyngdome. It is as muche to saye: that he would fyll the world with warre betwixt the Persians and the Gre∣cians, that they shall trouble the earth.

This Prophete in the verse folowing tels of the destruction of the kyngdome of Persians, vnder whose dominion the Ie∣wes were now, and to whome they paied great taxes, as Nehemias telles. He cals it the seate of kyngedomes, because many kyngdomes were subiect vnto them, and that all the greatest kinges feared them, serued them, were in leage with them, or sought frendship at their handes. And al∣though this is nowe tolde, yet it was not fulfilled of a hūdred, fourty, & fyue years afterwards, or a hundred, thirtye, & foure years as some do count. It is spoken too comfort the Iewes, and aunswere to two priuie obiections, whiche thei might haue ••ayde againste God and hys Prophete.

After that they had nowe wroughte earnestly at the buyldinge of Gods house three monethes, God was so well delyted with them, that where as heretofore he had so long plaged and sharpely punished them, he sayde? From this daye foorthe will I blesse you and youre Oliues, vyne∣yardes, pomegranates, and other fruites shoulde encrease and multiply, whiche all before had ben vnfruitefull. But to thys the people mighte haue sayde: what are wee the better to haue all these fruytfull and plentious? Are wee not Tributaries to the Persians, and what plentye or pro∣fitte so euer wee haue, they take it frome vs by their great taxes?

All is one matter whether wee haue muche or litle, plentye or scarcenes, good cheape or dearthe: for if wee haue muche, we paye muche, and if we haue but litle, wee paye little, so all is one thing too vs, except this coulde be amended.

Therefore oure moste mercifull God,* 1.661 which wil take all doutes from vs, which we can obiect, & comfort vs in all points that we can fear, sayth thus vnto thē be not afraide of thys great power & kyngdom of the Persians, vnder whō ye now be, & pay tribute vnto, for rather thē my people shalbe styl oppres¦sed, I wil pul doun the whole kyngdome,

and strength thereof, the Chariots, Hor∣ses, the ryders on them, and horsemen, all shall fall, yea the chiefest man among thē, euen the Kynge hym self shal be slayne by the swoorde, not of a straunger, but of his owne countreimē, brother and seruaunt.

And although thys shal not come to passe nor be done in your tyme and dayes, yet be ye sure it shall be done at the time ap∣pointed when God shall thinke it best for his glory, and your commoditie.

Daniel in hys visions was often taught of 4. kynges & Monarchies, which should come. First of the ymage which hadde the head of golde, the armes and breste of syl∣uer,* 1.662 the bealy of brasse, the legges of yron: And agayne by the ymage of 4. beastes, a Lyon, a Beare, a Libarde, and the fourth for cruelnes wanted a name, which with hys teeth should teare all, and tread vnder hys feete. &c. By whiche all, were note•• firste the kyngdome of the Assirians, and Babilonians, the seconde of the Medes & Persians, vnder whiche the Iewes nowe were: The thirde was the Grecians, and the fourthe of the Romaynes, whiche all shoulde raygne in course a tyme, & should continue to the worldes ende, but euerye one more cruel and worse then the other, as is now y^e Romish Pope, vnder whome

we be. He is Emperour in dede, vsurping the fourthe kyngedome, and rules lyke a prince on earthe aboue kynges, and hathe dryuen the Emperour almost out of Italy and taken the landes and possessions of the Empire frome hym,* 1.663 and makes hym content with a corner of the world in Ger∣many, where the reuenues of the Empire is not now so much as diuers lordes haue. Euery one of these kyngdoms was worse then the other before them, as these bea∣stes and mettalles were woorse then the other. By the which we maye learne that the kyngdome of the Pope is worse then the others were: and that it is worse to be vnder hym, than the other whiche were Heathen, and knewe not God. God hates them woorse, whiche beare the name of Christen men, and make a shewe too loue God, and in dede do nothinge els but hate and persecute the good men as the Pope doeth. The seruaunt whiche knoweth his maisters will & doeth it not, shal be worse beaten then he whiche offendes by igno∣raunce.

The kyngdome of the Assirians was nowe pulled doune, and geuē to the Per∣sians: & this is that kyngdom now which the Prophete sayeth God woulde destroye and geue ouer to the Grecians.

This came to passe in the time of the last Darius, who in diuers battailes foughte with Alexāder the great, suffered y^e worse and was ouercomen. Where Alexander firste takinge Darius wyfe the queene, his mother and his chyldrn prysoners,* 1.664 vsed them gently as his owne. Darius seinge suche gentlenes, and thinkinge to fynde lyke fauour for him selfe, sent Em∣bassage to Alexander and said if he would let hym kepe his kyngdome styl, all other thinges should be at his pleasure. But Alexander aunswered that he coulde not suffer him so for the world coulde no more abyde twoo kings to raygne, then to haue twoo Sunnes too shyne: therefore there was no remedye, but yelde hym selfe if he woulde lyue. Then Darius seing that, prepared hym selfe to the fielde, where he was trayterously slayne by his seruaunt Bessus. So is this true whiche the Pro∣phete sayeth, the chiefest man by y^e sworde of his brother shoulde be slayn. So would I translate the Hebrew woorde Isch, ra∣ther then euery man as some doe. For euery man was not slayn by hys brother, but the kynge namely as the history tels.

This is common in the scripture, too putte the woorde brother for one that is of thesame countrye, kinred, or religion,

and not alwayes for those whiche haue one father and mother. So it maye well stande that he was slayne of hys brother,* 1.665 that is to saye of hys countryman, as the history calles Bessus his seruaunt. Alex∣ander finding kynge Darius thus deadly wounded of hys seruaunt, for iustice sake to punishe suche traytours,* 1.666 bended doune the toppes of twoo yonge trees, and tied the legges of Bessus to them, and let thē swynge vp sodenly agayn, and so rent him in peces. Likewise Dauid,* 1.667 when one came vnto hym, telling him how he had slayne. Saule his enemy, thinkinge thereby too picke a thanke, and get a rewarde of Da∣uid, he was by the commaundemente of Dauid slayne: and so shoulde all traitours which be false to their maisters be serued. Thus the kynge beinge slaine, the king∣dome was broughte frome the Persians too the Gretians, as the Prophete telleth here.

Where God saieth by his Prophete that he will destroy the kyngdome, throw doune the horses, and horsemen. &c. we be taught that God maketh kynges,* 1.668 pulleth doune, and chaunges kyngdomes, frome one people too another, for the sinnes of the people as Sirach sayeth, and maketh to rule whome pleaseth hym.

The lande spued out the rulers and peo∣ple in it for their sinnes, and God gaue it to the Iewes: Therefore let not princes trust in their greate strength and power, for it is the Lorde God that geueth victory as he thinketh good, whether thei be good rulers or euyl, they be sette vp of God, as Salomon saieth:* 1.669 in the name of God, by me kynges doe raygne: and oure sauioure Christ sayd to Pilate, thou shouldest haue no power ouer me, excepte it were geuen thee from aboue. If thei be good rulers, it is Gods good blessinge and free mercye: if they be euyl, it is of iustice to punish oure sinnes, as Iob saieth: God makes hypocri∣tes to rule for the sinnes of the people.* 1.670 What cause haue we then in Englande to complayne, that God deales so sharpely with vs, that where we haue ben lōge hy∣pocrites afore hym, he punished vs of late, a whyle, with hypocrites too bee in aucto∣ritie ouer vs? whan the Saxons inuaded this realme, droue out the Englishemen, and ruled as kyngs, the state of y^e cōmon∣wealth was much lyke to these our days, and the lyke sinnes reygned in all sortes of men, bothe hygh and lowe, nobilitie & people, rulers and subiectes, prelates and clergie: the moste parte were greate hypo∣crites, and superstitious, cruel, couetous,

proude, gluttons, whorehunters, & ambi∣tious. Therefore let vs amende, or we shalbe geuē vp, to the Spanyardes, Scot∣tes, Flemmynges, or Frenchmen, as we were then to the Saxons. God gaue hys people into the handes of the Babiloniās and other people rounde aboute theym, whiche were then the commen scourges of the worlde: and so wil he do with vs as he hath done to our fathers afore vs, if we doe not amende, for he hateth sinne in all ages, and will punishe it.

