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of  the 

Pn&^rsttg  of  '^loronto 

KING'S  COLLEGE,  CAMBRIDGE 
Thru  the  Cttee.  formed  in 
The  Old  Country  to  aid  in 
replacing  the  loss  caused  by 
The  disastrous  Fire  of  Feb. 14, 

1890 


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THE    WORKS 


OP 


JAMES  PILKINGTON,    B.D 


3n0tituteti  ^B^  mB(E^€*XU' 


jfot  t!)e  llublication  of  t!|e  512Horfe0  of  tfje  iFaitt)er0 
anU  (!?arlp  512ilritcr0  of  tfje  la^fotmeU 


THE 

B 

WORKS 


OF 


JAMES   PILKINGTON,    B.D., 


LORD   BISHOP  OF  DURHAM. 


EDITED   FOR 


BY    THE 
REV.  JAMES  SCHOLEFIELD,  A.M., 

REOIUS   PROFESSOR   OF   GREEK,   CAMBRIDGE. 


X  V  <  ,"1  o  3>  f  ' 


CAMBRIDGE: 

PRINTED    AT 

THE    UNIVERSITY    PRESS, 


M.DCCC.XLII. 


M- 


H 


^  V  I'?' 


(L 


CONTENTS. 


PAGE 

Biographical  Notice  of  Pilkington   i 

Exposition  upon  the  Prophet  Haggai  (1560,  1562) 1 

Exposition  upon  the  Prophet  Obadiah  (1562)   201 

Exposition  upon  certain  chapters  of  Nehemiah  (1585)  275 

The  Burning  of  St  Paul's  Church:    Confutation  of  an  Addition, 

(1563) 497 

Answers  to  Popish  Questions  (1563) 617 


MISCELLANEOUS  PIECES. 

Sermon  on  Bucer  and  Phagius  (1560) 651 

Letter  to  the  Earl  of  Leicester  (1564) 658 

Extracts  from  the  Statutes  of  Rivington  School   663 

•Tractatus  de  Praedestinatione 673 

•Epistola  ad  Andream  Kingsmill  (1564) 679 

Notes 683 

Index 689 

*  Now  first  published. 


BIOGRAPHICAL   NOTICE 


OF 


BISHOP    PILKINGTON. 


James  Pilkington^  was  born  at  Rivington  in  Lancashire 
in  the  year  1520,  and  was  the  third  son  of  Richard  Pilkington 
Esq.  of  Rivington  Park,  a  gentleman  of  an  ancient  and  ho- 
nourable family,  which  had  early  embraced  the  doctrines  of 
the  reformed  religion.  There  is  no  record  to  shew  where  he  re- 
ceived the  rudiments  of  his  education ;  but  about  his  sixteenth 
year  he  was  admitted  a  member  of  St  John's  College  %  Cam- 
bridge, where  he  proceeded  to  the  degree  of  A.B.  in  the  year 
1539,  and  was  elected  fellow  on  the  26th  of  March  in  the 
same  year.  He  afterwards  took  the  degrees  of  A.M.  1542, 
and  B.D.  1550,  but  it  does  not  appear  that  he  ever  took  the 
higher  degree  of  D.D.;  whether  out  of  disregard  to  it,  as  Baker 
intimates,  or  from  the  whole  course  of  his  pursuits  being  sud- 
denly interrupted  by  the  troubles  consequent  on  the  accession 
of  queen  Mary. 

^  It  ai)pears  from  Baker's  MSS.  that  the  bishop's  brother,  Leonard, 
signed  his  name  Pilkinton  on  his  admission  to  his  fellowship,  and  on  his 
restitution  (havino:  been  ejected  under  queen  Mary)  Pilkington. 

^  This  is  doubtful.  'Sir  Whitaker  in  his  memoir  of  the  bishop,  pre- 
fixed to  the  "Statutes  and  Charter  of  Rivington  School,"  conjectures 
that  he  was  first  admitted  at  Pembroke  Hall,  from  the  circumstance  that 
the  fellows  of  that  college,  in  their  congi-atulatory  letter  to  archbishop 
Grindal  (1570),  boast  of  having  had  among  their  alumni  bishops  of 
Carlisle,  Exeter,  Manchester,  Durham,  London,  and  York.  But  Baker's 
MS.  Histoiy  of  St  John's  College  distinctly  asserts  that  he  was  admitted 
of  St  John's;  which  however  is  not  incompatible  with  his  having  first 
entered  at  Pembroke,  and  afterwards  removed.  In  one  of  the  Uegis- 
trary's  lists  of  degrees  James  Pilkington  of  Pembroke  occurs ;  but  it  is 
doubtful  whether  this  can  have  been  the  same  that  was  elected  fellow  of 
St  Jolm's  m  1.5.3J). 

a 

[pilkington. J 


11  RIOGKAPHICAL    NOTICE 

He  was  zealous  in  forwarding  the  Keformation ;  and  while 
residing  on  his  fellowship,  read  theological  lectures  gratui- 
tously on  the  Acts  of  the  Apostles  in  the  public  schools ;  of 
the  importance  of  which  in  that  deeply  interesting  crisis,  as  ' 
well  as  of  the  general  estimation  in  which  he  was  held,  we 
may  judge  not  only  from  the  testimony  of  Bucer,  that  he 
*'  acquitted  himself  learnedly  and  piously,"  but  also  from  the 
fact  of  his  being  subsequently  appointed  to  take  a  part  in  the 
disputation  on  the  popish  tenets,  held  at  Cambridge  on  the 
20th  and  24th  of  June,  1549,  a  record  of  which  is  preserved 
in  the  second  volume  of  Foxe's  Acts  and  Monuments.  In 
December,  1550,  he  was  appointed,  by  Edward  the  sixth,  to 
the  vicarage  of  Kendal  in  Westmoreland,  which  however  he 
resigned  in  the  following  year,  probably  from  his  preference 
of  a  college  residence.  ^Ve  hear  nothing  more  of  him  until 
about  the  year  1554,  when,  to  avoid  the  Marian  persecutions, 
he,  with  many  other  eminent  divines,  retired  to  the  continent ; 
and  lived  at  Zurich,  at  Basil,  and  lastly  at  Geneva.  At  Basil 
he  read  lectures  on  Ecclesiastes,  both  epistles  of  St  Peter, 
and  that  of  St  Paul  to  the  Galatians ;  but  there  is  no  evidence 
to  shew  that  these  lectures  were  ever  printed,  and  Tanner's 
statement  to  that  effect  may  naturally  be  traced  to  the  mis- 
take of  his  authority  {Bal.  i.  e.  Bale)  confounding  the  delivery 
of  the  lectures,  and  tlie  conversational  discussion  of  them,  with 
publication'. 


*  "  John  Bale  says,  he  had  expounded  both  tlie  Epistles  of  St  Peter, 
and  had  then  S<jlomon's  Ecclesiastes  under  his  hands;  hut  these,  I 
suppose,  were  never  publislied."  Baker's  MS.  History  of  St  John's 
College.  Bale's  words  are  :  Quorum  Jaco])us  (so.  Pilkintonus)  Salonionis 
Ecclesiasten,  utrainque  D.  Petri  ei)i.stolain,  ac  Paulum  ad  Galatas;  Ri- 
cardus,  &c.  •  •  •  nobis  qui  adhuc  Basileae  sumus,  piissime  ac  doc- 
tissime  ex])0suerunt.  Sed  eorum  scripta  nondum  prodiei-unt  in  lucem : 
quod  tamen,  Deo  fortunante,  futurum  speramus.  Vivunt  hoc  anno 
Domini  1.558,  (juo  ista  scripsimus.  Balei  Scriptorum  Illustrium  M.  Bi-y- 
t^mnia.'  posterior  pars,  p.  113.  Basil.  1 /)o9.— Strype  says  the  same  thing, 
but  he  does  not  any  wlicrc  Hi)eak  of  these  expositions  as  having  been 


OF    BISHOP    PILKINGTON.  Ill 

Upon  the  death  of  queen  Mary,  in  1558,  the  exiles  made 
preparation  for  returning  home.  Pilkington  was  then  at  Frank- 
fort ;  and  when  the  letter  from  the  English  church  at  Geneva 
was  received  there,  exhorting  to  '•'  unanimity  in  teaching  and 
practising  the  knowledge  of  God's  word"  upon  arriving  in 
their  own  country,  he  was  the  first  to  sign  on  behalf  of  the 
church  at  Frankfort,  and  therefore  probably  was  himself  the 
writer  of,  the  "peaceable  letter"'  sent  in  reply,  which  is  cer- 
tainly marked  by  great  wisdom  and  moderation;  the  general 
purport  of  which  was,  that  the  appointment  of  ceremonies 
would  rest  not  with  themselves,  but  with  persons  duly  au- 
thorised ;  that  they  would  "  submit  to  such  orders  as  should 
be  established  by  authority,  being  not  of  themselves  wicked ;"" 
that  the  reformed  churches  might  differ  in  ceremonies,  so 
that  they  agreed  in  the  chief  points  of  religion ;  and  lastly, 
that  in  case  of  the  intrusion  of  any  that  were  offensive,  they 
would  "  brotherly  join  to  be  suitors''  for  their  reformation  or 
abolition ". 

On  his  return  to  England,  he  was  associated  with  Bill, 
Parker,  Grindal,  Cox,  Guest,  Whitehead,  and  May,  as  com- 
missioners to  revise  the  Book  of  Common  Prayer ;  being 
appointed  to  that  office  by  a  proclamation  issued  in  December, 
1558,  and  the  work  was  completed  in  April  of  the  following 
year.  In  this  year,  155.9,  he  was  appointed  also  one  of  the 
commissioners  for  visiting  Cambridge,  to  receive  from  the 
heads  of  houses  and  others  their  oath  of  allegiance  to  the 
queen  and  of  her  supremacy.  By  this  visitation  all  ordinary 
jurisdiction  in  the  university  was  suspended ;  and  on  the  20th 
of  July  he  was  admitted  Master  of  St  John's  College  and  lle- 
gius  Professor  of  Divinity:  whether  "by  the  act,"  or  only  "with 

printed  ;  nor  are  they  mentioned  in  the  Catalogue  of  English  printed 
hooks,  ]59o,  by  MaunscU,  where  the  expositions  of  Aggcus,  Abdias,  and 
Nehemiah,  printed  in  this  collection,  are  noticed. 

*  See  Strype,  Annals,  i.  i.  p.  2(33.  8vo. 

a—1 


IV  BIOGRAPHICAL    NOTICE 


the  consent"  of  the  visitors,  and  whether  their  extraordinary 
powers  superseded  the  regular  modes  of  election,  does  not  ap- 
pear. Fuller  says,  and  perhaps  correctly,  that  "  Bullock,  the 
(popish)  Master  of  St  John's,  was  put  out,  and  Pilkington  put 
in"  by  the  commissioners.  It  is  certain  however,  that  he  was 
greatly  esteemed  in  those  high  offices,  as  a  man  of  deep  learn- 
ing and  great  piety,  and  one  of  the  revivers  of  Greek  litera- 
ture in  the  university,  being  associated  with  Sir  John  Cheke 
and  others  in  settling  the  pronunciation  of  that  language.  In 
1560,  at  the  solenm  commemoration  of  Martin  Bucer  and 
Paulus  Fagius,  held  at  Cambridge,  to  obliterate  the  indig- 
nities offered  to  their  remains  by  the  commissioners  of  Car- 
dinal Pole  in  the  reign  of  Mary,  he  pronounced  the  funeral 
oration  on  those  esteemed  reformers,  an  outline  of  which  is 
presers^ed  in  the  appendix  to  the  Scripta  Anglicana  Martini 
Buceri,  and  in  Foxe's  Acts  and  Monuments^  and  which  forms 
the  seventh  article  in  the  present  volume. 

In  the  same  year  he  published  his  Exposition  of  the  Pro- 
phecy of  Haggai,  of  which  Strype  says,  "  It  came  forth  sea- 
sonably, and  on  pm-pose  to  stir  up  well-minded  people,  to  go 
forward  with  the  reformation  of  religion  vigorously ;  for  it  was 
perceived  there  was  too  much  coldness  in  the  matter  among 
those  that  were  chiefly  employed  about  it\"  A  second  edition 
of  it  was  published  in  1562,  which  was  accompanied  with  an 
exposition  of  Obadiah,  written  on  the  same  plan  and  with  the 
same  object. 

About  this  time  he  married  Alicia,  daughter  of  Sir  John 
Kingsmill ;  and  at  first,  it  is  thought,  from  the  prejudices  of 
the  time  against  married  clergy,  concealed  the  connexion :  a 
supposition  which  is  strengthened  by,  if  not  altogether  founded 
on,  an  expression  in  his  will,  in  which  he  mentions  his  wife 
as  "  AUce  Kingsmill,  my  now  known  wife." 

•  Stryfjc,  Annals,  i.  i.  p.  343.  8vo. 


OF    BISHOP    PILKINGTON. 


At  the  close  of  the  same  year  (1560),  he  was  nominated, 
at  the  age  of  forty ^  to  the  See  of  Durham,  of  which  he  was 
the  first  protestant  bishop.  He  had  the  royal  assent  on  the 
20th  of  Febniaiy;  was  consecrated  on  the  2nd  of  March; 
received  part  of  the  temporalities  on  the  25th ;  and  was  en- 
tlu'oned  in  the  cathedral  on  the  10th  of  April.  Afterwards, 
in  the  year  1565,  he  succeeded  in  obtaining  the  restitution  of 
all  the  lands  belonging  to  the  bishoprick,  except  Norhamshire ; 
not  however  without  the  hard  condition  of  paying  to  the  crown 
an  annual  pension  of  i^  10 20. 

He  did  not  resign  the  mastership  of  St  John's  College 
till  the  following  October  (1561),  and  was  then  succeeded  in 
it,  as  well  as  in  his  professorship,  by  his  brother,  Leonard 
Pilkington,  B.D.  who  however  did  not  long  retain  it,  being 
presented  by  the  bishop  in  1563  to  the  valuable  rectory  of 
Whitbm*n.  About  the  same  time  another  brother,  John,  was 
made  Archdeacon,  being  already  a  Prebendaiy;  and  in  1565 
the  bishop  collated  his  youngest  clerical  brother,  Laurence, 
to  the  vicarage  of  Norham. 

On  the  8th  of  June,  1561,  he  preached  a  memorable 
sermon  at  St  Pauls  cross,  on  the  destruction  of  St  Paul's 
Cathedral  by  lightmng ;  in  which  he  exhorted  the  people  to 
"  take  the  dreadful  devastation  of  the  church  to  be  a  warning 
of  a  greater  plague  to  follo\A ,  if  amendment  of  life  were  not 
had  in  all  estates."  In  this  sermon  he  denounced  certain 
abuses  of  the  church,  and  tlie  conversion  of  the  buikling  to 
purposes  unbecoming  a  place  set  apart  for  God's  woi-shii). 
His  observations  called  forth  an  angry  reply,  in  the  form  of 
"  An  Addition  to  the  causes"  which  the  bishop  had  as^-igned 
for  the  calamity ;  the  purport  of  which  was  to  attribute  the 
burning  of  the  cathedral  to  very  different  causes,  namely,  '-that 
the  old  fathers  and  the  old  wavs  were  left,  too-other  with  bias- 

^  Strype  s.iys,  "agefl  4."),"  l)ut  this  is  a  mistake.   Annnh,  i.  i.  ]>.  2.'>0, 
308. 


VI  BIOGRAPHICAL    NOTICE 

pheming  God  in  lying  sermons  preached  there ;  polkiting  the 
temple  with  schismatical  service,  and  destroying  and  pulling 
down  altai-s  set  up  by  blessed  men,  and  where  the  sacrifice  of 
the  mass  was  ministered  ^''  In  answer  to  this  bishop  Pilking- 
ton  wrote  the  "  Confutation  of  an  Addition  with  an  Apology, 
&;c;'  which  was  published  in  1563.  In  his  former  writings 
he  had  laboured  earnestly  to  promote  the  work  of  the  Re- 
formation, and  had  only  meddled  incidentally  with  the  weapons 
of  controversy :  but  now,  being  fairly  challenged  into  the  field, 
he  did  not  shrink  from  manfully  and  vigorously  grappling  with 
the  whole  subject  at  issue  between  the  two  churches.  In  this 
encounter  ho  shews  liimself  thoroughly  acquainted  with  all  the 
sophistries  and  "strong  delusions"  and  "lying  wonders"  of 
poper}' :  he  pursues  the  enemy  into  his  strong  holds,  and  lays 
open  to  the  light  of  day  the  system  which  with  such  high 
pretensions  liad  so  long  tyrannized  over  the  conscience,  and 
insulted  the  understanding,  of  mankind.  A  morbid  delicacy, 
or  a  false  liberality  which  refuses  to  believe  that  there  is  any 
great  g\\\  in  popery,  will  doubtless  complain  of  the  author's 
unsparing  exposure  of  its  system,  and  the  occasional  coarse- 
ness of  his  invective  against  it ;  but  considerable  allowance 
must  surely  be  made  for  one  writing  at  that  time  and  under 
those  circumstances,  when  the  champions  of  the  truth  were 
standing  on  the  field  of  battle,  and  yet  i)anting  from  the 
conflict  of  life  and  death.  The  occasion  required  energy  and 
determination  to  overthrow  the  adversary,  rather  than  the 
"soft  aaswer  to  turn  away  his  wrath."  The  bishop's  own 
apology  for  some  broad  statements  in  his  "  Confutation " 
bears  indirectly  upon  this  |)oint,  and  is  entitled  to  every 
coasideration  :  "  T  would  not  have  blotted  so  much  paper 
with  so  much  wickedness,  nor  filled  your  ears  and  eyes  with 
80  much  filthiness,  but  that  he  provoked  me  to  it,  and  calls 
that  good  which  is  evil,  and  light  darkness."    (p.  591.) 

'  Strype,  Annals,  i.  i.  p.  390,  &c. 


OF    BISHOP     PILKINGTON.  VH 

A  letter  written  by  him  in  1564?  to  Parker,  archbishop 
of  Canterbury,  is  preserved;  which,  as  it  shews  his  care  and 
anxiety  for  the  improvement  of  his  diocese,  and  is  illustrative 
of  his  character,  may  be  not  improperly  introduced  here. 
The  immediate  object  of  the  letter  was  to  recommend  an 
individual,  named  Gargrave  or  Hargrave,  for  the  vicarage  of 
Rochdale ;  and  having  spoken  highly  of  his  qualifications  and 
m'ged  the  importance  of  the  appointment,  he  proceeds  to 
complain  of  the  general  negligence  and  relaxed  morals  of  the 
clergy  in  the  north : 

"It  is  to  be  lamented,"  he  says,  "to  see  how  negligently 
they  say  any  semce,  and  how  seldom.  I  have  heard  of  a 
commission  for  ecclesaistical  matters,  directed  to  my  lord  of 
York;  but  because  I  know  not  the  truth  of  it,  I  meddle  not. 
Your  cures,  all  except  Rochdale,  be  as  far  out  of  order,  as 
the  worst  in  all  the  country.  The  old  vicar  of  Blackburne 
resigned  for  a  pension,  and  now  liveth  with  Sir  Jolin  Biron. 
Whalley  hath  as  ill  a  vicar  as  the  worst ;  and  there  is  one 
come  thither,  that  hath  been  deprived  or  changed  his  name, 
and  now  teacheth  school  there,  of  evil  to  make  them  worse. 
If  your  grace's  officers  lust,  they  might  amend  many  things. 
I  speak  this  for  the  amendment  of  the  country  ;  and  that 
your  grace's  parishes  might  be  better  spoken  of  and  ordered. 
If  your  grace  would,  either  yourself,  or  by  my  lord  of  York, 
amend  those  things,  it  were  very  easy.  One  little  examina- 
tion or  commandment  to  the  contrary  would  take  away  all 
these  and  more.  The  bishop  of  Man  liveth  here  at  ease, 
and  as  merry  as  Pope  Joan-.  The  bishop  of  Chester  hath 
compounded  with  my  lord  of  York  for  his  visitation,  and 
gathereth  up  the  money  by  his  servants;  but  never  a  word 
spoken  of  any  visitation  or  reformation :  and  that  he  saith 
he  doth  of  friendship,  because  he  will  not  trouble  the  country, 

''  i.  e.  John.    Pope  John  XII.  is  the  person  who  gave  occasion  to  the 
proverb. 


Vlll  BIOGRAPHICAL    NOTICE 

nor  put  them  to  charge  in  calHng  them  together.  I  beseech 
you,  be  not  weary  of  well-doing;  but  with  authority  and 
counsel  help  to  amend  that  is  amiss.  Thus,  after  commen- 
dation, I  am  bold  boldly  to  write,  wishing  good  to  my  country, 
and  furtherance  of  God's  glory.  God  be  merciful  to  us,  and 
grant  nt  lihere  ciirrat  evaiigelium!  Vale  in  Christo.  Cras 
profecturus  Dunelmum,  volente  Deo,  Tuus 

'' Ja.   Ai;i/eX^i6J^."^ 

In  the  same  year  also  he  wrote  his  letter  to  the  earl  of 
Leicester,  pleading  for  some  indulgence  on  behalf  of  the  re- 
fusers of  the  habits.     The  affinity  between  this  letter,  and 
the  Epistola  Consolatoria  mentioned  in  Tanner's  list,  is  ex- 
plained in  a  note  on  p.  658  of  the  present  volume ;  and  no 
further  remark  is  necessary  here,  except  to  notice  the  appa- 
rently unwarrantable  suspicion  of  Baker,  that  Pilkington  was 
not  the  author  of  it !     "If,"  says  he  in  his  MSS.,  "his  letter 
to  the  earl  of  Leicester,  written  after  he  was  bishop  of  Dur- 
ham, were  really  his,  a  man  would  have  as  hard  an  opinion 
of  him,  as  he  seems  there  to  have  of  the  ceremonies.'*'     But 
as  it  is,  "  quoted  by  the  puritans,"  he  supposes  it  may  have 
emanated  from  them :  only,  he  adds,    "  so  far  we  may  sup- 
pose the  cliarge  to  be  true,  that  he  was  a  favourer  of  the 
party;   otherwise  there  could  be  no  ground  or  pretence  to 
fasten  such  letters  upon  him-."     Afterwards,   in  delineating 
his  character,  he  speaks  of  him  as  "Papismi  osor,  in  Puri- 
tanos  pronior."      It  is  not  an  easy  thing  to  form  a  correct 
and  candid  judgment  of  the  conduct  of  exalted   individuals 
in  difficult  circumstances.     The  remark  especially  appHes  to 
the  state  of  things  in  the  reign  of  Elizabeth. 

'  Stryp(;'.s  Lift;  of  Parker,  Hook  ii.  cli.  2G. 

^  Pag.  H>3  of  Baker's  MS.  History  of  St  Johns  College,  transcribed 
from  his  MSS.  in  the  British  Museum,  and  preserved  in  St  John's 
College  Library. 


OF    BISHOP    PILKINGTON.  IX 

It  is  related  by  Fuller,  that  bishop  Pilkington  and  his 
family  narrowly  escaped  with  their  lives,  in  the  northern 
rebellion  of  156.9 ;  when  the  insurgents,  having  gained  a  tem- 
porary success,  entered  Durham,  celebrated  mass  in  the 
cathedral,  and  tore  and  trampled  under  foot  the  protestant 
Bible.  He  was  peculiarly  obnoxious  to  them,  both  as  a 
protestant  and  a  married  prelate  ;  and  fled  into  the  south, 
with  his  wife  and  infant  daughters,  who,  according  to  the 
same  authoritv,  were  obliofed  to  assume  the  diso-uise  of  beo-- 
gars'  clothes.  A  wretched,  but  faithful  picture  of  the  country 
at  the  close  of  this  insurrection,  is  given  in  a  letter  of  the 
bishop's  to  Sir  \Villiam  Cecil : 

"Jesus  help.  Right  honorable.  According  to  y'^r  L. 
apointment,  I  have  sent  mie  manne  to  know  bi  your  gudd 
meanes  the  Q.  Ma**^^  pleasure,  for  mie  reparing  homeward. 
Now  mie  L.  Sussex  is  comen,  I  trust  some  gudd  order  shall 
be  taken  for  the  cuntre ;  iff  mie  presence  might  doe  anie 
gudd,  T  wold  attend  as  y"r  wisdom  shall  think  mete  or 
apoint  me.  The  cuntre  is  in  grete  miserie ;  and  as  the 
Shireff  ^vl'ites,  he  can  not  doe  justice  bi  ani  number  ofi' 
juries,  off"  suche  as  be  untouched  in  this  rebellion,  unto  thei 
author  quited  by  law  or  pardoned  bi  the  Q.  Ma**^.  The 
number  of  offendors  is  so  grete,  that  few  innocent  are  left 
to  trie  the  giltie :  and  iff  the  forfeted  landes  be  bestowed  on 
such  as  be  straungers,  and  will  not  dwell  in  the  cuntre,  the 
peple  shall  bo  withoute  heades,  the  cuntre  desert,  and  no 
numl)er  off  freeholders  to  doe  justice  bi  juries,  nor  service 
in  the  warres.  What  cumfort  it  is  to  goe  now  into  that 
cuntre,  for  him  that  wold  live  quietlie,  y"r  wisdom  can  easilie 
judge.  Butt  God  is  present  ever  with  his  peple,  and  his 
vocation  is  not  rasshlv  to  be  forsaken,  nor  his  assistance 
to  be  dowted  on.  His  gudd  will  be  done.  And  iff  I  goe 
downe  in  displeasure,  my  presence  shall  doe  more  harme  than 


1  BIOGRAPHICAL    NOTICE 

gudd.     The  Lord  grant  you  his  spirit  of  wisdom  to  provide 
peace  for  this  afflicted  reahne  !     4  Januarii. 

Y°rs  ever, 

Jii.   ^uvoXfx.^^ 

'-  To  the  K^  Honorable  Sir  W"  Cecyll  Kiit.,  Cheef  Secretarie 
to  our  Soveraigne  Ladie  the  Queue's  Majestic." 

The  immense  forfeitures  of  the  leaders  in  this  rebellion 
reverted,  of  right,  to  the  bishop,  as  prince  Palatine  within 
his  diocese :  but  the  queen  seized  them  without  much  regard 
to  his  pretensions.  Upon  his  suing  her  majesty  for  resti- 
tution, the  parliament  interfered,  and  passed  an  act  vesting 
them  2^^o  hac  vice  in  the  crown. 

The  popish  party  were  unceasing  in  their  machinations 
to  undermine  the  protestant  establishment  in  England;  and 
in  the  university  of  Louvain,  to  w^hich  many  English  had 
retired  for  the  prosecution  of  their  studies,  principles  were 
instilled  into  their  minds  directly  tending  to  this  end.  Cer- 
tain conclusions  there  maintained,  which  declared  it  to  be 
"  unlawful  for  the  civil  magistrate  to  have  anything  to  do  in 
ecclesiastical  matters,''  having  about  this  time  been  brought 
to  the  knowledge  of  bishop  Pilkington,  he  transmitted  them 
at  once  to  the  secretary  of  state.  Sir  William  Cecil,  adding 
his  own  judgment  of  them  as  follows :  "I  have  sent  your 
honour  such  conclusions  as  be  disputed  at  Lovain,  and  sent 
over  liithor.  Wihc  men  do  marvel,  that  polity  can  suffer 
such  seed  of  sedition.  Although  for  trial  of  the  doctrine  it 
were  not  amiss  to  hear  the  adversary,  what  he  can  say;  yet 
that  doctrine  being  received,  and  the  contrary  suffered  to  be 
spread  abroad,  to  the  troubling  of  the  state,  in  my  opinion 
is  dangerous.     God  turn  all  to  the  best !      But   surely  evil 


OF    BISHOP    PILKINGTON.  XI 

men  pick  much  evil  out  of  such  books,  even  against  the 
polity^"*' 

The  bishop  founded  a  free  grammar  school  at  Kivington, 
"  for  the  bringing  up,  teaching,  and  instructing  children  and 
youth  in  grammar  and  other  good  learning,  to  continue  for 
ever;"  and  endowed  it  with  lands  and  rents  of  considerable 
value  in  the  county  of  Durham,  which  the  trustees  lately  ex- 
changed for  others  in  the  immediate  neighbourhood  of  Riving- 
ton.  The  school  adjoins  the  chm-ch,  which  was  built  by  his 
father ;  and  in  which  there  is  a  rude  painting  on  wood, 
representing  the  bishop's  parents  and  their  twelve  children 
kneeling,  with  a  curious  inscription.  The  queen's  letters 
patent  for  the  foundation  were  signed  on  the  13th  of  May, 
1566,  and  the  school  was  opened  in  the  coui'se  of  the  same 
year. 

Bishop  Pilkington  died  at  Bishop-Auckland,  on  the  23rd  of 
January,  1575,  aged  55,  leaving  his  wife,  and  two  daughters, 
Deborah  and  Euth,  surviving  him :  his  only  other  children, 
Isaac  and  Joshua,  died  young  in  his  life  time. 

A  copy  of  his  will  is  preserved :  it  bears  date  the  4th  of 
February',  1571,  and  is  in  these  words:  "To  be  hurried  with 
as  few  popish  ceremonies  as  may  be,  or  vain  cost.  My  books 
at  Auckland  to  be  given  by  my  brother  Leonard,  according  to 
my  notes,  to  the  school  at  Rivingion,  and  to  the  poor  collegers, 
and  others.  Alice  Kingsmill,  my  now  known  wife,  and  De- 
borah and  Ruth  my  daughters,  executors.  If  my  wife  die,  I 
require  the  Ladie  Constance  Kingsmill,  or  George  her  son,  to 
be  executor,  and  have  the  bringing  up  of  my  children.  Item. 
I  require  Edmund,  ai'chbishop  of  York,  Thomas  Langton,  and 
my  brother  Leonard,  to  be  supervisors  of  all  my  goods  be 
north  of  Trent.  And  of  my  goods  be  south,  I  make  super- 
visors my  good  lord  the  earl  of  Bedford  and  Richard  Kings- 

^  Strype,  Annah,  ii.  i.  p.  ^^B2. 


XI 1  BIOGRAPHICAL    NOTICE 

mill.  I  wold  my  wife  wold  give  some  token  to  Sir  William 
Kingsmill  and  her  other  brothers  and  sisters,  according  to  her 
ability."  Two  codicils  were  afterwards  added  on  the  21st  of 
January,  L575,  two  days  before  his  death. 

He  was  buried  at  Auckland ;  but  his  remains  were  after- 
wards removed  to  Durham  Cathedral,  and  interred  in  the  choir 
before  the  high  altar :  where  a  monument  was  erected  to  his 
memoiT,  to  which  were  affixed  brass  plates  with  the  following 
inscriptions,  (besides  an  epicedium  by  John  Foxe,)  long  since 
effaced ;  but  of  which  copies  are  preserved  in  Wood's  Athense 
Oxonienses,  and  Willis's  Cathedral  Antiquities. 

1.    D.  Jacobo  Pilking-tono  Episcopo  Dunelm.  dioc. 
(cui  per  annos  14,  menses  10,  et  dies  23,  maxima 
fide  prsefuit)  Lancastrensi,  ex  equestri 
Pilkingtonorum  familia,  Rivingtonise  oriundo ; 
et  scholie  ibid,  grammaticalis  sub  nomine  et  auspiciis 

Elizabethse  Reginse  fundatori  piissimo  : 
Cantabrigiae  in  Col.  D.  Johan.  primum  alumno,  post 
magistro,  ac  tandem  in  acad.  ipsa  professori  disertissimo. 
In  Aggeum  et  Abdiam  et  in  Nehemise  partem 

Anglice  interpreti  vere  Ecclesiastico. 
MarianA  tem])estate  religionis  ergo  inter  alios 

Pios,  Exuli  Christiano. 
I^ruditione,  judicio,  pietate,  disputatione,  concione, 
justitia  et  hospitalitate,  viro  sui  seculi  clarissimo. 
Alicia?  ex  equestri  Kingsmillorum  Sigmentonia?  in  com. 
Hampton,  marito ;  ac  Josua*,  Jsaaci,  Debora?,  et  Ruthsc, 

libororum  parenti  sanctissimo. 
Aucklaiidia^  E])isc.  2:]  Januarii  1575.     Klizab.  llegin.  IS, 
morienti,  et  ibi  condito  :  j)osthac  Dunehni  24  Maii 
sepulto  anno  tetatis  55. 
Domini  Jesu  servo  ponuit  Rojjertus  Swiftus,  suus  in 
Ecclesiasticis  cancellarius  et  alumnus. 


OP    BISHOP    PILKINGTOX.  XIU 

2.    In  Domini  Jacobi  Dunelmensis  Episcopi  obitum,  Laurentii 
Humphridi  monumentum. 

Hie  jacet  antistes,  crudeli  morte  peremptus  : 

Praesulibus  nescit  parcere  Parca  ferox. 
Insignem  pietate  virum,  gravitate  verendum, 

Doctrina  clarum,  sustulit  atra  dies. 
Sic  caro,  sic  gramen,  sic  omnis  gloria  foenum : 

Sic  cadit,  ah  !  nostri  flosque  decusque  soli. 


Foxe,  the  martyrologist,  who  was  the  bishop's  friend  and 
companion  in  exile,  and  who  profited  by  his  help,  or  at 
least  his  counsel,  in  the  translation  of  Cranmer's  Defence 
into  Latin,  was  afterwards,  on  the  2nd  of  September,  1572, 
appointed  by  him  to  a  prebendal  stall  in  his  cathedral.  In 
1585,  he  published,  with  a  preface  of  his  own,  the  Commen- 
tary on  Nehemiah,  which  the  bishop  had  left  unfinished  at 
his  death. 

A  zealous  protestant,  bishop  Pilkington  possessed  in  an 
eminent  degree  that  rare  judgment  and  moderation,  which  are 
the  characteristics  of  our  early  English  reformers.  He  seems, 
(in  the  words  of  a  late  author  \)  to  have  fairly  deserved  the 
character  ^^hich  Strype  and  all  the  contemporary  writers  give 
of  "  the  good  old  bishop  of  Dm'ham,  a  grave  and  truly  reverend 
man,  of  great  piety  and  learning,  and  such  fi-ugal  simplicity  of 
life,  as  well  became  a  modest  christian  prelate.''  The  unkind- 
ness  and  sarcasm  with  which  he  is  too  generally  spoken  of  by 
Baker  in  his  MSS.  may  fairly  be  set  down  to  the  account  of 
his  prejudices,  as  an  uncompromising  non-juror ;  and  it  is 
abundantly  compensated  by  the  lingering  fondness  with  which 
Strype  seems  to  cling  to  his  memory,  when  he  has  occasion  to 

'  Surtees,  History  of  Durlmm,  Vol.  i.  p.  IxxviiL 


XIV  BIOGRAPHICAL    NOTICE 

mention  him  in  ''  the  last  year  of  his  Hfe,  and  the  last  time  we 
shall  hear  of  him  \"'  But  it  is  still  more  interesting  to  refer  to 
the  unquestionable  evidence  of  his  own  conduct  and  spirit,  as 
exhibited  in  a  touching  letter  written  by  him  to  the  lord  trea- 
surer in  the  autumn  of  1573,  requesting  the  queen's  permission 
to  come  into  the  south  ^'  for  the  avoiding  the  extremity"  of  a 
northern  winter.  ''  It  had  begun,'"  he  said,  ''so  shai-ply  with 
liim  ah-eady,  that  he  feared  the  latter  end  would  be  w^orse.  And 
therefore,  if  his  lordship  thought  good  to  move  her  majesty  that 
he  might  come  up  this  winter,  he  should  desire  him  to  let  him 
understand  her  highness'  pleasure.  That  if  his  wisdom  thought 
the  time  served  not  for  such  a  motion,  he  should  content  him- 
self, and  commit  himself  to  his  hand,  that  had  both  life  and 
death,  health  and  sickness,  at  his  commandment.  There  is," 
added  he,  "  a  highway  to  heaven  out  of  all  countries  :  of  which 
free  passage,  I  praise  God,  I  doubt  not^" 

The  following  is  the  list  of  his  writings  given  by  bishop 
Tanner,  in  his  BihliofJieca,  p.  6*00. 

I.  Concio  in  Eestitutione  J3uceri  et  Fagii.  Cantabr.  A. 
MDLx.  Pr.  -'  ]3eatus  vir  qui."  Hujus  summa  extat  ad  finem 
Buceri  Scriptor.  Anglic.  Basil,  mdtaxvu.  f.  p.  940.  Vid. 
Fox.  1.  edit.  mdlv. 

II.  Expositio  in  Nehemiam :  sc.  in  V.  priora  capita  [morte 
prjEventus  banc  Expositionem  Autor  imperfectam  reliquit.] 
Pr.  "  Although  there  be  divers  opinions."  Lond.  mdlviii. 
[a  mistake  for  mdlxxxv.]  edita  a  Joh.  Fox. 

III.  Expositio  in  Aggseum.  Pr.  pr.  "Althoughe  the 
commen  usage  of  dedicating."     Lond.  mulx.  12mo. 

IV.  Expositio  in  Abdiam.    Pr.  pr.  "  Lyke  as  in  Aggeus, 


'  Annalfi,  ii.  i.  p.  5G8.  8vo. 
2  Ibid.  p.  438. 


OF    BISHOP    PILKINGTON.  XV 

my  endeavour  and  purpose/'  Lond.  mdlxh.  8vo.  Conjunc- 
tim,  Lond.  mdlxii.  8vo. 

V.  Of  the  Causes  of  the  burning  of  PauFs  Chui'ch,  against 
a  hbel  cast  in  the  streets  of  Westchester,  A.  mdlxi.  Pr. 
"  Our  Saviour  Cln-ist,  when  the  Devill."     Lond.  mdlxiii.  8vo. 

VL  Expositio  in  Ecclesiasten,  utramque  Petri  Episto- 
lara,  ac  Paulum  in  Galatas.     Balj" 

VIL  Refutation  of  popish  questions  and  cases  of  con- 
science.    Strype,  Ehzab.  228. 

VIIL  Disputatio  cum  doctore  Ghn.  Cantab.  24  Jun. 
MDXLix.  Fox.  p.  1384. 

IX.  In  parte  Registri,  etc.  tempore  reg.  Ehzabethce, 
4to.  in  bibl.  Bodl.  MS.  H}'per.  Bodl.  9.  14.  est  Epistola  con- 
solatoria  (contra  usum  vestium  pontif.  in  sacris)  scripta  a 
magistro  doctore  Pilkenton  postea  epLscopo  Dunehn.  circa 
A.  MDL.  [rectius  pro  mdlxx.  in  MS.  episcopus  enim  erat 
muko  ante  A.  mdlxx.]     Pr,  '•  Gr.  and  Peace  with.'"^ 

X.  A  lono^  Eno^hsh  letter  to  the  earl  of  Leicester  in 
behalf  of  the  refusers  of  habits,  dat.  25  Octob.  mdlxiv.  in 
Append.  Strj-pe  in   Vita  ParJcer.  n.  xxv. 

XI.  Deus  cui^  vult  miseretm\  quem  viilt  indurat.  Trac- 
tatus  Jacobi  Pilldntoni,  dum  erat  studens  Cantabrigise.  Pr. 
"  Humana  temeritas  cum  audet.'^  MS.  coll.  Corp.  Clu*. 
Cantabr.  Miscell.  B.  p.  223. 

XII.  Epistolse  tres  Mattli.  Parkero  MSS.  coll.  Corp. 
Chr.  Cantab.  Miscell.  i.  519.  et  Strype  in  Vita  Parker,  182. 

To  this  list  AVatt  (Bibllotheca  Britannica)  adds, 

XIII.  Certayne  Godly  Exercises,  Meditations  and  Pray- 
ers, &;c.  Set  forthe  by  certayne  godly  lerned  men,  viz.  T. 
Lever,  R.  Coles,  Ja.  P.  (James  Pilkington.) 

^  See  the  note,  p.  ii. 

*  See  the  note,  p.  Co8. 

°  A  mere  mistake.    The  jMS.  has  cuius. 


XVI  BIOGRAPHICAL    NOTICE,    &C. 

But  in  this  volume  tliere  is  only  one  prayer  stated  to 
be  Pilkington's,  viz.  that  printed  in  p.  273  of  the  present 
edition. 

The  "  Defence  of  the  English  Service,""  which  Watt 
also  adds,  is  no  doubt  that  defence  which  is  contained  in 
the  Answer  to  popish  Questions  subjoined  to  the  "Confu- 
tation.'" For  Strype  (Annals,  i.  i.  p.  201.)  speaks  of  it  as 
an  aiLswer  to  '*a  paper  of  questions;"  and  in  his  account 
of  the  answer  quotes  the  substance  of  what  is  contained  in 
pp.  626-8.  of  this  edition. 

The  author  himself  refers  more  tlian  once  to  his  Expo- 
sition on  Ezra ;  and  particularly  in  p.  367  of  this  volume 
he  seems  to  speak  of  it  as  if  it  were  in  print.  If  it  ever 
was  printed,  it  seems  to  be  now  irrecoverably  lost.  Probably 
bishop  Pilkington  wrote  comments  on  several  books  of  scrip- 
ture, which  have  perished  in  MS. 


COMMENTARY 


ON 


THE   PROPHETS 


HAGGAI  AND    OBADIAH. 


[PILKIN'GTON.] 


ttie  one  correcteti,  tje 

oti;£r   netulB    atlKttJ, 

anK  l)otI)  at  large 
tjeclarctJ. 

Cfje  tamest  loue  tfjat  5 

bearc  to  t'^tj  ]^ouse  ijat!)  eaten 

me.   ^sal.  Ixii. 

3oan.  it. 

^^intt^  fjatft  tournetl 

aiuaiie  m^  anger  because  \)z 

teas  mouetJ  toiti)  loue 

of  me.    Jlum. 

xxi). 

3)mprint£t>  at  IContfon  bn 
acaillnam  Seres. 
1562. 


A  PREFACE 

TO  ALL  THAT  LOVE  THE  EARNEST  PROMOTING  OF 

GOD'S  GLORY  IN  HIS  CHURCH  BY 

TRUE  RELIGION. 


Although  the  common  usage  of  dedicating  books  is  to 
require  the  defence  of  some  worthy  personage  of  learning 
or  authority  for  the  thing  that  is  ^vritten;  yet  the  majesty 
of  the  matter  in  thjs  book  is  such,  that  it  rather  defends 
than  seeks  defence ;  and  the  example  of  the  Prophet,  which 
writes  it  not  to  one,  but  many,  suffers  me  not  to  send  it 
to  any  one  sort  of  men  particularly,  but  generally  to  all 
that  should  unfeignedly  promote  the  increase  of  God's  glory, 
because  all  degrees  of  men  do  owe  a  duty  to  the  building 
of  this  God's  house.  And  if  any  offence  be  taken  (as,  God 
knows,  none  is  purposely  given)  the  defence  of  many  is 
greater  than  of  a  few ;  and  that  authority  or  credit,  which  one 
man  alone  cannot  bring  to  pass,  all  jointly  together  shall 
more  easily  obtain. 

The  Prophet  is  sent  from  God  to  the  prince,  the  high 
priest,  and  the  people :  so  I  speak  to  the  rulers,  the  ministers, 
and  commonalty.  The  chief  intent  of  his  prophecy  is  to 
stir  all  to  the  speedy  building  of  God's  house,  which  they 
had  so  long  neglected:  my  labour  is  to  bring  some  of  every 
sort  (for  all  is  not  possible)  to  an  earnest  furthering  of 
God's  true  religion,  of  late  most  mercifully  restored  unto  us, 
which  not  long  ago  most  cruelly  was  persecuted,  of  many 
yet  hated,  and  of  every  man  almost  now  too  coldly  followed 
and  practised.  But  if  this  prophecy  were  read  and  deeply 
considered   with   such  a   hungry   desire   of  God's   glory,   as 

1—2 


PREFACE. 


Ezra  i. 


the  Prophet  spake  and  wrote  it,  and  I  for  my  part  and  poor 
abihty  have  declared  it ;  1  doubt  not,  but  the  good  should 
be  stirred  by  God's  Spirit  more  earnestly  to  seek  God's 
glory,  and  the  froward  should  be  afraid  of  God's  plague,  and 
ashamed  stubbornly  to  strive  against  the  truth  continually. 

The  state  of  religion  in  these  our  miserable  days  is 
much  like  to  the  troublesome  time  that  this  prophet  lived 
in  :  God  grant  that  after  many  grievous  storms  it  may  take 
like  root  in  us,  as  it  did  then  in  them !  After  the  long 
captivity  of  God's  people  in  Babylon,  God  gave  them  gra- 
cious king  Cyrus,  which  set  them  at  liberty  and  sent  them 
home  to  build  God's  house:  so  after  our  lonoj  Romish 
slavery  God  raised  us  up  good  kings,  which  restored  us 
God's  book  that  long  had  been  buried,  and  loosed  us  from 
the  bondage  of  strange  gods,  foreign  powers,  cruel  hypo- 
crites, and  wicked   idols.     And  as  after  that  short  freedom 

Esther  i.  under  good  Cyrus  ensued  the  cruelty  of  Haman,  for  ne- 
gligently handling  God's  building;    and  not  long  after  mild 

Mace.  i.  Ester,  came  bloody  Antiochus  for  their  falling  from  God  : 
so  for  our  talking  gospel,  and  not  worthily  walking  nor  fol- 
lowing it,  under  our  gracious  late  Josias,  crept  out  a  swarm 
of  Komish  wasps,  stinging  to  death  all  that  would  not  wor- 
ship their  gods,  nor  believe  their  doctrine. 

God  for  his  mercy's  sake  grant,  that  now  for  our  un- 
thankful coldness  in  God's  cause  under  our  mild  Ester  burst 
not  out  again  bloody  Antiochus  with  his  whelps,  justly  to 
avenge  our  cold  slackness  in  God's  religion  and  insensible 
dulness.     God's  word  is  never  offered  and  given  in  vain,  or 

2Cor.ii.  to  use  at  our  pleasure:  but  it  works  either  salvation  in  them 
that  hear,  believe  and  follow  it,  or  else  condemnation  in 
them  that  proudly  despise  it,  sturdily  rebel,  or  forgetfully 
do  hear,  and  unthankfully  receive  his  mercies.  Therefore 
as   after   a   storm   iollows   a   calm,   and   after   winter   comes 


PREFACE.  5 

summer ;  so  now,  where  God  hath  given  a  breathing  time, 
(lest  our  weakness  had  not  been  able  to  have  borne  his 
heavy  displeasure  any  longer,)  let  us  earnestly  apply  our 
work,  while  we  have  time ;  for  the  night  will  come  when 
no  man  shall  be  able  to  work. 

If  this  be  true  (as  it  is  most  true  indeed)  that  every 
deed  of  our  Saviour  Christ  is  our  instruction ;  and  also  that 
what  things  soever  are  written,  they  be  written  for  our  Rom.  xv. 
learning,  as  St  Paul  teacheth ;  let  us  call  to  remembrance, 
what  zeal  and  earnest  love  our  Saviour  Christ  especially 
shewed  in  building  his  Father's  house,  and  restoring  the 
true  understanding  of  the  scriptures  from  the  superstitious 
glosses  of  the  Scribes  and  Pharisees,  and  also  what  a  fer- 
vent desire  of  promoting  God's  glory  our  fathers  have 
shewed  afore  us,  that  we  may  be  good  scholars  of  our  school- 
master Christ  Jesus,  and  obedient  children,  walking  in  the 
steps  of  our  fathers.  Our  Lord  and  Saviour  Christ,  cominor  -^^hn  li. 
into  the  temple  and  finding  it  full  of  buyers,  sellers  and 
changers,  was  grieved  to  see  God's  house  so  misused,  gat 
a  whip  and  drove  them  all  out,  saying,  "  My  house  is  a 
house  of  prayer,  but  ye  have  made  it  a  den  of  thieves :" 
so  surely  all  Christians,  which  unfeignedly  bear  the  name  of 
Christ,  and  zealously  love  the  building  of  his  house,  would 
gladly  see  sin  punished,  and  lament  that  the  whip  of  God's 
discipline  is  not  shaken  in  God's  house  to  the  driving  out 
and  confusion  of  all  greedy  thieves,  which  if  they  cannot  get 
in  at  the  door  by  lawful  means,  will  climb  in  at  the  win- 
dow, and  for  a  little  money  will  sell  the  bodies  and  souls 
of  Christ's  sheep,  and  make  God's  house  the  pope's  market 
place.  But  as  she  that  had  so  much  work  to  do,  that  she 
could  not  tell  where  to  begin,  sat  her  down  and  left  all  un- 
done :  so  1  say,  worldly  ^^•ise  men  see  so  many  things  out 
of  order  in  God's  house,  and  so  little  hope  of  redress,  that 


PREFACE. 


they  cannot  tell  which  to  correct  or  amend  first,  and  there- 
fore let  the  whip  lie  still,  and  every  man  to  do  what  him 
lust,   and   sin  to   be   unpunished. 

And  not  only  this  evil  reigns,  but  the  world  is  come  to 
such  a  dissolute  liberty  and  negligent  forgetting  of  God,  that 
men  sleeping  in  sin  need  not  so  much  a  whip  to  drive  any 
out  of  the  church,  (so  few  come  there,)  but  they  need  a 
great  sort  of  whips  to  drive  some  few  thitherward.  For 
come  into  a  church  on  the  sabbath  day,  and  ye  shall  see 
but  few,  though  there  be  a  sermon;  but  the  ale-house  is  ever 
full.  Well  woi-th  the  papists  therefore  in  their  kind:  for  they 
be  earnest,  zealous  and  painful  in  their  doings;  they  will 
build  their  kingdom  more  in  one  year  with  fire  and  faggot. 
Zeal  in  cor-  ^han  the  cold  ffospellers  will  do  in  seven.     A  popish  sum- 

rectint?  sin  o      i  i    x 

IS  godly,  jnoner,  spy,  or  promoter  will  drive  more  to  the  church  with 
a  word  to  hear  a  latin  mass,  than  seven  preachers  will  bring 
in  a  week's  preaching  to  hear  a  godly  sermon.  If  this  be' 
not  true,  remember  the  late  days  of  popery,  and  see  who 
durst  offend  him  that  w^are  a  shaven  crown.  Who  looked  so 
high  then,  but  he  would  give  place  to  a  priest's  cap  ?  and  now 
who  regards  the  best  preacher  ye  have  1  0  what  a  condem- 
nation shall  this  be  to  all  such  as  have  the  whip  of  God's 
correction  in  their  hand,  to  see  the  wicked  so  diligent  and 
earnest  in  their  doings  to  set  up  antichrist ;  and  christian 
rulers  and  officers  of  all  sorts,  having  the  whip  of  correc- 
tion in  their  hand  both  by  God's  law  and  the  prince's,  so 
coldly  behave  themselves  in  setting  up  the  kingdom  of  Christ, 
that  neither  they  give  good  example  themselves  in  diligent 
pra}ing  and  resorting  to  the  church,  nor  by  the  whip  of 
discipline  drive  others  thitherward !  Where  appears  in  any 
Christians,  in  these  our  days,  this  earnest  zeal  of  Christ,  to 
promote  God's  glory  by  such  correction,  that  we  may  say  we 
be  his  followers?     I   fear  rather  that  Christ,   of  whom  we 


PREFACE. 


more  talk,  than  diligently  follow  or  earnestly  love,  for  this 
cold  slackness  that  he  sees  in  us  will  say  unto  us,    "  Be- 
cause ye  be  neither  hot  nor  cold,  I  ^\ill  spew  you  out   of  Rev.  m. 
my  mouth."     Woe  be  to  that  realm  where  God  is  compelled 
to  take  the  whip  in  hand  to  punish  sin,  because  the  rulers 
will  not !  great  shall  be  the  plague  thereof.     Phinees  turned  ^'^™-  ^^* 
away  God's  anger  from  his  people,  because  so  zealously  he 
avenged  God's  quarrel,  and  punished  that  wickedness  which 
other  winked  at.     David,  seeing  God's  glory  defaced,  and  his 
enemies  so  contemptuously  to  forget  the  law  of  the  Lord, 
was  so   grieved    that  he   said,    "  the  earnest  love  that  he  Psai.  cxix. 
bare   toward    God   made    him   to   pine    away,    because    his 
enemies  had  forgotten  the  word  of  God."     Elias  fleeing  from 
cruel  Jesabel,  threatening  to  kill  him  because   he  had  de- 
stroyed Baal's  priests,  hved  in  wilderness,  desired  he  might  ^  ^^ss  xix 
die,  for  he  was  weary  of  his  life  to   see  how  many  were 
fallen  to  idolatry,  and  how  few    (or  none,   as  he  thought) 
worshipped  truly  the  living  God.     Though  Jehu  was  an  evil 
man  otherways,  yet  God  gave  him  a  worldly  blessing,  and 
commended  him  for  his  earnest  zeal  in  rooting  out  the  pos- 
terity  of   Achab,    pulling    down    Baal    and    his    sacrificing  2  Kings  x. 
priests,  making  a  common  jakes  of  the  house  where   they 
worshipped   him.      St  Paul,   seeing   the    Corinthians  rather 
rejoicing  than  lamenting  or  punishing  that  filthiness   com- 
mitted among  them,  that  one  of  them  had  defiled  his  step-  ^  ^°^-  ^* 
mother,  WTites  unto  them,  rebukes  them  all  sharply,  because 
they  did  not  correct  him,   and  wills  them  all  to  assemble 
themselves  in  the  name  of  God,  to  excommunicate  and  give 
him   to  Satan  that  had  done  this  wickedness,  not   to   cat 
and  drink  with  him,  that  he  might  be  ashamed,  repent  and 
amend.    So  whereas  this  great  zeal  and  love  toward  God  and 
his  house  building  stands   either  in  correcting  evil  and  la- 
menting the  defacing  of  God's  glory,  or  else  in  wishing  and 


8  PREFACE. 

doing  good  tliereto,  and  furthering  it  to  our  powers :  for  the 
first  part  to  be  earnestly  followed,  these  few  examples  shall 
serve;  for  the  other  there  be  so  many,  that  it  is  harder  to 
tell  where  to  end,  than  where  to  begin. 

Moses  in  the  wilderness,  willing  to  make  a  tabernacle  and 
place  where  the  people  should  resort  to  worship  their  God, 
mote  God's'  ^^^  ^^^  princes  and  people  so  liberal  to  offer  and  bring  to 
pleases  him.  the  making  thereof  gold,  silver,  precious  stones,  silk,  purple, 
x\A\ .  Yi^Iy^  ii'on,  brass  and  timber,   of  all  sorts  such  plenty,  that 
they  would  have  given  more  than  needed.     David,  earnestly 
desiring  to  build  a  house  for  the  Lord,  (if  God  would  have 
suffered  him,)   left  his  son  Salomon  so  great  plenty  of  all 
things   necessary  to   that   building   in   a   readiness,   that   he 
finished   that   costly   building   in   seven   years.      Good  King 
Cyrus  restored  again  to  God's  people  all  that  covetous  Na- 
bucho^  had  robbed  from  them:    Cyrus,  Darius,  Artaxerxes, 
and  his  princes  gave  out  of  their  treasures  to  the  building 
Ezravi.  vii.  of  the  temple  and  maintenance  of  their  sacrifices  according 
to  the  law  of  Moses  sufficiently,  that  they  might  pray  for 
the   king,   his  children,   and  the  commonwealth.    Constanti- 
nus  the  first,  worthily  called  Magnus,  a  christian  emperor, 
gave  great  liberty  to  the  bishops  and  other  ministers.     Jus- 
tinianus,  Theodosius,  Carolus  Magnus,  Ludovicus  Pius,  fcc, 
augmented   and   increased    the   same   with   lands   and   laws. 
This    zeal    and    earnest    love    to    build    God's    house    and 
likeo-fr""'  P"^^^^^  ^'"  ""^'^^  ^^  our  fathers:  this  liberality  was  in  princes 
and  rulei-s,  that  understood  not  God's  benefits  and  mercies 
so   plentifully   as   we   do.      They    pacified    God's    wrath    in 
correcting   sin,   and   we   provoke   his   plagues   with   heaping 
up  of  sin.      They  were   grieved   and   weary   of  their  lives, 
when   they jec   God's  enemies   despise  his  word;    we  wink 
and  cloke  it,  we  laugh  and  smile   at  it,   and  think   it   not 

['  Nabucho:  Nabuchodonozoi-j  or  Nebuchadnezzar.     Ed.] 


fathers. 


PREFACE. 


to  be  a  fault.  Thev  were  offended  if  wickedness  were  un- 
punished,  and  the  party  not  ashamed  that  sinned ;  and  we 
be  offended  if  any  man  go  about  to  see  it  punished,  or  the 
offender  ashamed.  They  were  Hberal  in  giving,  reheving 
and  maintaining  the  ministry ;  we  are  greedy  in  snatch- 
ing and  plucking  away  from  them.  They  were  ready  to 
defend  with  privileges  the  ministers,  that  they  should  not 
be  withdrawn  from  doing  their  duty ;  and  we  bind  them  to 
such  clogs  that  they  cannot  do  their  duty :  they  restored 
all  that  was  taken  from  them ;  and  we  study  daily  how  to 
get  more  from  them.  When  I  compare  these  doings  to- 
gether, and  see  how  good  success  the  one  had,  and  God's 
church  was  gloriously  builded  that  way,  both  under  the  law 
and  the  gospel ;  it  makes  me  to  quake,  when  I  look  what 
shall  fall  upon  us,  going  so  far  clean  contrary  way.  Surely 
both  they  and  we  go  not  in  the  right  way.  ■  The  Lord  for 
his  crucified  Christ's  sake,  which  came  down  from  the  bosom 
of  his  Father  to  teach  us  to  build  him  a  house  here,  that 
afterward  we  might  reign  in  glory  with  him  there,  grant 
us  all,  in  all  degrees  from  the  highest  to  the  lowest,  such 
an  earnest  simple  love  to  the  true  building  of  his  house,  as 
the  prophet  here  teaches  us,  that  uprightly  we  might  walk 
the  right  way  that  he  hath  gone  afore  us. 

If  the  prince  and  nobility  will  maintain  that  honom'able 
estate  that  God  hath  called  them  to,  and  avoid  the  bond- 
age of  foreign  powers ;  if  the  bishops  and  clergy  will  feed 
God's  people  with  the  lively  food  of  our  souls,  God's  doc- 
trine and  discipline,  and  not  with  man's  inventions ;  if  the 
people  will  truly  serve  God  and  obey  their  prince,  flee  from 
idolatry,  and  escape  God's  plagues;  let  us  jointly  together 
earnestly  abhor  poper}',  correct  sin,  turn  unto  the  Lord, 
delight  in  his  word,  reverence  his  ministers,  be  diligent  in 
prayer,  that  we  may  be  lively  stones,  meet  for  his  building, 


10  PREFACE. 

and  become  the  temples  of  the  Holy  Ghost,  where  he  with 
the  Father  and  the  Son,  three  persons  and  one  God,  may 
dwell  and  be  praised  ^ 

I.  P.  L.  C.  D^ 

My  earnest  love  to  God  hath  pined  me  away,  because 
my  enemies  have  forgotten  thy  words.     Psalm  cxix. 

I  have  been  earnestly  zealous  for  the  Lord  God  of  hosts, 
because  they  have  forsaken  thy  covenant.     1  Kings  xix. 

[^  In  the  first  edition,  15G0,  it  is  added: 

Among  many  other  things  that  I,  a  poor  workman  in  God's 
house,  would  have  said  to  encourage  other  workmen,  and  specially 
those  that  should  be  the  chief  builders  and  pillars  of  his  church,  these 
few  things  at  this  time  shall  serve,  because  the  printer  makes  haste, 
and  I  have  not  leisure. 

James  Pylkynton,  Maister  of  S.  John's  Colledge  in  Cambridge,  to 
the  readers. 

Then  follow  the  two  verses  quoted  above.    Ed.] 

[2  These  letters  need  explanation.  In  the  first  edition,  on  the  title 
page  immediately  after  the  passage  from  Numbers,  followed  the  initials, 
I.  P.  L.  C.  and  the  Preface  was  signed  by  the  Author  as  JNIaster  of 
St  John's  College,  Cambridge.  See  the  preceding  note.  Here  we 
find,  in  the  second  edition,  the  Preface  signed  like  the  title  page  of 
the  former  edition,  only  with  the  addition  of  D. — the  Author  having 
in  the  mean  time  removed  from  the  Mastership  of  St  John's  to  the 
Bishoprick  of  Durham.  It  seems  therefore,  the  initials  are  to  be  in- 
terpreted: James  Pilkington,  Lancastriensis,  (he  was  a  native  of 
Lancashire,)  Cantabrigiensis,  Dunelmensis.    Ed.] 


THE   PROPHET   AGGEUSl 


Chap.  I. 


V.  1.  Ill  the  second  year  of  king  Darius^  in  the  sixth  mouthy 
and  the  first  day  of  the  months  the  word  of  the  Lord  was 
sent  hy  the  hand  of  Aggeus  the  prophet  unto  Zerubabel^ 
the  son  of  Salathiel^  ruler  of  Juda;  and  unto  Josua,  the 
son  of  Josedec,  the  chief  priest^  saying. 
Inasmuch  that  the  year,  month  and  day,  when  this  pro-xotin^of 
phecy  was  spoken,  be  so  diligently  noted  of  the   prophet ;  SancS  is  a 
and  also  that  in  which  king's  days,  by  whom  and  to  whom  the  thii^lis 
it  was  preached,  is  so  diligently  mentioned,  it  makes  much  is  teiied. 
for  proving  the  truth  of  the  prophecy,  and  that  we  should 
the   rather  believe   it.      For  they  that   will  teach  lies,  use 
not   so   exactly  to  declare  the  circumstances  wherein  things 
were   done,    lest,    in    examination    of   the   same,   things    be 
proved    contrary,   and    they    found    liars.      But    chiefly   this  Tiie  defer- 
long    time   here   appointed   of  forty   years   teacheth   us  the  punish -° 
patience  and  long  sufferance  of  God,  who  will  not  punish  so  ciareth  liis 
soon  as  we  do  a  fault,  but  tarry  and  look  for   our  repent-  in^^and  our 
ance  and  amendment,  as  he  did  here  so  long  bear  the  Jews.  i»  .^veii 
And  also  it  setteth  before  us  the   unthankful  disobedience 
and  slothful  negligence  of  God's  people,  which  after  so  mer- 
ciful  a   deliverance,   and    bringing    them  home    again    from 
Babylon  to  their  own  country,  (from  whence  they  were  led 
prisoners  by  Nabuchodonozor)  had  so  long  and  many  vears 
left  off  the  building  of  that  house,  vvhich  God  willed  them 
so  straightly  to  restore,  and  the  good  king  Cyrus  had  given  Ezrai. 
them  liberty  to  do   the  same,  and  restored  their  old  orna- 
ments  to   do   it  withal.      And   in   them  also  we  learn   our 
own  slothfulness  to  the  fulfilling  of  God's  laws :   for  of  our- 
selves we  be  no  better  than  they,  nor  more  diligent  in  well 
doing,  except  God  stir  us  up  by  his  undeserved  grace. 

[^  Aggeus  and  Ahdias  (sometimes  -WTitten  Obdias)  arc  the  Greek 
forms  of  the  Hebrew  names,  Haggai  and  Obadiah,  wliidi  the  Bishop 
uses  according  to  the  practice  of  his  day.  So  Micheas,  Esdras,  for 
Micah,  Ezra,  &c.    Ed.] 


12  EXPOSITION    UPON  [cH.   I. 

The  Jews  for  their  disobedience  to  God  and  his  prophets 

Jere.  xi.      prcachiiig  his  word,  according  to  the  prophecy  of  Jeremy, 

liad  their  country  spoiled,  their  city  Jerusalem  burned,  their 

Jerusalem    temple   destroyed ;   they  themselves  were  many  killed,  some 

stroyedfor  for   hunger   in   the   besiege  of  the   city   did   eat   their   own 

not  obeviii!^      I'lii  ii  ^     -i  •  -r»i 

the  prophet,  children  or  duno^, '  and  the  rest  were  led  prisoners  to  J3aby- 

but  after  re-  o  i  ./ 

turned.  lon  by  Nabuchodonozor,  and  there  kept  threescore  and  ten 
years  in  great  bondage.  After  these  years  ended,  by  the 
good  king  Cyrus  they  had  licence  in  the  first  year  of  his 
reign  to  go  home  and  build  their  temple,  as  many  as  would, 
and  all  other  might  freely  aid  them  with  money  toward 
that  great  costly  work.  Some  good  amongst  them  (but  few 
in  comparison)  as  Zorobabel,  Josua,  Nehemia,  Mardocheus, 

Ezra  ii.  and  otlicr  whose  names  are  reckoned  in  Esdras,  took  in  hand 
to  be  captains  of  this  worthy  work:  and  after  they  came  to 
Jerusalem,  they  builded  an  altar  to  serve  for  to  make  their 
offerings    and   their   sacrifices   on,   until   the    time   that   the 

Ezraiii.  iv.  temple  was  builded.  The  first  and  second  years  of  their 
coming  home  to  Jerusalem,  they  were  something  diligent 
about  their  building,  and  laid  the  ground- work  of  the  temple. 
But  after,  partly  for  complaints  of  the  rulers  in  the  country 
(which    were    strangers,    and    placed    there    long   afore   by 

2Kinffsxvii.  Salmauasar,  and  had  accused  them  to  the  king,  saying,  "if 
they  were  suffered  to  build  their  city,  they  would  rebel,  as 
they  were  wont,  and  pay  no  more  taxes  ;'*'')  and  partly  for 
slothful  negligence  of  themselves,  they  left  off  building  unto 
now,  this  second  year  of  Darius,  God  sent  this  his  prophet 
to  stir  them  up  to  their  work. 

Because  we         By  this  we  may  learn  that  when  we  lie  long  on  sleep 

upourseives  in  siu,  WO  cauuot  wake  up  ourselves,  until  God  stir  us   up 

preaching 'is  by   his    proplicts,   his   word,    or   holy    Spirit.      For   David, 

to  be  es- 

teemed.  aftcr  lie  had  committed  adultery  with  Uria's  wife,  and 
caused  her  huslmnd  to  be  slain,  lay  without  remorse  of 
conscience,  without  repenting  for  his  evil  doings,  or  asking 
mercy,  until  the  prophet  Nathan  came  and  rebuked  him 
for  the  same.  Therefore  let  us  not  lightly  regard  the  warn- 
ings of  God  sent  unto  us  by  his  preachers,  but  thank- 
fully embrace  them,  praising  his  holy  name,  that  not  only 
he  hath  so  patiently  borne  us  so  long,  and  not  suddenly 
destroyed   us   wallowing  ju   sin.   jind  forgetting  him    without 


V.    1.]  THE    PROPHET    AGGEU9.  lo 

repentance ;  but  now  lastly  hath  called  us,  by  the  preaching 
of  his  word  and  restoring  his  gospel  by  our  gracious  queen, 
to  a  new  life,  which  God  grant  us  for  his  Christ's  sake. 

The  Jews  had  now  lien  after  their  coming  home  almost 
forty  years,  not  regarding  the  building  of  the  temple ;  where- 
fore God  most  lovingly  sent  his  prophet  to  warn  them  of 
their  duty,  rebuke  them  of  their  negligences,  and  stir  them 
up  earnestly  to  go  about  that  work.  And  although  the 
counting  of  these  years  be  hard  to  count,  and  are  diversely 
reckoned  of  divers  men,  because  they  would  make  the  Greek 
histories  to  agree  with  the  scriptures ;  I  shall  let  all  other 
histories  pass,  because  they  be  too  troublesome,  and  follow 
that  only  which  the  scripture  teacheth ;  for  that  is  the  easiest 
and  plainest  to  understand,  and  without  all  doubt  true. 

In  John  we  read  that  the  Jews  asked  om-  Saviour  Christ  John  ii. 
what  marvellous  sign  he  would  work  to  persuade  them,  that 
he  might  do  such  things  as  he  did.     And  he  said  to  them : 
"  Destroy  ve  this  temple,  and  in  three  days  I  will  build  it  This  temple 

**     "  *^    /  ♦'  ^       was  xLvi 

again."     He  spake  of  his  own   bodv,  which  he   would  raise  years  in 

*=*  .  ^  -  '  building. 

up  the  third  day  after  they  had  put  him  to  death :  but  they 
understood  him  of  that  great  costly  solemn  temple  of  lime 
and  stone,  which  now  they  were  building,  and  therefore  said : 
"  Forty  and  six  years  was  this  temple  in  building,  and  wilt 
thou  build  it  in  three  davsT'  Here  we  see  how  lono;  this 
temple  was  in  building :  although  some  expound  this  place 
otherwise :  yet  this  is  not  meant  that  they  were  conti- 
nually working  on  the  same  so  long,  (for  partly  they  were 
forbidden  and  stopped  by  the  kings  that  ruled  after  Cyrus,  Ezra  iv. 
and  partly  they  were  negligent  and  careless  for  it,)  but  that 
there  were  so  many  years  from  the  beginning  of  that  work 
unto  the  finishing  of  the  same.  In  the  second  year  of  king- 
Cyrus,  which  was  also  the  second  year  of  their  returning 
home  to  Jerusalem  from  Babvlon,  thev  laid  the  foundations 
of  the  temple.  In  the  second  year  of  Darius,  as  this  pre- 
sent place  teacheth,  they  are  willed  by  Aggeus  to  take  in 
hand  their  work  ajjain  ;  and  in  the  sixth  vear  of  this  same  Ezravi. 
Darius  they  finish  it :  so  that  from  the  second  year  of  Cyrus, 
unto  the  sixth  vear  of  Darius,  nuist  be  fortv-six  vears 
wherein  thev  were  buildiuij,  as  St  John  saith.  Tliis  was 
a  great  negligence  of  God's  i)eople,  and  unthankfiihiess.  so 


14«  EXPOSITION    UPON  [cH.   I. 

If  God  rule  lono-  forirettinQ;  the  buildin(x  of  the  temple,  and  their  duty 

us  not  every         coo  ir>  r     '  J 

minute,  we  to  God,   aftci'  SO  merciful  and  late   restorino;  them   to  their 

loriret  luui  '  o 

sdve^"*^"  country:  but  this  is  all  oui*  crooked  nature  bent  unto,  except 
Philip,  i.  God  do  not  only  begin  the  good  work  in  us,  but  also 
continually  lead  us  in  the  same  to  the  end.  Therefore 
ha^'e  we  need  to  look  diligently  unto  ourselves,  and  pray 
that  God  would  not  turn  his  merciful  eyes  from  us :  for 
if  he  never  so  little  withdraw  his  hand  from  us,  and  do 
not  every  minute  guide  all  our  doings,  we  fall  into  a  for- 
getfulness  of  him  and  our  duties. 

Many  doubt  also  which  Darius  this  was,  that  is  here 
named  of  the  prophet,  because  the  Greek  histories  make  men- 
tion of  divers  of  that  name,  as  Darius  Histaspis,  and  Darius 
Longimanus,  with  other  more.  But  because  the  scripture 
makes  mention  of  none  after  Cyrus"*  time,  but  this  one,  I 
will  seek  no  further,  nor  trouble  you  with  such  hard  shifts 
as  many  do,  to  make  the  scripture  and  those  histories  to 
Under  what  aoree.     The  scriptures  make  mention  of  no  more  kings  for 

kinjrs  the  .  ^  . 

temple  was  this  buildino*  time,  but  of  Cyrus,  Assuerus,   Darius  and  Ar- 

builded.  o  '  ^      J         ^ 

taxerxes  :  therefore  in  their  days  must  this  whole  history,  and 
those  six  and  forty  years  mentioned  of  St  John,  be  fulfilled. 
Assuerus  I  take  to  be  husband  to  Queen  Ester,  and  this 
Darius  to  be  her  son  ;  whereunto  also  the  Hebrew  commen- 
taries agree :  and  although  other  think  otherwise,  yet  I 
see   no  scripture  that   they  bring.      Cyrus  gave  first  licence 

Ezraiv.  to  the  Jcws  to  go  hoiiie  and  bui^d  this  temple.  Assuerus 
moved  by  the  accusations  of  the  rulers,  did  forbid  them  to 
build  any  more.     Darius  brought  up  in  the  fear  of  God  by 

1  Esd.  iv.  his  mother  Ester,  and  seeing  the  wickedness  of  his  father, 
made  a  vow,  that  if  he  ever  reigned  after  his  father,  he 
would  build  the  temple ;  and  so  in  his  second  year  he  gave 
the  Jews  free  liberty  to  go  home  and  build  their  temple, 
renewed  their  commission,   and   gave   them  money   liberally 

Ezravii.      to  do  it  witlial.     Ai'taxcrxes  in  his  seventh  year  sent  Esdras 
home  again  with  great  gifts,   and  gave  liberty  to   as  many 
as  would  go  with  him ;  and  so  the  work  was  finished. 
Many  do  think  probably,  and  to  whom  I  can  well  agree, 

Artaxerxes.  that  the  Seventh  year  of  Artaxerxes  was  the  seventh  year 
of  tin's  same  Darius  here  named,  and  that  Artaxerxes  and 
Darius  is  Ijoth   one   man.     For  Artaxerxes  was  a   common 


V.    1.]  THE    PROPHET    AGGEU3.  15 

name  to  all  the  kings  of  Persia,  as  all  the  kings  of  Eg}'pt 
were   called   Pliarao    first,    and   Ptolomeus  afterward,    what  Pharao. 

'  Ptolomeus. 

time  so  ever  they  hved  in :  and  as  all  the  emperors  are 
called  Caesar,  although  they  have  proper  names  of  their  own  Caesar. 
beside.  But  I  vdW  not  enter  further  in  this  matter,  for  it  is 
more  subtile  than  profitable,  and  little  edification  is  in  the 
searching  of  it:  every  one  judge  as  the  scriptm-e  will  best 
bear,  and  as  God  shall  teach  him. 

The  Jews  in  reckoning  their  years  and  months  have  divers 
sorts.  For  sometimes  March  is  their  first  month  and  the 
beginning  of  then*  year,  and  specially  when  they  count  their 
solemn  feasts,  as  God  bad  Moses,  tliat  the  moon  wherein  Exod.  xii. 
they  came  out  of  Egypt,  should  be  the  first  moon  in  the 
year.     Sometime  was  September,  w^hen  all  the  fruits  of  the  Divers  sorts 

of  rGckonin*'' 

earth  was  gathered  into  their  barns.     Sometime  they  reckon  years  and  ° 

IT  PI  •  p     t     •      T  •  months,  and 

from  the  day  of  the  coronation  of  their  kinojs,   as  we   use  names  of 

Till  •  •  TVT  1     ^^y^  and 

diversely  to  reckon  also,  and  sometime  to  begin  at  New-year  s  months. 
day,  sometime  at  the  Annunciation  of  the  Virgin  Mary,  com- 
monly called  the  Lady-day  in  Lent,  sometime  from  the  day 
of  coronation  of  our  kings,  and  sometime  when  they  pay  their 
rents,  as  ^lichaelmas,  Martimnas^  Helenes  day^,  &c.  But 
their  moons  were  reckoned  to  begin  ever  from  the  change 
of  the  moon,  what  day  soever  of  our  moon  it  changed,  and 
not  by  the  calendar  (for  then  there  was  none  made),  as  we 
do.  So  that  the  first  day  with  us  m  the  calendar  might  be 
far  from  the  change  of  the  moon  with  them,  as  the  12tli, 
14th,  19th,  24th,  or  so  forth.  Their  months  for  a  long  time, 
and  their  days  always,  had  not  proper  names  given  them  by 
men,  as  we  have  now,  to  call  them  Monday,  Sunday,  Wed- 
nesday, Friday  ;  and  January,  ^March,  August,  July.  But 
they  reckoned  both  their  montlis  and  days,  thus :  the  first, 
the  second,  the  third,  fourth,  kc.  Nor  we  read"  in  the 
scripture  any  names  given  to  months  unto  the  time  of 
Moses;    and  then  had  they  no  heathen  names,  as  our  days 

['  Days  observed  in  the  Roman  church,  the  names  of  which  only 
are  retained  in  our  calendar:  St  Martin's  day  being  November  11, 
and  Helen's  day,  or  the  Invention  of  the  cross,  May  3,  on  which 
latter  day  Helena,  the  mother  of  Constantino  tlie  great,  was  fabled 
to  have  found  the  true  cross.    En.] 

[-  Nor  we  read:  nor  read  we.     En.] 


16  EXPOSITION    UPON'  [cH.   I. 

and  months  liave  now.  So  by  this  reckoning,  this  prophecy 
was  spoken  in  the  second  year  of  Darius's  reign,  beginning 
the  year  of  the  time  of  his  coronation,  whensoever  it  was ; 
and  in  the  sixth  month  from  IMarch,  which  is  our .  August, 
and  the  first  day,  which  is  not  Lammas,  as  we  count,  but 
the  first  of  the  change  of  the  moon,  what  time  soever  it 
clianged.  The  marking  of  this  reckoning  shall  help  you 
to  understand  divers  places  of  scripture,  if  they  be  remem- 
bered, for  because  they  use  another  manner  of  reckoning 
than  we  do. 

And  although  it  seem  to  many  but  a  small   matter,  by 
what  names  the  days  and  months  be  called ;  yet  if  we  con- 
it  is  hurtful  sider  it  well,  there  is  a  great  thing:  in  it.     The  Latin  men 

to  call  days  ^  ®  o 

by  heathen  and  mauv  otlier  more  give  names  to  every  dav  in  the  week 

names.  •'  ^  ./         - 

of  some  one  of  the  stars,  commonly  called  the  planets,  as 
though  the  stars  i*uled  all  things ;  as  Sunday  of  the  sun, 
Monday  of  the  moon,  Saturday  of  Saturne :  and  the  months 
many  have  their  names  of  emperors,  as  July,  August,  for  a 
vain  glory  that  their  ^  name  should  not  die  with  them.  And 
divers  other  have  their  names  of  as  light  causes. 

If  we  remember  the  beginning  of  the  names  of  two  most 
solemn  days  in  our  week,  Wednesday  and  Friday,  we  shall 
better  perceive  the  rest.  Fabian  and  other  chronicles  tell, 
that  when  the  Saxons  invaded  this  realm,  and  there  were 
seven  kings  ruling  here  at  once,  they  brought  with  them 
two  idols,  the  one  called  Woden,  and  the  other  Fria:  or  else, 
as  other  write,  it  was  a  noble  captain  and  his  wife,  which 
for  their  worthiness  were  made  gods ;  and  when  they  had 
overcome  the  Englishmen,  they  made  two  days  in  the  week 
Wefinesday,  to  be  called  AVeduesdav  and  Friday  by  the  names  of  their 
false  gods  or  captains,  and  so  to  be  worshipped ;  and  those 
names  we  keep  still.  Why  then  may  it  not  be  thought  to  be 
in  remembrance  of  those  idols  or  captains,  if  every  thing  have 
their  name  after  their  beginning  ?  And  this  may  be  thought 
the  beginning  of  the  Wednesdays  and  Fridays  to  be  holier 
than  the  rest ;  what  pretence  soever  was  found  after  to  fast 
or  hallow  them.  So  this  good  can  come  by  using  the  names 
of  strange  gods,  that  idols  with  false  worshipping  of  God 
were  set  up. 

AVe    never   read    in    tlie    scripture,    nor   in    any   ancient 


V.    1.]  THE    PROPHET    AGGEUS.  17 

writer  on  the  scripture,  that  I  remember,  that  either  months 
or  days  were  called  by  names  of  stars,  men,  idols,  or  false 
gods,  but  Feries,  as  Augustine  often  doth  use  to  call  them : 
yea,  the  pope's  Portus '  calleth  the  days  in  the  week  thus ; 
the  second,  and  the  third  Fery,  &c.  But  now  in  time  it 
is  come  to  pass,  that  every  day  in  the  year  is  called  by 
the  name  of  some  saint,  and  not  in  all  countries  alike,  but 
as  every  country  is  disposed  to  worship  their  saints. 

In  the  New  Testament  I  find  no  days  named,  but  the 
first  of  the  sabbath,  &c.,  and  the  Lord's  day,  which  I  take  Rev.  i. 
to  be  the  Sunday,  when  John  saw  his  revelation.  Thus 
superstition  crept  into  the  world,  when  men  began  to  forget 
calling  on  the  true  and  only  God,  and  made  them  gods  of 
every  dead  saint  as  they  list. 

AMiat  can  we  say  for  ourselves,  but  that  we  put   great  Astrono- 

*'  .  mers  do  evil 

superstition  in  days,   when  we  put  openly  in  calendars  and  i»  caiiinjr 

^  *'  .  some  days 

ahnanacks,  and  say,  These  days  be  infortunate,  and  great  untoitu-' 
matters  are  not  to  be  taken  in  hand  these  days ;  as  though 
w^e  were  of  God's  privy  council  ?  But  why  are  they  in- 
fortunate  I  Is  God  asleep  on  those  days  I  or  doth  he  not 
rule  the  world  and  all  things  those  days,  as  well  as  on 
other  days  I  Is  he  weary,  that  he  must  rest  him  in  those 
days  I  Or  doth  he  give  the  ruling  of  those  days  to  some 
evil  spirit  or  planet?  If  God  give  to  stars  such  power  that 
things  cannot  prosper  on  those  days,  then  God  is  the  au- 
thor of  evil.  If  stars  do  rule  men  those  days,  then  man  is 
their  servant.  But  God  made  man  to  rule,  and  not  be 
ruled  ;  and  all  creatures  should  serve  him. 

AV'hat  shall  be  the  cause  ?  If  astronomers  say  true,  every 
man  at  his  birth  by  his  constellation  have  divers  things  and 
desires  appointed  him.  Why  then,  how  can  so  many  divers 
constellations  in  so  many  men  at  your  birth  agree,  to  make 
one  day  unlucky  in  your  life  to  all  men?  Either  let  him 
prove  it  by  learning ;  or  for  shame  and  sin  hold  your  tongue. 
Stars  may  have  some  power  on  the  natural  qualities  and 
actions  of  the  body,  and  for  physic  ;  but  on  the  civil  vo- 
luntary actions  of  Christians'  minds,  none. 

St  Paul  savs,  the  children  of  (Jod  bo  led  with  the  Spirit  [Rom.  viii. 
of  God :  why  then,  not  by  stars.     It  is  faithless  supei-stition 

['  Portus;  breviary.     Ed.] 

o 

[PII.KINC.TOX.] 


18  EXPOSITION    UPON  [CH.  I. 

to  teach  or  believe  such  things ;  that  either  at  the  birth  or 
after  we  be  ruled  by  stars.  All  astronomers  could  never 
tell  why  Jacob  and  Esau,  brother  twins,  born  in  one  mo- 
ment, should  have  so  contrai'y  natures.  What  star  ruled 
when  Sodom  and  Gomorrah  were  burned,  and  the  next  towns 
escaped  ?  were  all  born  under  one  star  that  then  perished  1 
^/  P  or  all  Noe's  flood?  was  not  then  divers  sorts,  men  and 
women,  youiig  and  old,  good  and  bad?  Doth  not  the  scrip- 
ture say  that  God  made  seven  days,  and  when  he  had  made 
all  things,  he  did  behold  them  all,  and  they  were  very 
good?  Why  shall  we  then  be  bold  to  call  them  evil,  in- 
fortunate,  and  dismal  days?  If  God  rule  our  doings  conti- 
nually, why  shall  they  not  prosper  on  those  days,  as  well  as 
on  other  \  God  blessed  the  seventh  day :  and  yet  we  dare 
call  that  infortunate,  evil,  and  cursed,  which  he  blessed. 

Although   it   be   impossible  to  redress  this  old  common 

error,   so   deeply  rooted  in  all   tongues  and  countries  ;    yet 

it  is  not  unprofitable  to  note  the  beginning  of  these  things, 

that  this  superstition  may  be  something  known.     When  God 

made  seven  days,  he  called  them  the  first,  the  second,  third, 

fourth,  &;c. ;    but  the  last  day  he  called  the  sabbath,  which 

betokens   rest,    and   hath  not  the  name  given  to  be  called 

of  any  other  creature,  man,  saint,  star,  or  idol;    but  as  the 

name  sounds,  so  should  we   on   the  seventh   day  rest  from 

all  bodily  labour,  except  need  compel,  but  specially  from  all 

"r?beue?    ^'^^'^   ^^"-      '^^^^  i«   1^0*  the   right  way  to  make  holy  men 

ed'by"wrT-  *^   ^^^  remembered,   nor   surest  to  avoid  idolatry.     It   were 

cauiU'ff  days  ^^^^^cr  to  be  douc  by  writing  the  chronicles,  lives  and  deaths, 

Sames!"^       ^^   ^"^^^    ^^   wcrc   godly   indeed,   and    not    every   rascal,   as 

Boniface      Legeiida  aurea,   the   Legend   of  lies,  does.     Pope  Boniface 

the  VIII.,  finding  them  of  Farrare  worshipping  twenty  years 

one   Hermanius  as  a  saint,  digged  him  out  of  the  ground, 

and  burned  him  for  a  heretic  and  author  of  the  sect  called 

Fratricclli,   and  forbad   to   worship   such   evil  men'.     So  I 

['  Hacresin  Fraticcnonim,  sacramenta  et  potestatem  ecclcsiasticam 
contemncntium,  jji-oiniscuos  concuhitus  cxercentium,  animarum  pur- 
gatarum  beatitudinem  ad  extremum  judicii  diem  usque  differri  do- 
centium,  condemnavit  [Bonifacius  Papa  VII.  vulgo  VIII.]  Corpus 
cujusdam  Hermanni,  qui,  ut  scribunt  Platinaet  Sanderus,  Fraticellorum 
dux  crat,  Ferrariaj  exiiumari  et  creiuari  jussit^  licet  pro  sancto  cole- 


i 


4 


V.    1.]  THE    PROPHET    AGGEUS.  19 

\ 

think  we,  scraping  together  a  number  of  saints  as  we  hst,  .,^^ 

worship  many  evil  persons.     What  hoHness  was  in  Thomas  Thomas 
Becket,  which  had   gotten  two  days  in  the  calendar   called  Canterbury-. 
by  his  name,  and  priests  must  evermore  mumble   him  one  jT 

wicked  memory  in  matins  and  evensong?     If  papists,  rebels, 
and  traitors  to  their   kings,    as   this   stout  champion  of  the  ^ 

pope  was,  may  be  thus  rewarded,  it  is  no  marvel  if  many 
rebel  against  their  kinoes  as  he  did. 

In  that  that  he  saith,  "  the  word  of  the  Lord  was  sent  by 
the  hand  of  Aggeus  the  prophet,"  it  teaches  the  duty  both  of 
the  hearer  and  the  preacher.     For  neither  must  we  teach  anv  The  word 

••;  ,  "     of  God  IS 

thing  of  man's  devices,  nor  the  hearer  must  ^regard  him  so  only  to  be 

.  ~-<—  -  .„— .  ^.-—'^  V        •  taught  an 

much  which  preaches,  that  for  his  cause^  we  must  either  more  believed. 

or  less  believe  the  thing  which  is  taught,  (for  the  preacher 

takes  his  authority  of  the  word  of  God,   and  not   the  word  -^ 

takes  his  authority  of  the  preacher ;)  but  only  because  it  is  ± 

the  word  of  God,  of  w^hose  truth  we  must  not  doubt,   but 

with  obedience  receive  it.     Unto  the  preacher  saith  St  Peter, 

*'  He   that   speaks,   let  him   speak   as  the   words  of  God :"  i  Pet.  iv. 

and  Aggeus  being  but  a  poor  Levite,  keeping  this  rule,  was 

not   to    be   despised  more   than   the    priest.     And    whereas 

preaching  and  believing  the  things  preached  is  the  highest 

and  most  pleasant  service  and  worship  of  God ;   what  thing 

should  be  taught,   and  what  punishment  is  for  them  which 

do  it  not,  the  scripture  teaches  plain.     St  Matthew  saith : 

"  They  worship  me  in  vain,  teaching  learnings  which  are  the 

commandments  of  men."    And  the  false  prophet,  which  runs  Deut.  xviii. 

before  he  be  sent  and  deceives  the  people,  speaking  in  the 

name  of  God  that  which  he   was  not  commanded,   or  else 

speaking  in  the  name  of  false  gods,  shall  be  put  to  death. 

Therefore  let   the   prating  pardoner,  or   the   popish  priests, 

retur,  Concil.  Tom.  xxviii.  p.  G75,  Paris.  1G44. — But  the  true  name 
appeal's  to  he  Fratricelli,  as  given  in  the  Bishop's  text,  and  in  the 
following  extract :  "  This  Hermann  lived  at  Ferrara  in  this  century, 
and  was  highly  esteemed  for  his  sanctity;  and  after  his  death,  in 
1269,  he  was  magnificently  entombed  in  the  principal  church  of 
Fen-ara,  and  was  long  held  by  all  for  a  distinguished  saint,  whose 
sanctity  God  had  demonstrated  by  numerous  miracles.  But  as  the 
inquisitors  of  heretical  pravity  had  long  been  suspicious  of  him,  &c. 
&c."  Mosheim's  Ecclesiastical  History,  Book  in.  Cent.  13,  Part  2, 
Chap.  II.    Ei).] 