But as God comfortes his people here nowe buyldinge his house, and sayeth, he will throwe doune that kyngdome, which than troubled them: so he will be as good vnto vs, if we worshippe hym truely, and he will destroye them that trouble vs. Hys loue too his people is greatest as he saith: he that touches you, touches the ap∣ple of my eye. So tender is our God ouer vs as we be ouer our eyes,* 1.671 whiche be the tenderest partes of vs: and he wil (mooste assuredlye) reuenge all displeasure done vnto vs, for he can no more see his people take wronge, and be oppressed now, then afore times. He is no chaungelinge, nor his loue waxes not colde, nor olde: wee be hys chyldren and the members of his mis∣ticall bodye, as they were now, to whome

he promiseth this helpe, he is oure Lorde God and father, louinge his chyldren and members in al ages, and pouring his bles¦singes on them, for Christes sake in whom he hath chosen them: therfore he wil shew the like mercies vnto vs, and of iustice re∣uenge all displeasures done too vs for hys sake.

The last verse maketh aunswere too an other obiectiō, which the Iewes might haue made againste the Prophete saying: If this kyngedome shalbe throwen doun, and so great warre shalbe, as though hea∣uen & earth should go together: then shall we be destroyed, we are but few in nūber, there is but few of vs come home again, & what shal we do then, how shal we escape being compassed about with so strong and many enemies, we shalbe deuoured. To this God maketh aunswer, & biddeth them not be afrayde:* 1.672

for in y^e day whē this great trouble shal come, I wil take the Zeruba¦bel my seruaunt, whom I loue saieth the Lord, & I wil kepe thee as my priuie sig∣net, & thou shal not perish saieth y^e mightie Lord of hostes, because I haue chosē thee. So good a God & comfortable lorde is our God to all his people in all ages, that he will leaue no doubte vntaken awaye that can discomfort his chyldren:

But he will

satisfie all whiche can be sayde, and pul al feare from vs. Therfore Zurubabel is here promised too bee deliuered out of all daūgers of that great warre, & trāslating of the kingdō from the Persians to y^e Gre∣tians, so that he shoulde catche no harme.

But here ryseth a harde question, how this should be true that God woulde deli∣uer Zurubabell in that daye of soo greate trouble, seinge that he liued not so longe, but dyed within .14. yeares after his Pro¦phecie. Zurubabel was the firste prince of Iuda, whiche ruled the people after theyr returning home frome Babylon: he came home with the people, was their capitayn and had now ruled a .40. yeares, he ruled in all but .52. yeares as the history sayeth: and this destruction of the kingdom of the Persians was not fulfilled of 145. years afterwardes or nere hande so much. How could he then be deliuered in that dai, and died so long afore?* 1.673 vnto this mai be aūswe¦red y^t which was said afore: that promises made to kinges, & that fathers are dot too be applied to thē selues onely, but they be made also too their chyldren & subiectes, & shalbe fulfilled in long years afterwards▪ rather thē at y^e prosent, so wil God exercise our faith, in patiētly lokīg for his cōming whē his holy wisedom shall thinke good,

and not when oure foolishe rashnes shall wishe and desire hym to come.

Promises made vnto Abrahā, Isaac, Dauid, and Iacob. &c. were not fulfilled in their dayes, but to their chyldren long af∣terwardes: so God makes promise here too these princes and rulers, that all the sub∣iectes maye knowe that they be conteined also in thesame truce and leage of God, & that the promise concernes them also, and they shalbe deliuered in that daye frome all the daūger of warre, and enemies that shall come vpon them. And it is as muche as though the Prophete shoulde say: thou Zerubabell and thy kyngedome, all thy people and subiectes, be not afrayde: for in those troublesome daies I wil saue you and kepe you as diligently as my rynge & priuate seale.

And that they might the more earnestly "beleue it, he called hym seruaunt: where∣by he mighte well assure him selfe, that yf earthely lordes and maysters wil defende their seruauntes, much more he that was kynge of heauen and earthe, and Lord of Lordes, mooste tender and louinge of hys subiectes, woulde not see hys seruauntes oppressed, violentlye troden vnder foote, nor throwen doune: but he would be their mighty deliuerer, & reuenge their wrōgs.

What can he greater comfort to any peo∣ple,* 1.674 than to heare God vouchesafe too call him selfe their Lorde God and maister, & them hys seruauntes? If this be thought soo greate a promotion that an earthelye lorde will take vs too his seruice, speake cherefully to vs, set vs in some office or let vs weare his lyuery: it is muche more too be estemed to be seruaūt to Iesus Christ, to beare his crosse for that is his lyuery, to fighte vnder his bāner, and haue hym for our capitayne. Men do commonly sue too be seruauntes vntoo noble men, & weare their lyueryes, that whosoeuer seeth their coate, maye feare them, and vnder theyr maisters name they mai rule in their coū∣trye like lords of the lande, do wrong whā they lust, and euery man shall cal it right: and thoughe they were slaues afore, yet now they shalbe euery gentilmans felow▪ but they whiche weare Christes lyuerey, be obedient and louing to all, do no wrōg but suffer, praye for them which persecute them, and do good for euill This lyuerye we muste weare if we will bee the lordes seruauntes, and partakers of his promise and deliueraunce in the daye of trouble.

This similitude, which the Prophete vseth of a ringe, that God woulde keepe him as safely as his ring, is takē of kings"

and Princes, which emōg all things kepe their seale signet and ringe moste surely, either them selues, or betake it too some moste trusty frende to kepe. If the seale should be counterfeated, stolen, or blāckes sealed with it: what hurt or treasō might be done thereby? their landes, offices, or treasure, mighte be geuen away: the sub∣iectes sturred to rebellion, or the destruc∣tion of the hole common wealth might fo∣low thereon. Therfore that thei mighte moste certainly perswade them selues, y^t in that troublesō time of warre & destruc∣tion of the kingdome of the Persians thei shoulde be moste safely kepte:* 1.675 he saieth he wil kepe theym, as hys ringe and seale, that is too saye, mooste safely. And as when a frende sende his ringe or seale for a token to his frende, it signifieth that he loueth hym moste derelye, too whome he sendeth suche a pledge of loue & frendship: and also teacheth him that where he seeth his frendes ringe, he shoulde not denye him his request, nor doubte of the message that it shoulde be counterfeated: so whan he names his ringe here, they shoulde not doubt of his loue towardes them,* 1.676 nor mi∣strust hys promise. For as with vs, whan Doctors be created thei haue a ring geuen them as a ceremony of honour and aucthoritie, and in marriage, the husbād

geueth hys wyfe a ringe for a sure pledge of loue: so God our sauioure vnder this si∣militude of a ringe commendes his ho∣nour that he hath called vs vnto, to be hys seruauntes and chyldren, the loue he bea∣res vntoo vs, in that he hath marryed vs vnto hym in hys sonne Christe, by the weddinge ring of sayth. And the wedding apparell appeareth when Osee sayeth:* 1.677 I will marye the to me in faith, iustice, iud∣gement, mercie, and many mercies.

Under this name of a seale, he commē¦deth vnto vs also,* 1.678 bothe his outward visi∣ble sacraments, and the inwarde grace of the holy Ghoste, working in our conscien∣ces by them. Saincte Paule .iiii. to the Ro¦maines called Circumcision (a Sacramēt of the olde lawe) the seale of the righteous¦nes of faythe: and as that was a seale in that time to our fathers of righteousnes, so be our sacramēts too vs in these dayes, seales of Gods promises vnto vs, & al haue one strength & vertue. The scriptur of God is the indentur betwixt God & vs, wherin is conteined both the promises, grace, and mercy, y^e God offereth to the world in hys sonne Christ, & also the conditiōs which he requires to be fulfilled in our behalf: y^e sa∣craments are y^e seales set to his indēture, to strengthen our faith y^t we do not doubt.

For as it is not ynough to write the condi¦tions of a bargain in an indenture, except it be sealed: soo God for oure weakenes thought it not sufficient too make vs pro∣mise of his blessinges in writinge in hys scripture, but he woulde seale it with hys owne bloude, and institute his sacramēts as seales of thesame truth to remaine too be receiued of vs in remembraunce of him and strengthning our faith.