20  EXPOSITION    VVOS  [CH.  I. 

take  heed  in  whose  names  they  speak,  and  what  they  teach, 
when  for  the  greedy  gaining  of  a  httle  money  they  condemn 
themselves,  and  set  out  to  sell  heaven,  purgatory,  and  hell, 
as  they  were  all  in  their  power  to  give  at  their  pleasure. 
In  the  pope's  name  they  promise  forty,  sixty,  an  hundred 
days  of  pardon ;  and  for  a  trentaP  they  may  be  brought  from 
hell.  The  true  prophets  of  God,  as  appeareth  in  their  writings, 
always  use  to  say :  "  Thus  saith  the  Lord,"  "  the  word  of 
God  was  spoken  to  me,"  &;c. ;  but  the  pope's  creatures, 
as  pardoners,  priests,  friars,  &c.,  say :  "  Thus  saith  pope 
Alexander,  Gregory,  John,  Clement,  or  some  such  other  like ;" 
and  nothing  will  they  do  without  money.  Let  the  true 
John  iii.  preacher  teach  the  mercies  of  God,  that  "  God  hath  so  loved 
the  world,  that  he  gave  his  only  begotten  Son,  that  every 
one  which  believes  in  him  shall  not  be  damned,  but 
have  life  everlasting ;"  and  yet  shall  the  drunken  pardoner 
and  Sir  John  Lacklatin  be  better  believed  than  Christ, 
which  spake  these  words,  and  promised  it :  yea,  rather  the 
people  will  buy  forgiveness  of  their  sins  at  the  pope  and 
such  his  messengers'  hands,  than  take  it  freely  at  Christ, 
paying  nothing  therefore ;  such  is  the  brutish,  blind  unthank- 
Jsai.  iv.;  fulness  of  the  world.  "  Come  and  buy  freely  without  money," 
saith  the  prophet :  and  again,  "It  is  I,  it  is  I  that  put 
away  thy  sins  for  mine  own  sake ;"  then  it  is  not  for  thy 
money,  nor  the  pope's  bulls  nor  pardons.  Let  the  world  there- 
Matt,  xv.  fore  take  heed;  for  "if  the  blind  lead  the  bhnd,  both  fall  in 
ciTses?'^  the  ditch."  This  miserable  common  excuse,  which  is  so  often 
in  their  mouths,  shall  not  excuse  them,  when  they  say, 
Thus  we  are  taught,  our  ghostly  fathers  say  so,  and  our 
fathers  befo)*e  us  have  so  believed :  Christ  says,  ye  shall  both 
fall  in  the  pit.  ]3elieve  no  doctrine  that  teaches  to  go  to 
heaven  otherways  than  by  Christ  freely,  or  which  is  not 
written  and  contained  in  the  bible :  for  that  only  is  the 
perfect  word  of  God,  and  which  only  teaches  true  salvation. 
Look  the  pope's  testament  throughout,  called  his  decrees 
and  decretals,  and  you  shall  not  once  there  be  taught  to 
seek  comfort  at  Christ  in  any  trouble  of  mind;  but  only  to 
set  out  his  vain  glory,  and  that  he  is  lord  of  heaven  and 
earth,  purgatory  and  liell ;  and  if  thou  live  never  so  wickedly, 
C  TrentiU:  trigintal,  a  service  of  thirty  masses.    Ed.] 


V.   1.]  THE    PROPHET    AGGEUS.  21 

lie  and  his  chaplains  have  full   authority  to  bring  thee  from 
purcratorv,  so  that  thou  brins:  them  money.     I  think  it  hath  Priests  pray 

i       »  •'  '  *  /  _  not  without 

not  been  oft   heard  tell  of,  that  any   priest  ever  said  tren-  money,  nor 

•'^     ^  hire  any  for 

tal   without  money,   or  hired   any  said  for   themselves  :    but  themselves. 

if   they  were   good,    why    should   they   not    have    them    for 

themselves?     If  they  had  charity,  they  would   say  them  for 

the  poor  as  well  as  for  the  rich :    they  would  not  suffer  so 

many  poor  souls  to  lie  broiling  in  purgatory,   as  they  thinlc 

do ;  no,  they  would  do  nothing  night  nor  day  all  their  lives 

but  say  masses,  if  they  had  such  love  towards  their  brethren 

as  they  should,  and  if  they  were  able  so  to  deliver  them. 

For  what  charity  is  in  him  that  may  help  his  brother,  and 

will  not  by  all   means  possible  1     But  they   shew  by  their 

doings  their  meaning  well  enough,  when  they  turn  them  to 

the  people  and  say :    Of  your  devotion  and  charity  pray  ye 

for  the  soul  of  N.;  as  though  they  should  say:  We  pray  for 

money   without   charity,  but  ye  must   do   freely  of  devotion 

without  money.     These  false  prophets,  papists,  and  members 

of  antichrist,   came  not  in   the  Lord's  name,  nor  speak  his 

word ;  therefore  they  be  accursed. 

Also  in  that  he  saith,  "  the  word  was  sent  by  the  hand  of 
Aggeus,"  we  are  taught  how  to  esteem  preaching  ministers 
by  this  Hebrew  kind  of  speaking.     For  as  the  hand  serves 
to   do   uiore  things   withal   than   any  part   of  the   body ;   so 
when   they  will  signify  any  thing  to   be  done  by  the  minis- 
tery  and  service  of  any  man,  they  used  to  say.  It  was  done 
by  the  hand  of  such  a  man.     Therefore  the  word  and  mes- 
sage  which  he   brought   was   the   Lord's,   and  Aggeus   was 
but  the  servant  that  brought  it.     So  must  we  think  of  the  Preachers 
preachers :  they  be  but  servants,  thouojh   they  be  never  so  servants, 
good  and  learned  preachers,  and  their  message  is  the  word  not  go  be- 
of  the  Lord.     Thus  says  Christ:  "It  is  not  you  that  speak,  be  sent;' but 

•^  .  .  ,,  their  word 

but  it  is  the  Spirit  of  your  Father  which  speaks  in  you."  is  God's. 
St  Paul  also  teaches  how  we  should  think  upon  him  and 
others  such  preachers,  when  he  says  :  "  Let  a  man  judge  and  i  cor.  iv. 
think  thus  of  us,  that  we  be  the  servants  of  Christ,  and 
dispensers  of  God's  secret  mysteries."  Therefore  they  which 
seek  rather  to  be  lords  than  servants,  and  be  hinderers  of 
preaching  God's  word,  rather  than  faithful  teachers  of  God's 
Iioly  will  to  his  people,  are  not  to  be  counted  amongst  tlic 


22  EXPOSITION    UPON  [cH.  I. 

servants  and  ministers  of  Christ,  but  rather  enemies,  seeking 
their  own  glory  more  than  Hod's. 

And  as  Aggeus  did  not  go  with  this  message  afore  he 
was  commanded  and  sent  by  God,  and  therefore  was  a  true 
propliet ;  so  they  w'hich  thrust  in  themselves  to  teach,  not 
called  by  God,  nor  sent  by  man  ordinarily,  come  often 
afore  they  be  welcome,  and  are  not  true  prophets.  For  it 
Heb.  V.  is  written  :  "  Let  no  man  take  honour  unto  him,  but  he 
which  is  called  of  God,  as  Aaron  was."  And  if  the  worser 
learned  be  preferred  afore  the  better  to  the  ministery,  if 
they  be  both  true  teachers,  let  not  the  better  disdain  him, 
but  know  God  to  see  further  than  he  doth,  and  that  there 
be  just  causes  wdiy  the  other  is  preferred  afore  him. 

Whereas    Zerubabel  is    first    named    here,    and    set   in 

order  afore  Josua  the  high  priest,  and  the  prophet  Aggeus 

was  sent   by  commission  from  God   to  the  civil  magistrate 

The  civil      first ;    it  tcaches  the  pre-eminence  the  temporal  rulers  have 

ruler  is 

above  the  aforo  priests,  by  what  name  soever  they  be  called.  If  the 
pope  should  have  received  such  letters  as  these  be,  and  seen 
a  layman  preferred  and  named  afore  him,  he  would  not  have 
been  well  content ;  and  specially  such  a  man  as  Zerubabel 
was,  being  neither  king  nor  emperor.     What  a  railing  letter 

Adrian  IV.  wrote  Pope  Adrian  the  fourth,  an  Englishman,  to  Frederick 
the  emperor,  because  the  emperor  in  his  letters  had  set  his 
name  afore  the  pope's,  writing  thus  his  superscription  of  his 
letters :  Frederick  by  the  grace  of  God  emperor,  &c.  unto 
the  holy  father  Adrian,  pope.  If  he  had  written  thus  :  To 
the  most  reverend  and  holy  father  the  pope  Adrian,  God's 
vicar  here  in  earth,  fcc,  your  poor  and  humble  servant  Fre- 
derick, by  the  grace  of  God  emperor  of  Almaine,  &c.,  and 
had  placed  the  pope's  name  before  his  own,  all  had  been 
well.  Because  he  did  not,  he  called  the  emperor  traitor 
and  rebel  against  God  and  St  Peter,  &;c.^ 

['  Hadrianus  Episcopus  scrvus  scrvorum  Dei,  Friderico  Romano 
Imperatori,  salutcm  et  Apostolicam  benedictioncm. 

Lex  divina  sicut  parcntes  honorantibus  longoevitatem  promittit,  ita 
maledicentibus  patri  ct  matri  scntcntiam  mortis  intendit.  Veritatis 
autem  voce  doceinur,  quia  (minis-  qui  sc  exaltat  humiliabitur.  Qiia- 
propter,  dilccte  in  Domino  fili,  super  prudentia  tua  non  mediocritcr 
admiramur,  quod  beato  Petro  et  sanctac  Romana?  ecclcsiae  non  quantam 
deberes  exhibere  revcrentiam  videris.    In  litteris  enim  ad  nos  missis 


V.   1.]  THE    PROPHET    AGGEUS.  23 

The  commonwealth  of  the  Jews  was  ruled  first  by  judges, 
from  Moses  unto  Saul;  then  by  kings,  fi-om  David  to  their 
captivity  in  Babylon;  and  now  last,  from  their  returning  home 
unto  Clu-ist,  by  princes  of  the  stock  of  Juda.  Their  judges  Judges. 
were  raised  up  of  God  to  deliver  the  people,  sometime  of 
one  tribe  or  kindred,  some  time  of  other,  as  pleased  God ; 
and  the  children  did  not  succeed  the  father  in  such  autho- 
rity. Kings  were  always  of  the  stock  of  Juda  only,  and  the  Kings. 
son  was  king  after  the  father ;  but  these  princes,  although  they  Princes. 
were  for  the  most  part  of  the  stock  of  Juda,  and  the  suc- 
cession was  by  heritage,  (except  the  Machabees,)  yet  they 
had  not  a  kingly  majesty,  crown  and  power  ;  for  they  were 
but  as  mayors  or  dukes,  and  head  men  amongst  the  people, 
as  the  Hebrew  word  signifies,  pacJiath ;  and  yet  they  be 
preferred  before  the  high  priest.  By  which  we  must  learn 
chief  power  in  all  commonwealths  to  be  joined  with  the  tem- 
poral sword,  though  he  Idc  but  a  mean  man ;  and  that  every 
man,  as  St  Paul  says,  "  must  be  subject  under  him."  Chry-  Rom.  xiii. 
sostom  notes  well,  writing  on  that  place,  that  eveiy  man 
must  obey  the  civil  power,  whether  he  be  apostle,  evange- 
list, prophet,  or  by  what  name  soever  he  be  called-.  St 
Peter  himself  (being  bishop,  as  they  say,  at  Rome,  and  of 
whom  they  claim  all  their  authority  to  be  above  princes, 
kings,  and  emperors)  was  not  only  obedient  to  the  civil 
rulers  himself,  but  left  written  in  his  epistle,  that  we  should 
all  obey  the  king,  as  chief  and  highest  ruler  above  all  other. 
And  although  kings  and  rulers  in  commonwealths  were 
then  infidels,  and  not  christened,  yet  he  bids  obey  them  as 
the  chief  and  highest ;  and  neither  wills  any  to  be  disobedient, 
to  pull  the  sword  out  of  their  hands,  nor  to  set  up  himself 

nomen  tuum  nostro  pracponis:  in  quo  insolentiae,  ne  dicam  arrogantiae, 
notam  incurris.  Acta  Conciliorum,  etc.  Tom.  vi.  Pars  ii.  p.  1339. 
Paris;.  1714. 

The  emperor  was  Frederick  Barbarossa,  and  the  circumstance  took 
place  about  the  year  1155.    Ed.] 

Q"  Y^UL  ceiKvv^  oTi  iracri  Tavra  CiaTaTTerai,  kui  Icpevcri  kui  fxova" 

"XP^^i     ^''X'     T019    piU)TlKOl<i     fXOVOVy     €K     TTOOOlfXlOiV    ttVTO     CtjXoV    tTTOlf/tTfl', 

ovTO)   Xeyuyv   ttuctu  xj^vyt]   e^-ovalai^   vTrepeyova-ai';  vTroTCKraecrOa}'   kuu 

aTTOCTToAO?    »/?,    KUV    CVCiyyCAKTTtj^,    Kttl/  TrpO(pt]Tt]<^,    KUU    o(TTiaovi>'    ovCc 

yap  avaTpe-rrei  Tf/V  cva'efteiav  uvti]  tj  VTroTayrj.  Chrysost.  Hi  Rom. 
xiii.  1.  Paris.  1837.  Tom.  ix.  p.  752.     Ed.] 


>■ 


24-  ExrosrnoN   upon  [ch.  i. 

above   them,   but  humbly  to   obey   them   in   all   things   not 

contrary  to  God's  truth  and  religion.     But  if  they  command 

anything  contrary  to  God's  word,  we  must  answer  with  the 

Obey  God     apostles :   "We  must  rather  obey  God  than  man."     And  let 

rather  than      ^  i  •    i       i  •        t      i        •  *^        /-<     i   i  ^ 

man.  DO  man  thmk  that  m  displeasmg  God  he  can  please  man : 

for  God,  who  hath  all  men's  hearts  in  his  hand,  will  turn 
his  heart  to  hurt  thee,  whom  thou  would  please  and  flatter 
by  displeasing  and  disobeying  God ;  nor  we  owe  any  obe- 
dience to  any  man  in  such  things  wherein  God  is  offended 
^^^  and  disobeyed.     If  England  had  learned  this  lesson  in   the 

time  of  persecution,  we  should  neither  for  fear  at  the  voice 
of  a  woman  liave  denied  our  !M aster  with  Peter ;  nor  for 
flattery  have  worshipped  Baal,  nor  rashly  rebelled ;  but  hum- 
bly have  suffered  God's  scourge,  until  it  had  pleased  God 
X  to  have  cast  the  rod  in  the  fire  :    the  which  he  would  sooner 

have  done,  if  our  unthankful  sturdiness  had  not  deserved  a 
longer  plague.  The  Lord  for  his  mercies'  sake  grant,  that 
both  we  and  all  other  may  hereafter  beware  from  like 
pulling  on  om*  heads  the  righteous  scourge  of  God  for  our 
^^•ickedness,  and  the  unpatient  bearing  of  the  same  when  it 
comes. 

The  text.      V.  2.  TKus  saitJi  the  God  of  hosts ^  saving:    This  people  sa?/, 
The  time  is  not  yet  come  to  build  the  house  of  God. 

Thescrii).  The  prophet  dare  speak  nothing  in  his  own  name,  or  of 

tobe  taught,  his  own  devicc,  but  always  names  the  Lord  who  sent  him, 
and  whose  message  he  brought ;  which  thing  all  preachers 
must  follow  most  diligently,  or  else  they  are  not  to  be  be- 

Gai.  i.  lieved.  St  Paul  saith  :  "  If  I,  or  an  angel  from  heaven,  should 
teach  you  any  other  gospel,  beside  that  w4iicli  you  have  re- 
ceived, cursed  be  he."  And  mark  that  he  says  not,  if  he 
teach  contrary  to  that  which  ye  have  received,  but  besides 
and  more  than  that  which  ye  received  :  for  the  pope  and 
his  clergy  think  that  they  may  for  our  salvation  add  more 
to  the  gospel,  so  that  it  be  not  contrary  to  the  gospel. 
But  St  Paul  says,  besides  or  more  than  that  which  ye  re- 

Dcut.iv.[2.]  ceived.  And  Moses  saith:  "Thou  shalt  neither  put  to  nor 
take  away  anything  from  the  word  of  God,"  but  content  thy- 
self only  with  that  which  he  teaches ;    for  he   only  is  true, 


V.  2.]  THE    rUOPHET    AGGEUS.  25 

and  all  men  be  liars,  and  no  man  is  of  his  counsel,  to  teach 
thee  what  pleases  or  displeases  him,  except  he  speak  him- 
self. And  although  rulers  may  ordain  some  things  for  an 
order  in  the  church,  yet  none  of  their  decrees  are  articles 
of  our  faith ;  but  they  may  and  ought  to  be  changed,  when 
they  be  hurtful,  or  turn  to  any  misuse  or  superstition. 

And  for  all  that,  that  the  people  had  grievously  sinned  in 
not  building  the  Lord's  house  so  many  years ;  yet  while  God 
did  vouchsafe  to  speak  unto  them  by  his  prophets  and  re- 
buke their  sin,  there  was  hope  enough  of  forgiveness,  so  that 
they  would  amend  and  turn  unto  God.  For  like  as  long  as 
the  physician  doth  appoint  the  sick  man  what  he  shall  do, 
how  to  diet  himself,  and  what  medicines  to  take,  there  is 
hope  of  life ;  but  if  he  forsake  him,  and  will  not  speak 
unto  him,  we  look  for  present  death :  so  as  lono;  as  God  of  his  }^^^^  ^°^ 

'A  c5  lets  us  have 

goodness  lets  his  word  be  among  us,  there  is  good  hope  of  fg  aToken  ^^ 
forgiveness;    but  if  he  take  away  his  word,  there  is  no  com-  and'fh'r^' 
fort  left.      Saul,    when    Samuel   was  dead,   asked  counsel  of  ^^^^1"=^'^  ^^j^ 
God,    but   he   would   not  speak  to  him,   neither  by  dreams,  JsJl^^^"^^" 
nor  at  the  ark  of  God,  nor  by  visions  or  prophets ;  and  then  ^'^^"^• 
he  runs  to  witches  :   so  we,  when  God  teaches  not,  but  are 
left  to  ourselves,  seek  such  unlawful  means. 

The  Jews  had  lien  almost  forty  years  in  this  negligence 
of  building  God's  house :  it  is  almost  as  many  years,  since 
we  under  pretence  of  receiving  the  gospel,  and  building  God's 
house,  have  pulled  it  down :  and  to  root  out  all  the  rabble  of 
monks,  friars,  nuns,  canons,  &c.,  we  for  the  most  part  have 
sought  to  enrich  ourselves,  and  one  (like  thieves)  robbed  an- 
other, and  have  not  of  pure  love  destroyed  God's  enemies, 
nor  ])rovided  for  the  poor,  and  furthered  learning,  nor  placed 
preaching  ministers  in  place  of  dumb  dogs,  after  the  rule  of 
his  word,  as  we  should  have  done,  and  builded  his  house. 

And  what  remedy  do  the  wicked  papists  find  to  redress 
this  withal  ?  They  pull  away  God's  word,  and  say  it  was 
never  good  world  since  it  came  abroad,  and  that  it  is  not 
meet  for  the  people  to  have  or  read  it,  but  they  nuist  re- 
ceive it  at  their  mouths.  They  are  the  nurses,  they  say, 
and  must  chew  the  meat  afore  the  children  eat  it.  AVoe  be 
unto  such  dissemblers,  as  under  pretence  of  chewing  cat 
all  up;  or  else,  that  little  which  they  give  (for  they  say  it 


26 


EXPOSITION    UPON 


[CH.  I. 


Panibo.  is  not  ncccssary  to  preach  often,  by  the  example  of  Pambo\ 
which  when  he  had  heard  one  lesson,  the  first  verse  of 
the  thirty-ninth  Psalm,  which  begins  thus,  "I  thought  with 
myself,  I  will  keep  my  ways,  that  I  offend  not  in  my 
tongue,"'  would  hear  no  more  until  he  had  in  many  years 
learned  to  practise  that  one :  which  example  rather  proves 
that  we  should  diligently  learn,  than  seldom  preach);  it 
is,  I  say,  so  poisoned  in  their  filthy  mouths  and  stinking 
breaths,   that  it  poisons  and  feeds  not  the   hearer.     David 

Psai.  cxix.  says :  *'  By  what  things  shall  a  young  man  amend  his  evil 
ways?"  and  he  answers:  "by  keeping  the  sayings  of  God." 
And  how  shall  we  see  to  do  this  l  "  Thy  word,  O  Lord,"  he 
says,  "is  a  lantern  for  my  feet,  and  a  light  to  my  paths." 
But  these  thieves  that  take  away  the  word  of  God  from  the 
people,  which  is  the  lantern  and  light  to  teach  them  to  go 
aright,  would  have  them  in  darkness  still,  that  they  should 
neither  see  their  own  faults  nor  others'.  When  the  fault  is 
not  seen,  how  can  it  be  amended?  And  how  can  it  be 
seen,   seeing  it  is   in   darkness,   except  the  light   of  God's 

Deut. vi.  truth  do  open  it  unto  us?  Moses  bids  the  fathers  tell  their 
children  the  law  of  God  oftentimes,  and  to  study   on  it  in 

Psai.ixxviii.  their   houses,  in  going  by  the  way.     David   bids  the  same, 

Ephes.  vi.  and  the  children  to  ask  the  fathers.  Paul  bids  fathers  bring 
up  their  children  in  the  nurture  and  learning  of  God ;  and 
wives,  if  they  will  learn  anything,  ask  their  husbands  at 
home.  Then  if  the  father  must  teach  the  son,  and  the  son 
must  ask  the  father,  and  the  wife  must  learn  of  the  hus- 
band ;  how  shall  those  fathers  and  husbands  teach,  except 
they  be  learned?  and  how  can  they  be  learned,  having  none 
to  teach  them  but  Sir  John  Mumble-matins,  nor  cannot  be 
suffered   to  read  themselves?     But  it  is  true  that   St  John 

John  iii.  saith  I  "  He  that  doeth  evil  hateth  the  light,  and  will  not 
come  to  the  light,  lest  his  evil  doings  be  reproved."  And 
this  to  be  true  their  common  sayings  declare,  when  they 
said,  it  was  never  good  world  since  every  shoemaker  could 
tell  the  priest's  duty.  They  were  ashamed  of  their  faults, 
and  therefore  would  have  you  in  blindness  still,  that  ye 
should  see  neither  your  own  faults,  nor  tell  J]ieiii_Qf ,Jthcu:s ; 


1  Cor.  xiv. 

All  sorts 
must  learn 
the  scrip- 
tures. 


m 


['  Pamho:   a  monk  of  great  reputed  sanctity  in  the  4tli  century. 
Palladius,  Hist.  Lausiac.  Cap.  x.    Ed.J 


V.  2.]  THE    PROPHET    AGGEUS.  27 

for  that  specially  they  cannot  abide.  But  our  good  God 
when  he  blessed  his  people,  and  offereth  his  pardons,  he 
sends  many  teachers  and  opens  divers  ways  to  learn ;  and 
when  he  is  most  angry,  he  takes  away  his  word,  that  they 
shall  not  see  how  to  amend,  as  Amos  sayeth:  "I  will  send  ^"^03  viii. 
a  hunger  unto  the  earth,  not  a  hunger  of  bread,  but  of  the 
word  of  God,  that  they  shall  seek  it  from  east  to  west,  and 
not  find  it."  Therefore  they  which  take  away  his  word,  or 
be  hinderers  thereof,  are  nothing  else  but  instruments  of  his 
wrath  and  God's  scourge  to  his  people. 

And  that  they  should  the  more  diligently  mark  the  mes- 
sage  which   he   brought,   he   teUs  them  in  whose  name   he 
spake,  and  saith,  "  The  Lord   of  hosts  spake  those  words," 
or,   as  the   Hebrew  is,  Jehova  :    which  is  as  much  to   say  what  jeho- 
as,  that   God  of  might,  majesty  and  power,  which  hath  his  ies.^'""^' 
being  and  substance  of  himself,  and  by  whom  all  other  things  Exod.  iii. 
stand  and  be,  and  without  whom  all  things  fall  to  nothinof  Acts  xvii. 

[28  1 

if  he  do  not   uphold  them,   he   speaks   these   words.      The  Psai.  civ. 
other  word  joined   withal,   when  he   calls   him  the   God   of 
hosts,   is   a   word  of  fear  and  reverence,   as   Jehova   is   a 
name  of  love  and  power :    so  that  if  either  they  loved  him 
as  a  father  and  God  of  power,  or  else  feared  him  as  a  Lord 
and  master,  and  one  that  had  many  hosts  of  soldiers  to  con- 
quer them  withal,   if  they  did  rebel  against  him  still,   they 
should  receive  and  obey  this  message.     In  like  manner  God  -^laiach.  i. 
by  Malachy  rebukes  the  people,  which  called  him  father  and 
master  in  words,  but  in  deeds  would  nothing  do  as  he  taught 
them,   and  saith :    "  If  I   be  your  father,  where  is  my  love 
that  you  owe  me  ?     If  I  be  your  master,  where  is  the  fear 
that  is  due  to  me  V     This   word  and  name  is  seldom  read 
in  the  New  Testament,  to  call  him  the  God  of  hosts,  be- 
cause it  is  a   word   of  fear  more   than   of  love,   and  rather 
threatens  than  comforts,  which  the  New  Testament  doth  not 
commonly.     St  James  says  :  "  The  withholdcn  wages  of  them  Ja^^s  v. 
that  have  reaped  your  fields  cries  vengeance  in  the  cars  of  Ja]ie(Uhe '^ 
the  Lord  of  hosts."     It  is  as  much  to  say  in  this  place  as,  t'ostl'^and 
Thus  says  that  mighty  Lord  of  hosts,  whom  if  ye  hear  and  us",//^,ij5 
o])cy,  he  will  make  all  his  creatures  to  serve  and  obey  you :  "rel'tlin's  to 
but  if  you  be  disobedient  to  him  still,  he  hath  many  armies  ihp'prouli 
and  hosts  to  fight  with  against  you,  and  all   his  creatures  "'^''^'- 


2S  EXPOSITION    rpox  [cii.  I. 

from  tlie  liighest  to  the  least  shall  be  harnessed  against 
you.  Think  not,  that  if  yc  escape  one  plague,  that  ye  shall 
escape  the  rest:  for  deferring  or  escaping  one  is  but  to  see 
whether  ye  will  amend  before  the  next  come.  His  arrows 
and  thunderbolts  are  never  spent,  but  he  hath  new  in  store: 
and  in  the  end  the  victory  shall  be  his,  and  all  disobedient 
shall  perish.  And  for  the  better  understanding  of  this  to 
be  true,  the  scripture  hath  set  out  divers  examples,  where 
God  hath  fought  against  man  with  all  his  creatures,  to  let 
him  see   how  divers   kinds   of  hosts  he   hath   to   beat   him 

Gen.  xix.      down  withal.     The  angels  destroyed   Sodom  and  Gomorrah 

2  Sam.  xxiv.  with  fire  and  brimstone,  and  killed  with  pestilence  in  three 
days'  space  seventy  thousand  for  David's  offence ;    and  also 

2  Kings  xix.  iu  oue  night  destroyed  in  the  tents  of  Sennacherib  one 
hundred  and   eighty-five   thousand.      The   sun   at   the   com- 

josiiuax.  mandment  of  Josua  stood  still,  giving  him  light,  until 
God's  enemies,  the   Amorites,  in  the   chase  were  killed   by 

iixoii.  X.  him,  so  that  one  day  was  as  long  as  two.  In  Egypt  the 
stars  and  sun  gave  no  light  to  the  Egyptians ;  but  the  dark- 
ness was  so  great,  gross  and  thick  mists,  that  no  man 
stirred  out  of  his  place,  and  men  might  grope  the  mists, 
and  feel  them  with  their  hand:  but  where  the  children  of 
Israel  were,  the  sun  shone  bright  and  pleasantly.     Against 

juds-.v.       Si.sara  God  fought  out  of  heaven.     The  water   drowned  the 

Sod.\\i'v.  whole  world,  save  eight  persons  under  Noe.  The  Red  Sea 
suffered  God's  people  to  pass,  but  it  drowned  Pharao  and  all 

Nam.  xvi.  his  host.  Thc  earth  swallowed  up  quick  Dathan,  Corah  and 
Abiron,   and  all  those  rebels  ^^ith  them.     In  Egypt  storms 

Exod.  ix.      of   hail    killed    the    Egyptians'   beasts,   and   destroyed    their 

Luke  xiii.     com ;  but  harmed  not  the  Israelites.     So  the  tower  in  Siloe 

1  Kings xvii.  fell  and  killed  eighteen  within  it.     Such  drought  was  in  the 

time  of  Elias,  that  it  rained  not  for  the  space  of  three  years 
Gen.  xivi:.  and  a  half.  Such  hunger  in  all  countries,  that  Jacob  with 
all  his  house  went  into  Egypt ;  and  there  also  the  Egyptians 
for  hunger  sold  their  land,  their  cattle,  wives,  children,  and 
themselves,  to  be  bondmen  and  slaves  to  their  king. 

2  Kings  vi.         In  the  besiege  of  Samaria  for  hunger  an  ass's  head  and 

dove's  dung  was  sold  dear,  and  women  did  eat   their   own 

jor:  i.         children.     Jo(!l  threatens  that  God  will  send  four  hosts,  one 

of  grasshoppers,  another  of  caterpillars,  blasting,  and  locusts, 


V.  2.]  THE     PROPHET    AGGEUS.  2.9 

to  devour  all  the  fruit   of  the  ground;    and  all   that  which 
one  of  these  left  the  next  should  destroy.     In  Egypt,  mark  i^-f'i-  viii. 
what   mighty   men   of  war   God   chose   to    fight   withal :    it 
rained    frogs   even   into   the   king's   privy   chamber   and   his 
bed,  and  flies  ^  fought  against  Pharao  and  the  whole  countiy, 
and  made  them  weary,  and  a  murrain  fell  among  the  beasts ; 
but  by  these   means  God  gat   the  victory.     When  the   ten  2  Kinjsxvii. 
tribes   were   led   away  prisoners,  the  wild   beasts   increased, 
so  that  they  devoured  the  dwellers  in  the  country,  because 
they    feared   not   God.      God   closed  up    the   wombs   of  all  Gen.  xx. 
xYbimelech's  women,  that  they  should  not  bear  children,  be- 
cause he  had  taken  Abraham's  wife.     When  the  Philistians  1  Sam.  v, 
had  taken  the  ark  of  God  and  misused  it,  God  smote  them 
with   emorraides   in   their   secret   parts".     Herod   and  divers  Acts  xii. 
emperors    were    worried    with    lice.      Arius    sitting    on    the 
privy   avoided  all   his   bowels^.     Nabuchodonozor    of  a  king  Da:i.  iv. 
was  made  a  beast,  eat  hay,  and  lived  in  woods. 

Gedeon    with   three   hundred   men,    knocking   their    pot-  J^^'o-  ^ii. 
sherds  together,  made  his  enemies  (which  were  so  many,  that 
they  lay  as  thick  as  grasshoppers  use  to  lie  on  the  ground) 
so  afraid,  that  they  strove  who  might  run  away  first ;  and 
if  his  fellow  stood  in   his  way,  he  killed  him  straight.     The  '^^^^^-  ^'• 
walls  of  Jericho  fell  without  violence  or  hand  laid  on  them : 
the  Syrians  thinking   they   heard  a  noise  in  the  night,   and  -  ^^'"S^  ^  ''• 
that    tlieir    enemies   came  against   them    (where    there   was 
none  such  indeed),  ran  all  away.     Judith,   a  weak  woman,  Jii'i''i> -^v. 
cut   off  Holophernes'   head.     Jonathan   and   his   man   alone  ^  ^^^'  ^'^^'^ 
put  to   fliglit  all  the    Philistians,    whereof  many   were  slain 

[}  In  the  second  edition  ^ee*;  in  the  first  the  former  vowel  is  in- 
distinct, e  or  i.    Ed.] 

[^  The  expression  of  Scripture,  1  Sam.  v.  9,  is  here  sul)stitutcd 
for  the  word  u.sed  by  the  Author.     Ed.] 

[3  This  word  is  also  a  variation  from  the  original. — The  historical 
fact  is  recorded  as  follows:  2uV  t€  tw  (poftto  Tt]<;  yaarf)u<;  fKivelro 
^aui/toxnc,  tpoixevo^  re  u  acpccpuu  ttov  TrXfjcriov,  fXuOuiv  tc  elvai 
oTTicQev  T»/?  u.yunu<i  Is^uivcttclvtIvov^  eKcTcre  ef^aci^e.  Xafxfidvei  ovv 
XiTTodvuiu  rou  avdowirov.  Kut  ufxa  to?<?  ciayuipriixacnv  tf  edpa  rore 
TTupavTiua  eKTiTTTei,  kui  ciifiaTO^  7rA»;(?oc  linjKoXovdet,  Kai  ra  AfTrra 
Tiav  erepoou  \_cvTepu)vj.  (rvveTpe'^e  ce  aina  avTut  tw  cnrXtjvi  tc  kui 
Tw  iJTrari.  uvt'iku  ovv  er€di't'iK€i.  Socrat.  Eccles.  Ili.st.  lib.  I.  c.  38. 
p.  190.  Paris.  1544.    Ed.] 


-T  //^^  •^>'  ^"^  ^"  '^  er^'i^<f 


30  EXPOSITION    UPON  [cil.  I. 

Gen.  xi.  [^  the  cliasG.  The  proud  enterprise  in  building  the  tower 
of  Babel  was  stopped  by  confounding  their  language,  that 
1  Sam.  xvii.  one  could  not  understand  another.  David,  a  young  man 
with  a  sling  and  a  stone,  kills  Golias  so  strongly  harnessed. 
A  bishop  of  Mentz\  being  persecuted  with  rats  from  house 
to  house,  fled  into  a  tower  he  had  standing  in  the  midst 
of  the  river,  lying  a  mile  from  any  land :  but  the  rats  fol- 
lowed him  and  swam  over ;  neither  doors  nor  stone  walls 
could  keep  them  out,  but  they  worried  him  for  his  unmer- 
cifulness  to  the  people  in  a  year  of  dearth.  Thus  our  God 
may  well  be  called  the  Lord  of  hosts,  which  hath  so  many 
weapons  and  divers  to  punish  us  withal,  as  fire,  water,  earth, 
darkness,  frogs,  lice,  grasshoppers,  caterpillars,  pestilence, 
hail,  drought,  &c. ;  so  that  there  is  no  help  to  be  disobe- 
dient and  strive  against  him,  for  he  will  have  the  victory. 
There  is  ways  above  and  beneath  us,  within  us  and  without 
us,  to  throw  us  down  at  his  pleasure :  there  is  no  remedy 
but  to  obey  him,  either  willingly  and  be  rewarded,  or  else 
against  our  wills  and  be  punished.  His  power  is  not  yet 
minished,  but  he  fights  still  with  his  enemies,  that  all  glory 
may  be  his.  He  hath  foughten  sore  of  late  with  his  utter 
enemy,  the  pope :  and  with  what  weapons  ?  with  a  goose- 
feather  and  old  clouts,  (whereof  be  made  pen  and  paper); 
and  such  simple  men  hath  he  used  to  do  this  feat,  as  the 
world  hates  and  despises.  But  he  hath  so  shaken  his  seat, 
that  his  fall  is  begun ;  and  every  man  which  is  not  wilfully 
blind  sees  it.  His  abominations  and  his  wickedness  is  opened 
Nahumiii.  to  the  world,  as  the  prophet  saith :  "I  will  shew  thy  filthy 
parts  in  thy  face,  and  will  set  forth  thy  nakedness  to 
people." 

These  be  the  ordinances  ^  great  guns,  and  bulwarks,  that 
he  will  set  up  his  church  with  and  pull  down  antichrist; 
that  all  victory  may  be  his,  which  by  such  small  and  weak 
bSkeVof  ^^^^S^  throws  down  the  glory  of  the  world.  And  although 
nesslsthe^'  ^^^^'^  faults  wcre  grievous,  yet  our  good  God  is  content  with 
^Tic7toa  ^  ^^^^^^  rebuking  of  them,  and  doeth  no  more  but  cast  in 
hear"!         ^^^^^^   ^^^^^^   ^^^^^^  untliankfulncHs,   and   saith  :    "  This  people 

['  A  popular  legend  of  tliat  day.     See  the  wonderful  tale  in  Jo. 
Wolfii  Lcct.  Memorab.  Tom.  i.  p.  343.  Lauingie,  1000.     Ed.] 
|_"  Ordinances :  i.  e.  ordnance.    Ed.] 


V.   2.]  THE     PROPHET    AGGEUS.  81 

says,  It  is  not  yet  time  to  build  the  house  of  God :"  as  though 
he  should  say,  This  people  whom  I  chose  amongst  all  the 
world,  and  in  respect  of  whom  I  seem  to  regard  no  other 
people  but  them,  bestowing  on  them  only  or  chiefly  my 
blessings ;  whose  fathers  I  brought  out  of  slavery  in  Egypt, 
and  made  them  lords  of  this  plenteous  land,  destroying  the 
dwellers  of  it,  and  subduing  their  enemies  round  about  them ; 
to  whom  I  send  my  prophets  in  all  ages  to  teach  them  my 
will  and  pleasure ;  and  whom  now  of  late,  when  they  were 
led  prisoners  to  Babylon,  I  brought  home  again,  and  restored 
to  them  their  land,  and  willed  nothing  of  them  but  to  build 
my  house  and  keep  my  laws ;  this  unkind  people,  I  say, 
says.  It  is  not  yet  time  to  build  God's  house.  This  stiff- 
necked  people,  that  will  neither  be  overcome  and  moved  with 
gentleness  to  do  their  duties,  nor  yet  fear  my  plagues  and 
threatenings,  will  not  diligently  go  about  to  do  that  which 
I  willed  them  so  straitly  to  do.  The  rod  is  sharp  to  the 
flesh,  when  we  be  beaten ;  but  to  a  gentle  heart  there  can 
be  no  sharper  rebuke  than  to  have  his  unkindness  cast  in 
his  teeth.  "  My  people,"  says  God  by  his  prophet,  "  in  what  .mic.  vi. 
thing  have  I  offended  thee,  that  thou  dost  so  disobey  me? 
or  what  have  I  done  to  thee  ?  tell  me.''  And  that  we  should 
better  consider  our  unthankfulness,  he  compares  us  to  beasts, 
and  says:  "The  ox  knows  his  master,  and  the  ass  knows  isai.  i. 
his  master's  stable  and  manger ;  but  my  people  will  not  know 
me."  So  saith  Jeremy  :  "  The  turtle,  swallow,  and  the  stork  Jer.  viii 
know  their  times  of  the  year  to  come ;  but  my  people  know 
not  the  judgment  of  the  Lord."  If  a  king  should  marry  a 
poor  woman,  and  make  her  queen,  and  when  she  displeased 
him,  should  say  unto  her,  "  AVhen  thou  wast  but  a  poor 
woman,  and  never  looked  to  have  been  married  to  me,  I 
forsook  all  other  women  for  thy  sake,  and  made  thee  my 
"Nvife  and  fellow ;  hath  it  becomen  thee  to  do  this  fault  against 
me  ?" — if  she  have  any  honest  heart  in  her,  it  will  make 
her  burst  out  into  tears,  and  ask  forgiveness  :  so  will  it  move 
any  christian  heart  that  fears  God,  when  he  hears  his  un- 
thankful disobedience  laid  to  his  charge ;  and  s})ecially  if  he 
consider  what  goodness  and  how  often  he  hath  received  at 
God's  hands,  and  how  forgetful  he  hath  been  again  to  so 
loving  a  Lord  God.    The  Lord  for  his  mercies'  sake  grant  us 


S2  KXPOsiTioN   urox 


such  tender  hearts,  tliat  we  may  burst  out 
we  consider  his  goodness  and  our  wickednesi 
mercy,  and  our  great  unthankfuhiess  !     Wl 
shall  this  be,  to  hear  him  lay  our  unkindnes 
'  I  gave  you   a  good   king,  many  true  prej 
plenteously,  my  sacraments  purely,   rooted 
livered  you   from  strangers,  with  all  wealtl 
would  not  fear  me.'     AVhat  can  we  say  for 
demn  ourselves  ?     God  grant  we  may !    for 
condemn  us. 

I  do  not  doubt  but  many  of  them  had 
lay  for  themselves,  if  they  had  been  asked 
build  God's  house,  as  well  as  we  have  for  c 
Excuses  of  the  same  doingr.     Some  woidd  sav.  We  are 

our  neafli-  o 

^ence  be  j-ji^g  ^ud  his  officcrs,  (and  so  they  were  inde 
Ezraiv.  Esdras).  Some,  We  must  first  provide  a  h 
to  dwell  in,  for  our  wives  and  children :  otl 
learned,  we  know  not  how  to  do  it  :  othc 
and  not  able  to  take  in  hand  such  a  costly  v 
the  rulers  begin,  and  we  will  help :  other 
our  life  and  goods,  if  we  disobey  the  king 
But  God  would  allow  no  such  excuse,  but 
teeths  their  disobedient  unkindness,  and  say 
sav.  It  is  not  yet  time  to  build  God's  houj 
1  chron.      would  sav,  It  IS  uot  our  duty  to  build,  but 

xxiii.  [30,  ,       .  ,  1  -in 

31.J  and   smg   psalms,   as  we   be   appomted.      J 

say,  their  office  was  to  see  the  commonw 
and  not  to  meddle  in  such  matters.  The  j 
it  belonsed  not  to  them,  beinoj  such  a  costl 
quired  wisdom,  learning,   riches,  and  power 


V.    2.]  THE    PROPHET     AGGEUS.  SS 

not,  The  rulers  say,  It  is  not  yet  time  to  build  God's  house ; 
or,  The  priests  say  so,  or  the  merchants,  or  husbandmen  : 
but  generally,  All  this  people  of  all  degrees  say,  It  is  not  yet 
time  to  build  God's  house.  And  so,  because  the  rebuke  is 
general  to  all  sorts,  young  and  old,  poor  and  rich,  learned 
and  unlearned,  they  may  understand  that  it  is  their  duties 
to  build  God's  house,  what  manner  of  men  soever  they  be. 

What  a  comfort  is  this  for  the  poor  unlearned  man,  when 
he  heareth  that  God  refuses  not,  but  requires  and  takes  in 
good  worth,  that  little  sen'ice  which  he  can  do,  and  wills 
him  to  build  his  house  as  well  as  the  rich;  that  he  should 
not  think  God  loves  not  poor  men,  nor  we  are  not  able  to 
serve  him,  but  he  loves  only  the  rich  and  learned,  and  they 
must  serve  him !  Nor  again,  he  must  not  think,  I  may  do 
what  I  will,  God  cares  not  for  me,  nor  he  hath  no  work  for 
me  to  do  in  his  house. 

It  is  in  building  God's  spiritual  house,  as  it  is  here  with 
us  in  our  buildinofs.  In  buildinors  there  be  master-masons 
and  carpenters,  which  do  devise  the  work,  draw  out  the  fa- 
shion of  it,  and  set  their  men  on  work :  there  be  also  some 
that  fell  trees,  carry  stones,  bring  mortar,  and  make  clean 
the  place,  kc.  So  in  building  God*s  house  there  be  rich 
and  learned,  there  be  poor  and  meaner  learned  ;  but  the 
lowest  and  meanest  of  all,  as  he  is  the  creature  of  God,  and 
made  not  himself,  so  God  hath  some  work  for  him  to  do 
and  requires  his  service.  If  he  be  not  a  ruler  or  a  preacher, 
yet  he  hath  wife  and  children  whom  he  must  see  live  in  the 
fear  of  God,  and  that  God  will  require  of  his  hand :  and 
though  he  be  not  married,  but  both  lame  and  blind,  yet  he 
hath  a  body  and  soul  which  Christ  died  for;  and  they  be 
the  house  of  God  and  tennjle  of  the  Holy  Ghost,  which  we 


34  EXPOSITION    UPON  [cH.  I. 

u)" ahafion  living,  that  he  gives  liini  as  well  as  the  rich  all  things  in- 
fndurerentiy  ^^^^^^^^b''  ^^hicli  shoultl  bring  him  to  heaven;  as  baptism, 
and  riciu^'^  faith,  hope  and  charity,  repentance,  prayer,  fasting,  avoiding 
whoredom,  theft,  mm-der,  anger,  &c.,  all  are  as  common  and 
as  easy  to  come  by,  or  rather  more  easy,  for  the  poor  than 
the  rich.  He  disdains  not,  but  thanlvfully  takes,  the  poorest 
ser\ace  that  the  least  creature  he  hath  can  do,  so  that  he 
do  it  diligently  and  willingly;  and  will  reward  that  little  so 
done  as  liberally  as  he  doth  the  greater.  He  that  hath 
received  much  shall  make  account  of  much;  and  he  that 
hath  but  little,  yet  shall  make  account  of  that  little. 

But  this  is  marvellous,  that  where  all  sorts  of  the  people 
were  in  fault,  the  prophet  is  sent  by  commission  from  God 
namely^  to  Zerubabel  the  chief  ruler  in  the  commonwealth, 
and  to  Josua  the  high  priest;  as  though  they  had  only  sin- 
ned, or  they  could  or  should  remedy  this  matter. 

What  reason  seems  this,  that  when  many  do  offend,   a 

few  shall  be  rebuked ;  and  when  all  the  people  be  negligent, 

the  chief  rulers,  both  in  civil  matters  of  the  commonwealth, 

and  the  chief  priest  and  highest  in  matters  of  religion,  are 

blamed?     Tliis  is  the  high  wisdom  of  God,  that  man's  wit 

cannot  attain  unto :  and  there  is  great  reason,  if  it  be  well 

considered,  why  it  should  be  so.     God  our  heavenly  Father, 

knowing  the  crookedness  of  man's  heart  and  how  ready  we 

be  all  to  evil,   hath  appointed  rulers  in  the  commonwealth 

to  minister  justice,  punish  sin,  defend  the  right,  and  cause 

men  to  do  their  duties:   and  in  his  church  he  hath  placed 

preachers  to  teach  his  law,   to  pull   down  superstition  and 

idolatry,  and  to  stir  up  the  slothful  and  negligent  to  serve 

and  fear  him.     If  either  the  one  or  both  of  these  rulers  be 

l^dmiSl   "^g^^gcnt  in  their  office,  the  people  (which  be  always  ready 

if/wamed,  *^  ^^^^  ^^^^^  ^^^"  ^^^^  ^"^  plcasurcs)   fall  from  God:   but 

ifflS.7^"^''^  ^^^  ^'^^^  punish  the  rulers  for  their  negligence,  that  neither 

lheir"Segii-  ^^^^  ^^^  *^^^^  d\ii\Qs  thcmselvcs  nor  see  the  people  do  theirs ; 

as'brethfen  ^^^  ^^^^  ^^^  ^^  S^^^^V  ^^  ^^0  sius  of  the  pcoplc,  and  par- 

!.^ree"Jo''    ^^^^^s  of  their  ^vickcdness,  because  it  was  done  through  their 

GoTs%ry.  "^S^'g^"^^  ^"  "^*  punishing  and  seeing  the  people  do  their 

duties,  both  to  God  and  man. 
Exod.  iv.  When  God  gathered  his  church  first,  he  appointed  Moses 

[^  Namely:  expressly,  by  name.    Ed.] 


V.  2.]  THE    PROPHET    AGGEUS.  35 

and  Aaron,  two  brethren,  to  be  the  chief  rulers  of  the  people, 
the  one  in  religion,  and  the  other  in  civil  matters :  to  teach 
us,  that  these  two  kinds  of  rulers  be  lawful  and  necessary 
in  a  commonwealth,  that  they  should  love  and  stick  toge- 
ther like  brethren,  and  that  the  one  with  the  word  and  the 
other  with  the  sword  should  jointly  build  God's  house,  pull 
down  anticlu'ist  the  pope,  and  set  up  the  kingdom  of  Christ. 
When  the  children  of  Israel  had  committed  idolatry  in  Baal- ^'umb.  xxv. 
peor,  and  fallen  to  adultery  ^^ith  the  women  of  Moab,  Moses 
in  the  name  of  God  commands  all  the  rulers  of  the  people 
to  be  hanged  on  gallows  against  the  sun,  because  they  did 
not  their  duties  in  keeping  the  people  from  such  mischief. 
To  the  preachers  saith  Ezekiel :  "  Thou  son  of  man,  I  have  Ezek.  iii. 
made  thee  a  watclmian  to  the  house  of  Israel:  thou  shalt 
hear  words  of  my  mouth,  and  shew  them  from  me.  If  I 
say  to  the  ^\^cked,  Thou  wicked,  thou  shalt  die  the  death, 
and  thou  wilt  not  speak  to  him  that  he  may  keep  him  from 
his  wickedness,  the  ^vicked  shall  die  in  his  wickedness,  but 
I  will  require  his  blood  of  thy  hands :  but  if  he  will  not 
leave  his  wickedness  when  thou  tellest  him,  he  shall  die  in 
his  wickedness,  and  thou  hast  saved  thine  own  soul,  because 
thou  hast  done  thy  duty  in  warning  him."  By  these  punish- 
ments we  may  see,  that  it  is  neither  the  duty  of  civil  rulers, 
by  what  name  soever  they  be  called,  to  be  negligent  in  their 
duty,  or  to  set  in  an  e^il  deputy  for  them  to  gather  up  the 
profits,  that  they  may  go  hawk,  or  hunt,  game,  or  keep 
whores;  for  God,  that  gave  them  that  authority,  >vill  look 
for  account  for  it  of  them :  nor  that  it  is  lawful  for  bishop, 
dean,  archdeacon,  prebendary,  or  parson,  to  set  in  a  parish 
priest  to  make  conjured  water,  and  serve  the  people  in  a 
strange  tongue,  which  neither  he  nor  they  understand :  for 
by  these  means  the  people  be  not  amended. 

Hely,  having  complaints  made  to  him  of  the  unliappiness  i  Sam.  iv. 
of  his  children,  fell  and  brake  his  neck,  because  he  would 
not  punish  them;  and  they  themselves  were  killed  in  battle, 
and  the  ark  of  God  was  taken  by  God's  enemies:  so  shall 
the  fathers  of  the  people  perish,  if  they  punish  not  faults  of 
the  people. 

"  He  that  desires  a  bishop's  office,"  saith  St  Paul,  '•  de- 1  Tim.  iii. 
sires  a  good  labour:"   he   calls  it  not  a  good  lordship,  nor 

3—2 


36  EXPOSITION    UPON  [cH.   I. 

idleness  and  wealth,  but  labour.  What  a  man  the  labourer 
Eiek.xxxiv.  should  be,  Ezekiel  tells  particularly,  saying:  ''Woe  to  the 
shepherds  of  Israel,  which  feed  themselves,  and  not  my 
flock  !  ye  have  eaten  the  fat,  and  been  clothed  with  the  wool ; 
but  ye  have  not  strengthened  the  weak,  nor  healed  the  sick, 
nor  brought  home  the  stray,  nor  sought  the  lost,  but  ye 
have  ruled  over  them  with  sharpness."  These  be  the  duties 
of  good  shepherds  and  their  labours,  and  not  masking  masses, 
mumming  matins,  and  babble  they  know  not  what :  and 
he  that  either  cannot  or  will  not  do  these  things,  seeking 
his  own  ease  and  wealth,  and  not  bring  the  people  to  God, 
is  a  thief  and  murderer.  Also,  the  patron  of  a  benefice  or 
To  admit     bishop,  which  admit  any  such  as  cannot  do  these  duties  to 

an  unable  ^  J 

t'd'be''*a'r''  have   cure  of  souls,  are  partakers  of  his  wickedness ;   and, 
evlifthaVhe  ^  H'^uch  as  in  them  lies,  murder  so  many  soids  as  perish 
doeth.        this  ways  for  want  of  wholesome  doctrine.     St  Paul  says  to 
iTim. V.      Timothy:    "Lay  not    thy  hand    rashly    on  any   man,    nor 
without  good  trial  appoint  him  a  minister,  lest  thou  be  par- 
taker of  other  men's  sins."     We  must  neither  do  evil  our- 
selves, nor  consent  to  other  to  do  it,  but,  as  much  as  in  us 
lies,  stop  it :   for  both  the  doer  and  he  which  agrees  to  it 
Rom.  i.  [32.]  are  worthy  death,  as  St  Paul  saith.     But  he  that  places  an 
unworthy  or  unable  minister  wittingly  in  a  benefice,  consents 
to  the  evil  which  he  doeth,  because  he  might  stop  him  from 
it  if  he  would;  and  therefore  is  he  worthy  death  also. 

A  tailor  that  is  not  cunning  to  make  a  gown  may  mend 

hose;   a  cobbler  that  cannot  make  shoes  may  mend  them; 

a  carpenter  which  is  not  cunning  to  make  the  house,   yet 

may  he  square  trees  or  fell  them :   but  an  unable  priest  to 

teach  is  good  to  nothing  in  that   kind  of  life  or  ministery. 

Matt.  V.       "  Ye  are  the  salt  of  the  earth,"  saith  our  Saviour  Christ ; 

"  but  if  the  salt  have  lost  his  saltness,  wherewith  shall  it  be 

salted?   it  is  not  good   enough  to  be  cast   on   the   dunghill 

(for   so  it  would   do  good   in  dunging  the  field);    but  it  is 

meet  for  nothing  but  to  be  cast  in  ways  to  be  trodden  under 

our  feet." 

^d"mrni?tS*        So  these  priests,  which  have  not  the  salt  of  God's  word 

lufTeJedin^  ^^   scasou   man\s  soul   withal,  are  meet  for   nothing  in  that 

tery?""""    ^^^^  ^f  life,  but  to  be  put  to  some    occupation   which  they 

can  do,  and  get  their  living  with   the  sweat  of  their  face, 


V.   2.]  THE    PROPHET    AGGEUS.  37 

and  not  occupy  a  place  among  GocVs  shepherds,  seeing  they 
be  rather  dumb  and  devouring  dogs  than  good  preachers. 

Are  not  we  in  England  guilty  of  the  like  fault  I  When  we  are  like 
God  stirred  up  our  kings  as  chief  in  the  realm,  and  Thomas  ion?  ne|ii- 
Cranmer,  archbishop  of  Canterbury,  with  others,  for  matters 
in  religion,  to  drive  the  buyers  and  sellers  of  masses,  par- 
dons, trentals,  &;c.  out  of  God's  house,  which  they  had  made 
a  den  of  thieves,  was  not  this  in  all  our  mouths :  It  is  not 
yet  time  to  build  God's  house,  the  people  cannot  bear  it; 
we  fear  strange  princes  and  rebellions ; — as  though  God  were 
content  to  suffer  idolatry  for  a  time,  and  would  not  or  could 
not  promote  his  o\mi  matters  without  our  politic  devices. 
And  almost  as  many  years  have  we  lien  loitering  as  these 
men  did,  and  not  builded  God's  house,  but  pulled  it  do^^Tl; 
builded  our  own  houses  goodly  without  any  stop  or  fear, 
where  rebellion  most  should  have  been  feared,  because  it 
was  done  oft  with  the  injury  of  others,  as  by  extreme  rais- 
ing of  rents,  taking  great  incomes  and  fines,  &c.,  by  these 
means  seeking  our  own  rest  and  profit.  It  wants  not  much 
of  so  many  years  since  king  Hem-y  began  to  espy  the  pope; 
and  yet  God's  house  is  not  built.  AVhat  marvel  is  it  then, 
if  we  have  been  thus  grievously  plagued  for  our  negligence 
in  thus  doing,  and  that  every  one  hath  been  sought  out  to 
death,  that  was  judged  to  love  God's  word?  When  the  good  Ezraii. 
king  Cyrus  had  given  free  liberty  to  the  Jews  every  one  to 
go  home  that  would,  the  most  part  had  so  well  placed  them- 
selves in  strange  countries  and  waxed  so  wealthy,  that  they 
would  not  go  home  when  they  might  to  build  God's  house. 
What  marvel  was  it  then,  if  God,  to  punish  this  great 
wickedness,  stirred  up  king  Assuenis  by  the  means  of  Ha-  Esther  iu. 
man,  to  make  proclamation  through  all  countries,  that  it 
should  be  lawful  for  any  man  to  kill  all  the  Jews  he  could, 
to  take  their  goods,  and  order  them  at  their  pleasure ;  that 
if  gentleness  could  not  drive  them  home  to  serve  God,  yet 
sharpness  should  compel  them  to  go  build  God's  house? 

And  hath   it   not  been   so   in   England   taught,  that  all 

gospellers   should   be  destroyed,   and   should  not  leave  one 

man  alive'?     And   this   thing  God   of  love   and   mercy  did 

unto  us,  that  where  we  would  not  know  him  by  gentleness, 

[]'  The  phrase  used  by  the  author  is  as  in  1  Kings  xxi.  21.    Ed.] 


38  EXPOSITION    UPON  [cil.  I. 

we  should  be  compelled  by  the  rod  and  shai'pness  to  seek 
liira.  All  faults  in  our  late  popery  (were  they  never  so 
great)  might  be  pardoned,  save  this,  to  love  God's  word. 
But  as  God  took  Haman  in  his  own  device,  and  the  ven- 
^  geance  light  on  him  and  his;    so   God  hath  mercifully  de- 

livered many  in  England  from  the  persecutors,  gloriously 
called  many  to  be  his  witnesses  in  the  fii-e,  and  turned  the 
devices  of  his  enemies  on  their  o^vn  heads,  and  sharply  de- 
stroyed them  which  murdered  his  saints,  when  they  thought 
most  to  have  enjoyed  the  world  at  their  will.  Therefore 
let  us  think  that  God  speaks  to  us  by  his  prophet,  saying: 
This  people  of  England,  to  whom  I  have  given  so  plentiful 
a  land,  deUvered  them  so  often,  and  sent  them  my  preachers ; 
and  whom,  when  they  forgot  me  and  their  duty,  I  punished, 
sometimes  sharply  of  fatherly  love,  and  sometime  gently 
that  they  might  turn  to  me ;  yet  they  say.  It  is  not  yet 
time  to  build  God's  house,  for  fear  of  their  own  shadows : 
they  would  lie  loitering  still,  and  not  be  waked  out  of  this 
sleep.  Let  us  consider  what  benefits  we  have  received  daily 
of  our  good  God,  and  see  what  a  grief  it  is  to  be  unthank- 
ful, and  have  our  unkindness  thus  cast  in  om*  teeth.  Poor 
cities  in  Germany,  compassed  about  with  their  enemies,  dare 
reform  religion  throughly,  without  any  fear,  and  God  pros- 
pers them :  and  yet  this  noble  realm,  which  all  princes  have 
feared,  dare  not.  We  will  do  it  by  our  own  policies,  and 
not  by  committing  the  success  to  God ;  and  so  we  shall  over- 
throw all. 

The  Text.     y.  3.  And  the  word  of  God  was  sent  hy  the  hand  of  Aggeus 
the  prophet^  saying : 
4.  Is  it  time  for  yow  that  ye  shoidd  dwell  in  your  ceiled 
Jiouses,  and  this  house  lie  waste  ? 

This  is  most  worthy  to  lie  noted,  that  the  prophet  dare 
speak  nothing  of  his  own  head,  but  always  in  the  name  of 
God,  and  as  he  received  it  of  God's  mouth;  and  for  om- 
example,  most  diligently  it  is  to  be  followed,  seeing  he  durst 
not  so  much  as  rebuke  sin,  but  as  God  taught  him.  But 
of  this  enough  is  spoken  afore  in  the  first  and  second 
verses. 


V.    3,  4.]  THE    PROPHET    AGGEUS.  39 

This  prophet,  having  a  gentler  spirit  than  many  of  the 
other  prophets,  doth  not  so  sharply  threaten  utter  destruc- 
tion of  them  and  their  country  for  their  disobedience ;  but 
cliiefly  sets  before  them  their  slothfulness  towards  the  build- 
ing of  God's  house,  and  their  shameful  and  shameless  scrap- 
ing and  scratching  together  of  goods,  their  polUng  and  pil- 
ling, their  labour,  diligence,  and  pains  taken  to  build  costly 
gorgeous  houses  for  themselves :  as  though  he  would  say, 
Is  it  not  a  shame  for  you  to  take  so  much  labour  and 
spend  so  much  money  in  making  yourselves  ceiled  and  carved 
houses,  and  can  find  no  time  nor  money  to  spend  on  God's  -^^o'^e^bufit 
house  ?  Do  you  love  yourselves  better  than  your  God  ?  ^^^^^^  ^^^ 
Do  ye  set  more  by  your  own  pleasure  than  God's  honour? 
Will  ,you  first  satisfy  your  own  lusts,  and  then,  when  ye 
can  find  any  leisure,  peradventure  God  and  his  house  shall 
have  a  piece  bestowed  on  him  ?  Is  not  this  to  set  the 
cai-t  before  the  horse;  Ye  should  firet  serve  God,  seek  his 
will,  and  after  look  to  your  own  necessities,  and  not  vain 
pleasures.  The  heathen  poet  could  reprove  this  in  heathen 
people,  saving :  "  0  citizens,  citizens,  is  money  to  be  sought 
first,  and  then  \irtue  after  richest" — as  though  he  should 
say.  Nay,  not  so.  This  is  spoken  to  all :  "  First  seek  the  Matt.  vi. 
kingdom  of  God  and  the  righteousness  thereof,  and  all  other 
things  necessary  shall  be  given  you." 

But  was  this  so  grievous  a  fault  in  God's  sight,  to  build 
their  own  houses  afore  God's  house,  that  they  were  so  plagued 
for,  as  appears  in  the  second  verse  following?  Or  was  there 
not  other  as  great  sins  as  this  amongst  them?  Yes,  tnily, 
there  were  other  heinous  sins  amongst  them,  and  which  God 
abhors  as  well  as  this.  They  had  gotten  into  their  hands 
all   the  lands  and   goods   of  their  poor  brethren  by  usury ;  Usury 

^  ^  J  ./      unlawful. 

and  not  content  with  that,  they  had  so  handled  the  matter, 
that  the  poor  sort  had  sold  themselves,  their  wives  and  chil- 
dren, to  be  bondmen  and  slaves  to  the  rich.  And  yet  their 
usury  was  but  little  in  comparison  of  ours,  which  we  can 
more  \viscly  and  worldly,  than  wisely  and  godly,  defend  to  be 
la^^ful.  They  took  l)ut  one  at  the  hundred;  of  a  hundred  Nehem. v. 
shillings  one,  of  a  hundred  pounds  one;   and  yet  Nehemias 

[^  O  cives,  civcs !  qurercnda  pecunia  primum  est, 
Virtus  post  nummus.        lion.  Kpist.  i.  i.  53-4.     Ed.] 


40 


EXPOSITION    UPON 


[CH.  I. 


All  sin  is 
forbidden 
alike,  if  it 
let  God's 
house. 


Drunkards. 


Isai.  V. 


SlusTgrards . 


Amos  vi. 


Pollers. 


Isai.  V. 


Ambitious. 


1  Tim.  vi. 


makes  them  to  restore  all  again.  But  we  can  defend  ten 
at  the  hundred  to  be  charitable  and  godly.  Surely,  if  they 
could  not  keep  it,  but  were  compelled  to  restore  it  again, 
it  was  theft  and  robbery  so  to  get  it,  or  yet  to  keep  it : 
for  he  is  as  well  a  thief  that  keeps  that  which  is  evil  got, 
as  he  that  got  it  or  took  it.  And  if  they  did  make  resti- 
tution, taking  but  one  at  the  hundred;  I  see  no  cause  why 
our  usurers  should  not  be  compelled  by  authority  to  restore 
that  which  was  so  gotten  by  ten  or  sixteen  at  the  hundred. 
This  was  our  gospelling  in  England,  when  we  should  have 
builded  God's  house,  as  they  should  have  done  here. 

The  prophet  speaks  here  of  building  houses  namely  ^ 
but  under  that  one  sin  he  rebukes  all  such  like :  as  when 
we  say,  "  give  us  our  daily  bread,"  we  desire  under  the  name 
of  bread  as  well  drink  and  cloth,  as  all  other  things  neces- 
sary to  live  withal.  And  he  saith  as  well  to  the  drunkards. 
Is  it  time  for  you  to  drink  until  ye  be  thriftless  and  witless, 
and  God's  house  lie  unbuilded  ?  It  is  written  by  the  prophet, 
"  Woe  be  to  you  that  rise  early  in  the  morning  to  drink, 
and  to  follow  drinking  till  it  be  evening !"  He  saith  like- 
wise to  the  dainty  sluggard,  that  lies  wallowing  in  his  costly 
beds  and  soft  pillows :  Is  it  time  for  you  to  he  slovening 
in  your  couches  night  and  day,  and  God's  house  unbuilded? 
Is  it  not  written,  "  Woe  be  unto  you  which  sleep  in  your 
costly  beds,  and  play  the  wantons  in  your  couches?"  And 
he  saith  likewise  to  the  greedy  carle  and  prowling  poller, 
that  is  never  filled,  but  always  heaping  together :  Is  it  time 
for  you  that  ye  scrape  and  scratch  together  all  ye  can  lay 
your  hands  on,  and  God's  house  lie  unbuilded?  Do  ye  not 
know  it  to  be  written,  "  Woe  be  to  you  which  join  house 
to  house,  and  land  to  land,  and  never  cease?"  Thus  must 
every  man  think  that  God  speaks  to  him  still  by  this  his 
prophet,  and  says  to  the  ambitious  prelate:  Is  it  time  for 
thee,  which  should  chiefly  build  my  house,  to  gape  for  pro- 
motion, to  join  benefice  to  benefice,  prebend  to  deanery,  &c., 
and  my  house  lie  unbuilt?  Kemember  thou  not  Paul's  say- 
ing, "If  we  have  meat,  drink,  and  clothes,  let  us  be  con- 
tent therewith"  ?  Thou  that  chiefly  should  further  this  work, 
dost  hinder  and  pull  down  my  house,  as  much  as  in  thee  is. 
['  See  note,  p.  34.    Ed.] 


V.   3,  4.]  THE    PROPHET    AGGEUS.  41 

Let  the  merchant,  that  spares  not  to  sail  through  all  jeopar-  Merchants. 

dies  on  the  sea  and  travail  by  land,  so  that   he  get  much 

gains,  think  that  God  says  to  him  still :  "  Is  it  time  for  thee 

to  run  and  ride,   buy  and  sell,  and  my  house  lie  unbuilt  V 

Let  the  unthrift  think  that  God  speaks  to  him,  saying:  "Isuntunfts. 

it   time   for   thee   to   hawk   and   hunt,    card   and   dice,    and 

follow  whores,  and  God's  house  lie  unbuilt  T     Think  not  it 

is  enough  to  say,  I  am  a  gentleman ;  what  should  I  do  but 

take  my  pleasure  ?  it  becometh  not  me  to  take  such  pains. 

Yes,  truly ;    for  God  hath  no  more  allowed  thee   to   waste  God  allows 

unthriftily   thy  goods,   nor  to  misspend  thy  time,    than   the  nothing 

^-^         ^'^  ^  i  i  *^         i  •  p   •   i      moretomis- 

poor  man.     r  or  like  as  thou  hast  the  same  baptism,  laith,  use  than  the 
Lord,  God,  and  Father  in  heaven  with  him,  and  hopest  for  Ephes.  iv. 
the  same  kingdom  that  the  poor  man  doth ;    so  hast  thou 
the  same  law  given  thee  to  live  after,  and  by  the  same  shall 
we  all  be  judged. 

^Vhy,  will  no  excuse  sers-e,  but  that  every  man  must  lay 
his  helping  hand  to  the  building  of  God's  house  I  No,  verily  : 
remember  them  which  were  called  to  the  feast,  and  one  ex- 
cused himself,  saying,  '•  I  have  bought  a  farm ;"  another,  "  I  Luke  xiv. 
have  bought  five  yoke  of  oxen ;"  and  both  said,  "  I  pray  thee 
hold  me  excused  i''  and  the  third  had  married  a  wife,  making 
no  excuse,  but  flatly  denying  he  could  not  come.  But  it  skills 
not  whether  he  make  excuse  or  not :  all  were  shut  out,  and 
had  no  part  of  the  feast. 

And  so  shall  all  that  build  not  God's  house,  thoudi  they  ^'o  excuse  is 

~  *'   allowed  in 

seem  to  themselves  to  have  good  excuses  :  God  allows  none  at  not  building 

^    o  ^  ^  God's 

all.     Why,  they  were  forbidden  by  the  king  to  build  any  more,  ^^ousc. 

as  appears  in  Esdras,  and  must  they  not  obey  ?  they  should  Ezra  iv. 

have  run  in  the  king's  displeasure,  been  in  jeopardy  to  have 

lost  life,  land,  and  goods :    should  they  have  been  rebels  and 

traitors  to  the  king  I     No,  surely ;  this  is  not  treason  to  kings 

to  do  that  which  God  commands.     When  Daniel  did  pray  naniei  vi. 

thrice  a  day  to  God  contrary  to  the  king's  commandment, 

and  the  apostles  did  preach  contrary  to  the  wills  and  com-  Acts  iv. 

mandments  of  the  rulers,  it  was  neither  treason  nor  rebellion. 

So  must  we  do  always  that  which   Gx)d  commands:   and  if  God  is 

•^  _  rathtT  to 

the  rage  of  the  rulers  go  so  far  as  to  kill  or  cast  us  into  ;'•'"'>•'>••<• 

c>  o  than  man. 

lions'  dens,  as   Daniel  wai5,  or  whip  and  scourge  us,  as  the 
apostles  were ;  we  must  suffer  with  Daniel,  and  say  with  the 


42  EXPOSITION    UPON  [CH.  I. 

apostles,  "  "We  must  rather  obey  God  in  doing  our  duty,  than 
man  fbrbidding  the  same;"  knowing  always,  that  God  hath  ever 
ways  enough  to  deliver  us  out  of  their  dangers,  if  he  will,  as  he 
did  Daniel  and  the  apostles;  or  else  will  strengthen  us  to  die 
in  his  quarrel,  whether  soever  shall  be  more  for  his  glory  and 
the  edifvino:  of  his  church.  If  the  sheriff  should  bid  thee  one 
thing,  and  the  king  command  thee  another,  wilt  thou  obey 
the  lower  officer  afore  the  higher  ?  So  is  the  king  God's  under 
officer,  and  not  to  l3e  obeyed  before  him. 
Luke  xiv.  It  is  written,  that  "  if  any  man  come  to  Christ,  and  hate 

not  father  and  mother,  wife  and  children,  brother  and  sister, 
yea,  even  liis  own  life,"  rather  than  forsake  and  offend  God, 
"  he  can  be  none  of  Christ's  scholars."  Christ  takes  all  excuses 
liiatt,  V.  fj.Qj^^  yg  ^hen  he  saith :  ''  If  thy  right  eye  let  thee,  pull  it 
out;  if  thy  hand  offend  thee,  cut  it  off;  for  it  is  better  to 
go  into  life  with  one  eye  and  one  hand,  than  to  be  cast  into 
hell  with  both  thine  eyes  and  hands."  In  the  ninth  of  Luke, 
when  Clu'ist  called  two  disciples  to  follow  him,  the  one  said, 
"  Let  me  go  and  bid  them  farewell  at  home ;"  and  the  other 
said,  "  Let  me  go  and  bury  my  father,  and  then  I  will  come." 
But  our  Saviour  Christ  would  suffer  neither  of  them  both  to 
go  to  do  so  little  things  and  honest,  as  reason  would  judge, 
but  saith :  "  Let  the  dead  bury  the  dead;  and  he  that  puts  his 
hand  to  the  plough  and  looks  back,  is  not  meet  for  the  king- 
Luke  xvii.  dom  of  God."  "  llemember,"  he  saith,  "  Lot's  wife,"  how  she 
for  looking  back  was  turned  into  a  pillar  of  salt.  Therefore 
there  is  no  excuses  admitted  in  not  building  God's  house, 
and  that  earnestly. 
Princes  may        Yet  is  not  this  SO  spokcu  of  the  prophet,  that  it  is  un- 

liave  houses  ^  i       i         ^ 

to  their  de-  lawful  for  noblcmcn  to  have  costly  houses,  so  it  be  not  above 

(Tree,  so  they  ^  .  . 

Jju'1'1  <^o'i's  their  degree,  nor  built  with  oppressing  the  poor,  or  that  they 
talco  not  more  pleasure  and  pains  in  building  their  own  houses 
than  God's  ;  but  that  they  should  study  and  take  more  pains 

2  Sam.  vii.  to  bulld  God's  liouso  than  their  own.  For  David,  Salomon, 
and  other  good  kings,  had  gorgeous  houses  according  to  their 
estate:  but  when  David  had  builded  him  a  goodly  house,  he 
sat  down,  looked  on  it,  and  remembered  how  the  ark  of  God, 
and  the  treasures  that  God  had  given  them,  were  but  in  tents 
covered  with  sackcloth,  made  of  goat's  hair ;    he  was  sorry, 

Psai.  cxxxii.  swarc  an  oath,  and  made  a  vow  to  the  God  of  Jacob,  that  he 


V.  Sy  4.]  THE    PROPHET    AGGEUS.  43 

would  not  go  into  his  house  nor  his  bed,  and  that  he  would 
neither  nap  nor  sleep,  nor  take  rest,  imtil  he  had  a  place 
for  the  Lord  to  dwell  in,  and  builded  his  house.  Such  a 
desire  have  all  good  men  to  the  building  of  God's  house 
in  all  ages,  that  they  will  prefer  God's  matters  and  the 
common  profit  of  many  afore  their  own. 

But  here  in  this  people,  as  among  us  also,  the  rich  men 
would  not,  the  poor  could  not;  the  priests  had  forgotten  the 
law,  and  followed  their  own  fantasies;  the  unlearned  knew 
not  how  to  do  it;  young  men  were  given  to  pastimes,  old 
men  to  greediness,  noblemen  greedily  to  get\  and  unprofitable 
to  spend  it ;  the  common  sort,  as  men  without  guides,  fol- 
lowed their  ovm  wills:  summer  was  too  hot,  and  winter  was 
too  cold:  so  that  no  sort  of  men  nor  time  was  given  to  the 
building  of  God's  house  ;  but  every  man  followed  his  own  \\ill, 
and  either  they  coidd  not,  would  not,  or  durst  not  go  about 
the  building  of  God's  house.  Thus  we  in  England,  while  we 
have  lien  following  oiu*  own  fantasies,  and  seeking  vain  ex- 
cuses tinder  pretence  of  religion,  have  destroyed  religion;  and 
in  pulling  away  superstition  did  seek  our  own  profit  and  pro- 
motion. To  pull  down  abbeys,  colleges,  chantries,  and  such 
dens  of  tliieves,  we  are  ready  enough,  because  we  hoped  to  vain  excu- 
have  part  of  the  spoil  ourselves ;  but  to  maintain  schools  and  buiwin? 
hospitals  was  not  for  our  profit :  to  take  away  masses,  idols,  ^e  not 
unpreaching  prelates,  we  diu'st  not,  sometime  for  fear  of  the 
king's  displeasure,  sometime  for  rebellion  or  insurrections  of 
the  commons ;  otherwhiles,  to  bear  with  the  weakness  of  the 
people,  or  for  loss  of  life  or  goods,  or  some  such  like  excuse, 
we  would  not. 

But   Salomon,    to  pull  away  all  fond,   feigned  excuses, 
teaches  divers   good  lessons  and  worthy  to   be  noted.     To  Fearful, 
the  sluggish  fearful  man,  that  fcareth  and  castcth  perils  to 
do  that  which  God  commandeth  him,  he  saith,  mocking  and  Prov.  xxii. 
relniking  him  thus  :  "  There  is  a  lion  in  the  way,  saith  the 
slothful  man   (when  he  is  willed  to  do   his  duty),  and   he  . 

will  worry  me  if  I  go :"  which  is  as  much  to  say,  Cast  no    y^x^^ 
perils  in  serving  God ;  go  diligently  about  to  do  thy  duty ;  and 
God  will  defend  thee,  though  thou  go  througli  lions,  wolves, 
bears,  bishops,  and  all  wild  beasts :  and  that  we  should  more 

['  The  first  edition  reads,  noblemen  to  ambition,  and —    Ed.] 


44 


EXPOSITION    UPON' 


[CH.  I. 


Prov.  xxvi. 

Slothful. 


f  / 

6 . 


Worldling^s, 
Eccles.  xi. 


Eccles.  xi. 


TTic  g^ospel 
is  never 
without 
enemies. 


Matt.  vi. 


boldly  do  our  duties  to  God  without  fear  of  man,  St  John 
in  his  Revelation,  xxi.,  saw:  "  The  fearful,  unbelievers,  abomi- 
nable, murderers,  Sec,  shall  have  their  part  in  the  lake  that 
burns  with  fire  and  brimstone,  which  is  the  second  death." 
To   the    slothful    delicate    man,   which   will    not   forego    his 
pleasures,  he  saith:  "As  the  door  is  turned  in  and  out  upon 
the  hinges  and  gins,  so   is  the  sluggard  rolled  about  in  his 
bed  from  one  side  to  another:"  as  though  he  should  say.  As 
the  door  when  it  is  opened  or  shut,  it  stirs  in  and  out,  but 
it  stirs  not  out  of  his  place,  but  is  on  the  hinges  still ;  and 
the  sluggard  that  rolls  himself  from  one  side  of  the  bed  to 
another,  is  a  sloven  still,  and  lies  slovening  in  his  bed,  taking 
no  pains  to  do  good :  so  they  that  be  given  to  any  kind  of 
pleasure,  if  they  stir  to  any  thing,  it  is  so  little  that  it  doeth 
no  good;  they  roll  but  from  one  side  to  another,  from  one 
pleasure  to  another,  to  seek  where  they  may  find  most  ease. 
They  move  as  the  snail  doth,  always  creeping  and  never  the 
further.    Unto  them  that  seek  excuses,  that  either  they  dare 
not  or  cannot,  he  saith :  "  He  that  watches  the  winds  doth 
not  sow,  and  he  that  marks  the  clouds  shall  never  mow :"  as 
if  he  should  say,  As  he  that  waits  for  a  good  wind  to  sow 
in,  or  whether  any  clouds  arise  betokening  rain,  or  there  be 
none  at  all  but  great  drought  towards,  that  he   may  mow, 
shall  never  sow  nor  mow:  for  either  blows  the  north  wind, 
and  that  is  too  cold ;  or  the  south,  and  that  is  too  hot ;  or 
the  east,  and  that  is  too  dry;  or  the  west,  and  that  is  too 
wet ;  and  the  wind  is  ever  in  one  of  these  comers,  and  ever 
is  it  drought  or  clouds  like  to  rain  when  the  wind  is  so:  so 
he  that  waits  when  he  may  build  God's  house,  and  have  the 
world  with  him  without  displeasure  of  the  rulers,  the  people, 
the  clergy,   or  the  laity,  shall  never  do  his  duty;  for  ever 
the  gospel  hath  some  enemies.     Therefore  he  concludes,  say- 
ing :  "Sow  thy  seed  in  the  morning  and  in  the  evening,  and 
let  not  thine  hand  cease ;"  meaning,  that  evening  and  morn- 
ing, early  and  late,  fair  weather  and  foul,  with  favour  or  with 
displeasure,  we  should  not  cease  to  build  God's  house.     Do 
ye  not  know  that  God  and  the  world  are  enemies;  and  he 
that  will  please  the  one  shall  displease  the  other;   and  im- 
possible it  is  to  please  both  \     Never  look  to  have  the  world 
to  favour  thee,  when  thou  goest  about  to  serve  God :  and  if 


V.   3,   4.]  THE    PROPHET    AGGEUS.  45 

thou  wilt  seek  the  friendship  of  the  world,  thou  shalt  he  an  james  iv. 
enemy  to  God.     So  saith  St  Paul  to  Timothy:  "Preach  the  2 Tim.  iv. 
word,  be  earnest,  reprove,  rebuke  in  season  and  out  of  sea- 
son;" spare  no  time,  place,  labour,  nor  person;  lay  it  amongst 
them,  tell  them  their   duty,   let   it  work  as  God  will.     Do 
thou  thy  duty,  and  as  much  as  in  thee  lies ;   and  let  God 
alone  w^ith  the  rest.     God  requires  nothing  of  thee  but  thy 
labour :  the  increase  belongs  to  God  alone  to  give  as  he  thinks 
good.     St  Paul,  comparing  himself  \nth  the  other  apostles,  1  Cor.  w. 
saith,  he  "  laboured  more  than  any  of  the  rest,  and  filled  all 
places  and  countries  with  the  gospel  betwixt  Jerusalem  and 
Ill\Ticum ;'"'   but   he   never  tells   how  many  he  converted  to 
the  faith,  for  that  is  the  work  of  God,  and  neither  he  which  1  Cor.  iii. 
grafts,  nor  he   which   waters,   is  anything,  but   God  which 
gives  the  increase. 

And  although  the  scripture  require  that  a  preacher,  which 
is  a  steward  of  God's  house,  must  be  ware  as  a  serpent 
and  simple  as  a  dove,  and  the  weakness  of  our  brethren 
that  have  not  learned  their  liberty,  must  be  borne  with  for 
a  time ;  yet  are  we  not  bidden  always  to  do  it,  nor  be 
so  wise  that  to  please  man  we  displease  God.  ^Vhen  our  how  far  the 
Saviour  Christ  had  taught  that  it  was  la^^ful  to  eat  all  kinds  be  borne 
of  meats,  at  all  times,  for  all  men,  in  all  places,  the  Pha- 
risees were  angry  with  him,  and  his  disciples  told  him  of 
their  anger;  but  he  answered:  "Let  them  alone;  they  be  Matt. xv. 
blind  guides  of  the  blind : ''  he  pa.ssed  not  for  the  offend- 
ing of  them,  for  they  might  have  learned  the  truth  if  they 
had  lust.  So  must  we  bear  with  the  weak  until  they  be 
taught  sufficiently  :  and  if  they  will  not  learn,  we  must  not 
lose  our  liberty  for  their  foolishness,  but  answer  them  as  Christ 
did.  And  as  the  faithful  husband  is  not  bound  to  the  un-icor.  vii. 
faithful  wife,  if  she  will  not  abide  with  him ;  so  is  not  our 
liberty  bound  to  the  froward  superstitious  papists  that  will 
not  learn.  It  is  better  to  offend,  says  Gregory,  than  to  for- 
sake a  truth :  and  Chrysostom*  teaches,  that  when  more  com- 
modity comes  by  offending  than  hurt,  we  must  not  care  for 
the  offence  :    but  this  commodity  that  he  means  is  not  worldly, 

['  Aia  Ct]  Toi/TO,  orau  fktv  \dtj  ttoXv  to  K€^to<:  nai  Tf/c  tov 
aKCivcuXov  ftxdftrj^  }xu^ov,  KaTCKPfjoueT  tu)v  (rKavca\i(^uLiei'U}v.  Contra 
eos  qui  subiutroductas  liabent  virgiucs.   Tom.  i.  p.  284.  Paris.  18.'34.  Ed.] 


^  ULu^  -f-  U-r.-  >»»» 


46  EXPOSITION    UPON  [cH.  I. 

1  cor.viii.  ifiii  fifodly,  and  bringing  many  to  Clirist.  "  I  had  rather  never 
eat  flesh,"  saith  St  Paul,  ''  than  offend  my  brother  :"  but  that 
is  spoken  for  the  weak,  that  have  not  been  sufficiently  taught, 
and  all  doubts  they  can  lay,  taken  away  ;  but  to  the  stubborn, 
sturdy,  stiffiiecked  papists  (which  teach  that  some  meats  at 
some  times  are  unclean  and  unholy  for  some  men  to  eat,  and 
so  makes  man  to  serve  creatm*es  in  conscience,  that  he  dare 
not  handle  that  over  which  God  made  him  lord)  he  never 
said  so,  but  contrarily,  "  Let  them  alone ;  they  be  blind  guides 
of  the  blind/'  Like  is  to  be  said  in  marriage  of  priests,  hand- 
ling their  chalice,  corporas^  and  such  other  bm'dens  as  they 
lay  not  only  on  the  bodies,  but  miserably  on  the  consciences. 

Gal.  V.  of  them  wliich  will  believe  them.  "  Stand  in  the  liberty  to 
the  which  ye  be  called,"  saith  St  Paul,  "  and  be  not  subject 
to  such  yokes  and  beggarly  ceremonies :"  let  not  such  Cay- 
phas  tread  you  down;  but  keep  your  consciences  in  knowledge 
free  to  use  freely  all  the  good  creatures  of  God  made  for 
your  use,  according  to  the  scripture,  with  soberness  and 
thanksgiving. 

Thus  all  the  people  is  chid  here  for  their  disobedience, 
that  they  builded  not  God's  house,  although  they  were  for- 
bidden by  the  king,  or  could  make  like  excuses.  God  sent 
them  all  home  to  do  this  work,  and  required  it  of  them  all ; 
and  yet  they  were  all  so  far  from  doing  it,  that  they  let  it 
lie,  not  only  unbuilded,  but  waste,  desert,  never  regarding  it. 

All  sorts      There  was  work  for  all  sorts  of  men,  the  costly  pieces  for  the 

in  God's      rich,  tho  meaner  for  the  common  sort,  and  the  felling  of  trees, 

house  to  do.  .  o         /»         i  i      •        i 

carrying  mortar,  &c.  tor  the  poorest  and  simplest. 
Exod.  XXXV.        When  Moses  should  make  the  tabernacle  and  tent,  where- 
in they  should  resort  to  ser\^e  God  until  the  temple  was  builded, 
the  rich  sort  offered  gold,  silver,  brass,  iron,  silk,  and  such 
like;  but  the  poorest  when  they  came  and  brought  but  goats' 
hair,  it  was  thankfully  taken,  and  did  good  service  in  that 
work ;  for  the  uppermost  cloth,  that  covered  the  tent,  was  made 
thereof  to  keep  away  rain  and  storms.     And  to  the  younger 
sort,  that  they  should  not  think  themselves  unmeet,  saith  St 
1  Tim.  iv.     Paul,  "Let  no  man  despise  thy  youth;"  and  generally  to  every 
Rom.  xiii.    man  he  saith,  "  It  is  now  time  to  rise  out  of  sleep."    Bring 

['  Corporas:   the  cloth  on  which  the  consecrated  wafer  was  de- 
posited.   Ed.] 


V.    3,  4.]  THE    PROPHET    AGGEUS.  47 

SO  much  to  this  building  as  you  can ;  let  no  fault  be  found 
in  you  for  lack  of  good  will.  God  will  take  in  good  part 
the  little  ye  can  do.  Let  not  the  simplest  think,  I  am  un- 
worthy to  do  such  things,  God  needs  not  my  labour,  I  am 
too  vile  to  serve  him ;  or  it  belongs  not  to  me :  for  he  only 
is  worthy  whom  God  makes  worthy,  and  he  only  is  welcome  He  that 
whom  he  will  vouchsafe  to  take  in  good  worth.     Of  ourselves  l^^'i^?*}. of 

'-'  niinselfis 

the  best  man  hvino-  is  unworthy :  and  the  more  unworthy  that  m^etest 

o  J  ^  J  afore  God 

thou  thinkest  thyself  unfeignedly,  the  more  worthy  thou  art  ^o  ^"i^^- 

afore  him.     Gedeon,  when  he  was  taken  from  threshing  his  Judges  vi. 

corn,  and  made  a  captain  to  deliver  God's  people,  said:  "Who 

am  I,  the  youngest  and  least  of  all  my  bretlu-en,  or  what  is 

my  father's  house,  that  his  stock  afore  all  the  rest  should  be 

taken  to  this  honour  f'     So  said  Saul  also,  taken  from  the  i  Sam.  ix. 

plough  following  his  oxen,  and  made  a  king:  and  as  long  as 

he  continued  in  this  lowliness  of  mind,  and  did  his  duty,  he 

was  a  good  king.     So  Amos  keeping  beasts,  an  herdman,  Amos  vji. 

and  pulling  mulberries  off  the  trees,  when  he  was  called  to  be 

a  prophet,  wondered  that  God  would  call  such  a  simple  man 

as  he  was  to  that  high  office.     So  the  Virgin  Mary,  when  Luke  i. 

the  angel  saluted  her,  wondered  that  God  would  call  such  a 

poor  maiden  and  vu'gin  to  be  the  mother  of  his  Son.     But 

ever  he  that  thinks  himself  unworthy,   God  takes  him   as 

worthy ;   and  those  that  think  so  highly  of  themselves  that 

they  be  worthy,  God  refuses,  and  makes  unworthy.     There-  Every  man 

*'  *' '  ^  -^    ^  think  tins  to 

fore  let  every  man  that  feels  himself  in  conscience  withdrawn  i'?  spoken  to 

•'  ^  ^  himself. 

from  doing  his  duty  to  God  by  any  kind  of  sin,  say  thus  to 
himself:  Is  it  time  for  thee  to  dehght  thyself  in  tliis  or  that 
kind  of  sin,  and  God's  house  unbuilt  I  Think  that  God  hath 
left  this  in  writing  to  rebuke  him,  and  stir  him  up  to  be 
more  diligent  in  repairing  his  house  wherein  God  dwells. 
And  let  every  man  comfort  himself  that  God  not  only  re- 
quires, but  takes  in  good  part,  the  least  service  that  the 
poorest  man  living  can  do. 