Baptisme is a sacrament sealed by God, and sealinge our consciences that God ta∣keth vs for his chyldren and seruauntes: and we offer and binde our selues to serue hym onely as a lorde and father. The sup∣per is also a sacrament, wherein he fedes vs spiritually, (thus takē into his seruice) with his owne precious body and bloude: and we rekening with oure selues, where in wee haue offended hym, aske mercye, nothinge doubtinge to obtayne it, and re∣newe oure bonde to hym whiche we haue so often broken, and promise too doe so•••• more. So that when God geueth these hys sacramentes to vs by his ministers, & wee receyue thesame, the bargayn is ful made betwixt God and vs, the writinge sealed & deliuered: we are become his people, and he oure God, we to serue, loue, honour and worshippe hym, and he too helpe, deliuer,

defende, and prouide for vs al necessaries. This inwarde sealinge of the conscience, whiche is the seconde sorte of sealinge, is where God poureth his loue so plentifully into our heartes by the holy Ghoste,* 1.679 which is geuen vs, that he beareth witnes too oure spirite, that we be the childrē of God, and sturreth vp oure myndes to call hym father, father: we haue a taste and felinge that God hath chosen and sealed vs for hys people with the holy Ghoste promised, as saincte Paule sayeth.* 1.680 This is a sure tokē to a faythfull hearte, that he is the chylde of God, and God his father:* 1.681 and of this he takes so greate comforte y^t in what trou∣ble soeuer he fall, he knoweth that God doeth it not of hate but of loue, trieth hys faith that other may knowe thesame how earnestly he loueth his God, and that no∣thinge can be so stronge to pull hym oute of his Goddes handes, not for his owne strengthe, but that God whiche holdeth hym, is stronger then all. Of suche as were thus sealed, saincte Ihon in his Re∣uelation speaketh whan he sayeth:* 1.682 That of euery tribe••, there were .12. thousande sealed:* 1.683 and saincte Paule teacheth Timo∣thee, that this grounde worke stand strōg hauing this seale: the Lord knoweth who be hys. For as noble men & princes beare

a loue to their seruauntes, and for a wit¦nesse of thesame, will geue their outward Coignessance, Badge and liuery, wherby they maye be knowen from others, & stur∣reth vp their myndes to loue him agayne by suche tokens: So God wyll bothe by hys spirite poure his loue into our hearts, and let vs se the care that be taketh for vs, and will also by outwarde sacramentes, as badges marke vs for hys people, & by thesame seale vs surely too hym selfe, and sturre vs vp to loue him agayn, and looke diligently to oure dutie. If earthely lords and princes will soo safelye defende theyr seruauntes: let them not doubt, but God that is Lorde of lordes will defende hys people frome all daungers and wronges, be they neuer so manye and soo greate, if they woulde earnestly in faithe call vpon hym in the daye of their trouble, forsake their owne strengthe witte and polic••e, & truste in him onely.* 1.684 Dauid sayeth wel: the Lord is not delited in y^e strēgth of an horse nor the strong legges of man, but y^e Lorde is wel pleased with them the which feare him, & with them that trust in his mercy.

There is no waye sooner to prouoke Gods anger, and make hym to forsake vs in trouble, than to trust to our selues, and in our owne witte, strength & policie: for

that is as muche to take the praise to oure selues from him, and mistrust God that he can not or wil not defēd vs.* 1.685 And although we must not trust in oure selues: yet wee muste vse all meanes, whiche he hathe or∣deined for oure defence. For as we muste be diligent to do all good workes, and not put our trust of saluation in them, but sai with saincte Luke, whan ye haue done all that I commaunded you, saye ye bee vn∣profitable seruauntes: so we must vse al∣wayes lawefull, to defende oure selues, & yet saye: our help is from the Lord, which hath made both heauen and earth, he hath ordeyned suche meanes to saue vs by, and workes by thesame our deliuerāce whan pleaseth him: & sometimes too shewe hys power, he deliuereth vs without such or∣dinarie meanes.

And why wil God thus saue them? for any goodnes in them, which had so longe forgottē him & his house? or for their good workes, who had so lōg ben so disobediēt? no,* 1.686 but euen because I haue chosen thee saieth the Lord.

This is the first & chiefest cause, why he bestoweth his goodnes vpō any people▪ euē because he hath chosen thē in Christ, afore y^e world was made: & for this cause he cōtinueth, bestowing his bles¦sing to the ende vpon thē, whom he hath once chosen.

Saincte Paule reasoninge of this matter putteth twoo causes, wherfore God shuld loue,* 1.687 iustifye and chose vs: either freely of grace and mercy saieth he, or for the good∣nes of oure woorkes? If it shoulde bee for oure woorkes, than (sayeth he) it can not be of grace: and if it be of free grace, loue and mercie, than is it not for our woorkes neither paste nor too come: for than grace shoulde not bee grace saieth he, if it were not thus freely geuen. If God shoulde chose vs for anye goodnes in vs, than hee shoulde but doe one good turne for ano∣ther, and freely withoute rewarde doe no∣thinge, whiche is mooste againste his na∣ture, that doeth good for euyll, yea and where he seeth no possibilitie of goodnes or rewarde to be looked for. Who hath ge∣uen him anye thinge firste, and he shalbe recompensed agayne sayeth sainct Paule? as though he shoulde saye:* 1.688 no. I haue cho∣sen you, and ye haue not chosen me sayde Christe to his disciples and Apostles. And as he thus chose theym, soo he choses all whiche he choosen: and so he will declare his fre grace, loue, and mercy, to al which be his freely, euen because it pleased hym to chose them, and they deserued not to be chosen of him, but rather to be caste away from hym. Whan God promised too

deliuer his people in like distresse, by hys Prophete, he sayde: for myne owne sake, for myne owne sake, I will doe it. And not onely thus in bodely deliueraūce, but in forgeuenes of sinnes he saies likewise: it is I: it is I:* 1.689 whiche forgeueth thy sinnes for myne owne sake. Thus freely God oure heauenly father, for the loue whiche he beareth too vs in his sonne Christe, in whome he had chosen vs from the begin∣ninge, and for whose sake he continueth hys fauour to vs (he: I saye) bestowes all his blessinges freely on vs bothe in bodye and soule, in this lyfe and after.

The will of God is the firste cause of doinge all good thinges:* 1.690 and whan he wil all thinges worke and they him: & whan he wil not, thei staye and cease: so because his chosing of vs cōmeth of his free will & mercy, it is the firste and chiefest cause of our saluation. If he shoulde be sturred too chose vs for our goodnes whiche he fore∣sees in vs, that is euer vnperfite: or if for any other cause within vs or without vs, than he shoulde not be the firste cause and mouer of all thinges.* 1.691 But sainct Luke sayth: In him we lyue, be and are moued. That whiche moues an other thinge is in nature afore that whiche is moued, & also it is better, stronger and wyser; but to say

that any ting is stronger, wyser, or better than God, is treason and blasphemie too his maiestie: therfore his will is the firste cause of all our goodnes.

Thus our good God teaches vs, & com¦forte his people, that all thinge shal turne to the best, to them which loue him, be the troubles neuer so many and great, y^e mās witte can not tel how to escape. Let kings and princes fal together by the eares, kyl, murther, shewe what crueltye they can, gette or lose kyngdoms, warre, fighte, or what they can deuise:* 1.692 God will saue and deliuer his people, if it please him oute of all their handes. Whan Pharao persecu∣ted the Iewes thorough the read sea: God saued his people, and drouned the Egip∣tians. In the wildernesse whā Seon and Ogge, two mightie kynges denied them vitayles and passage: God destroied them bothe,* 1.693 and gaue their landes to his people. After they came to the lande promised, he droue oute 7. mightie people, and delte it to the Iewes:* 1.694 and when all the Heathen people, whiche dwelt rounde about them, made warre againste his people, hee de∣stroyed them all. In Babilon, when they were prysoners vnder Balthasar, kynge within the cytye, and Darius kynge of the Medes,* 1.695 with Cyrus the king of y^e Per∣sians,

beseginge the cytye rounde aboute that none shoulde escape: when the cytye was taken, God did not onely deliuer hys people from all the cruell handes of these three mighty kynges, but gaue them such fauour in the sighte of Cyrus, that he not onely hurte them not, but set them at li∣bertie, sente them home to their countrye, gaue them licens too buylde this temple, restored their Iewels, whiche Nabucad∣nezer tooke awaye, and gaue free licens to euery man to helpe theym with money as muche as they woulde. Who coulde haue thought Gods people shoulde haue ben now deliuered oute of the handes of three Heathen kynges, beinge all theyr ennemies, and mighte haue slayne theym lyke sheepe? whan Haman had gotten ly∣cens of the kynge to destroye the Iewes, and made a galowes for Mardocheus: God sent queene Ester to saue his people,* 1.696 and Hamā was hanged on his own galowes. Whan Darius was slain by Alexander & the kyngdō brought to the Gretiās: Alex∣ander cōming to destroy Ierusalē: because they denied hym tribute, God soo turned his heart, y^e he entreated thē wel: submit∣ted him self to the high priest, meting him with y^e other priests in their priestly appa∣rell, & cōfessed their God, to be y^e true God.

When the Romaines conquered the ••••∣tians, and the Iewes were vnder the rule of the Romaines: they didde not greatly harme them vntil they crucified Christe, & denied hym too bee their God: sayinge, hys bloude be vpon vs and vpon our chyldren. In the cruell persecutions afterwardes,* 1.697 the more sorowe that was layde on Gods people, the more they encreased.

Thus in all ages God deliuered his out of trouble, or els taketh them to him selfe by some glorious death. In these our dais when the mightiest princes of the worlde stryue and fighte cruellye, who shalbe the greatest, rather then godliest: God prouy∣deth alwayes some corner for his too flee into, where they maye serue him. And if they be persecuted from one place, he pre∣pares an other to receyue them. And al∣though persecution was greate amonges vs: yet God shewed him self more glorious mightye, and mercifull in strengthninge so many weake once to dye for hym, than in so mercifully prouiding for them which were abroade, although bothe be wonder∣full. What glorious crakes made proude persecutours, that thei woulde make god∣des poore banished people, too eate theyr syngers for hunger: but they had plentye for all the others crueltie: Gods holy name

be praysed therefore. What a mercie of God is this, that where we deserued to be cast from him for euer, because of our wic∣kednes, he nowe corrected vs gentellye: & called vs to this honour, that he punished vs not so muche for oure owne sinnes, as that he called vs to the promotion of bea∣ringe his crosse, witnessinge to the world his truth, and vouchedsafe to proue, teach and confirme others in this his truthe, by oure witnesse bearinge. He called vs too thesame honour, that he called his owne sonne Christe Iesus, in suffering for hys names sake: that wher as we suffer with hym,* 1.698 we shalbe glorified and raigne with hym. Let the cruell Papistes consider therefore howe God hathe deliuered hys people out of their handes, fulfilled thys his promise, and kepte vs safely, like hys priuie signet, in these miserable dayes of their persecution. Let the bloudy Bishops voyde of all religion,* 1.699 and chaunging with the worlde, to fyll their filthy bellies, (al∣though they woulde nowe make men be∣leue they woulde be constant, and stoutly confute that whiche afore they proued true by othes and doctrine). Let them, I saye, consider whether they, or the simple soules whiche they tormented, haue got∣ten the victory. The simple soule offered

hym self to dye, rather then to offend God by superstition or Idolatry: The proude Cayphas threatened fyre & faggotte, if he forsoke not his true faith. Thus whylest they striue for religion, & not for lyfe: the poore mēbers of christ hold fast their faith, & the proud prelate w^t his tormēts can not ouercome Gods simple shepe. They striue not for life, but the simple man offeres it willingly, rather than forsake y^e truthe: & so God euer confoūdes the wisedom of the world, & is glorified in y^e fooles & abiectes. God for his mercie sake graūt all his lyke boldnes to witstād their crueltie, whanso∣euer God shall trye vs.

A prayer.

MOst righteous iudge and merciful father, which of loue did punish sharpely thy people being negligēt in buyldinge thy house, y^t by suche sharpe correction, they mighte be stirred vp, to do their duty, & so haue plea∣sed thee: we acknowledge & cōfesse before the world & thy diuine maiesty y^t we haue no lesse offended thee in this behalfe than they haue done, & that for all the sharp pla¦gues which thou laide vpon vs, we coulde not awake out of our deadly sleepe, & for∣getting

the earnest promotiō of thy glorie & true religion, but rather consented to y^e persecutiō of our brother, thy true & faith∣ful people, vntil now y^t of thi infinite good¦nesse, by geuing vs a gratious Queene, & restoring the light of thy worde, y^t hast let∣ten vs taste the treasurs of thy mercies in our extreme & desperate miseries whā for our wickednes we durst not, & for y^e gret power of thy enemies we coulde not hope nor loke for any such help or redresse at al. We fal doun flat therfor before y^e throne of grace, desiring pardō of this gret negli∣gence & of al our former offēces. & prai thee that y^e wil not deal w^t vs as we haue deser¦ued: but as of thy own free wil y^u promised thy people falling earnestly to thy work & restoring of thy tēple, y^t frō thēce forward thou would blesse al their worke & fruits, ouerthrow their enemies & saue thy peo∣ple, y^t woldest make y^e house also more glo∣rious thā the first, by the preaching of thy Gospel: so we desire thee for Christes sake thy sonne & our sauiour to be no lesse good & gracious Lord vnto vs, yet once againe going about to restore thy true religiō tr••¦den doun & defaced by the cruell papistes. Send foorth O Lord many such faithfull preachers as wil set out thy glorie vnfey∣nedly: open the hearts of thy people y^t they may se how far more acceptable vnto the••

is the liuely preaching of thy holy woord, than all the glittering ceremonies of Po∣perie: deliuer vs we besech thee frō all our enemies, saue and preserue our gracious Queene as thine own signet, indue her & her coūsel w^t such reuerēt fear of thee & thy woord y^t all policie which is cōtrarie to thy woord set apart they mai vprightly seke & ernestly maintain thy true glory minister iustice, punish sin, & defend the right. Cō∣foūd most mightie God, & bring to naught all y^e deuises of suche as go about to ouer∣throw thy woord & true worship: open our eyes y^t we may se how derely thou hast lo∣ued vs in Iesus Christ thy sonne our lord: hold vs fast, O Lord of hostes, y^t we fal no more frō thee: graūt vs thākful & obediēt hearts y^t we may encrease dayly in y^e loue, knowledge, & fear of y^e: encrease our faith, & help our vnbelefe, y^t we being prouided for, and releued in all our nedes by thy fa∣therli care & prouidēce as y^u shalt thīk good mai liue a godli life to y^e praise & good exā∣ple of thi people, & after this life mai raign with thee for euer, through Christ our sa∣uiour, to whom w^t thee & the holy Ghoste, three persons & one God, be prayse & than∣kes geuing in all congregations, for euer and euer. Amen.

¶Here endeth the prophete Aggeus.

Notes

• * 1.1

  Notinge of circumstāces, is a tokē that the thinge is true whiche is telled.
• * 1.2

  The differ∣rynge of Goddes pu∣nyshement▪ declareth his longe suffe∣ringe and our slouthfulnes in wel doing
• * 1.3

  .i. Esder. i.
• * 1.4

  Iere. ii.••.
• * 1.5

  Ierusalem was destroy∣ed for not o∣beyinge the Prophete, but after re∣turned.
• * 1.6

  .i. Esdra. ii.
• * 1.7

  .i. Esdra▪ iii.iiii. and .v.
• * 1.8

  iiii. king xvii
• * 1.9

  Because wee can not stirre vp our selues to doe good, preachinge is too bee este∣med.
• * 1.10

  ii. King ii.
• * 1.11

  Ihon. ii.
• * 1.12

  This temple was .xlvi. yea¦res in buyl∣dinge.
• * 1.13

  .i. Esdra. iiii.
• * 1.14

  .i. Esdra. vi.
• * 1.15

  If god rule vs not euery mi∣nute we for∣get him and our selues. Philip. ii.
• * 1.16

  Vnder what kinges thy•• temple was builded.
• * 1.17

  i Esdra▪ iiii.
• * 1.18

  iii. Esdra. iiii.
• * 1.19

  i. Esdra. vii.
• * 1.20

  Artaxerxes.
• * 1.21

  Pharao. Ptolomeus. Caesar.
• * 1.22

  Exodi. xii.
• * 1.23

  Diuers sortes of reckening years & mo∣nethes & na∣mes of dayes and moneths
• * 1.24

  It is hurtfull to call dayes by Heathen names.
• * 1.25

  wednesday. Fryday.
• * 1.26

  Reuela. i.
• * 1.27

  Astronomers dooe euill in calling some dayes infortu¦nate.
• * 1.28

  Holy men are better re∣membred by writing, than calling dayes by their na∣mes. Boniface. 8.
• * 1.29

  Thomas
• * 1.30

  Becket of of Càterbury.
• * 1.31

  This signe notes the text expounded.
• * 1.32

  The woorde of God is onely too be taught▪ and beleued.
• * 1.33

  i. Pet. iiii.
• * 1.34

  Deut. xviii.
• * 1.35

  Ihon. ••iii.
• * 1.36

  Esay. lv.xliii.
• * 1.37

  Math. xv.
• * 1.38

  Vayn excuses
• * 1.39

  Priestes praye not without money, nor hire any for them selfe.
• * 1.40

  Preachers are but seruaūts, and must not go before thei bee sent: but their woorde is Gods Math· x.
• * 1.41

  ••. Cor. iiii.
• * 1.42

  Heb. v.
• * 1.43

  The Ciuyll ruler is aboue the priest.
• * 1.44

  Adrian, iiii.
• * 1.45

  Iudges.
• * 1.46

  Kynges.
• * 1.47

  Princes.
• * 1.48

  Roma▪ ••.
• * 1.49

  Obey God ra¦ther than mā.
• * 1.50

  The Text.
• * 1.51

  The scriptur is onely to be thaught. Gala. i.
• * 1.52

  Deut. iiii.
• * 1.53

  Whyle God lets vs haue his woord it is a token of his loue, and the taking it away, of hys displeasure. i. King. xxviii
• * 1.54