And  as  he  said  afore  in  the  second  verse,  "  This  people 
saith.  It  is  not  time  to  build,"  &c.,  noting  the  unkindncss  of 
that  people,  to  whom  he  had  so  often  and  long  been  so  loving 
a  lord  and  master ;  so  he  saith  now,  "  This  house  lies  waste,"  J^^.^;; [['V" 
to  set  out  before  them  the  greatness  of  their  disobedience;  j;Ji;7,;^"J.^Ju 
that  they  did  not  neglect  and  leave  unbuilt  a  conunon  house,  ^^.-^I^'neff. 

Iccted. 


48  EXPOSITION    UPON  [cil.  I. 

a  bishop's  palace,  or  an  abbey;  but  that  house  wherein  God 
1  Kin?s  viii.  liiniself  said  he  would  dwell,  where  only  they  should  offer  their 
sacrifices,  which  only  not  out  of  the  whole  world,  but  among 
the  places,  towns,  and  cities  in  all  Jewry,  he  chose  by  name 
to  be  worshipped  in ;  in  which  only  he  was  most  delighted, 
and  made  promise  to  Salomon  in  the  dedication  of  the  same, 
that  he  would  hear  the  prayers  of  them  that  there  called  upon 
him  in  faith.  That  house,  they  did  not  only  suffer  it  to  de- 
cay, but  were  so  forgetful  of  it  that  they  let  it  lie  waste, 
desolate,  laid  no  hand  to  it,  as  though  it  belonged  not  to 
them,  nor  it  were  their  duty ;  they  had  so  far  forgotten  God, 
which  willed  them  so  straitly  to  do  it.  The  Lord  for  his 
mercy  sake  grant,  that  the  same  unkindness  may  not  be  laid 
justly  against  us,  which  leave  that  house  unbuilt,  yea,  tread 
under  our  feet  like  filthy  swine,  wherein  not  the  sacrifices  of 
Moses  are  offered,  but  for  the  salvation  of  which  Christ  of- 
fered his  body  a  sacrifice  to  be  killed,  and  his  blood  shed, 
and  in  which  his  Holy  Spirit  dwells,  if  through  unthankfulness 
house  ^^'^  drive  him  not  away.  This  house  is  the  holy  church  of 
Christ  generally,  and  our  own  bodies  and  souls  particularly, 
which  be  not  only  members  and  parts  of  his  mystical  body, 
but  the  temple  and  house  where  the  Holy  Ghost  dwells,  and 
wherein  he  will  chiefly  be  worshipped. 

The  text.  y.  5.  And  uow  thus  saith  the  Lord  of  hosts:  Consider  in  your 
hearts  your  oimi  ways. 
6.  You  have  sown  much,  and  brought  in  hut  little ;  ye  have 
eaten,  and  not  been  satisfied;  ye  have  drunk,  and  not 
been  filled  with  drink ;  ye  have  been  clothed,  and  not 
kept  icarm ;  ye  have  lorought  for  wage,  and  put  your 
wages  in  a  purse  with  a  hole  in  the  bottom. 

Although  ye  have  lien  long  without  consideration  of  your 
duty  toward  God  and  his  house  building ;  and  have  been 
sore  punished  of  God,  and  not  known  the  cause  of  it ;  and 
liave  sought  your  pleasure  and  profit,  but  not  obtained  them, 
being  so  blinded  in  fulfilling  your  worldly  lusts ;  yet  now  the 
mighty  Lord  of  hosts  and  power,  whom  all  other  creatures 
(except  you)  obey,  gives  you  warning  now  to  consider  better 
in  your  heart  your  time  past,  and  not  so  negligently  weigh 


V.  5,  6.]  THR    PROPHET    ACGEUS.  49 

the  working  of  God  with  you ;  for  he  hath  long  punished  you 

to  have  had  you  to  amend,  and  ye  reo-ard  it  not  at  all.     Sin  ^  Joi'"  >'• 

01  itseli  IS  darkness,  and  whosoever  walks  ni  sin  walks  in  "^  without 

leelins:  of 

darkness,  and  knows  not  what  he  doeth :  and  if  a  man  ofive  ^^'^  ^"'^  '"s 

...  ®         pla;^ues. 

himself  to  be  ruled  by  sin,  it  makes  of  fools  madmen,  and 
darkens  so  the  reason,  that  it  knows  not  what  to  do  or  say. 
They  had  thus  many  years  been  plagued,  and  knew  not  the 
cause  why,  but  laid  it  on  some  other  chance  than  not  buildinof 
God's  house,  which  was  the  chief  cause ;  or  else,  like  insen- 
sible beasts  without  the  fear  of   God,   regarded  it  not,   as 
though  it  had  come  of  some  natural  cause,  and  God  had  not 
plagued  their  sin.     But  as  his  disease  is  most  perilous,  which 
lies  sick  and  feels  not  his  sickness,  nor  cannot  complain  of 
one  part  more  than  another,  (for  then  the  disease  hath  equally 
troubled  the  whole  body ;)  so  they  which  lie  wallowing  in  sin, 
so  forfjettino;  God  and  all  o-oodness,  that  they  feel  no  remorse 
of  conscience,    are  desperate  and  almost  past   all  recovery : 
yet  God,  most  mercifully  dealing  with  this  people,  sends  his 
prophet  to  warn  them,  and  stir  them  out  of  their  sleep,  that 
there  they  should  no  longer  so  lightly  weigh  God's  displea- 
sure towards  them,  but  deeply  weigh  why  and  wherefore  these 
plagues  were  thus  poured  upon  them.     The  schoolmaster  cor- 
rects not  his  scholar,  nor  the  father  his  child,  but  for  some 
fault,  and  for  their  amendment  :  no  more  hath  God  sent  these 
plagues  to  you  so  many  years,  but  to  remember  you  of  your 
disobedience  towards  him,  and  that  ye  should  turn  to  him. 
But  if  the  lewd  scholar  or  unthrifty  son  do  not  reojard  the 
correction  laid  upon  him,   nor  consider  not  the  greatness  of 
his  fault,   nor  the  displeasure  of  his  father  or  schoolmaster, 
there  is  no  goodness  to  be  hoped  for  of  him  :  so  is  it  with 
you,  if  ye  thus  lightly  or  else  not  at  all  consider  your  life 
past,  God's  dealing  with  you,  and  how  evil  things  have  pros- 
pered with  you  all  the  time  ye  thus  have  disobeyed  God. 
''  When  the  life  of  man  pleases  God,"  says  Salomon.   "  all  ^^Y' ""''' 
things  prosper  and  go  forwards  with  him :"  but  when  he  of- 
fends his  God,  all  creatures  turn  to  his  hurt  and  hinderance. 
"If  thou  hear  the  voice  of  the  Lord  thy  God,"  saith  Moses,  Ueut.xxviii. 
"and  keep  all  the    commandments  which  I  teach  thee,  the 
Lord  will  make  thee  greater  than  all  other  people  :  thou  shalt 
be  blessed  in  the  citv  and  in  the  field ;  thy  children,  the  fruit 

4 

[iMLKIXGTOX.] 


50 


EXPOSITION    UPON  [cH.  I. 


of  the  earth,  and  all  thy  cattle,  thy  sheep  and  oxen  shall  be 
blessed,  and  increase :  but  if  thou  hear  not  the  voice  of  the 
Lord  thy  God,  and  keep  his  commandments,  thou  shalt  be 
cm*sed  in  the  town  and  in  the  field;  thy  children  shall  be 
cursed,  and  the  fmit  of  the  earth,  and  the  fruit  of  thy  cattle, 
thy  sheep  and  thy  oxen :  the  Lord  will  send  upon  thee  need 
and  trouble  and  destruction  on  every  thing  thou  goest  about, 
until  he  destroy  thee,''  &c.  These  plagues,  when  they  fall  in 
any  country,  are  not  lightly  to  be  considered. 
Scod's^^  But  as  the  physician,  seeing  in  a  glass  by  the  water  the 

Sih^ntfy  ^is^^se  within  the  body,  by  the  learning  searches  out  the  cause 
sea^rched.  ^^  *^^^  disease,  and  ministers  good  things  for  the  same ;  so 
in  looking  in  the  glass  of  God's  word,  the  diseases  and  sins 
which  are  in  commonwealths,  we  shall  soon  perceive  the  cause 
of  these  plagues,  and  wholesomely  minister  some  profitable  and 
comfortable  remedies  for  the  same.  God  is  here  so  good  to  his 
people,  that  he  makes  them  judges  themselves,  and  mistrusts 
not  the  cause  but,  if  they  would  consider  it  well,  it  would  move 
their  hard  hearts :  therefore  he  sends  them  not  to  any  strange 
judges,  but  bids  them  be  judges  themselves,  weigh  it  well 
first,  and  then  judge ;  for  the  thing  of  itself  is  so  plain  that, 
if  they  had  not  altogether  been  blind,  they  should  in  the  midst 
of  these  plagues  have  perceived  God's  anger  and  their  own 
wickedness,  neither  of  which  they  had  yet  worthily  considered. 
''  Ye  have  sown  much,"  saith  the  prophet,  "  and  brought 
into  your  barns  but  little :"  ye  have  wrought  and  toiled,  ye 
have  spared  no  labour,  thinking  to  have  enriched  yourselves 
thereby  and  filled  your  barns:  but  all  was  in  vain,  for  ye 
sought  not  first  to  be  reconciled  with  God,  which  ye  ought 
to  have  done,  and  fulfilled  his  will  and  not  your  own. 
Psai.  xxiv.  u  Tjj^  ^^^^  j^  ^jjg  Lord's,  and  all  the  plenty  on  it ;"  and 

it  obeys  the  will  of  God  in  serving  him,  and  giving  her  fruits 
to  them  that  love  the  Lord  their  God,  and  not  to  them  which 
disobey  God,  that  made  and  rules  both  man  and  the  whole 
earth.  Let  the  greedy  carle  think  then,  that  though  he  be 
the  owner  of  the  land  and  field  by  man's  law,  yet  he  is  not 
the  lord  and  master  over  him  whom  the  earth  will  obey  in 
Our  labour  bringing  forth  her  fruit.  Let  him  dig,  ditch,  and  delve,  weed, 
pxrcpt  God  stone,  harrow,  plough,  sow,  mow,  clot  and  roll,  root  up  trees 

bless  us 

and  bushes,  water,  hedge,  and  water-furrow,  or  what  other 


V.  5,  6.]  THE    PROPHET    AGGEUS.  51 

thing  soever  he  can  devise  to  make  the  ground  fruitful :  yet 
there  can  no  fruit  grow,  nor  increase  come,  but  by  the  gift 
and  blessing  of  the  living  Lord.  It  is  written  of  king  Kaun-  Kauntus. 
tus^,  king  of  this  realm,  that  as  he  was  standing  by  the  water 
side  after  a  great  rain,  marking  how  the  water  did  rise,  by 
leisure  so  it  increased  that  it  met  his  foot  where  he  stood : 
and  he  being  so  proud  in  his  heart,  that  he  thought  what- 
soever he  said  every  thing  would  obey,  straight  commanded 
the  water  that  it  should  rise  no  further,  nor  wet  his  master's 
feet  any  more  :  but  when  he  saw  that  the  water  rose  still, 
and  would  not  obey  him,  but  ran  into  his  shoes,  he  perceived 
his  foohshness,  and  confessed  there  was  another  God  and 
king  above  him,  whom  the  waters  would  obey :  so  shall  all 
greedy  churls  well  perceive,  when  they  have  wrought  them- 
selves weary,  and  gotten  little,  that  all  increase  comes  from 
the  Lord,  and  not  of  themselves.  For  David  saith,  that  pro-  Psai.  ixxv. 
motion  comes  neither  from  the  east  nor  the  west,  but  the 
Lord  is  judge.  It  is  not  the  way  to  wax  rich,  to  get  much, 
but  to  get  it  rightly;  "for  it  is  better,"  saith  David,  ^' to  Psai.xxxvii. 
have  a  little  righteously  gotten,  than  to  have  the  great  riches 
of  sinners:"  nor  it  is  not  the  way  to  be  filled,  to  gather  much 
together,  but  thankfully  to  take  and  use  tliat  little  which  thou 
hast,  and  be  content  therewith. 

These  rich  gluttons,  which  the  prophet  rebukes  here,  did 
eat  and  drink  so  well,  so  costly,  so  finely,  and  so  much  as 
they  could   devise ;    and  yet  they  were   never  full,   but  the 
more  they  drank,  the  dryer  they  were,  and  one  good  feast 
provoked  another,  and  their  study  was  how  to  fill  their  greedy 
stomachs.     A  drunken  man  is  always  dry,  according  to  the 
proverb ;    and  a  gluttonous  appetite  is  never  filled,  but   the 
more  daintily  he  is  fed  at   one   meal,  the  more  desirous  is 
he  at  the   next.     All  greedy  affections  of  man's  heart   are  n'o  desires 
unsatiable,  if  they  be  not  bridled  with  the  fear  of  God.    And  buti.vffrace 
the  way  to  rule  them  is   not  to  follow  their  lusts  and  de-  it  uudtr. 
sires,  but  to   keep  them  under  and  not  let  them  have  their 
full  desire.     The  dropsy  desires   drinlv,  and  drink  increases 
it:  so  evil  desires  if  they  be  followed,  they  increase,  and  in 
refraining  them  they  decay.      Crescit  amor  nummi,  quantum  Ovidius. 
ij[>sa  2)ecunia  crescit :  that  is  to  say,  "  as  thy  money  increases, 

['  Kauntus:  Canute.    Ed.] 

1— 12 


52  EXPOSITION    UPON  [cH.  I. 

SO  does  the  love  of  it/'  Therefore,  if  thou  wilt  have  thy 
meat  to  do  thee  good,  and  thy  drink  to  slake  thy  thirst, 
take  it  soberly  with  thanksgiving  at  God's  hand ;  acknow- 
ledge it  to  be  the  good  creature  of  God,  given  to  nourish 
thy   necessity,  and  not  to  fill  thy   beastly   appetite.     So  St 

1  Cor.  X.  Paiil  saith,  "  Whether  ye  eat  or  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God:"  as  though  he  should  ap- 
point how  much  a  man  should  eat  and  drink ;  that  is  to  say, 
so  much  that  the  mind  be  not  made  sluggish  by  cramming 
in  meat,  or  pouring  in  drink,  that  it  cannot  lift  up  himself 
to  the  praising  of  God. 

Eat  not  so  Therefore  he  that  eateth  until  his  belly  ache,  or  that  he 

that  It  make  ,.        ,  J  "> 

thee  uniusty  he  down  to  slecD  that   he  cannot  praise   God,  which  hath 

to  serve  .   i    i  •  . 

God.  fed  him ;  or  he  that  drinks  till  his  eyes  w  ater  or  his  tongue 

begin  to  sw'erve,  swear,  stut  or  prate,  he  doeth  it  not  to 
the  glory  of  God,  which  is  his  duty,  nor  to  the  nourishing 
of  his  weak  body,  which  is  lawful  and  necessary:  but  he 
kindles  such  an  unnatural  heat  in  his  body,  that  it  stirs  up 
his  appetite  to  desire  more  than  it  should,  and  is  not  con- 
tent with  enough,  (and  that  be  called  here  not  to  be  filled 
nor  satisfied  in  eating  and  drinking ;)  or  else  it  overcomes  the 
stomach,  and  is  undigested,  and  fills  the  body  full  of  slug- 
gishness, makes  it  uniusty  and  unmeet  to  serve  God  or  man, 
not  nourishing  the  body  but  hurting  it,  and  last  of  all  casts 
him    into   many   kinds    of  incurable  diseases   and   desperate 

Lukexvi.  deaths.  Look  the  end  of  the  rich  glutton  in  the  gospel, 
feasting  every  day  with  his  brethren,  and  at  length  cast  into 
hell  fire  without  hope;    but  the  poor  beggar  Lazarus,   that 

A  thin  diet   was  content  to  gather  up  the  crumbs  (if  he  might  have  had 

fear  of  God  them)  which  fell  from  the  Mutton's  table,  was  carried  up  by 

is  better  o  '  r      J 

than  feast-  augcls  to  the  bosom  of  Abraham  to  joy  without  end.  Daniel 
Dan.  i.  taken  prisoner  to  Babel,  being  but  a  boy,  and  having  a  fine 
diet  and  costly  meats  appointed  for  him  by  Nabuchodonozor 
the  king  from  his  own  table,  because  he  was  born  of  the 
king's  stock,  desired  his  tutor  to  give  him  coarse  meat,  brown 
bread,  pottage  and  water:  but  when  his  tutor  said  he  durst 
not,  because  the  king  had  given  contraiy  commandment ;  and 
if  he  through  eating  such  coarse  meat  should  not  be  so  well- 
liking  as  his  fellows,  then  the  king  would  be  angry  with  him : 
"  Well,^  said  Daniel,  *•  prove  me  but  ten  days,  and  if  I  look 


V.  5,  6.]  THE    PROPHET    AGGEUS.  53 

not  SO  well  and  lusty  as  my  fellows,  then  I  will  desire  no 
more  f  but  God  blessed  him  and  his  meat,  so  that  he  was 
so  well  fed  as  they  which  had  all  dainties,  as  lusty,  as  health- 
ful and  well-likino;  as  his  fellows.     For  except  God  bless  thv  ifGodbiess 

p  1  ^    tlieeanrlthy 

meat   and  give  it  strength  to  feed  thee  ;    and  except   God  "'^^t,  it 

*  O       ^  i  skills  not 

strengthen  thy  nature  to  digest  thy  meat,  and  thee  to  take  ||","  f^arse 
profit  of  it ;  either  it  shall  lie  wallowinf):  in  thy  stomach,  and  ^^^  ^''fl    , 

1  o  ./  '  cannot  feed 

thou  shalt  vomit  it  up  again,  or  else  it  shall  lie  within  thy  ^•'*^^- 
body  unprofitable,  stinking  as  in  a  sink  or  kennel,  and  en- 
gender infinite  diseases  within  thee.  But  if  God  bless  thee 
and  thy  meat,  though  it  be  never  so  coarse  and  thou  so 
hungry,  thou  shalt  digest  it,  and  it  shall  feed  thee,  and  make 
thee  as  lusty,  as  strong,  as  healthful,  as  well  liking,  as  he 
which  is  fed  with  capon,  partridge,  quail,  pheasant,  or  the 
finest  dishes  he  can  devise.  And  as  God  here  by  this  prophet 
^villeth  them  to  consider  well  in  their  own  hearts  whether  these 
things  were  true  indeed;  so  God  bids  us  now  look  ourselves, 
and  judge  whether  it  be  not  so  amongst  us  to  this  day. 

Look  how  many  of  your  poor  neighbours  eat  brown  bread, 
drink  thin  drink,  have  little  fiesh,  live  with  milk,  butter  and 
cheese,  lie  on  the  straw  without  mattress  or  feather-bed ;  and 
judge  yourselves  whether  they  be  not  more  lusty,  strong, 
healthful,  and  well-liking  than  thou,  when  thou  art  crammed 
full  of  all  dainties  which  thou  can  invent  or  desire.  Thus 
we  may  see  what  it  is  to  eat  and  drink,  and  not  be  filled 
therewith,  as  the  prophet  saith  in  this  place. 

^V'e  wonder  much  at  the  great  miracles  of  God,  when  he 
changed  water  into  blood  and  plagued  Eg}^pt,  when  he  turned  k^oJ-  vii. 
water  into  wine  at  the  wedding  in  Oana  of  Galilee,  and  such  Joim  ii. 
other,  because  they  were  done  but  seldom.     But  surelv  to  feed  Tor^od 

^  »'  ^  our  bodies 

our  bodies   with  meat   is   as   great  a  miracle,  if  it  be  well  '^  ''^\*  "''f^^ 

^  '  a  miracle 

considered,  as  any  otlier  such  thing  that  God  works.  What'^''»">- 
is  more  marvellous,  than  to  see  the  fiesh  of  the  sheep  or 
ox,  beast,  fish  or  fowl,  which  thou  did  see  yesterday  running 
in  the  fields,  fiying  in  the  air,  or  swimming  in  the  water,  this 
day.  to  be  clianged  into  thy  flesh  and  blood,  and  the  sub- 
stance of  thv  bodv  I  We  are  not  nourished  onlv  witli  acci- 
dents  and  quahties  of  tilings,  as  smells  and  tastings ;  but 
with  the  substance  of  that  thing  which  nv(»  oat  and  drink. 
Nourishing  is  defined  of  the  physicians  to  be  a  changing  of  xourishinj. 


54  EXPOSITION    UPON  [CH.  I. 

the  nourishment  into   the   substance  of  the  body  ^hich  is 

nourished.     All  the  works  of  God,  if  they  be  well  considered 

The  com-     in  thoir  own  nature,  are  miracles  and  above  all  reason :  but 

moiiness  of  _ 

God's  works  our  dull  blindness  is  so  orreat,  that  because  we  see  them  daily, 

makes  them  f->  '  J ' 

to  seem  no  we  reo'ard  them  not ;  and  because  we  be  cloyed  with  them, 

miracles,  o  '  j  ^ 

which  of      and  plenty  is  no  dainty,  we  consider  them  not  worthily.    But 

themselves  l  j  j  ■>  j 

^je  wonder-  surely,  if  we  had  these  great  miracles  of  God  afore  our  eyes, 
as  we  ought  to  have,  how  by  his  mighty  power  he  changes 
the  substance  of  that  which  we  eat  and  drink  into  the  sub- 
stance of  our  flesh  and  blood ;  we  should  eat  and  drink  with 
more  reverence  than  we  do,  more  diligently  thank  him  that 
he  would  vouchsafe  to  feed  us,  and  wonder  at  his  mighty 
power  that  he  can,  and  praise  his  merciful  goodness  that  he 
will,  work  such  a  miracle  so  oft,  and  so  wonderful  a  work 
upon  such  vile  worms,  greedy  gluttons,  and  unthankful  crea- 
tures as  we  be,  and  sustain  our  sinful  nature  by  feeding  us 
so  marvellously,  and  changing  the  good  nature  of  his  other 
creatures,  which  never  sinned,  and  yet  are  killed  for  us  to 
feed  us ;    changing  them,  I  say,  into  the   substance  of  our 

1  Kings  xix.  bodies,  which  can  do  nothing  of  themselves  but  sin.  Elias, 
fleeing  from  Jezabel,  found  a  therfe^  cake  baked  in  the  ashes, 
and  a  dish  full  of  water  at  his  head,  when  he  waked  out  of 
sleep,  and  was  commanded  by  the  angel  to  rise  and  eat,  for 
he  had  a  long  journey  to  go.  And  when  he  had  eaten,  he 
walked  in  the  strength  of  that  bread  forty  days  and  forty 
nights,  eating  nothing  else.  So  shall  all  they  which  fear  the 
Lord,  as  Elias  did,  in  their  persecution  be  able  and  strong 
to  do  great  things  by  slender  meat  and  drink  (as  we  this 
day  have  proved),  God  blessing  them  and  their  meat,  be  it 
never  so  coarse  and  simple :  and  they  that  seek  to  strengthen 
themselves  by  dainty  meats,  forgetting  God,  shall  not  be  fill- 
ed in  eating  and  drinking,  nor  have  profit  of  that  which 
they  receive ;  but  the  more  they  have  the  more  they  shall 
desire,  and  never  think  they  have  enough,  as  the  prophet 
here  saith. 

Sin  reignintf        Such  is  tlic  Stinking  uaturc  of  sin,  that  while  it  lies  lurk- 

wiiiiet        ing  in  the  heart  of  man,  ruling  him,  and  not  ruled  of  him 

nothinj^that  ,  ..  ,.  r>,i  n  ,,'  o    r^      -i 

hehatiido    bv  ffrace,  but  stuTmo;  Jiim  to  a  luiTlier  torgettmo;  oi   God 

him  good.        ^     &  '  ^  o  o 

p  Old  editions  therac.     Therf  is  the  word  used  l^y  WicklifFc  and 
others  for  unleavened.    Ed.^ 


v..  5,  6.]  THE    PROPHET    AGGEUS.  55 

and  his  duty ;  that  it  will  not  let  the  com  grow  in  the  field 
and  increase,  it  will  not  suffer  the  meat  and  drink  to  feed 
thee,  but  it  shall  go  through  thee  unprofitably  as  through 
a  sink  (which  as  it  avoids  one  filth,  is  ready  gaping  to  re- 
ceive more)  ;  it  doth  not  quench,  but  rather  increase  thy 
appetite.  God  will  not  bless  any  thing  thou  goest  about ; 
thy  clothes  w^U  not  keep  thee  warm,  nor  thy  money  will 
abide  in  thy  pm-se,  but  shall  waste  away,  thou  not  weeting 
how  nor  when,  as  if  there  were  a  hole  in  the  bottom.  To 
a  good  man  every  thing  shall  serve  and  prosper ;  but  to  an 
evil  man  nothing  shall  do  good.  What  a  wonderful  thing 
is  this,  that  the  more  a  man  eats  and  drinks,  the  more  he 
shall  desire  and  not  be  filled ;  the  more  clothes  he  putteth 
on,  the  colder  he  is ;  yea,  if  he  have  never  so  warm  a  fire 
nor  soft  feather  bed,  he  shall  be  more  grieved  with  cold, 
than  they  which  fare  coarsely,  be  homely  apparelled,  and  lie 
hard !  Let  every  man  judge  how  true  this  saying  of  God 
is.  These  fine  fingered  rufilers  with  their  sables  about  their 
necks,  their  fine  furred  gowns,  corked  slippers,  trimmed  bus- 
kins, and  warm  mittens,  they  chill  for  cold  and  tremble  when 
they  come  abroad ;  they  cannot  abide  the  wind  to  blow  on 
them ;  yea,  and  always  the  more  tenderly  they  keep  them- 
selves, hurting  or  not  helping  the  poor,  by  the  just  punish- 
ment of  God  the  more  are  they  pierced  with  cold  themselves: 
contrariwise,  the  labouring  man  can  abide  in  the  field  all 
the  long  day,  when  the  north  wind  blows,  with  few  clothes 
on  him,  and  never  grieved  with  cold  :  he  hath  his  health, 
feeds  savourly  on  bro\Mi  bread,  thin  drink,  and  a  poor  sup- 
per: yea,  many  poor  beggars  run  from  door  to  door  with 
few  clothes  on  them  and  torn,  dining  with  a  piece  of  bread 
under  a  hedge  when  they  can  get  it,  and  at  night  lapping 
themselves  in  a  little  straw,  not  once  in  a  week  filling  their 
bellies ;  yet  they  look  more  lusty,  healthful,  strong,  than  thou 
which  hast  thy  cieled  chamber,  furred  stomacher,  long  gown, 
and  good  cheer.  And  what  can  be  the  cause  of  this,  but 
that  God  blessed  the  one  which  is  content  with  his  poor 
kind  of  life,  and  thanks  God  for  it,  thinking  it  better  than 
he  is  worthy ;  and  the  other,  which  thinks  so  highly  of  him-  ^«^«J{>'^''^^ 
self,  that  nothing  is  good  enough  for  him,  taking  no  care  «^^:j^'^^^^^^ 
but  how  to  cherish  himself  most  tenderly,  God  doth  not  bless 


56  EXPOSITION    UPON  [cil.  I. 

him,  nor  those  things  on  which   his  pleasure  is  set  ?     The 

Deut.  xxix.  IsraeHtes  in  wilderness  desiring  flesh  had  quails  great  plenty 
given  them ;  but  when  the  meat  was  in  their  mouths,  the 

Exod.  xvi.  plague  fell  on  them :  and  after  repenting,  they  were  so  bless- 
ed of  God,  that  their  shoes  and  clothes  lasted  them  forty 
years ;  and  those  clothes  which  the  fathers  had  worn,  the 
children  were  content  to  use  afterward.  But  these  tender 
pernels^  must  have  one  gown  for  the  day,  another  for  the 
night ;  one  long,  another  short ;  one  for  winter,  another  for 
summer ;  one  furred  through,  another  but  faced ;  one  for  the 
work  day,  another  for  the  holy  day ;  one  of  this  colour,  and 
another  of  that ;  one  of  cloth,  another  of  silk  or  damask  ; 
change  of  apparel,  one  afore  dinner,  another  after,  one  of 
Spanish  fashion,  another  Turkey;  and  to  be  brief,  never  con- 
tent with  enough,  but  always  devising  new  fashions  and 
strange:  yea,  a  ruffian  will  have  more  in  a  ruff  and  his  hose 
than  he  should  spend  in  a  year.  I  read  of  a  painter  that 
would  paint  every  country  man  in  his  accustomed  apparel, 
the  Dutch,  the  Spaniard,  the  Italian,  the   Frenchman  ;  but 

^"^ard  '^vhen  he  came  to  the  Englishman,  he  painted  him  naked, 
and  gave  him  clothe,  and  bad  him  make  it  himself,  for  he 
changed  his  fashion  so  often,  that  he  knew  not  how  to  make 
it:  such  be  our  fickle  and  unstable  heads,  ever  devising  and 
desiring   new   toys. 

But  what?  would  ye  have  all  apparel  alike?  There  be 
divers  degrees  of  authority,  and  so  better  apparel  for  them. 
I  do  not  wish  all  alike,  but  every  one  according  to  his  de- 
gree. Give  a  king  cloth  of  gold  and  silver,  a  duke  velvet  and 
silk,  a  marquis  satin  and  damask ;  then  an  earl,  a  lord,  a 
baron,  a  knight,  an  esquire,  a  gentleman,  a  yeoman,  accord- 
ing to  their  degrees ;  and  see  whether  those  shall  not  be 
compelled  to  go  in  a  russet  coat,  which  now  spend  as  much 
on  apparel  for  him  and  his  wife,  as  his  father  would  have 
kept  a  good  house  with. 

God  grant  every  one  might  be  brought  to   his  degree  ! 

Matt.  x.  Our  Saviour  Christ  bad  his  disciples,  they  should  not  have 
two  coats :  but  we,  because  we  \\  ill  be  most  unlike  his  scho- 
lars,  have  our   presses  so  full  of  apparel,  that  many  know 

[}  Pemels :  pimperael,  a  flower  that  always  *^shuts  up  its  blossoms 
before  rain."    Ed.] 


V.  5,  6.]  THE    PROPHET     AGGEUS.  57 

not  how  many  sorts  and  change  of  raiment  they  have.    We 
are  in  the  number  of  those   rich  men,  to  whom  St  James 
saith,  "  Woe,"  because  they  had  so  great  plenty  of  apparel,  '^^"•"^  ^• 
that  the  moths  did  eat  them,  and  their  poor  neighbours  went 
cold  and  naked,  wanting  them. 

And  although  those  be  wonderful  and  strange  kinds  of 
plagues  that  God  laid  upon  them  for  their  sins,  that  neither 
the  corn  nor  the  fruit  of  the  earth  could  increase,  their  meat 
would  not  feed  them,  nor  drink  fill  them,  nor  their  clothes 
keep  them  warm  ;  yet  this  is  most  marvellous,  that  the  money 
which  they  had  in  their  purses,  w^ould  not  abide  with  them,  but 
wasted  away,  they  could  not  tell  how,  not  profiting  them,  but 
even  as  though  it  had  fallen  out  at  the  bottom  of  their  purses, 
or  that  their  purses  had  been  torn  so  fast,  it  went  from  them 
as  they  gat  it,  they  did  not  thrive  by  it.  But  such  is  the 
wisdom  of  God,  that  which  way  we  think  to  enrich  our- 
selves, displeasing  him,  the  same  is  turned  to  our  own  hurt, 
and  we  be  catched  in  our  own  snares.  A  man  would  think 
his  money  sure  enough  when  it  were  in  his  purse :  but  lay 
it  where  thou  wilt,  under  lock  and  key,  yea,  in  stone  houses  evu  jrotten 

•n     1  M         '^   •      1  r*  11  •  11      1    •  1  groods  never 

if  thou  Wilt ;  II  it  be  wrongiully  gotten,  or  niggardly  laid  up,  thrive. 
and  not  bestowed  to  relieve  the  need  of  other,  as  occasion 
requires,  rather  than  thou  shalt  enjoy  that  wicked  mammon, 
the  rust  and  canker  shall  eat  it,  thieves  shall  steal  it,  or 
fire  shall  come  from  heaven,  if  it  cannot  some  other  ways, 
and  destroy  thee  and  it,  rather  than  thou  shalt  continue 
wealthy  contrary  to  God's  will,  disobeying  him.  It  is  with 
money  as  in  corn  and  other  fruits :  for  as  he  that  sows  much, 
and  that  in  good  ground,  reaps  much,  so  he  that  liberally 
bestows  much  of  his  truly  gotten  goods  on  the  needy  mem- 
bers of  Jesus  Christ,  shall  be  enriched  much  of  Christ :  for 
the  poor  are  the  good  ground  that  brings  thee  fortli  much 
increase  bv  the  blessinn:  of  God.  "  I  have  seen,''  saith  Salo-  Prov.  .\i. 
mon,  "  some  give  their  own  goods,  and  they  waxed  richer : 
other  scrape  that  which  is  not  their  own,  and  are  ever  in 
need,""  So  he  that  will  thrive,  must  first  get  it  righteously, 
and  after  spend  it  liberally:  for  that  which  is  evil  gotten, 
though  it  be  after  dealt  in  alms,  displeases  God.  When 
blind  father  Toby  heard  a  kid  blea  in  his  house,  he  bids 
them  take  heed  that  it  be  not  stolen.     He  saith  also  to  his 


58  EXPOSITION    UPON  [CH.  I. 

Tob.  ii.  son :  "  Of  thine  own  substance  give  alms"  (but  that  which 
Tob.  iv.  is  evil  gotten,  is  not  thine  own),  "  and  if  thou  have  much, 
give  much ;  and  if  thou  have  but  a  little,  yet  give  it  will- 
ingly." These  men  whom  the  prophet  here  rebukes,  did  none 
of  all  these  things :  for  neither  it  was  well  gotten,  nor  liber- 
ally spent.  What  marvel  was  it  then,  though  it  fell  out  of 
the  purse  bottom,  and  consumed  away  they  wist  not  how, 
nor  yet  did  them  any  good? 

This  greediness  was  so  far  grown  into  all  sorts  of  men, 
that  the  poor  labouring  man,  which  wrought  for  his  day"'s 
wage,  was  not  content  to  work  a  true  day's  work,  but  would 
loiter  and  be  idle,  make  his  work  subtle  and  full  of  craft 
and  deceit,  have  a  greater  wage  than  his  work  was  worth. 
Jer.  vi.  It  was  true  now  also,  that  Jeremy  complained  on  in  his 
time,  saying :  "  From  the  highest  to  the  lowest,  from  the 
Evil  gotten  prophet  to  the  priest,  all  study  for  covetousness  and  deceits." 
that  which  But  I  would  wish  all  such  greedy  guts  to  mark  this  simili- 
comeby.  tudo  of  Chrysostom,  where  he  compares  a  penny  evil  gotten, 
and  laid  amongst  the  other  silver  which  is  truly  come  by, 
to  a  worm  that  lies  at  the  heart  of  an  apple.  For  as  she 
first  corrupts  the  heart  of  the  apple,  and  that  once  being 
rotten,  it  rots  the  next  piece  unto  him,  and  so  forth  every 
piece  that  which  is  next  unto  him,  until  the  whole  apple  be 
rotten  (though  for  a  great  space  it  seem  on  the  outside  to 
be  a  fair  hard  apple  and  sound) ;  so  that  evil  gotten  penny, 
saith  Chrysostom,  shall  infect  that  which  lies  next  him,  and 
so  forth  ever}'  one  his  fellow,  until  all  be  wasted.  Thus  the 
plague  being  general,  that  all  sorts  of  men  were  punished, 
and  nothing  did  go  forward  with  any  kind  of  men,  because 
generally  all  sorts  had  sinned ;  and  God  requiring  generally  of 
all  sorts  that  his  house  should  be  built ;  it  proves  that  every 
one  had  a  portion  to  do  in  the  building  of  God's  house,  and 
that  none  could  be  excused  from  this  work. 

So  we  in  England  all  be  guilty,  all  have  been  punished, 
because  every  sort  of  men  should  have  laid  his  helping  hand 
to  the  building  of  God's  house,  reforming  his  religion,  restoring 
and  maintaining  his  gospel,  which  none  or  very  few  have 
earnestly  done :  and  therefore  all  these  plagues  have  fallen 
upon  us  that  these  people  felt,  yea,  and  more  too;  for  all 
that  would  hold  fast   their  profession,  either  were  cast  into 


V.  5,  6'.]  THE    PROPHET    AGGEUS.  59 

the  fire  or  banished.  No  country  has  more  belly  cheer  than 
we,  and  we  eat  as  though  we  were  hungr}^  still.  None  has 
more  store  of  apparel,  and  yet  we  be  a-cold.  How  our  money 
has  wasted,  if  I  seek  but  only  of  the  sundry  falls  of  money, 
many  can  remember,  and  yet  feel  the  smart  of  it ;  though  I 
trust  much  good  shall  follow  on  it.  The  Lord  for  his  mercy 
open  our  eyes,  that  we  may  see  and  consider  the  cause  of 
these  plagues  which  he  hath  laid  on  us  so  long,  and  speedily 
turn  us  to  amend  those  faults  for  which  we  be  punished  ! 
For  even  from  the  highest  unto  the  poor  labouring  man  we 
have  all  sinned,  and  one  plagued  another :  yea,  servants  have 
sought  to  wax  wealthy  by  great  wages  taking  and  little 
working :  but,  as  this  prophet  saith,  their  wages  was  put 
into  a  bottomless  purse,  and  they  have  not  thriven  by  it. 
What  hath  been  the  end  of  ambitious  and  covetous  men,  from 
the  hiofhest  to  the  lowest,  which  never  beino;  content  with 
enough  desired  more ;  he  which  is  not  blind  may  see  it 
more  among  us  than  all  Christendom. 

v.  7.  Thus  saith  the  God  of  hosts :    consider  in  ^our  hearts  The  Text. 
your  oicn  icays. 
8.  Go   up  to   the  h'lll^  and  bring  home  timber^    hu'dd  this 

Iwiise ;  and  I  will  have  delight  in  it.  and  I  tcill  he  qlo-  Tar?,  dwell 

•^  '  '^         in  it  with 

rijied^  saith  the  Lord.  ^lory 

The  prophet  hath  never  done  enough  in  beating^  in  the 
authoritv  and  majesty  of  his  God  that  sent  him  with  his  com- 
mission to  his  people,  and  never  speaks  things  in  his  own 
name ;  but  in  the  beginning  and  ending  of  these  short  verses 
addeth  the  glorious  name  of  God  Jehova,  calling  him  the 
Lord  of  hosts,  at  whose  commandment  all  creatures  be,  and 
who  will  arm  all  his  creatures  to  fight  against  all  such  as 
either  do  not  build  his  house  and  hinder  his  glory,  or  else 
stop  them  which  would  further  it.  With  such  words  of  fear 
and  power  must  all  stul)born  stomachs  be  pulled  down  :  and 
they  which  will  not  be  overcome  by  gentleness  to  do  their 
duty,  must  be  feared  with  authority.  Thus  nmst  preachers  An  oxampie 
learn  to  temper  their  tongues,  never  to  speak  but  that  winch  era. 
they  find  in   God's  book  :    and  where  the  people  be  hanl- 

\_}  Second  edition,  beuring.     Sec  p.  84,  repeat  and  beat  in.     Ed.] 


60  EXPOSITION     UPON  [cH. 


I. 


hearted  to  believe  and  stiff-necked  to  hear,  they  must  use 
such  words  of  God's  majesty  and  power,  which  will  make 
stony  hearts  to  tremble ;  and  where  fear  reigns,  there  to  com- 
fort and  raise  them  up  by  the  gentle  loving  mercies  of  God 
offered  to  the  world  in  his  Son  Jesus  Christ  our  Lord.  And 
yet  once  again  he  refers  them  to  their  own  judgment,  and 
bids  them  consider  in  their  own  hearts  their  own  ways,  and 
be  judges  themselves.  As  if  he  should  say :  Hitherto  have 
ye  followed  your  own  desires,  and  have  had  no  profit  in  so 
doing  ;  but  being  sundry  wise  plagued  ye  have  not  considered 
it.  Nothing  that  ye  have  gone  about  hath  prospered  with 
you  :  your  fruit  of  the  earth  hath  not  increased ;  your  meat 
and  drink  hath  not  fed  you ;  your  clothes  hath  not  kept  you 
warm ;  your  money  wasted  in  your  purse,  ye  could  not  tell 
how.  But  now  build  my  house,  and  mark  your  o^vn  doings 
well,  whether  every  thing  shall  not  be  blessed  and  increased 
that  ye  go  about.  I  will  be  delighted  in  your  building,  and 
I  will  shew  my  glory  to  the  whole  world  among  you,  in  de- 
fending you,  and  that  my  house  and  worship  there.  I  will  be 
your  God,  and  ye  shall  be  my  people,  and  no  enemies  shall  over- 
come you :  the  earth  shall  be  fruitful  unto  you  ;  your  meat, 
drink,  clothes  and  money  shall  feed  and  nourish  you.  Choose 
you  whether  ye  will  let  my  house  lie  unbuilded  still,  and  still 
be  plagued ;  or  ye  will  repair  it  diligently,  and  be  blessed. 

"  Go  up  to  the  hill,  bring  home  timber,  and  build  this 
house :"  these  three  things  God  requires  of  them,  and  he 
promises  them  two  blessings  for  them ;  first,  that  he  will  be 
delighted  in  that  house  building,  then  that  he  will  shew  his 
glory  amongst  them.  For  these  causes,  rather  than  for  worldly 
profit,  they  should  be  more  earnestly  stirred  to  do  their  duty, 
when  they  were  certain  that  they  pleased  God  in  so  doing. 

Ezra  iii.  The  hill  that  he  wills  them  to  go  to  is  Libanus,  as  appears 
in  Esdras^  which  is  not  within  the  bounds  of  Jewry,  but  of 
Tyrus  and    Sidon :    for  there  grew  the  fairest  trees  of  any 

1  Kings  V.  country.  From  thence  had  Salomon  trees  in  his  time  also 
for  the  same  building.     This  figure  doth  teach  us,   that  as 

[^  Esdras:  Ezra.  It  is  here  and  elsewhere  quoted  l)y  the  author  as 
the  1st  book  of  Esdras,  according  to  the  practice  then  in  use  of  calling 
the  book  of  Nehemiah  the  second  book  of  Esdras  or  Ezra.  See  the 
6th  Article  of  our  Church.    Ed.] 


V.   7,   8.]  THE    PROPHET    ACtGEUS.  61 

God''s  temple  was  then  builded  of  trees  that  grrew  amonofst  Tiie  iieatiien 

^  .  '^  ,     ,     be  called  to 

the  heathen  people  ;  so  when  the  full  time  was  comen.  Christ's  ^^  members 

^       ^  ,  .  of  Christ's 

chm'ch  should  be  builded  of  the  Gentiles  and  heathen  people,  church. 

when  the  gospel  should  be  preached  through  all  the  world. 

And  this  is  comfortable  for  us,  that  although  we  be  not  born 

of  Jews,  yet  we  be  trees  meet  to  build  God^s  house  on ;  and 

God  wills  us  to  be  brought  home  to  him  by  the  preaching 

of  his  word,  that  we  may  be  partakers  of  that  house,  wherein 

he  will  dwell,  and  be  delighted  in  us,  and  among  whom  he 

will  shew  his  glory.     He  bids  them  climb  up  the  hill,  draw 

home  trees,  and  build  the  house ;  which  all  be  words  of  great  Tiie  painful 

-  .  .  ,  ,.  ,.  .  labour  must 

labour  and  pams,  and   speaks  nothing  oi  the  easier  sort  oi  be  borne 

,      .   .  .  ,  1       f>         •  1  o         without 

work,  as  devising,  casting  the  work,  iraming  the  posts,  &:c.,  respect. 
but  wills  them  not  to  refuse  the  greatest  labour  that  belongs 
thereto,  and  that  nothing  should  be  thought  painful  that  God 
commands.  And  he  bids  them  not  look  for  any  gi-eat  worldly 
wealth  when  they  had  done,  (although  God  of  his  goodness 
would  give  them  that  beside  ;)  but  think  this  a  sufficient  re- 
ward, that  God  was  pleased  in  their  doings,  and  would  shew 
liis  glory  among  them. 

This  is  the  greatest  reward  that  we  can  look  for,  when 
God  is  delighted  with  us  :  and  happy  is  that  people  to  whom 
it  falls.  What  have  the  angels  in  heaven  more,  than  that 
God  is  delighted  to  be  among  them,  and  shew  his  glorious 
majesty  to  them  1  Thus  in  building  God's  house  we  may  make 
of  earth  heaven,  and  of  men  angels.  For  where  God  .shews 
himself  glorious,  there  is  heaven :  and  we  shall  be  like  angels, 
delighting  ourselves  in  praising  our  God  ;  and  God  will  be 
delighted  and  dwell  with  us,  shewing  his  glorious  majesty  to 
us,  be  our  God  and  bless  us. 

When  they  had  fallen  these  trees  and  carried  them  home, 
lest  they  should  turn  them  to  their  own  u.se,  and  build  their 
own  houses  with  them,  he  saith,  "  Build  this  hou.se,''  mean- 
ing the  house  of  God  and  temple  which  God  had  eho.sen 
iamong  all  other  places,  and  where  only  he  willed  them  to 
offer  their  sacrifices.  In  which  we  are  taught,  that  we  should 
not  turn  to  our  own  pleasure  those  things  which  God  will 
have  dedicate  to  himself  and  to  the  building  of  his  house,  xecossary 
If  England  had  not  been  so  greedy  to  turn  to  their  own  ase  jr,)o,iM  «re 
church  goods,  which  sliould  have  necessarily  been  bestowed  taken  awny. 


62  EXPOSITION    UPON  [cH.  I. 

to  the  building  of  God's  house,  we  should  not  have  felt  God's 
rod  so  sharply,  but  God  would  have  been  pleased,  and  shewed 
his  glory  among  us. 

But  when  men  would  not  give  lands  fast  enough  to  ab- 
beys, then  the  pope,  rather  than  his  chaplains  should  want, 
would  rob  many  parishes  to  feed  his  monks.  God  grant  that 
the  gospel  may  restore  that  justly,  which  the  pope  took  wrong- 
fully away,  and  gave  them  yet  a  right  name  of  impropria- 
tions, because  improperly  they  be  taken  away,  and  properly 
belong  to  the  parishes.  The  workman  is  worthy  his  hire : 
he  that  serves  the  gospel,  must  live  of  the  gospel.  There- 
fore those  impropriations,  which  take  away  the  preacher's 
living,  be  against  the  word  of  God. 

But  what,  doth  this  belong  to  us  or  our  time  ?  doth  God 
require  of  us  to  build  him  abbeys,  nunneries,  chantries,  &;c.? 
SeraUvTs^  No,  surcly ;  but  this  was  an  outward  exercise  for  that  gross, 
church°or    hard-lieartcd  people  for  a  time  to  be  exercised  in,  that  they 
tSai^^'^'    should  not  build  temples  to  idols ;  and  teacheth  us  to  build 
person.        God's  Spiritual  house,  wherein  we  may  offer  spiritual  sacri- 
fices and  prayers  to  him,  wherein  he  is  well  delighted  and 
will  shew  his  majesty.     This  house  is  now  for  us  to  be  un- 
derstood generally  the  whole  church  and  company  of  Christians, 
and  the  body  and  soul,  the  heart,  mind,  or  conscience  of  all 
Christians  particularly,  wherein  God  dwells  by  his  holy  Spirit, 
1  Cor.  vi.     as  St  Paul  saith  to  the  Corinthians :  "  Do  ye  not  know  that 
your  bodies  be  the  temples  of  the  Holy  Ghost,"  and  which 
he  hath  sanctified  to  be  kept  holy  for  himself  alone  by  bap- 
tism, and  for  the  which  Christ  hath  died  that  we  might  live 
by  him,  whom  he  hath  redeemed  with  his  blood,  and  washed 
clean  from  all  sin,  that  we  should  live  no  more  to  our  own 
lusts  and  desires,  but  to  him  that  hath  redeemed  us?     It  is 
Acts  vii.      written,  that  God  dwells  not  in  temples  made  with  hands,  nor 
is  worshipped  with  any  work  of  man's  hands ;    but  he  is  a 
John  iv.       Spirit,  an  invisible  substance,  and  will  be  worshipped  in  spirit 
and  truth ;  not  in  outward  words  only  of  the  lips,  but  with 
the  deep  sighs  and  groanings  of  the  heart,  and  the  whole 
power  of  the  mind,  and  earnest  hearty  calling  on   him   in 
prayer  by  faith.     And  therefore  he  doth  not  so  much  require 
of  us  to  build  him  a  house  of  stone  and  timber  ;   but  hath 
iTim.ii.     willed  us  to  pray  in  all  places,  and  hath  taken  away  that 


V.  7,  8.]  THE    PROPHET    AGGEUS.  63 

Jewish  and  popish  hoHness,  which  is  thought  to  ])e  more  in  God  is  wor- 
one  place  than  another.     All   the  earth  is  the   Lord's,  and  spirit  and 
he  is  present  in  all  places,  hearing  the  petitions  of  them  which 
call  on  him  in  faith. 

Therefore  those  bishops,  which  think  with  their  conjured 
water  to  make  one  place  more  holy  than  the  rest,  are  no 
better  than  Jews,  deceiving  the  people,  and  teaching  that 
only  to  be  holy  which  they  have  censed,  crossed,  oiled,  and 
breathed  upon.  For  as  Christ  said  to  the  woman,  thinking 
one  place  to  be  holier  to  pray  in  than  another,  "  Woman,  John  iv. 
believe  me,  the  time  is  come  when  ye  shall  worship  neither 
at  Jerusalem  nor  in  this  hill ;  but  the  true  worshippers 
shall  worship  God  in  spirit  and  truth  f'  so  is  it  now  said, 
the  place  makes  not  the  man  holy,  but  the  man  makes 
the  place  holy;  and  ye  shall  not'  worship  your  idols,  stocks 
and  stones,  neither  at  Walsingham,  Ipswich,  Canterbury  nor 
Sheen  ^;  for  God  chooses  not  the  people  for  the  place  sake,  2  Mace.  v. 
but  the  place  for  the  people's  sake.  But  if  ye  be  in  the 
midst  of  the  field,  God  is  as  ready  to  hear  your  faithful 
prayers,  as  in  any  abbey  or  nunnery ;  yea,  a  thousand  times 
more  :  for  the  one  place  he  hates,  as  defiled  with  idolatry,  and 
the  other  he  loves  as  undefiled  and  clean.  If  the  good  man 
lie  in  prison,  tied  in  chains,  or  at  the  stake  to  be  burned  for 
God\s  cause ;  that  place  is  holy  for  the  holiness  of  the  man,  and 
the  presence  of  the  Holy  Ghost  in  him,  as  Tertullian  saith. 

Yet  there  should  be    common  places  appointed  for  the  common 
people  to  assemble  and  come  together  m,  to  praise  our  God :  i)iayer 

^      ^  °  •11  are  to  be 

for  where  the  apostle  rebuked  them,  which  would  not  resort  aDiiointed. 

'■  ,  Heb.  X. 

with  the  rest  of  the  Christians  to  make  their  common  prayers 
together,  to  hear  his  word  and  receive  his  sacraments ;  it 
proves  they  had  some  common  place  to  resort  to.  And  where 
St  Paul  requires  that  all  things  should  be  done  in  a  comely  1  Cor.  xw. 
order,  what  can  be  more  comely  or  agreeing  to  good  order, 
than  to  have  a  time  appointed,  and  a  place  to  resort  unto 
together,  to  worship  our  only  God?  Nay,  how  shall  they 
come  together,  except  place  and  time  be  appointed  ?  How 
shall  they  know  when  and  whither  to  resort,   unappuinted  i 

[^  The  first  edition  is  followed:    the  second  has  do  worship.    Kd.] 
Q*  An  old  hamlet  of  llichnioud,  where  was  formerly  a  Carthusian 
convent.    Ed.] 


64  EXPOSITION    UPON  [cH.  I. 

How  can  the  shepherd  teach  his  sheep,   if  he  have  not  a 
Acts  i.  xvi.  foi^  iq  gather  them  together  in  ?     In  the  apostles'  time,  when 
the   rulers   were   not   christened,   they   resorted   into   private 
houses  and  chambers,  and  by  the  waterside,  to  worship  their 
God  ;  but  when  princes  became  christened,  they  had  churches 
appointed  for  them  :  yet  all  these  prayers  and  preachings  that 
were  privily  in  parlours  and  by  the  waterside,  were  as  pleasant 
to  God  (yea,  better  peradventure,  for  commonly  they  came 
of  a  greater  and  better  love  and  faith)  as  ours  be  now.    Those 
also  which  then  were  buried  in  no  hallowed  church  nor  church- 
yard, nor  christian  moulds,  as  they  be  called  (when  it  is  no 
better  than  other  earth,  but  rather  worse,  for  the  conjuring 
that  bishops  use  about  it)  were  no  worse  than  they  which 
Markv.       were  buried  with  all  solemnity.     It  appears  in  the  gospel, 
Luke  vii.      by  the  legion  living  in  graves,  the  widow's  son  going  to  burial, 
Heb.  xiii.     Christ  buried  without  the  city,  &c.,  that  then  they  buried  not 
Burials  out  in  hallowed  churchyards  by  any  bishops,  but  in  a  several  place 
tiie  yaici.      appointed  for  the  same  purpose  without  the  city  ;  which  cus- 
tom remains  to  this  day  in  many  godly  places.     As  that  then 
was  lawful  and  no  hurt  to  the  dead,  so  is  it  now ;  and  one 
place  is  as  holy  as  another  to  be  buried  in,  saving  that  comely 
order  requires  the  bodies  not  to  be  cast  away,  because  they 
were  the  temples  of  the  Holy  Ghost,  and  shall  be  glorified  at 
the  last  day  again,  but  seemly  to  be  buried,  and  an  honest 
place  to  be  kept,  several  from  beasts  and  unreverent  using 
Bishops'      the  same,  for  the  same  use.     It  is  popish  to  believe  that  which 

blessings  11. i  t  1  iii  i 

make  not     the  bishops  do  tcach  ;   that  place  to  be  more  holy  than  the 

places  more  i  •   1       1  \  •  1  i  •         • 

holy,  nor     rcst  which  thcv  havc  hallowed,  as  they  say,  with  washniff  it 

God  to  hear       ....  /       ,  .  "   .  •  ? 

us  sooner  with  their  coujurcd  water,  crossings,  censings,  processions,  &c., 
elsewhere,  and  that  God  will  hear  our  prayers  afore  one  idol  or  image 
rather  than  another,  or  in  one  abbey,  as  pleases  them  to  ap- 
point him,  rather  than  another.  Where  it  pleases  them  to 
grant  many  days  of  pardon,  there  God  must  hear  their  prayers 
sooner,  and  work  more  miracles  :  so  God  is  become  their 
servant,  and  shall  be  where  they  will  appoint  him.  But  blessed 
be  that  God  our  Lord,  which  by  the  light  of  his  word  doth 
confound  all  such  wicked  and  fond  fantasies,  as  they  can  de- 
vise to  fill  their  bellies  and  maintain  their  authority. 
Tiif  use  of  Churches  be  God's  school  house,  the  preacher  is  a  school- 

master sent  from  God  to  teach  us  his  word,  we  be  his  scholars, 


V.   7,   8.]  THE     PROPHET    AGGEL'S.  G') 

and  thither  must  resort  to  learn  our  lessons  and  his  holy 
will,  to  amend  our  lives,  to  make  our  prayers  to  him,  desiring 
mercy  for  our  wickedness  past,  and  beg  grace  and  strength 
for  that  which  is  to  come  ;  to  thank  him  for  all  his  good- 
ness so  mercifully  poured  upon  us,  to  receive  his  sacraments, 
and  profess  our  faith  which  we  have  in  him.  For  these  causes 
must  we  have  churches  as  common  places  to  resort  unto, 
and  use  them  with  such  comeliness  as  becomes  men  pro- 
fessing Christ,  and  not  to  bind  anv  holiness  to  this  church 
or  that  church,  as  though  it  lay  in  us  to  make  holy  or  un- 
holy when  and  what  we  lust :  as  St  Mary's  in  Cambridge 
was  holy  enough  to  say  mass  in  for  three  year  space,  and 
all  that  would  not  hear  it  must  be  prisoned,  although  Bucer 
was  there  buried ;  but  when  it  pleased  the  CarnaFs  commis- 
sioners^ to  sav  it  was  not  holy,  because  he  lay  buried  there, 
then  the  heretic  must  be  digged  up  and  burned,  or  their 
masses  were  worth  nothing  :  all  other  might  lie  still,  and  not 
hurt  their  masses,  though  they  were  of  his  opinion. 

The  house  of  God,  now  for  us  left  to  build,  is  sometime 
called  in  scripture  generally  the  whole  company  of  Christians,  God's  house 
and  sometime  every  particular  man;  as  St  Paul  teaches  Ti- particular, 
mothy  how  to  live  in  the  house  of  God,  which  is  the  church  iTim.  iu. 
and  congregation  of  God,  the  pillar  and  seat  of  truth.    And 
to  the  Hebrews  it  is  written,  ''You  be  the  house  of  God :"  Hei).  [iii.c] 
particularly  also  it  is  said  to  every  man,  "  Do  ye  not  know  i  cor.  vi. 
that  your  bodies  be  the  temple  of  the  Holy  Ghost  I  and  he 
that  defiles  the  temple  of  God,  him  will  God  destroy.''    Again: 
"Ye  be  the  husbandry  of  God  and  the  buildincr  of  God."  And  ri  Cor.  iii. 

.    .  9-] 

St  Peter  .saith,  -Ye  are  built  like  lively  stones  for  a  spiritual  i  Peter  u. 
house  of  God."  This  spiritual  house  must  be  diligently  builded 
of  us  ;  and  the  building  of  this  house  of  wood  and  stone 
among  the  Jews  was  a  figure  of  this  spiritual  house  build- 
in<T  for  our  days.  This  is  that  which  St  Paul  calls  so  often 
edifying  or  building  one  another;  and  that  edification  which  EJifyin?. 
he  speaks  so  much  of  in  all  his  epistles,  that  is  as  much  to 
say  as  one  to  stir  up  another  to  virtue  and  godliness.     For 

['  The  commissioners  sent  down  to  Cambiitlpe  by  Cardinal  Pole, 
anno  1557,  to  purge  it  of  heresy;  hy  whose  direction  the  ])ones  of 
Bucer  were  dug  up  from  St  Mary's  Church,  and  those  of  Thagius 
from  St  Michael's,  and  hurned  in  the  market-i)lacc.— For  Cmunl  see 
note  p.  77.    Kn.] 


fn 


II  I.'  I  V  / 1 T  r»  X' 


60  EXPOSITION    UPON'  [CH.  I. 

as  the  building  goes  forward  and  increases  by  laying  to  one 
stone  after  another,  and  one  post  or  tree  after  another,  until 
the  house  be  finished ;  so  we,  by  going  forward  daily  in  the 
fear  of  God  and  godliness,  shall  at  length  be  a  meet  house 
The  for  God  to  dwell  in.      This  house  is  the  body  and  soul  of 

spiritual  i-i  'itmi* 

house  of      man,   which   must  be  built  with  daily  hearinor  Gods  word, 

God.  ... 

prayer,  mercy,  and  faith,  with  godly  exercises ;  as  St  Paul 
Eph.  ii.  saith,  "  Ye  be  citizens  with  saints,  and  of  God's  house,  builded 
This  house   on  the  foundation  of  the  apostles  and  the  prophets.''     God, 

needs  con-  ^  ^  ^      ^ 

tinuai  re-     becausc  he  would  have  us  always  praying  and  calling:  on  him 

pairins:  and    „       ,  .  ./       x      ^      o  o 

helps  of  all  for  his  help,  hath  so  ordered  the  matter,  that  this  earthly 

degrees.  ^  ^  '  "^ 

house  of  oui-s,  wherein  he  dwells,  should  always  be  in  build- 
ing or  repairing;  and  that  we  should  not  be  idle,  and  think 
we  had  done  om-  duty,  but  ever  desiring  him  to  help  for- 
ward the  building  of  this  his  house.  If  we  overcome  one 
evil  affection,  straightways  rises  another ;  and  after  one  temp- 
tation cometh  another ;  and  the  devil  never  ceases  to  throw 

Psai.  cxxvii.  down  our  house.     David  saith,  "  Except  the  Lord  build  the 
house,  they  labour  but  in  vain  which  build  it." 

Let  us  do  all  we  can  therefore,  and  pray  the  Lord  to 
further  our  w^ork;  the  rulers  with  the  sw^ord  defend  the  good 
and  punish  the  evil;  the  preachers  with  the  word,  the  school- 
masters by  their  teaching,  the  fathers  by  bringing  up  their 
children,  the  masters  by  correction  of  their  servants,  the  peo- 
ple in  obeying  their  heads  and  neighbourly  love :  and  every 
one  defend  true  religion  to  the  uttermost  of  his  power,  drive 
aw  ay  the  pope  and  his  baggage  ;  and,  as  occasion  requires, 
guide  the  ignorant,  rebuke  crooked  stomachs,  amend  faults 
in  the  fear  of  the  Lord,  and  bring  into  the  right  way  all 
such  as  run  astray,  that  they  may  be  meet  houses  for  God 
to  dwell  in.  Thus  hath  every  man  a  part  in  building  God's 
house :  but  the  greatest  portion  is  left  to  every  man,  which 
is  his  own  conscience,  to  amend  that  he  finds  amiss  in  him- 
self, because  every  man  knows  himself  best.  Great  faults  only 
do  appear  unto  the  world,  and  by  rulers  must  be  punished  : 
but  the  privy  hid  faults  which  every  man  knows  in  himself, 
for  the  most  part  (for  no  man  knows  all  that  be  within  him- 
self) must  Ije  corrected  within  himself,  ])y  i)rayer,  sighing,  re- 

Psai.xix.     pentance,  and  asking  forgiveness.  David  saith,  "Who  knowetli 
his  own  faults;     Lord,  cleanse  me  from  iny  privy,  hid,  and 


V.  7,   8.]  THE    PROPHET    AGGELS.  67 

secret  sins,  and  spare  thy  servant  from  other  men's  sins." 

Thus  must  every  one  himself  severally,  and  jointly  all  together, 

climb  up  to  the  hills,  that  is,  our  lofty  minds,  and  cut  down        /,y4t/t^j 

the  ^eevisl).  desires  of  our  hearts,  though  it  be  painful :  and      / 

also   correct  the  highminded,  which  are  called  often  in  the 

scripture  hills ;  and  cut  do\\'n  the  high  trees,  growing  on  the 

tops  of  them :    that  is  to  sav,  to  brincj  into  good  order  the  -^'^  offend- 

/  '  .  ^''^  must  be 

high  men  of  the  world,  which  should  give  good  example  for  f,'J,'j|"f7^*'^ 
the  people  to  follow,  and  to  punish  their  faults,  and  rebuke  ^"*^^'- 
them  as  well  as  the  lower  sort.     They  must  neither  for  fear 
nor  flattery  leave  them  unpunished,  nor  say  that  is  good  which 
is  evil  afore  God.     For  as  God  hath  given  one  law  for  all 
men,  high  and  low,  to  live  after,  and  like  a  righteous  judge 
will  punish  all  that  break  it ;  so  must  all  indifterently  be  pu- 
nished here  (if  rulers  and  ministers  do  their  duty)  that  break 
his  laws.     God  hath  given  no  more  lil^erty  to  sin  to  the  rich 
than  to  the  poor,  nor  hath  not  willed  the  one  to  be  punished 
and  the  other  to  escape ;  but  generally  and  indifferently  hath 
said  to  all,  "That  soul  which  sins  it  shall  die:"  and,  "  In  Ezek.  xviii. 
judgment  ye  shall  regard  no  person,''  but  justly  judge  that 
which  is  just,  neither  condemn  the  poor  because  he  is  poor,  Exod.  xxiii. 
nor  deliver  the  rich  because  he  is  rich.     So  must  the  preacher 
tell  every  man  his  duty;  spare  neither  high  nor  low;  neither 
flatter  the  rich  for  rewards,  nor  fear  the  mighty  for  high  looks 
or  bitter  words :  for  when  he  does  his  worst,  he  cannot  hurt  Matt.  x. 
thy  soul,  but  a  little  punish  thy  body. 

These  are  hard  hills  to  climb,  and  crooked  trees  to  frame 
meet  for  any  work :  yet  it  must  be  done,  and  God  requires 
this  of  every  man's  hand,  to  bring  something  to  the  building 
of  his  house,  and  according  to  his  power. 

And  if  we  mark  these  words  well,  we  shall  see  our  own  we  are  uke 
nature  set  afore  us.  For  as  trees  growing  on  the  top  of 
hills  have  a  rough  bark,  crooked  knots,  long  boughs,  and 
therefore  unmeet  for  any  building,  until  they  be  fallen,  pilled, 
squared,  drawn  home ;  and  can  do  nothing  of  all  these  them- 
selves :  so  we,  as  long  as  we  be  wandering  in  the  mountains 
and  wild  woods  of  this  world,  being  highly  minded  and  in 
great  wealth  or  authority  above  others,  as  on  an  hill,  we 
have  fro  ward  proud  minds,  and  not  meet  for  God's  liouse, 
until  we  be  made  lowlv  in  our  own  siufhts,  and  fall  Hat  down 


to  trees. 


68  EXPOSITION   ri'ox  [cii.  i. 

at  Christ's  feet,  and  have  the  rough  bark  of  our  old  Adam 
pulled  off,  and  our  crooked  affections  cut  away,  be  mortified, 
and  drawn  home  by  the  learning  of  his  word  and  working  of 
his  Holy  Spirit.     For  that  which  is  high  and  set  by  amongst 

2Cor. iii.  men  is  abominable  afore  God;  and,  as  St  Paul  saith,  "We 
are  not  able  of  ourselves  as  of  ourselves  to  think  a  good 
thought  f'  much  less  then  to  cast  away  all  this  frowardness 
of  our  corrupt  nature,  until  God  bring  us  home,  and  make 
us  meet  for  the   building  of  his  house,  which  he   doth  by 

Rom.  X.  preaching,  as  it  is  written :  "  How  shall  they  hear  without 
a  preacher  ?  for  faith  comes  by  hearing,  and  hearing  comes 
by  the  word  of  God  ;"  and  our  Saviour  Christ  saith  by  St 

joh. vi.  John:  "No  man  comes  to  me,  except  my  Father  draw  him." 
As  the  scripture  calls  a  good  man  the  good  tree  that  brings 
forth  good  fruit,  and  the  evil  man  the  evil  tree  with  evil 
fruit ;  so  the  philosopher  defines  a  man  to  be  a  tree  with 
the  root  upward.  For  as  a  man  receives  at  the  mouth  nou- 
rishment for  the  whole  body,  and  has  his  head  decked  with 
hair ;  so  the  tree  by  the  root  draws  nourishing  to  it,  and 
decks  his  boughs  with  leaves  :  and  as  the  head  of  man  is 
upward,  so  is  the  root  to  the  tree,  though  the  unlearned  be- 
lieve it  not.  ^lany  other  things  there  be  wherein  they  be 
like  the  one  the  other :  but  1  will  not  stand  to  rehearse 
all. 

God  grant  us  such  preachers  that  we  may  hear,  and  so 
to  hear  that  we  may  believe,  and  so  to  believe  that  we  may 
bear  good  fruit,  and  be  drawn  home  like  good  trees,  all 
frowardness  cut  off.  and  we  made  meet  for  the  building  of 
God\s  house! 

God  is  much        Now  briefly  to  consider  how  God  performed  his  promises, 

thefjuiSin^  in  being  delighted  in  that  house,  and  shewing  them  his  glory; 
13  louse.  ^Y^Q  ^vhoie  history  of  the  ^lachabees  and  other  like   do  de- 
clare and  tell  the  great  glory  which  appeared  in  them.    The 

Heiiodorus.  king  seut  Heliodorus  to  bring  him  the  treasure  of  the  tem- 
ple :  but  Onias  the  good  high  priest  would  not  deliver  it, 
but  with  his  fellows  stood  still  looking  for  help  from  God,  in 

2  Mac.  iii.  their  priestly  apparel,  according  to  the  law ;  and  that  God  was 
delighted  in  their  doing,  trusting  and  calling  on  him,  it  ap- 
peared then :  for  he  shewed  his  mighty  glory  in  defending 
them  that  maintained  his  religion,  not  yielding  to  tyrants ; 


V.   7,   S.]  THE    PROPHET    AGGEUS.  gg. 

and   punished    Heliodorus   for   laying   violent   hands   on   the 
money,  which  was  laid  up  there  for  the  fatherless  and  widows. 
Likewise  Alexander  the  Great,  which  conquered  all  countries  Aiexan-icr. 
ahout  him,   after  he   had  gotten  Tyrus  and   Sidon,  sent  to 
Jerusalem  for  a  tribute,  thinking  it  too  small  a  thing,  and 
not  worthy  the  cost  and  labour  to  carry  his  host  thither  for 
the  winning  of  it,   and  that  they  would  yield  unto  him  for 
a  word :    yet  when  the  high  priest,  fearing  God  more  than 
him,  denied  to  be  his  subject  and  tributary,  Alexander  came 
with  all  his  power,  purposing  to  have  destroyed  all ;  but  the 
priests  meeting  him  in   their  priestly  apparel,  not  to   %ht, 
but  to   see   how  God   would   defend   his   people,   Alexander 
lighted  off  his  horse,  worshipped  the  high-priest  \  and   con- 
fessed him  to  be   the  only   God  whose   priest  he  was,   and 
that  in  his  country,  afore  he  came  forth,  he  saw  a  like  vision 
biddinLC  him  do  no  wroncj  to  such  men :   and  afterwards  he 
granted  them  ureat  libertv,  and  did  them  no  harm. 

But  most  wonderfully  this  glory  appeared,  that  ^^•here  every 
man  must  go  thrice  a  year  to  Jerusalem  to  worship  and  sa- 
crifice, God  promised  and  performed  it,  that  he  would  defend 
their  land  until  they  came  again.  Their  land  was  compassed 
round  with  their  enemies;  they  left  none  at  home  but  women 
and  children ;  yet  God  was  so  well  delighted  in  this  their  doing, 
that  as  long  as  they  did  it,  they  prospered,  and  no  enemies 
durst  invade  their  land,  while  they  were  worshipping  God : 
but  when  they  did  it  not,  they  were  overcome,  and  lost  their 
land.  If  all  men  in  England  should  go  thrice  in  the  year 
to  London,  leaving  none  at  home  but  women  and  children, 

['  Joseplius's  account  states  tliat  he  worshipped  the  name  of  God 
inscrihed  on  the  high  priest's  mitic  : 

O  yap  A\€^avopo<:,  en  iropowdev  iccov  to  fj^ev  7r,\i;^o?  eu  tcu? 
AeuKa?<?  errurjaif  tov^  ce  /fDe??  TrooecrwrcK?  €i/  TaT*;  f3v<Ta'iuai':  avTiov, 
rov  Ce  aff^iepea  ev  rrj  vaKivdivtj  kuj  cta-^pvaio  aroXt],  kui  tTrl  t»/? 
KCipciXtj^  'f^ovTa  rt]v  Ktcapiv  Ka\  to  ■^pvrrovv  Itt  uvTt]<i  eXaar/ia,  to 
TO  Tov  Qeov  eyeypaTT-ro  ovoixa,  irpoaeXduiv  fuu'o^  TrpocrCKvit](r€  to 
uvofia,    Kai   Tou  cipyiepea   TrncuroT   t](nrda(iTo.         *  »  « 

Then  after  the  account  of  Alexander's  dream  the  narrative  proceeds: 
l\.cn    (tucXdoiv   eir)   to    lepov    Ovei  fiiv   tm    Oco    Kftra    t>/i'   tou   up- 
"^icpeuf;    viptjyfjcriu,    avTov   ce    tou  apyicpea    kui    t<»i;<-    icpi<.<   (i^ioirpL- 
TTtax;  eTifkr]<Te, — Autifi.  Jud.  Lib.  xi.  cap.  t>.     Ed.] 


70  EXPOSITION    UPOX  [CH.  I. 

as  they  did  to  Jerusalem,  and  tarry  there  eight  days  (for 
so  long  continued  their  feast),  we  would  think  the  Scots 
and  all  round  ahout  us  would  invade  our  country :  but  if  we 
were  as  earnest  in  religion  as  they  were,  God  would  defend 
us  as  he  did  them,  and  no  enemy  should  hurt  us.  When 
we  kept  religion,  we  won  Bullen^:  when  we  fell  from  it, 
we  lost  Calais. 

But  the  great  glory  of  all  was  shewed  in  this  temple,  and 
God  declared  himself  to  be  well  delighted  in  it,  first  when  our 

Luke  ii.  Saviour  Christ  came  and  sat  disputing  with  the  doctors  in  it, 
healed  the  sick,  preached  the  will  of  his  Father,  and  drove 
out  the  buyers  and  sellers :  after  also,  when  the  apostles  did 

Acts  viii.  the  like  :  and  when  the  eunuch  of  queen  Candace,  moved  with 
the  glory  of  God  and  that  temple,  came  so  far  off  to  worship 
there :  which  all  and  other  like  do  declare  sufficiently,  what 
opinion  of  God's  glory  was  there  commonly  judged  to  be. 
And  how  God  is  now  delighted  with  our  assemblies,  when  we 
come  to  pray  unto  him,  and  hear  his  word,  Saint  Paul  teaches, 

1  Cor. xiv.  saying,  "If  ye  speak  in  a  strange  tongue,  and  an  unlearned 
man  come  in  amongst  you,  he  will  say  ye  are  mad :  but  if  ye 
expound  that  which  is  read,  he  is  rebuked  of  all,  and  he  will 
fall  down,  worship  God,  and  say  God  is  amongst  you."  Such 
an  earnest  defender  of  his  glory  is  God,  that  he  will  give  it 
to  no  other :  and  so  loves  he  building  of  this  his  house,  that 

Matt,  xviii.  if  there  be  but  two  or  three  gathered  in  his  name  with  fear 
and  reverence  of  his  majesty,  seeking  his  glory  and  not  their 
own,  he  will  be  amongst  them. 

How  God  hath  been  delighted  in  all  ages  in  the  building 
of  this  his  spiritual  house  by  the  preaching  of  his  gospel, 
the  glorious  deaths  of  all  his  holy  martyrs  from  time  to  time 
do  declare :  but  now  lately  in  England,  by  the  cruel  perse- 
cution of  the  bloody  bishops  for  the  maintaining  of  their 
wealth,  their  idolatry,  and  their  antichrist  the  pope,  whose 
hangmen  they  were,  we  all  have  seen  it,  yea,  and  all  good 

[}  Bullcn,  i.e.  Boulogne.  It  was  ceded  to  the  English  in  the  year 
1540,  as  a  security  for  the  money  which  the  French  king  stipulated 
to  pay  to  Henry  VIII.  in  the  treaty  of  peace  then  concluded.  Calais 
was  taken  from  the  English  in  Mary's  reign,  in  1558,  after  having  been 
in  their  possession  two  hundred  years.  The  mortification  occasioned 
by  this  loss  is  supposed  to  have  hastened  the  Queen's  death.    Ed.] 


V.  7,  8.]  THE    PROPHET    AGGEU3.  7X 

consciences  hath  abhorred  their  madness  in  burning  the  inno- 
cents, pulHng  up  the  dead,  and  have  praised  God  for  strength- 
ening his  poor  creatures  against  all  their  mad  rages  and 
furious  rebelhng  against  God  and  man.  The  Almighty  God 
grant  us  like  grace,  strength,  and  boldness,  to  offer  our  bodies 
to  death  without  fear  for  the  building  of  God's  house,  rather 
than  to  see  it  lie   waste   and   trodden  under  feet !      What  Most  hap. 

/,  /^i     •      •  1  1  •  •    •  1     •     Pin^^s  is  to 

greater  comiort  can  any  Christians  have,  than  in  ffivms:  their  have  God 

f     T  11..  1         1      Ml-  ..       1  •       1  ,  ,       delighted  in 

bodies   to   death  tor   the    buildinfr   oi    this   house,   when   he  "s,  though 

1  n     1  1         •        1    T    1         1     •  1      •  1    •  ^^^  suffer 

hears  God  say  that  he  is  delighted  in  their  so  doing,  and  death  for  it. 
that  he  will  shew  his  glory  in  them  ?  What  greater  promo- 
tion can  a  man  come  to,  than  to  be  one  such  instrument 
wherein  God  will  be  delighted  and  shew  his  glory  I  Death 
of  the  body  is  grievous  to  the  flesh,  but  death  of  the  soul 
is  a  thousand  times  more  fearful  to  a  good  man :  the  one  is 
a  little  painful  for  a  time,  the  other  hath  grief  without  end. 
Therefore  Christ  saith,  "  Fear  not  them  ^^■hich  kill  the  body,  Matt.  x. 
and  cannot  hurt  the  soul ;  but  fear  him  which  can  cast  both 
body  and  soul  into  hell-fire.''  Such  an  earnest  love  should 
we  have  to  the  building  of  God's  house,  both  the  hearers 
and  teachers,  both  to  build  and  be  builded  by  all  means 
possible,  because  he  is  so  well  delighted  in  it;  that  we  should 
fear  neither  loss  of  goods,  nor  yet  death  of  body,  no,  nor 
displeasure  of  man,  so  that  we  may  please  God,  and  have 
him  delighted  in  our  doings.  To  please  man  is  but  a  small 
thing;  but  to  please  God  is  the  greatest  good  thing  that  can 
be.  "  He  that  honours  me,"  saith  God,  "I  wiU  glorify  him;"  i  Sam. ii. 
and  "  he  that  confesseth  me  before  men,  I  will  confess  him  Matt.  x. 
before  my  Father :  and  he  that  is  ashamed  of  me,  I  will  be 
ashamed  of  him ;  and  he  that  denies  me  before  men,  I  will 
deny  him  before  my  Father  in  heaven." 

V.  9.  Ye  have  lool:ed  for  mucli^  and  behold  it  is  but  little;  ?/<?  The  Text. 
have  brought  it  into  the  house,  and  I  have  bloicen  on  it. 
And  tch^  so?  saith  the  Lord  of  hosts:    because  this  is 
my  house  which  lieth  icaste^  and  ye  run  every  one  to  his 
oicn  house. 

The  chiefest   reasons   to  persuade  an  evil   man  to   leave  The  ovii 
any  wicked  ways,  be   to   set  before   him,   and  often   to  put  moved  with 

•      .  *^    '  •   1      I  •         threaten- 

liim  in  remembrance,  how  God  hath  been  angry  with  luni,  injjs. 


72 


KX  POSITION    UPON 


[CH.   I. 


Behold. 


when  he  did  sucli  things,  and  punished  him  as  long  as  he 
lay  in  such  forgetting  of*  his  Lord  God ;  and  also  to  threaten 
liim  with  greater  plagues,  if  he  do  continue  in  them  still. 
Both  these  kinds  of  counsel  doth  the  prophet  here  use,  to 
stir  them  up  to  building  of  this  house  of  God.  He  both 
sundry  times  calls  to  their  remembrance  the  great  plagues, 
which  they  suffered  oft  and  long  aforetime  for  not  building 
God's  house ;  and  also  bids  them  not  think  that  all  their 
sorrow  was  at  an  end,  but  more  and  greater  scourges  was 
hanging  over  their  heads,  if  they  would  not  build  his  house 
earnestly :  and  if  they  ceased  not  to  sin,  God  would  not  cease 
to  punish  them ;  and  if  they  continued  still  not  regarding  the 
building  of  his  house,  God  would  continue  still  increasing 
his  curses  on  them.  Ye  have  been  greedy  desiring  much, 
saith  the  prophet ;  ye  have  scraped  and  scratched  together 
all  ye  could  lay  your  hands  on;  ye  have  spent  your  money 
and  wrought  yourselves  weary,  thinking  to  enrich  yourselves 
by  such  means ;  but  behold  and  mark  it  well,  and  it  is  come 
but  to  little. 

"Where  the  scripture  uses  to  say,  "  Behold,"*"*  there  it 
tells  some  notable  strange  thing,  as  this  is  here ;  that  their 
labour  wasted  away  unprofitably,  they  could  not  tell  how. 
That  way  whereby  all  other  wax  wealthy,  hath  done  you 
no  good ;  and  those  means  which  God  uses  to  work  by 
in  other  and  bless  them,  in  you  it  hath  not  gone  forwards 
according  to  your  expectation  and  looking  for:  yea,  and  that 
which  is  most  marvellous,  your  corn  and  other  fruits  hath 
not  only  not  increased  in  the  field,  but  when  it  hath  been 
brought  into  the  barns,  it  hath  consumed  there,  you  could 
not  tell  how.  A  man  would  think  his  corn  were  sure  enough 
when  it  is  in  the  barn  ;  (for  whilst  it  is  in  the  field,  it  is 
subject  to  many  dangers,  as  blasting,  mildews,  frost-biting, 
thunder-beating,  laid  with  a  rain,  or  shaken  with  the  wind, 
stolen  or  eaten  with  beasts,  &c.),  but  even  in  your  barns. 
No  strength  saith  God,  I  havc  bio  wen  on  it.  It  is  as  easy  for  me  (saith 
God)  to  waste  it  in  the  house,  as  in  the  field :  for  if  I  but 
blow  on  it,  it  is  not  able  to  stand  in  my  sight.  And  as 
afore  he  said,  their  money  fell  out  of  the  purse  bottoni,  so 
now  in  their  liouses  their  fruits  were  not  sure.  No,  lock  it 
up  in  stone  houses,  if  ye  will ;  it  is  as  easy  for  God  to  con- 


can  put 

away  the 
plairue  of 
God. 


V.   f\]  THE    PROPHET    AGGEUS.  7o 

suine  it  there,  as  to  blow  a  blast  with  his  mouth :  yea,  no- 
thing shall  withstand  him,  whatsoever  ye  devise,  but  he  v.ill 
take  it  from  you :  ye  shall  not  have  your  pleasure  by  dis- 
pleasing God,  nor  anything  shall  prosper  with  you,  until  ye 
build  him  his  house ;  that  is  to  say,  maintain  his  pure  re- 
ligion, defend  his  honour,  forsake  your  vain  pleasures,  and 
refrain  your  greedy  covetousness.  The  defending  of  true  re- 
ligion with  a  good  and  godly  life  is  now  the  true  building  of 
God's  house,  now  commanded  unto  us :  and  that  man,  city,  g^-i's 
or  country,  which  doth  not  build  this  house  so,  hath  and 
shall  have  the  like  plagues  fall  on  them,  until  they  earnestly 
build  this  house  of  the  Lord's.  For  as  a  king  is  stablished 
in  his  kingdom,  when  liis  godly  laws  are  taught  and  kept; 
and  that  realm  is  strongly  builded  and  blessed  of  God,  where 
good  order  is  maintained :  so  is  God's  church  and  congrega- 
tion well  and  surely  builded,  where  God's  word  and  religion 
is  purely  taught,  sin  punished,  and  virtue  embraced.  God  can 
no  more  suffer  his  laws  to  be  contemned  or  his  honoiu-  given 
to  idols,  than  kings  can  suffer  their  kingdoms  to  be  betrayed 
to  their  enemies.     For  as  in  the  whole  historv  of  the  Jews'  False  rrii- 

*  7-.  -ion  is  llie 

commonwealth,  in  the  book  of  the  Judges  and  the  Kinfjs,  common 

'^  .  cause  of 

while  the  people  lived  in  tlie  foar  of  the  Lord,  kept  his  re-  piajucs. 
ligion  given  them  from  God,  they  were  defended  by  God  from 
all  enemies  round  about  them,  were  they  never  so  many  and 
so  strong ;  but  when  they  would  worship  God,  either  as 
they  lust  themselves,  or  not  at  all,  or  else  as  he  did  not  ap- 
point them,  then  they  were  given  into  the  hand  of  the  Phi- 
listines, Ammonites,  Chaldees,  Egyptians,  &c.,  sometime  for 
the  space  of  forty  years,  sometime  eighteen,  sometime  seventy, 
and  when  they  were  least,  three  years :  so  shall  all  they 
that  build  not,  or  pull  down  God's  true  religion,  and  set 
up  the  pope's,  taught  by  man  and  not  of  God,  likewise  be 
punished,  or  worse,  either  with  hunger,  pestilence,  sword,  or 
blind  ignorance,  not  knowing  God,  and  be  given  up  to  their 
own  lusts,  without  remorse  of  conscience  or  any  fear  of  God, 
which  is  the  greatest  plague  that  can  be. 

Mark  out  of  our  own  chronicles  what  was  the  estate  of 
this  our  roahn,   when  we  were  made  tributaries  to  the  Ro-  Romans, 
mans  by  Julius  Cicsar,  and  so  continued  400  years  and  more; 
or  afterward,  when  the  Saxons  divided  this  realm  into  seven  saxous. 


74 


EXPOSITION    UPON 


[CH.  I. 


kingdoms,  drove  out  all  or  most  and  best  of  the  Englisli- 
xornians.  nien,  and  ruled  as  long;  or  when  AVilliam  Conqueror  sub- 
dued all  to  himself  at  his  pleasure :  and  ye  shall  find  that 
the  same  wickedness  reigned  then,  that  was  now  like  to  have 
made  us  slaves  to  the  pope  and  strangers.  The  rulers  were 
ambitious  dissemblei*s,  the  bishops  lordly  and  unpreaching 
prelates,  the  people  covetous,  God's  word  unknown,  and  in 
no  degree  of  men  was  there  any  truth.  Thus  for  our  sinful 
disobeying  of  God,  not  defending  his  true  rehgion,  have  we 
been  given  into  the  hands  of  all  countries  round  about  us ;  to 
the  Romans  and  Normans  from  the  south,  to  the  Saxons 
from  the  east,  to  the  Danes  and  Scots  from  the  north :  what 
danger  was  of  late  from  the  west\  he  that  would  not  see 
should  have  felt,  if  God  had  not  holpen  in  time. 

And  lest  they  should  think  these  plagues  to  be  laid  on 
them  for  some  other  causes,  the  prophet  tells  them  in  God's 
name  here,  what  was  the  cause  of  all  these  sorrows,  and  should 
provoke  also  these  other  which  follow  to  be  poured  on  them, 
if  they  did  not 'amend.     "  Because  this  my  house,''  saith  God, 
"lies  waste,"  unbuilded,  not  regarded  of  you,  "and  ye  run 
every  one  into  his  own  house,"  seeking  his  own  pleasure  and 
profit.     God  will  not  suffer  his  honour  to  be  given  to  any 
other,  or  any  other  (no,  not  ourselves)  to  be  preferred  be- 
Matt.  xxii.    fore  him.     The  lawyer  in  the  gospel  asking  our  Master  Christ, 
which  was  the  first  and  greatest  commandment,  when  he  heard 
this  answer,  "  Thou   shalt  love   the  Lord  thy   God  with  all 
thy  heart,  with  all  thy  mind,  with  all  thy  soul,  and  with  all 
thy  strength ;"  he  did  allow  it,  and  said  that  w^as  the  chiefest 
indeed :   and  shall  we  christian  men  think  other  things  to  be 
preferred  before  God's  will,  or  our  own  desires  to  be  more 
False  reii-    lovcd  and  morc  earnestly  fulfilled  than  God's  2     Nay,  mark 
caused  all     what  great  plagues  fell  on  any  country ;    and  we  shall   see 
to  be  and  find   this  to  be  true  in  all  ages,  that  forgetting  God's 

true  religion  hath  pulled  God's  anger  always  most  grievously 
upon  the  people.  AVhat  causes  the  Jews  at  this  day  to  be 
driven  out  of  their  country,  their  city  and  temple  utterly 
destroved,  and  they  themselves  abhorred  of  all  men,  but  de- 
nying Christ  to  be  their  Saviour,  and  not  receiving  his  gospel 

['  The  allusion  seems  to  he  to  the  troul>les  in  Irel.and,  excited  at 
tlic  beginning  of  Elizabeth's  reign  by  O'Ncil  and  his  followers.    Ed.] 