  Pambo.
• * 1.55

  Psal. ••xix.
• * 1.56

  Deut. vi.
• * 1.57

  Psal. lxxviii. Ephesi. vi. i. Cor. xiiii.
• * 1.58

  All sonnes must learn the scriptures.
• * 1.59

  Ihon. iii.
• * 1.60

  Amos. viii.
• * 1.61

  What Iehoua signifies.
• * 1.62

  Exod. iii. Actes. xvii. Psal. ciiii.
• * 1.63

  Malach. i.
• * 1.64

  Iames. v.
• * 1.65

  Why God is called the Lorde of ho∣stes, and how he vseth hys weakest crea∣tures, to pull downe the proud with∣all.
• * 1.66

  Gene. xix. ii. Reg. xxiiii
• * 1.67

  iiii. Reg. xjx.
• * 1.68

  Iosua. x.
• * 1.69

  Exod. x.
• * 1.70

  Iudge, v.
• * 1.71

  Gene. vii. Exodi. xiiii.
• * 1.72

  Num. xvj.
• * 1.73

  Exodi. ix.
• * 1.74

  Luke. xiii.
• * 1.75

  i. Regum. xvii
• * 1.76

  Gene. xlvii.
• * 1.77

  iiii. Reg. vi.
• * 1.78

  Ioel. i.
• * 1.79

  Exod, viii.
• * 1.80

  iiii. Reg. xvii
• * 1.81

  Gene. II.
• * 1.82

  i. Reg. v.
• * 1.83

  Act. xii.
• * 1.84

  Daniel. iiii.
• * 1.85

  Iudg. vij.
• * 1.86

  Iosu••. vi.
• * 1.87

  iiii. Reg. vii.
• * 1.88

  Iudith. xv.
• * 1.89

  ii•• Reg. xiiii.
• * 1.90

  i Reg. xvii.
• * 1.91

  Naum. iii.
• * 1.92

  To be rebu∣ked of vnthā¦kefulnes is the greatest grefe to a lo∣uing heart.
• * 1.93

  Mich. vi.
• * 1.94

  Esay. i.
• * 1.95

  Iere. viii.
• * 1.96

  Excuses of our negligē∣ce be vayne. i. Esdra. iiii.
• * 1.97

  i. Chro. xxiii.
• * 1.98

  Luke. xiiii.
• * 1.99

  God acceptes and requires the seruice of the simplest.
• * 1.100

  All things to saluation are geuen indif∣ferētly to the poore & ry∣che.
• * 1.101

  The rulers & ministers are to be blamed if the people offende tho∣rowe theyr negligence.

  For as bre∣thren they must agre to promot Gods glorye.
• * 1.102

  Exod. iiii.
• * 1.103

  Num. xxv.
• * 1.104

  Ezechiel. iii.xxxiii.
• * 1.105

  i. Reg. iiii.
• * 1.106

  i. Timo. iii.
• * 1.107

  Ezech. xxxiiii
• * 1.108

  To admit an vnable mini∣ster, is too be partaker of the euill that he doeth. i. Timo. v.
• * 1.109

  Roma. i.
• * 1.110

  Math. v.
• * 1.111

  An vnlearned minister is not to be suf∣fered in the ministery.
• * 1.112

  Wee are lyke the Iewes in longe negli∣gence.
• * 1.113

  i. Esdre. ii.
• * 1.114

  Ester. iii.
• * 1.115

  The Text.
• * 1.116

  Gods house is to be bylt be∣fore our own
• * 1.117

  Math. vi.
• * 1.118

  Vsury vnlaw∣full.
• * 1.119

  Nemi. v.
• * 1.120

  All sinne is forbidden a lyke, if it lette Gods house. Dronkards.
• * 1.121

  Esay. v.
• * 1.122

  Sluggards.
• * 1.123

  Amos. vi
• * 1.124

  Prollers.
• * 1.125

  Esaye. v
• * 1.126

  Ambitious.
• * 1.127

  i. Timo. vi
• * 1.128

  Marchaunts.
• * 1.129

  Vnthrifts.
• * 1.130

  God allowes the ryche no∣thinge more to misuse thā the poore. Ephe. iiii▪
• * 1.131

  Luke. xiii.
• * 1.132

  No excuse is alowed in not byldinge Gods house.
• * 1.133

  i Esdre. iiii.
• * 1.134

  Daniel vi. Actes. iiii.
• * 1.135

  God is rather to be obeyed then man.
• * 1.136

  Luke. xiiii.
• * 1.137

  Math. v.
• * 1.138

  Luke xvii.
• * 1.139

  Princes maye haue houses to their degre so they build Gods house firste.
• * 1.140

  ii. Reg. vii
• * 1.141

  Psal. cxxxii
• * 1.142

  Vaine excu∣ses in not byl¦dinge Gods house be not alowed.
• * 1.143

  Fearfull.
• * 1.144

  Prouer. xxii.
• * 1.145

  Prouer. xxvi. Slouthfull.
• * 1.146

  Worldlings.
• * 1.147

  Prec. xi.
• * 1.148

  Prec. xi
• * 1.149

  The Gospel is neuer with∣out enemies. Iames. iiii Math. vi
• * 1.150

  ii. Timo. iiii.
• * 1.151

  i. Cor. xv. Roma. xv.
• * 1.152

  i. Cor iii
• * 1.153

  HoWe far the weake is too be born with all. Math. xv
• * 1.154

  i. Cor. vii.
• * 1.155

  i. Cor. viii.
• * 1.156

  Gala. v.
• * 1.157

  All sorts haue woorke in Gods house to doe.
• * 1.158

  Exod. xxxv.
• * 1.159

  i. Timo. iiii.
• * 1.160

  Roma. xiii He that thin∣kes lowlest of himselfe, is metest afore God to build
• * 1.161

  Iudg. vi
• * 1.162

  i. Reg. ix.
• * 1.163

  Amos. vii
• * 1.164

  Luke i
• * 1.165

  Euery man think this to be spoken to hym selfe.
• * 1.166

  The worthy∣nes of the pla¦ce maketh the faut grea∣ter being neg¦lected. iii. Reg. viii
• * 1.167

  Cods house
• * 1.168

  The Text.
• * 1.169

  i. Ihon. ii Sīne maketh vs withoute feling of God and his plages
• * 1.170

  Pro. xvi.
• * 1.171

  Deut. xxxiii.
• * 1.172

  The cause of Gods plage is diligently to be searched.
• * 1.173

  Psal. xxiiii.
• * 1.174

  Our labour is in vain except God blesse vs.
• * 1.175

  Kauntus.
• * 1.176

  Psal. lxxv
• * 1.177

  Psal. xxxvii
• * 1.178

  No desire cā be ruled but by grace, & ke¦ping it vnder.
• * 1.179

  Ouidius.
• * 1.180

  i Cor. x.
• * 1.181

  Eate not so that it make the vnlusty to serue God.
• * 1.182

  Luke. xvi.
• * 1.183

  A ••hinne dyet with the fear of God, is bet¦ter than fea∣stinge. Daniel. .i
• * 1.184

  If God blesse them and thy meat, it skyls not howe course it bee: if no the best can not fede thee.
• * 1.185

  Exod. vii,
• * 1.186

  Ihon. ii To fede oure bodies is as great a mira∣cle as anye.
• * 1.187

  Norishing••.
• * 1.188

  The cōmons of Gods wor∣kes makes them to seme no miracles, which of thē selues be wō¦derfull.
• * 1.189

  i. Reg. xix.
• * 1.190

  Si••••••••aining in a man, wil le•••• nothing that he hāthe, do him good
• * 1.191

  Costly ap∣parell. and a∣boue their d••¦grees.
• * 1.192

  Exod. xvi.
• * 1.193

  Deuter. xxix.
• * 1.194

  English appa¦rell.
• * 1.195

  Math. ••.
• * 1.196

  Iames. v.
• * 1.197

  ••ail gotten gooddes neuer thriue·
• * 1.198

  Proue. xi.
• * 1.199

  Toby. i••
• * 1.200

  Toby. iiii▪
• * 1.201

  Iere. vi.
• * 1.202

  Euill gotten gooddes wa∣ste•• that whi¦che is trulye come by.
• * 1.203

  The Text.
• * 1.204

  Targ. dwel in it with glorye.
• * 1.205

  An example for prechers.
• * 1.206

  i. Esdras. iii.
• * 1.207

  iii Reg. v.
• * 1.208

  The Heathē be called too bee membres of Christes churche.
• * 1.209

  The painfull labor must be borne with∣out respect.
• * 1.210

  Necessarye church goods are not to be 〈◊〉〈◊〉 awaye.
• * 1.211

  Goddes house generallye is the whole church, or e∣uery particu∣ler person.
• * 1.212

  i. Cor••. x••••
• * 1.213

  Actes. vii.
• * 1.214

  Ihon. iiii
• * 1.215

  ••. Timo. ij
• * 1.216

  God is wor∣shipped in spirite & all places.
• * 1.217

  Ihon. ii••i.
• * 1.218

  ii. Macha. v.
• * 1.219

  Commō pla∣ces of prayer are to be ap∣poynted. Heb. x.
• * 1.220

  i. Cor. xiii••▪
• * 1.221

  Actes xvii.
• * 1.222

  Marke v
• * 1.223

  Luke vii
• * 1.224

  Burials out of church or the yarde.
• * 1.225

  Hebru. ix.
• * 1.226

  Bishops bles∣sings make nor places more holy nor god too heare vs soner there then els where.
• * 1.227