V,  Q.~\  THE    PROPHET    AGGEUS.  75 

nor  building  his  house?  What  causes  most  part  of  those 
people  to  whom  St  Paul  wrote  his  epistles,  which  we  have 
to  this  day,  and  many  other  countries  too,  among  whom  the 
other  apostles  preached,  to  be  given  up  now  into  the  Turks' 
and  heathen's  hands,  but  that  they  fell  from  their  faith, 
which  they  first  received  by  the  apostles'  preaching,  and  for- 
saked  their  christian  rehgion?  What  caused  those  grievous 
plagues  in  Egypt,  but  that  Pharao  would  not  let  the  people  e\o(1.  viii. 
worship  God,  as  Moses  sent  from  God  did  will  him  ?  What 
caused  Nabuchodmiozor  of  a  mighty  king  to  be  made  a  vile  Dan.  iv. 
beast,  and  eat  hay  as  oxen  do,  but  that  he  would  not  know 
God  and  his  own  wickedness,  and  set  up  idols,  and  killed 
them  which  would  not  worship  them  ?  What  caused  the  chil- 
dren of  Israel  to  have  such  wealth  for  the  most  part  under 
David,  Salomon,  Josaphat,  Ezechias,  and  Josias,  which  were 
good  kings  and  restored  religion ;  and  other  times  to  be  plagued 
under  Jeroboam,  Athalia,  Achab,  Manasses,  and  other  wicked 
kings,  of  whom  it  is  so  oft  written,  and  of  every  king  in 
Israel,  that  they  walked  in  the  way  of  Jeroboam,  maintain- 
ing idolatry  ?  Nothing  surely,  but  the  good  kings  defended 
God's  true  religion,  set  forth  his  word,  builded  his  house, 
and  God  blessed  them  therefore :  the  other  pulled  it  down, 
set  up  idols,  persecuted  his  prophets,  burned  or  hid  up  his 
scriptures  and  holy  word,  following  their  own  fantasies  and 
the  teachings  of  the  false  prophets  and  preachers,  and  God 
plagued  them  therefore. 

And  if  ye  mark  the  history  of  the  pope  and  Mahomet,  ^rahomct 
ve  shall  find  that  at  the   same  time  that  the  pope  in  the  pope  hPEran 
west  part  oi  the  world   beo^an  to   get   authoritv  over  kmo;s  rity  at  one 

1  •  1  ?   1  •  •   •  *  1      ,  ^     time. 

and  countries,  to  set  abroad  his  superstition,  and  the  people 
received  it,  forsakinnr  God's  relio^ion,  Mahomet  then  beG:an  in 
the  east  part  to  grow  in  authority,  and  conquer  countries, 
and  hath  evermore  so  done  since  that  time,  because  the  people 
fell  from  true  relisrion  :  and  the  more  that  countries  have 
fallen  to  following  of  superstition  and  forsaking  Christ,  his 
word  and  religion,  the  stronger  waxed  the  Turk  and  pope, 
as  (rod's  plagues  to  punish  us,  and  be  like  to  do  every  day 
more  and  more,  until  they  be  driven  out  of  God's  church, 
and  Christ's  word,  religion,  and  sacraments,  be  restored  to 
their  simplicity,  as  Christ  did  ordain  tlicni. 


G 


EXPOSITION-     ri'OX 


en.  I. 


Gregory. 

He  that  de- 
sires to  l)C 
above  all 
bisliops  is 
antichrist. 


Tlie  bishop 
of  Uome  is 
pranteil  to 
be  above 
all  other 
bishops. 


[John  viii. 
44.] 


When  (aregory^  the  first  pope  of  that  name,  liad  denied 
John  archbishop  of  Constantinople,  striving  with  him  afore 
the  emperor  Mauritins,  that  Constantinople  should  be  the  chief 
church,  and  that  the  bishop  there  should  be  the  chiefest  bishop, 
in  authority  above  all  other  bishops,  and  said  that  whosoever 
desired  that  blasphemous  name  or  authority,  was  the  fore- 
runner of  antichrist ;  Phocas",  the  next  emperor  following, 
granted  by  much  suit  Boniface  the  Third,  about  the  year  of 
our  Lord  607,  that  the  bishop  of  Rome  should  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  grant  of  such  a  wicked  emperor,  to  set  up  a  bishop 
like  himself.  Phocas  murdered  his  lord  and  master,  Maurice 
the  emperor,  killed  his  wife  and  children  in  his  own  sight, 
and  made  himself  emperor.  Afterward  he  made  Boniface  the 
pope  head  bishop  over  all,  and  in  Rome  the  chief.  Thus 
our  holy  father  gat  his  supremacy  by  a  wicked  emperor,  and 
not  from  Peter,  as  he  says;  but  one  thief  set  up  another. 
Peter,  Acts  iii.  says,  "Gold  and  silver  I  have  none:"  but 
the  pope  says,  as  the  devil  said  to  Christ  Avhen  he  tempted 
him,  and  shewed  him  all  the  kingdoms  and  riches  of  the  earth, 
"  All  these  are  mine,  and  I  give  them  to  whom  I  lust ;  I 
will  give  thee  them,  if  thou  wilt  fall  down  and  worship 
me."  So  says  the  pope :  but  he  lies,  as  his  father  the  devil 
did. 

This  thing  once  granted,  the  twelfth  year  of  Heraclius, 
the  next  emperor  after  Phocas,  Mahomet  the  great  prophet 

[•  Ego  aiitem  fidentcr  dico,  quia  quisquis  se  iiniversalem  saccrdotem 
vocat,  vcl  vocari  desiderat,  in  clatione  sua  antichristum  pra'currit,  quia 
superbicndo  se  ceteris  praeponit.  Gregor.  Registr.  Epist.  Lib.  vii.  Ind. 
XV.  Ej).  3.3.  ed.  Bencd.  Paris.  1705. 

Sed  absit  a  cordiljus  cliristianis  nomcn  istud  blasphemisDj  in  quo 
omnium  saccrdotum  lionor  adimitur,  dum  ab  uno  dementer  arrogatur. 
Id.  Lib.  V.  Ind.  xiii.  Ep.  20.     En.] 

[-  "('ujus  rei  causa  factum  est,  ut  cum  ex  more  litteras  ad  eum 
Pliocas  impcrator  scriberct,  in  odium  Cyriaci  Constantinopolitani  pa- 
triarchip  professus  sit  Romanum  pontificem  esse  dicendum  oecumenicum, 
nempc  universalem,  episcopum,  Constantinopolitanum  nequaquam:  id 
quidem  ipsum  Bonifacium  al)  eo  ol)tinuisso.  Anastasius  his  verbis  tes- 
tatiir.  'Flic/  inquit,  S)btiiiuit  apud  Phocam,  ^c.'"  Baronii  Annales 
Ecclcs.  Tom.  viii.  p.  200.     En.] 


V.   g.l  THE    PROPHET     AGGEFS.  77 

of  the  Turks  invaded  Christendom  the  year  of  the  Lord  623, 
Honorius  being  pope,  and  ahnost  drove  the  emperor  out  of 
his  empire,  and  made  him  glad  with  money  to  buy  peace 
unhonourablv.  And  since  that  time  the  Turk  hath  ^rown 
bigger  and  bigger  in  the  east  countries,  subduing  all  to  him- 
self, but  the  emperor  weaker  and  weaker ;  and  the  pope  hath 
taken  from  him  most  part  of  his  empire,  and  rules  in  the 
west  parts,  and  is  emperor  indeed,  the  other  having  only  the 
name  of  an  emperor. 

The  rehgion  and  authority  of  Mahomet,  the  Turks'  great 
prophet,  and  the  pope's  religion,  or  rather  superstition,  and 
supremacy,  began  thus  in  one  age  within  sixteen  years  to- 
gether :  and  as  it  were  dividing  the  whole  world  betwixt  them, 
the  one  in  the  east,  the  other  in  the  west,  have  waxen  great 
rulers,  that  a  man  could  scarce  tell  whether  was  the  mightier, 
as  just  scourges  sent  of  God  to  punish  the  world  for  not 
maintaining  his  word.  But  now  the  pope's  wickedness  and 
subtilty  by  God's  word  being  declared  and  opened  to  the  world, 
his  power  waxes  less,  and  the  Turk's  power  increases,  because 
he  keeps  his  people  in  ignorance  :  so  that  if  God's  mercy  be 
not  much  more  than  our  deservings,  it  is  to  be  feared  that 
he  shall  overcome  Christendom.  For  the  cold  slackness  of  the 
people  and  princes  to  build  God's  house  and  true  religion  will 
care  for  no  religion  at  all,  if  they  may  not  have  the  old  dirty 
dregs  of  popery.  So  God  gives  up  unto  all  blindness  them 
that  forsake  his  light ;  and  forsakes  them  that  forsalce  him 
and  cast  him  off. 

But  many  would  have  not  lonii:  affo  said.  What  need  we 
to  fear  these  plagues  I  are  not  we  come  home  again  to  our 
holy  father  the  pope,  and  to  our  holy  mother  the  church  ?  is 
not  our  old  little  God  come  home  again  to  us?  have  we  not 
our  altars,  copes,  masses,  and  trentals,  that  will  bring  us 
through  purgatory  for  a  little  money,  how  wickedly  soever  we 
had  lived  ?  Our  holy  father  the  pope  by  his  legate  the  cardinal  camai  fooi" 
or  by  his  pardons  will  absolve  us  a  2)(£na  et  culpa,  that  is,  from  pope's 
all  punishment,  from  sin,  yea.  and  from  all  fault  or  guiltiness 
of  sin,  and  give  us  as  many  days  and  years  of  pardon  as  we 

P  Carnal  fool:  a  play  upon  the  name,  Cardinal  Pole.— In  other 
places  in  this  work  the  old  editions  have  Carnal,  lor  Cardinal.  See 
p.  05.     Ed.] 


78  EXPOSITION    UPON  [ 


CH.  I. 


list.  What  should  grieve  our  conscience,  having  thus  many 
ways  to  heaven?  Are  not  we  much  better  than  our  holy 
brethren,  which  will  none  of  all  these  to  save  them,  but  only 
Christ,  and  think  him  only  sufficient  for  the  sins  of  the  whole 
world?  Is  not  this  house  well  builded,  that  hath  so  many 
strong  pillars  ?  Can  God  be  angry  with  us,  that  have  bought 
and  brought  him  so  many  things  into  the  church  to  delight 
him  withal?  We  have  gilded  many  goodly  images,  pleasant 
to  look  at  and  delight  the  eyes:  if  he  will  have  any  mirth, 
we  have  goodly  singing  and  striving  who  can  fet^  the  highest 
note :  we  have  sweet  organs  for  the  ear,  and  sweet  frankin- 
cense for  the  nose :  what  would  God  have  more  ?  Were  not 
the  churches  before  like  barns,  bare  and  naked ;  and  now  are 
they  trim,  that  any  God  would  dwell  in  them? 

Have  we  not  done  God  good  service,  trow  ye  ?    No,  surely ; 

Acts  vii.  for  God  dwells  not  in  temples  made  with  hands  of  wood  and 
stone,  but  in  the  heart  of  man :  nor  yet  is  worshipped  with 
man's  inventions,  but  as  he  willed  and  taught  himself.  And 
this  is  it  that  pulls  all  these  plagues  on  our  heads.  For  as 
the  Jew  is  most  stiff  in  his  religion,  so  the  Turk  defends 
his  by  might  and  power;  the  pope  maintains  his  with  fire 
and  faggot ;  the  Anabaptist,  Arian,  and  libertine,  are  as  busy 
in  corners  to  turn  many  unto  them :  and  yet  all  these  be 
enemies  to  Christ,  seeking  to  serve  God  another  way  than 
he  taught  them,  and  to  save  themselves  by  some  other  means, 
than  by  only  faith  in  him  which  was  sent  to  teach  us  his 

Matt.  xi.  Father's  will  (which  none  knew  but  only  he,  and  they  to 
whom  he  hath  taught  it),  and  to  save  them  all  which  shall 
be  saved ;  so  these  and  all  other  which  build  their  religion 
other  ways  than  God  appointed,  are  traitors  unto  him,  and 
procure  his  vengeance.  For  "he  that  is  not  with  me,"  saith 
Christ,  "  is  against  me ;  and  he  that  gathereth  not  with  me, 
scatters  abroad  ."*' 

No  reiiarion         Moscs,  when  he  was  in  the  hill  with  God,  had  the  fashion 

is  to  be  had      «,,  ii  it  i  •  ^•^ 

but  that      of  the  tabernacle  and  tent  shewed  unto  him,  like  unto  the 

AvhichChrist  ^      -,        ^^^     i    t  •  i 

tausrht.       which  God  Willed  him  to  make  another,   where  the  people 

lixod.  XXV.  ,  .       ,  .  '11  1     •!  T     1 

should  resort  to  worship  him,   until  the  temple  was  builded 
by  Salomon.    And  lest  he  should  devise  any  thing  of  his  own 
head,  or  invent  another  fashion,  God  gives  him  warning,  say- 
[1  Fet:   i.e.  fetch.     Ed.] 


V.   9-]  THE    PROPHET    AGGEUS.  79 

ing,  "  See  that  thou  make  it  like  unto  that  fashion  whicli 
was  shewed  thee  in  the  hill ;''  devise  nothing  of  thyself, 
neither  put  to,  take  away,  nor  change  any  thing ;  but  only 
content  thyself  with  that  which  I  shewed  thee.  This  is  so 
notable  a  lesson,  that  it  is  repeated  in  the  seventh  of  the 
Acts,  and  the  eighth  to  the  Hebrews,  because  it  should  be 
kept  in  memory,  and  diligently  observed  of  all  men  in  all 
ages ;  that  they  should  not  be  curious  in  devising  a  new  way 
to  serve  God  of  their  own  imagination,  but  submit  their  wit 
to  God's  wisdom,  and  be  content  with  that  which  he  hath 
appointed :  for  that  only  is  good,  and  all  inventions  of  man 
(as  they  be  of  man)  displease  him.  Likewise  David,  when 
he  would  have  builded  God  a  house  to  have  been  worshipped 
in,  God  appeared  unto  him  and  told  him  he  should  not  do 
it,  but  Salomon  his  son  should  build  it.  God  shewed  him 
also  the  fashion  that  he  should  build  it  after,  (which  fashion 
David  taught  Salomon,  and  prepared  all  metals  necessary  to 
do  it  withal  in  his  life  time,)  lest  they  should  have  devised 
some  fashion  of  their  own :  as  man's  brain  is  never  content 
to  be  ruled  by  God's  wisdom,  but  pleases  himself  in  his  own 
inventions  better  than  in  that  which  God  teaches  him.  And 
this  temple  also  that  the  prophet  speaks  of  here,  which  they 
were  sent  home  to  build  by  King  Cyrus  (whose  mind  God  ^"^  ^''• 
moved  to  restore  them  to  their  country,  and  so  liljerally  to 
help  them  to  the  building  of  so  costly  a  work),  is  appointed 
to  them  by  commission,  how  broad,  wide,  long,  high,  and 
thick  it  should  be,  as  it  was  unto  Salomon  before.  If  none 
of  these,  Moses,  David,  Salomon,  Esdras,  nor  none  of  the 
people,  might  build  these  temples  and  houses  of  wood  and 
stone,  so  high,  ^v^de,  long,  thick,  broad,  or  any  other  fashion, 
as  they  lust  themselves,  but  must  follow  (and  are  straitly 
charged  often  and  sundry  times  so  to  do)  that  pattern,  cop}', 
example,  and  fashion,  precisely,  wliich  God  appointed  them ; 
much  less  in  this  spiritual  house  of  God's  building,  which 
is  cliiefly  by  the  preaching  of  his  word,  may  we  de\ise  any- 
thing of  ourselves,  but  exactly  follow  that  which  God  hath 
taught  us,  and  content  ourselves  therewith;  thinking  that  most 
sufficient  learning,  able  to  save  our  souls,  most  true  and  holy, 
and  all  other  to  be  dreams,  lies,  fantasies,  and  vanity,  in 
comparison  of  this.     ''-  The  law  of  the  Lord,"  saith  David,  Psai.xix.xii. 


80  EXPOSITION    UPON  [cH.   I. 

"  is  pure,  turning  souls :  the  witness  of  the  Lord  is  true, 
and  gives  wisdom  to  little  ones,"  &c.  And  again :  "  The 
words  of  the  Lord  are  pure  as  silver,  which  is  tried  seven 
times."" 

But  how  many  ways  hath  the  pope  devised  to  build  his 
house  and  authority,  that  a  man  may  choose  which  him  lust 
to  follow,  so  that  he  follow  not  Christ !     For  (saith  he  in 
his  heart)  every  one  is  as  good  or  better  than  that  which 
The  pope     Christ  ordained.     This  to  be  true  a  man  may  easily  prove 
laws  better  him  to  think ;  because  he  persuades  men  to  follow  his  de- 
christ's.      vices,  and  persecutes  them  that  love  Christ  and  his  word, 
or  will  not  believe  him  and  his  doings  to  be  above  the  scrip- 
ture :  all  these  things  he  would  not  do,  except  he  thought 
his  ways  the  better.     How  many  orders  of  monks,  friars,  nuns, 
canons,  hermits,  pilgrimages,  pardons,  relics,  saints,  masses, 
holy  water,  hath  he  set  in  his  church  (which  all  the  scrip- 
ture  casts  away  as  nought,   because  they  be  not  taught  us 
by  God,  but  invented  by  the  pope)  for  his  vantage  and  vain 
Papists  (lif-  glory  !     AMiat  diversity  is  among  them  (although  they  charge 
themselves  the  Qrospcllers  with  that  falselv),  when  thev  put  their  holiness 

ill  opinions     .  .  *'       i  •  i    • 

of  holiest     111  then*  coats;  and  some  say  a  white  cowl  is  more  holv,  some 

things.  -^  n  ' 

say  a  black,  another  sort  a  grey !  Some  say  mass  of  requiem 
is  best ;  other  say,  of  scala  c(rU :  some,  of  the  five  wounds ; 
some,  of  our  Lady.  Some  pray  to  one  saint,  as  more  in 
God's  favour,  and  some  to  other.  Some  use  Trinity  knots, 
and  other  St  Katharine's.  Some  have  St  Tronion's  fast,  other 
our  Lady's,  and  many  the  golden  Fridays.  In  the  schools 
some  hold  of  St  Thomas,  some  of  Duns,  and  other  of  Ga- 
briel, or  Bacon'.  Some  hold  of  Francis  in  religion;  some  of 
Dominick,  some  of  Augustine ;  but  the  holiest  was  St  Benet^: 
for,  as  Fasciculus  temporiun  says,  he  was  so  holy  that  he 
brought  to  heaven  friars  5555,  popes  24,  cardinals  2000, 
archbishops  7000,  bishops  15000,  deans  5000,  abbots  74, 
beside  many  nuns  and  holy  sisters  and  priests.     0  holy  St 

\}  Of  these  distinguished  leaders  in  scholastic  tlieology  the  first, 
Tliomas  Aquinas  (of  Aquino)  flourished  about  1260;  John  Duns 
Scotus,  1300;   Gabriel  JJiel,  1480;   and  Roger  Bacon,  1270.    Ed.] 

[-  St  Benct :  or  Benedict,  founder  of  the  order  of  Benedictine  monks, 
as  the  three  immediately  preceding  were  respectively  of  the  Franciscan, 
Dominican,  and  Augustine  religious  orders.     En."] 


V.  9-]  THE    PROPHET    AGGEI'S.  81 

Benet,  that  was  more  holy  than  so  many  popes,  friars,  car- 
dinals, k;c. !  and  >vretched  popes,  that  can  bring  other  to 
heaven,  and  not  themselves  !  Some  priests  say  matins,  mass, 
&c.^  after  York's  use,  some  of  Sarum,  some  Bangor,  and 
other  of  common  sanctorum.  But  never  one  seeks  Christ  as 
he  should  according  to  the  scripture. 

Thev   have   made   them   schoolmasters,   whom   thev   will  Christ  is  the 
follow,  of  then*  own  devismo: ;   whereas  God  the  Father  hath  'naster  of 

'-'  his  scho- 

appointed  his  Son  Christ,  and  said,  ''  This  is  my  well  beloved  '^rs,  and 

'^  '■       ^  ^  ♦'  the  papists 

Son,  in  whom  I  am  well  delighted  :  hear  him/'     And  he  is  ^?^^^  "^^  '^^ 

~  themselves. 

that  prophet  of  whom  Moses  wrote,  saving: :    "  The  Lord  vour  ,\*^"-  ^^ih 

,  ,  '       .       o  »  Deut.  xviu. 

God  will  raise  a  prophet  from  among  your  brethren,  like  unto 
me :  him  sliall  ye  hear ;  and  that  soul  which  will  not  hear  Acts  iii. 
him,  shall  perish.""  He  is  the  wisdom  of  God  the  Father,  i  cor.  i. 
by  whom  he  hath  shewed  his  mercy  and  power  to  the  whole 
world,  and  by  whom  he  hath  confounded  the  mighty  and 
wise  of  the  world  :  and  he  is  God  without  beginning.  These 
other  which  they  call  saints,  or  rather  make  them  their  gods, 
are  found  of  late,  and  it  is  not  many  years  since  they  lived. 
It  is  not  since  Francis,  Augustine,  and  Dominick  lived,  much  Francis. 

,      ^  .  Dominick. 

above  800  yeai-s  :   and  if  those  be  the  pillars  of  God's  church 

now,  how  did  it  stand  afore  their  days  ?    If  these  be  the  means 

to  bring  us  to  heaven  now,   how  do  they  that   died  before 

that  these   men  were  born  and  known  I     God   witnesses  of  -^poc-  xi>'- 

his  Son  Christ,  that  he  is  the  Lamb  which  was  slain   from 

the  beginning  of  the  world,  and  that  by  his  death  the  sins 

of  the  whole  world  are  forgiven,  and  that  whatsoever  we  ask  John  wi. 

him  in  his  name  he  will  give  us. 

We  have  no  such  promise  made  us  in  any  other  crea-  Saivatica 

r  _  •'  only  by 

ture  :  and  therefore  if  we  ask  any  thing  in  their  names,  God  curist. 
needs  not  to  give  it  us ;  for  he  hath  not  bound  himself  by 
any  promise,  as  he  hath  to  his  Son  Christ.  God  hath  not 
found  a  new  way  of  late  for  us  to  be  saved  by,  but  hath 
appointed  one  means  for  all  ages,  by  which  only  we  shall 
plea.se  him :  that  is,  the  merits  and  death  of  his  dear  Son, 

[^  The  second  edition  reads,  nmffs,  and  after — in  the  first  the  passn,c:e 
is  wanting.  Tlie  &c,  may  easily  have  been  mistaken  tor  <S:  {and). — 
The  sentence  refers  to  the  different  forms  of  service  used  in  different 
cathedrals.     Ed.] 

6 

[PILKINGTON'.] 


82  EXPOSITION    UPON  [cH.  I. 

Christ  Jesus  our  Lord.     He  is  the  strong  rock,  upon  wliom 
what  house  soever  is  builded,  shall  stand :  all  other  be  builded 
on  the  sand,  and  therefore  shall  fall. 
Spint!  '  Therefore,    England,   how   canst  thou   escape  the  great 

plagues  written  in  this  book,  that  had  banished  the  word  of 
God,  that  the  people  might  not  have  it  nor  read  it?  The 
sheep  heard  not  the  voice  of  the  true  Shepherd,  but  the 
strange  language  of  wolves,  hirelings  and  thieves :  yea,  thou 
wast  come  to  such  a  shamelessness  and  hatred  of  God's  word, 
that  thou  could  not  suffer  the  clear  light  of  the  gospel  to 
shine,  nor  the  shrill  trumpet  of  God's  most  holy  word  to 
sound  in  thine  ears,  which  would  confound  all  such  enemies 
of  God  to  have  any  place  at  all  in  thee.  Mark  well,  En- 
gland, in  how  miserable  an  estate  thou  wast,  that  thou  mightest 
not  hear  God  speak  to  thee  by  his  Avord,  nor  believe  what 
he  teaches  thee,  but  whatsoever  pleases  the  pope  to  com- 
mand thee,  or  the  parliament  to  decree.  What  are  those 
bishops  worthy  to  have,  which  in  one  year  space  confirmed 
the  preaching  of  the  gospel  of  Christ  and  pure  ministring  of 
God's  sacraments ;  and  the  same  men  within  the  same  year, 
with  the  same  impudent  mouths  and  blasphemous  tongues, 
brought  in  the  pope,  set  up  idols,  banished  Christ  and  his 
holy  supper  appointed  for  all  men  that  will  to  receive  it  to- 
gether, took  away  his  holy  gospel  and  sacraments  ;  and  placed 
by  their  authority  the  mass  for  one  shaveling  to  eat  up  all, 
and  bless  the  people  with  the  empty  chalice,  and  burned  his 
preachers  to  fill  their  bellies?  Moses  commanded  such  blas- 
phemers of  God's  name  to  be  stoned :  and  yet  they  bear  the 
name  and  title  of  ministers  in  Christ's  church  ! 

If  the  Jews  deserved  all  these  vengeances,  because  they 
did  not  build  God's  house,  what  had  thou,  0  England,  de- 
served in  this  defacing  and  pulling  it  down ;  and  hast  thus 
changed  God's  house  into  a  den  of  thieves,  and  made  it  the 
pope's  market  place,  to  buy  and  sell  heaven,  hell,  and  pur- 
gatory, to  deceive  christian  souls,  and  deface  the  death  and 
passion  of  om*  Saviour  Christ?  Thou  didst  set  up  idols  to 
be  worshipped,  and  sought  help  at  stocks  and  stones.  There- 
fore how  much  need  hast  thou  to  pray  unto  God,  that  he 
would  give  thee  good  rulers !    for  thou  must  believe  as  they 


V.  9-]  THE    PROPHET    AGGEUS.  83 

do  :  and  if  they  love  not  God,  thou  shalt  not^  hear  him  speak 
unto  thee  by  liis  word;  and^  if  they  will  not  worship  God 
aright,  thou  shalt  not  be  suffered  to  do  it,  if  thou  would. 

Can  any  people  escape  unpunished,  that  thus  mocks  God  ? 
Or  if  God's  mercy  were  not  unspeakable,  could  he  have  holden 
his  hands  thus  long,  but  have  pom-ed  out  his  vengeance,  and 
thrown  his  thunderbolts  in  every  corner  of  thee,  to  destroy 
thee  before  these  days? 

If  thou  wilt  not  glorify  God  in  repenting,  he  will  glorify 
himself  in  destroying  thee.  Mark  how  many  days  God  hath 
forborne  to  punish  thee ;  and  so  many  days  hast  thou  had, 
of  his  endless  mercy,  granted  thee  to  repent  in :  and  if  thou 
do  it  not  by  times,  look  not  for  the  contrary,  but  thou  shalt 
be  made  an  example  to  the  whole  world,  a  laughing  stock  to 
thy  enemies,  a  prey  and  slave  to  all  countries  round  about 
thee. 

^Vhat  can  be  thought  of  those,  which  will  ever  follow 
that  which  the  prince  desires,  but  that  they  seek  their  own 
pleasure  and  profit  with  all  diligence,  which  the  prophet  calls 
here  to  run  to  their  own  houses?  that  is  as  much  to  say  ^•i>"'''^ 

•^    their  own 

as,  With  all  their  wit  and  power  they  do  satisfy  their  own  ''""^^:\, 

lusts,    seek   their   pleasures,   hunt   and    gape   for   their   own  God's. 

profit,  to  enrich  themselves,  build  costly  houses,  and  lay  land 

to  land,  and  never  think  they  have  enough.     Would  to  God 

they  which  preach  Christ  were  not  guilty  in  not  building  God's 

house  as  they  should,  as  well  as  others  be !     If  it  be  taught 

of  contention,  ambition  or  vain-glory,  Paul  saith  he  is  glad  ^'"'-  '• 

that  Christ  is  preached;  but  woe  be  to  him  that  teaches  for 

such  causes,  and  preaches  not  for  pure  love  and  duty  to  his 

Lord  God,  seeking  his  o\vn  glory !     All  preachers  must  say 

(be  their  gifts  never  so  great),    "Not  unto  us.   Lord,  not  p**^- ''^^■• 

unto  us,  but  to  thy  name  give  all  praise  and  glor}'."     And 

all   the  hearers  must  say,    "We  do  not  believe  the  word, 

because  such  a  man  teaches  it,  but  because  God  spake  it:" 

for  the  authority  of  the  gospel  hangs  not  on  the  messenger  ^''^PJi^j^^ 

which  brings  it,  but  on  God's  majesty  which  sends  it.    For 

as  Peter  and  John,  when  they  had  healed  the  bHnd  beggar, 

and  the  people  marvelled,  said,  "  Why  do  ye  wonder,  as  though  Acts  iii. 

['  Not  and  and  arc  wanting  in  tlie  second  edition:    they  are  here 
inserted  from  the  first.    Ed.] 

6~'i 


Ilie  text. 


84  EXPOSITION    UPOX  [CH.    I. 

we  had  done  this  by  our  own  power  and  hoHness  T' — so  must 
all  preachers  say,  AV'onder  not  at  us,  but  praise  God  whose 
messengers  we  be,  and  him  whose  Spirit  he  hatli  given  to 
speak  in  us.  For  it  is  not  we  that  speak,  when  we  speak 
any  truth :  but  it  is  the  Holy  Spirit  of  God  that  speaks  in 
us,  whose  instruments  we  be. 

Thus  have  all  parts  been  guilty  of  not  building  God''s 
house :  the  Lord  for  his  mercies'  sake  forgive  us  all  that 
which  is  past,  and  stir  up  our  minds  to  do  our  duties  more 
dihgently  from  henceforth,  that  we  may  escape  the  plagues 
which  follow ! 


v.  10.  Therefore  the  hea'cens  are  shut  uj?  from  giving  their 
dew  upon  you^  and  the  earth  is  dosed  from  yielding 
their  fruit. 
11.  And  I  loill  call  a  drought  upon  the  earth,  and  upon 
the  hills,  upon  the  wheat  and  upon  the  new  wine,  upon 
the  oil,  and  up>on  whatsoever  the  earth  bringeth  forth, 
upon  man,  and  upon  least,  and  upo7i  all  the  labour 
of  your  hands. 

Now  follows  the  other  kind  of  persuading,  which  the  pro- 
phet uses :  that  is,  of  the  great  plagues  that  hang  over  their 
heads,  if  they  did  continue  in  this  stubbornness,  and  would 
not  build  God's  house.  For  although  they  had  suffered  great 
things,  yet  these  were  much  greater  which  were  to  come ; 
and  God  would  not  hold  his  hand,  until  they  went  earnestly 
It  is  pro-      about  to  build  his  house,  as  they  were  commanded.     In  the 

ritable  to  . 

repeat  one    further  vcrsc  he  repeats  the  plagues  in  other  words,  which 

thing:  oft.  r  r     o  ' 

he  spake  of  before ;  and  doth  more  plainly  tell  *  the  cause 
of  all  the  scarceness  that  was  among  them,  and  why  of  so 
great  labour  they  had  so  little  fruit  and  increase.  Here  we 
may  see  how  necessary  it  is  often  to  repeat  and  beat  in 
one  lesson,  because  we  be  so  dull  to  learn.  And  although 
many  be  weary  to  hear  one  thing  often,  yet  St  Paul  saith 
Phil.  iii.       to  the  Philippians  :  "  I  am  not  weary,  and  it  is  profitable  for 

\j  This  is  the  reading  of  tlie  first  edition  :  the  second,  which  was 
revised  by  the  author  liimself,  and  which  is  generally  followed  in  this 
reprint,  except  in  typographical  errors^  has:  and  more  plainly  took 
the  cause.     Ed.'] 


V.   10,    11.]  THE    PROPHET    AGGEUS.  85 

you,  to  repeat  one  thing  often/'  "  The  heavens,*'  saith  he, 
"  have  been  locked  up  from  giving  any  dew  or  rain  to  vou ; 
and  the  earth  hath  been  so  hard  and  dry  by  that  means,  that 
no  fruit  could  grow."  Marvel  not  if  the  earth  be  barren, 
when  moisture  comes  not  from  heaven :  for  nothing  can  mul- 
tiply here,  except  it  be  blessed  from  heaven.  And  this  is 
true  not  only  in  worldly  things,  but  also   in  spiritual  gifts  aii  pood 

n     ^  ,  ,  II  .  thin-,'s  from 

01  the  soul ;    to  teach  us  to  look  up  to  heaven,  and  from  heaven. 
thence  to  beg  and  look  for  all  goodness  from  God's  hands. 
"  What  hast  thou,"   saith  St  Paul,    "  which  thou  hast  not  i  Cor.  iv. 
received  of  Godf     And  St  James  saith,  "Every  good  gift  James i. 
and  every  perfect  gift  is  from  above,  coming  from  the  Father 
of  light."     For  as  the  rain  and  dew  from  above  watering  the 
ground  makes  it  fruitful ;  so  the  grace  of  the  Holy  Ghost, 
coming  from  God  the  Father  for  his  Son  Christ's  sake,  stirs 
up  our  minds  to  all  goodness.     Thus  by  outward  blessings 
God  will  teach  us  to  look  up  to  him  for  all  goodness.    For 
as  it  is  betwixt  the  earth  and  the  clouds,  so  is  it  betwixt 
God  and  our  hearts :  both  be  unfruitful,  except  they  receive 
blessinor  from  above. 

But  it  had  been  among  them  now,  as  it  was  in  tlie  time 
of  Achab,  when  Jesabel  did  so  persecute  the  true  prophets, 
that  they  were  compelled  to  hide  themselves  in  caves  and  dens  False  reii. 
of  the  earth.     Ehas  told  the  king,  that  there  should  be  no  not  lot  the 
dew  nor  rain  in  all  the  country,  but  at  his  word  when  he  rain,  nor  the 

eartli  be 

said  it  should  be,  (for  God  had  given  that  privilege  to  the  fruitful. 
prophet,  to  set  forth  liis  doctrine  ;)  and  it  rained  not  of  three  iKing^swii. 
years  and  a  half,   nor   was  any  dew,   but  great  hunger,  fa- 
mine and  scarceness  of  all  fruits  in  the  country.     So   now,  jamcs  v. 
when  God's  house  lay  unbuilded,  the  heavens  did  not  water 
the  earth,  but  great  barrenness  was  of  all  things.     Tliis  is 
one  of  the  plagues  that  God  threatens  to  send  on  all  coun- 
tries for  contemning  his  word,  saying,  "  I  will  make  heaven  Deut.xxviii. 
as  hard  as  brass  over  your  heads,  that  ye  shall  not  wring 
out  of  it  a  drop  of  dew  or  rain  to  comfort  the  earth  ;  and 
I  will  make  the  earth  as  hard  as  iron,  that  it  shall  not  give 
her  fruit."     And  so,  for  false  worshipping  of  God,  all  coun- 
tries have  been  divers  times  thus  punished.  Tfio  <iivcr- 

sitv  of 

England  hath  had  manv  icreat  droudits  and  dearths,  both  i)iV-iie5 
"  •  '^  .p  1-11   "'"''''■  *''<" 

in  the  time  of  popery  and  the  jjjospel :  but  if  ve  mark  it  well,  e«'s|„  i  nn.i 


86 


EXPOSITION    UPON 


[ 


CH.  I. 


t-C^<'7"tX'^ 


^       0-^ 

'^/^7 


f         /  / 


fh^iC'i^' 


^>- 


Amos  viii. 


you  shall  find  great  diversity  betwixt  them.  In  the  dearths 
under  the  gospel  it  was  not  for  want  of  things,  that  God  did 
not  send  them  plenteously ;  but  through  the  wickedness  of 
man,  which  in  so  great  plenty  and  blessings  of  God  made  a 
needless  dearth.  For  farms  were  raised,  that  farmers  might 
not  forth  to  sell  as  they  were  wont.  Many  things  were  gotten 
into  few  men's  hands,  and  they  would  sell  as  they  list,  and 
not  as  things  were  worth  according  to  charity,  being  content 
with  a  reasonable  gains.  Corn  was  carried  out  of  the  realm, 
or  sold  through  many  hands  or^  it  came  to  the  markets ; 
and  every  one  would  raise  the  price,  and  have  some  part  of 
crains :  some  would  feed  their  hoffs  with  it,  else  let  it  foist  in 
their  barns  and  be  eaten  with  mice,  rather  than  they  would 
bring  it  to  the  market  to  pull  down  the  price.  Men  of  ho- 
nour and  worship  were  become  sheepmasters  and  graziers ; 
tillage  was  turned  into  pastm*e,  and  towns  into  granges;  and 
all  not  to  make  things  cheaper,  which  might  have  been  suf- 
fered, but  dearer,  which  was  and  is  hurtful  and  not  tolerable. 
But  since  the  pope  was  restored,  ye  have  had  unseasonable 
weather  both  in  wet  and  drought ;  the  earth  hath  not  brought 
,  forth  her  fruit,  and  strangers  have  devoured  much  of  that 
which  ye  had.  All  your  Latin  processions  and  singing  of 
gospels  under  bushes,  nor  yet  your  Ora  pro  nohis,  could  get 
you  God's  blessings,  but  rather  increased  his  anger.  When 
were  ye  compelled  to  eat  acorns  for  bread,  but  in  your  po- 
pery and  falling  from  God?  When  was  Calais  lost,  but  in 
popery  ?  When  was  Bullen  gotten,  and  the  Scots  vanquished 
so  manfully,  as  under  the  gospel?  But  this  is  the  greatest 
plague  of  all,  and  least  regarded  of  you,  that  the  heavenly 
comfort  of  God's  word  was  locked  up  from  you,  and  com- 
fortable dew  of  God's  favour  did  not  fall  on  you,  nor  your 
earthly  hearts  could  bring  forth  good  fruit  and  works  of  re- 
pentance. And  so  that  curse  was  fulfilled  on  you  which  is 
written :  "  I  will  send  a  hunger  into  the  earth,  not  a  hunger 
of  bread,  but  a  hunger  to  hear  the  word  of  God,  that  ye  shall 
go  from  the  cast  unto  the  west  to  hear  it,  and  shall  not  find 
it."  The  good  men  and  true  prophets  of  God,  feeling  what 
a  grief  it  was  to  want  this  dew  of  God's  word,  and  seeing 
heaven  locked  up  from  the  plentiful  preaching  of  the  same, 
1^'  Or:  i.e.  ere,  before.    So  in  p.  91,  &c.    Ed.] 


V.   10,  11.]  THE    PROPHET    AGGEUS.  §7 

and  desiring  the  coming  of  Christ  and  comfortable  promises 
of  liis  gospel,  cry  out :   "  0  ye  heavens,  send  down  your  dew  isai.  xiv. 
from  above,  and  let  the   clouds  rain  righteousness ;   let  the 
earth  be  opened,  and  brino;  forth  the  Saviour/'     But  God  be  c^oreh, 

'c  ^  in  flroujht. 

merciiul  unto  us,  and  soften  our  hearts  !  we  are  come  to  such  <^'a^'-«*. 
a  hardness  of  heart,  that  those  things  which  good  men  most 
desired,  we  most  abhor;  and  the  gospel  which  they  thought 
most  happiness  and  treasure,  we  are  weary  of  it  and  would 
not  have  it. 

The  second  verse  the  Hebrew  now  reads  thus :  "  I  have 
called  a  drought  upon  the  earth  and  the  hills,  &c.";  and 
then  it  should  be  nothing  but  a  repeating,  or  an  exposition 
in  more  words,  of  that  dearth  and  scarceness  that  was  among 
them,  and  so  often  spoken  of  before :  but  the  Greek,  which 
I  had  rather  follow,  reads  thus :  "I  will  bring  the  sword 
upon  the  earth  and  hills,  fcc.'"*  If  our  Hebrew  books  were 
without  points,  as  theirs  were  which  turned  it  into  Greek, 
these  points  might  be  well  joined  to,  which  signify  so  as  the 
Greek  is :  or  else,  these  points  a  little  changed,  it  may  be 
so  translated  also  as  the  Greek  reads  it.  I  think  it  better 
to  be  an  increasing  of  the  plague,  which  God  threatens  them 
withal  to  stir  them  up  to  this  building,  rather  than  an  often 
rehearsing  of  these  plagues  which  were  past.  And  where  he 
names  here  the  hills,  if  we  read  it  a  drought,  as  the  Hebrew 
now  pointed  is,  it  is  not  so  great  plague  or  marvel  to  see 
the  hills  barren  and  dry :  but  if  with  the  Greek  we  read 
the  siDord,  that  is  to  say,  their  enemies  should  come  and 
utterly  destroy  all,  and  they  which  fled  to  the  liills  to  save 
themselves,  should  not  escape,  nor  their  castles  and  towers, 
which  they  had  builded  in  the  top  of  mountains,  should  de- 
fend them;  it  were  more  wonderful,  and  would  strike  a  greater 
fear  into  them,  and  stir  them  up  sooner  to  build  this  house, 
that  they  might  avoid  these  great  dangers  ensuing.  Thus 
he  would  pull  them  from  trusting  in  their  strong  holds  on 
the  mountains,  or  else  from  that  holiness  which  they  i)ut  in 
those  hills  within  Jerusalem,  where  they  thought  no  enemies 
could  prevail. 

In  Jerusalem  were  two  hills  ;   Moria,  on  which  was  l)uildod  Moria. 
the  temple,  and  Sion,  where  was  the   king's   palace ;    unto  sion. 
which  both  God  had  promised  many  blessings,  and  therefore 


88  EXPOSITION    UPON  [cH.   I. 

they  might  think  themselves  sure  there.  The  city  was  com- 
passed aforetime  about  with  three  walls :  within  the  inner- 
most was  the  temple  and  the  priests'  lodgings ;  within  the 
second  wall  were  the  Levites'  houses,  the  king's  palace,  and 
the  university,  houses  of  learning  three  hundred  or  more ; 
within  the  uttermost  were  the  merchants  and  the  people : 
and  yet  their   enemies   with   the   sword   should   destroy  all 

hoiv  as^to^  tl^6se.     There  is  no  place  so  holy,  as  to  defend  a  wicked 

wkked  ^^^  "^^^ '  ^^^  ^^^^  place  makes  the  man  holy,  but  a  good  man 
makes  every  place  wheresoever  he  be  holy.  When  Jeremy 
preached  that  God  would  destroy  the  temple  for  the  wicked- 

jer.  vii.  ncss  of  the  priests,  the  priests  could  not  abide  to  hear  that, 
but  cried  out,  "The  temple  of  God,  the  temple  of  God;" 
yet  Jeremy  said  still,  he  would  do  unto  that  house  as  he  did 
unto  Silo,  and  destroy  it.  There  is  no  creature  of  God  so 
holy,  but  if  a  man  do  abuse  it,  God  will  give  both  him  and 
it  to  his  enemies'  power,  if  they  do  not  amend.  God  suffered 
his  holy  arlc,  wherein  were  the  tables  written  with  his  own 
finger,  and  Aaron's  rod,  and  a  pot  full  of  manna,  with  other 
reliques,  to  be  given  into  the  Philistines'  hands  for  the  wicked- 

1  Sam.  iv.  ness  of  the  people  and  the  priests  which  bare  it,  Ophni  and 
Phinees,  Eli's  sons.  So  likewise  should  these  holy  hills  and 
all  of  them  be  devoured  with  the  sword,  if  they  builded  not 
this  house  of  God. 

As  long  as  they  kept  God's  true  religion,  God  defended 
them  and  his  temple,  after  it  was  builded:  but  when  they 
forsaked  God's  word  and  religion,  God  forsaked  them,  and 
gave  them  into  the  hands  of  Antiochus,  which  defiled  the 

1  Mace.  i.  temple,  set  up  idols  in  it,  made  a  school  of  fence  and  heathen 
learning  of  it,  and  killed  all  those  that  would  not  follow  him. 
So  was  this  prophecy  and  curse  then  fulfilled,  and  they  de- 
stroyed ;    but  specially  when  Titus  and   Vespasian  with  the 

Matt.  xxiv.  Romans  destroyed  it,  according  as  Christ  said,  there  should 
not  be  one  stone  left  standing  upon  another :  so  there  should 
nothing  save  them,  except  they  would  not  only  build  this 
house,  but  also  defend  and  maintain  his  word  and  true  re- 
ligion. Those  with  all  other  like  are  written  for  us,  to  keep 
us  in  due  fear  and  reverence  to  God  and  his  word,  lest  we 
suffer  the  like  plagues  as  they  did  for  falling  from  his  holy 
word. 


V.    10,    11.]  THE    PROPHET     AGGEUS,  89 

But  here  let   us   chiefly  mark  the   goodness  of  God  in  God  threat- 
this  and  all  his  other  threatenings :   for  he  doth  not  tell  us  m^y  avoid 

...  ,  .  ,  .         ,  ,  them. 

this,  because  there  is  no  remedy  to  escape  it ;  but  that  in 
hearing  this  we  should  repent  and  so  escape  it.  All  the 
threateninffs  of  God  are  to  be  understood  with  this  condition,  God's 

°  .  ihreaten- 

if  ye  do  not  repent  and  amend ;  as  Jonas  comino;  unto  Ni- !"?» have 

•>  ^  ^  '='  in  them  a 

neve  said,  "Yet  forty  days  and  Nineve  shall  be  destroyed:'' <^o"<*'t»on 
presupposing,  if  they  did  not  ask  mercy  ;  but  they  asked  it  Jonah  iii. 
and  escaped.     Jeremy  saith,   "If  this  people  repent  them  ofjer. xviu. 
their  evil,    I  will  repent  also,  saith  God,  of  that  evil  which 
I  purposed   to  send  upon  them.''     If  God  were  disposed  to 
plague  as  often  as  he  threatens,  he  would  never  give  warn- 
ing nor  time  to  repent  in,  nor  promise  mercy  to  them  that 
repent,    but   would   suddenly  come    and   destroy  without   all 
mercy. 

And  where  he  works  all  for  our  comfort,  it  were  a  dou- 
ble sorrow,  both  to  be  punished,  and  know  it  so  certainly 
aforehand  that  it  cannot  be  escaped:  but  he  gives  them  and 
us  this  warning,  that  we  might  turn  and  by  repentance  ob- 
tain mercv  in  time.     God  never  sends  plague  into  the  world,  God^ives 

,  ,  .*'  '  ^     o  '  11  warnins: 

but  he  gives  warning  before  it  come,  that  they  may  repent  i»pfo>e  Jic 
and  escape,   as  Amos  saith:    "The  Lord  will  do   nothing,  Am"os  ui. 
but  he  sheweth  it  first  by  his  servants  the  prophets."     Be- 
fore he  drowned  the  world,  he  stirred  up  Noe,  whom  Peter  2  Pet.  ii. 
calls  the  eighth  preacher  of  righteousness ;  who  as  he  was 
making  his  ark  a  hundred  and  twenty  years,  and  told  them 
the  anger   of   God   towards   them  for   their  sins,    that   they 
might  amend   and  avoid  the  danger  coming  by  repentance, 
so  some  laughed  at  him,  and  few  cared  for  him,  and  there- 
fore were   all  drowned  save  eight  persons.     Lot  preached  in  Gen.  wx. 
Sodom,  and  when  they  would  not  amend,  fire  from  heaven 
destroyed   them.      Before   the   destruction   of  Jerusalem   by 
Nabuchodonozor   God   sent    many   prophets   many   years   to 
warn  them  beforehand,  who.se  writings  also  we  have,  as  l^lsay, 
Jeremy,  Osee,   ka.;    and  before  the  last  destruction  by  the 
Romans  Christ  himself  came,  and  also  sent  his  apostles  to 
teach  repentance :  but  when  all  was  in  vain,  then  they  utterly 
perished.    Have  not  we  in  England  been  as  dihgently  warned 
by  our  preachers,  and  almost  all  in  vain  i     What  shall  wc 
look  for  then,  but  destniction,  if  wc  amend  not  i    Thus  God 


90  EXPOSITION    I'PON  [CH.   I. 

of  his  endless  mercy  never  comctli  suddenly  upon  us  to  de- 
stroy us ;  but  mercifully  warns  us,  that  we  be  not  taken  in  our 
sins,  and  so  perish :  and  ever  he  stirs  up  the  sluggish,  either 
by  his  Spirit,  word,  minister,  or  else  his  gentle  correction,  to 
call  for  his  mercy. 

Calling.  ^jj(j  where  he  saith,  "  I  will  call  a  drought  or  the  sword 

upon  the  earth,  &c.,"  this  kind  of  speaking  is  often  used 
in  the  scripture,  and  betokeneth  nothing  but  the  power  of 
God,  that  he  is  able  to  do  it  so  easily,  as  to  speak  a  word 

As  soon  as    or  call  for  it :  and  that  as  soon  as  he  spake  it,  so  soon  it 

God  calls,  all  i       i  n 

things  obey,  should  be  douc,  as  when  one  oi  us  cometh  at  another  s  call- 
ing. God  doth  all  by  his  word :  and  to  say  a  thing  is  to 
do  it  with  him;  and  as  soon  as  he  saith  the  word,  so  soon 
it  is  done  with  him.  Saying  and  doing  are  two  divers  things 
with  us,  and  much  pain  we  take  to  do  a  thing  after  it  be 
spoken:  but  with  God  it  is  not  so,  but  as  the  psalm  saith, 
psai.cxiviii.  "  He  spake,  and  all  things  were  made;  he  commanded  and 
they  were  created.''  Moses  speaketh  more  plainly  in  the 
Gen.  i.  making  of  the  world,  and  saith  :  "  God  said.  Let  there  be 
light  made,  and  let  there  be  made  the  sun  and  stars,  beasts 
and  fishes;  and  they  were  made  straight  ways."  So  when 
isai.  V.  [26.]  God  brought  Nabuchodonozor  to  destroy  Jerusalem  and  the 
country,  he  said  he  would  call  and  hiss  or  whistle  him  from 
the  north,  and  he  should  come :  God  called,  and  he  came. 
So  all  other  things,  drought,  hunger,  plague,  sword,  do  tarry 
and  wait  for  God's  calling;  and  as  soon  as  he  whistles,  they 
come  straight,  and  nothing  dare  or  can  withstand  his  calling, 
as  David  saith:  "Fire,  hail,  snow,  ice,  and  tempests  which 
do  his  commandment.''  Seeing  therefore  his  threatening  is 
not  to  destroy,  l^ut  to  save  and  bring  us  to  repentance,  let 
us  turn  by  time,  that  he  be  not  weary  of  calling ;  and 
desire  him  not  to  order  us  according  to  his  justice,  but 
after  his  endless  mercies :  for  else  shall  that  be  true  of 
Prov.  i.        Salomon,    "  I    called,   and   ye   refused,    and   therefore  I  will 

laugh  at  your  destruction,"  saith  the  Lord. 
Tiieiiorri-  And  whcrc  God   threatens   to   destroy  wheat,  wine,   oil, 

this"  sin  not  all  fruits  of  the  earth,  and  labour  of  man,  yea,  man  himself 
God's  iiouse  and  beast,  for  not  building  his   house :    let   us  consider  the 
thrpiagics^  horrible  filthiness  of  this  sin  especially  in  not   building  his 
house,  that  it  will   not  let  any  creature  of  God  serve  man, 


V.    10,   11.]  THE    PROPHET    AGGEUS.  91 

SO  long  as  he  thus  displeases  God.     This  sin  doth  not  only 

stop  the  fruits  of  the  earth,  but  it  flieth  up  to  heaven,  and 

locks  it  up,  and  so  hardens  the  clouds  that  no  rain  nor  dew 

can  be  wrung  out  to  moisten  the  ground  withal.     Such  is 

the  just  judgment  of  God,  that  where  God  of  his  mercy  made 

all  things  in  heaven  and  earth,  sun,  moon,  stars,  cattle,  fish, 

fowl,  corn,  herbs  and  trees,  to  serve  man,  so  that  man  would 

serve  him,  reverence,  fear  and  worship  him  as  his  only  Lord 

and  God,  Maker  and  Saviour;  so  when  he  did  disobey  him, 

and  serv^ed  God  of  his  own  devising,  or  brake  his  command-  Tiirous:h  sin 

ments,  he  should  have  those  creatures  which  God  appointed  would  wii- 

liri?ly  serve 

to  serve  him  at  the  first,  to  disobey  him,  to  rebel  against  man. 
him,  and  as  it  were  to  avenge  God's  quarrel  upon  that  man 
which  disobeyed  the  living  God,  their  Lord  and  Master ;  and 
they  would  not  wilhngly  serve  him,  which  would  not  willingly 
serve  and  obey  their  God  and  Kin^.  AVhen  Adam  was  in 
paradise,  as  long  as  he  obeyed  God,  so  long  all  creatures 
obeyed  him,  as  appointed  of  God  to  be  their  lord  and  ruler,  as 
the  psalm  saith,  "Thou  hast  made  all  things  subject  under  I'sai. viii. 
his  feet,  sheep  and  oxen,  and  all  beasts  of  the  field,  birds 
of  the  air,  and  fishes  of  the  sea:"  but  so  soon  as  he  brake 
God's  commandment,  and  eat  of  the  fruit  which  God  forbad 
him,  all  things  began  to  disobey  him,  and  as  it  were  would 
avenge  that  disobedience  done  against  God  their  maker. 

The  earth  would  not  bring  forth  her  good  fruit  willingly, 
but  weeds,  brambles,  and  briars  :    no  kind  of  beasts  would 
obey  him,  but  waxed   wild   and  rebelled  against  him.     The 
tokens  of  this  just  punishment   remains  on  us  to  this  day, 
and  shall  to  the  world's  end.     The  earth  will  bring  forth  no 
good   fruit  willingly,   but  with   much  labour,  toiling,    tilling, 
dunging,  harrowing,  sowing,   &;c. ;    as  though   it  should  say 
to  man,    I  will  not  serve  thee,   nor  yet  willingly    give  thee 
any  fruit  at  all.     So  neither  horse,   dog,  ox,  nor  sheep,  nor 
any  other  living  thing,  is  tame  at  the  first  to  obey  man ;  but 
it  must  have  many  stripes,  or  it  will  be  brought  to  any  good 
order  to  ser^^e  him.     And  many  beasts,  as  lions,  bears,  wolves,  The  disnbe. 
be  so  wild,  that   they  will   not   serve  man  at  all,   but   still  «j«;^;|''rP8 
remain  his  continual  enemies,  always  ready  to  devour  him.  J7^;|J."f^,',''' 
As  often  as  we  sec  any  of  these  fierce  beasts,  which  are  so  j;;;;,.*;;"^.''' 
cruel,  we  should  remember  the  first  cause  why  they  were  so  "^^''^  '*'"• 


92  EXPOSITION    UPON  [cH.   I. 

turned,  and  be  so  fierce  against  us ;  and  we  should  then 
lament  our  sin.  -which  was  the  only  cause  of  this  so  ffreat  a 
plague  and  change.  God  hath  left  them  amongst  us  to  be 
our  schoolmasters,  that  when  we  see  and  consider  them  to  be 
so  ready  to  take  vengeance  upon  us  for  our  disobedience  to 
Grod,  we  should  much  more  fear  God  himself,  which  is  a 
more  righteous  judge,  and  both  is  able  and  will  punish  us 
more  grievously  than  they  do  or  can,  if  we  repent  not  and 
ask  mercy  by  time.  These  cruel  beasts  are  set  before  us 
for  examples  of  greater  things ;  that  as  we  fear  to  fall  into 
the  danger  of  these  ravening  beasts,  so  we  should  much  more 
fear  to  fall  into  the  hands  of  the  Almighty  and  living  God, 
whose  anger  is  a  thousand  times  more  grievous  than  the 
cruelness  of  any  beast. 

And  it  is  not  only  with  one  creature  or  two,  that  they 
disdain  to  serve  us  willingly,  but  every  one,  as  St  Paul  saith : 

Rom.  viii.  44  rj^i^Q  creature  is  subject  to  vanity  not  willingly,  but  for  his 
cause  which  hath  made  it  subject  under  hope."  Here  we 
see  that  no  creature  would  serve  us  willingly,  but  for  God's 
cause  who  hath  so  pointed  them  to  do.  So  that  of  them- 
selves we  can  get  no  profit  nor  service  of  those  that  have  no 
life  without  much  labour,  and  taming  them  by  strength  and 
violence  which  have  life  :  yet  for  the  hope  they  both  have 
to  be  delivered  from  this  service,  for  the  time  they  do  obey 
us  according  to  God's  ordinance. 

God's  ma-  Also  in  the  destruction  of  these  his  creatures,  that  they 

jestv  is  de-  i-<     i      i      i  i  •  ii* 

dared  in  his  should  uot   scrvc   sucli  cvil  men,   God   declares  himselt   not 

creatures,  ,  .  i  •  i 

and  saints    only  to  be  tlic  mighty  Lord  m  makmg  and  creatmg  them, 
tiiem.  but  also  a  merciful  God  in  blessing  them  with   fruitful  in- 

crease, when  his  people  served  him  rightly ;  and  also  a  right- 
eous judge  in  taking  them  away  for  our  sins,  when  they  be 
not  so  plentiful  as  they  have  been  to  us.  For  as  plenty  of 
them  is  a  token  of  his  mercy  and  favour,  and  that  it  is  he 
only  which  regards,  loves,  feeds,  nourishes  and  increases  the 
least  creatures  which  he  hath  made  ;  so  the  taking  them  away, 
or  the  barren  unfruitfulness  of  them,  is  a  sign  of  his  anger 
and  displeasure.  It  is  not,  as  ye  commonly  say,  St  Anthony 
save  my  hog ;  St  Loy,  my  horse ;  St  J31ase,  my  house ;  St 
Apollony  help  in  the  tooth-ache  ;  St  Roche  for  the  plague, 
&c. :    but  he  that  made  all   saves  all,   guides  all,  rules  all, 


V,    10.    11.]  THE     PROPHKT     AGOErs.  9-*) 

feeds  all,  blesses  all,  and  increases  all ;  and  takes  them  from 

us  at  his  will  and  pleasure,  as  Job  saith :    '-The   Lord  gave  Job  i. 

it,  the  Lord  took  it  away,  kc.'^ 

These  were  lessons  tliat  the  heathen  people,  and  we  also, 
might  and  should  have  learned  by  the  making  and  ruling  of 
the  world,  that  God  did  rule  all  things;  and  because  they 
did  not,  they  were  justly  punished.     Shall  then  we  christian 
men  think  God  to  be  weary  of  ruling  his  creatm*es,  and  put 
them  to  some  Romish  saints'  hands,  that  are  more  able  and 
willing  to  rule  them  better   than  he  can  and  will  I     If  this 
were  true,  saints  should  be  more  merciful,    able  and  willing 
to  help,  than  God  himself,  which  can  do  nothing  but  love, 
and   hates   nothing  that   he   made :    but   so   to   think   were 
most  horrible  blasphemy  against  his  majesty ;  for  he  should 
be   an  evil  Lord  and  master,  if  he  so   lightly  regarded  his 
ser\'ants,  his  creatures,  that   he  would   put  them   to    other 
men's  ruling.     '•  God  hath  not  left  himself  without  witnesses,''  Acts  xiv. 
saith   St  Luke,   "  giving  rain  and  fruitful  times."     As  these 
works  were  sufficient  witnesses  to  the  heathen  of  God's  good- 
ness, and  that  he  ruled  all,  and    that  their  just  condemna- 
tion  followed,    if  they  did   not   believe ;    so  is  unseasonable 
weather,  with  taking  away  his  fruits,  just  tokens  of  his  anger 
for  our  sins.     Therefore,  where  we  have  the  same  works  suffi- 
cient witnesses  unto   us   both  of  his  anger   and   good  will, 
and   also  his   wonderful  works   written   in  the  scriptures  to 
teach  us  ;  what  can  we  say  for  ourselves,   if  we  do  not  wor- 
ship him  our  only   God,  seeking  help  at  his  only  hand,  in 
whom  only  it  is  to  be  found  and  received  I     God  doth  not 
only  make  all  things,  but  ruleth  them  also  according  to  his 
good  will  and  pleasure :  he  is  not  weary  of  well  doing,  but 
guides  even  the  least  of  his  creatures.     He  makes  grass  to  P^ai.  cxivii 
grow  on  the  hills,  and  herbs  to  serve  men :  he  givetli  meat 
to  the  cattle  and  to  the  young  ravens ;    yea,  he   feeds  the 
birds   of  the  air,  which  work  not  nor   spin,   sow  nor  mow, 
reap  nor  carry  into  the  barns.     And  briefly  to  speak :   '*  all  ^'Jj;/"^'*- 
things  doth  look,"   saith   David,  "that   thou   shouldest  give 
them  meat  in  due  season  :   if  thou  open  thy  hand  and  feed 
them,  they  are  full  of  goodness ;   but  if  thou    withdraw  thy 
hand,  they  fall,  vade  away,  perish  and  turn  into  earth,  whereof 
they  were  made."     Thus  must  all  wheat,  wine,  oil,  fruits  of 


.94 


EXPOSITION    UPON 


[cii.  I. 


Isch. 
Aenosch. 


Adam. 


None  is 
excused 
from  build- 
ing God's 
house. 


Homo. 


Jer.  xxii. 


the  earth,  and  beasts  perish  for  the  sin  of  man,  and  not 
building  God's  house:  but  they  prosper  and  increase  to  them 
which  love  him,  maintain  his  true  religion,  and  fear  him. 

The  two  last  words,  where  he  saith,  ^lan  and  all  handy 
labour  shall  be  destroyed  also,  they  be  more  notable  in  the 
Hebrew,  than  can  be  well  expressed  in  one  word  in  English. 
For  where  the  Hebrew  hath  divers  words  to  signify  a  man, 
as  Isch^  and  those  be  noblemen ;  Aenosch^  and  they  be  so 
called  of  their  sorrows  and  infirmities  they  be  subject  to ; 
here  is  written  Adam,  which  betokens  the  common  sort  of 
people.  The  word  that  here  signifieth  labour,  betokens  not 
every  kind  of  labour,  as  that  which  is  easy  or  for  pleasure ; 
but  it  signifies  that  labour,  which  the  poor  man  doth  until 
he  be  weary,  even  the  vilest  and  sorest  drudging  labour.  By 
the  which  both  we  are  taught,  that  God  would  not  spare 
the  simplest  and  basest  man  Hving ;  but  as  they  had  sinned 
in  not  building  his  house,  so  should  they  perish :  lest  they 
should  think  or  say,  We  did  not  this  fault,  but  our  rulers ; 
or,  we  were  not  able  to  take  it  in  hand ;  or,  if  they  had 
begun,  we  would  have  followed ;  or  such  like  fond  excuses. 
God  requires  his  house  to  be  builded,  his  word  and  religion 
to  be  kept  and  maintained,  as  well  of  the  lowest  as  the 
highest ;  and  they  which  do  not,  shall  not  escape  unpunished. 
Therefore  wicked  is  that  saying  under  persecution,  "  Let 
the  preacher  stand  to  it ;  what  doth  it  belong  to  me  V  If 
the  master  must  teach,  ought  not  the  scholar  to  learn  ?  May 
the  scholar  deny  or  dissemble  with  God,  and  the  master  must 
not?  What  privilege  has  the  scholar  more  to  do  evil,  than 
the  master?  That  is  sin  to  the  one  and  the  other.  "He 
that  denies  me  afore  men,"  says  Christ,  "  I  will  deny  him 
afore  my  Father." 

^Man  hath  this  general  name  given  him  to  be  called  Adam, 
of  another  Hebrew  word  that  signifieth  the  earth,  Adama ; 
which  word  was  placed  afore,  when  he  said  he  would  destroy 
all  that  the  earth  bringeth  forth :  and  in  Latin  man  is  also 
called  Homo  ex  hiimo ;  which  allusion  and  likeness  in  words 
we  cannot  well  speak  in  English,  but  it  is  as  much  to  say : 
Man  is  called  earth,  because  he  is  made  of  earth,  as  Jeremy 
saith,  "  Earth,  earth,  earth,  hear  the  word  of  the  Lord." 
And  Abraham  talking  with  the  Angel  of  God,  and  demand- 


V.  10,    11.]  THE    PROPHET    AGGEUS.  95 

ing  divers  questions,  said :    ''  Let  not  my  Lord  be  grieved  Gen.  wiii. 
if  I  yet  once  again  ask  my  Lord,  seeing  I  am  earth  and 
ashes."      This  should   put   us   in   remembrance,  that   is,  as  it  is  pro- 
oft  as   we  hear   this   name   Adam,   that   we  are   earth   and  rtinember 
ashes,  and  are  come  of  the  sinful  seed  of  Adam  our  first  >ve  ue. 
father,  who  was  made  of  the  earth,  and  for  breaking  God's 
commandment   returned   into   earth  again,  from   whence  he 
came,  as  we  shall  all  at  our  appointed  time.     If  this  were 
well  considered,  it  would  make  our  proud  peacock's  feathers 
to   fall,    when   we    remember    from   whence   we    come,    and 
whither  we  shall,  and  how  we  be  not  able  to  think  of  our- 
selves a  good  thought ;   but  that  all  our  goodness  is  given 
us  of  God,  and  unto  him  we  be  traitors  and  thieves,  if  we  be 
proud  of  his  gifts,  and  give  not  him  worthy  thanks  for  them, 
but  take  the  praise  to  ourselves. 

Thus  by  degrees  doth  God  increase  his  plagues  and  threat- 
ening; not  destroying  us  at  the  first,  but  by  laying  on  us 
one  little  rod  at  the  first  he  biddeth  and  warneth  us  to 
beware  of  the  next,  for  that  will  be  greater  if  we  amend 
not.  This  he  doth  by  his  other  prophets  also.  In  OseeHoseav. 
he  compares  himself  to  the  moth  and  lion  in  punishing: 
for  the  moth  doth  not  eat  up  clothes  hastily,  but  by  leisure 
and  by  little  and  little  ;  but  the  lion  devoureth  up  all  at  once. 
So,  saitli  God,  I  will  be  no  more  only  as  a  moth  in  clothes, 
in  punishing  you  so  gently  and  by  leisure ;  for  by  that  gentle 
kind  of  punishing  ye  wax  worse  and  worse :  but  I  will  come 
now  as  a  lion,  and  destroy  you  quickly;  for  ye  abuse  my  gen- 
tleness, and  I  cannot  hold  my  hands  any  longer  beside  you. 

Lord,  soften  our  hard  hearts,  that  where  we  be  guilty  in 
the  same  fault  of  negligent  building  thy  house,  we  may  hear 
and  fear  those  great  threatenings  towards  us  ;  we  may  dread 
thee,  and  obtain  mercy  for  our  sins  past,  and  hereafter  be 
more  diligent  to  serv^e  thee. 

V.  12.  Then  Zeruhahel  the  son  of  Salathiel,  and  Josiia  the  .^o?i  The  text. 
of  Jehozadac  the  high  priest,  and  all  the  remnant  of 
the  people,  gave  ear  unto  the  voice  of  the  Lord  their 
God,  and  unto  the  words  of  Aggeus  the  j)rophet,  inas- 
much thai  the  Lord  their  God  sent  him  :  and  the  peo2)h 
were  afraid  in  the  sight  of  God. 


96 


EXPOSITION    UPO.V 


[CH.  I. 


Ang-el. 


13.  And  A  opens,  the  messenger  of  the  Lord,  said  in  the 
messages  of  the  Lord  to  the  people,  saying :  I  am  icith 
you,  saith  the  Lord. 


Matt.  iii. 
Kom.  X. 


I^w. 
Gospel. 


Rom.  iv, 


Rom.  iii. 
Rom.  vii. 


Rom.  i. 

Matt.  xi. 


Hitherto  from  the  beginning  hath  been  nothing  but  chiding 
and  threatening  for  their  great  neghgenee  in  building  God's 
house :  now  follows  the  profit  and  commodity  that  came  by 
such  a  sharp  kind  of  rebuking.      They  began  to  ^'give  ear 
unto  it,"  mark  it,  and  were  afraid  to  hear  and  consider  those 
plagues,   which  yet  hanged  over  their  heads :    they  believed 
those  sayings  to  be  true,  which  Aggeus  said  unto  them,  and 
they  feared  God.     Tliis  is  the  ordinary  way  that  God  useth 
to  teach  by,  and  which  the  scripture  sets  before  us  to  learn  to 
believe  in  God  and  fear  him :  first,  to  rebuke  sin  and  declare 
the  anger  of  God   towards  sinners,  and  preach  repentance, 
as  John  Baptist  and  our  Saviour  Christ  began   to  preach : 
"  Repent ;  the  kingdom  of  God  is  at  hand."     "  Faith  cometh 
by  hearing,"  saith  St  Paul,    "and  hearing  by  the  word  of 
God :"  therefore  he  that  will  believe,  and  have  his  faith  in- 
creased, must  be  diligent  in  the  scriptures,  to  hear  sermons, 
and  mark  what  God  saith  unto  us  there.     What  marvel  is 
it  if  the  papists  have  so  little  faith,  seeing  they  read  not  the 
scripture,  and  hold  opinion  that  it  is  not  necessary,  yea,  not 
to   be   suffered  that  the  scripture   should   be  much  read  or 
taught,  but  the  pope's  laws,  customs  and  decrees  ? 

The  whole  scripture  hath  these  two  chief  parts,  into  the 
which  it  is  divided,  the  law  and  the  gospel.  The  law  contains 
properly  the  setting  forth  of  sin,  threatenings,  curses,  God's 
anger  toward  sin,  remorse  of  conscience  for  the  same,  damna- 
tion, hell,  despair:  the  gospel  contains  comfort,  hope,  forgive- 
ness, mercies  in  Christ,  heaven,  salvation,  agreement  with  God. 
Thus  teaches  St  Paul,  saying,  "  The  law  works  anger"  within 
a  man  in  conscience  towards  himself,  for  displeasing  his  Lord 
God;  and  also  declares  what  is  sin,  and  the  anger  and  just 
judgment  of  God  for  sin.  "  By  the  law  comes  the  knowledge 
of  sin."  Again  he  saith,  "  I  had  not  known  coveting,  lust- 
ing, and  desiring  for  any  unlawful  thing  to  have  been  sin, 
except  the  law  had  said.  Thou  shalt  not  lust  nor  covet." 
The  gospel  "  is  the  power  of  God  to  save  all  that  believe" 
in  Christ,  which  saith,    "  Come  to  me,  all   ye   that   labour 


V.    12,    13.]  THE    PROPHET    AGGEUS.  97 

and  are  laden,  and  I  will  refresh  you:"  and,  "Thus  GodJoiinni. 
loved  the  world,  that  he  gave  his  only  begotten  Son,"  kc. 
with  many  such  like  promises :  as,  "  If  any  man  sin,  we  have  i  John  ii. 
an  advocate  with  the  Father,"  &c.  This  profit  came  here 
to  this  people,  by  preaching  the  law  of  God  and  threatenings 
unto  them,  that  they  which  were  afore  so  forgetful  of  their 
duties,  now  hearing  the  great  anger  and  vengeance  of  God 
that  hanged  over  their  heads,  ready  to  fall  on  them,  it  stirred 
them  up  to  do  their  duties  and  fear  God.  Thus  may  we  here 
see  the  fond  and  tender  ears  of  them,  which  would  not  hear 
nor  have  the  law  preached,  but  altogether  the  sweet  com- 
fortable promises  and  mercies  in  Christ ;  nor  cannot  abide 
the  anger  of  God  and  just  judgment  for  sin  to  be  taught, 
saying,  It  brings  a  man  into  despair,  and  that  it  is  not  now 
in  the  time  of  grace  meet  to  be  preached. 

A  man  as  he  is  made  of  body  and  soul,  so  hath  he  the 
law  given  him  to  beat  down  the  lusts  of  the  flesh,  and  La«-. 
keep  him  in  due  fear  to  his  Lord  and  God :  and  lest  the 
soul  should  despair,  when  it  considers  the  greatness  of  the 
sin  which  the  flesh  and  mind  draws  him  to,  he  hath  the  com- 
fort of  Christ  offered  unto  him  in  the  gospel.  So,  lest  we  be  Gospel, 
proud  and  forget  God,  we  have  the  law  given  to  set  before 
us  the  righteousness  of  those  things  which  God  requires  of 
us,  and  our  weak  unableness  to  fulfll  the  same,  and  the 
righteous  sentence  of  death  and  God's  anger  pronounced  upon  Gaiat.  iii. 
all  that  fulfil  not  the  same  law.  But  lest  we  should  despair, 
we  have  the  unspeakable  mercies  of  God  offered  unto  us  in 
his  Son,  which  by  his  death  hath  conquered  death,  and  paid 
the  full  price  for  the  sins  of  the  whole  world.  He  biddeth 
us,  when  we  feel  our  own  weakness  and  unableness  to  fulfil 
his  law,  to  come  unto  him,  ask  help  and  mercy  at  his  hands, 
and  doubt  not  thereof  but  it  shall  be  granted.  For  as  we 
see  in  judgments  here  amongst  us,  there  is  a  royal  seat  set 
where  the  judge  sits ;  he  that  is  accused  stands  at  the  bar, 
holds  up  liis  hand,  hears  his  indictment  read,  witness  is  brought 
in  against  him,  and  he  justly  condemned  to  death  :  so  we  shall 
see  Jesus  Christ,  the  righteous  Judge  of  the  world,  that  will 
not  be  bribed,  sit  in  his  seat  of  majesty  at  the  last  day,  and 
all  the  company  of  angels  about  him ;  and  we  shall  stand  at 
the  bar,  as  accused  and  indicted  for  breaking  that  righteous 

7 

[PILKINGTON.] 


OS  .EXPOSITION    UPON  [cH.  I. 

law  of  his  word :  the  devil,  which  enticed  us  so  to  do,  shall 
bear  witness  that  to  be  true,  yea,  and  our  own  conscience 

Matt. XXV.  also:  the  fear  of  that  fearful  sentence,  "Go,  ye  cursed,  into 
everlasting  fire,  which  is  prepared  for  the  devil  and  his  angels," 
shall  make  us  to  tremble.  And  of  mercy  there  is  no  hope 
at  all,  except  we  do  as  we  read  of  a  woman,  which  when  she 

Alexander,  stood  bcfore  Alexander  the  Great,  and  was  condemned,  she 
said,  "  I  appeal  from  thee,  0  king."  Alexander  wondering 
at  her  said,  "  Thou  art  a  mad  woman :  dost  thou  not  know 
that  every  appellation  is  from  a  lower  judge  to  a  higher  ?  but 
who  is  above  me  V  Then  said  she,  "  I  know  thee  to  be  above 
thy  laws,  and  that  thou  may  give  pardon ;  and  therefore  I 
appeal  from  justice  to  mercy,  and  for  my  faults  desire  par- 
don." So  we,  when  we  look  into  the  righteous  law  of  God's 
word,  and  see  him  ready  to  condemn  us,  and  our  conscience 
witness  that  we  have  deserved  death;  we  must  appeal  from 
justice  and  our  deservings  unto  his  pardon  and  forgiveness, 
and  both  call  and  trust  to  be  partakers  of  that  salvation, 
which  he  hath  purchased  and  offered  to  the  whole  world. 
His  mercies  do  pass  all  our  miseries,  as  far  as  God  is 
greater  than  man ;  and  his  pardon  can  forgive  all  that  call 
on  him. 

This  is  not  to  be  lightly  considered,  that  it  is  said,  "  They 
heard  the  voice  of  the  Lord  their  God,  and  the  word  of  Ag- 
geus  the  prophet."  What  needed  both  to  have  been  written, 
seeing  they  were  both  one  ?  for  the  words  of  Aggeus  were  the 
same  that  the  Lord  bad  him  speak,  as  he  hath  said  divers 
times  before.  Here  in  this  example  we  shall  learn  two  good 
lessons;   one  for  the   preacher,  and  another  for  the  hearer. 

ribilkc?ia^  "^^^  preacher  must  not  be  afraid  to  rebuke  sin  in  all  sorts 

all  estates.  ^^^^  degrees  of  men,  as  here  Aggeus  did  rebuke  both  Zeru- 
babel,  the  chief  civil  ruler  in  the  commonwealth,  and  Josua 
the  high  priest  and  chief  in  religion,  and  also  the  whole  peo- 
ple beside,  and  threatens  the  plagues  indifferently  to  all  with- 
out any  flattery  or  respect  of  person.     So  do  all  the  prophets, 

isai.  i.  as  Esay  calls  the  rulers  fellows  with  thieves,  and  princes  of 
Sodom  and  Gomorrha,  because  they  followed  their  wicked- 

1  Kings  xvii.  ness.  And  when  Achab  a  king  asked  Elias,  whether  it  was 
he  troubled  all  the  country,  (because  it  was  so  long  a  drought, 
for  the  space  of  three  years  and  a  half  without  any  rain  or 


V.    12,    13.]  THE    PROPHET    AGGEUS.  :  99 

dew,)  he  answered  the  king  boldly,  and  said,  Nay,  it  is  thou 
and  thy  father's  house  that  hast  pulled  this  righteous  plague 
upon  thee  and  thy  whole  realm.  Where  all  have  sinned,  all 
must  be  rebuked :  for  as  God,  a  most  righteous  judge,  will 
punish  all  sin,  so  must  his  preachers  indifferently  warn  and 
rebuke  all  sorts  of  sinners ;  or  else  God  will  require  their  Ezek.  iii. 
blood  at  their  hands,  if  they  perish  without  their  warning, 
as  Ezekiel  saith.  The  hearer  must  not  disdain  to  learn  of  Disdain  not 
the   smiplest  preacher  that  he  heareth,   as   Josua  the  hiffh  i^'imofthe 

111  T    1    •  111.  /.  simplest. 

priest  here  doth  not  disdam  to  hear  the  rebukmg  of  Aggeus, 
being  but  a  poor  Levite  and  a  simple  man  in  comparison  of 
him :  no,  nor  yet  Zerubabel,  the  chief  ruler,  and  born  of  the 
stock  of  Judah,  the  king's  stock,  disdains  him.     If  a  preacher 
should  rebuke  the  pope,  a  cardinal,  an  archbishop  or  bishop, 
a  doctor,  or  a  babbler  in  divinity,  would  they  not  disdain  to 
hear  such  simple  men?     Would  they  not  say,  as  hath  been 
said  of  late  to  many,  when  they  were  examined  before  An- 
nas and  Caiphas,  Becomes  it  thee  to  speak  thus  to  my  lord 
bishop?  art  thou  wiser  or  better  learned  than  he  I    shall  he 
become  thy  scholar?     W^as  not  the  like  said  to  our  Saviour 
Clii'ist,    "Dost  thou  answer  the  high  bishop   so?''      What  Joii" ^viii. 
would  the  pope   or  cardinal  say,  if  a  man  should  threaten 
such  vengeance  of  God  towards  him,  as  Aggeus  doth  here 
to  the  high  priest  ?     Paul,  the  second  pope  of  that  name,  p^^i  "• 
when  he  had  wrongfully  taken  lands  and  offices  from  divers, 
and  cast  them  all  in  prison,  and  would  not  hear  any  suitors 
speak  for  them;  at  length  by  much  ado  when  Platina  him- 
self came  to   him,   and   could  get  no  help,  at  the  last  he 
required  of  the   pope  that  he  might  be  heard  and  judged 
by  his  own  law.     Then  the  pope  looking  cruelly  on  him  said : 
"  What  tellest  thou  me  of  the  law  ?    Dost  thou  not  laiow,  that 
whatsoever  I  say  is  law?     Am  not  I  St  Peter's  vicar,  and 
all  laws  are  within  my  breast,  and  I  cannot  err  whatsoever 
I  say?     Am  I  not  pope,  and  may  disannul  the  decrees  of 
my  predecessors,  and  do  what  me  lust?     Thus  it  shall  be, 
thus   I   am   determined ^"     Thus    speak   holy  popes,   when 
simple  men  ask  their  right,  or  tell  them  of  any  faults :  their 
proud  stomachs  cannot  abide  to  be  rebuked  of  any  man. 

['  The  account  is  j?ivcn  by  Platina  himself,   De  Vitis  Pontificuni, 
p.  297,  Colon.  1540.     Ed.] 


100  EXPOSITION    UPON  [cil.  I. 

Was  not  this  common  also  in  England  in  the  papists' 
mouths,  when  the  gospel  was  preached,  to  deface  the  truth : 
"Who  are  your  preachers  now,  but  young  men,  unlearned 
and  not  skilled  in  the  doctors?  And  who  teaches  the  other 
old  learning,  but  my  lord  bishop,  master  doctor,  ancient  bache- 
lors in  divinity,  and  prove  it  by  the  ancient  writers  V  These 
are  gay  glorious  words  indeed,  if  they  had  been  true :  but 
although  young  men  did  teach,  yet  their  doctrine  was  most 
wholesome  and  approved  by  the  scriptures  and  all  good 
writers;  which  is  most  to  God's  glory,  that  opened  the 
mouths  of  younglings,  to  confound  the  doting  of  old  fools. 
Simple  men  confirmed  with  their  blood  and  constant  deaths 
Papists       that  which  before  both  master  doctor  and  my  lord  bishop 

change  with 

the  world,  also  allowed  and  taught  with  mouth  and  hands  subscribmg, 
until  contrary  rulers  arose:  but  then,  for  flattery  and  their 
belly,  they  destroyed  the  same  with  all  their  might  and  power 
that  they  taught  before. 

So,  when  and  how  often  soever  the  world  shall  change, 

the  most  of  them,  as  men  without  conscience,  will  be  ready 

to  do  the  like,  and  make  a  face  as  though  they  believed  the 

same  to  be  true ;  but  not  one  of  them  will  adventure  his 

body  to  be  burned  for  the  dirty  dregs  of  popery :  and  yet 

are  they  not  ashamed  to  teach  and  maintain  the  same  with 

fire  and  sword,  so  long  as  the  world  is  on  their  side. 

mu'st^noT  There  is  scarce  a  more  certain  argument  of  an  obstinate 

leam'aiK?    papist,  than  to  look  how  simple  a  man  he  is  that  preaches, 

S  orthe  ^^^  ^ot  to  believe  his  doctrine  for  the  simpleness  of  the  man ; 

youu{rer.      j^^j.  ^^  |q^|^  ^^  ^j^^  thing  which  he  teaches,  how  true  it  is 

and  spoken  by  God.  Let  all  Christians  hear  and  be  content 
with  Christ's  holy  word,  as  most  and  only  sufficient  doctrine 
to  save  our  souls ;  and  disdain  none  that  brings  it,  be  he 

Rom.iv.  never  so  simple.  St  Paul  saith,  "Christ  died  for  our  sins, 
and  rose  for  our  righteousness :"  and  where  this  is  one  of 
the  greatest  treasures  that  we  have  by  Christ,  to  be  made 
righteous  by  him,  mark  who  were  the  first  preachers  of  it. 

Lukexxiv.  Mary  Magdalene  and  the  other  women,  which  went  early 
in  the  morning  with  ointments  to  the  sepulchre,  they  see 
Christ  first  of  all  other  after  his  resurrection,  and  were  sent 
to  teach  it  to  the  apostles  and  Peter.  Should  we  not  be- 
lieve this  resurrection,  because  that  women  taught  it  first? 


V.  12,  13.]  THE  PROPHET  AGGEUS.  101 

Apollo,  a  mighty  learned  man  in  the  scriptures,   submitted 
himself  to   be   further   taught   in   true   religion   of  Priscilla  Acts  wiii. 
and  Aqiiila,  a  simjDle  man  and  his  wife.     Timothy  and  John 
the   evangelist  were  both  very  young  when  they   were  call- 1  Tim.  iv. 
ed  to  be  preachers.     Peter  the  elder  apostle  is  content  to  Gaiat.  ii. 
be  rebuked  of  Paul  his  younger.     Judith,  that  good  woman,  juditu  viii. 
corrected   the   elders,   priests    and   rulers   in  Bethulia,   mis- 
trusting  God's  help   and   providence   for  them,   when    they 
would  yield  up  the  city.     David,  a  man  according  to  God's  2  sam.  xu. 
own  heart,  hears  most  willingly  the  prophet  Nathan  rebuke 
him,  who  was  of  much  less  estimation  than  he.     And  king 
Ezechias  heareth  Esay  rebuke  him  of  his  faults.     These  and  2  Kings  xx. 
such  other  examples  be  written  to  teach  us,  that  the  elder, 
in  what  authority  soever   he  be,  or  by  what   name  soever 
he  be  called,  should  willingly  suffer  the  just  rebuke  of  the 
younger,  bringing  the  word  of  God  for  him. 

Fm-ther,  where  he  adds  this  twice,  saying,  "  The  Lord 
their  God,  the  Lord  their  God ;"'  it  is  very  comfortable  for 
all  sinners  that  have  long  lien  in  sin,  that  they  should  not 
despair  of  God's  mercy,  but  speedily  turn  by  repentance. 
The  long-suffering  of  God  is  far  above  our  deserts,  and  had 
suffered  this  people  thus  long  to  lie  in  sin,  and  yet  had  not 
cast  them  off;  but  doth  vouchsafe  to  send  his  prophet  to 
them,  to  rebuke  them  and  stir  them  up  to  their  duties,  call- 
ing himself  their  God,  which  had  forgotten  and  forgiven  all  rJa[",7V(faii 
their  former  disobedience ;  who  now  was  and  would  continue  '■'^I'^ntant. 
their  good,  gracious,  and  merciful  Lord  and  God  still.  Who 
can  despair  to  obtain  grace  and  pardon  for  all  his  gi-cat 
offences,  seeing  set  before  him  the  loving  gentleness  of  our 
good  God  and  blaster,  which  offereth  undcsired  his  mercies 
so  plentifully  to  so  hard  a  hearted  and  disobedient  people, 
his  free  pardon  a  poena  et  culpa^  from  all  pain  due  to  sin  or 
the  guilt  thereof;  which  also  calls  himself  their  God,  and 
by  continual  earnest  crying  of  this  his  prophet  awakes  them 
out  of  this  dead  sleep  of  sin,  wherein  they  had  lien  so  long, 
and  left  his  house  unbuilded  ?  "It  is  commonly  said,"  saitliJer.iii. 
Jeremy,  "if  a  man  put  away  his  wife  for  adultery,  will  he 
take  her  again?  yet  thou",  saith  God  to  his  people,  "although 
thou  hast  played  the  harlot  with  many  whores,  yet  turn  unto 
me,  and  I  will  receive  thee  again,  siiith  the  Lord  thy  God." 


102  EXPOSITION    UPON  [CH.  I. 

0  merciful  Lord,  praised  be  thy  holy  name  for  thy  gentle 
offers  and  liberal  promises  offered  unto  us  in  thy  Son  Christ 
Rev.  iii.  Jesu  om*  Lord.  Thou  standcst  at  the  door  of  our  conscience, 
Imocking  to  be  let  in,  offering  thyself  to  dwell  with  us  if  we 
would  receive  thee.  There  is  no  time  so  long  that  a  man  hath 
run  from  God  in,  nor  any  time  so  short  to  ask  forgiveness,  but 
if  he  will  turn,  God  is  ready  to  forgive  him.  The  Gentiles 
had  lien  in  sin  above  four  thousand  years  from  the  beginning 
of  the  world  to  the  death  of  Christ,  without  any  true  teaching 
or  knowledge  of  God  :  and  yet,  when  they  received  the  gospel 
by  the  preaching  of  the  apostles,  they  were  most  gently  re- 
ceived of  Christ  into  the  number  of  his  people.  The  thief 
hanging  on  Chi'isf  s  right  hand  on  the  cross,  asking  mercy 
in  the  hour  of  death,  obtained  it.  So  that  neither  the  great- 
ness of  sin,  nor  the  long  time  that  man  hath  continued  in 
it,  nor  the  shortness  of  time  to  ask  forgiveness  in,  can  stop 
the  great  unspeakable  mercies  of  God,  to  pardon  the  sins  of 
the  whole  world.  Why  should  we  then  mistrust  the  goodness 
of  our  God,  seeing  he  is  the  maker  of  the  same  law  whereby 
we  shall  be  judged,  and  also  able  to  dispense  wdthal,  and  par- 
don the  breakers  of  the  same  law,  if  he  will ;  who  also  shall 
be  judge  and  executor  of  the  same  law,  as  pleases  him  ? 