  The vse of churches.
• * 1.228

  Goddes house generall. perticular. i. Timo. iii. Hebru.
• * 1.229

  i. Cor. vi.
• * 1.230

  i. Pet. ii.
• * 1.231

  Edifiynge.
• * 1.232

  The spiritu∣all house of God.
• * 1.233

  Ephe. ii.
• * 1.234

  This house nedes conti∣nual repay∣ringe & helpe of al degrees.
• * 1.235

  Psal. cxxvii.
• * 1.236

  Psal. xix.
• * 1.237

  All offenders must be cor∣rected indif∣firently.
• * 1.238

  Ezech. xvii••
• * 1.239

  Deut i.
• * 1.240

  Exod. xxiii.
• * 1.241

  Math. v.
• * 1.242

  We are lyke to trees.
• * 1.243

  ii. Cor. iii.
• * 1.244

  Roma. x
• * 1.245

  Iohn. vi.
• * 1.246

  Heliodorus
• * 1.247

  ii. Macha. iii.
• * 1.248

  God is much delited in the buildinge of his house.
• * 1.249

  Alexander.
• * 1.250

  Exod. xxxiiii.
• * 1.251

  Luke. ii.
• * 1.252

  Actes. viii.
• * 1.253

  i. Corin. iiii.
• * 1.254

  Math. xviii.
• * 1.255

  Most happi∣nes is to haue God delited 〈◊〉〈◊〉 vs, though we suffer death for it.
• * 1.256

  Math. x.
• * 1.257

  i. King. ii.
• * 1.258

  Math. ••.
• * 1.259

  The Text.
• * 1.260

  The euyl bee rather moued with threate t••••nges.
• * 1.261

  Beholde:
• * 1.262

  No strengthe can put away the plage of God.
• * 1.263

  God•• house.
• * 1.264

  False religiō is the cōmon cause of pla∣ges.
• * 1.265

  Romaines.
• * 1.266

  Saxons.
• * 1.267

  Normannes.
• * 1.268

  Mat. xxii.
• * 1.269

  False religion hath caused al Countries to be plaged.
• * 1.270

  Exo. viii.ix.x
• * 1.271

  Daniel. iiii.
• * 1.272

  Mahomet & the Pope be∣gan their au∣thoritie at one tyme.
• * 1.273

  Gregory
• * 1.274

  He that desi∣res to be a∣boue all Bis∣shops is An∣tichrist.
• * 1.275

  The Bishop of Rome is graunted to be aboue al other bishops
• * 1.276

  Carnall foole & the Popes▪ churche.
• * 1.277

  Actes. vii
• * 1.278

  Math. xi
• * 1.279

  No religion is to be had, but that whi¦che Christe taught. Exod xxv.
• * 1.280

  Esdras. vi.
• * 1.281

  Psal. xix. xii
• * 1.282

  The Pope thinks his la∣wes better then Christes
• * 1.283

  Papists differ among them selues in opi∣niōs of holiest thinges.
• * 1.284

  Christ is only scholemaister of his scolers, & the Papists agre not in themselues Mat. xvii. Deu. xviii.
• * 1.285

  Actes. iii
• * 1.286

  i. corinth. i,
• * 1.287

  Frauncis. Dominic.
• * 1.288

  Apoc. xiii.
• * 1.289

  Iohn. xviii.
• * 1.290

  Saluacion onely by Christ.
• * 1.291

  Englande re∣pent
• * 1.292

  Al build their owne houses rather then gods.
• * 1.293

  Phillip. i
• * 1.294

  Psal. cxix.
• * 1.295

  The praise is gods,
• * 1.296

  Actes. iii
• * 1.297

  The Text.
• * 1.298

  It is profita∣ble to repeat one thing oft
• * 1.299

  Phili. iii.
• * 1.300

  Al good thin¦ges from hea∣uen.
• * 1.301

  i. Cor. iiii.
• * 1.302

  Iames. i.
• * 1.303

  False religion wil not let the heauens raine, nor the earth be fruit¦full.
• * 1.304

  iij. king▪ xvii.
• * 1.305

  Iames v.
• * 1.306

  Deut. xxviii.
• * 1.307

  The diuersi∣ty of plages vnder the gospel and poperye.
• * 1.308

  Amos. viii.
• * 1.309

  Esay. xlv.
• * 1.310

  Choreb drougth Chereb sworde.
• * 1.311

  Moria Sion▪
• * 1.312

  No place so holy as to de∣fend the wic∣ked.
• * 1.313

  Ieremy. vii
• * 1.314

  i, King. iiii.
• * 1.315

  i. Mach. i
• * 1.316

  Math. xxiiii.
• * 1.317

  God threatēs that we may auoyde them.
• * 1.318

  Gods threat∣ninges haue in them a con¦dicion euer Ionas. iij Ieremy. xviii
• * 1.319

  God geues warning be∣fore he plages
• * 1.320

  Amos. iii
• * 1.321

  ii. Peter. ii
• * 1.322

  Gene. xix
• * 1.323

  Calling.
• * 1.324

  As sone as God cals, all thinges obey
• * 1.325

  Psal. cxlviii.
• * 1.326

  Gen. i.
• * 1.327

  ••say v.
• * 1.328

  Pro•• ••.
• * 1.329

  The horrible∣••e•• of thys synne not to build gods bouse is pro∣cured by the plages.
• * 1.330

  Through sin no creature would wil∣lingly serue man.
• * 1.331

  Psal. viii.
• * 1.332

  The disobe∣diēce of crea∣tures shoulde remember vs ••f our fal, and gods anger toward sinne.
• * 1.333

  Roma. vii.
• * 1.334

  Gods maie∣stie is decla∣red in his creatures and saints do not rule them
• * 1.335

  Iob. i.
• * 1.336

  Act. xiii.
• * 1.337

  Psa. cxlvii.
• * 1.338

  Psal. cxlv and ciiii.
• * 1.339

  Isch. Aenosch
• * 1.340

  Adam▪
• * 1.341

  None is ex∣cused from building gods house.
• * 1.342

  Homo.
• * 1.343

  Ier. xxii. Gen. xviii.
• * 1.344

  It is profita∣ble to remem¦ber wherof we be.
• * 1.345

  Osee. v.
• * 1.346

  The Text.
• * 1.347

  Angel.
• * 1.348

  Math. iii
• * 1.349

  Roma. x.
• * 1.350

  Law. Gospel,
• * 1.351

  Rom. iiii.
• * 1.352

  Rom. iii
• * 1.353

  Rom. vii.
• * 1.354

  Roma. i.
• * 1.355

  Math. xi.
• * 1.356

  Iohn. v
• * 1.357

  i. Ioh. ii.
• * 1.358

  Law.
• * 1.359

  Gospel
• * 1.360

  Cala. iii.
• * 1.361

  Math. ii.
• * 1.362

  Alexander.
• * 1.363

  Sin must be rebuked in al estates.
• * 1.364

  Esay. i.
• * 1.365

  iii. king. xvii.
• * 1.366

  Ezech. iii.
• * 1.367

  Disdaine not to heare and learne of the simplest.
• * 1.368

  Iohn. xviii.
• * 1.369

  paul. ii.
• * 1.370

  Papistes chaūge wit•• the world.
• * 1.371

  The elder must not dis∣dain to learne and heare his fault of the yonger.
• * 1.372