But  that  the  people  should  rather  believe  his  word,  he 
saith,  the  Lord  their  God  sent  him;  no  strange  God,  but 
the  mighty  God  of  hosts,  and  the  living  God  of  Israel :  nor 
he  ran  not  before  he  was  sent,  but  soberly  looked  for  the 
calling  of  God,  and  then  did  his  message  faithfully. 

This  is  an  example  for  all  ministers  to  follow,  that  they 
do  not  with  bribery  or  flattery  thrust  themselves  into  any 
office,  but  patiently  tarry  the  calling  of  the  Lord  their  God, 
which  can  and  will  call  them  at  such  time  as  he  judges  them 
Ministers     neccssary  to  serve  him.     Who  would  be  so  bold  to  buy  a 
tiiriist        benefice,   or  flatter  for  a  bishoprick,  if  he  did  think  them 
in  office,      to  bc  officcs  in  God's  house,  and  that  they  must  make  ac- 
count to  God  for  his  people?   He  that  comes  before  he  be 
sent  for,  oftentimes  comes  before  he  be  welcome :  and  he  that 
chmbs  in  at  the  window  is  a  thief;  for  the  door  is  made  to 
come  in  by.     But  because   these  popish  prowlers  seek  not 
the  profit  of  the  flock,  but  to  fill  their  bellies,  they  care  not 
how  they  come  by  it,  so  they  may  have  it;  and  think  they 


V.   12,    13.]  THE    PROPHET    AGGEUS.  103 

have  done  God  good  sen-ice,  and  the  people  well  content, 
when  they  teach  them  never  a  word  of  scripture,  but  have 
said  mass,  made  conjured  water,  or  sung  an  antiphone  of 
our  Lady.  If  they  had  this  true  stedfast  opinion  of  God, 
as  they  ought  to  have,  that  he  were  a  loving  Father  to  his 
household,  and  a  wise  blaster  that  could  and  would  set  wise 
stewards  over  his  house,  and  that  whosoever  presumed  to 
take  any  office  in  his  house  uncalled,  were  a  thief,  and  should 
be  sharply  punished ;  a  man  could  not  hire  them  for  money, 
to  take  any  cure  of  teaching  God's  people,  until  they  were 
inwardly'  moved  of  God  to  do  it  for  love  to  the  people,  and 
not  for  their  own  gain.  They  would  also  provide  to  be 
ordinarily  called  by  man,  lest  he  which  should  teach  and 
see  others  keep  good  order,  should  be  proved  the  first  breaker 
of  all  good  laws  and  orders.  If  a  stranger  should  violently 
thrust  in  himself  to  be  the  shepherd  of  thy  sheep,  thou 
wouldest  ask  him  who  sent  for  him,  what  he  had  to  do  there ; 
and  thou  wouldest  rather  think  him  to  be  a  thief  and  a  mur- 
derer of  thy  sheep,  than  a  trusty  seiTant :  so  surely,  if  thou 
come  to  take  charge  of  God's  people,  before  he  inwardly 
move  thy  conscience  to  pity  his  people,  and  outwardly  by 
order  call  and  place  thee  where  he  thinks  good,  he  will  judge 
thee  a  thief,  a  wolf,  a  devourer,  and  not  a  feeder. 

After  they  heard  that  the  word  of  God  was  sent  unto 
them  by  Aggeus,  and  had  weighed  and  considered  diligently 
how  true  his  sayings  were,  that  so  many  years  they  had  suf- 
fered so  great  plagues;  they  began  to  fear,  and  believe  that 
the  threatcnings  following  would  also  prove  true :  and  then 
they  humbled  themselves  in  the  sight  of  God,  and  were  afraid 
indeed.  This  profit  had  they  by  hearing  the  word  of  God, 
that  they  acknowledged  their  own  sins,  that  they  had  offended 
the  gracious  goodness  and  majesty  of  God  in  not  regarding 
his  house  so  many  years;  and  for  fear  then  they  l^egan  to 
take  in  hand  again  that  work  wherewith  they  were  so  strait ly 
charged.  ^ 

Thus  faith  comes  by  hearing  the  word  of  God;  and  l)y 

hearing  and   giving   ear   to   his   threatcnings,   our  slow  and 

sluggish  dulness  is  raised  up  to  take  in  hand  God's  work, 

and  build  his  house.     How  necessary  fear  is,  David  teaches, 

['  So  the  first  edition:   the  second,  intcard  moved.     Ed.] 


104  EXPOSITION    UPON  [CH.  I. 

rsai.  c\i.  saying,  "  Fear  of  the  Lord  is  the  beginning  of  wisdom."  So 
now,  when  they  feared  tliese  threatenings,  they  waxed  wise 
and  turned  to  the  Lord.  Truth  it  is,  that  the  anger  of  God  is 
not  always  to  be  taught,  and  that  it  brings  not  a  man  to 
perfection :  for  David  calleth  the  fear  of  the  Lord^  but  the 
beginning  of  wisdom,  and  not  the  perfection  thereof;  and 
1  John  iv.  St  John  saith,  "  Perfect  charity  casts  out  fear.''  ]3ut  yet 
The  law       it  is  the  ordiuarv  way  to  pull  down  proud  stomachs,  and  to 

is  to  be  ►  ^  r  i  i    •        i  • 

preached,  bring  them  to  know  their  own  vileness ;  and  it  also  stirs  up 
slothful  minds  to  be  more  diligent  to  do  their  duties.     St  Paul 

Gal.  iii.  saith,  "  The  law  is  a  schoolmaster  to  bring  us  to  Christ ;''  that 
where  we  see  ourselves  justly  condemned  by  God's  righteous 
law,  and  that  we  be  not  able  to  stand  in  judgment  with  him, 

Job  ix.  nor  answer  one  thing  for  a  thousand  that  shall  be  laid  against 
us,  we  should  run  to  Christ  for  pardon,  confessing  our  faults, 
and  ask  mercy. 

Thus  they  had  the  right  use  of  the  law,  not  bringing  them 
to  despair  with  all  these  threatenings,  but  comforting  them 
to  go  to  God  and  confess  their  sins,  and  hope  for  mercy  in 

Feareoes     Christ.     St  Augustine  compares  fear  to  the   bristle,   which 

love  follows,  is  on  the  shoemaker's  thread :  the  bristle  goeth  through  the 
hole  first,  but  it  draws  a  long  and  a  strong  thread  after  it : 
so  the  fear  of  God's  vengeance  first  goeth  before,  and  throws 
down  a  man  in  his  own  sight ;  and  then  folio weth  the  long 
thread  of  God's  mercies  in  Christ  offered  to  the  whole  world. 

The  scripture  teaches  two  sorts  of  fear :  The  one  which 
is  godly,  when  we  fear  our  God  with  love  and  reverence,  and 
would  not  displease  him  for  the  love  we  bear  him ;  and  this 

Psai.  xix.     remains  for  ever,  as  David  says,  "  The  holy  fear  of  the  Lord 

Fear  for       continues  for  ever."     Another  kind  of  fear  is,  not  to  do  well 

love,  and 

fear  toes-    for  the  lovc  of  God  and  goodness  itself,  but  that  we  may 

cape  pain.  .  . 

escape  punishment ;  as  the  thief  will  not  steal,  not  for  love 

of  any  righteousness  or  reverence  to  God,  but  to  escape  the 

gallows.     This  is  that  fear  which  cannot  stand  with  perfect 

Fear  is  like   charity,  but  is  cast  out.     Fear  in  a  man's  mind  is  like  the 

the  thunder,  .... 

thunder  in  the  air:  for  as  when  the  air  is  covered  with 
clouds,  the  sun  darkened,  tempests  begin  to  arise,  lightnings 
and  fire  fly  from  heaven,  rumbling  and  noise  is  in  the  air, 
the  clouds  burst,  and  the  thunder-crack  comes,  the  rain  falls, 
[]'  Both  editions  have  fmr  of  the  God.    Ed.]] 


V.  12,  13.]  THE  PROPHET  AGGEUS.  105 

and  straight  follows  sunshine  and  fair  weather;  so  when  a 
man,  for  fear  of  his  sins,  in  conscience  lies  flat  down  in  the 
sight  of  God,  confessing  his  sin,  as  one  oppressed  with  the 
burden  and  vileness  thereof ;  complains  to  God,  accuses  him- 
self, groans,  sobs,  and  sighs  like  the  thunder-crack,  dare  not 
look  up  towards  heaven  for  his  wickedness,  but  condemns 
himself;  at  the  last  bursts  out  on  weeping,  and  the  tears 
like  rain-drops  come  trickling  down  his  cheeks :  straightways 
follows  quietness  of  mind,  God  offers  him  pardon  and  clearness 
of  conscience,  with  w^ondering  and  praising  the  unspeakable 
goodness  of  God  for  his  mercies  and  comfort  in  Christ  his 
Son  offered  to  such  a  troubled  conscience. 

In  the  latter- verse  is  first  declared  the  w^orthiness,  au- 
thority, high  title  and  rule  given  to  the  preachers,  for  the 
commendation  of  their  office.  Aggeus  here  is  called  "the 
angel  of  the  Lord,"  as  some  in  English  do  translate  it,  or  the 
messenger,  or  embassador,  which  signify  all  one  thing  unto 
us.  So  these  names  with  such  like  are  given  to  preachers  in 
the  scripture,  to  set  forth  the  highness  of  their  vocation  and 
authority  that  God  calleth  them  to.  The  worldly-wise  men,  woruiiinoss 
considering  the  decay  of  the  living  of  bishops  and  priests,  miilistery. 
and  that  they  be  not  so  much  esteemed  and  as  wealthy,  as 
w'hen  they  were  loitering,  lordly,  unpreaching  prelates,  and 
ruled  all,  would  say,  '  Shall  I  make  my  son  a  minister,  and 
when  I  have  spent  all  I  have  on  him,  he  shall  neither  be 
able  to  help  my  other  children,  nor  yet  scarce  able  to  live 
himself,  but  shall  be  disdained  of  all  sorts  of  men ;  and  if 
he  preach  the  truth,  he  shall  be  in  jeopardy  of  his  life  ?  Or 
shall  I  marry  my  daughter  to  a  priest  T — with  such  like 
uncomely  sayings :  '  nay,  I  trow  not ;  there  is  more  profit 
by  the  law  or  physic  :  yea,  if  he  be  but  a  pen-clerk,  an  auditor 
or  receiver",  I  will  provide  for  him  better  any  of  these  ways.' 
The  goods  of  the  church  are  the  goods  of  the  poor  :  woe 
therefore  be  to  them  that  rob  the  church  so  by  impro})riations, 
that  neither  the  minister  nor  the  jioor  can  bo  relieved  !  For 
by  that  means  the  necessary  food  of  the  preacher  is  given 
to  idle  bellies  :  and  these  worldlings  declare  themselves  to 
desire  nothing  but  worldly  wealth,  in  thus  doing  or  so  saying. 
But  if  they  mark  this  and  other  places  of  the  scriptures,  and 
P  Botli  editions  have  deceiver.    Ki>.] 


106 


EXPOSITION    UPON 


[CH.  I. 


The  preach- 
er's oflioe  is 
worshipful. 


Angel. 


Preachers 
be  ajii^els. 

Rev.  i.  ii. 


Mark  i. 


Kph.  vi. 


Stewards. 


1  Cor.  iv. 


Matt,  xxiv, 


Mark  xiii. 
Porters. 


would  have  their  children  made  worshipful,  they  shall  find 
more  worshipful  names  given  to  the  preaching  minister,  than 
to  any  one  sort  of  men. 

The  noblest  creatures  that  God  hath  made  be  the  hea- 
venly spirits  and  angels,  which  be  always  in  heaven  most 
happy  for  the  continual  beholding  of  his  glory ;  and  for  their 
office'  sake  are  chosen  and  called  angels,  because  they  be  sent 
on  his  message,  and  do  most  willingly  go  at  his  command- 
ment. This  word  "anger"'  betokens  not  the  substance  of  the 
creature,  but  the  office;  and  is  a  Greek  word  signifying  a 
messenger,  or  embassador :  this  name  "angel"  was  commonly 
used  to  be  given  to  these  heavenly  messengers,  whom  God 
sends  [on]  his  message  from  his  holy  place  of  majesty :  as 
Gabriel  the  angel  was  sent  to  the  virgin  Mary,  and  other  to 
Joseph,  Daniel,  Moses,  &c.  This  name  is  also  given  to  the 
preachers  for  the  heavenly  comfort  that  they  bring  to  man 
from  God,  whose  messengers  they  be.  In  the  Revelation 
St  John  writes  to  the  seven  angels,  that  is  to  say,  to  the 
seven  ministers,  of  the  seven  congregations  or  churches  in 
Asia.  John  Baptist  was  called  the  angel  of  the  Lord,  or 
embassador,  sent  to  prepare  his  ways.  And  whom  do  kings 
use  to  send  embassadors,  but  such  as  be  faithful  and  trusty, 
whom  they  love,  and  [to]  whom  they  dare  commit  secret  and 
weighty  matters  unto^  What  can  be  more  worshipful  than 
to  be  God's  embassador,  and  in  such  trust  with  him  that 
God  will  vouchsafe  to  send  him  on  his  message?  St  Paul 
desires  the  Ephcsians  to  pray  for  him,  that  he  might  have 
utterance  given  him  to  speak  and  preach  the  gospel  freely, 
for  the  which  he  was  sent  embassador.  2  Corinthians  v,  he 
saith  his  embassage  stood  chiefly  in  this  point,  to  reconcile 

us  to  God. 

Is  not  the  steward's  office  an  high  office,  and  of  great- 
est credit  in  great  men's  houses,  and  at  their  commandment 
and  appointing  all  things  be  done?  They  provide  and  give 
all  in  their  master's  house  meat  in  due  season,  &c.  St 
Paul  therefore  saith,  "Let  a  man  thus  think  of  us,  that  we 
be  the  servants  of  God  and  stewards  of  his  secret  mysteries," 
which  be  meat  for  our  souls.  St  Matthew  in  a  parable  calls 
the  preachers  stewards,  appointed  over  God's  house,  to  give 
their  fellow-servants  meat  in  due  season.     St  Mark  calleth 


V.  12,  13.]  THE  PROPHET  AGGEUS.  107 

them  porters  in   God's  house,   having  in  commandment  to 
watch  that  no  thieves  nor  unruly  persons  come  in  to  trouble 
the  house.     They  be  called  "  the  light  of  the  world,"  to  lead  Light, 
other  the  right  way  :  they  be  "the  salt  of  the  earth,"  to  season  sait. 
us,  that  by  corruption  we  do  not  smell  evil  before  God :  they "  '^  "  ^  * 
be  God's  soldiers,  to  fight  for  his  people,  as  St  Paul  says, 
"  No  man  goes  to  war  on  his  own  wages."     They  be  watch-  watchmen. 
men,  to  give  warning  when  enemies  come.     They  be  dogs,  to  i>o?s. 
bark  and  awake  us  out  of  our  deadly  sleep,  when  we  forget 
God.     They  be  the  mouth  of  God,  that  where  we  were  not 
able  to  stand  in  the  sight  of  God,  if  he  should  speak  unto 
us  in  his  glorious  majesty,  he  doth  vouchsafe  to  speak  unto 
us  by  the  mouth  of  his  minister,  being  a  man  as  we  be,  and 
whom  we  should  believe  to  be  sent  from  God  as  long  as  he 
teaches  Christ  and  his  word. 

These  names  of  trust  and  credit  are  given  to  preachers  for 
the  commendation  and  setting  forth  of  their  office,  which  they 
bear  in  God's  house ;  and  that  they  should  not  think  it  a 
vile,  but  a  most  worshipful  room.  And  to  make  them  more 
regarded,  the  Lord  counts  those  injuries  done  to  himself, 
which  be  done  to  his  preachers,  saying :  "  He  that  despises  Matt,  [x.] 
you,  despises  me ;  and  in  what  to\\Ti  soever  ye  come,  if  they 
^vill  not  receive  you,  shake  the  dust  off  your  feet,  and  it 
shall  bear  ^vitness  against  them  in  the  day  of  judgment." 

And  because  he  joins  to  the  next  saying,  "  In  the  mes- 
sages of  the  Lord;"  it_doth  ii^^to^ weet  the  faithfulness  of  this 
prophet  in  his  duty,  that  he  speaks  nothing  but  the  words  of  the 
Lord  truly,  which  sent  him ;  which  rule  all  true  preachers  should 
follow.     ]3ut  of  this  is  enough  spoken  in  the  verses  before. 

Now  follows  the  glad  tidings  of  the  gospel  to  comfort 
this  people  withal  after  the  great  threatenings  of  God,  which 
the  prophet  here  pronounced  in  the  former  verses.  For  as 
God  works  in  his  creatures,  that  after  winter  comes  summer, 
and  after  a  storm  fair  weather:  so  in  the  spiritual  doctrine 
of  our  souls,  fii-st  he  teaches  repentance,  preaches  the  law, 
threatens  vengeance  for  sin,  casts  down  man  in  his  own  sight, 
and  lets  him  look  even  into  hell  with  fear  of  conscience  for 
his  disobedience ;  but  afterwards  he  comforts  him,  raises  him 
up,  and  lieals  him,  that  this  may  be  found  true  that  is  said 
of  our  Saviour  Christ,  "  1  came  not  to  call  the  righteous,  Matt.  ix. 


108  EXPOSITION    UPON  [cH.  I. 

but  sinners  to  repentance  C  and  "  they  that  be  whole  need 

not  the  physician,  but  the  sick.'"* 
The  law  is  All  the  prophets  use  the  same  trade  in  teaching,  as  Esay 

tau-ht,  and  in  his  first  chapter  calleth  the  Jews  worse  than  beasts ;  for 

then  tlie  •* 

gospel.  "  the  OX  would  know  his  master,  and  the  ass  his  master's 
manger,  but  they  would  not  know  their  God  :'"*  and  the  rulers 
he  calls  the  "  princes  of  Sodom,"  and  "  fellows  with  thieves." 
Jonas  also  in  the  beginning  of  his  prophecy  saith,  "  Within 
forty  days  Nineve  shall  be  destroyed."  Sophony's^  first  w^ords 
be,  that  God  "  will  destroy  man,  beast,  fowl,  corn,  and  fruit 
of  the  earth."  But  afterwards  every  one  of  them  prophesies 
of  Christ,  promises  blessing  from  God,  with  increase  of  all 
wealth   and  goodness.      Likewise    John   Baptist    began    his 

Matt.  iii.  preaching:  "  Repent,  for  the  kingdom  of  heaven  is  at  hand." 
And  our  Saviour  Christ  began  his  preaching  with  the  self- 
same words.     Peter  in  his  first  sermon,  after  they  received 

Acts  iii.  the  Holy  Ghost,  rebuked  the  Jews  sharply  for  crucifying 
Christ  the  giver  of  life,  and  for  asking  Barabbas  a  murderer 
to  be  delivered  unto  them  :  but  when  their  conscience  pricked 
them,  they  aslved  what  they  should  do  ;  and  he  comforts  them, 
l)ids  them  repent,  and  be  baptized  every  one  of  them  in  the 
name  of  Christ.  So  here,  after  the  sharp  preaching  of  the 
law,  and  threatening  of  God's  plagues,  folio weth  the  sweet 
comfoi-t  of  the  gospel ;  for  he  saith,  "  I  am  with  you,  saith 
the  Lord  :"  as  though  he  should  say.  Let  nothing  grieve 
you,  neither  the  greatness  of  the  sin,  that  ye  have  been  so 
negligent  in  forgetting  the  building  of  this  house  so  long ; 
nor  the  great  cost,  as  though  ye  were  not  able  to  bear  and 
perform  it ;  nor  l)e  not  afraid  of  the  king's  officers  which 
stopped  you ;  for  "I  am  with  you,  saith  the  Lord,"  whose 
power  they  cannot  withstand,  whose  mercy  passeth  your 
misery,  and  who  can  pardon  and  forgive  more  than  you  can 
sin,  and  who  shall  be  judge  of  your  doings,  and  am  able 
to  forgive  all  things  trespassed  against  me.  All  the  riches 
of  the  earth  is  mine,  and  I  bestow  it  as  pleases  me :  the 
hearts  of  kings  and  rulers  be  in  my  hand,  and  I  rule  them 
as  I  think  good:  when  I  will,  they  shall  shew  you  favour 
and  friendship ;  and  when  they  lust  they  shall  not  stop,  hurt, 
nor  hinder  my  work  according  to  their  desire  or  pleasure,  as 

[^  Zephaniah's.    Ed.J 


V.   12,   13.]  THE    PROPHET    AGGEUS.  109 

much  as  they  would  :  but  those  that  fear  and  love  me,  I 
will  bless,  and  they  shall  not  have  any  harm,  and  my  works 
shall  prosper  and  go  forwards  in  their  hands,  as  I  think  good, 
in  despite  of  all  their  foes  :  therefore  let  nothing  fear  nor 
trouble  you ;  for  I,  whom  all  things  do  obey,  am  with  you, 
saith  the  Lord. 

These  are  but  few  words  in  number,  but  they  are  mighty 
in  operation  and  working,  where  they  be  received  with  an 
earnest  faith;  and  so  mighty,  that  whosoever  hears  and  be- 
lieves them  to  be  spoken  of  God,  is  not  afraid  to  attempt 
anything,  be  it  never  so  great  and  hard.  When  Jacol)  was  Gen.  xivi. 
doubting  and  afraid,  whether  he  should  go  into  Egypt  to  his 
son  Joseph  or  no,  God  spake  to  him  and  said,  "  Jacob,  be 
not  afraid ;  for  I  will  go  down  into  Egypt  with  thee,  and  I 
will  bring  thee  out  again  also.''  Then  Jacob,  fearing  neither  God's  help 
the  death  of  his  son  Joseph,  nor  the  displeasure  that  mio-ht  stirreth  us 

,,..«.,  ,  -r  /¥>  "P  to  enter- 

come  to  him  and  his,  it  either  he  or  vet  Joseph  offended  P'i^e  threat 

the  king  ;  nor  yet  lest  Joseph  should  lose  his  authority  by 

a  new  king,  as  it  is  commonly  seen ;   nor  the  jeopardy  of 

the  journey,  no,  nor  yet  any  other  worldly  thing  that  could 

or  might  chance,  [but]  went  into  Egypt  boldly  with  all  his 

children  and  substance,  and  was  defended  by  God.     AVhen 

!Moses  keeping  sheep  saw  the  fire   in  the   bush,  and   God  E>;od.  iii. 

said  unto  him,  that  he  would  send  him  to  king  Pharao  to 

deliver  his  people,  he  was  afraid  and  marvelled  that  he,  being 

but  a  shepherd,  should  be   sent  on  such   a   message  to  so 

mighty   a    prince :    but   after   that  God   had  promised   him 

that  he  would  be  with  him,  he  was  encouraged,  and  took  in 

hand  to  go  to  Pharao  on  his  embassage,  and  to  lead  God's 

people  out  of  Egypt.     When  God  sent  his  angel  to  Gedeon,  Jud?.  vi. 

threshing   his  corn,   and  said   he  should  deliver   the   people 

from  their  enemies,  which  invaded  their  country  and  lay  as 

thick   in   number  as  grasshoppers  do  in  the  field ;    Gedeon 

doubted  at  the   matter,  until   such  time  as  God  said  unto 

him,  that  he  would  be  with  him.      And   after   trial  of  his 

faith  in  that  promise  made  unto  him,   he  durst  with  three 

hundred  naked  men,  having  no  weapons  but  earthen-pots,  a 

fire-brand   and   horns  in  their  hands,  set   on  their   enemies 

which  fled  all   away,   as  soon  as   they  heard  the  potsherds 

knocked  together. 


110  EXPOSITION    UPON  [CH.I. 

Matt.xxviii.  Qyj,  Saviour  Christ,  after  his  ascension,  sending  his  apos- 
tles into  the  whole  world  to  preach  and  baptize,  addeth  no 
greater  thing  to  comfort  them  withal  in  this  great  and  dan- 
gerous enterprise,  that  so  few  unlearned  men  should  conquer 
the  whole  world,  but  saith,  "Behold,  I  am  with  you,  even 
to  the  end  of  the  world."  What  good  success  their  preach- 
ing had,  we  at  this  present  day  yet  feel  and  see :  and  also, 
how  he  is  present  always  with  his,  even  to  the  end;   and 

Johnxvii.  YiQY^  true  his  prayer  is,  that  he  did  not  pray  only  for  his 
apostles,  but  for  all  that  should  believe  on  him  by  their  preach- 

Rom.  viii.  'j^„  When  St  Paul  saith  that  he  was  persuaded,  that  nei- 
ther nakedness,  prison,  hunger,  persecution,  nor  life,  neither 
death,  angels,  nor  powers  could  pull  him  from  the  love  in 
Christ  Jesu ;   he  had  nothing  to  strengthen  himself  withal, 

Actsxxvii.  but  that  God  promised  that  he  was  with  him,  and  then  he 
boldly  said,  "If  God  be  with  us,  who  can  be  against  usV 
All  be  but  dust,  worms,  and  vileness  in  his  sight:  nothing 
can  prevail  against  those,  whom  he  doth  assist  with  his 
grace. 

Therefore,  when  we  doubt  to  take  in  hand  any  good  work, 
which  agrees  with  the  word  of  God,  for  any  worldly  reasons 
or  carnal  fear  ;  let  us  stir  up  our  faith,  and  hear  God  speaking 
and  saying  unto  us,  "I  am  with  you,  be  ye  not  afraid."  If 
thy  conscience  bear  thee  sure  witness,  that  thou  seekest  no- 
thing but  the  glory  of  God,  and  the  profit  of  his  people; 
no  doubt  God  will  assist  thee  in  such  enterprises,  and  offers 
this  his  promise  to  thee  also,  saying,  "  I  am  with  thee :  be 
not  afraid,"  but  go  on  forwards,  and  I  will  bless  thy  doings, 
seem  it  never  so  hard  or  impossible  to  thee. 

The  text.  y.  14.  The  Lovd  icaJccd  up  the  spirit  of  Zeruhahel,  son  of 
Salathiel^  prince  of  Juda,  and  the  spirit  of  Jostia  son 
of  Josedec  the  high  priest^  and  the  spirit  of  all  the 
remnant  of  the  people:  and  they  loent  and  wrought 
in  the  house  of  the  Lord  of  hosts,  their  God, 
15.  In  the  twenty-fourth  day  of  the  sixth  month,  in  the  se- 
cond year  of  hing  Darius. 

This  is  a  notable  metaphor,  and  worthily  sets  forth  the 
nature  of  sin,  in  that  he  saith,  "  The  Lord  waked  up  the 


V.   14,   15.]  THE    PROPHET    AGGEUS.  Ill 

spirit  of  all  this  people :"   for  sin  is  a  sleep   of  the   soul, 
having  no  fear  nor  feeling  of  God,  so  long  as  a  man  lies 
in  it.     "It  is  now  time,''  saith  St  Paul,  "to  awake  out  ofRom-xiii. 
sleep,"   meaninoj   sin.      God  in  his  word   by   such   outward  s.'"  is  a 

.  .  ...  sleep  and 

bodily  things  declares  unto  us  the  nature  of  spiritual  things,  '^^'^^'^ «[ 
both  good  and  evil.  As  the  dead  body  lies  rotting  and  stink- 
ing in  the  grave,  fearful  to  look  on,  and  grievous  to  re- 
member ;  so  when  we  lie  buried  in  sin,  we  stink  in  the  sight 
of  God ;  he  cannot  abide  to  look  at  us,  nor  will  remember 
us.  And  as  we,  when  the  body  lieth  on  sleep  in  the  bed, 
which  is  an  image  of  our  grave,  can  neither  see,  feel,  hear, 
taste,  smell,  understand,  nor  yet  move  out  of  the  place,  until 
we  be  awaked,  nor  can  take  any  pleasure  at  all  in  any  one 
creature  of  God ;  so  when  we  lie  wallowing  in  sin,  we  nei- 
ther see  the  majesty  of  God  with  the  eyes  of  our  faith,  nor 
feel  his  mercies  offered  unto  us  in  his  dear  Son  and  our 
only  Saviour  Christ  Jesus,  nor  yet  can  we  taste  at  all  how 
sweet  the  Lord  is.  Our  ears  are  stopped  from  hearing  good 
counsel ;  we  perceive  nothing  at  all  of  God's  goodness  to- 
wards us ;  his  word  is  not  savoury  unto  us,  neither  yet  be 
we  moved  or  stirred  up  to  do  any  one  good  work  of  charity. 
But  now  it  pleased  the  Lord,  pitying  their  misery,  to  wake 
them  up  out  of  this  dead  sleep,  and  set  them  in  hand  with 
building:  of  his  house  ajjain.  / 

But  where  he  had  preached  to  them  both  the  law  and  the  /<»    U^-^-rt 
gospel,  threatenings  and  comforts ;  with  the  plagues  they  were  ^ 
moved  to  nothing  but  fear,  as  is  said  in  the  verses  before  :  but 
after  they  heard   the  glad  tidings  of  the  gospel,  that  God 
promised  to  be  with  them ;   then  they  were  awaked  out  of 
their  sleep,  and  ^^TOught  lustily.     So  it  is   the  gospel  that  J ','[[. ''y,]^^. 
quickens  and  gives  life  ;  but  the  law  kills,  fears,  and  threatens.  J3[.„g^ 
For  as  after  sleep  the  body  being  awaked,  it  is  fresh,  lusty, 
strong  and  courageous  to  do  his  work ;  so  after  the  fearful 
threatenings  of  the  law  when  we  hear  the  glad  tidings  of  the 
gospel,  that  God  will  be  our  Lord  and  dwell  with  us,  the  mind 
is   comforted,   strengthened,  and  moved  up  to  do  his  duty. 
And  as  a  man  is  judged  to  be  waking  when  he  can  do  the 
office  of  a  man,  as  talk,  work,  write,  or  such  like  ;  so  is  man 
awaked  out  of  the  sleep  of  sins,  when  he  lives  in  charity,  fears 
God,  and  walks  according  to  his  law  in  his  vocation. 


/   ^ 


/tyv/w^ 


112 


EXPOSITION    UPON  [cil.  I. 


Further,  as  when  a  man  lies  in  his  dead  sleep,  ho  cannot 
awake,  except  some  noise  awaken  him,  or  some  other  call 
him;  so  can  we  not  arise  out  of  sin,  except  the  Spirit  of 
God,  or  his  preacher,  which  is  his  watchman,  with  often  crying 
unto  us  awake  us.     "Cry''  therefore  "and  cease  not,"  saith 

isai.  iviii.  Esay  the  prophet ;  "  Lift  up  thy  voice  like  a  trumpet,  and 
tell  my  people  their  wickedness."  So  that  it  is  the  trumpet 
of  God's  word  continually  sounding  in  our  ears,  which  is  the 
only  way  to  awake  us  out  of  this  sinful  sleep.  But  the  papists 
turn  the  order,  and  say.  Cease  and  cry  not ;  hold  thy  peace, 
and  say  nought ;  live  in  rest  and  be  still ;  and  so  let  all  go 
to  havoc,  and  the  people  perish. 

Thus  we  may  learn  here  the  necessity  of  preaching,  and 

Prov.  xxix.  ^vhat  inconvenience  follows  where  it  is  not  used.  "  Where 
preaching  fails,"  saith  Salomon,  "  the  people  perish  :"  there- 

TsTHost"'    ^^^'^  ^^^  ^^'^O'  "^^^^  ^^eep  himself  in  God's  school  house,  and 

necessary,  jg^rn  his  Icsson  diligently ;  for  as  the  body  is  nourished  with 
meat,  so  is  the  soul  with  the  word  of  God,  as  St  Matthew 

Matt.  iv.  saith  :  "  A  man  doth  not  live  by  bread  only,  but  in  every  word 
that  comes  from  the  mouth  of  God."  This  is  then  the  or- 
dinary way  to  keep  us  in  the  fear  of  God,  and  continual 
remembrance  of  the  last  day,  often  and  diligently  to  read  and 
hear  God's  word  preached  unto  us :  for  that  is  it  which  doth 

Eccius.  vii.  and  will  kill  sin  in  us,  as  it  is  WTitten,  "  llemember  the  last 
end,  and  thou  wilt  not  sin." 

Rom.  X.  Faith  is  kept  and  increased  by  the  same  means  that  it 

is  gotten :  it  is  gotten  by  hearing,  and  hearing  comes  of  the 
word:  let  us  therefore  hear  and  read  it  diligently.  What 
is  the  cau.se  that  the  papists  lie  so  sound  on  sleep  in  their 
abominations,  but  that  they  care  not  for  preaching,  nor  think 
it  so  necessary ;  and  because  they  would  not  be  told  of  their 
faults,  that  they  might  amend  them?  Where  sin  is  not  re- 
buked, it  is  not  known  to  be  sin :  nor  it  will  not  be  amended, 
without  much  crying  on.  David  the  good  king  and  true 
prophet  of  God,  after  he  had  gotten  with  child  Urias' 
wife,  could  not  awake  out  of  that  sleep  of  sin,  until  he  was 
warned  by  the  prophet  Nathan,  notwithstanding  all  and 
singular  such  great  gifts,  which  God  hath  endued  him 
withal ;    but  invented  one  policy  after  another  to  cloke  his 

2«am.  xi.    whoredom   and   naughtiness  withal.      First,   he   sendeth   for 


V.    14,    15.]  THE    PROPHET    AGGEUS.  113 

Urias  home,  beino:  his  faithful  soldier  in  his  wars,  willinnf 
him  to  go  home  to  his  wife ;  thinking  that,  if  lie  had  lien 
by  her,  the  child  might  have  been  called  his.  But  when  he 
saw  that  Urias  would  not  go  home  to  his  wife,  he  devised 
to  send  him  with  letters  unto  Joab  the  captain,  that  he 
should  be  set  in  the  fore  front,  when  the  town  should  be 
assaulted,  and  that  his  fellows  should  flee  from  him,  that 
he  might  be  slain.  This  policy  David  wrought  so  privily, 
that  he  thought  no  man  should  espy  it :  for  who  durst  open 
^  the  king's  letters  I  But  at  length  cometh  Nathan  the  prophet, 
and  telleth  him  a  parable,  how  there  was  a  rich  man,  that 
had  many  sheep,  and  a  poor  man  his  neighbour  had  but 
one,  which  he  loved  most  dearly :  the  rich  man  took  this 
one  sheep  from  the  poor  man,  and  Nathan  asked  what  this 
man  had  deserved.  Then  answered  David  in  anger,  and  said, 
he  deserved  death :  then  said  Nathan,  Thou  hast  given  a  very 
good  sentence  :  it  is  even  thou  thyself  that  hast  done  this 
deed ;  thou  shalt  die.  For  thou  hast  many  wives,  and  couldest 
not  be  content  with  them,  but  hast  taken  thy  poor  neigh- 
bour's, Urias'  wife."  Then  cried  David,  "  I  have  sinned ;" 
and  made  that  worthy  psalm  fifty  and  one:  "0  God,  have 
mercy  on  me  according  to  thy  great  mercy,  and  according 
to  thy  many  mercies  wash  away  my  wickedness.  And  yet 
more  wash  me  from  my  wickedness,  &;c."  But  before 
Nathan  came,  he  lay  without  feeling  of  his  sin,  or  yet  any 
remorse  of  conscience  at  all  knowing  that  he  had  done 
evil. 

So  when  the  Q-ood  kino;  Ezechias,  beinfj  restored  to  his  for-  2  Kings  xx. 
mer  health,  had  letten  the  embassadors  of  the  Idng  of  Baljcl, 
which  came  to  rejoice  for  his  recovery,  see  all  his  treasure 
and  jewels,  being  very  proud  of  them  ;  Esay  the  prophet  comes 
unto   him,  and  asketh  what  they  had  seen  :    he   told   him  : 
Well,  saith  Esay,  even  from  thence  a  king  shall  come  to  rob 
and  spoil  all  these  treasures  that  thou  hast  been  proud  of. 
Then  the  kinjr  knowledo-ed  his  fault,  but  not  before  he  was 
rebuked   ])y   the  prophet.      Peter,  until  he  was  relnikcd   of 
Paul  for  his  dissinudation    with  the  gentiles,  did  not  leave  Cai.ii. 
it.    Joas  was  a  good  king,  as  long  as  Jehoiada  the  high  priest  ;^|';''*'"- 
lived ;   for  he   followed  his   good  counsel  :    but   after  he  it'll 
from  God,  when  he  would  hear  no  good  counsel  at  all. 

[i*ii.kixg:o.\.J 


To  hoar 
preaching 


^1"^  EXPOSITION    UPON  [cil.  I. 

Thus  we  see  how  necessary  it  is  for  us  to  be  kept  in 
God's  school,  and  hear  the  trumpet  of  his  word  sounding 
continually  in  our  ears,  to  awake  us  up  out  of  this  deadly 
sleep  of  sin,  and  stir  us  forward  to  a  diligent  doing  of  our 
duties.  What  a  pride  is  this  for  us  to  think  so  highly  of 
ourselves,  that  we  be  so  far  more  holy,  strong,  wise,  learned, 
more  able  to  stand,  than  these  good  men  were;  and  that 
we  need  not  such  continual  teaching  and  counsel,  but  that 
we  may  well  enough  want  it !  These  men  fell  when  they  heard 
not  the  voice  of  the  prophets :  and  yet  we,  that  are  not  so 
much  worthy  as  once  to  be  compared  unto  them  in  the  gifts 
of  God,  think  we  shall  stand  of  ourselves. 

Many  will  say.  What  should  I  do  at  the  sermon  1  I  know 
oujht"  ^s  much  before  I  go,  as  I  shall  learn  there :  I  can  read  the 
scripture  at  home,  and  comfort  myself  sufficiently.  These  are 
better  than  they  that  will  neither  hear  nor  read,  but  say, 
I  know  there  is  no  more  but  do  well  and  have  well :  I  know 
this  is  all  that  can  be  said.  Love  God  above  all  things,  and 
thy  neighbour  as  thyself:  I  can  say  my  pater  noster  and  my 
creed  as  well  as  he ;  and  further  I  know,  that  in  the  one  is 
contained  all  things  necessary  to  be  asked  at  God's  hand, 
and  in  the  other  all  that  is  to  be  believed :  and  what  can  or 
should  a  man  have  more  than  this  ? — These  sayings,  although 
they  be  true,  yet  are  they  most  brutish,  and  nothing  else  in 
very  deed  but  naughty  excuses  to  cloke  our  slothful  wicked- 
ness withal;  and  signify  plain  that  we  would  not  in  any 
wise  have  preaching,  because  we  would  not  hear  our  faults 
rebuked,  nor  yet  our  minds  exercised  in  meditation  of  God 
and  his  goodness,  of  our  own  sin  and  misery.  St  Paul  to 
the  Philippians  saith,  that  he  was  not  ashamed  to  write 
one  thing  often  to  them,  and  it  was  for  their  safety.  The 
parable  of  the  five  foolish  virgins  and  the  five  wise  teacheth 
plainly,  that  both  the  wise  and  the  fooHsh  did  both  nap, 
slumber,  yea,  and  fall  hard  on  sleep;  wherein  is  set  before 
us  all  our  natures,  whether  we  be  foolish  or  wise :  we  fall  on 
sleep  forgetting  God,  when  we  should  watch  for  his  coming, 
though  we  think  never  so  highly  of  ourselves,  if  we  have  not 
the  light  and  burning  lamp  of  God's  eternal  word  burning  in 
our  hearts. 

What  a  foolishness  is  it  to  think  that  we  can  or  shall 


Phil.  iii. 


Matt.  XXV. 


V.  14,  1.;.]  THE  PROPHET  AGGEUS.  115 

stand,  where  as  every  one  hath  fallen  that  is  gone  before  us; 
or  that  we  shall  escape,  where  every  one  else  hath  been  taken ! 
There  is  not  the  best  learned  man,  but  he  needs  often  to 
hear  the  preachings  and  counsel  of  others,  although  he  can 
comfort  himself  in  his  private  studies  and  in  reading  the 
scriptures  never  so  well.  For  as  the  physician,  when  he  is 
sick,  cannot  heal  himself,  nor  hath  not  his  judgment  so  per- 
fectly as  he  had  before  he  was  sick,  but  seeketh  help  at 
another  physician's  hand ;  so  the  learnedest  man  living,  as 
long  as  he  liveth,  and  beareth  sinful  flesh  about  with  him, 
shall  have  sinful  and  froward  lusts  and  affections  reigning 
in  him,  which  blindeth  his  sight,  that  he  seeth  not  his  own 
sins,  until  he  be  warned  of  them  by  others.  St  Peter  saith 
he  would  put  them  in  remembrance  of  their  duty,  as  long  as  ^  Pet.  i. 
he  lived,  although  they  knew  it  well.  What  should  move 
Paul  so  often  and  so  earnestly  to  write  unto  Timothv  and  i,^''"*-^ ' 

•^ ^  "  Titus  m. 

to  Titus,  having  such  W'Orthy  gifts  as  they  had,  if  they  need 
not  to  ])e  warned  of  their  duties  I  For  what  cause  should  either 
David  have  had  the  prophet  of  God,  Nathan,  sent  of  God  ^  ^''^°^- •'^"• 
himself  unto  him,  or  yet  Ezechias  the  prophet  Esay,  either 
the  apostles  to  be  sent  forth  by  couples  together,  or  yet  to  ^^^^  ■'^'• 
meet  in  counsel  at  Jerusalem,  and  there  to  decree  hard  mat- 
ter, if  one  should  not  learn  at  another  ? 

And  mark  here  that  he  saith,  all  were  fallen  on  sleep, 
and  lay  still  on  sleep,  until  the  Lord  awaked  them  up  by  this 
his  prophet  Aggeus ;  both  Zerubabel  the  prince  and  chief 
ruler  in  the  commonwealth,  Josua  the  high  priest  and  chief 
in  religion,  and  all  the  people  also  :  not  so  much  as  one  from 
the  highest  to  the  lowest  that  did  his  duty  herein,  but  were 
all  fallen  on  sleep. 

What  would  the  pope  say,  if  a  man  should  tell  him  he  ^^j.^  pope 
were  on  sleep  and  fallen  from  God  ?  Would  he  not  straight- 
ways  rage,  fret  and  fume,  and  say  that  he  was  God's  vicar, 
or  at  lea.st  Peter's  successor  here  in  earth,  and  that  ho  could 
not  err,  but  every  thing  which  he  did  or  said  was  both  good 
and  also  godly  I  Surely  this  high  priest,  otherwise  a  very  good 
man,  bearing  the  figure  of  Clu'ist,  and  nuich  commended  in 
Zachary  the  prophet,  and  liaving  his  authority  given  him  of 
God,  and  coming  unto  it  by  descent  also  according  to  the 
law  of  Moses,  had  thus  foully  fallen  on  sicej),  and  forgotten 


116  EXPOSITION    UPON  [cil.   I. 

God :  and  shall  we  think  that  the  pope,  living  in  the  puddle 
of  sin,  given  to  follow  all  pleasure,  and  usurping  authority 
against  God  and  his  saints,  cannot  do  or  say  amiss? 

And  as   I  noted  before,  so  it  is  not  to  be  lightly  con- 
sidered, that  where  so  often  the  prophet  here  rehearseth  the 
names  of  Zerubabel  and  Josua,  the  two  chiefest  rulers ;  yet 
ruler'is'^      he  evermore  setteth  in  order  the  civil  magistrate  and  power 
prSs?^     before  the  chief  priest,  to  signify  the  pre-eminence  and  pre- 
ferment that  he  hath  in  the  commonwealth  and  other  mat- 
ters, more  than  the  chief  priest,  by  what  name  so  ever  he 
be  called,  whether  it  be  the  pope,  archbishop,  or  metropoli- 
tan. 
hufkiuoV  When  they  were  thus  awaked,  "they  went  and  wrought 

i.ous^"Iiccp  ^"  *h®  house  of  the  Lord  their  God."  This  is  a  sure  ar- 
111  sin.  g-ument  that  a  man  is  awaked,  and  not  still  on  sleep,  when 
he  can  and  will  go  work  about  his  business.  It  is  not  enough 
to  say  he  is  awaked  and  will  work,  but  to  work  indeed.  So 
differs  the  hypocrite  and  dissembler  from  the  true  charitable 
man,  that  the  one  hath  nothing  but  fair,  glosing  words,  and 
the  other,  as  oft  as  he  hath  occasion  offered,  doth  it  indeed, 
without  boasting  or  cracking  of  it :  for  he  that  doth  not 
work  in  very  deed,  is  on  sleep  still,  what  fair  face  soever 
Matt.  vii.  &  he  make  on  it.  The  gospel  saith  plainly,  that  "  by  their  fruits 
ye  shall  know  them."  And  the  two  sons,  whereof  the  one, 
when  his  father  bade  him  go  work  in  his  vineyard,  said  he 
would  and  did  not,  the  other  said  nay,  and  went,  only  he 
that  wrought  did  his  father's  will.  So  only  be  they  awaked, 
which  work  in  the  Lord's  house  :  the  other  either  slumber, 
dream,  or  else  be  hard  on  sleep,  and  do  not  their  due  work 
in  building  the  house  of  the  Lord  our  good  God. 

AVhen  they  began  to  lay  the  foundation  of  this  temple, 
2King:sxvii.  the  people  of  the  country,  which  were  placed  there  by  Sal- 
manasar,  would  have  holpen  them  to  build,  and  said  they 
worshipped  the  same  God  that  they  did,  (because  they  per- 
ceived that  the  good  king  Cyrus  favoured  them  at  that  pre- 
sent;) but  after  that  Assuerus,  the  next  king  following,  had 
stopped  them  from  building  any  more,  they  were  most  earn- 
estly against  them.  The  good  men  that  were  amongst  them 
perceived  their  dissembling,  and  would  not  suffer  them  to  work 
with  them.     So  many  amongst  us,  which  be  papists  indeed, 


V.   14,    15.]  THE    PROPHET    AGGEUS.  117 

when  they  sec  that  they  shall  please  the  rulers,  will  cry  most 
earnestly  for  the  building  of  God's  house,  and  pretend  as 
though  they  would  work  most  stoutly :  but  if  they  see  the 
world  turn,  they  will  be  the  first  and  most  earnest  destroyers 
of  the  same.  Such  false  brethren  must  be  most  diligently 
taken  heed  of,  and  not  be  suffered  to  join  themselves  with 
the  true  workmen,  lest  they  betray  all  the  good ;  as  we  both 
feel  and  see  our  papists  to  have  done,  to  the  slander  of  God 
and  his  word,  our  hurt  and  shame.  St  Paul  telleth  often  2  Cor.  xi. 
how  great  dangers  he  was  in ;  but  he  complainetli  of  none 
more  than  of  false  brethren,  which  make  a  shew  of  godli- 
ness, and  yet  are  most  wicked  within,  even  very  wolves  in 
lambs'  skins. 

But  these  men,  after  thev  were  thus  awaked  bv  the 
preaching  of  Aggeus,  went  and  wrought,  now  no  longer 
about  their  own  houses,  as  before,  seeking  their  own  profit 
and  commodity ;  but  in  the  house  of  the  Lord  of  hosts, 
whose  power  now  they  feared,  and  mighty  hand  they  had 
felt  so  long,  and  yet  not  worthily  regarded  the  heaviness  of 
his  displeasure,  nor  his  great  plagues  that  he  had  laid  upon 
them  so  many  years.  It  was  noted  in  the  verses  before,  why 
God  is  called  the  Lord  of  hosts,  which  is  for  the  great, 
mighty,  sundry,  and  divers  ways  that  he  hath  conquered, 
and  uses  to  conquer,  those  which  rebel  against  him.  This 
is  the  strength  and  power  that  comes  by  the  word  of  God; 
that  where  it  is  dilijjentlv  heard  and  faithfullv  believed,  it  Pr^chin- 
maketh  us  altoirether  new  men,  of  loiterers  workers,  and  al- '"'"  "]'"• 
together  lusty  and  courageous,  and  afraid  of  no  displeasure,  "'^'^  ^"'^• 
so  that  we  may  work  in  the  Lord's  house. 

If  we  mark  in  what  sort  and  case  these  people  were,  we 
shall  better  perceive  what  effect  this  little  short  preaching 
took  in  them.  They  had  lien  many  years  not  regarding  the 
building  of  God's  house,  for  fear  of  the  king's  displeasure, 
who  had  commanded  the  rulers  in  the  country  to  stop  the 
building  of  that  house:  but  now,  partly  for  fear  of  the 
plagues  which  the  mighty  Lord  of  hosts  had  threatened  to 
lay  on  them,  and  chiefly  that  God  had  promised  that  he 
would  be  with  them,  they  were  so  stirred  up  tliat  they 
regarded   not   now  their   own   gain   and   plQa.surc,    nor   they 


lis  EXPOSITION    UPON  [cH.   I. 

feared  not  tlio  king's  officers'*  displeasure,  which  had  for- 
bidden them  to  build  any  more ;  but  straight  without  suing 
for  a  new  commission  or  licence  of  the  king,  or  speaking 
with  the  king's  officers,  they  set  up  their  work,  knowing 
that  he  which  promised  would  be  with  them,  and  that  they 
should  prosper  well  in  it,  for   he  was  able  and  would  per- 

Ezrav.  form  it.  In  Esdras  it  appears  what  bold  answer  they  make, 
when  the  king's  officers  asked  them  by  what  authority  they 
beo^an  to  renew  their  old  work ;  and  that  letters  were  sent 
to  king  Darius,  to  know  whether  they  should  be  suffered  to 
go  forward  in  their  building  or  not.  But  God  so  moved  the 
king's  heart,  that  he  gave  them  not  only  liberty  to  build, 
but  money  also  to  do  it  withal :  and  by  the  strength  of  God 
they  had  not  only  given  the  enterprise,  but  also  w^ent  for- 
ward in  their  building,  asking  no  licence  at  all  of  any  man, 
before  they  were  complained  on. 

This  strength  hath  God's  w^ord  when  it  is  worthily  re- 
ceived, that  it  maketh  a  man  to  forget  his  own  profit,  yea 
lands,  wife,  children,  goods,  and  life,  and  manfully  to  bear 
death,  prison,  fire,  and  displeasure  of  princes,  so  that  he  may 
do  his  duty  to  his  Lord  God,  and  escape  his  displeasure. 
Peter,  who  denied  his  Master  at  the  voice  of  a  handmaid, 
after  he  had  received  the  Holy  Ghost,  was  bold  to  confess 

Actsix.  him  before  lords  and  princes  even  to  the  death.  Paul,  in 
furious  rage  of  his  persecution,  was   stricken  down,  and  of 

johniii.&  a  wolf  rose  up  a  lamb.  Nicodemus,  that  afore  durst  not  be 
known  to  be  Christ's  disciple,  or  bear  him  any  good  will, 
after  durst  ask  the  body  of  Pilate,  and  boldly  buried  it. 
Thus  where  true  faith  is  given  to  God,  commanding  any 
thing  to  be  done,  or  to  the  preaching  of  his  word,  it  makes 
of  haters  lovers,  of  fearful  bold,  of  persecutors  preachers, 
and    doth    wholly    change    the    nature    of   nian,   as    David 

Psai.  xix.  saith,  "  The  law  of  the  Lord  is  without  spot,  turning  the 
minds  of  men."  This  was  neither  treason  nor  rebellion  against 
the  king,  to  do  that  which  God  by  his  prophet  so  straitly 
commanded,  as  was  declared  and  noted  before ;  but  they  were 
rather  traitors  to  God,  that  had  not  of  so  many  years  gone 
more  earnestly  about  that  building  of  God's  house,  as  God 
willed  them  to  do. 


V.  14,  I.J.]  THE  PROPHET  AGGEUS.  119 

And  where  he  calls  God  their  God  yet  after  so  great  and 
Ions:  disobedience :    it  commends  unto  us  the  long;  sufferinij  Go'i  is  lon^- 

.  .  sullering. 

and  merciful  goodness  of  our  God,  that  will  not  forsake  us 
for  a  fault  or  two,  nor  in  a  year  or  two,  but  continually 
beareth  with  us,  calling  us  to  him  by  all  means  possible, 
and  would  not  one  of  the  least  to  perish.  "All  the  day  long,"" 
saith  God  by  his  prophet  Esay,  "  I  have  stretched  out  my  i&ai.  i.w. 
hands  to  a  people  that  speaks  against  me,  and  faithless."" 
But  of  this  is  enough  spoken  before. 

And  where  he  addeth  this,  and  saith,  "  They  went  and 
wrought  in  the  Lord's  house  the  twenty-fourth  day  of  the 
sixth  month,  and  the  same  second  vear  of  Darius ;''  it  teaches 
us  the  earnestness  of  them  towards  their  work,  now  after 
they  were  thus  awaked  and  stirred  up  out  of  their  sleep. 
They  had  but  three  weeks  and  three  days,  both  to  hear  this 
preaching  of  Aggeus,  and  to  make  ready  their  tools  to  work 
withal;  which  time  had  been  little  enough  to  have  prepared 
their  tools  in,  although  they  had  not  had  any  other  business 
to  have  been  occupied  withal.  The  prophet  was  sent  from 
God  the  first  day  of  the  sixth  month,  as  appears  in  the  first 
verse;  and  now,  the  twenty-fourth  day  of  the  same  month, 
they  began  to  renew  their  work  with  a  lusty  courage  :  so 
the  whole  time  both  to  hear  the  preaching,  and  prepare  all 
things  necessaiw  for  their  great  work,  was  but  three  weeks 
and  three  davs.      So  earnestly  doth  true  faith  work,  where  Faithful 

-    love  scpks 

God  is  truly  feared,  and  his  commandment  reverently  obeyed,  no  delays. 
that  they  cannot  be  quiet  until  they  have  done  that  which 
God  commands.  There  is  nothing  now  that  can  hinder  them 
from  this  work,  neither  the  fear  of  the  king's  displeasure, 
nor  the  costliness  of  the  great  work,  nor  the  greediness  of 
their  o\vn  profit,  which  they  sought  so  much  before,  neither 
the  greatness  of  their  disobedience  in  so  long  forgetting  their 
Lord  God ;  but  with  one  mind  and  courage  they  set  up  this 
great  costly  work,  manfully  continuing  in  it,  and  hajjpily 
finish  it  in  four  years'  space,  notwithstanding  the  great  lets, 
hinderance,  and  accusations  that  were  made  against  them  to 
the  king,  and  other  divers  ways  many.  This  promise  that 
God  had  made  them,  that  he  would  be  with  them,  had  so 
encouraged  them,  that  notliing  could  stop  them  from  their 


120  EXPOSITION    UPON  [cil.   I. 

1  Sam.  xvii.  work :  biit  as  David,  going  to  fight  with  Goh'as,  was  not 
afraid  of  all  his  strength,  harness,  nor  yet  his  power  and 
might,  but  said,  "  Thou  comest  against  me  trusting  in  tliine 
own  strength,  and  I  come  to  fight  with  thee  with  this  little 
sling  and  few  stones,  in  the  name  of  the  living  God  of 
Israel  C  so  they  were  bold  in  him  only  to  set  on  this  great 
work. 

If  they  were  thus  stirred  up  by  this  little  preaching,  what 
dulness  shall  we  think  to  be  in  ourselves,  that  after  such  con- 
tinual crying  and  calling  cannot  be  awaked  to  do  our  duties ! 
Is  it  any  marvel  that  God  doth  so  often  and  so  grievously 
plague  us,  seeing  we  should  without  all  excuses  do  it,  which 
he  commandeth  us ;  and  yet  in  so  long  time  we  cannot  be 
brought  to  fear  him  as  we  should  do?  We  may  also  learn, 
what  a  treasure  it  is  to  have  God's  word  amongst  us,  seeing  it 
is  the  ordinary  way  that  he  hath  ordained  to  bring  us  unto 

Scripture  is  him  by ;  and  what  a  grief  it  is  to  want  the  continual  preaching 

necessary  "^  <-"  ^  . 

for  all  men,  of  the  Same :  and  also  the  wickedness  of  the  papists,  that 

and  no  x     i  ^ 

cause  of  thus  do  rob  the  people  of  it,  and  would  make  them  to  believe 
that  it  were  not  necessary  for  them,  but  brings  them  into 
heresies,  and  that  it  is  the  mother  of  all  heresy  and  mischief, 
and  that  there  was  never  good  world  since  the  scripture  was 
in  English,  with  such  like  blasphemies. 

But  if  we  mark  the  scripture  throughly  in  all  ages,  we 
shall  find  that  in  good  kings'  days,  which  maintained  God's 
word  and  his  true  religion,  as  David,  Salomon,  Josaphat, 
Joas,  Ezechias,  Josias,  in  Juda  only  there  was  more  plenty 
of  all  worldly  blessings,  than  there  was  in  all  Israel  beside, 
where  as  the  scripture  was  not  regarded.  Again  :  if  ye  mark 
well  all  the  ancient  heretics,  even  from  the  beginning,  as 
Arius,  Pelagius,  Valentinus,  Marcion,  Sabellius,  Donatus, 
Eutyches,  &c.,  you  shall  find  none  at  all,  or  very  few,  that 
were  unlearned,  Ijut  all  for  the  most  part  were  great  clerks ; 
and  by  this  reason  then  the  learned,  rather  than  the  unlearned, 
should  be  kept  from  the  scriptures,  if  reading  the  scripture 
make  heretics.  For  men  fall  chiefly  into  heresies,  when  they 
trust  to  their  own  wits  and  learning,  forsaking  or  not  sub- 
mittincf  their  wits  unto  God's  wisdom  contained  in  his  infallible 
word  and  truth.     If  they  will  let  the  people  hear  the  scripture 


V.    14,    15.]  THE    TROPHET    AGGEUS.  121 

in  sermons,  I  cannot  tell  why  they  should  not  be  suffered  to 
read  it.  AVliy  should  rather  heresy  come  by  readino-  than 
by  hearing  I  Nay,  this  is  their  meaning,  they  would  have  no 
preaching,  nor  yet  reading,  saving  of  their  dirty  drenrs'  of 
popery,  which  maintains  their  idle  lordliness ;  whereas  the 
scripture  setteth  out  their  wickedness,  which  they  will  not 
have  known,  nor  yet  once  touched.  The  Lord,  for  his 
mercy's  sake,  defend  us  from   their  tyranny  !    Amen. 


A  PRAYER. 

Most  miorhtv  Lord  and  merciful  Father,  which  didst  stir 
up  the  Jews  to  the  building  of  thy  house  by  the  preaching  of 
thy  prophet  Aggeus :  we  thy  miserable  creatures,  oppressed 
with  sin,  and  living  in  blindness,  beseech  thee  for  thy  mercy 
sake,  have  mercy  upon  us,  and  thrust  out  diligent  workmen 
into  thy  harvest ;  send  out  fiiithful  preachers,  which  may  by 
the  hard  threatenings  of  thy  law,  and  comfortable  promises 
of  thy  gospel,  awake  all  thy  people  out  of  their  dead  sleep, 
wherein  they  lie  wallowing,  forgetting  thee  and  their  duty. 
We  have  all  sinned  from  the  highest  to  the  lowest,  in  not 
earnestly  professing  thy  holy  word  and  religion ;  both  the 
princes,  rulers,  and  magistrates,  bishops,  ministers  of  all  sorts, 
and  all  the  people :  no  state  nor  condition  of  men  hath  done 
their  duty  herein  unto  thee,  our  only  Lord  and  (lod.  There- 
fore we  all  with  heavy  hearts  fall  down  flat  afore  thy  throne 
of  grace  and  majesty  :  we  beg,  crave,  and  ask  theo  forgiveness 
of  our  great  sins :  open  our  eyes,  0  good  God,  that  we  may 

Q'  Old  editions  firaggr.<(,  which  is  a  form  sometimes  used  for  drujg. 
But  sec  p.  100,  1.  22.     Ed.] 


122  A  r HAYEK. 

consider  the  plagues,  which  thou  hast  laid  on  us  so  long  for 
our  great  disobedience  towards  thee  and  thy  word.  Give  us 
new  hearts,  and  renew  thy  Holy  Spirit  witliin  us,  0  Lord ; 
that  both  the  rulers  may  faithfully  minister  justice,  punish  sin, 
defend  and  maintain  the  preaching  of  thy  word,  and  that  all 
ministers  may  diligently  teach  thy  dearly  beloved  flock,  pur- 
chased by  the  blood  and  death  of  thine  own  and  only  dear 
Son  our  Lord,  and  that  all  people  may  obediently  learn  and 
follow  thy  law,  to  the  glory  of  thy  holy  name  for  Christ's 
sake,  our  only  Lord  and  Saviour. 


Chap.  II. 

V.  ] .   In  the  seventh  months  and  the  ticenty-first  day  of  the  xhe  text. 
months  was  the  word  of  the  Lord  sent  ly  the  hand  of 
Aggeus  the  prophet^  saying  : 

2.  ^peaTz  to  Zeruhahel^  the  son  of  Salathiel^  rider  of  Je- 
huda^  and  to  Josua  the  son  of  Josedec^  the  chief  priest^ 
and  to  the  remnant  of  the  people^  saying : 

3.  Who  is  left  amongst  you^  that  hath  seen  this  house  in 
his  former  glory  f  and  ichat  a  one  you  see  it  noio  I  is 
it  not  nice  as  it  xcere  nothing  in  your  eyes? 

As  concerning  the  reckoning  of  years,  months,  and  clays 
enough  was  spoken  in  the  first  chapter :  and  what  it  is  to 
be  sent  by  the  hand  of  a  prophet,  whoso  lust,  there  he  may 
read. 

This  message  sent  now  in  the  seventh  month,  and  the 
next  that  comes  in  the  ninth,  declare  the  good  will  of  God 
towards  them  that  build  his  house,  and  how  ready  God  is  to 
further  all  their  doings.  They  began  to  work  the  twenty- 
fourth  day  of  the  sixth  month,  and  had  continued  to  the 
twenty-first  day  of  the  seventh  month ;  and  then,  lest  the  fear 
of  the  king  or  the  rulers  should  discourage  them,  they  had 
need  to  be  comforted :  therefore  Aggeus  is  sent  unto  them 
again  to  encourage  them,  lest  they  should  have  fainted  or 
left  off  working.  Again,  in  the  eighth  month  is  the  prophet 
Zachary  sent  unto  them,  and  in  the  ninth  month  Aggeus 
is  sent  twice ;  and  all  because  they  should  not  let  their 
work  slip,  but  with  a  courage  finish  it ;  and  that  also  they  ^^^  ^^^^,^ 
might  see  how  true  it  is,  that  "to  every  one  that  hath  !*{;[;;;;;'';[;!;;''' 
shall  be  given,"  and  for  them  which  work  courageously  in  s^^^vc  imn. 
the  Lord's  \dncyard,  how  well  the  Lord  is  delighted  with 
them  and  blesses  them. 

Thus  God  knowing  the  weakness  of  this^  people,  every 
month  sends  new  messages  unto  them,  that  thoy  may  under- 
stand what  a  care  he  hath  over  them,  and  that  they  should 
trust  in  him  which  had  all  things  in  his  hands  to  rule  at  his 

\J  First  edition  hh\     En.] 


124  EXPOSITIOX    UPON  [CH.   II. 

pleasure ;  and  not  to  trust  in  themselves,  which  of  themselves 
could  do  nothing.  Let  us  therefore  work  in  the  Lord's  house, 
and  no  douht  he  will  send  us  comfort  enough. 

Now,  where  he  is  bidden  speak  to  Zerubabel  the  prince, 
to  Josua  the  chief  priest,  and  to  the  remnant  of  the  people ; 
and  so  often  rehearses  them  in  this  same  order  in  this  pro- 
phecy ;  it  doth  us  to  understand,  that  there  is  one  doctrine 
of  salvation  to  be  taught  unto  all  sorts  of  men,  and  that  all 
sorts  are  bound  to  hear  and  learn  the  same :  and  besides 
that,  it  teaches  the  preferment  of  the  civil  magistrate  or  ruler 
to  the  priest,  as  was  noted  before. 

And  herein  we  shall  chiefly  learn  the  wickedness  of  them 
that  withhold  the  scriptures  from  the  lay  people,  saying,  it 
is  not  meet  for  them  to  be  so  much  occupied  in  hearing  the 
same.  For  the  prophet  saith  here  sundry  times,  that  he  was 
sent  to  all  the  people  as  well  as  to  the  rulers ;  and  therefore 
it  was  their  duty  to  learn  and  hear  his  message  as  diligently 
as  it  was  the  rulers'.  And  this  is  a  great  occasion,  why  that 
all  rulers  should  behave  themselves  lowly  towards  the  people, 
Aiithinirs  seeing  God  hath  made  all  things,  as  concerning  salvation, 
are  given  to  comuion  and  of  oue  sort  both  to  poor  and  rich,  that  by 
men  in  like,  this  mcaus  he  might  increase  brotherly  love  betwixt  both 
Eph.  iv.  parts.  "  There  is  one  Lord  God,''  saith  St  Paul,  "  of  all," 
both  poor  and  rich,  one  Holy  Ghost  that  makes  us  all  holy, 
"  one  baptism,  one  faith"  that  we  believe,  one  Saviour  Jesus 
Christ,  one  Father  in  heaven  unto  whom  we  pray,  one  ever- 
lasting kingdom  which  we  all  loolv  for,  one  scripture  and 
word  to  teach  us,  one  sacrament  for  us  all ;  we  be  born, 
gotten,  die,  and  buried  all  in  like ;  and  a  great  knot  it 
is  of  love  amongst  us,  seeing  we  speak  one  language,  being 
of  one  country  or  town,  and  one  air  which  we  receive,  one 
lire,  sun,  moon,  stars,  earth,  herbs,  trees,  corn,  cattle,  fish, 
fowl,  that  we  be  fed  on :  we  go,  stand,  sleep,  work  all 
alike,  &;c. 

All  the  difference  that  is  betwixt  us  is  this :  that  one  is 
higher  in  authority,  better  clad  or  fed,  hath  a  prouder  coat 
or  a  softer  bed,  or  more  store  of  money,  lands,  or  servants, 
than  another  hath;  which  thing  helps  not  to  salvation.  But 
what  vain  things  these  be  to  rejoice  in,  or  to  despise  one 
another  for  that  wants  them,  the  things  themselves  do  declare. 


V.   1,   2,   3.]  THE    PROPHET    AGGEUS.  125 

For  he  that  wants  all  these  not  necessary  things  to  salvation, 
is  commonly  better  man,  more  lusty,  strong,  and  healthful 
than  the  other,  as  is  said  in  the  verses  before.  And  to  re- 
joice in  ancient  blood,  what  can  be  more  vain  ?  Do  we  not  all 
come  of  Adam,  our  earthly  father  I  and  say  we  not  all,  "  Our 
Father  which  art  in  heaven,  hallowed,  &;c." !  How  can  we 
crack  then  of  our  ancient  stock,  seeing  we  came  all  both  of 
one  earthly  and  heavenly  Father?  If  ye  mark  the  common 
saying,  how  gentle  blood  came  up,  ye  shall  see  how  true  it 
is  : 

"Wlien  Adam  dalve,  and  Eve  span, 
Who  was  then  a  gentleman? 
Up  start  the  carle,  and  gathered  good, 
And  thereof  came  the  gentle  blood/ 

And  although  no  nation  has  anything  to  rejoice  in  of  them- 
selves, vet  Endand  has  less  than  other.  We  glorv  much 
to  be  called  Britons ;  but  if  we  consider  what  a  vagabond 
Brutus  was,  and  what  a  company  he  brought  with  him,  there 
is  small  cause  of  fflorv.  For  the  Saxons,  of  whom  we  come 
also,  there  is  less  cause  to  crack.  So  that  of  Brutus  we  may 
well  be  called  brutes  for  our  brutish  conditions,  and  of 
the  Saxons  saxi^  that  is,  stout  and  hard-hearted :  but  if 
we  go  up  to  Cain,  Japhet,  and  such  other  fathers  of  us 
gentiles,  we  may  be  ashamed  of  our  ancestors :  for  of  all 
these  we  come,  that  knew  no  God. 

Tullv,  a  heathen  philosopher,  telleth  how  many  ways  men  Howautiio. 
came  first  to  have  great  possessions,  and  waxed  more  wealthy 
and  mighty  in  the  earth  than  others  did :  either  by  coming 
into  void  places,  (saith  he)  where  as  none  did  dwell,  and 
then  every  man  took  to  himself  as  much  ground  as  he  would  ; 
or  else  they  got  it  in  the  wars  by  power  from  others;  or 
bought  it ;  or  else  by  gift,  or  descent.  So  that  at  the  first  we 
were  all  alike,  not  one  better  than  another :  and  wo  shall  be 
also  all  alike  annrels  at  the  last.  For  in  heaven  there  is  no 
higher  place  for  rich  men,  nor  lower  for  the  poor ;  but  every 
man  according  as  he  hath  done,  so  shall  ho  receive.     If  the 

[>  The  last  two  lines  arc  wanting  in  the  second  edition.  In  hotli 
editions  the  first  line  has  dalre,  as  here  priiited :  Chaucer  uses  da/fe  in 
the  preterit  tense.     Ed.]] 


126  EXPOSITION    UPON  ^       [ciI.  II. 

poor  and  rich  man's  blood  were  both  in  one  basin,  how 
should  the  one  be  known  to  be  better  than  the  other,  seeing 
we  crack  so  much  of  it  i  Yet  doth  this  derogate  nothing  from 
that  honour  and  dignity,  which  is  due  to  all  princes  and 
magistrates  in  this  life  of  all  sorts  of  men:  but  it  is  only 
spoken  how  all  sorts  shall  obtain  the  life  to  come,  and  that 
we  should  not  overmuch  rejoice  in  worldly  vanities,  but  in 
God  alone,  that  we  have  him  for  our  God. 

And  whereas  the  prince,  priest,  and  people,  have  all  one 
lesson  taught  them,  and  no  difference  at  all  is  made  betwixt 
them,  how  to  please  God,  we  may  see  the  wickedness  of 
our  priests,  that  by  their  trentals  and  other  masses  can 
help,  as  they  say,  others  to  heaven,  but  they  themselves  care 
not  for  such  baggage,  and  buy  none  of  them  for  themselves, 
because  they  think  them  unprofitable ;  or  else  they  see  there 
is  another  way  to  heaven  than  this,  and  therefore  will  not 
use  this  at  all  for  themselves,  but  deceive  others  therewith  : 
or  rather  they  care  not  for  heaven,  but  will  here  live  at 
ease,  and  enrich  themselves,  they  care  not  how,  not  hoping 
for  another  life.  But  the  prophet  here,  and  all  the  scrip- 
ture throughout,  teaches  one  way  of  salvation  for  all  sorts 
of  men,  whatsoever  they  be,  how  to  live  and  die  and  enjoy 
heaven. 

The  effect  of  this  message  now  is  to  comfort  them,  that 
they  should  not  faint  in  their  work,  but  manfully  go  on  for- 
wards, and  luckily  finish  the  building  of  God's  house,  being 
discouraged  at  nothing.  Many  there  were  that,  beside  the 
fear  of  the  king's  displeasure,  which  had  forbidden  them  to 
Ijuild  any  more,  seeing  the  gorgeousness  of  the  old  temple 
builded  by  Salomon,  and  how  slender  a  house  this  would  be 
in  comparison  of  that,  were  sore  grieved  at  it  and  discouraged. 
Ezraiii.  Esdras  writeth,  that  when  the  ground-work  and  foundation 
was  laid,  some  which  had  seen  the  old  temple,  how  costly, 
great,  and  solemn  it  was,  were  very  sorry  to  see  this,  how 
slender  a  work  it  would  be  in  comparison  of  the  old;  and 
therefore  they  fell  on  weeping  when  as  they  considered  it. 
The  younger  sort  whicli  had  not  seen  the  old  temple,  that 
was  destroyed  by  Nabuchodonozor,  and  now  seeing  this  go 
so  well  forward,  took  ^  their  instruments,  sang  psalms,  and 
praised   God  that   had  given  them  so  good  and  prosperous 


V.   1,  2,  3.]  THE    PROPHET    AGGEUS.  127 

success ;  and  were  right  glad  that  they  might  have  such  a 
house  to  resort  unto,  to  make  their  prayers  and  sacrifices 
in,  althougli  it  were  not  so  costly  and  pleasant  as  they  would 
wish.  In  which  two  sorts  of  men  the  one,  as  Esdras  saith, 
wept  because  this  house  was  not  costly  enough,  nor  becoming 
the  majesty  of  God  their  Lord ;  the  other  did  sing  and  rejoice, 
that  they  had  one  so  good  a  house  as  this  was.  AVe  may 
learn  the  sorrow  which  good  clu'istian  hearts  take,  when  they 
see  God's  true  reliijion,  not  only  coldly  set  forth,  and  neofli-  nivers  ?ood 

.      .  .  .  aflections  in 

gently  followed,  but  also  if  it  be  not  m  such  perfection  as  religion. 
it  ought  to  be,  and  as  they  have  seen  or  yet  would  wish. 
Also  we  be  taught  how  we  should  rejoice,  when  we  have 
any  honest  little  house  and  religion  granted  unto  us,  to  serve 
and  worship  our  Lord  and  God  in,  so  that  it  be  according  to 
his  word :  for  the  primitive  church  was  glad,  if  they  could  get 
private  houses  to  teach  in.  The  noise  was  so  great,  as  Esdras 
saith,  that  a  man  could  not  discern  whether  was  greater,  the 
noise  of  them  that  sung,  or  of  them  which  wept :  therefore 
the  prophet  saith  to  them,  which  were  so  sorry  and  heavy 
for  the  slenderness  of  this  building,  that  although  this  house 
seemed  nothing  in  comparison  of  the  other  in  beauty  in  their 
sight,  yet  it  should  appear  a  more  glorious  house  afore  God 
than  the  first.  And  so  it  came  to  pass,  as  afterwards  it 
shall  appear. 

Let  us  note  also  where  he  saith,    "  Which  of  you  hath  J^Ji^stTe^ 
seen  this  house  in  his  former  glory,  &c.",  the  strong  patience  stToIfiriv, 
and  longsuffering  of  the  people  of  God,  that  had  borne  their  sccnfionj. 
cross  so  long,  and  were  not  weary  of  it ;  but  were  very  sorr}* 
that  they  could  not  have  God  worshi})ped  so  solenmly  as  they 
would.     There  was  none  that  could  have  seen  the  first  temple 
of  Salomon  standing  in  his  glory,  and  now  this  second  temple 
beginning  to  be  renewed,  but  he  must  at  the  least  be  four- 
score years  old,  and  yet  be  not  past  ten  years  old,  when  it 
was  destroyed  by  Nabuchodonozor. 

The  years  of  the  captivity  in  ]>abyIon  were  seventy,  as 
Jeremy  promised,  and  the  foundation  of  this  temple  was  laid 
under  Cyrus,  the  second  year  of  their  returning:  so  that  it 
we  take  these  years  besides  those  seventy  years  of  eai)tivity, 
they  must  have  so  many  also  after  they  were  born,  that  they 
might  be  able  to  remember  the  temj)lc  standing,  which  can 


128  EXPOSITION    UPON  [cH.  II. 

be  no  less  than  ten  years,  or  twelve  :  so  that,  all  counted, 
they  could  be  no  less,  but  rather  more,  than  fourscore  years 
old :  but  if  we  reckon  to  this  second  of  Darius,  they  must 
^  /%^  P^^  anno  130  years  old  at  the  least.  This  I  speak  to  note, 
how  manfully  they  had  borne  their  banishment  under  heathen 
kings,  where  they  were  prisoners,  mocked,  and  evil  entreated  : 
whereas  we  are  so  tender,  that  we  cannot  abide  a  little  sorrow 
for  Christ's  sake  under  christian  rulers,  nor  cannot  depart 
from  our  flesh  pots  and  belly  cheer.  We  call  the  Jews  sturdy 
and  stiff-necked  people  :  but  if  we  compare  ourselves  to  them 
in  many  points,  we  shall  find  ourselves  much  worse.     They 

Ts.  cxxwii.  sat  on  the  water-banks  of  Babylon  seventy  years  weeping, 
and  hanged  their  harps  in  the  willows,  instead  of  the  temple, 
when  they  had  sung  their  psalms :  they  were  mocked,  and 
yet  manfully  did  they  bear  all  sorrows  :  we  being  banished 
or  punished  under  christian  rulers,  yet  cannot  be  content  with 
necessaries;  but  grudging  that  we  want  our  old  flesh  pots 
of  Egypt  and  our  superfluous  dainties,  murmur  and  grudge 
at  God's  doings,  and  provoke  his  vengeance  upon  us. 

Matt.  XXIV.  'p}jQ  apostles  coming  to  our  Saviour  Christ,  and  shewing 
him  the  goodly  building  and  workmanship  of  this  temple, 
which  they  now  builded,  wondered  at  the  costly  fineness  of 
it :  but  these  old  men,  which  had  seen  the  first  temple  of 
Salomon's  building,  wept  because  it  was  not  good  enough, 
nor  to  be  compared  to  the  first.  Notwithstanding  all  the 
fineness  of  it  our  Saviour  Christ  told  them  that  the  days 
would  come,  w^hen  their  enemies  should  come,  besiege  it, 
destroy  it,  and  not  leave  one  stone  standing  upon  another : 
and  so  it  came  afterwards  to  pass  by  the  Romans.  The 
first  house,  if  ye  mark  in  the  life  of  Salomon,  where  is  de- 
scribed all  the  fashion  of  it,  length,  breadth,  thickness,  and 
height  of  the  walls,  the  wideness  of  the  house,  and  what 
things  and  jewels  were  in  the  house,  it  is  much  more  gor- 
geous, costly,  and  pleasant  than  this  second  temple  is,  whose 
greatness  Esdras  telleth  in  the  sixth  chapter :  but  the  things 
that  were  done  in  this  second  house  by  Christ  and  his  apo- 
stles, were  much  more  wonderous  than  those  which  were  done 

1  Kin-s  X.  in  the  first.  It  was  great  glory  that  the  queen  of  Saba  came 
from  the  utmost  part  of  the  earth  to  see  the  first  temple  : 
but  it  was  much  more  glorious  that  into  the  second  temple 


V.   1,  2,   3.]  THE    PROPHET    AGGEUS.  129 

came  the  Son  of  God  from  heaven,  to  preacli  his  Father's 
will  and  the  glad  tidings  of  the  gospel. 

As  in  the  restoring  of  this  second  temple  many  old  men 
did  weep,  because  it  was  not  so  great,  gorgeous,  costly,  and 
glorious  as  the  first  was  ;  so  now  in  the  restoring  of  the  gospel 
many  weep,  when  they  see  not  the  churches  so  well  decked 
and  furnished  as  before.     The  pope's  church  hath  all  things  tiip  f>»ver- 

^    ^  ^     sityofthe 

pleasant  in  it  to  delight  the  people  withal :    as  for  the  eyes,  Pppe's 

*       ^  ...  .  »       '  church  and 

their  god  hangs  in  a  rope\  images  gilded,  painted,  carved  most  Christ's. 
finely,  copes,  chalices,  crosses  of  gold  and  silver,  banners,  &c. 
with  relics  and  altars ;  for  the  ears,  singing,  ringing,  and 
organs  piping  ;  for  the  nose,  frankincense  sweet,  to  wash  away 
sins  (as  they  say)  holy  water  of  their  own  hallowing  and 
making ;  priests  an  infinite  sort,  masses,  trentals,  diriges,  and 
pardons,  &c.  But  where  the  gospel  is  preached,  they  knowing 
that  God  is  not  pleased  but  only  with  a  pure  heart,  they  are 
content  with  an  honest  place  appointed  to  resort  together  in, 
though  it  were  never  hallowed  by  bishop  at  all,  but  have  only 
a  pulpit,  a  preacher  to  the  people,  a  deacon  for  the  poor, 
a  table  for  the  communion,  with  bare  walls,  or  else  written 
with  scriptures,  having  God's  eternal  word  sounding  always 
amongst  them  in  their  sight  and  ears ;  and  last  of  all,  they 
should  have  good  discipline,  correct  faults,  and  keep  good 
order  in  all  their  meetings.  But  as  they  wept  to  see  this 
second  house  no  more  costly  nor  pleasant  to  the  eye ;  so  our 
poor  papists  weep  to  see  our  churches  so  bare,  saying  they 
be  like  barns,  there  is  nothing  in  them  to  make  curtsey  unto, 
neither  saints  nor  yet  their  old  little  god.  But  hereafter 
it  appears,  whether  of  these  churches  God  is  more  de- 
lighted withal.  For  although  these  ceremonies  in  the  old  ^^^^^Ics. 
law  were  given  by  Moses  for  the  hardness  of  the  people,  to 
keep  them  exercised,  that  they  fall  not  to  idolatry  of  the 
gentiles ;  yet  is  there  no  mention  of  any  of  these  in  the  New 
Testament,  nor  yet  connnandment  now,  neither  to  us  nor 
them,  but  forbidden  to  be  used  of  all,  both  of  us  and  them. 
We  be  no  longer  under  shadows,  but  under  the  truth  :  Christ 
hath  fulfilled  all,  and  taken  away  all  such  dark  kind  of  cere- 

[}  The  pix,  or  box  with  the  consecrated  wafer,  hung  up  by  a  cord 
over  the  altar.     Ed.] 

9 

[PILKINGTOX.] 


ISO 


EXPOSITION    UPON  [cH.  II. 


monies,  and  hath  placed  the  clear  light  of  his  gospel  in  his 
church  to  continue  to  the  end. 
^  But  the  pope  hath  thrust  the  church  full  of  more  blind 

^^      ■-'"'  and   wicked  ceremonies,   than  ever  Moses  did:    and  where 

Peter  said  (when  the  apostles  were  consulting  how  many 
ceremonies  should  continue  for  a  time)  that  it  was  not  meet 
to  lay  on  the  gentiles'  necks  the  yoke  of  Moses'  law,  which 
neither  they  nor  their  fathers  could  bear ;  yet  the  pope,  with 
cracks  to  be  St  Peter's  vicar,  contrary  to  St  Peter's  saying 
will  lay  on  all  people  such  a  heap  of  his  own  ceremonies, 
and  that  under  pain  of  cursing,  as  the  Jews  had  never  the 
hke  in  foolish  blindness,  nor  more  in  number.  St  Augustine 
saith,  that  Christ  in  the  New  Testament  was  content  with 
few  sacraments  in  number,  but  which  were  in  signification 
most  worthy,  as  baptism  and  the  Lord's  supper  ^ :  but  the 
pope  hath  made  so  many  as  pleased  him,  and  that  such  as 
no  scripture  can  allow.  Thus  we  are  taught  here,  not  to 
esteem  the  goodness  of  things  by  an  outward  and  glorious 
shew,  but  to  be  content  with  the  homely  simpleness  that  Christ 
taught  us  in  his  church,  and  used  himself:  for  that  is  more 
pleasant  than  all  the  gorgeous  device  of  man's  brain.  The 
wit  of  man  is  never  content  to  submit  itself  to  the  wisdom 
of  God,  but  pleases  itself  more  in  his  own  inventions,  than 
in  that  wliich  God  commands :  but  the  gospel  saith  plainly, 
Lukexvi.  that  that  which  is  so  excellent  in  the  sight  of  man  is  abo- 
minable in  the  sight  of  God. 

Tiietcxt.  V.  4.  But  now  he  strong,  Zerulabel,  saith  the  Lord,  and  be 
of  good  courage,  Josua,  the  son  of  Josedec,  the  chief 
priest,  and  pluck  up  your  courage,  all  people  of  the 
earth,  saith  the  Lord,  and  icork ;  for  I  am  with  you, 
saith  the  Lord  of  hosts. 
5.  /  will  perform  the  promise  which  I  made  with  you, 
wJien  ye  came  out  of  Egypt;  and  my  Spirit  shall 
dwell  in  the  midst  of  you:  he  not  afraid. 

[}  Sacramcntis  numero  paucissimis,  observatlonc  facillimis,  signifi- 
cationc  prtL'stuntissimis,  socictatem  novi  populi  colligavit;  sicuti  est 
haptismus  Trinitatis  nomine  consccratus,  communicatio  corporis  et 
sanguinis  ipsius.    Epist.  ii.  54.  Tom.  ii.  p.  180.  Paris,  18SG.    En.] 


V.   4,  5.]  THE    PROPHET    AGGEUS.  131 

Lest  we  faint  in  the  midst  of  our  work,  wliere  clangers  be 
great  and  lets  many,  there  is  need  of  great  comfort.  The 
king's  officers  asked  them  oftentimes,  who  gave  them  leave 
to  renew  this  building,  and  what  commission  they  had :  the 
work  was  great  and  costly,  and  their  o\^ti  rulers  and  breth- 
ren by  bribing  and  usury  had  polled  them  so  sore,  that 
they  might  well  think  they  were  not  able  to  finish  it  ac- 
cordingly :  their  sins  and  negligence  were  gi-eat,  that  they 
liad  deserved  such  plagues.  Therefore  to  comfort  them 
withal,  God  sends  his  prophet  to  encourao-e  them  all  jojene-  Tiioy  that 

'  .  ^       ^  °  .        .  have  fallen 

rally,  and  particularlv  those  by  name  which  were  chief  in  the  most  are 

"  ^  "      .    .  ,  .    ,    niost  to  be 

commonwealth  and  religion,  as  Zerubabel  and  Josua,  which  comforted. 
had  offended  most,  because  they,  being  rulers,  did  neither  their 
duty  themselves,  nor  yet  caused  others  to  do  theirs,  which 
both  they  should  have  done ;  first,  in  giving  good  example 
themselves,  and  after  in  seeing  others  to  have  done  their 
duties  in  this  buildincr.  But  as  our  Saviour  Christ,  after  that 
he  arose  from  death,  sent  Mary  Magdalene  and  the  other 
women  to  the  disciples  generally,  and  to  Peter  chiefly  ])y 
name,  both  to  comfort  them  all  together  (because  they  all 
had  forsaken  him),  and  to  encourage  jiamely  Peter,  because 
he  cracked  most  that  he  would  never  betray  him,  but  after-  sy  '^*^^ 
ward  fell  the  foulest  of  them,  all,  and  therefore  had  need  to 
be  comforted  more  than  all ;  so  now  Zerubabel  and  Josua  by 
name  are  comforted  of  the  prophet,  because  they  had  been 
more  nef{ligent  than  the  rest,  and  should  have  been  better 
than  the  rest.  "  Tell  my  disciples,''  saith  our  Saviour  Christ  Mark  xvi. 
to  the  women,  "  and  tell  Peter,  that  they  go  into  Galilee, 
and  there  they  shall  see  me,  as  I  told  them  before.""  Such 
a  loving  God  is  our  Lord  and  Master,  that  lest  weak  con- 
sciences should  despair,  except  they  have  comfort  of  forgive- 
ness, he  sends  unto  them  by  name,  he  speaketh  to  some  by 
name.  The  rest  of  the  people  are  bidden  be  of  good  courage, 
for  the  Lord  God  would  be  with  them,  pardon  and  forgive 
them,  aid  them  and  further  their  doings ;  but  not  by  name, 
as  these  other  were,  because  their  offences  were  not  so  great 
as  the  rest  were. 

So  God  hath  yet  in  his  church  both  general  absolution,  Absolution. 
and  forgiveness  of  sins  offered  unto  all  ])y  preaching  his  word, 
and  promise  made  in  Christ  to  the  believers;  and  also  par- 

J)— 'i 


132  EXPOSITION    UPON  [cH.  II. 

ticular,  to  comfort  the  weak  conscience  withal,  when  as  he 
appHes  to  himself  the  promise  declared  unto  him,  and  be- 
lieves the  same.  Work  on  still,  saith  the  Lord,  and  be  not 
dismayed  of  any  trouble  which  ye  see  towards :  for  although 
ye  think  that  many  hosts  of  men  be  against  you,  yet  fear  ye 
not ;  for  I  the  Lord  of  hosts,  which  have  all  my  creatures 
ready  harnessed  to  fight  against  them  that  strive  against  you 
my  people,  I  say,  I  am  with  you.  Who  can  prevail  against 
you,  when  I  am  on  your  side  ?  How  can  any  creature,  that 
is  but  vile  worms  and  ashes  in  comparison  of  me  the  ever- 
lasting God,  prevail  against  me  their  God  and  Creator  ?  Mark 
before,  and  ye  shall  better  perceive  here,  why  he  doth  so  often 
call  himself  the  Lord  of  hosts ;  which  is  chiefly,  because  in 
such  dangerous  enterprises  they  had  need  of  some  strong  man 
to  take  their  part ;  and  where  he  had  so  many  hosts  ready 
to  defend  them  as  all  his  creatures  from  the  highest  to  the 
lowest,  they  should  not  fear,  for  they  had  one  stronger  on 
their  side  to  fight  for  them  than  all  others  could  be  that 
should  fight  against  them. 