  Rom. iiii.
• * 1.373

  Luk. xxiiii
• * 1.374

  Acte xviii.
• * 1.375

  i. Timo. 4.
• * 1.376

  Galath. ii.
• * 1.377

  Iudith. 8.
• * 1.378

  ii. Reg. xii
• * 1.379

  4. Reg. xx
• * 1.380

  Mercy is ready to al repentant.
• * 1.381

  Ierem. iii.
• * 1.382

  Reuel. iii.
• * 1.383

  Ministers muste not thrust them∣selues in of∣fice.
• * 1.384

  Psal. cxi.
• * 1.385

  i. Ihon iiii
• * 1.386

  The Lawe is to be prea∣ched.
• * 1.387

  Gala iii.
• * 1.388

  Iob ix.
• * 1.389

  Feare goes before, and loue folowe••
• * 1.390

  Psal. xix. Feare for loue, & feare to escape payne.
• * 1.391

  Feare is lyke the thunder.
• * 1.392

  Worldlines decayes the mynistery.
• * 1.393

  The prea∣chers office is worshipfull.
• * 1.394

  Aungel.
• * 1.395

  Preachers be aungels.
• * 1.396

  Reue. i.ii.
• * 1.397

  Marke. i.
• * 1.398

  Fphe. vi.
• * 1.399

  Stuardes.
• * 1.400

  i. Corin iiii.
• * 1.401

  Math. xxiiii.
• * 1.402

  Mark. xiii.
• * 1.403

  Porters.
• * 1.404

  Lyght, Salt.
• * 1.405

  Math. v.
• * 1.406

  watchmen.
• * 1.407

  Dogges.
• * 1.408

  Esay. lvi.
• * 1.409

  Mathew.
• * 1.410

  Math ix.
• * 1.411

  The law is firste to be taught and then the gos∣pell.
• * 1.412

  Math. i i.
• * 1.413

  Actes. iii.
• * 1.414

  Gene. xlvi.
• * 1.415

  Goddes helpe promised sti∣reth vs vp to enterprise greate things
• * 1.416

  Exod. iiii.
• * 1.417

  Iudg. vi.
• * 1.418

  Math. xxviii·
• * 1.419

  Iohn. xvii.
• * 1.420

  Rom. viii.
• * 1.421

  Actes. xvii.
• * 1.422

  The text
• * 1.423

  Roma. xiii
• * 1.424

  Sin is a slepe and death of the Soule.
• * 1.425

  The law kils, the Gospell quickens.
• * 1.426

  Esay. lviii,
• * 1.427

  Pro. xxix.
• * 1.428

  Preching is most necessa∣rye. Math. iiii.
• * 1.429

  Eccle. vii.
• * 1.430

  Roma. x.
• * 1.431

  ii. king. xii.
• * 1.432

  iiii. Kin. xxii.
• * 1.433

  Galath. ii.
• * 1.434

  ii, Chro. xiiii.
• * 1.435

  To heare prea¦ching all men ought.
• * 1.436

  Philip. iii.
• * 1.437

  Math, xxv
• * 1.438

  〈1 paragraph〉〈1 paragraph〉
• * 1.439

  i Tim. iiii. Titus iii.
• * 1.440

  •• King. xii
• * 1.441

  Actes▪ xv.
• * 1.442

  The Pope erres.
• * 1.443

  The ciuil ru∣ler is aboue the Priestes.
• * 1.444

  They that buyld not the Lords house, slepe in sinne.
• * 1.445

  Math. vii and .xx••.
• * 1.446

  iiii. Kin. xviii.
• * 1.447

  ••i. Cor. ii
• * 1.448

  Preaching•• maketh vs new mē & of coward•• 〈◊〉〈◊〉
• * 1.449

  Esdre. v
• * 1.450

  Actes ix.
• * 1.451

  Iohn iii and xix:
• * 1.452

  Psal. xix
• * 1.453

  God is longe suffring.
• * 1.454

  Esay lxv.
• * 1.455

  Faithfull loue seekes no de∣layes.
• * 1.456

  i. Kinge. xvii.
• * 1.457

  Scripture is necessarye for all men & no cause of euill.
• * 1.458

  The Text
• * 1.459

  God sende•• preachers to theym that serue him▪
• * 1.460

  Al thinges to saluation are geuen to al sortes of men ••n lyke. Ephe. iiii
• * 1.461

  How authori¦tie began.
• * 1.462

  Esdra. iii.
• * 1.463

  Diuers good affections in religion.
• * 1.464

  ••he crosse must be born strongly though it seme long.
• * 1.465

  Psal c.xxxvii.
• * 1.466

  Math. xxiiii
• * 1.467

  iii. King. vi.
• * 1.468

  iii. King x.
• * 1.469

  The diuersity of the Popes Church and Christes.
• * 1.470

  ceremonies.
• * 1.471

  Actes xv.
• * 1.472

  Luke xvi.
• * 1.473

  The text,
• * 1.474

  They that haue fallen most ar most to be comfor¦ted.
• * 1.475

  Mark. xv••▪
• * 1.476

  Absolution.
• * 1.477

  It is one faith by which w•• are receiued 〈◊〉〈◊〉 gods peo¦•••••• which 〈◊〉〈◊〉 grow 〈…〉〈…〉 of 〈◊〉〈◊〉 by 〈◊〉〈◊〉 we be 〈◊〉〈◊〉 and 〈◊〉〈◊〉 in al ••or∣•••••• men.
• * 1.478

  Let vs work•• and the pro∣fit commit to God.
• * 1.479

  i. Cori. iii.xv••
• * 1.480

  Math▪ xiii.
• * 1.481

  ••. Cor. i. Luke. xvi.
• * 1.482

  i. Ro. xi••••i.
• * 1.483

  iiii Reg▪ vi.
• * 1.484

  Deut. xviii
• * 1.485

  Math. iii.
• * 1.486

  Christ pro∣mised was present With oure fathers before he was borne. Esay. ix.
• * 1.487

  i. Cor. x.
• * 1.488

  〈1 paragraph〉〈1 paragraph〉
• * 1.489

  Esdras vi.
• * 1.490

  That which the father had is 〈◊〉〈◊〉 saide to 〈◊〉〈◊〉 the childrē.
• * 1.491

  Heb••••. vii.
• * 1.492

  Roma. v.
• * 1.493

  Mercy recei¦ued afore time is an ar∣gument of like to be sho¦wed in trou∣ble to come or present.
• * 1.494

  The holye ghost is pro∣mised to the builders. Iohn. vi.
• * 1.495

  Iohn. xiiii.
• * 1.496

  Iude. vi.
• * 1.497

  Esay. xi.
• * 1.498

  i. Tim. i.
• * 1.499

  Math. x.
• * 1.500

  i. Cor. i.
• * 1.501

  Psal▪ c.iiii. Rom. x,
• * 1.502

  The text.
• * 1.503

  Great trouble for christ is ioy to the good and though it be long it semes shorte: but the euyll be vexed sore at it.
• * 1.504

  Deu. xxxii. Esay. i.
• * 1.505

  Roma▪ viii▪
• * 1.506

  Luc. ••••••▪
• * 1.507

  Mat. xxiiii▪
• * 1.508

  Luke. ii.
• * 1.509

  ••say. xlviii.
• * 1.510

  Math i••
• * 1.511

  hon. vii
• * 1.512

  Actes. iiii.
• * 1.513

  Math xiiii.
• * 1.514

  Luke. ••xii.
• * 1.515

  ••••h. xxviii.
• * 1.516

  Actes. iiii.
• * 1.517

  Act. xxvi xv••••▪
• * 1.518

  Papistes feare the Gospel▪ & in dedes deny Christ▪
• * 1.519

  Math. x.
• * 1.520

  Psal. x••••••▪
• * 1.521

  Persecution increases the Gospel & bol¦deneth men
• * 1.522

  Ciuitate liber xxii. cap. vi.
• * 1.523

  Actes. v. ii••••.
• * 1.524

  Actes. ii. iiii.
• * 1.525

  Actes. xvi.
• * 1.526

  Psal. x. No doctrine hath ben ge∣nerally recey¦ued but the Gospell.
• * 1.527

  Psalm. ii.
• * 1.528

  None can bee excused by ig¦norans.
• * 1.529

  Roma. i.
• * 1.530

  Anthony.
• * 1.531

  The creatures of God are ra¦ther lay m•••• bookes the ymages.
• * 1.532

  Christ is desi∣red of al good men.
• * 1.533

  Luke. ii.
• * 1.534

  Luke. i.
• * 1.535

  Luke. ••.
• * 1.536

  i. Corin. i
• * 1.537

  The glory of Christ in hys Churche.
• * 1.538

  Actes. ii.iiii.
• * 1.539

  Actes, viii.
• * 1.540

  The Text.
• * 1.541

  God will not see his buyl∣ders want.
• * 1.542

  If we beleued all ryches too be the Lordes we wold ney¦ther get them wrongefullye nor spend thē wastfully.
• * 1.543