The  selfsame  words  of  comfort  that  were  given  them  at 
the  beginning  to  enterprise  the  building  withal,  are  now  re- 
peated again,  that  they  should  more  manfully  continue  in  the 
It  is  one      Same.     Even  so  is  it  the  selfsame  doctrine,  faith  and  belief, 

faith  Ijy         1  1  ,  .   , 

which  we     by  the  which  we  are  received  into  the  number  of  God's  peo- 

are  received     i       r.  i        ,  . 

into  God's  pie  hi'st  by  baptism;  by  the  which  we  increase  and  go  for- 
which  we'     wards  in  the  same  faith;    and  by  the  which  also  we  shall 

also  prow  m  -^ 

the  fear  of    enjoy  hcavcu  at  the  last:   for  even  as  in  a  child,  when^  he 

God,  and  by       "^    •'  ' 

which  we  be  grows  to  bc  a  man,  remains  the  same  substance  that  was 
sSrtsSf'"  ^^  ^^^^  ^^^^^  before,  but  now  is  made  stronger  by  age,  and 
"'en.  casts  away  all  childish  toys ;  so  in  the  same  faith,  which  we 

profess  in  our  baptism,  must  we  grow  and  learn  the  full  un- 
derstanding of  it,  that  it  may  be  felt  sweeter  unto  us  daily 
more  and  more  while  we  live,  even  to  our  last  end.  And  as 
the  words  are  all  one  here,  to  comfort  the  rulers  and  people 
withal;  so  that  faith  is  one  also,  by  the  which  we  shall  all 
be  saved.  God  hath  not  appointed  one  way  nor  gospel  for 
the  rich,  and  another  for  the  poor;  but  all  have  one,  as  is 
said  before :  and  so  is  he  with  all  alike,  as  well  with  the 
people  as  with  the  rulers.  He  is  not  a  partial  God,  but  he 
P  When  wanting  in  the  second  edition.    Ed.] 


V.  4,  5.]  THE    PROPHET   AGGEUS.  13 


o 


is  with  all  and  defends  all  alike,  providing  for  all  indiffer- 
ently ;  and  will  defend  the  simplest  as  well  as  the  highest, 
the  people  and  subjects  even  as  well  as  the  prince.  For  as 
a  natural  father  provides  for  and  loves  every  child,  and  a 
good  prince  will  not  so  look  to  one  piece  of  his  realm  that 
he  neglects  the  rest ;  so  God,  our  heavenly  King  and  Father, 
will  not  so  love  some  of  his  people  that  he  will  hate  the  rest, 
nor  so  provide  for  a  few  that  the  other  shall  want ;  but  most 
lovingly  provide  for  all,  and  saith  he  will  be  with  them  all 
that  work  his  work.  With  whomsoever  God  dwells,  he  can 
want  nothing,  no  more  than  he  that  stands  in  the  sun  can 
want  light :  for  in  God  is  the  well  of  all  goodness,  and  he 
gives  part  thereof  to  all  them  that  be  his,  and  that  he  takes 
into  his  tuition. 

What  comfort  is  in  these  words,  and  what  it  hath  caused 
all  faithful  men  to  take  in  hand  when  God  so  promised  them, 
enough  was  said  before.  Almost  all  the  notable  things  in 
the  scripture  were  taken  in  hand  by  the  comfort  that  was 
taken  in  these  few  words,  "  I  am  with  thee,"  and  by  the 
sure  faith  that  was  given  to  God  by  them.  And  as  God 
requires  nothing  here  of  them  but  to  work,  and  other  things 
he  himself  would  care  for;  so  in  all  other  our  doings  he 
reserves  to  himself  the  success  and  going  forward  of  things, 
and  nothing  shall  be  ours  but  the  work.     He  will  give  in- Let  us  work, 

'-'  ,  ...  and  the  pro- 

crease  to  all  good  thino^s  that  are  taken  in  hand  in  his  name,  fit  commit 

o  &  'to  God. 

as  he  thinks  best.      Let  not  us  therefore  be  so  careful  for 
that :  only  let  us  work  as  be  biddeth  us,  and  he  will  bless 
it  to  his  pleasure.      "Neither   he   that   plants  nor  he   that  icor.iu.xv. 
waters  is  anything,  but  God  that  gives  the  increase,"  saith 
St  Paul.      And  again :    "  Your  labour   was  not   in   vain  in 
the  Lord."     He  gives  increase  to  some  thirty,  sixty,  or  an  Matt.  xiii. 
hundred,  as  his  heavenly  wisdom  thinks  good :  yet  all  must 
work  most  earnestly  in  his  \ineyard,  referring  the  end  of  their 
labour  and  profit  to  him  whose  work  it  is,  who  will  sec  no 
necessary  thing  fail  them  which  be  not  loiterers  in  his  build- 
ing.   Little  things,  that  are  taken  in  hand  in  the  Lord's  name, 
shall  grow  to  great  things  to  them  which  work  diligently,  as 
the   scripture   saith,    "  That  which  is  weak  before   God,    is  '  cor.  i. 
stronger  than  men;   and  that  which  is  most  glorious  before  Luke xvi. 
men  is  abominable  before   God."      Jonathan   and   his   page 


134  EXPOSITION    UPON  [cil.  11. 

isam.  xiv.  discomfited  all  the  host   of  the  Philistians,  and  then   Saul 

2  Kings  vi.  following  thc  chaso  destroyed  them.  Eliseus  and  his  boy 
being  in  the  city,  when  his  boy  was  afraid,  he  desired  God  to 
open  his  boy's  eyes,  that  he  might  perceive  how  many  more 
were  with  them  than  against  them  ;  and  then  the  boy  saw 
the  hill  full  of  angels  harnessed  to  defend  them  both,  and 
God  so  blinded  his  enemies  that  they  followed  the  prophet, 
whom  they  sought  to  kill,  into  the  midst  of  his  country, 
where  he  might  have  destroyed  them  if  he  had  lust. 

God  made  divers  promises  to  them,  after  they  came  out 
of  Egypt :  but  because  he  beginneth  to  entreat  of  Christ  in 
these  sentences  following,  I  think  he  means  that  promise 

Deut.xviu.  chiefly,  where  Moses  said,  "The  Lord  would  raise  up  unto 
you  a  prophet  like  unto  me;  him  shall  you  hear."  This 
prophet  was  Christ  Jesus,  like  to  ]\Ioses  in  many  points, 
being  born  amongst  them,  and  of  their  brethren  of  the  stock 
of  Judah  and  David,   of  whom  afterwards  the  Father  said 

Matt. iii.  with  a  voico  heard  from  heaven,  "This  is  my  well-beloved 
Son,  in  whom  I  am  well  pleased ;  hear  him."  Or  else  it 
may  well  be  taken  for  the  promise  which  is  written  in   the 

Christ  pro-  twcnty-third  ^  of  Exodus,  where  it  is  said,   "Behold  I  will 

raised  was  \ip  i  iiinij 

present  with  send  mv  anffel  (or  messeno-er)  beiore  thee,  and  he  shall  lead 

our  fathers  J  O       v  o      /  '  ^ 

before  he  thcc  in  the  Way,  and  shall  drive  all  thy  enemies  out  before 
thee,  whose  land  thou  shalt  possess."    This  angel  was  Christ 

isai.  ix.  Jesus,  who  is  called  the  Angel  of  the  great  counsel,  because 
he  brought  from  the  bosom  of  his  Father  the  secret  coun- 
sel of  God,  and  preached  his  great  love  to  the  world.  An 
angel  is  no  more  but  a  messenger  or  embassador  from  God, 
to  declare   and   preach  his  will  and  pleasure  to  the  world. 

1  Cor.  X.  And  that  Christ  was  present  with  the  Israelites,  and  guided 
them  in  the  wilderness,  St  Paul  telleth  plain,  that  they 
tempted  Christ,  and  murmured  against  him ;  and  Christ  was 
the  rock.  The  meaning  and  effect  of  this  promise  is  no  more, 
but  that  as  God  was  present  with  their  fathers,  when  he 
brought  them  out  of  Egypt,  and  delivered  them  out  of  all 
dangers,  were  they  never  so  many  nor  so  great,  and  brought 
them  into  the  land  that  he  promised  them ;  so  he  would  now 
be  present  with  them,  deliver  them,  and  finish  their  work, 
if  they  would  work  earnestly,  neither  mistrusting  his  mercy 
P  Both  editions,  22.    Ed.] 


V.  4,  5.]  THE  PROPHET  AGGEUS.  135 

but  that  he  would  be  with  them  and  defend  them  ao-ainst 
the  rulers  which  hated  them,  nor  fearing  his  power  but  that 
he  was  able  to  perform  his  promise  unto  them.  If  we  mis- 
trust either  his  good  will  towards  us  that  he  will  not,  or 
his  power  that  he  cannot,  deliver  us,  we  provoke  his  anger 
to  devour  us,  and  cannot  look  for  help  at  his  hands  to  save 
us :  for  nothing  offends  his  majesty  more  than  mistrust, 
unfaithfidness,  or  doubting,  as  St  James  saith,  "  He  that  James  i. 
doubts  is  like  a  wave  of  water  di'iven  with  wind  to  and  fro ; 
and  that  man  which  so  doubts,  can  look  to  obtain  nothinor 
at  God's  hands  "  He  gives  all  his  gifts  to  them  that  be 
faithful,  and  believe  that  he  is  both  a  true  God,  performing 
all  that  he  promises,  merciful  and  willing  to  help  all  which 
in  their  need  call  upon  him,  and  able  to  fulfil  all  that  he 
saith.  They  that  either  doubt  or  deny  his  offered  mercy  or 
power  to  help,  deny  him  to  be  a  God. 

Therefore  fear  not,  but  believe  me  to  be  your  God,  and 
I  will  deliver  you  and  defend  you,  as  I  did  your  fathers ; 
and  ye  shall  finish  this  temple  by  my  protection,  as  I  did 
bring  them  into  the  land  which  I  promised  them,  drove  out 
their  enemies,'  and  gave  them  the  land  to  dwell  in.  So  ac- 
cording to  this  promise  it  came  to  pass  to  this  people  now ; 
for  in  four  years'*  space  next  following  they  finished  that 
temple,  as  Esdras  teaches.  So  good  speed  had  they  after  Ezra  vi. 
that  they  believed  his  promise,  and  that  he  would  be  ^^'ith 
them. 

But  here  may  be  moved  a  great  question,  how  this  is  true 
that  God  saith  by  this  prophet  here,  that  he  brought  them 
out  of  Egypt,  when  this  people  never  came  there,  but  about 
a   thousand    years   before   Moses   l)rouffht   out  their   f\ithers  TUat  which 

-^  ^  tlic  fathers 

throuofh  the  Red  Sea,  where  Pharao  was  drowned,  after  that  i'"'^, '=*  a'^o 

o  '  '  said  to  be 

he  would  not  believe  the  great  wonders  wrought  in  his  sight,  [j'j^,,j)^''" 
nor  fear  the  Lord,  that  had  so  often  and  grievously  plagued 
him  for  handling  his  people  so  cruelly.  The  scripture  uses 
oft  to  give  that  which  was  done  to  the  Withers,  as  though  it 
were  done  to  the  children  :  as,  when  Melchisedec  took  tithes  '^^*''-  ^■''• 
of  Abraham,  he  is  said  also  to  have  taken  tithes  of  Levi, 
which  was  not  born  of  many  years  after,  because  ho  was 
contained  in  the  loins  of  Abraham,  and  afterward  born  of 
his  stock  and  seed.     So  likewise  saith  St  Taul :    "  JJy  onci^^':"-^- 


136  EXPOSITION    UPON  [cH.  II. 

man  sin  entered  into  the  world,  and  by  sin  death,  and  hath 
gone  through  all,  in  whom  all  have  sinned."  So  we  all, 
that  now  live  or  hereafter  shall  do,  and  all  before  us,  have 
sinned  in  Adam,  and  broken  God's  commandment,  as  well 
as  Adam  did,  because  we  were  contained  in  his  loins  and 
as  it  were  part  of  him,  and  took  our  sinful  nature  of  him 
in  his  seed  and  posterity.  As  we  see  those  rivers,  which 
spring  out  of  little  wells,  are  of  the  same  nature  that  the 
head  and  spring  is  whereof  they  come,  though  they  run  two 
or  three  hundred  miles  off  through  divers  countries  ;  and  as 
those  crabs  are  sour  this  day,  that  grow  on  the  crab-tree 
which  is  two  or  three  hundred  years  old,  because  the  first 
root  and  plant  was  sour :  so  we  all  be  sinful  that  be  born 
of  Adam,  and  sour  as  he  was,  because  he  the  first  tree  was 
such  a  one,  and  the  spring  whereof  we  come  was  corrupt 
and  filthy.  So  likewise  God  saith,  he  brought  this  people 
out  of  Egypt,  which  never  had  been  there,  because  he  de- 
livered their  fathers  thence,  in  whose  loins  they  were  con- 
tained, and  should  have  been  born  there  and  subject  to  the 
same  slavery  that  their  fathers  were,  if  God  of  his  great 
mercy  and  mighty  power  had  not  delivered  their  fathers 
thence,  and  brought  them  into  the  land  which  he  promised 
Mercy  them.  And  as  the  mercy  which  hath  been  received  in  times 
aforetfmeis  past  is  a  tokcn  and  argument  of  hke  mercy  and  grace,  to 
SfEobe^be  shewed  whensoever  we  stand  in  the  like  need  and  dis- 
tro^u'we  to  tress ;  so  here,  that  they  should  look  for  a  sure  help  at  God's 
prSent^  hand  now  in  these  dangers  that  they  were  in,  he  putteth  them 
in  remembrance  of  that  great  deliverance,  which  not  their 
fathers  only,  but  they  also  had  before  out  of  Egypt,  that 
they  should  not  be  afraid  now,  but  look  for  sure  help.  The 
danger  was  greater  before,  out  of  which  they  were  delivered, 
and  yet  they  escaped  it :  so  now,  God's  power  and  good  will 
being  no  less  toward  them  than  before,  they  should  look  for 
the  like  help  of  God  as  before. 

He  promises  them  here,  that  his  Spirit  should  dwell  with 
them,  and  therefore  they  should  not  be  afraid.  For  as  be- 
fore he  sent  his  angel  to  guide  them  in  the  wilderness;  so 
now  he  would  send  his  Holy  Spirit  unto  them  to  dwell  with 
them,  which  should  teach  them  all  things  that  they  doubted 
of,  or  were  ignorant  in ;  should  comfort  them  in  all  dangers 


V.  4,  5.]  THE    PROPHET    AGGEUS.  137 

and  distress,  and  deliver  them  from  all  perils  that  were  toward 
them,  and  therefore  they  should  not  fear. 

But  as  the  other  part  of  the  promise  concerns  Christ, 
which  should  come  to  deHver  them  out  of  spiritual  bondage 
and  slavery  of  sin  and  the  spiritual  Egypt ;  so  this  part  here 
concerns  the  sending  of  the  Holy  Ghost,  whom  Christ  said 
he  would  send  to  dwell  with  us  and  be  our  Comforter  to  the 
end.  And  as  the  building  of  this  second  temple  betokens  the 
church  of  Christ  builded  by  the  preaching  of  the  'gospel ;  so 
here  is  the  Holy  Ghost  promised,  which  he  said  should  not  The  Hoiy 

...  Ghost  is 

come,  except  he  went  away  from  them.    This  Spirit  is  called  a  promised 
Comforter,  because  he  strengi;hens  us  in  all  our  trouble :   he  ^juii'iers. 

,   .  ^  .  John  xvi. 

IS  the  Spirit  of  truth,  because  he  leads  us  into  all  truth,  and 
putteth  us  in  remembrance  of  all  things  which  Christ  himself  Joim  xiv. 
taught  before,  but  no  new  doctrine  he  brings  of  his  own.  And 
because  our  Saviour  Clirist  is  taken  from  us  in  his  bodily  pre- 
sence, he  promises  us  that  this  Spirit  shall  dwell  with  us,  not 
for  a  time,  but  to  the  end,  and  therefore  we  should  not  fear. 

But  is  this  a  sufficient  cause  to  persuade  a  man  that  he 
should  not  fear  the  power  of  kings  or  worldly  trouble,  because 
the  Spirit  of  God  dwells  with  him  ?    Yea,  truly ;    for  what 
spirit  can  prevail  against  the  Holy  Spirit,  which  is  the  power 
of  God  ?   It  is  written  of  Gedeon,  when  he  enterprised  that 
venturous  act  to  fight  against  God's  enemies,  that  the  Spirit 
of  the  Lord  did  clothe  and  defend  Gedeon,  as  our  clothes  do  Jiui?.  vi. 
us ;  and  so  he  obtained  that  noble  victory,  with  so  few  against 
so  many.    And  not  to  be  afraid  in  such  trouble  is  the  work  of 
the  Holy  Ghost,  as  Esay  called  him  the  Spirit  of  boldness,  isai.  xi. 
strength  and  wisdom.     Peter,  when   he   denied   his    Master "   '  •  '• 
for  the  words  of  an  handmaid,  after  he  received  the  Holv 
Ghost,  did  and  durst  confess  him  to  the  death  before  princes 
and  rulers.     So   said   oiir    Saviour   Christ   to   his  apostles  : 
"  AVhen  ye    shall   stand   before   kings   and   rulers,   take   no  Matt.  x. 
thought   what  or  how  ye  shall  speak  ;    for  in  that  hour  it 
shall  be  given   unto  you   what  you  shall  speak  :    For  it    is 
not   you   that   speak,   but  the  Spirit  of  your  Father  which 
speaketh  in  you." 

And  although  to  worldly  wisdom  this   Spirit   seems  but 
a  small  thing,  yet  it  is  most  true  that  St  Paul  saith :  '' Tliat  i  ror.  i. 
which  is  foolishness  before  God  is  wiser  than  men,  and  that 


138  EXPOSITION    UPON  [CH.  II. 

which  is  weak  before  God  is  stronger  than  men."     And  he 

that  Iiath  this  Spirit  dwelhng  in  him  needs  not  to  fear  any 

Rora.  viii.    power,  bc  it  never  so  great :   for  "  if  God  be  for  us,  who 

Psai.civ.     shall  be  against  usV   and  if  he  take  his  breath  and  spirit 

from  tho  mightiest  princes,  they  are  troubled  and  vade  away. 

The  text.  v.  6.  For  thus  saitJi  the  Lord  of  hosts:  Yet  one  little  time 
shall  be,  and  I  will  trouble  the  heavens  and  the  earthy 
the  sea^  and  the  land, 
1 .  And  I  will  trouble  allj^eople,  and  the  Desire  of  all  people 
shall  come ;  and  I  loill  fill  this  house  with  glory ^  saith 
the  Lord  of  hosts. 

The  prophet  goeth  on  forth  with  this  comfort  to  all  people, 
and  promises  not  only  that  God  would  be  with  them  in  this 
building,  which  they  should  finish  in  few  years  following; 
but  into  the  temple  also,  which  they  did  now  build,  God 
would  send  his  Son  Christ  Jesus  to  preach  his  Father's  will, 
whom  all  people  looked  for  and  desired  his  coming;  and  he 
would  fill  that  house  w^ith  glory,  that  they  should  not  need 
to  care  for  the  smallness  of  it :  if  they  would  only  with  courage 
work,  God  would  fulfil  the  rest.  And  that  they  should  know 
him  to  be  able  to  fulfil  his  promise,  he  calls  himself  by  the 
fflorious  name  of  the  Lord  of  hosts  so  often  here  in  these 
verses,  that  they  may  understand  all  creatures  to  be  at  his 
commandment,  and  that  none  could  prevail  against  that  which 
he  would  have  done,  as  is  said  before. 

But  this  is  a  stranG:e  kind  of  comfort  to  tell  them  of  such 
a  trouble,  as  should  trouble  heaven  and  earth,  sea,  land,  and 
all  people ;  and  yet  they  should  be  glad  of  it,  and  that  it 
should  come  not  long  after.  The  time  when  this  trouble 
chanced  was  about  five  hundred  years  after  that  this  prophet 
had  thus  spoken ;  and  yet  he  calls  it  but  "  one  little  time." 
And  this  may  well  be  called  a  little  time  in  respect  of  God, 
with  whom  all  things  are  present  before  his  sight  without  time, 
and  a  thousand  years  with  him  is  as  yesterday  which  is  past, 
and  he  himself  is  before  all  times,  not  contained  in  time,  but 
living  for  ever  without  time.     Or  else  it  is  called  a  little  time 

o 

in  respect  of  that  long   time,   wherein   their  fathers  had  so 
lono-  looked  for  the  coming  of  Christ,  and  so  much  desired 


V.   6,  7.]  THE    PROPHET    AGGEUS.  139 

him,  and  yet  see  him  not.     It  was  now  above  three  thousand  9^^^\  , 

•'  trouble  for 

year  since  he  was  promised  to  Adam ;  about  two  thousand  Jo''Sio.7 
since  he  v>'as  so  often  spoken  of  to  Abraham;  and  one  thou- i\"^p\^o''„"7''' 
sand  since  it  was  renewed   to  Moses,  and  after  to  all  the  short"^init 
prophets  from  time  to  time  :  in  respect  of  which  five  hundred  vexed'sdie 
may  well  be  called  a  little  time.  ^^*^* 

This  trouble  w^hich  he  saith  should  trouble  heaven,  earth, 
sea,  land,  and  all  people,  is  described  by  these  mighty  words, 
to  set  out  the  greatness  of  the  trouble  by  the  figure  called 
hyperbole  ;  and  not  that  the  trouble  was  such  that  heaven, 
earth,  sea,  and  land,  should  feel  it  and  be  troubled  therewith, 
which  are  insensible  creatures,  and  can  feel  nothing  that 
troubles  them  ;  but  thus  by  these  words  the  scripture  uses 
to  tell  the  j]jreatness  of  anythinsf  that  it  speaks  of.  Moses  Dent.  wxii. 
and  Esay,  because  the  people  were  hard-hearted  and  would 
not  hear  then*  saying,  to  set  forth  their  hardness  of  heart, 
and  the  greatness  of  that  message  which  they  had  from 
God  to  speak,  say  thus :  *'  Hear,  ye  heavens,  and  give  ear, 
thou  earth,  fee."  St  Paul  saith  by  the  like  figure,  "  Every  Rom.  viii. 
creature  groans  and  travails,  looking  for  the  last  day,  wherein 
they  shall  be  delivered  from  this  vain  con'uption  wherein  they 
serve ;''  not  because  dead  creatures  can  groan  or  travail,  but 
for  the  great  desire  that  they  have  to  see  that  day  of  our 
redemption  fulfilled,  as  the  woman  which  travails  groans,  and 
desires  to  be  delivered  out  of  her  pain,  and  to  be  restored 
to  her  former  quietness :  or  else  it  may  be  taken,  that  all 
creatures  in  all  these  places  should  be  troubled. 

But  if  this  trouble  shoidd  be  so  great,  how  can  it  be  a 
promise  of  joy  and  comfort  ?  Who  can  be  merry  to  hear 
tell  of  such  a  great  trouble  I  Surely  this  is  not  promised 
to  the  evil,  but  to  the  good.  For  as  our  Lord  and  Master 
Christ  saith,  speaking  of  the  trouble  that  should  be  in  the 
destruction  of  Jerusalem  and  the  latter  end  of  the  N\orld, 
"  Woe  be  to  them  that  be  with  child,  and  give  suck  in  Luke  \\\. 
those  days !  and  the  wicked  shall  wish  the  hills  to  i'all  on 
them  and  hide  them ;  they  should  seek  for  death,  and  it 
should  flee  from  them  :"  so  he  saith  to  the  good  in  the  midst 
of  all  that  desperate  sorrow,  wherein  the  evil  man  cannot 
tell  what  to  do,  "  Lift  ye  up  your  heads  and  be  nicrr)-,  for  Matt.  auiv. 
your  redemption  and  dehverance  is  at  hand.''     So  after  this 


140  EXPOSITION    UPON  [CH.  II. 

short  time  that  he  speaketh  of,  this  great  trouble  which  shall 
be  at  the  birth,  preaching,  miracles,  and  death  of  our  Saviour 
Christ,  should  be  but  only  to  the  wicked.  For  the  good  men 
should  as  much  and  more  rejoice,  because  that  day  of  salva- 
tion and  redemption  was  comen,  and  he  whom  all  people  looked 
for  had  now  appeared  to  the  comfort  of  all  good  men. 

And  this  trouble  should  not  be  so  much  to  the  bodies 
and  goods  of  the  wicked  men,  as  to  the  mind  and  con- 
science :  nor  this  joy  should  not  be  so  much  worldly  and 
outward  to  the  good,  as  to  the  soul  and  inward.  Great 
worldly  peace  was  in  all  the  world,  when  our  Saviour  Christ 

Luke  ii.  -vN-as  born :  but  that  peace  which  the  angels  sang,  "  Glory 
be  to  God  in  high,  and  in  earth  peace,"  is  rather  the 
peace  of  conscience,  because  God  and  man  were  now  recon- 
ciled, and  peace  was  made  betwdxt  us  and  God ;  because  his 
Son  had  taken  our  nature  upon  him,  and  was  made  man: 

isai. xiviii.  but  uuto  the  wicked  it  may  always  well  be  said,  "There  is 
no  peace  to  the  wicked,  saith  the  Lord."  What  a  trouble 
was  Herod  in,  when  the  wise  men  came  and  asked,  "where 
was  he  that  was  born  king  of  the  Jews  V     The  scripture 

iMatt.  ii.  saith,  that  "  Herod  and  all  Jerusalem  was  troubled"  at  this 
question.  Herod  thought  he  should  lose  his  kingdom,  and 
the  scribes  and  Pharisees  thought  that  their  authority  was 
gone :  which  thing  grieved  them  so  much,  that  they  had 
rather  have  had  no  Christ  than  lost  that  authority.  But 
Herod  devises  a  policy  to  save  himself  withal,  and  kills  all 
the  children  that  w^ere  two  year  old  and  under,  thinking 
amongst  them  all  he  should  have  killed  Christ:  and  he  had 
rather  have  killed  all,  than  that  only  Christ  should  escape. 
What  a  trouble  was  he  in,  when  he  caused  such  a  murder 
for  fear  of  a  young  child !  What  reason  is  it  that  such  a 
king  should  so  much  fear  a  young  child  I  But  God  provided 
well  enough  for  his  Son,  and  was  as  wise,  ready  and  mer- 
ciful to  save  and  deliver  his  Son  Christ,  as  the  other  was 
subtle  and  cruel  to  murder  him :  for  Herod  had  rather  slay 
all  the  children  than  that  one  Christ  should  escape.  God  bad 
Joseph  take  Mary  and  the  child  Jesus,  and  flee  into  Egypt, 
and  tarry  there  until  he  gave  him  contrary  word. 

AVhat  trouble  were  the  scribes  and  Pharisees  in,  when 
for  his  doctrine,  preaching,  and  miracles,  which  were  so  won- 


V.   6,   7.]  THE    PROPHET     AGGEUS.  141 

derful  that  they  could  not   tell  what   to  say,  but  sometimes 

said,  "Do  we  not  say  well  that  thou  art  a  Samaritan,  and  John viii. 

hast  a   devil  f  another   time  they   would   have   thrown  him 

down  of  the  hill ;    and  again  they  say,   "  It  hath  not  been 

heard  of  from  the  beginning,  that  any  man  hath  opened  the 

eyes  of  him   that   was  born  blind;*'   and   again,    "A  mani- -^cis iv. 

fest  wonderful  sign  they  have  wrought,  we  cannot  deny  it;" 

and  also,  "If  we  let  him  alone  thus,  the  whole  world  ^\^ll  r,  * 

follow  him."     How  was  the  other   Herod   (which  beheaded  Matt.  xiv.  ^ 

John  Baptist)  troubled,  when  he  heard  of  his  miracles,  and 

would  have  had   him  to  have  wrought  some   in   his  sight  ! 

How  was  Pilate's  wife  troubled  in  her  dream  for  him,  and 

sent  her  husband  word  that  he  should  not  meddle  with  him ! 

How  gladly  would  Pilate  himself  have  delivered  him,  washed  Luke  xxiii. 

his  hands  to  declare  his  innocency,  and  said  he  found  nothing 

worthy  of  death  in  him!     How  were  all  the  priests  afeard, 

when  they  heard  tell  that  he  was  risen  from  death,  and  gave 

money  to  the  watchmen  to  say  his  disciples  came  and  stole  Matt.xxviii. 

him  away  when  they  slept !     Why  should  they  fear  a  dead 

man  ?     If  he  were  a  man  only,  he  could  not  hurt  them :  if 

a  God,  thev  could  not  withstand  him.     What  trouble  were 

the  priests  in,  when  they  forbad  the  apostles  to  preach  any 

more  in  Christ's  name,  and  followed  the  counsel  of  Gamaliel, 

saying,  "  If  it  were  of  God,  they  could  not  abolish  it !"     AVhy 

should  they  be  afraid  of  a  dead  man  ? 

How  was  king  Agrippa  troubled,  when  Paul  had  defended  Acts  \\\\. 
his  cause,  and  said  to  him,  "  Thy  great  learning,  0  Paul, 
maketli  thee  mad!"  How  were  the  great  learned  philosophers  Actswii. 
in  Athens  troubled,  when  Paul  preached  the  resurrection  of 
the  dead,  and  of  Christ,  and  said,  "  What  means  this  sower 
of  new  doctrine  ?  he  seemeth  to  teach  new  Gods !"  What  a 
trouble  was  the  emperor  Tiberii^s  in,  when  Pilate  wrote  to  him 
of  the  preaching  and  miracles  of  Christ,  and  he  demanded  that 
the  whole  parliament  of  Rome  would  worship  him  as  a  God ' ! 

\}  Tiberius  ergo,  cujus  tempore  nomcn  Christianum  in  seculum 
introivit,  annunciatum  sibi  ex  Syria  Pala?stina  quod  illic  veritatem  illius 
divinitatis  revelavcrat,  detulit  ad  senatum  cum  priLTogativa  suffragii 
sui.  Senatus  quia  non  ipse  probavcrat,  rcspuit.  Ciesiir  in  scntcntia 
mansit,  connninatus  periculuni  accusatoribu.s  Cliristianorum.  '1  iTtullian. 
Apologet.  adv.  Gentes,  cap.  v.— Sec  note  A.  at  the  end  of  the  volume.  Kd.] 


142  EXPOSITION    UPON  [cH.  II. 

But  they,  considering'  that  he   is  a  jealous   God,  and  that 

he  will  have  no  other  worshipped  with  him,  but  all  honour 

must  be   given  to  him  only,   denied  him  to   be  a  God,   or 

Papists  fear  vet  to   be  worshipped  there  as   God.     What  caused  pope 

the  ""ospel      *  .  .         . 

nncfin  deeds  Lco  tlic  Tenths  to  be  SO  afraid,  when  Zuinglius  began  to 
preach  the  gospel,  but  that  he  perceived  the  light  of  God's 
word  would  deface  his  pomp  aud  pride,  and  set  abroad  all 
his  wickedness  to  the  world  to  be  laughed  at?  and  lest  he 
should  go  forward  in  preaching  and  rebuking  his  abomina- 
tion, he  sent  his  letters  to  him  sealed  under  his  bull  of  lead, 
willing  him  to  hold  his  peace,  and  preach  no  more  of  such 
things,  and  he  w^ould  give  him  what  living  and  as  many 
bishoprics  as  he  would,  yea,  to  be  a  cardinal,  and  whatso- 
ever he  would  ask,  except  his  own  seat  to  be  pope.  But 
he  like  a  true  preacher  went  on  forwards  in  his  business, 
setting  up  Christ,  and  pulling  down  popery. 

What  makes  the  pope  at  this  day  and  his  clergy  to 
burn,  persecute,  and  imprison  all  that  love  the  gospel,  but 
that  they  fear  to  lose  their  lordliness,  make  their  bellies  their 
God,  and  would  live  at  ease  like  lords  of  the  land  ?  What 
makes  them  to  deny  Christ  to  be  a  God,  not  so  much  in 
plain  words,  as  in  doctrine  and  deeds  covertly ;  but  that 
they  see  they  get  much  riches  by  relics,  pilgrimages,  saints, 
masses,  pardons,  &c.,  which  do  as  much  in  effect  as  deny 
Christ  to  be  God,  because  they  seek  help  by  these  means 
in  their  troubles,  and  forgiveness  of  sins  with  comfort  of 
conscience,  which  all  belong  so  unto  Christ,  that  whosoever 
seeks  them  other  ways  or  elsewhere,  than  at  his  hands  only, 
do  as  much  as  in  them  lies  as  to  make  Christ  no  God,  rob 
him  of  that  honour  which  is  due  to  him  only,  and  give  it 
to  gods  of  their  own  making?  What  marvel  is  it,  if  they 
follow  that  old  decree  of  the  Romans  in  their  parliament, 
where  they  denied  Christ  to  be  received  and  worshipped  for 
a  God,  because  he  should  not  have  all  honour  alone,  as  it 
is  due  to  him  only? 

Thus  v/e  see,  what  great  trouble  it  is  to  the  wicked  to 
have  Christ  and  his  doctrine  to  come  abroad ;  and  how  true 

[}  It  was  pope  Adrian  VI.  anno  1523.  Leo  X.  had  died  the  year 
])ef<)re.  Hettinger.  Hist.  Eceles.  Sec.  xvi.  P.  ii.  cap.  iii. — See  note  B. 
at  tlic  end  of  the  volume.     Ed.] 


V.  6,   7.]  THE  PROPHET  AGGEUS.  143 

this  was  that  the  prophet  saith  here,  and  what  trouble  liatli 
been,  and  shall  be  to  the  end,  where  the  gospel  is  preached. 
"The  father  shall  deliver  the  son  to  death,  and  the  son  Matt  x. 
shall  rise  against  the  father;  so  shall  the  mother  against 
the  daughter,  and  the  daughter  against  the  mother,  brother 
against  brother,  &:c.,"  which  things  we  all  see  at  this  day 
to  have  come  to  pass.  How  many  wives,  rather  than  they 
would  forsake  God,  have  suffered  death,  forsaken  husband, 
children,  goods  and  country,  and  willingly  banished  them- 
selves ;  and  so  have  many  good  husbands  also  !  How  hath 
one  brother  persecuted  another,  one  friend  and  familiar 
another,  even  to  the  death  !  How  hath  one  bishop  deposed 
and  burned  another,  not  to  be  an  earnest er  preacher  than 
the  other  was,  but  more  lordly  and  cruel  persecutor  !  But 
this  is  ever  true,  that  Christ  our  Saviour  said  should  follow 
the  preaching  of  his  word ;  that  whoso  \vill  be  his  disciple 
must  forsake  himself  and  all  pleasures  of  the  flesh,  and  those 
which  be  of  his  own  house  shall  be  his  enemies. 

Although  this  is  marvellous,  that  in  such  trouble  there 
should  be  joy  and  comfort ;  yet  tliis  is  more  marvellous,  that 
after  all  people  were  thus  troubled  for  the  gospel,  they  should 
come  unto  it,  beheve  it,  and  receive  it,  not  regarding  any  sor- 
row which  was  joined  therewith, — no,  not  fearing  the  loss  of 
their  lives,  so  they  might  enjoy  it.     Fear  maketh  a  man  to 
run  away,  and  not  to  come :   but  this   is  the  nature  of  the 
gospel,  that  the  more  it  is  persecuted  the  more  it  flourishes, 
as  Da^^d  saith :  "  The  righteous  man  flourishes  like  a  palm-  Ps.ii.  xr ii, 
tree.''    The  palm-tree  is  such,  that  if  a  great  weight  be  laid 
on  it,  the  broader  it  spreads  and  flourishes.    And  as  camomile 
with  treading  on  it  and  walking  waxes  thicker;  so  the  good 
man,  the  more  he  suflereth  for  his  Christ,  the  more  is  his 
faith  increased.    And  as  the  husbandman  that  will  reap  much 
must  sow  much;  so  the  more  that  die  for  the  word  of  God, 
the  more  increase  to  follow  the  same :  as  we  commonly  say, 
Of  the  ashes  of  hereticks  rise  up  a  new  sort.     It  cannot  be,  j;;;;;;';;^^" 
but  when   men  see   one  so    constantly  stand    in   defence   <>*'i'';,',],',7,],7.n. 
his  opinion,  that  he  gives  himself  to  the  death  for  it,  they  t'»''  «»^"- 
will   begin  to   consider  what  a   thing   it  was   that   he   died 
for,   and  that  no  man  will  rashly  cast  himself  away  :  when 
they  see  the  truth  of  it,  and  God  opens  their  eyes  to  per- 


144  EXPOSITION    UPON  [cH.  II. 

ceive,  they  are  moved  to  offer  themselves  to  the  same  death 
and  jeopardy  also. 

Cyprian  writes,  that  the  blood  of  martyrs  is  the  seed  of 

the  church  1,  whereof  rise  and  increase  more,  as  of  the  seed 

UeCivitate,  in  the  field  springs  new  corn.     Augustine  likewise  saith  of 

liber  xxa.  r       r>  o 

cup.  6.  them  that  were  persecuted  for  Christ  and  his  word  :  "  They 
were  tied  in  chains  and  torments;  they  were  whipped,  slain 
and  burned ;  they  were  imprisoned,  they  were  killed  and 
torn  in  pieces;  and  yet  they  increased ^'^  They  were  so  far 
from  fear,  that  not  only  they  denied  him  not ;  but  the  more 
sorrow  they  had,  the  more  believed  on  him.  And  when 
jx-^  St  Laurence   see  his  bishop   Xistus^,   being   then   pope,  to 

be  drawn  to  death,  he  said :  "  Quo  «s,  pater,  sine  diacono, 
quod  non  soles?'"'  That  is  to  say,  "Father,  whither  goest 
thou  without  thy  deacon,  which  thou  wast  not  wont  to  do?" 
"  Well,''  saith  he,  "  thou  shalt  follow  me  not  long  after." 
And  so  it  came  to  pass  indeed;  for  he  died  for  Christ  too. 
It  is  written  of  one  notable  woman,  which  when  she  heard 
tell  of  the  day  of  execution,  and  that  many  should  be  put 
to  death  for  Christ's  sake,  she  took  her  child  in  her  arms 
uncalled  for,  and  runs  thither  that  she  might  profess  her 
faith,  and  be  put  to  death  with  them.  As  she  was  running, 
she  met  the  officer  going  to  see  them  put  to  death :  he, 
seeing  her  make  such  haste,  asked  her  whither  she  went ; 
and  she  told  him:  "Why,"  saith  he,  "knowest  thou  not 
that  there  shall  be  a  great  number  put  to  death,  and  that 
I  go  to  see  it  done?"  "  Yes,"  saith  she,  "I  know  it  well, 
and  therefore  I  go  that  I  may  die  with  them."     Then  said 

[}  The  sentiment  is  Tertullian's,  Apologet.  adv.  Gentes,  cap.  xi.vi. 
fin.  Plures  efficimiir,  quoties  metimur  a  vobis.  Semen  est  sanguis 
Cliristianorum.  Augustine  also  has:  Pro  ipsis  idohs  adversus  nomen 
(Jhiisti  rcplcta  est  terra  martyribus:  sparsum  est  semen  sanguinis; 
surrexit  seges  ecclesiae.    Serm.  109.    De  Temp.  cap.  4.    En.] 

P  Ligahantur,  include])antur,  cacdebantur,  torquebantur,  urebantur, 
laniabantur,  trucidabantur,  et  multiphcabantur.  Non  erat  eis  pro  sa- 
lute pugnare  nisi  salutem  pro  Salvatore  contemnere.  De  Civ.  Dei, 
Lib.  XXII.  Cap.  vi.  §  1.  fin.    Ed.] 

[^  Xistus,  or  Sixtus,  bishop  of  Rome,  was  put  to  death  in  Valerian's 
persecution,  anno  257.  St  Lawrence  (Laurcntius)  three  days  after  was 
broiled  on  a  gi-idiron  by  a  slow  fire.  The  beautiful  story  connected  with 
his  death  is  referred  to  below,  p.  157.  The  whole  narrative  will  be  found 
in  L'Abbe  Flcury's  Ecclesiastical  History,  Book  vii.  Chap.  S8,  39.    Ed.] 


V.   6,   7.]  THE    PROPHET    AGGEUS.  145 

the  officer,  "Why  dost  thou  carry  thy  child  with  theeT 
And  she  said,  "  That  it  may  be  a  martyr  to  die  for  Christ." 
The  officer  marvelHng  that  the  Christians  did  not  fear  death, 
sent  the  emperor  word,  that  he  would  not  go  to  put  them  to 
death  ;  but  he  should  send  another,  if  he  would  have  it  done. 

Likewise  in  the  Acts,  when  the  priests  forbad  the  apostles  Acts  v. 
to  preach  any  more  in  Christ's  name,  and  whipped  them,  the 
more  they  preached,  and  thought  themselves  happv  that  they 
were  thought  worthy  to  suffer  such  things  for  his  name's 
sake.  And  for  all  the  cruelness  of  the  rulers,  Peter  turned 
two  thousand  at  one  sermon,  and  three  thousand  at  another, 
which  came,  saying,  "Brother,  what  shall  we  do?"  and  being  Acts  li.  iv. 
pricked  in  conscience  ran  not  away,  but  came  as  the  child 
to  the  father  when  he  is  afraid.  When  Paul  and  Silas  had  Acts  wi. 
been  whipped  all  day,  and  locked  in  the  stocks  at  niglit  in 
the  deep  dungeon,  and  were  watched  with  soldiers ;  the  chains 
fell  off  them :  the  keeper  perceiving  the  prison  door  open  by 
itself,  and  thinking  the  prisoners  were  escaped,  would  have 
killed  himself:  but  after  that  he  see  they  were  all  there,  and 
perceived  the  great  work  of  God,  he  fell  down,  desired  them 
to  go  into  his  house,  washed  their  stripes,  believed  in  Christ 
and  was  baptized. 

There   is  no  people  under   heaven,  but   they  have   once  xo  doctrine 
received   the  gospel ;    and  that  cannot  be  said  truly  of  any  {reneiaiiy 

^  '     I         „    ^  .  •  1  11  mi      •  i     1        1^    received  hut 

other   kmd   ot   learnmo:   m   tiie   world.     "  iheu'  sound  hath  tin- <ros|)ei. 

.     Psal.  xix. 

gone  through  the  whole  world,''  saith  the  psalm.  The  phi- 
losophers never  agreed  all  in  one  kind  of  learning,  but  had 
many  sects  amongst  them  ;  nor  the  whole  world  never  re- 
ceived them :  nor  any  heresy  was  generally  received ;  but 
only  the  scripture  hath  been  universally  taught  and  received, 
which  is  a  sure  argument  of  the  truth  of  it.  "Ask  of  me,"  Psai.  u. 
saith  God  the  Father  to  his  Son  Christ,  "and  I  will  give 
the  people  for  thy  heritage,  and  the  uttermost  parts  of  the 
earth  for  thy  possession."  Many  such  general  promises  there 
be,  wherein  the  turning  of  all  people  on  the  earth  to  the 
gospel  is  contained,  and  since  the  comiug  of  Christ  per- 
fectly fulfilled.  The  heresy  of  transubstantiation,  purgatory, 
priests  not  to  marry,  ministering  the  Lord's  supper  in  one 
kind,  the  pope's  supremacy,  &c.,  tlic  Cireek  church  never 
received,  nor  yet  do.     And  although  at  the  council  at  Flo- 

10 

[PILKINGTON.] 


None  can 
be  excused 
by  is^no- 
rance, 
Rom.  i. 


146  EXPOSITION    UPON  [cH.  II. 

rence  a  few  seemed  to  agree  to  it,  yet  were  they  slient^  for 
SO  doing,  when  they  came  home,  and  it  would  not  be  re- 
ceived. Before  the  death  of  our  Saviour  Christ,  God  had 
chosen  to  him  but  only  the  Jews  to  be  his  people ;  but 
after  they  had  refused  to  receive  him  for  their  Redeemer, 
he  bad  his  apostles  go  into  the  whole  world,  and  preach 
to  all  creatures.  Now  was  the  time  come  that  all  were 
called ;  and  of  all  sorts,  degrees,  countries,  and  states,  many 
were  turned  unto  God. 

There  is  no  people  under  heaven  that  can  excuse  them- 
selves by  ignorance,  but  they  have  been  sufficiently  taught : 
for  St  Paul  saith,  that  the  heathen  before  Christ  was  born 
were  without  excuse ;  for  where  they  knew  God,  and  wor- 
shipped him  not  as  God,  therefore  God  gave  them  up  to 
their  own  lusts.  By  the  creature  his  invisible  power  and 
majesty  may  be  known,  that  he  is  a  God.  And  therefore 
the  most  unlearned  is  without  excuse :  for  this  is  sufficient  to 
teach  them  to  know  there  is  but  one  God,  and  to  worship 
him  as  God,  though  they  never  read  the  scripture ;  and 
whosoever  doth  not  worship  him  by  this  natural  knowledge, 
Antony.  jg  justly  condemned.  We  read  of  Antony,  that  holy  father, 
which  lived  in  wilderness,  and,  being  so  far  unlearned  that 
he  could  not  read,  was  asked  of  his  friend  how  he  passed 
the  time  away,  seeing  he  lived  alone  and  had  no  books : 
*'  V^es,"  saith  Antony,  "  I  want  no  books ;  for  all  the  crea- 
tures of  God  are  my  books,  and  I  read  and  learn  his  majesty 
out  of  his  creatures,  as  you  do  out  of  your  books  ^" 
tures^cff^God  ^^^  surcly  they  be  goodly  books  to  be  looked  on  and  to 
faymen^'f  bchold,  the  suu,  the  moon,  stars,  birds,  fishes,  beasts,  herbs, 
corn  and  grass,  trees,  hills,  rivers,  &c.  And  he  is  worse  than 
a  beast  that  can  go  look  at  all  these,  and  not  love,  praise, 
and  wonder  at  his  strength,  power,  wisdom,    and  goodness, 

[^  Shent:  blamed,  from  tlic  old  verb,  to  .shend. — The  council  was 
held  A.D,  1438.  Dr  Dclahogiie's  account  of  the  result  of  its  proceedings 
is:  "Facta  est  unio  ccclesite  Griecte  cum  Romana;  sod  cito  disrupta 
fuit  a  (iriEcis  in  patriam  rcvcrsis."  Tractatus  de  Kcclesia  Christi. 
Append,  ii.     Ei>.^ 

L^  To  efJLOV  ftiftXiov,  t(pf]  6  ^AvTwvio^,  CO  (pi\()(To(p€,  t]  (pvat^  rcov 
jeyovurujv  ecTi,  kui  frapecTTiv,  ore  jjovAofAat,  toi/<?  aojov^  uvayivu)- 
(TKciv  Tov<.'  Tov  BtoiJ.     Socrat.  Ecclcs.  Ilistor.  Lib.  iv.  Cap.  xxiii.     Ed.] 


books  than 
images. 


V.  G,  7.]  THE    PROPHET    AGGEUS.  147 

which  hath  made  all  these  to  serve  us.     The  stars  keep  so 
good   an  order  and   course  in   their  movings,   the  virtue  of 
herbs  help  diseases,  and  all  fish,  fowl  and   Ijeasts  feed  and 
serve   man  :    which  things   come   from  him  who  is  Lord  of 
nature,  and  not  of  themselves.     These  may  better  be  called 
laymen's  and  the  unlearned  people's  books  than  images  and 
idols,  which  be  like  unto  whomsoever  it  pleases  the  painter 
to  make  them  like.     If  all  the  images  of  any  one  saint  were    (  r"     / 
laid   together,  they  would   all   be  unlike  one  to  another  in     ^      ^  ^^ 
many  points ;  and  what  a  monster  should  he  be  that  should       '  r^-^f^  ^ 
be  like  all  these  !     If  the  relics,  as  arms,  head,  legs,  scalp,    -y  ^  f 
hair,  teeth,   &c.,  were  together  in  one  place,   that  are  said      \     /     ^ 
to  be  worshipped  in  many,   some  should  have  two  or  three       y^^*^^ 
heads,  more  legs  and  arms  than  a  horse  would  carry;  their        \,   , 
gilded  coats  and  painted  faces  should  teach  rather  to  be  proud  / 

and   to  play  the   harlot,  than  soberness,  simplicity,  hohness     -•A^'>y>'^^ 
and  lowliness,  as  becomes  the  godly  and  saints  indeed. 

After  when   he  adds,    "The  Desire  of  all  people  shalK^':'^^''' , 

'  *■       >■  (losired  of 

come,"  there  is  prophesied  the  coming  of  Christ  in  our »"  "°o** 
flesh  and  nature  to  redeem  us  from  the  bondage  of  hell, 
sin,  and  death,  which  thing  all  good  men  from  the  beginning 
have  desired.  It  was  a  joyful  thing  to  perceive  Christ  to 
come  by  the  eyes  of  faith,  and  happy  was  he  to  whom  it 
was  given  to  understand  and  believe  in  him  to  come :  but 
more  happy  did  they  think  themselves,  which  did  not 
only  believe  in  him  to  come,  but  see  him  present  in  flesh. 
Simeon,  a  righteous  man  always  occupied  in  prayer,  desired  ^^^^  "• 
to  live  till  the  day  when  he  might  see  the  Lord :  which 
request  God  granted  him ;  and  when  the  child  Jesus  A>as 
presented  in  the  temple  by  his  mother,  he  took  the  child 
Jesus  in  his  arms,  praised  God,  and  said,  "  Lord,  now  Icttest 
thou  thy  servant  depart  in  peace,  according  to  thy  word  ; 
for  mine  eyes  have  seen  thy  saving  health ;"  and  so  was 
well  contented  to  die  after  he  had  his  desire.  John  Jjaptist,  Lukci. 
being  young  in  his  mother's  womb,  leaped  for  joy  as  soon 
as  his  mother  heard  the  salutation  of  the  virgin  Mary 
coming  unto  her.  Anna,  the  prophetess,  a  widow,  living  in 
fasting  and  prayer  continually,  chiefly  desired  to  see  the 
day  of  his  coming.  "Many  kings  and  propliets,"  saith  St  Luke  x. 
Luke,  '-have   desired  to  see  that   dav,   and  have   not   seen 

10—2 


1  Cor.  i. 


148  EXPOSITION     UPON  [CH.   II. 

it."  Such  a  great  desire  for  the  increase  of  their  faith  have 
all  good  men  had  to  see  Christ  in  our  flesh  and  nature, 
that  we  might  by  his  death  be  delivered  from  the  slavery 
of  hell,  sin,  and  death.  What  a  misery  is  it  to  be  in 
bondage  of  conscience  for  our  sins,  and  God's  righteous 
judgment !  and  what  a  comfort  is  it  to  know,  that  God 
is  reconciled  to  us  by  the  death  of  his  Son !  This  is  the 
desire  of  all  good  men,  which  is  fulfilled  to  us  in  Christ. 
And  he  is  called  "the  Desire  of  all  people"  by  the  Hebrew 
phrase,  which  is  as  much  to  say  as  "  most  desired."  So  St 
Paul  calls  him  not  only  righteous  and  peace-maker,  but 
righteousness  and  peace  itself:  for  so  have  such  words  more 
strength  when  they  be  pronounced  like  substantives,  than 
the  adjectives  have.  What  a  desire  had  Esay  the  prophet, 
when  he  cried :  "  AV^ould  to  God  thou  wouldest  burst  the 
heavens  and  come  down  !" 

For  this  peace,  that  God  saith  he  will  "fill  this  house 
with  glory,"  much  was  said  afore :  but  there  he  said  only 
he  would  shew  his  glory;  and  now  he  saith,  he  will  fill  it 
with  glory.  And  this  is  to  comfort  them  that  were  so  sorry, 
because  this  house  was  little  in  comparison  of  the  other  old 
one,  and  nothing  so  costly  and  glorious.  The  fulness  of 
riful?h?l  *^^^  glory  appeared  when  Christ  preached  his  Father's  will, 
church.  healed  diseases,  wrought  miracles,  rebuked  the  scribes  with 
their  traditions,  &c.  as  was  said  before.  What  greater  glory 
can  be,  than  to  do  good  to  them  which  be  his  enemies, 
to  help  them  which  cannot  help  themselves,  and  to  do  it 
so  freely  that  he  looks  for  no  reward  in  so  doing;  but 
even  of  free  pity,  which  he  had  on  us,  seeing  us  lie  in 
such  misery,  did  shew  such  mercy  as  to  redeem  us,  to  take 
us  for  his  children,  lovers  and  friends,  to  teach  us,  help 
us,  and  give  us  grace  to  do  his  will,  worship  his  majesty, 
fear  him,  and  love  him,  know  our  own  weakness ;  and  pardon 
our  negligence,  our  infirmity,  our  forgetful  and  unthankful 
disobedience  ?  Great  glory  was  shewed  in  this  house,  when 
as  Alexander  the  Great,  called  Magnus,  submitted  himself  to 
the  high  priest,  God's  minister,  confessing  his  God  to  be  the 
true  God,  where  afore  he  was  purposed  to  have  destroyed 
Jerusalem  ^ :  and  also,  when  Judas  Machabeus  with  his  bre- 
[^  See  above,  p.  69.    Ed.] 


The 

Ch 


V.  6,   7. J  THE    PROPHET    AGGEITS.  149 

thren,  after  many  noble  victories,  restored  God's  religion. 
But  none  of  these  filled  this  house  with  glory,  but  some 
part  of  it :  only  Christ  our  Lord,  in  whom  is  the  fulness  of 
the  Godhead,  filleth  this  house  with  ghry.  Christ  filled  this 
temple  so  full  of  his  doctrine  and  miracles,  by  himself  and 
his  apostles,  that  the  fulness  thereof  ran  through  the  whole 
world :  for  there  it  began  as  in  a  spring,  and  now  hath 
filled  the  whole  world  therewith.  So  liberal  is  he  that  he 
giveth  not  only  a  part,  but  full  and  heaped  measure,  even 
to  the  top  that  it  flows  over.  What  a  glory  of  God  was 
shewed  in  this  house,  when  out  of  all  countries  under  hea-  -^cts  ii.  iv. 
ven  were  gathered  devout  men  to  worship  God  there ;  and 
after  that  the  apostles  received  the  Holy  Ghost,  when  Peter 
in  his  sermons  converted  five  thousand !  How  far  spread 
was  this  glory,  when  the  eunuch  of  queen  Candace,  moved  Acts  viii. 
with  the  great  report  of  that  gorgeous  temple,  came  thither 
for  to  worship  !  But  this  the  mighty  Lord  of  hosts  works, 
which  hath  all  things  at  commandment,  and  truly  fulfils  all 
his  promises  even  unto  the  end. 

v.  8.     Gold  is  mine  and  silver  is  mine,  saitk  the  Lord  oyxhctext. 
hosts. 
9.     Greater  shall  he  the  glorij  of  this  later  house,  than  of 
the  further,   saith  the   Lord  of  hosts.      And   in   this 
place  will  L  give  peace,  saith  the  Lord  of  hosts. 

There  were  two  chief  reasons  which  discouraged  them 
from  this  building,  which  were  meet,  yea,  and  necessary  to 
be  pulled  out  of  their  minds :  and  therefore  the  prophet 
chiefly  touches  these  two.  The  first  was  the  kings  before- 
time,  who  had  forbidden  to  build,  and  their  officers,  which 
were  as  diligent  to  stop  them :  the  second  was  poverty,  for 
that  by  the  great  usury,  bribery  and  oppression  of  the  rulers 
they  were  so  needy,  that  they  were  not  able  to  finish  it. 
For  the  first,  God  sets  himself  against  the  king,  as  though 
he  should  say:  'Though  the  king's  power  be  great,  yet 
I  am  greater:  though  he  forbid,  yet  I  bid:  though  he 
be  against  you,  yet  am  I  with  you,  saith  the  Lord  of 
hosts.  What  harm  can  they  all  do  unto  you,  when  T  am 
with  you?     Who  can  hurt,  when  1  will  defend.''     Fur  their 


150  EXPOSITION    UPON  [CH,  II. 

poverty,  they  sliould  not  fear;  for  'all  gold,  silver,  riches 
and  treasure  is  mine,  saitli  the  Lord;  and  I  give  as  much 
and  as  little,  when,  where,  how  long,  and  to  whom  I  list. 
All  he  my  stewards,  and  to  me  shall  make  an  account:  it 
is  not  their  o^^•n  to  spend  as  they  will,  but  as  I  appoint. 
Although  churls  be  niggards  and  will  not  part  with  it ; 
unthrifts  do  waste  and  misspend  that  which  they  have ;  and 
neither  of  them  will  further  this  my  work;  yet  fear  not 
Godwin      ye    foi-   I    /ji^   whose   hands  are  all  hearts  and  all  riches) 

not  see  his    ./    '  v 

iniiiders      y^r\[\  qq  movo  their  minds,  and  bring  the  matter  so  to  pass, 

want.  . 

that  my  house  shall  not  lie  unbuilded  for  lack  of  money.  I 
ask  no  more  of  you  but  to  do  as  much  as  in  you  lieth  : 
put  your  good  wills  to,  and  work;  let  me  alone  with  the 
rest :  although  ye  know  not  how  to  come  by  money,  I  have 
ways  enough,  and  will  not  see  you  want." 

And  although  this  promise  be  made  to  this  particular 
people,  in  this  present  matter  of  building  God's  house ;  yet 
it  serveth  not  for  that  only  case,  but  it  is  a  sufficient  com- 
fort for  all  them  which  take  the  Lord's  work  in  hand  (what 
kind  thing  soever  it  be,  so  that  it  be  to  set  forth  his  glory, 
and  not  our  own),  that  in  such  godly  enterprises  we  shall 
not  lack,  but  have  enough  to  finish  it  and  do  it  withal. 
If  we  be-  ^nd  besides  that,  if  we  behoved  this  to  be  a  true  say- 

lievedall  '  ^       ^  "^ 

riches  to  be  jj^or    that  God  did  speak  it,  and  would  perform  it,  it  would 

the  Lord's,         ft'  a  '  i  ' 

IlSther^it   ^^'^^^  much  goodnoss  in  us. 

fuuT'mlr""'  Firsts  It  will  work  such  a  fear  in  us  towards  God,  that 
wSefuiiT  ^or  no  need  or  vantage  we  would  take  or  yet  get  one  penny 
wrongfully,  either  by  flattery,  perjury,  usury,  bribery,  lying, 
stealinoj,  deceit,  false  weights  and  measures,  or  by  any  other 
unlawful  means.  For  who  durst  take  one  half-penny,  if  that 
he  were  persuaded  that  it  were  God's,  his  Lord  and  Maker, 
who  hates  and  punisheth  all  falseness  ?  Who  dare  be  a  thief 
and  a  traitor  to  God  that  is  in  heaven,  who  made  and  rules 
all  in  earth  ?  But  l)ecause  he  thinks  it  to  be  such  a  man's, 
and  that  God  sceth  him  not,  and  man  shall  not  perceive 
it ;  without  all  shame  he  dcceiveth  man,  and  robbeth  his 
Lord  God  and  heavenly  Father.  Therefore,  when  the  devil 
puts  in  thy  heart  to  get  any  thing  wrongfully,  think  with 
thyself :  '  What  shall  I  do  ?  shall  I  be  a  thief  to  my  Lord 
God,  who  made  me  and  saved  me  I  these  goods  be  not  this 


V.   8,  0.]  THE    PROPHET    AGGEUS.  lol 

man's  only,  but  they  be  my  Lord  GocVs,  who  liath  made  him 
his  steward  over  them,  and  unto  whom  he  must  make  ac- 
count of  them.  And  akhough  I  can  deceive  man  in  gettino-  of 
them,  yet  God  seeth  all  things,  and  nothing  is  hid  from 
him.'  If  true  faith  considered  these  things  thus,  no  man  would 
nor  durst  use  any  deceit  in  any  kind  of  thing. 

Hecondhj^  If  this  saying  were  duly  considered  that  all 
gold  and  silver  is  the  Lord's,  who  durst  misspend  or  waste 
one  farthing  of  it  unthriftly  upon  things  not  necessary  \  God 
hath  given  man  all  liis  creatm-es  to  serve  for  his  necessai-y 
use :  but  to  be  a  drunkard,  a  whore-hunter,  a  gamer,  a 
swash-buckler',  a  ruffian  to  waste  his  money  in  proud  ap- 
parel, or  in  hawking,  hunting,  tennis,  or  in  such  other  un- 
profital)le  pastimes,  but  only  for  necessary  refreshing  of  the 
wit  after  great  study  or  travail  in  w^eighty  affairs,  he  hath 
(I  say)  not  allowed  thee  one  mite.  Kead  the  scriptures 
throuf^h.  and  thou  shalt  not  find  where  gentlemen  be  allowed  ^^  <\eg:ree 

~     ■  o  be  allowed 

to  waste  their  money  upon  vain  pastimes  or  unprofitable,  J,:'!j'"tp^  jj-'g 
more  than  the  poor  simple  man  is.  In  all  good  common-  ^'^"^"^• 
wealths  there  be  no  laws  that  give  more  liberty  to  sin  to 
the  rich  than  to  the  poor.  God  our  heavenly  Father,  like 
a  rich  \^'ise  steward,  deals  his  money  abroad  to  us  his  serv- 
ants, some  more,  some  less,  as  he  thinks  good ;  and  saith 
unto  us  all,  "  AVork  until  I  come,"  and  increase  this  por- 
tion that  is  given  you.  Poor  and  rich  hath  this  said  unto 
him,  and  every  one  shall  make  an  account  unto  him,  and  it 
shall  be  said  to  every  one,  "  Make  account  of  thy  steward- 
ship." Look  in  the  law  of  (iod,  and  there  shalt  thou  find 
how  to  bestow  thy  money :  and  if  thou  cannot  find  it  agreeing 
with  God's  word,  it  is  evil,  howsoever  thou  bestow  it.  l^'or 
as  a  rich  man  o-iveth  his  man  monev,  sends  him  to  the 
market,  and  bids  him  not  bestow  his  money  as  lie  list,  but 
appoints  him  how  to  do  it,  thus  nuich  upon  such  things, 
and  thus  much  upon  other ;  so  God  hath  given  us  his  scrip- 
ture as  a  rule  to  follow  in  l)estowing  his  money  or  other 
gifts.  And  although  men  or  things  ])e  not  there  named, 
whereon  to  bestow  it ;  yet  the  degrees  and  sorts  of  botli, 
as  the  poor  and  necessaries,  be  often  beaten  into  our  heads. 
Gentlemen  and  young  rufflers  may  not  say  as  they  coni- 
\^  Swash-buckler:  swaggerer.     Kd-I 


Luke  xix. 
&  xvi. 


152  EXPOSITION    UPON  [cH.  II. 

nionly  use,  '  Is  not  my  money  mine  o\Yn  ?  May  I  not  spend 
it  as  me  lust  I  who  shall  correct  me  I  what  would  ye  have 
me  to  do  ?  Shall  I  build  castles  and  towers  with  it  ?  I 
have  more  than  I  can  get  spent :  the  next  rent  day  is  at 
hand.  Shall  I  be  a  lout,  and  sit  in  a  corner?  Nay,  it  be- 
cometli  a  gentleman  to  make  merry  and  ruffle  it.  Shall  I 
not  make  good  cheer,  that  other  may  fare  the  better?  Let 
me  make  merry  when  I  am  young :  I  v>ill  ^^ ax  sad,  wise, 
and  thrive,  when  I  am  old.'     But  thou  which  thinkest  thus, 

Luke.wi.  remember  the  evil  steward,  which  when  he  was  called  to 
account,  and  could  not  discharge  his  reckoning,  gave  away 
his  master's  jjoods  that  he  miffht  maintain  his  idleness.  But 
he  was  put  out  of  office^  as  all  they  shall  be  cast  from  God's 
face,  which  likewise  unprofitably  spend  that  portion  which  God 
hath  given  them.  Thinkest  thou  that  God  will  allow  this 
account,  if  thou  say,  '  Thus  much  is  spent  upon  whores,  this 
at  cards,  this  at  dice,  this  on  masking,  this  on  mumming, 
this  at  bear-baiting,  SzcV  Nay,  nor  yet  on  massing,  gilding 
of  saints,  painting  of  stocks  and  stones,  setting  up  roods, 
buying  of  popish  pardons,  giving  money  to  this  cloister  of 
monks,  and  that  house  of  friars,  with  such  like.  Who 
would  spend  one  penny  so  evil,  if  he  thought  that  it  should 
bear  witness  against  him  and  condemn  him  at  the  last  day? 
It  is  for  lack  of  faith,  that  such  unthrifts  do  misspend  God's, 
their  Master's  money ;  because  they  think  it  is  their  own, 
and  not  the   Lord's,  as  the  prophet  saith  here. 

Thirdly^  If  this  were  believed  as  it  ought  to  be,  it  would 
make  us  neither  to  grudge  against  God,  that  gives  plenty 
many  times  to  the  evil  men,  and  the  honester  sort  lives  more 
barely  ;  nor  we  should  not  disdain  to  see  one  preferred  be- 
fore ourselves,  in  more  wealth  or  authority.  We  should  also 
content  ourselves  with  that  portion  which  God  hath  given 
us,  not   murmurinGj   nor   sorrowino-   that  we   have   less  than 

Job  xxi.       other.     This  thin<r  hath  often  grieved  Job,   David,  Jeremy, 

Psal.  Ixxiii.  Till  1  .  '  . 

.Tcr.  xii.       Abacuk,  and  other  holy  men,  that  they  did  see  evil  men  in 

Habak.  i.  ^  •' 

wealth,  and  good  men  m  trouble ;  and  they  could  never  sa- 
tisfy themselves  in  this,  what  should  be  the  cause  of  it, 
until  they  entered  into  the  sanctuary  of  the  Lord,  and  there 
they  spied  that  the  riches  of  the  earth  is  the  Lord's,  to 
dispose    at    his    holy    will    and    pleasure.      And   because   it 


V.   8,  9.]  THE    PROPHET    AGGEUS.  153 

pleases  God  to  bestow  so  much  or  so  little  upon  this  man 
or  that  man  ;   it  is  just,  and  I  should  content  myself  there- 
with, knowing  that  whatsoever  he  doeth,  it  is  good  because 
he  doeth  it,  and   no  man  must   grudge  or  disdain  thereat. 
The  will  of  God  is  the  rule  of  all  justice  and  righteousness:      » 
as  because  God  will  have  it   so,  therefore  it  is  good,  just, 
and  righteous.     God's  will  is  the  first  and  chief  cause  of  all 
things :   so  that,  when  we  see  that  God  will  have  it  so,  we  To  rrfn-  aii 
must  not  ask,  why  he  will  have  it  so ;  but  be  content  there-  wis(i.,in 
with,  sit  down  and  quiet  ourselves,  praising  his  goodness,  and  v.nmi  n.  aii 
marvelling  at  his  wisdom,  that  rules  all  things  so  well  and 
wisely.      And   with   that  little   portion  that  it  hath  pleased 
him   to   give  us,   we  shall   content  ourselves,  when  we  con- 
sider that  he  owes  nothing  to  any  man,  but  that  which  he 
gives,  he  gives  it  freely  and  liberally,  and  so  much  as  he  knows 
better  than  thou  thyself  what  is  meet  for  thee  to  have. 

Thou  which  hast  little,  think  thus  with  thyself:  '  ^ly  good 
God  and  Father,  who  hath  ruled  and  doth  rule  all  things 
at  his  own  will  and  pleasure ;  whose  wisdom  1  am  not  able 
to  perceive,  and  whose  unspeakable  love  towards  me  in  giving 
his  only  Son  to  die  for  me  I  cannot  understand ;  he  that 
loves  me  better  than  I  love  myself;  he,  I  say,  knoweth  that 
if  I  had  more  riches  and  wealth,  I  should  be  too  wanton  and 
so  displease  him  ;  and  if  I  had  too  little,  I  should  deal  untruly 
and  blaspheme  him.  Therefore  praised  be  his  wisdom,  which 
doth  not  overload  me  with  more  than  he  will  give  me  grace 
to  discharge ;  nor  lets  me  want  necessaries,  that  I  fall  not 
to  any  falsehood  or  untruth.  How  can  I  love  him  enough, 
that  gives  me  all  necessaries,  and  doth  not  cliarge  mc  with 
superfluities  f  The  evil  men  which  have  such  plenty  of  all 
things,  he  would  win  them  with  gentleness,  and  by  gentle- 
ness draw  them  unto  him  :  but  in  thee  that  hast  less,  he 
will  let  all  the  world  know  that  thou  lovest  him  not  for  any 
great  wealth  which  he  giveth  thee,  (as  evil  flatterers  many 
time  do,)  but  even  as  duty,  and  that  thou  wilt  bear  the  cross 
of  poverty  willingly,  rather  than  forsake  him. 

What  a  misbelief  is  it,  to  think  that  God  dotli  not  give 
and  dispose  his  goods  so  well  and  wisely,  but  that  many  can 
devise  it  better  !  And  if  we  had  once  this  faith  rooted  in 
our  hearts,  that  he  doth  all  for  the  best ;   it  would  make  us 


154  EXPOSITION    LTON  [cH.  II. 

say,  howsoever  wc   ourselves  or  other  have  much  or  Httle, 
1  Sam.  iii.    "  It  is  the  Loi'd  that  doeth  it ;  let  him  do  that  seemeth  good 
in  his  sight.''     And  if  we  lose  it  by  fire  or  robbery,  we  shall 
Jobi.         be  content  to   say  with  Job,   "The  Lord  gave  it,  and  the 
•      Lord  took  it   away ;    and   as  it   pleases  the   Lord,   so  it  is 
done :    the  name  of  the    Lord   be  praised."     What  a  pride 
is  this  in  man,  to  think  that  he  could  deal  his  goods  better 
than  God  hath  done ;   or  that  it  were  better  for  such  men 
and  such  to  have  more  or  less  than  they  have :  as  though 
isai.iix.       we  were  wiser  than  God,  and  if  things  lay  in  our  hands,  we 
could  do  them  better  than  he  can  or  doth  !     Our    Saviour 
Matt.  vi.      Christ  calls  it  lack  of  faith,  when  w^e  mistrust  the  power  of 
him  that  he  cannot,  or  the  goodness  of  God   that  he  will 
not,  provide  necessaries  for  us,  chiefly  if  w^e  seek  the  king- 
dom of  God  and  the  righteousness  thereof,  and  saith,  "  Mark 
the  birds  of  the  air,    how  they  neither  sow   nor   mow,   nor 
gather  into  the  barn,   and  yet   your   heavenly  Father  feeds 
them :  how  much  more  will  he  do  you,  ye  of  little  faith  I"** 

There  is  nothing  can  grieve  that  faithful  heart  so,  which 

constantly  believes  that  gold  and  silver  is  the  Lord's,  but  it 

would  undoubtedly  look  and  hope  for  all  necessaries  by  God's 

provision  to  be  given  him ;   and  if  ordinary  means  did  fail, 

jKinjsxvii.  that  the  ravens  should   feed   him,    as   they   did    Ehas;    the 

Kxod.  xvii.   stones  sliould  flow  out  water,  as  in  the  wilderness ;  or  water 

John  ii.       sliould  be  tumcd  into  wine,  as  in  Cana  of  Galilee  ;  or  that 

little  which  they  have  sliould  so  increase,  that  it  should  be 

1  Kings  xvii.  sufficient  until  plenty  came,    as  the  handful  of  meal  of  the 

poor  widow's ;   or  else  one  slender  dinner  should  strengthen 
The  faithful  them  SO,  uutil  thev  came  where  they  miffht  have  more  suffi- 

rannot  lack  •>  ^  j  n 

necessaries,  cieutly,  as  Elias  walked  in  the  strength  of  one  therfe  cake 
forty  days,  eating  nothing  else.  For  it  is  as  easy  for  God 
to  provide  for  his  people  by  some  one  of  these  ways  or  other 

2  Kings  vii.  like,  as  by  any  other  ordinary  means  ;   as  in  the   besieging 

of  Samaria,  where  they  eat  their  own  children  and  dung, 
and  the  next  day  such  plenty,  a  bushel  for  a  groat.  But 
this  is  ever  most  sure,  that  those  which  be  of  God  cannot 
Rorn.viii.  lack.  For,  as  St  Paul  reasons:  "He  that  hath  not  spared 
his  own  Son,  but  hath  given  him  for  us  all ;  how  can  it  be, 
but  with  him  he  hath  given  us  all  things ;"  and  for  his  sake 
he  will   deny  us  nothing  meet  for  us  ^     How  can   he   deny 


V.  8,  9  ]  THE  PROPHET  AGGEUS.  155 

US  a  piece  of  bread,  meat,  or  a  coat,  that  liath  given  his 
only  Son  Christ  Jesus  to  die  for  us  ?  Can  a  worldly  earthly 
father,  if  he  see  his  child  want,  weep,  and  ask  him  meat, 
deny  him  ?  will  he  not  rather  spare  it  from  his  own  belly, 
than  see  him  weep  or  Avant  I  And  shall  we  think  that  God 
hath  less  pity  and  loye  toward  us,  than  one  of  us  hath  to- 
wards another?  AVhicli  things  all  considered,  they  and  all 
we,  which  have  God's  house  to  build,  should  not  discourage 
ourselves  for  poverty  or  lack  of  ability:  for  the  Lord  of 
hosts  saith,  all  gold  and  silver  is  his ;  and  he  will  give 
sufficient  to  his  own  building. 

And  although  many  of  them  thought  that  this  later 
house  would  be  nothing  so  pleasant,  gorgeous  and  costly  as 
the  first ;  and  therefore  they  wept  when  the  ground  worlc 
was  laid,  as  was  said  before;  yet  to  comfort  them  witli, 
that  they  should  with  better  courage  and  stomach  go  about 
it,  he  promises  them,  that  '-the  glory  of  this  later  house'** 
shall  be  more  than  the  first,  and  they  shall  not  only  have 
enough  to  build  withal,  but  it  shall  be  a  more  gorgeous 
house  in  the  sight  of  God  than  the  first  was. 

The  first  temple   had  in  it   the   golden   candlestick,   the 
golden   censer,   the   golden  altar,   the  cherubins,  the   golden 
ark  of  the  Lord,  wherein  was  the  tables  of  Moses,  the  rod    ' 
of  Aaron,  and  the   pot  of  manna,  the  golden  table :    it   had 
also  L^rim  and  Thummin,  with  divers  other  relics,  which  alM^hat  things 

make  a 

or  many   of  them   were   destroyed   by  Nabuchodonozor   and  tempif  to 

•z  •'  ^  please  Oou 

others  which  spoiled  the  temple:  so  that,  although  other  jew-  i^^'st. 
els  and  ornaments  were  restored  by  the  good  king  Cyrus, 
yet  we  do  not  read,  (and  the  Rabbins  also  think.)  tliat  the.se 
were  not  in  the  second  temple ;  and  of  Urim  and  Tluunmin 
Esdras  seems  to  speak  plain  that  they  were  not  there.  Ezra  ii. 
AVhat  should  make  then  this  house  more  glorious  than  the 
first,  seeing  it  wanted  these  outward  glorious  and  plca.sant 
thinjjs  to  the  eve,  and  in  such  ornaments  was  nothin":  to  !»» 
compared  with  the  first?  Surely  nothing  but  this,  that  wc 
spake  of  before,  that  our  Saviour  Cln-ist  presented  himself 
therein,  preached  his  Father's  will  and  the  glad  tidings  of 
the  gospel,  rebuked  the  traditions  and  ceremonies  of  the 
scribes  and  Pharisees,  healed  all  disea.ses.  Therclbre  may 
we  gather  here  this  necessary  argument  upon  these  words  of 


156  EXPOSITION    UPON  [cH.  II. 

the  prophet;  that  the  church  is  more  pleasant  in  the  sight 
of  God,  where  the  gospel  is  preached,  God's  majesty  and 
his  mercy  declared,  than  where  all  the  ceremonies  of  Moses 
or  the  pope  do  shine  so  gloriously  to  the  sight  of  the  world. 
Let  the  papists  examine  well  by  these  words,  whether  their 
copes,  chalices,  vestments,  crosses  of  gold  and  silver,  their 
singing,  ringing,  censing,  their  images,  relics,  pardons,  con- 
jured waters,  &c.,  be  more  pleasant  service  to  the  Lord  our 
God,  than  where  the  trumpet  of  God's  w^ord  sounds  in  our 
ears,  to  stir  us  up  to  the  praising  of  God,  and  pulling  down 
of  our  own  crooked  froward  nature  and  stomachs.  There 
can  be  nothing  found  in  this  second  house,  but  it  was  all 
and  much  more  to  be  had  in  the  first,  save  the  preaching 
and  miracles  of  Christ  and  his  apostles.  For  this  point  only 
therefore,  wherein  it  did  excel  the  first,  it  did  please  God 
more  than  the  first:  therefore  must  it  needs  follow,  that 
those  companies  and  churches  please  God  better,  where  his 
lively  word  is  preached,  and  the  sacraments  without  great 
pomp  commonly  and  purely  ministered,  than  w^here  they  go 
about  with  dead  ceremonies  to  serve  him,  though  they  be 
never  so  glorious  outwardly. 

Let  us  be  ashamed  then  of  these  lewd  sayings :  '  What 
should  I  do  at  the  church  ?  I  may  not  have  my  beads :  the 
church  is  lilce  a  waste  barn :  there  is  no  images  nor  saints,  to 
worship  and  make  curtsey  unto  :  little  god  in  the  box  is  gone' : 
there  is  nothing  but  a  little  reading  and  preaching,  that  I 
cannot  tell  wliat  it  means :  I  had  as  lief  keep  me  at  home.** 
This  is  a  woeful  saying,  that  because  we  may  not  worship  God 
as  we  lust  ourselves,  we  will  not  worship  him  at  all.  This  is 
idolatry,  to  leave  that  kind  of  worship  which  he  hath  appointed 
us  in  his  word,  and  devise  a  new  sort  of  our  own,  which 
God  shall  either  be  content  withal,  or  else  be  without.  The 
heathen  people  would  say,  when  they  see  the  people  so  fool- 
ish to  think  that  God  would  be  worshipped  with  gold  and 
silver,  Bicite,  ^9o?i^//?cc'S,  in  temj)lo  quid  facit  auriim?^ — which 
is  to  say,  '  Tell  us,  0  ye  bishops,  what  good  doth  gold  in 
the  temple  V  Ambrose  saith :  "  The  sacraments  look  not 
for  gold ;  and  those  things  which  arc  not  bought  with  gold, 

p  Sec  above,  p.  120.     En.] 
[2  Persius,  Sat.  ii.  (iO.     Ed.] 


V.   8,  9.1  THE    PROPHET    AGGEUS.  157 

cannot  please  with  gold^"  And  the  best  writers  do  witness, 
that  it  was  better  when  the  Lord's  supper  was  ministered 
in  wood  and  glass,  and  the  priests  were  pure  as  gold  and 
did  preach,  than  when  the  priests  were  wood  and  the  cups 
gold, — that  is  to  say,  dumb,  unlearned,  unpreaching  prelates, 
and  yet  w^ould  minister  the  sacrament  in  cups  of  gold  and 
silver.  The  riches  and  treasures  of  the  church  belong:  to 
the  poor;  and  upon  them  should  all  the  goods  of  the 
church  be  bestowed,  which  is  remaining  of  the  preacher's 
livings,  and  not  to  feed  idle  belly-gods  withal,  as  monks, 
friars,  priests,  kc.  Such  a  godly  answer  made  the  godly 
and  true  deacon  Laurence,  when  as  the  emperor  sent  his 
man  to  spoil  the  church  of  the  treasure  that  there  was.  He 
commanded  Laurence  in  the  emperor's  name  to  deliver  him 
all  the  treasure  in  the  church :  Laurence  required  a  few 
days'  respite  to  gather  all  the  goods  together ;  which  being 
granted,  at  the  day  appointed  he  gathered  all  the  poor  folks 
in  Eome  together.  AVhen  the  emperor's  servant  came,  think- 
ing to  have  received  the  whole  treasure,  and  calling  for  Lau- 
rence asked  where  the  treasure  was,  Laurence  shewed  all  the 
poor  people,  and  said,  "Behold  the  treasure  of  the  church'!" 
Thus  was  the  o-oods  of  the  church  then  bestowed,  and  not 
to  maintain  the  pope,  nor  yet  his  carnal  cardinals  in  .their 
ruffian  rout  and  idleness,  &;c. 

The  peace  which  he  promises  to  send,  "  in  this  place."  is 
not  so  much  an  outward  peace,  although  they  had  that  peace 
as  long  as  they  feared  the  Lord :  but  here  is  meant  the  peace 
of  conscience,  which  Christ  brought  from  heaven ;  as  the 
angels  sang  at  his  birth,  "  Glory  be  to  God  on  high,  and  Lnko  ii. 
in  earth  peace,  &c."  And  he  is  not  only  the  peacemaker 
betwixt  God  and  man,  but  peace  itself,  as  St  Paul  calleth 
him,  saying,  "  He  is  our  peace,  which  hath  made  of  both  Eph.  ii. 
one,"  as  was  noted  before.  It  is  more  to  call  him  the  i)eace 
itself,  than  to  call  him  the  peacemaker  betwixt  God  and  man, 
pacifying  the   Father's   wrath  for  our  sins,   and   purchasing 

P  Quid  enim  dices  ?  Timui  nc  tcmplo  Dei  ornatus  dccssct  ?  Re- 
spondehit :  Aurum  sacramenta  non  qutei-unt ;  nc(iue  aiiro  placcnt,  ([Uiv 
auro  non  emuntur.  Dc  Officiis,  Lib.  ii.  cap.  2a  T.  iv.  p.  Gl.  Paris. 
1632.     Ed.] 

[^  See  above,  p.  144,  and  the  note.    Ed.^ 


158  EXPOSITION    UPON*  [cH.  II. 

pardon  for  all  our  wickedness.  The  peace  of  conscience  when 
we  believe  (Jod  to  be  our  Father  for  Christ's  sake,  forgiving 
all  our  sins,  and  bestowing  all  his  goodness  on  us,  is  the 
greatest  comfort  that  can  be,  though  the  world  rage  never  so 

John  xvi.  much  agaiust  us  ;  as  our  Saviour  Christ  saith,  "In  the  world 
you  shall   have  affliction  and   trouble,    but  in  me   you  shall 

John  xiv.  liave  peace'' :  and  again,  "  I  leave  my  peace  among  you,  and 
I  give  my  peace  unto  you,  &C."  And  although  the  church 
of  God  is  often  more  forgetful  of  his  goodness  received,  when 

isai.xxxviii.  they  liavc  worldly  peace,  (as  the  prophet  saith,  "In  this  out- 

workiiy       ward  worldlv  peace  my  bitterness  is  most  bitter",)  and  there- 
peace  IS  •    ^  ''  ^ 

most  s:riev-  fore  necessarv  it  is  to  be  tried  by  adversity,  heresies,  impri- 

ous,  and  in  •  .  . 

persecution  sonuieiits,  death,  and  other  cruelties  :  yet  in  the  midst  of  all 

the  con-  '  '  -^ 

science  is  troublc  they  shall  find  present  comfort  and  peace  patiently 
to  bear  all  such  sorrow  as  shall  be  laid  on  them. 

When  as  emperors  were  not  christened,  great  was  the 
persecution,  and  yet  could  they  not  prevail.  When  heresies 
began  to  spring  in  the  church,  then  God  raised  up  Augus- 
tine and  others  to  withstand  them ;  and  the  more  that  they 
were,  the  more  was  the  truth  tried  out  and  flourished  :  but 
after  that  the  pope  had  conquered  all,  good  learning  decayed, 
and  the  devil  thereby  had  lulled  all  on  sleep ;  then  came  this 
outward  worldly  peace,  where  the  most  part  submitted  them- 
selves to  the  l^east,  and  his  peace  was  the  bitterest  thing 
that  could  be  before  God,  and  greatest  trouble  to  all  good 
consciences.  For  then  outward  peace  brought  in  lordly  pride, 
which  harmed  more  than  any  persecution,  as  Bernard  saith. 
But  now,  after  that  the  light  appears  again,  with  what  peace 
of  conscience  can  and  do  men  offer  themselves  to  the  fire, 
though  the  pope  and  his  clergy  rage  like  lions  or  mad  dogs  ! 
AV^hat  great  learning  hath  God  revealed  in  our  time  more 
than  l)efore  !  And  chiefly  it  hath  been  done  because  of  errors, 
heresies,  sects  and  controversies  that  be  abroad,  that  God's 
chosen  people  should  not  live  in  blindness  still,  and  that  his 
goodness  may  be  known.  And  although  persecution  be  great, 
yet  God  strengthens  his  to  die  for  his  truth  in  most  quiet 
peace  to  the  shame  of  their  persecutors.  AVhere  there  is 
no  striving,  there  is  no  victory :  where  there  is  no  victory, 
there  is  no  praise  nor  reward :  therefore  God  of  his  great  love, 
that  his  people  may  have  most  noble  victories  and  greatest 


V.   8,  9-]  THE     PROPHET    AGGEUS.  159 

reward,  sufferetli  them  to  be  troubled  by  the  devil  and  his 
ministers,  but  not  to  be  overcome.  Where  the  tormentors 
rage,  because  they  cannot  overcome  the  simple  souls,  holding 
fast  the  faith  which  they  would  pull  from  them,  and  for  the 
which  they  strive ;  God  so  strengthens  his,  that  they  suffer 
all  torments  with  more  peace  of  conscience,  than  the  tormen- 
tors do  lav  it  on  them,  which  devise  the  deaths  for  them. 

But  not  only  this  inward  peace,  but  an  outward  also  was 
given  them,  as  long  as  they  displeased  not  the  Lord.  God 
commanded  that  every  man  amongst  the  Israelites  should 
come  thrice  a  year  to  Jerusalem  to  w^orship  him  there :  and  Exod.xxxi 
lest  they  should  grudge,  saying,  '  Who  shall  defend  our 
country  when  w-e  are  gone  so  far  from  home  ?  our  enemies 
will  invade  and  destroy  us ;'  God  promises  that  he  will  de- 
fend their  country  in  the  mean  time,  and  that  they  should 
have  no  harm.  Thus  they  believing  God  were  bold  to  go 
to  Jerusalem  to  serve  God,  leaving  none  at  home  to  keep 
their  goods  and  lands,  but  a  few  women  and  children.  So 
we,  if  we  would  serve  the  Lord  aright,  and  maintain  his  true 
religion,  our  enemies  should  not  hurt  us,  but  women  and 
children  should  be  able  to  defend  us  :  if  we  will  not  serve 
him  as  he  hath  appointed,  there  is  no  worldly  power  able 
to  defend  us,  but  we  and  they  shall  perish  all  together. 

V.  10.   In  the  twenty -fourth  day  of  the  ninth  mouthy  ctnd  the  The  text, 
second  year  of  Darius,  teas  the  message  of  the  Lord 
sent  hy  the  hand  of  Aggeus  the  prophet,  saying, 

11.  Thus  saith  the  Lord  of  hosts :  Ask,  I  pray  thee,  the 
priests  the  laic,  saying, 

12.  If  any  man  hear  holy  flesh  in  the  lap  of  his  garment, 
and  do  touch  tcith  his  lap  bread  or  broth,  wine,  oil, 
or  any  kind  of  meat,  shall  it  be  made  holy:'  The 
priests  answered  and  said.  No. 

lo.  And  Aggeus  said:  If  he  that  is  defiled  in  soul  do 
touch  any  of  these,  whether  shall  it  be  defied  ?  Th' 
priests  answered  and  said,  It  is  difllcd. 

14.  Aggeus  ansicered  and  said:  So  is  this  people,  and  so 
he  these  folk  before  my  face,  saith  the  Lord,  and  so 
is  all  the  work  of  their  kinds  ;  and  whatsoectr  they 
bring  hither,  it  is  defiled. 


160  EXPOSITION    UPON  [cil.   II. 

For  the  reckoning  of  months,  years,  days,  and  such  other 
particular  words,  we  said  enough  before.  Now  is  the  prophet 
sent  to  appose^  the  priests  in  the  law  of  God,  and  make 
Mai.  u.  them  give  sentence  against  themselves.  "  The  lips  of  the 
priest  keep  knowledge,  and  they  shall  ask  the  law  of  his 
mouth,"  saith  Malachy :  and  therefore,  to  see  what  know- 
ledge they  had  in  the  law  of  the  Lord,  and  what  answer 
they  would  make,  he  was  sent  to  examine  them ;  and  he 
puts  forth  his  question  so  wisely,  that  he  makes  them  to 
condemn  themselves  by  their  own  judgment.  He  is  bidden 
ask  them  out  of  the  law  of  God,  and  not  out  of  the  pope's 
law,  nor  yet  any  man's  law,  which  often  through  bribes  is 
ended  as  a  man  is  friended,  but  out  of  God's  book,  which 
without  partiality  speaks  indifferently  on  all  parts,  and  nei- 
ther fears  the  rich  for  his  might  and  authority,  nor  hath 
foolish  pity  on  the  poor  for  his  poverty,  but  uprightly  judges 
right,  and  condemns  sin,  wheresoever  it  is  found.  If  the 
priests  in  Moses'  law  had  this  charge  given  them,  to  be  so 
cunning  in  the  scriptures,  that  they  should  be  able  to  an- 
siKmid  be  ^^^^^'  ^^^  doubts,  whicli  could  be  asked  them ;  how  much  more 
the  scrip"  should  our  priests  now  be  able  by  the  scripture  to  teach  all 
ture.  which  be  ignorant,  and  answer  all  doubts  that  can  be  moved ! 

Tit.  i.  for  St  Paul  saith,  a  minister  "  should  be  able  to  exhort  with 

wholesome  doctrine,  and  confute  false."  But  if  ye  want  one 
to  keep  a  cur  rather  than  a  cure,  to  be  a  hunter  or  a  fal- 
coner, to  be  an  overseer  of  your  workmen,  to  be  your  steward, 
or  look  to  your  sheep  and  cattle,  to  be  your  gardener,  keep 
your  orchard,  or  write  your  business,  who  is  meeter  for  any 
of  these  businesses  tlian  Sir  John  Lacklatin  1  What  a  wicked- 
ness is  this,  that  they  should  take  such  pains  to  be  so  cun- 
ning in  these  things  that  God  looks  not  for  of  them  ;  and 
in  those  things  which  God  hath  charged  them  withal,  they 
can  say  nothing  at  all !  they  be  dumb  dogs,  not  able  to 
bark  in  rebuking  sin  ;  and  blind  guides,  not  able  to  rule 
their  flock.  ]3ut  if  the  world  be  on  their  side,  then  can  they 
play  the  wood'  dogs,  biting  and  snatching  at  every  man  near 
them,  and  let  no  honest  man  dwell  in  rest,  by  them  ;  but 
accuse,  burn,  and  condemn  all  that  speak  against  their  mis- 

[^  Appose:  question,  pose.     Ed.]] 
P  Wood :  mad.     Ed.] 


V.    10 14.]  THE    PROPHET    AGGEUS.  161 

chiefs.     If  there  be  a  t rental  to  be  said,  or  any  money  to 

be  gotten  for  masses,  dii'iges,  relics,  pardons,  &c.  then  who 

is  so  ready  as  they  \     They  can  smell  it  out  a  great  sort  of    uAt^-tr^^  . 

miles  off.     But  if  a  man  want  comfort  in  conscience,  would 

understand  his  duty  towards  God,  or  God's  goodness  towards 

us  ;  they  be  blind  beasts,  ignorant  dolts,  unlearned  asses,  and 

can  say  nothing  but  make  holy  water,   and  bid  them  say  a 

lady's  psalter. 

The  questions  which  he  putteth  forth  here  tend  to  this 
purpose,  that  by  one  thing  which  is  like  he  may  prove  another 
like.  For  like  as  hallowed  flesh  did  not  hallow  these  things 
which  it  touched ;  so  did  not  the  goodness  which  was  in 
some  of  them  make  the  rest  holy.  But  like  as  he  who  is 
defiled  in  soul  did  defile  all  the  works  that  he  taketh  in 
hand,  even  his  prayers  and  sacrifices,  &C.  so  they  did  also 
defile  all  which  kept  company  with  them  by  their  evil  ex- 
ample. This  kind  of  teachinnr  by  parables  and  similitudes,  similitudes 
which  be  like  m  matter,  consequence  and  truth,  although  kind  of 
divers  m  words,  is  pithy  to  persuade,  and  is  used  sundry 
times  in  the  scriptures,  to  bring  a  man  to  give  sentence 
against  himself.  As  when  Nathan  told  David  the  similitude  2  sam.  xii. 
of  the  rich  man  that  had  many  sheep,  and  the  poor  man 
that  had  but  one ;  and  that  the  rich  man  had  taken  the 
poor  man's  one  sheep ;  David  said  he  had  deserved  death, 
not  understanding  that  Nathan  did  mean  David  himself  to 
have  done  this  thing,  who  gave  this  sentence  of  death 
against  himself,  because  he  had  so  manv  wives  of  his  o\\'n, 
and  yet  could  not  be  content  with  them,  but  took  Urias' 
wife  also.  So  when  the  woman  of  Thecua  feigned  herself2^«n>- ^'*- 
to  be  a  poor  widow,  and  her  two  sons  had  the  one  killed 
the  other,  and  the  officers  would  have  put  the  other  to  death 
for  murdering  his  brother ;  she  makes  supplication  to  the  king 
David,  desiring  that  her  other  son  might  not  be  put  to 
death,  for  she  had  rather  lose  the  one  son  which  was  killed, 
than  have  the  other  now  ])ut  to  death  also ;  for  then  all 
her  comfort  was  gone :  when  David  had  granted  her  request, 
that  her  son  should  not  die  for  this  murder,  then  said  she, 
"Why  should  not  the  king  bring  home  again  his  son  Ab- 
salon,  which  killed  his  brother  Animon,  Imt  suiter  him  to  die 
also  banished:"'      Thus  David   was  deceived  by  the  woman, 

11 

[  IMF.KIXGTON.] 


162  EXPOSITION    UPON  []cH.  XI. 

which  under  the  names  of  her  own  sons  made  suit  for  Ab- 
salon,  the  king's  son,  by  the  counsel  of  Joab  :  and  David 
thought  in  reason  he  should  be  as  ready  to  shew  pity  to  his 
own  son  Absalon  as  to  another,  and  gave  sentence  so  against 
himself.  So  the  priests  here,  granting  that  whatsoever  touches 
him  who  is  defiled  in  soul,  that  thing  is  also  defiled  too,  prove 
and  give  sentence  against  themselves,  condemning  all  their 
own  deeds  to  be  naught  and  defiled,  because  they  themselves 
were  wicked   and   defiled.      What  wickedness   were   in   this 

Ezrax.  people,  Esdras  tells,  when  he  divorces  such  a  number  as  had 
married  heathen  wives  contrary  to  the  law ;  and  Nehemias, 

Nebem.  v.  when  he  tells  how  by  bribery  and  usury  they  had  polled  their 
poor  brethren,  and  gotten  their  goods  and  lands  into  their 
hands :  and  how  they  had  all  offended  God  in  not  building 
this  temple,  this  prophet  teaches  here  plain.  These  with 
divers  other  gross  sins  had  defiled  this  people  ;    and  there- 

Sin  defiles    fore  all  that  thev  did  and  touched  was  defiled.      Sin  is  so 

those  thing's     ^  •' 

that  God  ^   vile  and  filthy,  that  it  defiles  even  those  thing^s  which   God 

himself  ^  "^ '  ^  ° 

commands,  himsclf  hath  commanded.  Esay  saith,  "  Your  sabbath-days 
and  other  feasts  my  soul  abhors ;"  and  yet  God  had  com- 
manded them  his  own  mouth  to  observe  such  feasts.     Esay 

isai.  ixvi.  saith  also,  "  He  that  offers  an  ox  is  as  if  he  killed  a  man, 
and   he   that  sacrifices  a  sheep  is   as   though  he  brained  a 

Psai.  xi.  dog  :*"  and  again,  "  Sacrifice  and  offering  for  sin  thou  hast 
not  required."  But  Esay  addeth  a  reason  why  God  should 
hate  that  which  he  once  commanded,  and  saith,  ''  Your 
hands  are  full  of  blood ;  ye  do  not  hear  the  widows'*  and  the 
fatherless'  cause,"  &c.  Seeing  then  sin  hath  such  a  strength 
in  it,  that  it  makes  God  to  hate  those  things  which  he  or- 
dained himself;  how  much  need  have  we  to  take  heed  what 
we  do,  lest  in  thus  offending  God  we  make  him  to  forsake 
both  us  and  all  that  we  should  have  good  of! 

Holy  flesh.  That  is  called  holy  flesh  which  was  offered  to  the  Lord, 
and  whereof  sometime  the  whole  was  burned,  and  sometime 
that  part  which  remained  was  eaten  of  the  priests  and  them 
that  brought  it  to  be  sacrificed.  If  that  flesh  then,  which 
was  thus  hallowed  by  the  commandment  of  God,  had  not 
this  strength  in  it,  to  hallow  the  lap  of  a  garment  wherein 
it  was  carried,  and  so  the  lap  to  hallow  what  thing  soever 
it  should  touch ;  how  can  the  pope's  conjured  water,  which 


V.   10 14.]  THE    TROPIIET    AGGFX'S.  168 

he  calls  holy,  make  tlie  man  or  house  where  it  is  sprinkled 
so  holy,  that  no  devils  dare  enter?  The  devil  durst  tempt 
our  Saviour  Christ ;  and  yet  they  say  he  fears  their  con- 
jured water,  as  though  it  were  holier  than  Christ  himself. 
Where  hath  he  any  promise  from  God  of  such  foolishness? 
What  can  their  holy  ashes,  holy  palms,  holy  crosses,  holy  Popes  have 
bells,  holy  cream,  rehcs,  moulds,  chalice,  corporas,  fire,  candles,  foi-  their 

11  1  1  •    1      •        1      •  1      1  T  1      •         •!         1  hallowing 

beads,  or  that  which  is  their  most  holy  relic,  their  oil,  where-  of  things, 
with  they  anoint  their  shavelings,  priests,  and  bishops,  do? 
They  would  make  men  believe  that  the  oil  hath  such  holi- 
ness in  it,  that  whosoever  wanteth  it  is  no  priest  nor  mi- 
nister. Therefore  in  the  late  days  of  popery  om*  holy  bishops 
called  before  them  all  such  as  were  made  ministers  with- 
out such  greasing,  and  blessed  them  with  the  pope's  bless- 
ing, anointed  them,  and  then  all  was  perfect ;  they  might 
sacrifice  for  quick  and  dead :  but  not  marry  in  no  case,  and 
yet  keep  whores  as  many  as  they  would.  If  any  of  their 
such  greased  disciples  were  traitor,  felon,  or  heretic,  that 
he  had  deserved  death,  (in  token  that  their  oil  was  so  holy, 
and  had  entered  so  deep  into  the  flesh,  but  bringing  no  ho- 
liness ^^'ith  it ;  for  then  their  anointed  should  not  have  fallen 
so  sore  as  they  did,  and  do ;)  before  any  such  offender  could 
suffer  death,  he  must  first  be  deposed  of  all  that  he  received 
from  the  pope  of  his  orders  and  apparel,  and  have  all  that 
skin  of  his  crown  and  fingers  pared  ofi"  or  scraped,  because 
they  were  greased  with  their  oil. 

What  oil  used  the  apostles  in  making  ministers,  or  what  xothing 

^  °  ^     ,  hallowed  by 

scripture  is  for  it  I     The  holy  flesh  which  was  offered  to  God  the  popes 

i  *'  ^  tradition 

bv  his  own  commandment  had  not  this  power  to  liallow  the  i^"  ''a"ow 

^  another 

things  which  it  touched  ;  and  yet  their  holy  water  and  grease  ti»«ii?. 
must  have  it.  Is  this  like  to  be  true?  doth  not  all  their 
false  feigned  holiness,  which  they  put  in  things  made  lioly 
by  their  own  hallowing  only,  and  not  by  God,  fall  by  this 
one  sentence  of  God's  mouth  ?  can  any  thing  be  more  plainly 
spoken  against  all  their  juggling  than  this  I  For  the  same 
reason  that  is  against  flesh,  is  against  all  their  holy  toys, 
by  what  name  soever  they  be  called.  If  they  will  not  be- 
lieve God  and  his  scripture,  let  them  believe  the  priests,  their 
elders  and  predecessors  ;  yea,  and  that  which  they  crack  so 
much  of,  that   is  a  general  council,   which  they  think  can- 

11—2 


164  EXPOSITION  urox  [ch.  II. 

not  err.  The  prophet  here  is  sent  to  all  the  priests ;  and 
here  is  answered  in  all  their  names  by  general  consent  and 
counsel,  that  holy  flesh  cannot  hallow  that  thing  which  it 
touches.  If  it  be  so  in  one  hallowed  thing,  as  it  is  in  this 
flesh,  why  should  it  not  be  so  in  all  other  likewise? 
Christ  only         There   is   no  creature   which   can   e^ive   that   holiness  to 

maketh  us  o 

oniv'hath     ^^^^^her  which  is  in  itself:  this  thing  belongs  to  Christ  alone; 
the  fulness  f^j.  a^f  j^jg  fulness  all  we  have  received,"  as  St  John  saith. 

01  uoliness.  ' 

And  where   we  have  gifts  of  the  Holy  Spirit  by  measm-e, 
iCor.xii.     gQ  niuch  as  pleases  God  of  his  s^oodness  to  give:  Christ  our 

John  111.  1  o  o         ' 

Lord  and  Saviour  had  the  fulness  of  the  Spirit  without  all 
measure,  that  of  his  fulness  we  all  might  receive  part.  Christ 
hath  the  fulness  of  the  gifts  of  the  Spirit  so  much,  that  al- 
though he  give  part  to  us  all,  yet  he  hath  nothing  less  himself. 
For  as  the  sun  gives  light  plentiful  to  the  whole  world,  and 
yet  keeps  the  self-same  light  wdthin  itself;  so  our  Saviour 
Christ,  God  and  man,  hath  the  perfect  fulness  of  all  goodness 
in  himself^  and  yet  gives  part  to  us  as  he  thinks  good,  not 
losing  any  piece  of  that  he  hath  himself,  but  lightning  our 
darkness  with  that  light  which  he  hath  within  himself.     St 

iCor.  1.  l^aul  saith,  he  "is  our  w^isdom,  righteousness,  holiness,  and 
redemption,"  because  he  gives  us  all  these  things. 

As  it  is  in  flesh,  so  it  is  in  all  other  creatures ;  although 
a  probable  objection  to  the  contrary  may  be  made  out  of  the 

Matt,  xxiii.  scriptures  themselves.  Our  Saviour  Christ,  saying,  "  Woe 
to  the  scribes  and  Pharisees,"  which  taught  that  "  he  which 
swore  by  the  temple  or  the  altar  was  nothing,  but  if  he 
swore  by  the  gold  of  the  temple,  or  the  oflering  on  the 
altar,  he  was  in  fault,"  seems  to  teach  contrary ;  for  he 
adds  unto  more,  saying  that  the  temple  makes  the  gold  holy, 
and  the  altar  the  offering;  and  that  he  which  swears  by 
the  altar,  sweareth  by  it  and  those  things  which  be  on  it ; 
and  he  that  swears  by  the  temple,  swears  by  it  and  him 
which  is  in  it ;    as  though  the  temple  and  the  altar  made 

1  Cor.  vii.  other  things  holy.  St  Paul,  speaking  of  the  marriage  of  the 
iaithful  and  the  unfaithful,  saith  that  the  unfaithful  part  is 
made  holy  by  the  faithful.  But  here  you  must  mark,  that 
this  holiness,  which  St  Paul  speaks  of,  belongs  nothing  to 
the  salvation  or  forgiveness  of  sin  of  the  unholy  party;  but 
teaches  that  such  marriage  to  continue  is  not  unlawful  and 


V.   10 14.]  THE    PROPHET    AGGEUS.  lf)0 

whoredom,  and  the  children  so  born  be  not  bastards  and 
heathens.  That  other  hoHness  in  the  temple  and  the  altar 
is  but  such  a  holiness,  as  Closes  teaches  in  his  law.  which 
then  was  a  ceremony,  but  is  now  taken  away,  and  there- 
fore belongs  not  unto  us.  Any  thing  is  called  holy  by  the  Hoiy. 
law  of  Moses,  which  is  dedicated  to  serve  God  in  anv  kind 
of  ceremony  or  service  in  the  temple,  and  is  no  more  turned 
to  serve  man  in  any  kind  of  civil  matter,  or  in  his  house  ; 
or  else,  which  by  his  institution  signifies  some  holy  thing 
unto  us.  But  these  be  called  holy,  not  because  any  holi- 
ness for  salvation  is  in  them,  or  that  they  can  give  holiness 
to  other  things ;  but  because  the  end  and  use  whereunto  they 
be  turned  is  holv.  Nothing  beside  man  can  receive  this  true 
holiness  :  for  faith  is  the  instrument  and  means  whereby  true 
holiness  is  received,  which  profit  to  salvation,  whereof  the 
prophet  speaks  here  chiefly. 

But  it  is  not  so  with  the  evilness  and  sin  of  man :   for  sin  defiles 

...  not  onlv  the 

that  doth  not  onlv  defile  the  man,  when  it  is  in  him,  but  nian  iiim- 

self,  hut 

all  that  the  evil  man  doth  is  evil  also ;  as  all  that  touches  ^^^n;  tiiinir 

that  he  doth 

the   thino-  which  is   defiled,  is   defiled  also.     For  as  a  car- and  aii  that 

o  '  use  his 

rion  doth  not  only  smell  evil  itself,  but  infects  all  that  come  company, 
near  it ;  so  that  man  which  is  defiled  in  soul  doth  defile 
all  thinofs  that  he  takes  in  hand.  Valentinianus',  a  christian 
man,  turned  from  idolatry  to  the  knowledge  of  Christ,  and 
afterward  made  emperor,  when  other  had  cast  upon  him 
such  holy  water  as  they  made  to  their  idols,  he  ^\as  angry 
^vith  them  that  they  defiled  his  coat,  and  smote  the  priest 
that  gave  him  the  holy  water  and  moved  him  to  sacrifice. 
For  he  thought  (as  truth  is)  that  whatsoever  was  conse- 
crated to    idols  was  so  filthy,  that   it   defiled  whatsoever   it 

Q^  Kui  yap  \\u\cvTiviavu^  fKtrvoc,  6  /HKpuu  v<TT€pov  f3n<ri\ev(ru<:, 
iX^^^^PX^'^  ^^  ''"  'rt}inKavru,)  twv  irep'i  to.  fSaalXcut  TCTuyiuiiov 
\oyX(^(p6p(au  tjyovijitvo^,  ov  el^f^v  virep  rt]<:  cvareftua^  ovk  aireupvyt 
l^rjXov.  6  fiev  yap  eix/SpuvTtjTos  eKe7wo<:  [^luvXiauo^']  tt?  to  t»/<:  rvji^t]^ 
Tf/jiei/o?  €i<rt']€i  yopeviav  CKaTipicOev  de  twv  Bvpayv  ct(nt]K(i(rai'  viw- 
Kopot,  TrepippavTtjpioif;  tov<;  €1<ti6vtu<;  -TrpoKadalpuvre^,  a)<r  tvoni(ot'. 
^V.Treitt]  ct  Tov  /9a(n\6ft)<J  ijyou/iei/o?  rtj  x^au'iCi  pav'icn  ircXuffuanv 
elle  Ra/\ei'Tji/(ai/oV,  o  ftacriXe'ia^  Ua-repa^  X^V'"  '^"'''^"^  Tcri-^rjKW, 
7ri)f  eV««(Tf  TOV  vctoKopov,  n€noXvv6(tt  (pt'jan^,  ov  KfKaOapOui.  I  lico- 
dorct.  Ecclcs.  Hist.  Lib.  iii.  Cap.  lO.  Paris.  lo44.    Ei>.] 


166  .    EXPOSITION    UPON  [cH.  II, 

Num.  xii.  touched,  if  it  was  received  with  such  opinion  of  holiness  as 
they  thought. 

Some  read  here,   "if  he  that  is  defiled  by  the  dead  do 
touch,"'  kc. :  the  sense  is  both  one  of  this  and  that.     Many 
unclean  things  were  in  Moses"*  law,  that  whosoever  touched 
them   should   be  unclean   also  :    as  he  that  touches   a   dead 
Levit.  XV.     body  shall   be  unclean   seven   days ;   and  he   that  hath   the 
flux  of  seed  shall  be  unclean ;  and  he  that  touches  the  bed 
where  such  have  lien,  or  sits  where  they  have  sitten,  shall 
be  unclean  also.     But  this  is  not  so  much  for  the  unclean- 
ness  which  is  in  the  dead  body  or  the  seed  by  nature  (for 
both  be  the  good  creatures  of  God),  as  that  under  this  figure 
God  would  teach  us,  that  we  should  not  as  much  as  touch 
sin,  which  is  the  death  of  the  soul :    likewise  the  evil  lusts, 
which  reign  when  the  flux   of  the  seed   is,   be  the  causes 
which   make   them   unclean  which  suffer   such   diseases  and 
affections.     So  that,  whether  we  read,  "  he  that  is  defiled  in 
soul,''  or  "he  that  is  defiled  by  the  dead,"  it  is  sin   that 
both  do   mean  :   for  that  not  only  defiles,  but  kills  the  soul 
which  doth  it.    And  sin  is  such,  that  it  defiles  all  that  touch 
Eccius.xiii.  it;  as  Sirach  saith,  comparing  it  to  pitch,  "He  that  touches 
1  Cor.  XV.     pitch  is  defiled  with  it."     St  Paul  saith  also,    "  Evil  com- 
Psai.  cix.     munications    corrupt    good    manners."      David   saith,    "  The 
sinner's  prayer  is  turned  into  sin."      The  good  man  there- 
fore makes  all  his  works  good ;    and  the   evil  defiles  every 
good  thing  he  takes  in  hand. 
The  life  of  This  vcrso  teaches  plain,  that  the  whole  life  of  an  evil 

the  wicked  * 

is  all  wholly  man,  whatsoever  he  doeth,  is  defiled.     For  as  St  Paul  re- 

defiled.  ^  ' 

1  Cor.  X.  quires  of  a  good  man,  that  "  whether  he  eat  or  drink,  or 
whatsoever  he  do,  he  should  do  all  to  the  glory  of  God ;" 
so  the  evil  man,  if  he  eat,  drink,  sleep,  wake,  talk,  work,  or 
be  idle,  all  is  defiled  before  the  Lord.  For  an  evil  tree 
cannot  bring  forth  good  fruit,  nor  figs  grow  on  briars :  yea, 
let  him  study,  pray,  fast,  give  alms,  buy  trentals,  give  his 
body  to  be   burned,   or  do  what   lie   can   devise,   and  it  is 

1  cor.xiii.  defiled.  "  If  I  had  all  faith,"  saith  St  Paul,  "  so  that  I  could 
make  mountains  to  stir  out  of  their  j)laces ;  if  I  know  all 
secrets,  give  my  goods  in  alms,  and  my  body  to  be  burned,  I 
am  nothing  better,  it  profits  me  nothing,  if  I  lack  charity." 

Johnxiii.     ^ji  gyji  jjjgjj  i^q\^  charity;  for  "by  this  shall  ye  be  known 


V.  10 14.]  THE  PROPHET  AGGEUS.  167 

to  be"  good  men,  and  so  "  my  scholars,  if  ye  love  one 
another,''  saith  our  Saviour  Christ:  therefore  whatsoever  they 
do,  it  is  defiled.  The  good  man  if  he  eat  or  drink,  he  doth 
it  with  thanksgiving  to  God  for  such  sustenance  righteously 
gotten,  and  soberly  takes  it  to  refresh  his  weak  nature,  that 
he  may  the  better  serve  his  Lord  God.  If  he  work,  use  mer- 
chandize, or  any  other  kind  of  life,  he  doth  it  not  so  much' 
for  his  own,  as  for  the  common  profit.  But  the  evil  man 
either  gives  not  due  thanks  for  his  meat,  or  gets  it  'OTon"-- 
fully,  lays  it  up  niggardly,  or  else  spends  it  unthriftly ;  and 
in  all  his  labour  seeks  his  o\mi  profit  ^vith  the  hurt  of  others; 
and  therefore  it  is  sin. 

By  this  is  also  proved  this  great  controversy,  whether 
we  be  made  righteous  by  works  or  faith.  For  if  works 
should  make  us  righteous,  then  the  good  works  which  an 
evil  man  doth  should  make  him  righteous.  But  the  pro-webe 
phet  saith  here,  that  whatsoever  the  evil  man  doth,  it  is  righteous 
defiled.  Therefore  the  man  must  be  good  before  the  work  properly, 
be  good,  as  our  Saviour  Christ  saith :  "  Either  make  the 
tree  good  and  the  fruit  good  ;  or  make  the  tree  evil  and 
the  fruit  evil."  And  as  the  fruit  makes  not  the  tree  good, 
but  shews  and  gives  it  to  be  a  good  tree ;  so  it  is  in  the 
evil  fruit  and  the  tree.  The  sour  crab-tree  makes  the  crabs 
bitter,  and  not  the  crabs  makes  the  tree  evil.  As  the  tree 
is,  so  is  his  fruit;  and  as  the  man  is,  such  is  his  life.  "ALukevi. 
good  man  out  of  the  good  treasure  of  his  heart  brings  forth 
good  things ;  and  an  evil  man  out  of  the  evil  treasure  of 
his  heart  brings  forth  evil."  But  the  heart  and  the  man 
is  evil,  before  the  deed  be  evil,  not  in  time,  but  in  the  order 
of  nature.  For  as  in  a  well-spring,  look  what  taste  the  water 
hath  at  the  head  of  the  spring,  the  same  it  hath  when  it 
runs  forth ;  so  if  the  heart  of  man  be  defiled,  which  is  the 
spring  whereof  comes  whoredom,  adultery,  nnu'dor,  and  all 
other  our  doinjxs,  the  deeds  nuist  needs  be  naui^ht  which 
come  out  of  such  a  defiled  head  and  spring.  So  that,  if  we 
will  do  any  good  deed,  we  nnist  be  good  men  and  trees  be- 
fore in  God's  sight  and  election  of  God,  that  our  fruit  and 
deeds  may  be  good  :  for  out  of  an  evil  root  caimot  come  good 
fruits.  God  loves  the  deeds  for  the  man\s  sake  which  docth  j;^7«;\;; 
[*  Second  edition,  doth  it  so  viurh.     Kd.] 


1  68  EXPOSITION    UPON  [cH.   II. 

them,  rather  than  the  man  for  the  good  works  that  he  doeth. 

Gen.  iv.  As  dod  looked  first  at  Abel  and  then  at  his  gifts,  but 
to  Cain  and  his  offerings  he  looked  not :  because  Abel  was 
a  chosen  vevSsel  of  God,  therefore  God  received  his  offerings ; 
and  Cain's  were  not  received,  because  he  was  not  of  that 
number.  For  as  a  schoolmaster  will  take  in  good  part  the 
diligence  that  his  scholars  can  do ;  and  if  he  see  them  put 
their  good  wills  thereto,  he  will  bear  with  their  faults,  and 
teach  them  their  lessons ;  but  to  stubborn  and  froward  he 
will  shew  no  gentleness,  but  cast  them  off:  so  God  with 
those  whom  he  hath  chosen  in  Christ  before  the  world  was 
made,  will  bear  with  their  infirmities,  and  wink  at  their 
little  faults,  teach  them  to  do  better,  and  praise  their  well- 
doings, and  gently  correct  their  faults ;  but  his  enemies  and 
outcasts,  because  whatsoever  they  do  is  hypocrisy,  he  loves 
them  not,  but  even  their  prayer  is  turned  to  sin,  and  what- 
soever they  do  is  defiled,  because  they  be  not  grafted  and 

wisd. .\iv.  chosen  in  Christ  Jesus,  as  the  wise  man  saith,  "The  wicked 
man  and  his  wickedness  are  hated  in  like  of  God/' 

Thus  the  man  makes  the  work  good,  rather  than  the 
work  makes  the  man  good,  in  God's  sight  and  judgment, 
be  it  never  so  godly  to  the  outward  shew  in  the  eye.  So 
if  tlie  heart  of  man  and  conscience  be  defiled,  it  defiles  the 
good  creatures  of  God  which  otherwise  be  good  and  lawful. 

Titub  i.  St  Paul  speaking  of  meats  saith,  "  All  be  clean  and  lawful 
to  them  which  be  clean ;  but  to  the  unclean  nothing  is  clean, 
but  their  minds  and  consciences  be  defiled."  For  if  a  man  eat 
but  a  piece  of  bread,  and  think  that  it  is  not  lawful  for  him 
to  do  so,  he  sins,  because  he  doth  it  not  of  faith  ;    and  so 

Rom.  xiv.  the  conscience  wanting  faith  is  defiled.  "  For  w^hatsoever  is 
not  faith  is  sin:"  and  he,  wanting  true  knowledge  that  God 
made  all  things  to  serve  man,  now  through  superstition  and 
a  defiled  conscience  serves  that  creature  which  should  serve 
him,  and  so  defiles  that  which  of  itself  God  hath  created  holy, 
clean,  and  meet  to  ha  eaten  at  all  times  with  thanksgiving. 
All  this  comes  by  reason  of  sinful  superstition  in  the  man, 
which  not  believing  the  scriptures,  that  all  meats  be  lawful 
for  all  men  at  all  times,  wants  faith,  and  so  hath  his 
conscience  defiled,  whicli  defiles  the  meat  which  he  eats. 
AVhereas  they  commonly  reason.  Our  evil  works  condemn 


V.  10 14".]  THE  PROPHET  AGGEUS.  169 

US,  therefore  our  good  works  save  us  ;  this  place  of  the  ])ro-  •"'"  '^"'i- 

1      ,      ,         1       1        1  T-<  11       1  .  (Icmiis,  but 

pnet  teacheth  the  contrary  reason,  r  or  all  the  priests  in  ^^"♦xi  «orks 
their  general  council  grant,  that  he  which  is  defiled  in  soul 
defiles  all  things  which  he  doth;  yet  they  deny  that  if  a 
holy  thing  touch  another  thing  unholy,  that  it  makcth  it  holv 
also :  so  that  sin  hath  greater  strength  to  defile  other  things, 
than  goodness  hath  to  make  other  things  holy.  St  Paul, 
reasoning  of  the  same  matter,  teaches  us  how  to  conclude, 
saying,  "  The  reward  of  sin  is  death ;"  and  then  he  saith  ^^om.  vi. 
not,  the  reward  of  virtue  and  good  works  is  everlasting  life, 
but  he  saith,  "  Everlasting  life  is  the  free  gift  of  God.'' 
Thus  must  we  reason  then,  both  as  the  prophet  doth  here, 
and  St  Paul  in  the  same  case ;  that  our  evil  is  more  able 
to  condemn  us,  than  our  goodness  is  to  save  us. 

This  should  also  be  a  sufficient  warning  for  us  to  beware  Kvii  mni. 
what  company  we  join  ourselves  unto  :    for  sin  in  one  man  be  aVouicd. 
is  of  so  great  force,  that  it  defiles  all  the  company  he  is  in. 
Thus  teaches  St  Paul :    "  Evil  communication  corrupts  good  '  ^'o""-  '^^• 
manners.''    The  wickedness  which  is  in  these  men,  it  creeps  i  Tim.  ii. 
like  a  canker,   which  infects  always  the  next   part  unto   it, 
until  it  have  run  through  and  infected  the  whole  bodv  :    so 
the  wicked  never  cease,  until  they  have  drawn  unto  them  all 
such  as  keep  their  company.      AVhat  is   a  more  dangerous 
thing  than  to  keep  company  with  unthrifts?    Have  not  many, 
which   before  they  knew  such  unthriftiness  were  sober   and 
honest,    but   after   they    have    been   tangled    with   such   evil 
men,  sold  house  and  land,  some  became  beggars,  and  many 
hanged  i      Have  not  many   honest  young  men,   by   keeping 
companv    with    swearers    and    whore-hunters,    become    open 
bla.spheiners,  and  giv^  themselves  to  all  unhappiness  i     So  in 
companying  with  papists,  and  to  please  the  world,  many  have 
forsaken  the  truth,  which  they  knew  and  professed,  and  are 
become  open  enemies,  and  persecutors  of  God  and  his  peo- 
ple.   Did  not  Salomon  fall  to  idolatry  with  marrying  heathen  i  Kin->  xi. 
wives  I     Did  not  God  forbid  marriage  with  the  heathen,  lest  !><*"«•  vii. 
they  should  entice  us  to  idolatry^     Was  not  Sampson  over- Jud-.  wi. 
come  in  keeping  company  with  Dalida' ! 

What   a  proud  presumption  then  is  this  to  tliink.    1   am 
strong  enough,  wise  enough  to  take  heed  to  myself,  in  what 
[}  The  Greek  form  of  the  name  IklUah.     Ei).] 


170  EXPOSITION    UPON  [cH.  II, 

company  soever  I  shall  come  !  For  except  you  be  wiser  than 
Salomon,  or  stronger  than  Sampson,  thou  shalt  be  overcome 
as  they  were.  When  thou  shalt  sit  among  papists,  and  hear 
them  blaspheme  thy  God  and  praise  their  idolatry ;  how  canst 
thou  escape  with  a  safe  conscience  undefiled,  if  thou  hold 
thy  peace  i  Yea,  and  if  thou  have  not  greater  grace  and 
learning  to  judge  good  and  evil,  thou  shalt  hear  some  crooked 
reasons  which  shall  deceive  thee,  and  peradventure  entangle 
thee  and  bring  thee  from  God's  truth.  If  thou  sit  by,  hear 
the  truth  spoken  against,  and  will  not  defend  it  to  thy  power, 
Matt.  xii.  thou  art  guilty  to  thy  Lord  God  :  for  Christ  saith,  "He  that  is 
not  with  me  is  against  me."'  If  thou  speak  in  God's  cause, 
thou  shalt  be  in  danarer  of  thv  life  and  gfoods,  or  both.  These 
thinos  well  considered  would  make  them  which  have  the  fear 

o 

of  God  in  them  to  mark  this  lesson  well,  and  fly  evil  com- 
pany :  for  whatsoever  the  evil  man,  who  is  defiled  in  soul, 
touches,  it  is  defiled. 

AVhere  the  prophet  saith  here,  that  "  the  people  and  the 
works  of  their  hands  and  all  that  they  brought  thither  to  offer, 
was  defiled  also,"  it  moves  this  hard  question :  whether  the 
evilness  of  the  minister  do  defile  his  ministery,  and  God's 
sacraments  which  he  ministers  i  First  mark,  that  the  minister, 
An  evil        if  j^g  ]^q  ^  drunkard,  an  adulterer,  or  covetous,  &c.  he  doth 

minister  '  '  _ 

iiiakes  not    j^^y^  j^^j.^  fhc  Strength  of  the  sacrament  which  he  ministers ; 

tlie  sacra-  '^ 

nient  or       neither  vet  defiles  any  man  that  receiveth  at  his  hands  :  but 

word  evil.  -^  >' 

1  Cor.  xi.  to  himself  he  ministers  damnation,  as  St  Paul  saith,  "  He 
that  eats  and  drinks  unworthily,  eats  and  drinks  his  own  dam- 
nation." But  he  saith,  siLi  ipsi,^  "to  himself"  (for  so  is  the 
Greek,  and  not  "to  thee")  he  receives  judgment.  If  we 
should  flee  ministers  because  of  their  sin,  whom  shall  we  then 
hear  ?  for  who  wants  sin  1  So  in  preaching,  as  long  as  they 
say  true,    hear   them,  though  their  doctrine   condemn  them- 

Matt.  xxiii.  selvcs  :  for  Christ  saith,  "  In  Moses'  chair  sit  the  scribes 
and  Pharisees ;  do  as  they  bid  and  teach  you,  but  do  not 
as  they  do."  So  he  that  is  baptized  of  an  evil  minister,  is 
as  well  baptized  as  he  that  receives  it  of  the  good,  and  as 
much  doth  it  profit  him  :  for  else  so  much  difference  should 
be  betwixt  their  baptisms,  as  is  betwixt  the  goodness  of  the 
ministers ;  and  the  baptism  of  the  better  minister  should  ex- 

\^^  Kp'ifxu   cavTcp  €(t6'i€i   KCii   TTivei.     Ed.] 


V.    10 14.]  THE    PROPHET    AGGEUS.  I7l 

eel  the  baptism  of  the  worse  :  and  then  might  we  well  sav, 
"I  am   PaiiFs,    I  am  Apollos',  and  I  am  Cephas';''  which  icor.i. 
Paul  forbids.     The  goodness  of  baptism  hangs  upon  God  who 
did  institute  it,  and  not  on  the  minister  which  gives  it. 

Let  them  look  therefore,  which  will  be  so  holy,  that  ra- 
ther they  will  sit  at  home  than  here  pray  or  communicate 
with  such  a  minister  as  pleases  them  not,  what  scripture  or 
example  they  follow.  Esay,  Jeremy,  Aggeus,  yea,  Christ  and 
his  apostles,  forsaked  not  Jerusalem,  but  diligently  kept  the 
feasts  appointed  by  God,  and  offered  their  sacrifices  accord- 
ing to  the  law;  though  the  temple  was  full  of  eviP  priests, 
scribes  and  Pharisees.  As  lone:  as  God's  institution  in  his 
sacraments  and  sacrifices  was  kept,  they  did  not  so  much 
respect  the  goodness  or  evilness  of  the  minister  :  no  more 
ought  thou  to  do. 

Then,  if  the  evilness  of  the  minister  do  not  hurt  me  which  ^^'^  mny  not 

coinmuni- 

receives  the  sacrament,   why  am  I  forbidden  to  communicate  ^^^^.  ^} 

'  •'  popish 

with  papists  at  their  mass  ?  Surely,  not  so  much  for  the  "passes. 
evilness  of  the  men  themselves,  as  the  wickedness  of  the 
order  and  thinor  which  thev  minister.  For  when  thou  comest 
to  the  communion  with  the  papists,  and,  according  to  St  Paul, 
would  eat  of  that  bread  and  drink  of  that  cup  ;  they  will 
neither  jjive  thee  bread  nor  Avine  accordinoj  to  Clu-ist's  in- 
stitution,  (for  they  say  the  substance  is  changed,  and  there 
remains  no  bread ;)  but  they  will  give  thee  an  idol  of  their 
own  makinfj:,  which  thev  call  their  God.  Thev  come  not  to- 
gether  according  to  Clu-ist's  rule,  to  break  the  bread  ;  but 
they  creep  into  a  corner,  as  the  pope  teaches  them,  to  sa- 
crifice for  the  quick  and  the  dead,  to  sell  heaven,  harrow^ 
hell,  and  sweep  purgatory  of  all  such  as  will  pay.  They  come 
not  to  comnnmicate  with  the  people,  but  to  eat  up  all  alone. 
Therefore,  because  they  have  changed  Christ's  ordinance  in 
his  supper,  l)roken  his  commandment,  and  set  up  their  own 
device,  we  must  not  meddle  with  them  in  such  things  as 
they  have  done  contrary  to  God  and  his  word.  Their  baj)-  »»P»^',;";;f 
tism,  although  it  have  many  evil  things  blend  in  among,  }ct  ;»';,;•; ^^^^^'J^. 

aiul  yrt 

[;'  Second  edition,  Civiil  (the  c  imperiect)  prie^stes:  tiic  pas.sige  is  not  [»;;|'/;;;.^ 

in  the  first.     En.]  "'c.frr''^l 

[•'  Iliiriow:  phuKkT  or  destroy.     Chauecr  and  Spenser  both  speak  iy^Jp^^,,,. 

of  Christ  as  having  harrowed  fwli.     Ed.] 


172  EXPOSITION     UPOX  [CH.  II. 

because  they  keep  the  substance  of  the  sacrament,  the  words 
and  fashion  that  Christ  himself  used,  it  is  nothing  so  evil 
as  their  mass  is :  although  it  be  as  much  to  be  abhorred  of 
all  good  men  as  may  be ;  and  good  men  ought  to  seek  as 
much  as  may  be  to  have  their  children  christened  in  a  chris- 
tian couQ-reo-ation  and  of  a  godlv  minister,  where  no  such 
conjuring  nor  misuse  is  practised.  Yet  if  he  cannot  come  by 
such  a  one  as  he  would  wish,  let  not  the  christian  parent 
think  his  child  to  be  worse  baptized,  because  the  minister 
Ezck.  xviii.  is  wicked :  for  every  one  shall  sink  in  his  own  sin,  and 
the  father  shall  not  die  for  the  child,  nor  the  child  for  the 
father,  nor  the  minister  for  him  which  receives  at  him,  nor 
he  that  receives  for  the  evilness  of  the  minister;  although  that 
minister,  which  so  wickedly  corrupts  the  good  sacraments  and 
holy  ordinances  of  God,  doth  minister  them  to  his  own  damna- 
tion and  judgment. 

Then,  to  conclude  this  place  :   the  prophet  here  exhorts 

the  people  to  the  building  of  the  temple.     For  although  they 

had  an  altar  to  sacrifice  on  for  the  time,  yet  because  they 

left  undone  that  building  which  God  sent  them  home  to  do, 

and  willed  them  so  straitly  to   do  it,  they  brake  his  com- 

Disobedi.     mandment  in  not  building,  and  so  were  defiled  with  sin  of 

dpiiieraii'^    disobedience.     And  the  heart  being  once  so  defiled,  all  their 

ourdonifjs.  ^^,^^^^  ^vhich  cauie  from  such  a  defiled  heart  must  needs  be 

1  r^am.  xv.    defiled  also.     When  Saul  was  commanded  by  God  to  destroy 

all  the  Amalekites.  and  all  that  had  life  among  them,  and  to 

spare  none  ;    he  was  moved  with  a  foolish  pity  and  covet- 

ousness,  and  saved  the  fairest  and  fattest  cattle  to  sacrifice 

unto   God  :    but   God  because  of  his  disobedience  cast  him 

and  all  his  posterity  from  the  kingdom;    and  Samuel   tells 

him,  that  "  obedience  is  better  than  sacrifice.''     Some  would 

think  it  cruelness  to  kill  the  beasts  which  made  no  fault ; 

and  other  would  think  it  holiness  to  save  for  God's  sacrifice 

the  fattest  and  fairest :    but  that  is  not  cruelness  which  God 

bids,  neither  is  that  good  which  he  forbids,  whatsoever  worldly 

God's  coin-  reason  can  say  to  the  contrary.     Therefore  let  us  without  all 

n"nst  be  '     excusc  do  that  which  God  commands,   and  seek  no  starting 

excuse! '""  holes;  for  then  we  deceive  ourselves.   These  people  might  allege 

povcrtv,  the  king's  authority  wlio  forbad  them  to  build :    but 

nothing  can  defend  us,  where  that  is  left  undone  which  God 


V.   10 14.]  THE    PROPIIKT     AGGEL'S.  173 

commandeth,  but  it  is  sin.  And  where  tliis  sin  of  disobe- 
dience reigns,  there  the  man  and  all  that  he  doeth  is  defiled. 
Therefore,  if  they  would  that  any  thing  which  they  did  or 
took  in  hand  should  please  God,  they  must  wash  away  this 
filthy  disobedience,  build  this  temple,  and  all  should  be  well. 

If  we  would  apply  these  things  to  ourselves  and  our  times, 
we  should  with  hearty  repentance  build  God's  house  much  . 
more  diligently  than  we  do.  And  truly,  although  we  have 
had  great  plagues,  yet  is  there  greater  behind,  if  we  do  it  not 
throughly  without  halting :  for  "  the  servant  which  knoweth 
his  master's  will,  and  doeth  it  not,  shall  have  many  stripes.'' 

V.  15.   Now   consider,  I  jyray  yoiu  in  your  hearts  from  tin's  The  te\t. 
day  hachrard,  afore  one  stone  was  laid  uj)on  another 
in  the  house  of  the  Lord. 

16.  While  they  were  so,  they  came  to  a  heap  of  com  of 
twenty  hishels,  and  there  was  hit  ten ;  and  ye  cawe 
to  a  wine  press  to  dram  fifty  gallons,  and  there  was 
hut  twenty, 

17.  /  have  smitten  you  tcith  blasting  winds,  and  mildeip, 
and  icith  hail,  all  the  works  of  your  hands,  and  you 
would  not  turn  unto  me,  saith  the  Lord. 

18.  Consider  now  in  your  hearts  from  this  day  lachrard^ 
from  the  twenty-fourth  day  of  th>  ninth  month,  from 
that  day  when  the  ground-v^ork  of  the  temple  was  laid, 
consider  it  (/  say)  in  your  heart. 

19.  Ls  your  seed  yet  in  the  ham?  or  have  your  vineyards, 
fig-trees,  pomegranates  and  olive-trees  not  yet  flourished^ 
from  this  day  forth  will  /  bless  them. 

The  prophet  calls  them  here  to  an  earnest  and  diligent 
consideration  of  the  years  past,  and  the  plagues  which  they 
suffered  so  many,  so  divers,  so  grievous  and  strange.  As 
though  he  should  say  unto  them  thus :  Ye  are  too  negligent 
in  marking  God's  working  towards  you,  v.hich  hath  wrought 
so  wonderful  great  things  among  you,  to  the  intent  that  ye 
should  return  unto  him,  and  be  more  diligent  in  building  his  (;,h1'» 
liouse.  which  he'  so  straitlv  changed  vou  to  do.     Mark  tliem  should 

'  '  "  ,  ,„  trach  UK, 

now  more  diliojentlv  :  for  (}od  did  it  to  teacli  vou  your  duty,  jI  wiiriiu-r 
['  Ife  is  waiitiivjr  in  the  second  (Hliti<ni.     Ki>]  ^.hkI  or 


174 


EXPOSITION    UPOX 


[ciT.  II. 


ye  would  have  learned.  God  doth  not  only  teach  us  by  his 
word  and  writing,  by  prophets  and  preaching,  but  by  his  deeds 
also  and  working :  if  they  be  good  and  blessings,  to  love 
and  thank  him  for  all  his  goodness  bestowed  on  us  such 
/y^^f^iJ^  misers  ;  and  if  they  be  sharp  and  painful,  to  bring  us  home 
again  by  repentance,  to  ask  forgiveness  of  our  faults,  and 
beware  that  we  no  more  offend  him.  Therefore  these  strange 
plagues  which  ye  have  suffered  so  many  years ;  that  the  earth 
did  not  yield  her  fruit ;  your  meat  and  drink  did  not  feed 
you  ;  your  clothes  did  not  keep  you  warm  ;  your  money  wasted 
in  your  purses,  ye  could  not  tell  how,  as  though  it  fell  out 
of  the  bottom ;  your  corn  in  the  barns  consumed,  ye  wist 
not  how ;  yea,  when  it  came  to  fanning  and  winnowing,  a . 
man  thought  in  one  heap  he  should  have  had  twenty  bushels, 
he  found  but  ten,  the  half;  and  in  the  wine-press,  where 
ye  thought  to  have  had  fifty  gallons,  almost  three  parts  lacked 
and  were  consumed,  and  there  was  but  twenty  gallons ; — (a 
good  husband  that  hath  much  experience,  when  he  comes 
to  an  heap  of  corn  or  a  press  of  wine,  will  guess  within  a 
few  bushels  or  gallons,  how  much  is  contained  in  the  whole  ; 
but  here  in  the  corn  to  be  deceived  the  half,  and  in  the 
wine  three  parts,  was  very  strange,  and  could  not  be  but  as 
God  said  before,  that  when  it  was  brought  into  the  house, 
We  cannot    lie  did  blow  it  awav,  and  so  it  consumed;) — what  a  neffli- 

Avortliily  . 

gence  was  this  to  suffer  such  plagues  so  many  years  ;  and 
yet  to  be  so  hard-hearted,  that  they  weighed  them  not,  but 
lightly  let  them  pass,  not  considering  wherefore  God  sent 
them,  nor  what  fault  w^as  in  them  to  be  amended,  which 
provoked  God"'s  anger  so  grievously  against  them !  But  such 
blindness  is  in  us  all,  that  when  we  be  under  the  rod,  we  feel 
it  not,  if  God  open  not  our  eyes  to  see  his  displeasure ;  yea, 
rather  of  nature  we  murmur  against  his  gentle  corrections. 

Or  else,  if  God  withhold  his  heavy  hand  for  a  time,  to 
try  whether  we  will  amend  with  little  correction,  before  he 
lay  on  us  a  greater,  we  fall  to  our  old  fashions,  and  forget 
God,  his  rod,  our  duty,  and  his  reverence,  attributing  such 
plagues  to  unseasonable  weather,  pestilent  airs,  or  some  evil 
(;hance,  as  though  they  came  not  from  God.  As  when  we 
had  the  sweat,  where  so  many  died  so  suddenly,  that  men  were 
astonied  at  it,  so  many  sick  that  there  was  not  whole  folks 


consider 

God's 

plag^ues 

without 

a  special 

gjace. 


V.    15 19-]  THE    PROPHET    AGGEUS.  17^ 

enough  to  keep  them :  then  for  that  time  we  could  call  on 
God,  repent,  restore  evil  gotten  goods,  give  alms,  and  be 
sorry  that  we  had  not  been  more  liberal  before  time ;  but 
as  soon  as  it  ceased,  we  were  as  evil  or  worse  than  before. 
So  in  the  late  days  of  bloody  persecution  and  cruel  popery, 
how  oft  with  tears  desired  we  God  once  again  to  restore  us, 
and  we  would  no  more  so  wickedly  live  !  and  yet  we  be  worse 
than  before.  How  many  sweats,  rebellions,  dearths,  unsea- 
sonable years  have  we  had ;  and  yet  we  have  forgotten  them, 
as  though  they  came  not  from  God,  nor  yet  that  God  had 
not  sent  them  to  teach  us  to  turn  to  him  by  them  ! 

The  workings   of  God,  whether   thev  be  in  blessing  or  God's 

1         .  ,  "^         ,  •      1      1     ^loinsrs  are 

plagumg,  present  or  past,  to  oiu'selves  or  otherSjiparticularK\(iiii!rentiy 
or  to  a  whole  country  generally,  are  deeply  to  be  considered :  considered. 
for  he  would  teach  us  manv  thino-s  bv  them,  if  we  had  that 
grace,  wit,  and  eyes,  to  consider  them.     St  Paul  teaches  the  i  Cor.  x. 
Corinthians  by  examples  past  long  before,  that  they  should 
not  murmur,  be  idolators,  nor  tempt  Christ,  as  their  fathers 
did,  lest  they  should  be  destroyed  as  their  fathers  were.    How 
often  doth  the  scripture  put   the   Jews   in  remembrance  of 
their  great  deliverance  out  of  the  vile  bondage  in  Egypt ;  and  L^vit.  \\. 
bids  them  not  trouble  the  stranger,  for  they  were  strangers 
in  Eg\^t  themselves,    and  knew  the  griefs  which  strangers 
suffered.    In  particular  examples  and  plagues  he  saith,  "  Ke- Luke  .wii. 
member   Lot's   wife ;"    lest    in    looking  back,    and   desiring 
your  old  lusts  in  Sodom,  ye  perish  as  she  did.    So  in  good 
things    also,   he   teaches   us   by    examples    past :    "  Ye   see 
the  suffering  of  Job,  and  the  end  how  the   Lord  rewarded 
him,"'   saith    St  James,   moving   us   to    patience   in   trouble.  James  v. 
And  ffenerallv  it   is  said  to  us  all :    "  A\  hat   thinn^s  soever  iium.  w. 
are   written   before   hand,    they   arc   written   for    our    learn- 
ing, that  by  patience  and  comfort  of  the  scripture  we  might 
have  hope.'' 

So  in  thinofs  done  in  our  time,  when  we  see  God's  anger  riie  i.ia?u«» 
poured  upon  the  whole  realm,  or  one  country  or  house,  as  warmni;  \o 
war,  plague,  Imnger,  dearth,  sickness,  fire,  loss  of  lands  or 
goods,  sweat.  loss  of  friends ;  look  what  grievous  and  notable 
sins  then  reigned  in  such  men  or  places,  and  learn  to  avoid 
the  same,  lest  the  like  fall  on  thee.  1^'or  by  that  plague 
God  teachetli  all  which  hear  of  it  to  avoid  the  like  wicked- 


r..^d- 


176 


EXPOSITION    UPOX  [cil.   II. 


ness,  lest  like  plagues  fall  on  them.     If  they  will  not  learn, 
what  marvel  is  it  if  they  sink  in  their  own  sin  ? 

So,  if  thou  see  thy  neighbour  punished,  rejoice  not  at  it; 
but  pray  for  him,  comfort  him,  and  learn  the  goodness  of 
God  towards  thyself;  that  where  thou  hast  deserved  more 
to  be  punished  than  he,  yet  God  spares  thee,  and  gives 
thee  warning  by  his  punishment  to  amend  betimes,  lest  thy 
course  be  next ;  and  then  shalt  thou  be  more  grievously 
plagued,  because  thou  didst  not  learn  to  amend  thy  faults 
by  his  correction  and  punishment. 

If  thy  neighbour  be  in  wealth,  and  thou  in  trouble,  learn 
to  amend  thy  ftvults  by  his,  that  God  may  bestow  his  be- 
nefits on  thee,  as  well  as  on  him.  Disdain  not  his  wealth, 
nor  be  not  sorry  for  it,  whether  he  be  jrood  man  or  evil : 
for  if  he  be  evil,  God  would  win  him  with  gentleness;  if 
lie  be  good,  follow  his  doings,  that  God  may  bless  thee  also. 
Thus  shall  we  learn  of  God's  doings  to  comfort  ourselves, 
and  amend  our  own  lives.  How  diligent  we  should  be  to 
search  out  for  what  cause   God  plagues   us,  we  are  taught 

Josij.  vii.  by  Josua  in  casting  lot  with  the  people  when  they  were 
plagued,  who  had  angered  God  so  grievously,  that  he  punished 
them  so  sharply,  and  so  tried  by  the  lot,  that  Acham  was 

isjuuj.  xiv.  in  the  fault.  So  Saul  tried  by  lot,  that  his  son  Jonathan 
had  offended,  when  God  so  sharply  punished  them.  Jonas 
running  from  God  was  tried  by  lot,  cast  into  the  sea,  and 
the  tempest  ceased. 

Offenders  Thus  inust  not  God's  plaofues  and  works  be  lisfhtly  passed 

must  be  .  ^       ^     ^  to       .'    I 

tried  and     ovci',  but  deeply  considered  wherefore  he  punisheth,  and  the 
that  the       onenders   tried   out    and    punished   that   God's    plague    may 

plague  .  .        ^  1      o  .' 

may  cease,  cease  :  for  before  it  will  not.  If  the  rulers  be  neghgent  in 
jjunishing  sin,  as  their  duty  requires,  God  must  needs  take 
it  in  hand  himself;  for  sin  must  needs  be  punished,  and  he 
is  a  righteous  God,  and  will  as  well  punish  the  sinner  as 
reward  the  good :  but  if  man  do  punish  the  fault,  God  will 
not ;  for  he  punishes  not  twice  for  one  fault.  Therefore  let 
us  no  more  be  so  negligent  in  not  regarding  God's  plagues, 
lest  in  despising  little  gentle  ones  we  provoke  him  to  pour 
his  whole  wrath  on  us,  as  these  men  did. 

He  bids   them   look  backward,  not  at  one  year  or  two 
passed,  but  even  from  the  beginning  "whole  forty  years,  since 


V.    15 19-]  THE    PROPHET    AGGEUS.  1 


/  / 


one  stone  was  laid  on  another  in  the  foundation  of  the  tem- 
ple,'" and  till  all  that  time  that  they  left  off  their  building; 
and  to  remember  how  unfruitful  and  unseasonable  years  they 
had.  The  corn  did  not  yield  the  half  that  men  looked  for, 
or  yet  judged  it  to  be ;  the  wine  not  three  parts  of  that 
they  hoped  for  in  thus  many  years  together :  therefore  they 
should  have  known,  that  all  was  for  their  disobedience  in 
not  buildinor  the  Lord's  house. 

But  how  came  all  this  to  pass?  who  was  the  worker  of 
these  plagues?  was  it  wind,  mildew,  hail,  storms  or  tempests, 
which  did  all  this?  Indeed  they  had  all  those  and  many 
more;  but  God  saith,  "I  smote  you  with  blasting  winds, 
and  mildew,  and  hail,  all  the  works  of  your  hands/'  In 
which  he  teaches,  that  wind,  hail,  mildew,  storm  and  tem- 
pests, be  his  servants,  go  his  messages,  where  he  will,  de- 
stroying so  much  and  so  little,  when  and  where  as  it  pleases 
him,  as  David  saith,  "Fire,  hail,  snow,  ice,  and  tempests,  Psai. cxiviii. 
which  do  his  commandment."     And  because  no  such  harm  Aitimu-ii 

God  use  liis 

comes  by  chance  or  by  the  rulino:  of  the  stars,  but   all   Ije  croatiir.s  in 

*^  ''  ^     ^  ^  punisliiiiir, 

his  creatures,  serve  and  obev  his  holv  will  and  pleasure;   he  v^'f ''<' «"i"=' 

•'  '  ^  it  his  own 

calls  it  his  own  deed,  and  saith,  "  I  smote  you.""  There-  ^'^^^• 
fore  by  his  just  judgment  it  is  done,  whatsoever  is  destroyed: 
and  murmur  or  grudge  we  mast  not  at  his  doings,  thinking 
him  to  do  us  wrong,  or  deal  like  a  tyrant  with  us ;  but 
thankfully  bear  it,  knowing  tliat  by  such  light  punishment 
he  ^^ills  us  to  amend  and  escape  a  greater.  We  must  say 
with  Job,  "The  Lord  gave  it,  and  the  Lord  took  it  away:  Job i. 
as  the  Lord  willeth,  so  let  it  be :  blessed  be  the  name  of 
the  Lord  now  and  ever." 

If  we  could  thus  with  a  reverent  fear  acknowledge  Ciod's 
working  in  all  his  punishing,  we  would  not  seek  unlawful 
means  in  danger  of  fire;  as  St  Aga's  letters',  the  holy 
candle,  or  a  hawthorn  in  lightning,  the  hallowed  bell  to 
ring  in  thunder,  etc. :  and  it  would  be  a  great  quietness  to 
our  minds,  that  we  should  patiently  and  willingly  bear  all 
crosses  that  he  shall   lay  upon  us,  lest   we  seem  to  grudge 

\}  "St  Aj^citlic's  k'ttcis"  aiv  incntioncd  in  one  of  our  Homilies, 
(Sennon  on  CJood  'Works,  I'art  .'5,)  in  an  cnunu'Vation  of  various  kinds 
of  •' i)apisti('al  superstitions  and  al)uses."  Agatlui  was  a  martyr  of  tlio 
third  century.     Ed.] 

VI 
[PILKINGTON.] 


ITS  EXPOSITION    UPON  [cH.  11. 

at  his  doings,  which  were  no  small  fault.  When  Job  had 
lost  all  that  he  had,  yet  he  accused  neither  devil,  enemies, 
nor  any  other  man,  but  said,  "  If  we  received  good  things 
at  the  Lord's  hands,  why  should  we  not  suffer  evil  also? 
The  Lord  gave  it,  and  the  Lord  took  it  away."''  Though 
the  devil  of  malice  stirred  up  such  men  to  commit  such 
robbery  against  Job,  and  they  of  covetousness  or  envy  did 
spoil  and  rob  the  good  man,  and  so  both  the  devil  and  his 
members  in  all  their  doings  heap  their  own  condemnation, 
because  they  do  it  of  such  a  wicked  mind  and  for  so  evil 
a  purpose  and  end ;  yet  the  good  man  in  such  plagues  hath 
a  fm'ther  respect  to  God,  thinking  that  he  which  ruleth  all, 
and  suffereth  these  things,  by  such  means  trieth  his  patience: 
God^s  love    and  therefore  he  thankfully  taketh  it.     So  in  one  deed  God's 

and  justice,  •' 

maiic7a'nd  ^^^^'  ^^^^^^  J^^*  punishment  for  our  sins  and  trial  of  our  faith 
crueu  ^^^  patience,  do  appear;  and  also  the  malice  of  the  devil 
onrdeed*  towards  US,  and  the  frowardness  of  us  one  towards  another. 
But  because  the  end  and  purpose  wherefore  it  is  done  be 
so  far  divers,  we  work  our  own  damnation  willingly,  when 
we  do  any  wickedness  one  towards  another:  and  God  is  not 
the  cause  nor  yet  the  enticer  of  us  to  any  evil,  but  a  just 
punisher  of  all  sin. 

Mark  here  diligently  the  merciful  goodness  of  our  good 
God  and  Father  in  punishing  his  people;    how  he  destroys 
not  utterly  first  their  wives  and  children,   or  plagues  them 
fiStgenUy  ^^^^  extrcmo  diseases,  but  begins  gently  with  their  corn  and 
to  punish.    Qii^Qj.  fruits,  far  off  from  them,  whose  loss  they  might  better 
bear:    yet   nevertheless   by  these  little  ones   he   gives   them 
warning    to   amend ;     or    else    he    will    punish    them    more 
grievously,  and   come   nearer  unto   them  in  such  things  as 
they  love   more   dearly ;    and  at  length   they  and  all  theirs 
should  perish,  if  they  would  not  amend.     Thus  saith  God, 
[2Sam.  vii.  cc  J  ^^jjj  ^,jj^j^  y^^  jj^  ^j^g  j,qJ  ^f  men,''  that  is  to  say,  gently: 
psai.  ixxxix.  and  David  in  God's  name  saith,  "  I  will  visit  their  wicked- 
ness with  a  rod,   and   their  sins   with   a   scourge ;    but   my 
mercy  I  will  not  take  away  from  them,  nor  1  will  not  hurt 
them,  as  I  am  a  true  God."     Thus,  like  a  father  and  not 
like  a  tyrant,  he  punishes  to  amend  and  not  to  destroy,  to 
save  and  not  to  condemn,  for  love  and  not  for  envy,  to  pull 
us  from  our  wickedness  to  him,  and  not  to  make  us  to  hate 


V.  15 19.]  THE  PROPHET  AGGEUS.  l79 

Ilim  or  run  from  him,  first  by  little  ones,  that  we  may  avoid 
greater,  and  not  in  them  utterly  perish. 

The  end  of  God's  punishing  this  people  so  long  appears  God 
here,  when  he  saith,  "You  would  not  turn  unto  me,  saith ''"•  our 

profit,  and 

the  Lord/'  For  this  cause  then,  that  they  should  turn  to  ^^^*"^^  ^^^s* 
In'm,  did  he  send  these  plagues ;  and  not  for  hate  or  hanu 
to  his  people.  But  what  a  wickedness  and  hard  hearts  were 
these  men  of,  that  among  so  many  threatenings,  so  great 
plagues,  and  in  so  many  years,  they  would  not  turn  unto 
the  Lord !  Here  appears,  how  true  it  was  that  he  said 
before,  that  all  were  fallen  on  sleep,  both  prince,  priest  and 
people,  until  the  Lord  awaked  up  all  their  spirits  to  see 
their  great  disobedience,  and  to  go  about  their  building. 
And  also  this  declares,  how  unable  and  unwilling  we  be  to 
do  good,  until  God  stir  us  up  by  his  grace.  God  deals 
with  us  as  the  shepherd  dotli  with  his  sheep :  if  a  sheep 
run  from  his  fellows,  the  shepherd  sets  his  dog  after  it,  not 
to  devour  it,  but  to  bring  it  in  again :  so  our  heavenly 
Shepherd,  if  any  of  us  his  sheep  disobey  him,  he  sets  his 
dog  after  us,  not  to  hurt  us,  but  to  bring  us  home  to  a 
consideration  of  our  duty  towards  this  our  heavenly  Father 
and  loving  Shepherd. 

God's  dogs  be  poverty,  banishment,  sickness,  evil  rulers, 
dearth,  death,  war,  ignorance,  superstition,   loss  of  goods  or 
friends,  kc.     Who  could  have  holden  his  hands  beside  such 
a  sturdy  people,  and  not  utterly  liave  destroyed  them ;  where 
no  sort  of  men  among  such  a  number,  for  so  many  plagues, 
in   so  many  years,  would  turn  to  their  Lord  God  ?      Here  JJ^^,^""'^" 
therefore  may  appear  the  long-suffering  of  God,  who  doth  not 
suddenly  in  a  rage  take  vengeance  on  us,  as  soon   as   the 
fault  is  done,  as  one  of  us  doth  towards  another ;   but  tarries 
so  long  to  look  for  our  amendment  and  repentance.     Also  it 
is  evident,  how  tme  that  is  which  God  saith,  "All  the  dayi^^m. x. 
long    I    stretched   out   my    hands   to   an   unfaithful    and    re- 
bellious people."      Our  Saviour  Christ  saith,  he  stands   and  ^^^"-^  ••'• 
knocks   at   the  door,  and  would  come   in,  and  we  will  not 
let  him  in. 

The  Lord  for  his  mercy's  sake  soften  our  hearts,  that 
we  des{)ise  not  such  gentle  callings,  and  be  found  in  the 
number   of  such   hard  hearts ;    lest  we  be  given   up  to  our 

12— ti 


130  EXPOSITION    UPON  [CH.  11. 

own  lusts,  and  so  perish  in  our  o^Yn  wickedness.  When  we 
read  and  liear  this  sturdy  disobedience  towards  God,  we  think 
this  people  to  be  the  worst  under  heaven ;  and  if  we  had 
been  in  their  case,  we  would  not  have  been  so  disobedient : 
but  if  we  look  at  ourselves,  and  without  flattery  examine 
our  own  consciences  and  behaviour  towards  God,  we  shall 
find  that  wo  have  been  plagued  no  less  than  they,  and  have 
had  God's  long  sufferance  and  benefits  shewed  towards  us 
no  less  than  they ;  and  yet  we  have  not  learned  so  much, 
yea,  less  than  they.  God  of  his  goodness  amend  it  in  us 
for  Christ's  sake  ! 

And  because  they  had  been  so  negligent  in  not  con- 
sidering God's  plagues  and  works  among  them  so  many 
years ;  yet  twice  again  in  this  verse  he  wills  them  not 
lightly  to  consider  it,  nor  forget  it  any  longer,  as  they  had 
done  beforetimes,  but  deeply  to  weigh  why  those  plagues 
had  fidlen  upon  them.  God  works  nothing  in  vain,  but  for 
our  learning  and  great  profit,  that  we  may  remember  our 
duty  the  better,  and  more  reverently  worship  him  hereafter. 
It  is  no  small  fault  so  lightly  to  consider  God's  works  to- 
wards us  :  for  that  we  might  the  better  do  it,  he  hath  given 
man  only  reason  as  a  chief  treasure,  that  we  may  do  the 
same ;  and  also  taught  us  by  his  word  to  do  so.  Therefore, 
if  we  do  it  not,  we  are  worse  than  beasts,  which  have  not 
reason  to  consider  such  his  workings. 

No  kind  of  fruit,  corn,  vines,  figs,  pomegranates,  olives, 
had  prosperously  increased  of  all  these  years ;    which  could 
not  be  but  for  some  great  cause :  and  yet  they  passed  but 
lightly  on  it,   neither  fearing  God  the  more,  lest  he  should 
increase  the  plagues,  nor  amended  their  lives,  that  he  might 
i^-TJr  sfns  ^^^^^  ^"^  ^^^^^^  ^^'^^^  plaguing  them  any  longer.     Often  and 
MwkSd^  earnest  remembering  of  our  disobedience  towards  God,  and 
in  us.  considering  his  scourges  for  the  same,  works  in  all  good  hearts 

Luke  XV.  an  earnest  amendment  of  life.  The  unthrifty  son  in  the  gospel, 
that  had  spent  all  his  portion  of  goods  unthriftly,  when  he 
was  driven  by  hunger  to  remembrance  of  himself  and  his 
misbehaviour,  comes  home  to  his  father,  submits  himself,  con- 
fesses his  fault,  saying,  "Father,  1  have  sinned  against  heaven 
and  thee,  and  am  not  worthy  to  be  called  thy  son ;"  and 
so  is  received   to  mercy.     The  puljlican,  acknowledging  his 


V.   IC 19.]  THE    PROPHET    AGGEUS.  181 

sins,  went  home  righteous.     St   Paul,  remembering  how  he  i  Tim.  i. 

was  a  persecutor,   cruel,  a  blasphemer,  is  kept  in  an  humble 

and   lowly  knowledge  of  himself.     Esdras  and  Daniel^^  con-  Dan-  ix- 

fessing  their  disobedience  and  sins  of  the  whole  people,  know-    .i^/it^^i^ 

ledge  their  misery,  God's  justice  in  punishing,  and  so  obtain 

mercy.     Closes,  to  teach  the  Jews  to  be  pitiful  to  strangei-s, 

bids  them  remember,  how  they  were  strangers  in  Egypt  and  ^-^o'*-  '^'^»- 

slaves  to  Pharao  :   for  in  so  considering  their  old  estate  and 

heavy  case  that  thev  were  in  before,  thev  should  learn  the 

better  to  pity  strangers  and  consider  their  heaviness.     This     //***^ . 

by  remembering  diligently,  our  case  and  state  past  with  God's 

punishment  for  our  sins,  we  shall  learn  our  misery,  call  for 

help  of  God,  and  be  more  ware  hereafter,  that  we  fall  not 

into  the  like  sins,  and  so  procure  God's  anger  and  heavier 

hand,  heaping  our  own  damnation.     God  sends  such  things  to 

teach  us  our  duty ;  and  if  we  do  not  learn,  he  will  cast  us 

out  of  his  school.     No   good   schoolmaster  will   suffer   such 

lewd   scholars   in   his   school   as   will   not  learn,    when   they 

be  sufficiently  taught  both  by  gentleness  and  sharpness,  by 

things  past  and  present,  by  example  of  others  and  experience 

of  themselves. 

And  where  these  plagues  began  to  fall  upon  them,  even 
after  the  ground-work  of  the  temple  was  laid,  and  when  they 
left  off  building  ;  a  man  would  think  God  dealt  extremely  with 
them,  which  would  not  spare  them  any  thing  at  all,  but  for 
the  first  fault  punishes  so  sharply  and  continues  so  long.  Jhit, 
as  the  Machabees  teach,  when  he  hath  reckoned  the  cruelty  2  Mace.  vi. 
and  persecution  of  Antiochus,  lest  a  man  should  think  God 
hated  his  people  for  dealing  so  shari)ly  with  them,  he  saith, 
''God  did  it  for  love,  and  that  he  loved  them  more  than  all  God's 
other  people,  because  bv  correction  he  would  so  soon  call  them  '-/^.i'*}^''" 

11^  •/  ^  ^  of  his  love. 

back',  and  not  let  them  live  in  sin  still,  as  he  did  other  na- 
tions." The  Gentiles  whom  he  punished  nothing  so  sharply, 
but  let  them  live  at  their  pleasure,  they  knew  him  not,  wor- 
shipped him  not ;  he  gave  them  not  his  word  nor  his  i)ro- 
phets,  but  let  them  take  their  pleasure,  as  though  he  cared 
not  for  them.  David,  considering  the  divers  plagues  and  sick- 
ness which  God  laid  on  him,  said,  "It  is  good  for  me  that  rsai.  cxix. 
thou  ha.st  corrected  and  humbled  me ;  for  before  I  was  cor- 


182  EXPOSITION    UPON  [cH.  II. 

rected,  I  sinned."  For  as  a  man^  will  suffer  those  beasts 
which  he  appoints  to  be  killed,  to  go  where  they  lust  in  the 
best  pastui-es,  and  to  break  his  hedges,  that  in  so  doing,  the 
sooner  they  be  fat,  the  sooner  they  may  be  slain  ;  so  God, 
those  people  which  he  loves  not  in  Christ  his  Son,  he  lets 
them  take  their  pleasure,  corrects  them  not  for  their  amend- 
ment, but  lets  them  work  their  just  condemnation,  in  giving 
them  up  to  their  own  lusts.  "  Every  father,"  saith  the  apostle, 
*'  corrects  his  children ;  and  those  which  he  corrects  not  be 
bastards."  And  although  correction  of  God  seem  sharp  and 
bitter  for  the  present  time,  and  seems  to  come  of  hate  and 
not  of  love ;  yet  the  end  is  sweet,  loving,  and  profitable,  that 
he  may  give  us  his  holiness.  A  vessel,  if  it  be  foul,  must 
be  scoured  before  wine  be  put  in  it ;  and  he  that  will  make 
his  ground  fruitful,  must  first  pull  up  the  weeds,  before  he 
sow  good  seed :  so  by  these  sharp  medicines  of  God's  cor- 
rection must  the  body  be  purged,  that  the  mind  may  bring 
forth  his  due  fruit  in  fear  and  reverence. 

Let  us  in  England  therefore  remember  God's  plagues, 
which  we  have  suffered  of  God's  good  will,  so  long  and  many, 
for  our  amendment ;  and  let  us  lament  our  hardness  of  heart, 
that  have  been  so  grievously  and  long  punished,  and  yet, 
have  not  duly  considered  the  heaviness  of  God's  hand,  nor 
the  greatness  of  our  sins  which  have  so  provoked  his  anger 
upon  us.  We  are  sufficiently  taught  by  all  examples  before 
us,  if  we  will  learn,  and  by  these  present  plagues  that  we 
feel,  what  a  grievous  thing  and  horrible  sin  it  is  in  God's 
sight  to  leave  God's  house  unbuilt :  and  yet,  like  unreason- 
able beasts  and  unsensible,  we  neither  fear  our  good  God  as 
Maiac.  i.  a  Lord,  nor  love  him  as  a  father,  as  Malachy  saith,  "  If  I 
be  your  Lord,  where  is  the  fear  ye  owe  me  1  If  I  be  your 
father,  where  is  the  love  that  is  due  unto  me?" 

From  henceforth  God  promises  "to  bless  their  fruit  and 

works : "   and  they  had  not  so  great  scarceness  before,  but  now 

t?us*  whe?  ^^i^y  should  have  as  great  plenty.     So  that  when  man  turns 

hhn."'^"  *°    unto  God,   God  turns  unto  him :    when  man  amends,    God 

\2  The  first  edition  reads,  tJie  hiitcher  will — altered  in  the  second  to 
the  a  man  vAll — where  the  first  word  appears  to  have  been  left  by  mis- 
take.   Ed.] 


V.    15 19-]  THE    PROPHET    AGGEL'S.  183 

looks  cheerfully  on  him,  where  before  he  was  anprry  :  when 
man  leaves  sinning,  God  leaves  plaguing :  when  man  builds 
God's  house,  and  maintaineth  his  true  religion,  God  blesseth 
his  house  and  all  that  is  in  it.  As  Moses  teaches:  '•  If  Deut.xxviii. 
thou  hear  the  voice  of  the  Lord  thy  God,  to  do  his  com- 
mandment, thou  shalt  be  blessed  in  the  city,  in  thy  house, 
in  the  field,  6cc." 

And  how  came  all  this  to  pass,  that  they  were  so  amended  ■ 
By  preachincr  rather  than  plainiingr :  for  that  which  could  not  Preaching 

J    L  n  ^  1      o        o  ^  moves 

be  obtained  in  forty  years  plaoucs,  was  orotten  in  three  weeks'  "^^re than 
preachmg.  Aggeus  came  the  first  day  of  the  sixth  month, 
and  the  twenty-foui-th  of  the  same  they  began  to  work ;  so 
they  had  no  more  time  to  preach  in,  nor  to  prepare  their 
tools  in,  but  three  weeks  and  three  days.  Such  a  strong 
thing  is  the  word  of  God,  sharper  than  a  two-edged  sword,  Heb.  iv. 
and  piercing  to  the  division  of  the  mind  and  soul :  and  where 
it  is  earnestly  received,  it  makes  many  to  fear  no  death  nor 
displeasure,  nor  to  think  any  thing  painful,  so  that  he  may  . 
please  his  God.  Therefore  let  us  have  it  in  reverence,  use 
it,  hear  it,  read  it,  mark  it,  remember  it,  and  practise  it : 
for  in  it  is  shewed  unto  us  all  the  counsel  of  God ;  and  it 
is  set  for  a  sufficient  doctrine  to  us,  to  stir  us  up  to  the 
doing  of  our  duty  and  salvation  of  our  souls,  to  the  worship- 
ping of  God,  and  understanding  his  goodness  offered  unto  us. 
Also  a  worthy  example  it  is  to  be  followed  of  all  that  have  Gentleness 

p        1  1  1  1  1       '11  '■*'  "^'  better 

correction  oi  other,  that  when  the  rod  will  not  serve,  to  prove  than  sharp- 

IICSS, 

words  and  counsel :  for  often  many  be  such,  that  they  will 
do  more  for  a  word  than  a  stripe  ;  and  often  strokes  harden 
the  heart,  when  gentleness  wins  and  persuades. 

V.  20.    The  word  of  the  Lord  icas  spoJcen  the  second  time  ?<w/o  The  text. 
Affoeits^  in  the  tirenty -fourth  day  of  the  months  sayinri^ 

21.  Speak  to  Zeruhahel^  the  ruler  of  Juda^  saylnri^  I  will 
trouble  heaven  and  earth  also. 

22.  And  I  will  destroy  the  seat  of  the  klnqdoms,  and  I 
will  break  in  sunder  the  strcnnth  of  the  klnndoms  of 
the  heathen^  and  I  will  throw  down  the  chariots  and 
the  riders  in  th<'m:  the  horses  shall  fall  down,  and 
the  riders  on  them;  and  the  noblest  shall  be  slain  by 
the  sword  of  his  brother. 


1S4  EXPOSITION    UPON  [cH.  II. 

23.   In  that  day^  saith  the  Lord  of  hosts^  I  loill  take  thee, 
Zenihahel,  son  of  Salathiel,  my  servant,  saith  the  Lord, 
and  I  will  put  thee  as  a  signet ;  because  I  have  chosen 
thee,  saith  the  Jjord  of  hosts. 
God  blesses        The  people  of  God,  now  going  diligently  about  to  build 
build  his      the  Loi'd's  house,  and  working  at  it  now  three  full  months, 
sends'them  did  SO  well  pleasc  the  Lord,  that  he  sent  his  prophet  twice 
on  a  day  to  comfort  and   encourage  them  in  their  doings, 
lest  they  should  faint  or  be  slack  in  going  forward,  as  they 
were  before.     Such  a  loving  Lord  is  our  good  God  unto  his 
people,  that  he  will  maintain  and  set  forward  all  such  as  go 
about  diligently  to  walk  in  their  vocation,  and  build  his  house 
to  their  power.    Every  month,  from  the  beginning  of  the  re- 
storing of  this  temple,  they  had  one  message  or  other  from 
God  by  his  prophet,  to  will  them  to  continue  and  go  for- 
ward in  this  well  doing  and  building  God's  house. 

In  the  sixth  and  seventh  month  came  this  prophet  Ag- 
geus  with  God's  message  unto  them,  as  is  said  before.  Li 
zech.  i.  the  eighth  month  comes  Zacharias  the  prophet.  In  the  ninth 
month  comes  this  prophet  again  twice  on  a  day  from  God, 
with  comfortable  promises :  in  the  eleventh  month  comes  Za- 
chary  again.  So  while  they  were  thus  diligent  to  do  their 
duty,  God  was  as  ready  to  shew  them  mercy ;  and  will  be 
Luke  xix.  to  all  wliicli  do  the  like,  as  he  hath  promised  that  "  to  every 
one  that  hath  it  shall  be  given.''  Therefore,  if  we  be  desi- 
rous to  have  increase  of  the  Lord's  blessings,  let  us  be  di- 
ligent to  increase  that  little  which  we  have  given  us  first, 
and  it  shall  be  increased  to  much  more.  He  brings  the  Lord's 
message  and  not  his  own,  like  a  true  servant ;  not  for  money, 
as  the  pope's  pardoners  and  priests  do,  but  freely  and  wil- 
lingly comes  twice  a  day,  as  the  Lord  appoints  him.  Con- 
trariwise, if  the  people  follow  not  that  which  they  be  taught, 
God  takes  his  word  and  prophets  from  them.  It  is  written  of 
Felix.  a  holy  father  called  Felix,  which  when  certain  desired  him  to 
preach,  he  said,  "  In  time  past,  when  men  did  as  they  were 
taught,  God  opened  many  preachers'  mouths:  now  the  people 
will  not  learn;  therefore  God  stops  their  mouths ^" 

\J  VitsE  Patriim.  Lib.  v.  Libell.  iii.  18.  p.  56G.  Antvcrp.  1615.  The 
sequel  is:  Quse  cum  auclissent  fratres,  ingcmuerunt  dicentcs,  Ora  pro 
nobis,  pater.    Ed.J 


V.  20 — 23.]  THE  rnopiiET   aggeus.  185 

He  is  now  sent  to  Zcruljabcl,  the  prince  and  chief  ruler, 
specially   by   name ;     but   not   as   though   this   promise   per-  Promises 
tained   to   him    onlv,   and   not    to    the   rest    of   the   people,  rnirrs  ikt- 

,'  /.,  1TT1  11'  tain  lo  tlicir 

but  by  hmi  to  the  rest  of  the  people.  Under  the  name  of  s"<^cc»sors. 
Zerubabel  is  contained  here  all  his  posterity  and  kingdom : 
for  to  him  it  was  never  performed.  As  what  league,  truth, 
or  promise  of  favour  soever  is  made  to  any  king,  in  the 
same  is  his  kingdom  contained,  and  his  subjects  are  also 
partakers  of  the  same :  so  the  promises  made  to  Abraham, 
Isaac,  Jacob,  and  David,  belong  not  to  them  only,  but  to 
their  children  also,  successors,  heirs,  people  and  subjects. 
*•'•  I  will  restore  the  decayed  houses  of  David,"  saith  the  -^"^^^  i-"^* 
prophet,  meaning  the  kingdom  of  Christ  and  Christians  to 
the  end,  whom  he  calls  David,  by  the  preaching  of  the 
gospel. 

For  this  "  troublino-  of  heaven  and  earth '"  enough  was 
said  before ;  and  this  is  that  which  the  apostle  saith  to  the 
Hebrews,  "  Yet  once  I  trouble  heaven  and  earth : ''  mean-  ^'f"''-  *"• 
ing,  that  those  things  which  are  thus  troubled  perish,  and 
those  which  be  not  continue ;  and  that  those  kingdoms  that 
set  up  themselves  against  Christ  shall  fall,  but  Christ's 
kingdom  shall  stand  for  ever ;  as  David  saith,  ''  This  king- 
dom is  an  everlasting  kingdom.'"'  It  is  as  much  to  say, 
that  he  would  fill  the  world  with  war  betwixt  the  Persians 
and  the  Grecians,  that  they  shall  trouble  the  earth. 

This  prophet  in  the  verse  following  tells  of  the  destruc- 
tion of  the  kingdom  of  the  Persians,  under  whose  dominion 
the  Jews  were  now,  and  to  whom  they  paid  great  taxes,  as 
Nehemias  tells.  He  calls  it  "the  scat  of  kingdoms,"'  be- 
cause many  kingdoms  were  subject  unto  them,  and  that  all 
the  greatest  kings  feared  tiiem,  served  them,  were  in  league 
with  them,  or  sought  friendship  at  their  hands.  And  al- 
though this  is  now  told,  yet  it  was  not  fulfilled  of  a  hundred 
forty  and  five  years  afterwards,  or  a  hundred  thirty  and  four 
years,  as  some  do  count.  It  is  spoken  to  comfort  the  Jews, 
and  answer  to  two  privy  objections,  which  they  might  have 
laid  against  Cod  and  his  prophet. 

After  that  thev  had  now  wrouffht  earnestlv  at  the  build- 
ing  of  (lod's  house  three  months,  God  was  so  well  dchLjhted 
with  them,  that  whereas  heretofore  he  had  so  long  plagued 


186  EXPOSITION    UPON  [CH.  II. 

and  sharply  punished  them,  he  said,  "  From  this  day  forth 
will  I  bless  you ;''  and  your  olives,  vineyards,  pomegranates, 
and  other  fruits,  should  increase  and  multiply,  which  all  be- 
fore had  been  unfruitful.  But  to  this  the  people  might  have 
said,  "  What  are  we  the  better  to  have  all  these  fruitful 
and  plenteous  ?  Are  we  not  tributaries  to  the  Persians  I 
and  what  plenty  or  profit  soever  we  have,  they  take  it  from 
us  by  their  great  taxes.  All  is  one  matter  whether  we 
have  much  or  little,  plenty  or  scarceness,  good  cheap  or 
dearth:  for  if  we  have  much,  we  pay  much;  and  if  we  have 
but  little,  we  pay  little :  so  all  is  one  thing  to  us,  except 
^od's.         this  could  be  amended."     Therefore  our  most  merciful  God, 

promises  ' 

satisfy  the    ^hich  will  take  all  doubts  from  us  which  we  can  object,  and 

conscience  "^        ' 

doubts  comfort  US  in  all  points  that  we  can  fear,  saith  thus  unto 
them :  '  Be  not  afraid  of  this  great  power  and  kingdom  of 
the  Persians,  under  whom  ye  now  be,  and  pay  tribute  unto; 
for  rather  than  my  people  shall  be  still  oppressed,  I  will  pull 
down  the  whole  kingdom  and  strength  thereof;  the  chariots, 
horses,  the  riders  on  them,  and  horsemen,  all  shall  fall ;  yea, 
the  chiefest  man  among  them,  even  the  king  himself,  shall 
be  slain  by  the  sword,  not  of  a  stranger,  but  of  his  own 
countrymen,  brother  and  servant.  And  although  this  shall 
not  come  to  pass  nor  be  done  in  your  time  and  days ;  yet  be 
ye  sure  it  shall  be  done  at  the  time  appointed,  when  God 
shall  think  it  best  for  his  glory  and  your  commodity.' 

Dan.  ii.  vii.  Daniel  in  his  visions  was  often  taught  of  four  kings  and 
monarchies  which  should  come  :  first,  of  the  image  which 
had  the  head  of  gold,  the  arms  and  breast  of  silver,  the 
belly  of  brass,  the  legs  of  iron  ;  and  again,  by  the  image 
of  four  beasts,  a  lion,  a  bear,  a  leopard,  and  the  fourth  for 
cruelness  wanted  a  name,  which  with  his  teeth  should  tear 
all,  and  tread  under  his  feet,  &c.  By  which  all  were  noted, 
first  the  kingdom  of  the  Assyrians  and  Babylonians,  the 
second  of  the  Medes  and  Persians,  under  which  the  Jews 
now  were ;  the  third  was  the  Grecians,  and  the  fourth  of 
the  Komans ;  which  all  should  reign  in  course  a  time,  and 
^,  .    should  continue  to   the   world's   end;    but   every   one    more 

The  pope  is  . 

Srand'^  cruel  and  worse  than  the  other,  as  is  now  the  Romish  pope, 
is  wors?°  under  whom  we  be.  He  is  emperor  in  deed,  usurping  the 
rcstV^^      fourth  kingdom;  and  rules  like  a  prince  on  earth  above  kings; 


V,  20 — 23.]  THE    PROPHET    AGGEUS.  187 

and  hath  driven  the  emperor  almost  out  of  Italy,  and  taken 
the  lands  and  possessions  of  the  empire  from  him ;  and  makes 
him  content  with  a  corner  of  the  world  in  Germany,  where 
the  revenues  of  the  empire  is  not  no^v  so  much  as  divers 
lords  have.  Every  one  of  these  kingdoms  was  worse  than 
the  other  before  them,  as  these  beasts  and  metals  were  worse 
than  the  other.  By  the  which  we  may  learn,  that  the  king- 
dom of  the  pope  is  worse  than  the  others  were ;  and  that 
it  is  worse  to  be  under  him,  than  the  other  which  were 
heathen,  and  knew  not  God.  God  hates  them  worse,  which 
bear  the  name  of  christian  men,  and  make  a  shew  to  love 
God,  and  in  deed  do  nothing  else  but  hate  and  persecute  the 
good  men,  as  the  pope  doth.  "  The  servant  which  know- 
eth  his  master's  will,  and  doeth  it  not,  shall  be  worse  beaten 
than  he  which  offends  by  ignorance." 

The  kingdom  of  the  Assyrians  was  now  pulled  down, 
and  given  to  the  Persians :  and  this  is  that  kingdom  now, 
which  the  prophet  saith  God  Mould  destroy,  and  give  over 
to  the  Grecians.  This  came  to  pass  in  the  time  of  the  last 
Darius,  who  in  divers  battles  fought  with  Alexander  the 
Great,  suffered  the  worse,  and  was  overcomen.  AVhcre  Alex- 
ander, first  taking  Darius'  wife  the  queen,  his  mother  and 
his  children  prisoners,  used  them  gently  as  his  own.  Darius,  Darius. 
seeing  such  gentleness,  and  thinking  to  find  like  favour  for 
himself,  sent  embassage  to  Alexander,  and  said,  if  he  would  Alexander. 
let  him  keep  his  kingdom  still,  all  other  things  should  be  at 
his  pleasure.  But  Alexander  answered,  that  he  could  not 
suffer  him  so  ;  for  the  world  could  no  more  abide  two  kings 
to  reign,  than  to  have  two  suns  to  shine :  therefore  there 
was  no  remedy,  but  yield  himself,  if  he  would  live.  Then 
Darius  seeing  that  prepared  himself  to  the  field,  where  ho 
was  traitorously  slain  by  his  servant  IJessus.  So  is  this  true, 
which  the  prophet  sayeth,  "the  chiefest  man  liy  the  sword 
of  his  brother  should  be  slain.'"*  So  would  I  translate  the 
Hebrew  word  Isch^  rather  than  "every  man,"  as  some  do. 
For  every  man  was  not  slain  by  liis  brother,  but  tlic  king 
namely,  as  the  history  tells.  This  is  common  in  the  scrip- 
ture, to  put  the  word  "brother"  for  one  that  is  of  the  samo 
country,  kindred,  or  religion;  and  not  always  for  those  which 
have  one  father  and  mother.     So  it  may  well  stand  that  ho 


188  .     EXPOSITION    LTON  [CH.  II. 