  No degree by alowed vainti too waste hys goods.
• * 1.544

  Luke xix. and .xvi.
• * 1.545

  L••ke. x.••.
• * 1.546

  Psal. lxxii••. Iob. xxi. Iere. xi••. Abac. i.
• * 1.547

  To refer al to Goddes wyse¦dom staies the minde in all trouble.
• * 1.548

  i. King▪ iii.
• * 1.549

  Iob. i.
• * 1.550

  Esay. lix.
• * 1.551

  Math. vi
• * 1.552

  iii Reg. xvii
• * 1.553

  Exod. xvii▪ Ihon. ii. iii. Reg. xvii.
• * 1.554

  The faithfull can not lacke necessares.
• * 1.555

  iiii. King. vii.
• * 1.556

  Roma. viii.
• * 1.557

  what thinges make a tēple to please God best.
• * 1.558

  Esdras. ii.
• * 1.559

  Luke. ii
• * 1.560

  Ephes. ii.
• * 1.561

  Ihon. xvi.
• * 1.562

  Ihon. xiiii
• * 1.563

  Esay. xxxviii.
• * 1.564

  worldly peace is moste gre∣uous▪ & in per¦secution the conscience quiet.
• * 1.565

  Exo. xxxi••ii.
• * 1.566

  The Text.
• * 1.567

  Mala. ii
• * 1.568

  Priestes shuld be learned in the scripture.
• * 1.569

  Timo. i.
• * 1.570

  Similitudes be a good kīd of teaching ii. Reg. xii.
• * 1.571

  ii. Reg. xiiii
• * 1.572

  i. Esdras. x
• * 1.573

  Nehem. v
• * 1.574

  Synne defiles those thinges that God him self commaun¦des. Esay. lxvi
• * 1.575

  Psalm. xl
• * 1.576

  Holy flesh.
• * 1.577

  Popes haue no scripture for their halo¦wing of thin∣ges.
• * 1.578

  Nothing ha∣lowed by the Popes tradi∣dicion, can ha¦low an other thinge.
• * 1.579

  Christe onely maketh vs ho¦ly, & onely hath the ful∣nes of holi∣nes. i. Cor xii
• * 1.580

  Ihon▪ iii▪
• * 1.581

  i. Corin. i.
• * 1.582

  Math. xxiii
• * 1.583

  i. Corin. ••ii
• * 1.584

  Holy.
• * 1.585

  Synne defiles not onely the man him self but euery thing that he doth, and all that vse hy•• company.
• * 1.586

  Num. xiii
• * 1.587

  Leuit. xiii
• * 1.588

  Eccle xiii i. Cor. xv
• * 1.589

  Psal. cix
• * 1.590

  i. Cor. x.
• * 1.591

  The lyfe of the wicked is all holly d••¦fyled.
• * 1.592

  i. Cor. xiii.
• * 1.593

  Ihon. xiii
• * 1.594

  We bee not mad•• righte∣ous by woor∣•••••• properly.
• * 1.595

  Luke. vi
• * 1.596

  Gene. iiii The woorke is good for the mans sake
• * 1.597

  〈◊〉〈◊〉 i.ii.
• * 1.598

  Titus. i.
• * 1.599

  Rom••. xiiii.
• * 1.600

  Synne condē∣nes, but good woorkes sa∣ues not.
• * 1.601

  Roma. vi.
• * 1.602

  i. Cor. xv ii. Timo. ii
• * 1.603

  Euil compani is to he auoy∣ded.
• * 1.604

  iii. Reg. ••••i
• * 1.605

  Deutero▪ vii
• * 1.606

  Iudge. xvi
• * 1.607

  Math. xii.
• * 1.608

  An euil mini∣ster makes not the Sacra∣ment or word euill. i. Cor. xi
• * 1.609

  Math. xxiii.
• * 1.610

  i. Corin. i
• * 1.611

  We maye not communicate at Popish mas¦ses.
• * 1.612

  Baptisme of Papists is not so euyl as the masse, & yet faythfull mi∣nisters are to be preferred to baptisme.
• * 1.613

  Ezech, xviii▪
• * 1.614

  i. Reg xv Disobedience to God defi∣les all our do∣ynges.
• * 1.615

  Gods com∣maundement must be kept withoute ex∣cuse.
• * 1.616

  The Text.
• * 1.617

  Gods doynges shoulde teach vs whether they be good or plages.
• * 1.618

  We can not worthely cō∣sider Gods plages with∣oute a speciall grace.
• * 1.619

  Gods doyngs are diligently to be conside∣red.
• * 1.620

  i. Cori••. ••.
• * 1.621

  〈◊〉〈◊〉. ••i.i••
• * 1.622

  Luc. xv••••
• * 1.623

  Iames. v.
• * 1.624

  Roma. xv.
• * 1.625

  The plage of one is a war∣ninge too the rest.
• * 1.626

  Iosua. vii.
• * 1.627

  〈…〉〈…〉. iiii.
• * 1.628

  offēders must be tri••d & pu¦nished that the plage ma•• cease.
• * 1.629

  Psal. cxlviii.
• * 1.630

  All thoughe God vse hys creatures in punishinge, yet hee cals it his own dede
• * 1.631

  Iob. ••
• * 1.632

  Gods loue & iustice, the de¦uils malice, & mans crueltye apeare in one deede.
• * 1.633

  God begyn∣nes first gētly to punish.
• * 1.634

  Psal. xcix.
• * 1.635

  God punishes for our profit & suffers lōg.
• * 1.636

  God suffers longe,
• * 1.637

  Roma. xi.
• * 1.638

  Reuela. iii.
• * 1.639

  Remēbringe oure sinnes, & plages, worke good in vs.
• * 1.640

  Luke. xv.
• * 1.641

  i. Timo. i.
• * 1.642

  Daniel. ix.
• * 1.643

  Exo. xxii.
• * 1.644

  ii. Macha. vi.
• * 1.645

  Psalm. cxix.
• * 1.646

  Gods punis∣shing is a to∣ken of his loue.
• * 1.647

  Malachie. i
• * 1.648

  God turneth to vs whē we turne to him.
• * 1.649

  Deutre xxviii.
• * 1.650

  Preachynge moues more than plages.
• * 1.651

  Hebre. iiii.
• * 1.652

  Gentilnes is oft better thā sharpenes.
• * 1.653

  The Text.
• * 1.654

  God bless•••• thē that build hys house, & sendes theym preachers.
• * 1.655

  Zacha. i
• * 1.656

  Luke▪ ix.
• * 1.657

  Felix.
• * 1.658

  Promises ma∣de to rulers, pertayne too their succes∣sors.
• * 1.659

  Amos. ix
• * 1.660

  Hebre. xii.
• * 1.661

  Goddes pro∣mises, satisfie the consciēce in all doutes.
• * 1.662

  Daniel. i••.vii.
• * 1.663

  The Pope is Emperour in dede, and hys rulīg is worse then the rest.
• * 1.664

  Darius. Alexander▪
• * 1.665

  Brother.
• * 1.666

  Traytours.
• * 1.667

  ii. Reg. ••
• * 1.668

  E••cle x Leuiti. xviii Princes stande not by theyr owne power.
• * 1.669

  Proue. viii. Ihon. xix
• * 1.670

  Iob▪ xxxiiii.
• * 1.671

  Zacha. ii. Gods loue in all ages is grea¦test to his peo¦ple.
• * 1.672

  God deliue∣reth hys in greatest daū∣gers.
• * 1.673

  Promises ma∣de too the fa∣••her, belonge to the chyldes
• * 1.674

  God deliue∣reth his ser∣uaunts, if they wil wear his lyuerye.
• * 1.675

  God saueth hys people in all daungers.
• * 1.676

  The scripture is Gods indē∣ture, and the Sacramentes be seales.
• * 1.677

  Osee. ii.
• * 1.678

  Seale.
• * 1.679

  Roma. v.viii.
• * 1.680

  Ephe. i.
• * 1.681

  God sealeth the con••••••en∣ces of hi•• peo¦ple with the holy Ghoste.
• * 1.682

  Reuele. vii.
• * 1.683

  ii. Timo. i••
• * 1.684

  ••••al c••lvii
• * 1.685

  Although we muste vse all lawfull mea∣nes, yet truste onely in God. Luke. xvii. Psal. cxxiiii
• * 1.686

  God helpeth vs for his owne sake & not for oure goodnes.
• * 1.687

  Rom. ii▪iiii
• * 1.688

  Roma xi Iohn xiii.
• * 1.689

  Esai. xlviii. Esai. xliii
• * 1.690

  Gods will is the first cause of all.
• * 1.691

  Actes. xvii.
• * 1.692

  God deliueres his people 〈◊〉〈◊〉 of all daū¦gers.
• * 1.693

  〈◊〉〈◊〉. xxi
• * 1.694

  Actes vii
• * 1.695

  Daniel. v.
• * 1.696

  Ester. vii
• * 1.697

  Math. xxvii
• * 1.698

  Roma. viii
• * 1.699

  Gods people haue the victo¦rie by suffe∣ringe.