Brother.  was  slaiii  of  liis  brother,  that  is  to  say,  of  his  countryman, 
as  the  history  calls  Bessus  his  servant.  Alexander  finding 
king  Darius  thus  deadly  wounded  of  his  servant,  for  justice 

Traitors,  sake  to  puuisli  sucli  traitoi's,  bended  down  the  tops  of  two 
young  trees,  and  tied  the  legs  of  Bessus  to  them,  and  let 
them  swing  up  suddenly  again,  and  so  rent  him  in  pieces. 

2  Sam,  i.  Likewise  David,  when  one  came  unto  him,  telling  him  how 
he  had  slain  Saul  his  enemy,  thinking  thereby  to  pick  a 
thank  and  get  a  reward  of  David,  he  was  by  the  command- 
ment of  David  slain :  and  so  should  all  traitors,  which  be 
false  to  their  masters,  be  served.  Thus  the  king  being  slain, 
the  kingdom  was  brought  from  the  Persians  to  the  Grecians, 
as  the  prophet  telleth  here. 

Where  God  saith  by  his  prophet,  that  he  "  will  destroy 
the  kingdom,  throw  down  the  horses  and  horsemen,"  &;c., 
we   be  taught   that   God   maketh  kings,   pulleth  down,  and 

Ecdus.  X.     <■<■  changes   kingdoms  from  one   people   to   another,""   for  the 

rrinccs       gj^g  of  the  Dcople,  as  Sirach  saith,  and  maketh  to  rule  whom 

stHml  not  r      1      '  ' 

by  U)eir  own  pi^aseth  him.     The  land  spewed  out  the  rulers  and  people 

Levit.  xviii.  [^  [^  {qj.  their  sius,  and  God  gave  it  to  the  Jews.  There- 
fore let  not  princes  trust  in  their  great  strength  and  power; 
for  it  is  the  Lord  God  that  giveth  victory,  as  he  thinketh 
good  :   whether  they  be  good  rulers  or  evil,  they  be  set   up 

Frov.  viii.  of  God,  as  Salomon  saith  in  the  name  of  God,  "  By  me 
kings   do   reign ;'"   and   our   Saviour   Christ   said   to    Pilate, 

John  xix.  u  ^''i^ou  shouldcst  havo  no  power  over  me,  except  it  were 
given  thee  from  above."'  If  they  be  good  rulers,  it  is  God"s 
good  blessing  and  free  mercy :  if  they  be  evil,  it  is  of  jus- 
tice to  punish  our  sins,  as  Job  saith,  God  makes  hypocrites 

jobxxxiv.    to  rule  for  the  sins  of  the  people. 
[JO.]  : 

What  cause  have  we  then  in  England  to  complam,  that 

God  deals  so  sharply  with  us ;  that  where  we  have  been 
long  hypocrites  afore  him,  he  punished  us  of  late  awhile  with 
hypocrites  to  be  in  authority  over  us?  When  the  Saxons 
invaded  this  realm,  drove  out  the  Englishmen,  and  ruled  as 
kino-s ;  the  state  of  the  commonwealth  was  much  like  to 
these  our  days,  and  the  like  sins  reigned  in  all  sorts  of 
men,  both  high  and  low,  nobility  and  people,  rulers  and 
subjects,  prelates  and  clergy  :  the  most  part  were  great  hy- 
pocrites, and  superstitious,  cruel,  covetous,  proud,  gluttons, 


V.  20 23.1  THE    PROPHET     AGGELS.  189 

wliore-liimters.  and  ambitious.  Therefore  let  us  amend,  or 
we  shall  be  given  up  to  the  Spaniards,  Scots,  Flemings,  or 
Frenchmen,  as  we  were  then  to  the  Saxons.  God  gave  his 
people  into  the  hands  of  the  Babylonians,  and  other  people 
round  about  them,  which  were  tlien  the  comn^.on  scourges 
of  the  world :  and  so  will  he  do  with  us,  as  he  hath  done 
to  our  fathers  afore  us,  if  we  do  not  amend ;  for  he  hateth 
sin  in  all  ages,  and  will  punish  it. 

But  as  God  comfoi-ts  his  people  here,  now  building  his 
house,  and  saith,  he  will  throw  down  that  kingdom  which 
then  troubled  them;  so  he  will  l)e  as  good  unto  us,  if  we 
worship  him  truly,  and  he  will  destroy  them  that  trouble  us. 
His   love  to   his  people  is  irrcatest,  as  he  saith,    ''He  that '^'"'V,'' '^^'^ 

I        i  f^  '  '  III  all  aires 

touches  YOU  touches  the  apple  of  mv  eve.''     So  tender  is  our  j**  sfrtatest 

i  i  *        "  to  Ins 

God  over  us,  as  we  be  over  our  eves,  which  be  the  tenderest  J'<""p'*^-. 
parts  of  us  :  and  he  will  most  assuredly  revenge  all  displea- 
sure done  unto  us;  for  he  can  no  more  see  his  people  take 
wrong  and  be  oppressed  now,  than  aforetimes.  He  is  no 
changeling,  nor  his  love  waxes  not  cold  nor  old  :  we  be  his 
children  and  the  members  of  his  mystical  body,  as  they  were 
now,  to  whom  he  promiseth  this  help :  he  is  our  Lord  God 
and  Father,  loving  his  children  and  members  in  all  ages, 
and  pouring  his  l>lessings  on  them,  for  Christ's  sake,  in  whom 
he  hath  chosen  them.  Therefore  he  will  shew  the  like  mer- 
cies unto  us,  and  of  justice  revenge  all  displeasures  done 
to  us  for  his  sake. 

The  last  verse  maketh  answer  to  another  objection,  which 
the    Jews   might   have   made    against    the    prophet,    saying, 
*If  this  kingdom  shall  be  thrown  down,  and    so   great  war 
shall   Ije,   as  though   heaven  and  earth  should   go  together, 
then   shall   we   be   destroyed :    we  are  but  few   in    number ; 
there  is  but  few  of  us  come  home  again  ;    and  what  shall 
we  do  then  i  how  shall  we  escape  i     Being  compassed  about 
with  so  stronjT   and   nianv  enemies,  we   shall  be  devoured."* 
To    this    (Jod    maketh    answer,    and    biddeth    them    nut    be 
afraid:    for    ''in   that    day,"    when    this   great    trouble    shall  f5;^»^^^^^i^ 
come,   '•  I  will  take  thee,   Zerubabel,   my  servant,"'   whom   1  J;;;.;".^^ 
love,  saith    the    Lord,    "and    1    will   keej)    thee  as    my   privy  Ja'K«^^". 
signet,  and  thou  shalt  not  ])erish,  saith  the  mighty  Lord  of 
hosts,  because   I  have  chosen  thee."     So   good   a  God  and 


190  .      EXPOSITION    UPON  [cH.  II. 

comfortable  Lord  is  our  God  to  all  his  people  in  all  ages, 
that  he  will  leave  no  doubt  untaken  away,  that  can  discom- 
fort his  children ;  but  he  will  satisfy  all  which  can  be  said, 
and  pull  all  fear  from  us.  Therefore  Zerubabel  is  here 
promised  to  be  delivered  out  of  all  dangers  of  that  great 
war,  and  translating  of  the  kingdom  from  the  Persians  to 
the  Grecians,  so  that  he  should  catch  no  harm. 

But  here  riseth  a  hard  question,  how  this  should  be  true, 
that  God  would  deliver  Zerubabel  in  that  day  of  so  great 
trouble,  seeing  that  he  lived  not  so  long,  but  died  within 
fourteen  years  after  this  prophecy.  Zerubabel  was  the  first 
prince  of  Juda,  which  ruled  the  people,  after  their  returning 
home  from  Babylon  :  he  came  home  with  the  people,  was 
their  captain,  and  had  now  ruled  a  forty  years :  he  ruled  in 
all  but  fifty-two  years,  as  the  history  saith ;  and  this  de- 
struction of  the  kingdom  of  the  Persians  was  not  fulfilled 
of  one  hundred  and  forty-five  years  afterwards,  or  near  hand 
so  much.  How  could  he  then  be  delivered  in  that  day,  and 
died  so  long  afore  ?  Unto  this  may  be  answered  that  which 
Promises      was  Said  afore  ;  that  promises  made  to  kings  and  the^  fathers 

made  to  the  i-    i  ^  ^         ^ 

father  be-     are  uot  to  bc  applied  to  themselves  only :  but  they  be  made 

long- to  the  .  .  .  . 

children,  also  to  their  children  and  subjects,  and  shall  be  fulfilled  in 
long  years  afterwards,  rather  than  at  that  present :  so  will 
God  exercise  our  faith  in  patiently  looking  for  his  coming, 
when  his  holy  wisdom  shall  think  good,  and  not  when  our 
foolish  rashness  shall  wish  and  desire  him  to  come.  Pro- 
mises made  unto  Abraham,  Isaac,  David,  and  Jacob,  &c. 
w^ere  not  fulfilled  in  their  days,  but  to  their  children  long 
afterwards.  So  God  makes  promise  here  to  these  princes 
and  rulers,  that  all  the  subjects  may  know  that  they  be 
contained  also  in  the  same  truce  and  league  of  God,  and 
that  the  promise  concerns  them  also ;  and  they  shall  be 
delivered  in  that  day  from  all  the  danger  of  war  and  enemies 
that  shall  come  upon  them.  And  it  is  as  much  as  though 
the  prophet  should  say :  '  Thou  Zerubabel  and  thy  king- 
dom, all  thy  people  and  subjects,  be  not  afraid ;  for  in  those 
troublesome  days  I  will  save  you  and  keep  you  as  diligently 
as  my  ring  and  private  seal.' 

And  that  they  might  the  more   earnestly  believe   it,  he 
[}  Second  edition,  that.    Ed.] 


V.  20 2.3.]  THE    PROPHET    AGGEUS.  191 

called  him  "servant:"  whereby  he  might  well  assure  himself, 
that  if  earthly  lords  and  masters  will  defend  their  servants, 
much  more  he  that  was  King  of  heaven  and  earth,  and 
Lord  of  lords,  most  tender  and  loving  of  his  subjects,  would 
not  see  his  servants  oppressed,  violently  trodden  under  foot, 
nor  tlu'own  down ;  but  he  would  be  their  mighty  deliverer, 
and  revenore  their  wrongrs.    What  can  be  orreater  comfort  to  God  deliver. 

o  (^  o  ^  eth  Ins 

any  people,  than  to  hear  God  vouchsafe  to  call  himself  their  J^J' [J,* J!^^; ,. 
Lord  God  and  master,  and  them  his  servants?  If  this  be  [JJ'^J^.'''* 
thought  so  great  a  promotion,  that  an  earthly  lord  will  take 
us  to  his  service,  speak  cheerfully  to  us,  set  us  in  some  office, 
or  let  us  wear  his  liverv ;  it  is  much  more  to  be  esteemed 
to  be  servant  to  Jesus  Christ,  to  bear  his  cross  (for  that  is 
his  liver\'),  to  fight  under  his  banner,  and  have  him  for  our 
captain.  Men  do  commonly  sue  to  be  servants  unto  noble- 
men, and  wear  their  liveries,  that  whosoever  seeth  their  coat 
may  fear  them,  and  under  their  master's  name  they  may  rule 
in  their  country,  like  lords  of  the  land,  do  wrong  when  they 
lust,  and  every  man  shall  call  it  right ;  and  though  they  were 
slaves  afore,  yet  now  they  shall  be  eveiy  gentleman's  fellow: 
but  they  which  wear  Christ's  livery,  be  obedient  and  loving 
to  all ;  do  no  wrong,  but  suffer ;  pray  for  them  which  per- 
secute them,  and  do  good  for  evil.  This  livery  we  must  wear 
if  we  will  be  the  Lord's  servants,  and  partakers  of  his  promise 
and  deliverance  in  the  day  of  trouble. 

This  similitude,  which  the  prophet  useth,  of  a  ring,  that 
God  would  keep  him  as  safely  as  his  ring,  is  taken  of  kings 
and  princes,  which  among  all  things  keep  their  seal,  signet 
and  ring  most  surely,  either  themselves,  or  betake  it  to  some 
most  trusty  friend  to  keep.  If  the  seal  should  be  counter- 
feited, stolen,  or  blanks  sealed  with  it ;  what  hurt  or  treason 
might  be  done  thereby !  Their  lands,  offices,  or  treasure 
might  be  given  away;  the  subjects  stirred  to  rebellion;  or 
the  destruction  of  the  whole  commonwealth  might  follow 
thereon.  Therefore,  that  they  might  most  certainly  persuade 
themselves,  that  in  that  troublesome  time  of  war  and  de- 
struction   of   the   kincrdom    of   the    Persians  thev  should  ])o  f-od  ^avi'th 

•^  ••  ^         Jus  itoople 

most  safely  kept;   he  saitli,   he   will   keep  tliom  as  his  ring  jj^*''^^^ 
and   seal,    that    is    to    say,    most   safely.       And    as    when    a 
friend   send   his   ring  or  seal  for  a  token  to   his   friend,   it 


192  EXPOSITION    UPON  [CH.   II. 

signifietli  tliat  he  loveth  him  most  clearly,  to  Avhom  he  send- 

eth  such  a  pledge  of  love  and  friendship ;  and  also  teaeheth 

him,   that  where  he  seeth  his  friend's  ring,   he   should   not 

deny   him  his   request,    nor   doubt   of  the   message   that   it 

should  be  counterfeited ;   so  \Yhen  he  names  his  ring  here, 

they  should  not  doubt   of  his  love  towards  them,  nor  mis- 

The  scrip,    -j^j.^g^  j-^jg  promise.     For  as  with  us  when  doctors  be  created, 

anlfthr^'    ^^^^y  l^^ye  a  ring  given  them,  as  a  ceremony  of  honour  and 

ITsoaiP^^  authority;  and  in  marriage  the  husband  giveth  his  vnfe   a 

ring  for  a  sure  pledge  of  love :    so   God  our  Saviour  under 

this  similitude  of  a  ring  commends  his  honour,  that  he  hath 

called  us  unto,  to  be  his  servants  and  children,  the  love  he 

bears  unto  us,  in  that  he  hath  married  us  unto  him  in  his 

Son  Christ  by  the  wedding  ring  of  faith;    and  the  wedding 

iiosca  ii.      apparel  appeareth,  when  Osee  saith,  "  I  will  marry  thee  to  me 

in  faith,  justice,  judgment,  mercy,  and  many  mercies.'' 
Seal.  Under    this   name   of  a   seal    he    commendeth   unto    us 

also  both  his  outward  visible  sacraments,  and  the  inward  grace 
of  the  Holy  Ghost,  working  in  our  consciences  by  them.  St 
iioni. iv.  Paul  calleth  circumcision  (a  sacrament  of  the  old  law)  ''the 
seal  of  the  righteousness  of  faith:''  and  as  that  was  a  seal 
in  tliat  time  to  our  fathers  of  righteousness,  so  be  our  sa- 
craments to  us  in  these  days  seals  of  God's  promises  unto 
us,  and  all  have  one  strength  and  virtue.  The  scripture  of 
God  is  the  indenture  betwixt  God  and  us,  wherein  is  con- 
tained both  the  promises,  grace,  and  mercy,  that  God  offereth 
to  the  world  in  his  Son  Christ,  and  also  the  conditions  which 
he  requires  to  be  fulfilled  in  our  behalf:  the  sacraments  are 
the  seals  set  to  his  indenture,  to  strengthen  our  faith,  that 
we  do  not  doubt.  For  as  it  is  not  enough  to  write  the  con- 
ditions of  a  bargain  in  an  indenture,  except  it  be  sealed  ;  so 
God  for  our  weakness  thought  it  not  sufficient  to  make  us 
promise  of  his  blessings  in  writing  in  his  scripture  ;  but  he 
would  seal  it  with  his  own  blood,  and  institute  his  sacra- 
ments as  seals  of  the  same  truth,  to  remain  to  be  received 
of  us  in  remembrance  of  him  and  strengthening  our  faith. 

Baptism  is  a  sacrament  sealed  by  Cod,  and  sealing  our 
consciences  that  God  taketh  us  for  his  children  and  servants; 
and  we  offer  and  bind  ourselves  to  serve  him  only  as  a  Lord 
and  Father.     The  supper  is  also  a  sacrament,  wherein   he 


V.  20 23.]  THE    PROPHET    AGGEUS.  193 

feeds  us  spirltucally,  thus  taken  into  his  service,  with  his 
own  precious  body  and  blood ;  and  we,  reckoning  with  our- 
selves wherein  we  liave  offended  liim,  ask  niercv,  nothintr 
doubting  to  obtain  it,  and  renew  our  bond  to  him  which  we 
have  so  often  broken,  and  promise  to  do  so  no  more.  So 
that,  when  God  giveth  these  his  sacraments  to  us  by  his 
ministers,  and  we  receive  the  same,  the  bargain  is  full  made 
betwixt  God  and  us,  the  writing  sealed  and  delivered  :  we  are 
become  his  people,  and  he  our  God ;  we  to  serve,  love, 
honour,  and  worship  him  ;  and  he  to  help,  deliver,  defend, 
and  provide  for  us  all  necessaries. 

This  inward  sealing  of  the  conscience,  which  is  the  second 
sort  of  sealing,  is  where  God  poureth  his  love  so  plentifully 
into  our  hearts  by  the  Holy  Ghost  which  is  given  us,  that  Rom.  v.vjii. 
he  beareth  witness  to  our  spirit  that  we  be  the  children  of 
God,  and  stirreth  up  our  minds  to  call  him  "Father,  Father :'' 
we  have  a  taste  and  feelinij  that  God  hath  chosen  and  sealed  God  scaieth 

■^  ,  the  con- 

US  for  his  people  with  the  Holy  Ghost  promised,  as  St  Paul  sciences  of 

/        *  .  .     '"^  people 

saith.     This  is  a  sure  token  to  a  faithful  heart,  that  he  is  ^v^J'  ^''^ 

Holy  Cjliost. 

the  child  of  God,  and  God  his  Father :  and  of  this  he  takes  Kpi».  i. 
so  great  comfort,  that  in  what  trouble  soever  he  fall,  he 
knoweth  that  God  doetli  it  not  of  hate,  but  of  love ;  trieth 
his  faith,  that  other  may  know  the  same,  how  earnestly  he 
loveth  his  God ;  and  that  nothing  can  be  so  strong  to  pull 
him  out  of  his  God's  hands, — not  for  his  own  strength,  but 
that  God  which  holdeth  him  is  strongfer  than  all.  Of  such 
as  were  thus  sealed  St  John  in  his  Revelation  speaketh,  when 
he  saith,  that  of  every  tribe  there  were  twelve  thousand  R<^^-  ^"• 
sealed ;  and  St  Paul  teacheth  Timothy,  that  this  ground- 
work stand  strong  having  this  seal,  "The  Lord  knoweth  2^""*  "• 
who  be  his."  For  as  noblemen  and  princes  bear  a  love  to 
their  servants,  and  for  a  witness  of  the  same  will  give  their 
outward  cognizance,  badge,  and  livery,  whereby  they  may  be 
known  from  others,  and  stirreth  up  their  minds  to  love  lu'm 
again  by  such  tokens:  so  God  will  both  by  his  Spirit  pour 
his  love  into  our  hearts,  and  let  us  see  the  care  that  he 
taketli  for  us ;  and  will  also  by  outward  Sixcraments,  as  badges, 
mark  us  for  his  people,  and  by  the  same  seal  us  surely  to 
liimself,  and  stir  us  up  to  love  him  again  and  look  diligently 
to  our  duty.     If  earthlv  lords  and  princes  will  so  safely  defend 

13 

[I'll.KINGTO.N.] 


194  EXPOSITION    UPON  [cH.  II. 

their  servants;  let  tliem  not  doubt  but  God,  that  is  Lord 
of  lords,  will  defend  his  people  from  all  dangers  and  wrongs, 
be  they  never  so  many  and  so  great,  if  they  would  earnestly 
in  faith  call  upon  him  in  the  day  of  their  trouble,  forsake 
their  own   strength,  w-it  and  policy,   and  trust  in  him  only. 

Psai.  cxivii.  David  saith  well :  "  The  Lord  is  not  delimited  in  the  strenorth 
of  an  horse,  nor  the  strong  legs  of  man ;  but  the  Lord  is 
well  pleased  wdth  them  the  which  fear  him,  and  with  them 
that  trust  in  his  mercy."" 

There  is  no  way  sooner  to  provoke  God's  anger,  and  make 
him  to  forsake  us  in  trouble,  than  to  trust  to  ourselves,  and 
in  our  own  wit,  strength,  and  policy :  for  that  is  as  much 
as  to  take  the  praise  to  ourselves   from  him,   and   mistrust 

Aithousrh     God  that  he  cannot  or  will  not  defend  us.     And  although 

we  must  use  ,  ^ 

all  lawful     we  must  not  trust  in  ourselves,  yet  we  must  use  all  means 

measures,  ,  '    -^ 

yet  trust      which  he  hath  ordained  for  our  defence.     For  as  we  must 

only  m  God. 

be  diligent  to  do  all  good  works,  and  not  put  our  trust  of 
Lukexvii.  salvation  in  them,  but  say  with  St  Luke,  "When  ye  have 
done  all  that  I  commanded  you,  say  ye  be  unprofitable  ser- 
vants ;'"*  so  we  must  use  all  w^ays  lawful  to  defend  ourselves, 
Psai.  cxxiv.  and  yet  say,  "  Our  help  is  from  the  Lord,  which  hath  made 
both  heaven  and  earth :"  he  hath  ordained  such  means  to 
save  us  by,  and  works  by  the  same  our  deliverance  when 
pleaseth  him ;  and  sometimes,  to  shew  his  power,  he  deli- 
vereth  us  w'ithout  such  ordinary  means. 

And  why  will  God  thus  save  them?  for  any  goodness  in 

them,   which  had  so  long  forgotten  him  and  his  house?   or 

for  their  good  works,  who  had  so  long  been  so  disobedient? 

Godheipeth  No;  but  even  "because  I  have  chosen  thee,  saith  the  Lord." 

us  for  his       rn    .      . 

own  sake,     This  is   the   first  and   chiefest  cause,  why  he  bestoweth  his 

and  not  for  '  *' 

ness"*'°^'  goodness  upon  any  people  ;  even  because  he  hath  chosen  them 
in  Christ  afore  the  world  was  made :  and  for  this  cause  he 
continueth  bestowing  his  blessing  to  the  end  upon  them  whom 
he  hath  once  chosen. 

St  Paul,   reasoning  of  this  matter,  putteth  two   causes, 

Rom.  ii.  iv.  wherefore  God  should  love,  justify,  and  choose  us :  either  freely 
of  grace  and  mercy,  saith  he,  or  for  the  goodness  of  our 
works.  If  it  should  be  for  our  works,  then  (saith  he)  it 
cannot  be  of  grace  :  and  if  it  be  of  free  grace,  love  and  mercy, 
then  is  it  not  for  our  works,  neither  past  nor  to  come;   for 


V.  20—23.]  THE    PROPHET    AGGEUS.  195 

then  grace  should  not  be  grace,  Baith  he,  if  it  were  not  thus 
freely  given.  If  God  should  choose  us  for  any  goodness  in 
us,  then  he  should  but  do  one  good  turn  for  another,  and 
freely  without  reward  do  nothing;  which  is  most  against  his 
nature,  that  doeth  good  for  evil,  yea,  and  where  he  seeth 
no  possibility  of  goodness  or  reward  to  be  looked  for.  ''  Who  Rom.  xi. 
hath  given  him  any  thing  first,  and  he  shall  be  recompensed 
again  f  saith  St  Paul ;  as  though  he  should  say.  No.  "  I  joim  xiiu 
have  chosen  you,  and  ye  have  not  chosen  me,""  said  Christ 
to  his  disciples  and  apostles.  And  as  he  thus  chose  them, 
so  he  chooses  all  which  be  chosen:  and  so  he  will  declare 
his  free  grace,  love,  and  mercy,  to  all  which  be  his,  freely, 
even  because  it  pleased  him  to  choose  them,  and  they  de- 
serv^ed  not  to  be  chosen  of  him,  but  rather  to  be  cast  away 
from  him.  When  God  promised  to  dehver  his  people  in  like 
distress  by  his  prophet,  he  said,  "For  mine  own  sake,  for  isai.  xiviii. 
mine  own  sake  I  will  do  it.''  And  not  only  thus  in  bodily 
deliverance,  but  in  forgiveness  of  sins  he  says  likewise,  ''  It  isai.  xiiii. 
is  I,  it  is  I,  which  forgiveth  thy  sins  for  mine  own  sake." 
Thus  freely  God  our  heavenly  Father,  for  the  love  which  he 
beareth  to  us  in  his  Son  Chi-ist,  in  whom  he  had  chosen  us 
from  the  beginning,  and  for  whose  sake  he  continueth  his 
favour  to  us, — he,  I  say,  bestows  all  his  blessings  freely  on 
us  both  in  body  and  soul,  in  this  life  and  after. 

The  will   of  God  is   the   first  cause  of  doinj;  all   ffood  P^^i'^f'" 

o  o  IS  the  first 

things:  and  when  he  will,  all  things  work  and  obey  him;  *^''^"s<^°f*"- 
and  when  he  will  not,  they  stay  and  cease.  So  because  his 
choosing  of  us  cometh  of  his  free  will  and  mercy,  it  is  the 
first  and  chiefest  cause  of  our  salvation.  If  he  should  be 
stirred  to  choose  us  for  our  goodness,  which  he  foresees  in 
us.  that  is  ever  imperfect ;  or  if  for  any  other  cause  witliin 
us  or  without'  us,  then  he  should  not  be  the  first  cause  and 
mover  of  all  things.  15ut  St  Luke  saith,  "  In  him  we  live,  Acts  xvu. 
be,  and  are  moved."  That  which  moves  another  thing  is 
in  nature  afore  that  which  is  moved ;  and  also  it  is  better, 
stronger,  and  wiser :  but  to  say  that  anything  is  stronger, 
wiser,  or  better  than  God,  is  treason  and  blasphemy  to  his 
majesty:  therefore  his  will  is  the  first  cause  of  all  our 
goodness. 

Thus  our  good  (Jod  teaches  us,  and  comforts  his  jKX)ple, 

13—2 


196 


EXPOSITION     UPON 


[CII.  II. 


Num.  xxi. 


Acts  vii. 


that  all  things  shall  turn  to  the  best  to  them  which  love 
him,  be  the  troubles  never  so  many  and  great,  that  man's 
wit  cannot  tell  how  to  escape.  Let  kings  and  princes  fall 
together  by  the  ears ;  kill,  murder,  shew  what  cruelty  they 
God  deli  vers  can;  get  or  lose  kingdoms;  war,  fight,  or  what  they  can 
out  of  all      devise:    God  will   save   and  deliver  his   people,  if  it   please 

dangers. 

him,  out  of  all  their  hands.  When  Pharao  persecuted  the 
Jews  through  the  Red  Sea,  God  saved  his  people  and 
drowned  the  Egyptians.  In  the  wilderness  when  Seon  and 
Og,  two  mighty  kings,  denied  them  victuals  and  passage, 
God  destroyed  them  both,  and  gave  their  lands  to  his  people. 
After  they  came  to  the  land  promised,  he  drove  out  seven 
mighty  people,  and  dealt  it  to  the  Jews  :  and  when  all  the 
heathen  people,  which  dwelt  round  about  them,  made  war 
against  his  people,  he  destroyed  them  all.  In  Babylon, 
when  they  were  prisoners  under  Balthazar,  king  within  the 
city,  and  Darius,  king  of  the  Medes,  with  Cyrus,  the  king 

Dan.v.  of  the  Persians,  besieging  the  city  round  about,  that  none 
should  escape  ;  when  the  city  was  taken,  God  did  not  only 
deliver  his  people  from  all  the  cruel  hands  of  these  three 
mighty  kings;  but  gave  them  such  favour  in  the  sight  of 
Cyrus,  that  he  not  only  hurt  them  not,  but  set  them  at 
liberty,  sent  them  home  to  their  country,  gave  them  licence 
to  build  this  temple,  restored  their  jewels,  which  Nebuchad- 
nezer  took  away,  and  gave  free  licence  to  every  man  to 
helj)  them  with  money  as  much  as  they  would.  Who  could 
have  thought  God's  people  should  have  been  now  delivered 
out  of  the  hands  of  three  heathen  kings,  being  all  their 
enemies,  and  miglit  have  slain  them  like  sheep  ?  When 
Haman  had  gotten  licence  of  the  king  to  destroy  the  Jews, 
and  made  a  gallows  for  Mardocheus ;   God  sent  queen  Ester 

Esther  vii.  to  savc  his  people,  and  Haman  was  hanged  on  his  own 
gallows.  When  Darius  was  slain  by  Alexander,  and  the 
kinjjdom  brought  to  the  Grecians;  Alexander  cominor  to 
destroy  Jerusalem,  because  they  denied  him  tribute,  God  so 
turned  his  heart,  that  he  entreated  them  well,  submitted 
himself  to  the  high  priest,  meeting  him  with  the  other  priests 
in  their  priestly  apparel,  and  confessed  their  God  to  be  the 
true  God.  When  the  Ilomans  conquered  the  Grecians,  and 
the  Jews   were   under  the   rule    of  the   Ilomans,   they   did 


V.  20 23.]  THE    PROPHET    AGGEUS.  197 

not   greatly  harm  them,   until   they  crucified  Christ  and  de- 
nied him  to  be  their  God,  saying,  "His  blood  be  upon  us  Matt.  wvii. 
and   upon  our   children!"     In   the   cruel   persecutions   after- 
wards, the  more  sorrow  that  was  laid  on  God's  people,  the 
more  they  increased. 

Thus  in  all  ages  God  delivered  his  out  of  trouble  ;  or 
else  taketh  them  to  himself  by  some  glorious  death.  In 
these  our  days,  when  the  mightiest  princes  of  the  world 
strive  and  fight  cruelly  who  shall  be  the  greatest,  rather  than 
godliest,  God  provideth  always  some  corner  for  his  to  flee 
into,  where  they  may  serve  him.  And  if  they  be  persecuted 
from  one  place,  he  prepares  another  to  receive  them.  And 
although  persecution  was  great  amongst  us,  yet  God  shewed 
himself  more  glorious,  mighty,  and  merciful  in  strengthening 
so  many  weak  ones  to  die  for  him,  than  in  so  mercifully 
providing  for  them  which  were  abroad ;  although  both  be 
wonderful.  What  glorious  cracks  made  proud  persecutors, 
that  they  would  make  God's  poor  banished  people  to  eat 
their  fingers  for  hunger  !  but  they  had  plenty  for  all  the 
others'  cruelty:  God's  holy  name  be  praised  therefore!  What 
a  mercy  of  God  is  this,  that  where  we  deserved  to  be  cast 
from  him  for  ever  because  of  our  wickedness,  he  now  cor- 
rected us  gently,  and  called  us  to  this  honour,  that  he  punished 
us  not  so  much  for  our  own  sins,  as  that  he  called  us  to  the 
promotion  of  bearing  his  cross,  witnessing  to  the  world  his 
truth,  and  vouchedsafe  to  prove,  teach  and  confirm  others  in 
this  his  truth  by  our  witness  bearing.  He  called  us  to  the 
same  honour  that  he  called  his  own  Son  Christ  Jesus,  in 
suffering  for  his  name's  sake ;  that  "  whereas  we  suffer  with  Rom.  viii. 
him,  we  shall  be  glorified"  and  reign  with  him. 

Let  the  cruel  papists  consider  therefore,  how  (iod  hath  de- 
livered his  people  out  of  their  hands,  fulfilled  this  his  promi.se, 
and  kept  us  safely,  like  his  privy  signet,  in  these  miserable 
days  of  their  persecution.  Let  the  bloody  bishops,  void  of  all 
religion,  and  changing  with  the  world  to  fill  their  filthy  bellies, 
(altliough  they  would  now  make  men  believe  they  would  be 
constant,  and  stoutlv  confute  that  which  afore  thev  proved  ^"''','  . 
true  by  oaths  and  doctrine,)  let  them,  I  sav,  consider  whether  i''*" ''?:''"^' 
they,  or  the  simple  souls  which  they  tormented,  have  gotten 
the  victor)'.     The  simple  soul  offered  himself  to  die,  rather 


198  A    PRAYER. 

than  to  offend  God  by  superstition  or  idolatry:  the  proud 
Oaiphas  threatened  fire  and  faggot,  if  he  forsook  not  his 
true  faith.  Thus  whilst  they  strive  for  religion,  and  not  for 
life,  the  poor  members  of  Christ  hold  fast  their  faith  ;  and 
the  proud  prelate  with  his  torments  cannot  overcome  God's 
simple  sheep.  They  strive  not  for  life ;  but  the  simple  man 
offers  it  willingly,  rather  than  forsake  the  truth:  and  so  God 
ever  confounds  the  wisdom  of  the  world,  and  is  glorified  in 
the  fools  and  abjects.  God  for  his  mercy's  sake  grant  all 
his  like  boldness  to  withstand  their  cruelty,  whensoever  God 
shall  try  us! 


A  PRAYER. 


Most  riofhteous  Jud^e  and  merciful  Father,  which  of  love 
did  punish  sharply  thy  people,  being  negligent  in  building 
thy  house,  that  by  such  sharp  correction  they  might  be  stirred 
up  to  do  their  duty,  and  so  have  pleased  thee :  we  acknow- 
ledge and  confess  before  the  world  and  thy  divine  majesty, 
that  we  have  no  less  offended  thee  in  this  behalf  than  they 
have  done,  and  that,  for  all  the  sharp  plagues  which  thou 
laid  upon  us,  we  could  not  awake  out  of  our  deadly  sleep 
and  forgetting  the  earnest  promotion  of  thy  glory  and  true 
religion;  but  rather  consented  to  the  persecution  of  our 
brother,  thy  ti'ue  and  faithful  people,  until  now  that  of  thy 
infinite  goodness,  by  giving  us  a  gracious  Queen  and  restoring 
the  light  of  thy  word,  thou  hast  let  us  taste  the  treasures 
of  thy  mercies  in  our  extreme  and  desperate  miseries,  when 
for  our  wickedness  we  durst  not,  and  for  the  great  power  of 
thy  enemies  we  could  not,  hope  nor  look  for  any  such  help 
or  redress  at  all.  We  fall  down  flat  therefore  before  the 
throne  of  grace,  desiring  pardon  of  this  great  negligence  and 
of  all  our  former  offences ;  and  pray  thee,  that  thou  will  not 
deal  with  us  as  we  have  deserved :  but  as  of  thy  own  free 
will  thou  promised  thy  people,  falhng  earnestly  to  thy  work 
and  restoring  of  thy  temple,  that  from  thenceforward  thou 


A    PRAYER.  109 

would  bless  all  their  work  and  fruits,  overthrow  their  ene- 
mies, and  save  thy  people ;  that  thou  wouldest  make  that  house 
also  more  glorious  than  the  first,  by  the  preaching  of  thy 
gospel ;  so  we  desire  thee  for  Christ's  sake,  thy  Son  and 
our  Saviour,  to  be  no  less  good  and  gracious.  Lord,  unto 
us,  yet  once  again  going  about  to  restore  thy  true  religion, 
trodden  down  and  defaced  by  the  cruel  papists.  Send  forth, 
0  Lord,  many  such  faithfid  preachers,  as  will  set  out  thy 
glory  unfeignedly:  open  the  hearts  of  thy  people,  that  they 
may  see  how  far  more  acceptable  unto  thee  is  the  lively 
preaching  of  thy  holy  word,  than  all  the  glittering  ceremo- 
nies of  popery:  deliver  us,  we  beseech  thee,  from  all  our 
enemies  :  save  and  preserv^e  our  gracious  Queen  as  thine  own 
signet ;  endue  her  and  her  council  with  such  reverent  fear 
of  thee  and  thy  word,  that,  all  policy  which  is  contraiy  to 
thy  word  set  apart,  they  may  uprightly  seek  and  earnestly 
maintain  thy  true  glor)%  minister  justice,  punish  sin,  and  de- 
fend the  right.  Confound,  most  mighty  God,  and  bring  to 
nought  all  the  devices  of  such  as  go  about  to  overtlirow  thy 
word  and  true  worship :  open  our  eyes,  that  we  may  see  how 
dearly  thou  hast  loved  us  in  Jesus  Christ,  thy  Son  our  Lord. 
Hold  us  fast,  0  Lord  of  hosts,  that  we  fall  no  more  from 
thee :  grant  us  thankful  and  obedient  hearts,  that  we  may 
increase  daily  in  the  love,  knowledge,  and  fear  of  thee : 
increase  our  faith,  and  help  our  unbelief,  that  we,  being  pro- 
vided for  and  relieved  in  all  our  needs  by  thy  fatherly  care 
and  providence,  as  thou  shalt  think  good,  may  live  a  godly 
life  to  the  praise  and  good  example  of  thy  people,  and  after 
this  life  may  reign  with  thee  for  ever,  through  Christ  our 
Saviour;  to  whom  with  thee  and  the  Holy  Ghost,  three 
persons  and  one  God,  be  praise  and  thanksgiving  in  all  con- 
gregations, for  ever  and  ever.     Amen. 

Here  endeth  tJw  prophet  Aggcus. 


ON 


THE     PROPHET 


OBADIAIL 


A  PREFACE 

TO  ALL  THE  ENEMIES  OF  GOD,  HIS  M'ORD,  PEOPLE  AND 

RELIGION,  TO  LEAVE   THEIR  WICKEDNESS:  AND 

TO    COMFORT    THE    GOOD    MANFULLY 

TO   BEAR   THEIR   MADNESS, 

AND    PATIENTLY    TO 

LOOK  FOR  GOD'S 

GOODNESS. 

Like  as  in  Aggeus  my  endeavour  and  purpose  was,  that 
those  that  fear  the  Lord  should  be  stirred  up  to  an  earnest 
building  of  God's  house,  loving  of  his  word,  and  maintain- 
ing of  true  religion ;  so  in  this  short  prophet  my  travail 
and  meaning  is,  that  the  wicked,  understanding  how  vainly 
they  strive  with  all  their  wit,  power  and  policy  against  the 
poor  simple  innocent  crucified  Christ  Jesus,  the  almightv 
Son  of  the  living  God,  the  wisdom  and  power  of  God,  his 
Father,  might  cease  their  raging  madness;  and  not  only  that, 
but  also  how  they  shall  be  overthrown  in  their  own  devices 
that  they  imagine  against  true  Christians,  the  mystical  mem- 
bers of  his  body  and  church,  or  against  his  word  and  religion; 
as  all  their  fathers  have  been  from  the  beginning,  whose  steps 
they  follow  in  hating  and  persecuting  God's  people.  Their 
stomachs  be  stout,  their  policies  great,  their  might  is  strong, 
their  wits  are  wile,  yea,  all  the  world  is  on  their  side ;  yet 
in  .the  end  they  shall  serve  dastards,  ignorant,  helpless,  wit- 
less and  misers :  for,  as  the  wise  man  says,  "  there  is  no  Pror.  xxu 
wisdom,  polity  nor  counsel  against  the  Lord.''  The  more 
wisdom,  sublety,  strength  or  power  that  a  man  has,  the  more 
he  has  it  to  his  own  destruction,  if  he  have  it  not  and  use 
it  to  the  glory  of  God  and  comfort  of  his  people.  For  as 
wild  beasts,  the  more  fierce  and  cruel  that  they  be,  the 
more  it  harms  them,  and  causes  men  to  hunt  and  seek  ways 
how  to  destroy  them  ;  so,  the  more  that  the  wicked  set  up 
themselves  against  the  Lord,  and  oppress  his  {Kjopie,  the 
readier  is  God  to  help  and  deliver  his,  and  overthrow  the 


204  EXPOSITION    UPON  [tHE 


A- 


Psal.  ii. 


other.  Can  they  find  any  rebels  against  God,  his  word  and 
people,  from  the  beginning  to  this  day,  that  has  prevailed 
against  the  Lord  and  his  chosen  folk  I  If  there  be  none, 
(as  it  is  most  true  none  to  be,)  how  can  they  look  to  be 
the  first?  Why  may  not  true  Christians  boldly  say  with 
David  then,  "  Why  do  the  heathen  fret  and  fume,  and  the 
people  imagine  vain  things  against  the  Lord  and  his  an^ 
ointed,  saying.  Let  us  brust  in  sunder  their  bonds,  and  cast 
their  yoke  away  from  usT^  But  it  follows,  "  He  that  dwells 
in  the  heavens  will  mock  them,  and  the  Lord  will  laugh  them 
to  scorn."' 

Li  the  two  first  sons^  of  Adam,  and  so  orderly  in  all  ages 
to  these  days,  it  appears  how  the  wicked  continually  malice 
and  persecute  the  good,  but  to  the  hurt  of  themselves  and 
the  praise  of  the  godly.  Cain  killed  his  brother  Abel,  and 
thought  he  should  have  been  blameless :  but  AbePs  innocent 

Matt,  xxiii.  blood  and  such  like  cried  vengeance  on  Cain  and  his  follow- 
ers from  that  day  to  this;  and  the  righteous  God  revenges 
it  daily,  and  at  length  will  condemn  the   obstinate   utterly. 

Gen.  ix.  Cham  mocked  his  father  Noe,  and  his  seed  the  Canaanites 
persecuted  God's  people  the  Jews,  that  came  of  Sem  his 
brother:  therefore  his  posterity  was  accursed  of  God  to  the 

Gen.  xi.  world's  end.  The  proud  giants  with  their  captain  Nimrod, 
building  the  tower  of  Babel,  to  get  themselves  a  name  in 
earth,  were  overthrown  in  their  own  device  by  God  from 
heaven.     Carnal  Ismael  sought  to  destroy  the  promised  Isaac, 

Gen.  xxvii.  but  in  vain.  Bloody  Edom  or  Esau,  whom  this  prophet  de- 
scribes, sought  the  death  of  his  brother  Jacob;  but  the  God 

Gen.  xii.  of  Abraham  their  father  saved  them.  Joseph  was  sold  into 
Egypt  by  his  brethren,  and  by  the  false  accusing  of  his 
mistress  was  wrongfully  prisoned :  yet  he  that  sits  on  high 
looked   down  to  the  low  dungeon  of  the  prison,  and  raised 

Exod.  xiv.  Joseph  to  be  ruler  and  saver  of  the  land.  The  Egyptians 
oppressed  God's  people  for  a  time ;  but  the  Lord  of  hosts 
drowned  Pharao  and  his  company  for  their  cruelty  against 
them.     The  froward  people,  murmuring  often  against  their 

Num.xvi.  captain  Moses,  some  were  swallowed  up  with  earth  quick, 
some  burned  with  fire.     The   Philistians  and  seven  nations 

[}  In  the  only  preceding  edition  it  is  sinnes,  an  evident  misprint. 
Ed.] 


PREFACE.]  THE    PROPHET    ABDIAS.  205 

round  about  God's  flock  kept  continual  war  atrainst  them; 
yet  they  could  never  devour  them,  but  were  devoured  at  the 
length.  Saul  and  his  flatterers  banished  and  pursued  poor 
David,  whom  his  God  of  a  shepherd  made  a  king  maugre 
all  his  foes.  The  ten  tribes  of  Israel  with  their  kings 
were  enemies  to  Juda  and  Benjamin  evermore :  yet  though 
they  were  the  stronger  and  more  in  number,  they  were 
sooner  rooted  out.  The  Chaldees,  Assyrians,  Persians,  Gre- 
cians and  llomans,  the  mightiest  princes  on  the  earth,  oft 
subdued  the  Jews,  forsaking  their  God :  but  the  Lord,  their 
old  Saviour,  ever  restored  them  again  when  they  sought  him, 
unto"  they  utterly  refused  Christ  their  Saviour.  The  Jews 
crucified  Christ  Jesus  our  Lord,  thrust  him  to  the  heart 
with  a  spear,  buried  him  and  laid  a  heavy  stone  on  him, 
thinking  he  should  never  rise  again  a  conqueror  ;  but  in  vain 
was  all  their  spite,  and  their  labour  lost. 

The  emperor  many  years  cruelly  tormented  all  that  believed 
in  the  Lord,  fondly  thinking  to  have  by  that  means  overthrown 
them.  The  pope  in  process  of  time  conquered  almost  all  princes, 
except  the  Grecians,  unto  of  late  the  Lord,  opening  the  eyes 
of  some,  brake  his  snares,  and  delivered  his  folk.  Plonks 
and  freres^  by  man's  traditions  would  have  overwhelmed  true 
religion  :  papists  of  late  have  banished,  burned  and  perse- 
cuted many  godly  men  so  cruelly,  as  no  history  speaks  of 
the  like  this  thousand  year,  willing  to  have  feared  all  from 
ever  acknowledging  their  Lord  and  Christ.  ALiny  heretics 
have  laboured  to  have  defaced  God's  truth ;  but  all  is  in 
vain.  God  (his  name  be  praised  therefore  !)  has  overthrown 
them  in  their  hiixhest  ruft',  laughed  them  to  scorn,  and  raised 
up  that  which  they  would  most  gladly  have  utterly  oppressed. 
For  as  death  and  the  grave  could  not  prevail  against  Christ 
our  head ;  no  more  shall  it  against  his  body  and  members. 
As  Ninn-od  therefore,  F'harao,  Jeroboam,  Nebuchadnczz;ir, 
Darius,  and  Alexander,  with  all  their  kingdoms  and  par- 
takers, be  now  vanquished  and  subdued  by  the  Turk,  the 
Sophy,  and  the  Soldan,  j)rester  John,  and  other  heathen 
princes;  their  countries  made  waste,  strangers  p()s.sess  tliem; 
their  religion  altered  from  evil  to  worse ;  their  cities,   towns 

P  Unto :    lierc  and  clscwlKre  used  fur  until.     Ku.^ 
[]'  Frercs:   fiiars.     Ed.]] 


206  EXPOSITION    UPON  [tiiE 

and  temples  (as  the  prophets  did  tell  afore)  are  made  dens 
of  wild  beasts,  owls  and  other  lilthy  birds :  so  since  Chi-ist, 
that  which  emperors  manfully  conquered,  the  pope  by  subtlety 
devoured,  made  himself  a  prince  of  princes;  but  now  by 
the  power  of  God's  word  preached  he  is  made  a  laughing 
stock  to  all  those  whose  eyes  the  Lord  has  opened  to  see 
his  abominations ;  and  all  realms  that  afore  feared  him,  now 
God  visiting  his  people,  fall  from  him.  For  as  the  wood- 
bine leaning  to  a  tree  climbs  up  and  spreads  itself  over  all 
the  branches,  unto  it  have  overgrown  and  killed  the  whole 
tree  ;  and  as  a  strong  heady  stream,  undermining  great  high 
banks,  at  length  makes  all  to  tumble  into  the  water,  and 
washes  it  away :  so  the  pope,  first  seeking  aid  at  princes' 
hands  and  finding  favour,  overwhelmed  them  all  at  length, 
as  the  wood-bine,  and  undermining  them,  as  the  heady  waters, 
has  thrown  them  down  these  many  years,  unto  it  pleased 
God  to  open  the  eyes  of  some  few  to  consider  their  estate 
and  seek  for  remedy. 

No  kingdom,  people,  nor  rehgion,  that  withstood  God  and 
his  truth,  can  be  found,  but  it  has  been  overthrown.  Ba- 
bylon, the  first  and  worst,  continued  longest;  yet  it  had  an 
end  by  the  Persians.  The  Persians,  Grecians  and  Romans 
cannot  all  together  comparje  in  time  with  Babylon,  and  yet 
they  be  vanquished  away.  Popery  has  troubled  God's  church  a 
long  time ;  but  now,  through  God's  mercy,  it  melts  away  like 
snow  afore  the  sun.  But  Christ  saith,  our  religion  and  peo^ 
pie  professing  the  same,  without  all  kind  of  popish  supersti- 
tion, have  been  from  the  beginning,  continued  in  all  ages 
from  time  to  time  ;  and  at  these  days  (the  Lord's  name  be 
praised  therefore  !)  whole  countries  do  abhor  his  abomina- 
tions. In  the  midst  of  all  mischief,  when  every  kind  of  flesh 
had  so  defiled  himself,  that  God  of  justice  drowned  the  whole 
world  except  eight  persons,  yet  was  there  found  kept  un- 
defiled,  and  calling  upon  the  living  God  with  true  faith,  holy 
Seth,  Enos,  Enoch,  Noe,  &c.  Li  idolatrous  Chaldee  was 
faithful  Abraham,  Sarai,  Nahor  and  Lot,  &c.  In  supersti- 
tious Eg}'pt  lived  innocently  Jacob  and  his  sons,  Moses, 
Aaron,  &c.  In  the  wilderness  wandered  in  God's  fear  Josue, 
Caleb,  Phines,  Eleazar,  &c.  When  the  number  of  God's 
people  increased  in  the  time  of  the  judges  and  kings,  there 


PREFACE.]  THE    PROPHET    ARDIAS.  207 

were  so  many  godly  men  found  among  the  people,  beside 
men  of  power,  as  Gedeon,  Jephthe,  David,  Josaphat,  Eze- 
chias,  Josias,  that  thev  cannot  be  numbered.  Against  Je- 
sabel  stood  up  Elias,  Eliseus,  Abdias,  &c.  In  the  captivity 
were  Esdras,  Daniel,  Aggeus,  Nehemias,  with  many  more. 
Against  Haman  and  Holophernes  stood  Ester,  Mardocheus, 
Judith,  and  Alier.  What  valiant  warriors  the  Machaboes 
were  against  bloody  Antiochus,  the  ancient  father  Eleazar, 
and  the  manly  mother  of  the  seven  brother  so  cruelly  mur- 
dered, the  history  declares.  From  Christ's  time  to  consider 
(jiod's  stout  soldiers,  it  is  harder  to  tell  where  to  be^in  than 
where  to  make  an  end.  The  apostles  and  martyrs,  so  cruelly 
tormented,  be  so  many  and  so  well  known,  that  they  need 
not  be  rehearsed.  What  storms  then  can  the  pope  devise 
with  his  clergy  to  oppress,  deface  and  overthrow  God  his 
word,  religion  or  people  ?  Can  they  be  more  cruel  than 
Nero,  Diocletian,  Domitian?  Can  they  pass  Jesabel,  Nebu- 
chadnezzar, Antiochus,  or  such  like  beastly  tomientors  l  In 
the  spite  of  all  the  mighty  persecutors,  God  blessed  his. 
Surely  their  mischievous  malice  and  blood-thirsty  tyranny 
pass  all  these  in  madness :  and  yet,  if  they  could  pass  them- 
selves in  cruelty,  all  is  vain.  He  is  stronger  that  is  with 
ILS,  than  any  can  be  a<;ainst  us.  The  devil  is  cruel  in  his 
members,  but  the  loving  Lord  forsakes  not  his.  Let  not 
the  wicked  then  triumph,  nor  God's  people  be  dismayed. 

God  our  Father  for  love  will  try  his  people,  what  they 
will  bear  for  his  sake ;  but  of  mercy  he  will  not  lay  too 
heavy  loads  on  us,  nor  forsake  us :  the  Lord  of  strength  and 
power  will  shew  his  glory  in  our  weakness,  that  by  his 
mighty  hand  such  weak  bodies  may  be  strengthened  to 
suffer  that  that  passes  reason.  The  oftener  that  the  gold- 
smith tries  his  gold  in  tlie  fire,  beats  and  knocks  it  with 
his  hannner,  the  finer  is  the  gold :  the  more  that  God  tries 
our  faith  in  the  furnace  of  temptation,  the  more  he  loves 
us,  and  the  more  we  glorify  him.  The  stonny  winter  can- 
not overwhelm  the  fruits  of  sununer.  AN'eeds  be  many,  yet 
the  corn  is  not  devoured.  W  ild  beasts  be  cruel;  yet  (rod  de- 
fends the'^hiftless  sheep.  Many  fishes  be  raveners ;  yet  the  ^ 
young  fish  increases.  The  hawks  be  greedy;  yet  shill.^  the  ^^cii^ 
little  birds.     Dogs  hunt  and  follow  the  cIklso  most  greedily;  ^ 


208  EXPOSITION  uroN  [tiie 

yet  escapes  safely  the  fearful  hare.  Summer  is  raging  hot ; 
yet  the  leaves  make  a  comfortable  cold  shadow :  the  winds 
~_^ -  /,  blow  boustously ;  yet  stand  fast  the  low  bushes,  when  the 
J  great  oaks  are  overthrown.  The  waves  of  the  sea  are  rough 
and  huge ;  yet  safely  slips  away  the  sliding  ship.  The  rage 
of  fire  is  swaged  with  water;  the  heady  streams  are  kept 
in  with  banks.  Unruly  people  are  bridled  by  laws :  hot 
burning  fevers  are  cooled  by  medicines.  Thus  ever  against 
an  extremity  God  has  prepared  a  remedy,  that  fearful  man 
should  not  mistrust  God's  careful  providence  that  he  takes 
for  him.  How  should  proud  popery  then  think  to  conquer 
all  by  might  and  cruelty,  that  God  defends  so  fatherly  \  and 
why  should  God's  people  be  afraid  at  every  storm?  He  that 
smites,  heals ;  and  he  that  sends  trouble,  gives  strength.  Let 
us  therefore  pluck  up  our  stomachs,  and  pray  with  St  Au- 
gustine, Da  quod  jubes^  et  jube  quod  ms^ :  "Lord,  give  me 
strenofth  to  do  and  bear  that  that  thou  commandest,  and 
command  what  thou  will.'"* 

It  is  wonderful  to  consider  the  foolishness  of  the  wicked, 
which  in  polity  would  seem  so  wise.  The  higher  that  a  man 
climbs,  the  nearer  and  more  dangerous  is  his  fall :  the  greater 
weight  that  is  cast  on,  the  sooner  it  breaks :  the  faster  a 
man  runs,  the  sooner  he  is  weary :  the  further  that  the  bow 
is  drawn,  the  sooner  it  flies  in  pieces :  the  heavier  that  the 
cart  is  loaden,  the  slower  it  goes :  the  hotter  that  the  fire 
is,  the  less  while  it  continues :  the  more  grievous  that  the 
disease  is,  the  shorter  it  is.  Tyrants  reign  not  long:  wild 
beasts,  the  crueller  they  be,  the  more  they  be  hunted  and 
killed.  In  sum,  no  violent  thing  can  long  endure.  Yet 
*  /^  foolish  papists  think  with  cruelty  to  wish  their  will  to  reign 
•>  /  v^/  like  lords  of  the  land,  and  stablish  their  kingdom  on  earth, 
and  to  bring  it  so  to  pass,  that  not  only  men  dare  not  or 
will  not  withstand  them,  but  willingly  believe,  follow,  do  and 
practise  whatsoever  they  command  them.  They  cannot  be 
so  ignorant  to  not  know  these  things ;  and  wilfully  to  wish 
against  knowledge  and  conscience  must  needs  be  a  great 
madness.  God's  word,  christian  faith  and  religion  is  of  that 
nature,  that  the  more  it  is  persecuted,  the  more  it  thrives ; 
the  more  it  is  hated,  the  more  good  men  love  it;  the  faster 
[}  Confess.  Lib.  x.  C<ap.  xxix.    Ed.] 


PREFACE.]  THE    PROPHET     ABDIA".  209 

that  they  be  pulled  from  it,  the  more  they  run  unto  it.  Let 
them  therefore  consider,  how  God  has  wrought  in  other  king- 
doms, overthrowing  them  all  that  set  up  themselves  against 
him ;  and  how  yet  he  works  in  the  natural  course  of  things, 
to  teach  us  by  them  his  like  working  for  us  spiritual  things: 
and  let  them  look  for  no  less  an  overthrow  at  God's  hand 
in  his  appointed  time. 

If  these  things  cannot  persuade  them  to  stay  their  rage, 
I  would  they  would  consider  to  whom  they  make  themselves 
servants,  that  thev  migrht  be  ashamed  to  seiTe  so  vile  a 
master.  They  "  give  place  to  the  devil,''  (for  all  cruelty  is 
of  him:)  they  become  his  instruments,  whereby  he  works 
his  feats:  they  be  his  slaves  and  drudges  at  commandment 
to  do  that  he  bids,  but  were  made  to  serve  and  fear  their 
Lord  God  :  they  be  driven  and  led  of  him  like  brute  beasts, 
forgetting  him  that  made  them,  and  their  sely^  tormented 
])rethren,  that  pray  for  them :  unnaturally  forgetting  them- 
selves to  be  men,  they  regard  not  man's  life,  but  unmerci-  ^^ 
fully  spills  and  spoils  them.  And  for  what  end  or  purpose? 
to  satisfy  (if  they  could  ever  be  full)  their  bloody  appetites, 
to  fill  their  idle  bellies,  to  rule  like  kings,  to  be  glorious 
in  the  world,  to  oppress  the  simple,  to  deceive  the  ignorant, 
and  deface  God's  truth,  to  feed  the  people  with  lies,  to 
set  up  their  god  the  pope,  to  deface  Christ  and  his  merits, 
to  hide  his  word,  and  set  up  superstitious  idolatry :  where 
they  should  do  all  things  to  the  contrary,  because  in  such 
their  doinjjs  all  true  Christians  abhor  them. 

But  in  these  our  miserable  days,  where  it  pleased  God 
of  his  undeserved  mercy  to  stay  their  rage  in  burning  and 
prisoning  God's  sely  souls,  that  mischief,  which  their  bloody 
hands  and  cruel  hearts  dare  not  attempt,  their  poisonl'ul 
tongues  spue  out.  Now  ceases  fire  and  faggot,  yet  their 
slanderous  lying  lips  are  not  stopped,  where  they  dare  not 
l)laspheme  the  doctrine  so  freely  as  they  be  wont :  now  they 
inveigh  against  the  teachers  and  professors  of  it  with  such 
terms  as  please  them,  though  never  one  be  true.  J  hit,  ;ls 
Samuel  said  to  the  ])cople,  when  he  had  anointed  Saul  king, 
*' Speak  licre  afore  the  Lord  and  his  anointed  king,  wiR'thcr  i  <.im.  xii. 
I  have  taken  any  man's  ox  or  ass,  or  have  oj)pres8ed  any  one 
P  Selv:  simplr,  in(ittcn.sivt'.     Ed.  j 

14 

[I'lr.KINC.TOX.] 


210  EXPOSITION    UPON  [tHE 

of  you,  or  taken  bribe ;  and  I  will  restore  it ;"  and  they  were 
not  able  to  charge  him,  and  yet  were  weary  of  him :  so  I  doubt 
not,  but  they  be  not  able  justly  to  burden  the  preachers  with 
such  lies  as  they  devise  against  them :  and  if  any  be,  for  my 
part  I  wish  them  not  to  be  hid.  This  kind  of  persecution  is 
as  grievous  to  an  honest  heart  as  the  other  is :  but  a  justified 
mind  in  this  case  will  turn  himself  to  the  Lord,  bear  his 
cross  thanldully,  and  knowledge  that  the  scholar  is  not  above 
his  master.  If  Christ  our  Lord  escaped  not  these  tongues, 
but  they  called  him  Samaritane,  and  said  he  had  a  devil, 
let  no  Christian  look  to  be  free.  David  felt  these  pangs 
when  he  prayed,  "  Lord,  deliver  my  soul  from  wicked  lips 
and  from  a  deceitful  tongue."  If  they  remembered  God's 
threatenings  to  all  such,  they  would  not  be  so  talkative. 
"What  shall  be  given  thee,  thou  crafty  tongue?"  says  David: 
"Even  sharp  arrows  and  burning  coals,"  answers  the  Holy 
Ghost.  And  again,  "  The  Lord  will  destroy  all  crafty  lips  and 
proud  tongues."  Would  God  that  these  wicked  men  under- 
stood these  threatenings  to  be  true,  and  that  God  would  faith- 
fully fulfil  them  to  their  confusion !  If  they  did  believe  them, 
they  would  tremble  and  quake  for  fear  of  them,  and  not  be  so 
ready  to  speak  what  please  them.  Many  think  their  tongues 
to  be  their  own,  and  that  they  may  speak  what  they  lust, 
and  words  to  be  no  grief  nor  kind  of  persecution :  but  blessed 
David  is  of  contrary  opinion,  when  he  compares  such  tongues 
to  swords,  poisonful  stinging  of  serpents,  sharp  razors,  &c. 

Thus  be  we  fallen  in  such  miserable  days,  where  under 
popery  we  be  tormented  and  persecuted  with  all  extremity, 
and  under  the  gospel  we  be  slandered  and  reviled,  that  we 
may  justly  say  with  the  apostle,  "  We  are  counted  as  sheep 
appointed  to  the  slaughter  daily." 

If  these  fearful  examples  and  grievous  overthrows  of  the 
wicked,  and  so  many  from  the  beginning,  cannot  persuade 
these  cruel  haters  of  God  and  his  word,  murderers  of  his 
saints  and  their  brethren,  to  abate  their  pride  and  swage  their 
malice ;  if  this  particular  prophecy  written  for  that  purpose 
(to  teach  all  bloody  butchers  and  proud  Caiphas,  that  a  like 
destruction  will  fall  on  them,  as  it  did  on  Edon)  can  not  help ; 
then  let  them  mark  the  manifold  threateninss  of  the  Lord, 
where   he   thunders   against    such   wicked   doers.     "  Be   not 


PREFACE.]  THE    PROPHET    ABDIAS.  211 

afraid,"  says  the  prophet,  "  thou  Israel  my  servant,  for  I  am 
with  thee ;  and  fear  not,  for  I  am  thy  God  tliat  strengthens 
thee  and  helps  thee.  Behold,  they  shall  bo  ashamed  and  con- 
founded all  that  fight  against  thee,  and  all  that  gainsay  thee 
shall  perish  and  be  brought  to  nought,  &c.''  Again:  '•  Thou  J^r-^^"* 
art  the  hope  of  Israel :  all  that  forsake  thee  shall  be  ashamed, 
and  they  that  go  from  thee  shall  be  written  in  the  earth,"  and 
not  in  heaven.  But  this  seed  of  Esau  in  oiu*  days  is  worse 
than  old  Edon,  as  their  deeds  \vill  declare.  When  Jacob  wa.s 
banished  twenty  years,  Esau  was  content  to  meet  his  brother 
Jacob  returning  homeward,  to  forget  all  old  grudges,  to  take 
and  use  him  as  his  friend  and  brother :  but  our  Edomites  would 
not  receive  their  banished  l^rother  returning  home,  forget  no 
old  mahce,  nor  use  any  friendship  toward  them ;  but  with 
word  and  deed  shew  all  cruelty  they  could  devise  against  them, 
and  yet  so  continue. 

To  this  some  of  the  wiser  sort  peradventure  ^vill  say. 
There  is  just  cause  why  they  should  do  so :  they  be  not 
iLsed  as  Jacob  did  his  brother  Esau :  Jacob  sent  great  gifts 
to  his  brother  Esau,  took  nothing  from  him,  but  let  him 
live  where  he  lusted.  Indeed  this  may  be  a  great  cause:  for 
they  are  so  well  pleased  with  gifts  and  wealth,  that  in  the 
midst  of  their  rage  a  little  bribe  would  have  loosed  heavy 
chains  of  iron,  and  quenched  hot  flaming  faggots.  But  now, 
though  many  things  may  be  suffered  in  temporal  matters, 
yet  the  discipline  of  the  gospel  will  not  suffer  persecutors  to 
occupy  the  place  of  feeders,  nor  wolves  the  room  of  shepherds. 
If  true  chscipline  might  take  place,  not  only  murderers  and 
apostates,  forsaking  that  religion  which  afore  they  professed 
and  taught,  should  be  deposed  from  their  office ;  but  all  turn- 
tippets,  that  turn  with  the  world  and  keep  their  livings  still, 
should  have  no  office  in  Christ's  church,  until  they  made  satis- 
faction by  open  repentance  afore  the  congregation.  But  alas  for 
pity  !  for  lack  of  sharp  discipline  they  lie  lurking  and  looking 
for  that  day  when  they  may  turn  to  their  old  vomit  again, 
enking'  their  hands  in  blood,  and  laugh  in  their  sleeves  to  see 
such  coldness  in  religi(jn  to  serve  the  living  Lord,  where  they 
were  so  earnest,  bold,  and  diligent  to  set  up  their  own  devices. 

Yet,  all  things  considered,  it  is  no  marvel  why  the  good 

['  Enkiug:  inking.    So  used  by  Wickliffe,  3  John,  IH,     Kd.] 

14—2 


212  EXPOSITION    UPON  [tHE 

/  f  men,  succeeding  in  the  place  of  such  evil  persons,  be  so 
--i-/%  gyjl  spoken  of  at  these  days.  For  as  he  that  rips  in  a 
dunghill  is  infect  with  the  smell  thereof  a  long  time  after, 
though  he  were  never  so  clean  afore ;  and  he  that  comes  to 
a  house  infected  with  the  pestilence  is  soon  taken  therewith, 
though  he  be  never  so  sound  afore,  (yea,  the  better  com- 
plexion, the  sooner  smitten ;)  so  good  menjiow,  searching  the 
festered  cankers  and  ripping  the  stinking  duddles^  of  popery, 
for  a  time  smell  evil  in  the  noses  of  the  wicked,  and  seem  to 
be  infected  with  a  worse  plague  than  the  other.  Their  places 
may  be  w^ell  termed  with  the  scriptures  Cathedrw  Pestilentice, 
^^  "the  seats  of  pestilence,"  because  they  either  infect  the  good, 

or  else  sore  assaults  them.  This  misery  good  men  must  be 
content  patiently  to  bear:  for  this  is  our  nature  more  than 
any  other  people,  always  to  repine  and  be  grieved  with  the 
present  state.  In  the  late  days  of  persecution  those  which 
now  be  eyesores  to  look  on,  were  much  desired  and  wished 
for;  and  those  that  now  be  lamented,  were  then  commonly 
cursed  of  the  greater  and  better  sort.  Then  all  cried,  "  Lord 
God,  deliver  us  this  once,  and  we  will  be  most  ware  ever 
hereafter,  how  we  offend  thy  divine  majesty;"  but  now  being 
delivered,  we  are  worse,  more  unthankful  and  disobedient  than 
ever  afore :  which  wickedness  surely  the  righteous  God  will 
not  let  escape  without  heavy  plagues. 

To  make  an  end :  if  any  natural  pity  or  mercy  of  man 
were  in  them,  or  if  like  men  they  would  be  ruled  by  reason, 
these  threatenings  and  examples  of  the  wicked  might  move 
stony  hearts :  but  seeing  many  of  them  be  so  blinded  in  their 
wickedness,  that  it  needs  not  or  boots  not  to  speak  unto  them ; 
to  the  rest,  whose  hearts  God  has  something  touched,  and 
are  not  altogether  cast  of  God,  I  say  thus  much:  Consider 
for  God's  love,  and  health  of  your  own  souls,  who  they  be 
that  ye  hate  and  persecute :  they  be  God's  creatures  and  his 
handy  work,  made  like  to  his  own  image  and  similitude  :  they 
whom  ye  murder  so  innocently,  be  those  that  Christ  loved 
so  dearly,  that  he  would  die  with  most  bitter  pains  for  them, 
rather  than  they  should  perish:  they  be  many  of  them  your 
kinsfolk,  the  most  part  your  neighbours;  but  every  one  is 
your  countryman,  speaking  the  same  language  that  ye  do, 
[}  Buddies:  bundles  of  filthy  rags.    Ed.] 


^' u  di  /^/^  (/^eLa^-d-    Jt/f   C^   //«^'^f-f  li^ffr^ 


PREFACE.]  THE     PROPHET     ABDIAS.  213 

ti-ue  subjects  to  the  same  prince  that  ye  should  faithfully  obev, 
and  members  of  the  same  commonwealth :  they  saved  vour 
lives  and  goods,  not  seeking  your  undoing,  when  it  lay  in 
their  hands.  Consider  how  unnatural  a  thing  it  is  thus  to 
fight  against  nature  :  remember  how  dangerous  in  God's  sight 
it  is  thus  unthankfully  to  provoke  his  anger.  Think  on  how 
in  your  late  raging  madness  God  suddenly  cut  you  off,  and 
yet  patiently  tarries  to  see  if  ye  would  have  new  hearts. 
When  that  day  came  which  ye  so  long  looked  for,  ye  had 
not  every  thing  after  your  owti  \vill,  but  many  heavy  plagues 
God  laid  on  you ;  and  surely,  whensoever  God  sends  the  like 
again  for  our  unthankfulness,  and  not  for  your  goodness,  all 
can  not  fall  as  ye  would  wish.  Surely,  if  God  like  a  father 
sharply  correct  his  children,  what  can  his  enemies  look  for? 
Give  place  to  nature,  fear  God,  love  yoiu*  brother  in  Christ, 
live  quietly  like  friends  and  subjects  to  one  prince  :  wash  your 
bloody  hands  and  hearts  with  bitter  weeping  tears :  take  to 
you  pitiful  minds :  love  them  that  wish  you  good  :  leave  your 
raging  madness,  lest  ye  perish  in  your  obstinate  blindness : 
so  shall  God  the  Lord  bless  both  you  and  us,  contrary  to 
our  deserts,  for  his  own  mercies,  and  not  for  any  our  goodness, 
through  his  dearly  beloved  Son  Christ,  who  offered  himself 
a  sweet  sacrifice  for  us  all,  that  we  should  sacrifice  ourselves 
to  him,  mortifying  all  carnal  lusts,  that  we  may  live  and  die 
to  him,  and  afterward  be  glorified  with  him;  to  whom  with 
his  Father  and  Holy  Spirit,  three  Persons  and  one  God,  be 
glory  and  praise  in  all  congregations,  now  and  ever.    Amen. 

Psalm  cxxxvii. 

Remember,  0  Lord,  the  behaviour  of  the  children  of  Edon, 
in  the  day  of  Jerusalem,  when  they  said,  Down  with  it,  down 
with  it,  to  the  ground  ! 


THE    VISION    OF    ABDY. 


V.  1 .  Tims  saith  the  Lord  God  to  Edam :  We  heard  a  voice 
from  the  Lord,  and  a  message  was  sent  to  the  heathen, 
saying.  Rise,  and  let  us  go  fight  against  her  in  war. 

This   prophet  is  not   long  in  words,   but  he  is  pithy  in 

sentence :  he  entreats  not  many  nor  divers  matters  ;  but  this 

one  is  weighty  and  deeply  to  be  considered.     For  even  as 

apothecaries  use  to  put  their  costliest  medicines,   and  rich 

men  their  greatest  jewels,  in  some  little  box  or  chest;   so 

God,   our  heavenly  schoolmaster,   uses  many  times  to  teach 

in  short  writings  so  much  of  his  heavenly  wisdom,  as  many 

other  times  ye  shall  not  find  in  long  books.     Likewise  of 

^  learned  men  in  one  witty  sentence  and  figure  will  declare  as 

^-i"  if    S  ^^^^  ^*  ^^^  eloquence,  as  the  common  sort  will  do  in  long 

^4bi^^{  volumes.     And  as  a  little  gold  is  worth  a  great  deal  of  brass, 


and  a  small  diamond  is  better  than  a  number  of  right  stones ; 
so  in  this  short  prophet  is  more  learning,  comfort,  and  godly 
wisdom,  than  ye  shall  find  in  searching  long  and  sundry  sorts 
of  the  learnedest  philosophers  or  eloquentesti  orators, 
whypro-  The  propliets  use  to  call  their  writings  visions  or  siqhts, 

phecies  are  ^        ^      ^  "  .        "^ 

called         for  divers  causes :  first,   because  none  should  take  in  hand 

sights,  and  -^         ' 

prophets      to  be  God's  messenger  to  teach  his  people,  but  he  that  is 

seers.  '^  r     r     ' 

lightened  of  the  Lord,  and  has  his  eyes  and   sight  opened 
to  see  the  mysteries  of  God.     For  unto  the  blind  sinner  says 
Psai.  1.        Qod,    "  Why  dost  thou  declare  my  righteousness,   and  take 
Luke  vi.      my   testament   in   thy   mouth  V    and  again,    "  If  the   bhnd 
lead  the  blind,  both  fall  into  the  pit."     Secondly,  because  they 
open  the  eyes  and  give  sight  to  the  blind ;  as  David  says, 
Psai.  cxix.    "  The  declaring  of  thy  words  lightens  and  gives  understand- 
ing to  the  simple  ones  :'"*  and  also,  "  Thy  word  is  a  lantern 
to  my  feet,  and  a  light  to  my  paths."      Thirdly  and  last  of 
all,  because  of  the  certainty  of  the  things  which  they  writ : 
that  is  to  wete,  they  were  not  tales  which  he  had  heard  of 

P  The  old  edition,  eloquence.    Ed.] 


V.  1.]  THE    PROPHET    ABDIAS.  215 

our-  men,  but  which  ho  saw  himself  by  the  eyes  of  faith. 
Things  that  a  man  hears  of  others  oft  be  false ;  but  of  those 
which  he  sees  himself,  no  man  doubts,  as  the  poet  says, 
"  One  witness  that  sees  it  with  his  eye,  is  more  to  be  be- 
lieved than  ten  that  heard  it  by  report"^."  For  this  cer- 
tainty, prophets  were  called  seers  commonly  of  all  men.  "  In  ^  Sam.  ix. 
old  time,"  as  it  is  written,  "  when  they  went  to  ask  counsel 
of  God,  they  said.  Come,  let  us  go  to  the  seer."  But  liow 
can  he  see  those  things  which  were  not  done  in  his  life- 
time, but  long  after?  He  saw  them  not  in  a  dream,  nor 
in  a  conjiu*or\s  glass,  nor  by  the  vain  foresight  of  the  stars, 
as  a^stronomers,  deceiving  the  world,  would  make  men  be- 
lieve thev  can  tell  them  their  destinies  and  thin^rs  to  come : 
but  he  saw  them  by  the  eyes  of  faith,  when  God,  which  can 
not  lie,  had  shewed  these  things  unto  him  aforehand,  and 
proved  them  true   afterwards   in  deed.      This   is  the   surest  -'^'Fht  by 

*  .  ,  faith  is 

wav  of  knowledge  and  seeinor  •   for  those  thino:s  which  I  be-  ^urer  than 

o^  r.  ">  ^  n  the  eye 

lieve,  and  see  with  the  eyes  of  faith,  be  surer  than  those 
that  I  see  with  my  bodily  eye,  or  feel  with  my  hand.  God 
is  truth  itself,  and  therefore  those  things  that  he  teaches 
must  needs  be  true ;  and  that  faith  and  credence,  which  is 
given  to  his  word,  can  not  deceive,  but  must  needs  come 
to  pass,  and  be  as  tnie  as  if  I  see  them  with  my  eye.  When 
Thomas  Didymus  would  not  believe,  except  he  see  the  print  John  xx. 
of  the  nails,  Christ  said,  •'  Blessed  be  they  that  believe  and 
see  not." 

O  notable  example  for  all  tnic  prophets  and  teachers 
to  follow,  that  they  teach  nothing  but  that  which  they  see 
in  God's  book,  and  not  man's  learning,  (for  that  is  full  of 
deceit ;)  and  that  they  may  call  their  preachings  visions  and 
sicjhts  for  the  certainty  of  them,  that  they  be  seen  by  a  true 
faitli,  and  found  in  God's  book  which  can  not  He ;  and  there- 
fore they  be  as  true  and  to  be  believed,  as  if  we  saw  them 
with  our  eyes !  Man's  learning  is  darkness,  and  therof(jrc 
can  not  be  called  visions,  or  things  seen,  but  feigned,  a.s 
Ezeehiel  says,  ''Woe  be  to  the  foolish  prophets,  which  follow  F.zik. xiii. 
their  o\vn  spirit,  and  see  nothing !"     J^ut  of  Cod  s  word   it 

[^  Qu.  other  men.     Kn.] 

[■*  Pluris  fst  oculatus  testis  uiius   qiiam    auriti    dicem.     Plautus, 
True.  II.  0.     Ed.] 


216  EXPOSITION    UPON  [v. 

^^^-  '•  is  said  contrariwise :  "  We  have  a  surer  writing  of  the 
prophets,  to  the  which  when  ye  give  attendance,  as  to  a 
candle  shining  in  a  dark  place,  ye  do  well,  unto  the  day 
sliine  and  the  day-star  rise  in  your  heart.^^  Thus  St  Peter 
attributes  thus  to  the  scripture  and  writings  of  the  prophets, 
that  they  lighten  our  hearts  and  eyes,  as  a  candle  doth  a 
dark  place,  unto  a  fuller  knowledge  be  given  unto  us  by  the 
Spirit  of  God,  to  drive  out  ignorance,  as  the  day-star  or  day 
itself  drives  away  darkness. 

Abdias.  Abdia,  or  Oabdia,  as  the  Hebrew  calls  him,  is  as  much 

to  say  as  the  servant  of  God:  wherein  we  learn,  who  is  he 
that  writes  this  prophet,  and  from  whom  he  comes,  and  the 
goodness  of  our  good  God  toward  his  servants,  that  he  lets 
not  them  wander  in  ignorance,  but  declares  his  whole  will 
and  pleasure  unto  them,  that  they  perish  not  with  the  wicked 
w^orld.     But  he  was  not  of  such  sort  of  servants,  which  St 

John XV.  John  writes  of,  "The  servant  knows  not  what  his  master 
does ;"  for  such  be  rather  slaves,  which  know  not  their  master's 
pleasures,  and  serve  not  of  love,  but  fear.  But  he  served 
the  Lord  his  God  in  true  worship :  for  such  sort  of  servants 
the  Hebrew  w  ord  signifies ;  and  that  kind  of  service  is  true 
freedom,  as  St  Paul  says,  "  Ye  be  made  free  from  sin,  but 
ye  are  servants  to  God.'"  Thus  Paul  and  Peter  call  them- 
selves not  only  apostles,  but  also  servants  of  Jesu  Christ. 
Therefore  the  Lord  vouchsaved  to  declare  his  whole  will  unto 
him,  his  faithful  and  beloved  servant,  concerning  things  to 
come,  and  the  estate  of  the  cruel  Edomites,  which  did  so 
cruelly  handle  God's  people,  and  had  persecuted  them  so  long ; 
and,  like  a  true  servant  that  loves  his  fellows,  he  keeps  it 
not  close  to  his  self,  but  comforts  others  therewith. 

Names  are  Names  in  the  scripture  be  not  given  in  vain,  but  that  so 

not  given  in  . 

vain.  otten  as  they  hear  or  think  on  their  own  name,  so  oft  they 

should  consider  what  they  be  taught  by  it.  Abdia  in  think- 
ing on  his  name  should  remember,  that  he  should  serve  the 
Lord  his  God :  Abraham,  on  the  blessing  of  God,  which 
made  him  a  father  of  many  people  :  Zacharia,  that  according 
to  his  name  he  should  continually  remember  the  Lord  :  Peter, 
that  his  faith  is  the  strong  rock,  whereon  Christ  will  build 
his  church ;  for  so  the  word  signifies  by  interpretation  :  and 
80  forth  in  all  others.     Therefore  fathers  do  well  in  giving 


].]  THE    PROPHET    ABDIAS.  217 

their  children  such  christian  names,  as  may  remember  them 
of  their  duty  to  God  ward,  and  call  them  not  by  lieathen 
names  or  feigned  foolish  saints,  which  can  teach  them  no 
goodness. 

Many  doth  think  this  Abdias  to  be  the  steward  of  Achab's  , 
house,  which  had  an  hundred  prophets  of  God  m  caves,  and  y.>i^^  . 
fed  them,  fifty  in  one  company,  and  as  many  in  another,  in 
the  time  of  JesabeFs  cruel  prosecution  ;  and  now  by  God's 
providence  feeds  many  thousands  with  his  wholesome  doc- 
trine. And  although  the  holy  scriptures  do  not  plainly  shew, 
that  he  was  the  same  Abdias  in  deed,  yet  probable  enough 
it  is,  as  many  learned  men  think :  unto  whose  mind  also  I 
can  well  agree,  that  it  is  the  same  man.  He  was  one  that 
feared  the  Lord,  as  he  said  to  Elias  ;  and  was  a  stranger  i  Kin^s 
born  in  Sychem  of  Idumea,  as  some  think,  and  not  a  Jew 
born,  but  turned  after  to  the  law  of  the  Lord,  forsaking  the 
wickedness  of  his  people.  His  writing  is  so  much  more  no- 
table, because,  being  a  stranger,  he  prophesies  against  his 
own  countr}' ;  and  therefore  the  truer  belike  also  it  is,  and 
without  partiality  spoken  ;  because  none  will  willingly  threaten 
such  destruction  to  his  native  country,  as  he  does  here :  but 
he  that  is  a  true  servant  of  God,  without  sparing  will  speak 
his  master's  message  freely  and  truly  against  his  dearest 
friends,  if  the  Lord  God  send  him. 

This  prophecy  is  more  meet  also  for  these  our  days,  be- 
cause we  were  under  the  like  persecution  that  he  was,  or 
worse  :  for  the  true  prophets  of  God  were  not  suffered  to 
hide  themselves  in  dens  and  wilderness,  as  they  might  do 
then  under  cruel  Achab  and  Jesabel ;  but  were  most  cnieliy 
thrown  into  the  fire ;  yea,  the  madness  of  God's  enemies  was 
so  nmch,  that  they  could  not  be  satisfied  with  the  blood  of 
them  that  were  on  live,  but,  that  which  was  seldom  read  of 
among  the  heathen,  they  i)ull  up  the  dead  bodies  which 
were  buried  many  years  before,  to  ])urn  their  l)ones,  and 
straw  their  ashes  abroad,  as  Master  Bucer,  Paulus  Fagius, 
fcc.  yea,  of  thieves',  for  praying  God  to  deliver  us  from  the 

['  i.e.  the  dead  bodies  of  thieves:  referring  to  the  case  of  John 
Tooley,  wlio  was  hani,'ed  for  robl)ing  a  Spaniard  at  St  James's,  June, 
1.5.5.5,  and  having  at  his  exceution  spoken  against  tlie  pope,  and  cuIUmI 
upon  the  bystanders  to  pray  for  deliverance  "  tVoni  the  tyranny  of  tlic 


218  EXPOSITION    UPON  [v. 

tyranny  of  the  pope.  These  Edomites,  against  whom  he 
^vrites,  were  not  so  cruel  as  our  men  were  and  be.  And 
therefore  your  destruction  shall  be  the  greater  at  the  ap- 
pointed time,  than  this  other  was.  Let  us  not  flatter  them 
nor  ourselves,  because  they  be  our  countrymen,  or  because 
we  would  not  see  the  destruction  of  our  country.  For  the 
Lord  is  a  righteous  God,  and  will  sharply  punish  sin,  where- 
soever he  finds  it,  if  we  do  not  earnestly  beg  his  pardon, 
mercy  and  forgiveness,  with  amendment  of  life.  But  it  is 
to  be  feared,  that  as  Abdias  did  no  good  to  his  country  folks, 
because  they  would  not  hear  him ;  so  much  labour  is  lost 
in  our  country,  because  they  stop  their  ears,  and  will  hear 
nothing  but  that  which  pleases  them :  for  it  is  true  that  our 

Matt.  xiii.  Saviour  Cln'ist  says,  "  There  is  no  prophet  without  honour 
and  credit,  but  in  his  own  country."  Yet  nevertheless  lift 
up  your  voice,  blow  the  trumpet  of  God,  and  tell  the  peo- 
ple their  faults,  lest  they  perish  and  their  blood  be  required 
at  your  hands :  discharge  yourselves,  rebuke  them  earnestly, 
and  let  it  take  root  and  profit  as  God  will,  which  gives  all 
increase  as  he  thinks  good.  If  they  hear  not,  they  perish 
in  their  ovm  sins,  and  thou  art  free. 

The  preface  that  he  puts  here  before  gets  him  great  au- 
thority and  credit  with  the  hearers,  and  declares  him  also 
to  be  a  true  prophet  of  God,  because  he  speaks  nothing  in 
his  own  name,  but  says  the  Lord  God  had  put  these  words 
in  his  mouth,  and  he  was  author,  and  Abdias  but  the  mes- 
senger to  speak  them  to  his  people.  A  worthy  example  for 
all  teachers  to  follow,  that  they  never  say  things  but  out  of 
God's  book,  and  that  they  may  say  for  every  thing  that  they 
teach,  "  Thus  says  the  Lord."  This  saying  is  most  common 
in  all  the  prophets,  and  to  be  followed  of  all  preachers ;  as 

1  Pet.  iv.  St  Peter  says,  "  If  any  man  speak,  let  him  speak  but  the 
words  of  God."  But  of  this  enough  is  said  in  sundry  places 
of  Aggeus. 

Edom,  unto  whom  the  Lord  speaks  here,  is  all  the  peo- 
ple of  Idumea,  being  so  called  of  Edom  their  first  father, 

hishop  of  Rome  and  all  his  detestable  enormities/'  was  ^'^  first  suspected 
and  condemned  after  his  death,  and  then  digged  out  of  his  grave,  and 
given  to  the  secular  power,  and  so  burned  for  a  heretic."  Foxe's  Acts 
and  Monuments,  Vol.  vii.  p.  90,  &c.  1838.     En.] 


1.]  THE    PROPHET    AUDI  AS.  219 

as  the  scriptures  uses  to  call  the  people  by  the  name  of  the 
father.     So  were  the  Jews  called  Israel  of  Jacob,  which  was 
called   Israel,  their   old   father :    likewise   Ephraim,   Joseph, 
Jehuda,  of  these  their  old  ancestors.     This  Edom  is  Esau, 
Jacob's  brother,   as   he  is  called  in  Genesis,   '•  Esau,  he  is  Edom. 
Edom  ;'"*  and  had  that  name  given  him  for  his  colour  that  Gen.  xxwi. 
he  had  when  he  was  born,  or  of  the  colour  of  the  pottage, 
for  the   which   he  sold  his  birth-right  for   unto  his  brother 
Jacob,  when  he  was  hungry.      Esau  was  also   called   Seir,  Gen.  xxxvi. 
which  signifies  roughs  because  of  the  roughness  of  his  skin : 
and  for  this  cause  these  people  of  Edom,  and  their  country, 
is  sundr\'  times  in  the  prophets  called  Seir  also.    Or  if  we 
seek  fiui;her,  Edom  may  have  his  name  of  Adam ;  for  they  ^^'^a"^- 
be  written  both  with  one  letter  in  Hebrew,  save  that  they 
differ  in  points:  Adam  signifies  to  be  red;  wherefore  Edom 
for  his  cnielty  in  shedding  blood  may  well  be  so  called.     As 
our   cardinals  in  their  red  scarlet  robes,  which  be  the  fol- 
lowers of  these   Edomites,  do  well  declare  in  their  apparel 
the  blood-thirsty  minds  within,  and  their  outward  deeds  have 
declared  them  to  the  whole  world  :  but  they  say,  their  red 
apparel   signifies   they   should    abide   by   the   truth   to   their 
blood-shed.     Adam  also  betokens   a  man,  and   one   of  the 
common  sort :  so  these  men  were  not  noljle  afore  God,  which 
is  only  the  true  nobility,  but  enemies  to  his  word  and  his 
people.     Adama  signifies  also  the  earth ;  so  that  from  whence  Adama. 
soever  we  shall  derive  this  word  Edom^  and  all  that  be  de- 
rived like  it,  they  signify  no  good  people,  but  earthy,  worldly, 
cruel,  blood-thirsty,  mortal  and  abjects.     Of  the  two  brethren, 
Jacob  and  Esau,   came  these  two  people,  the  Israelites  and 
the   Edomites.      And  as  Esau  did  ever  hate  and  pei-socute 
his   brother  Jacob,   so  his  stock  and  posterity  did  continu- 
ally hate  and  persecute  the  children  of  Jacob. 

This  is  the  secret  judgment  of  (iod,  tliat  of  one  good 
father,  Isaac,  came  two  so  contrary  cliildren ;  the  one  so 
wicked,  the  other  so  good,  and  this  wicked  hatred  to  con- 
tinue in  the  hearts  of  their  chiklren's  chiklren,  so  many  ages 
after.  Ihit  this  is  to  teach  us  \\m  free  grace  of  fiod,  with- 
out any  deserts  on  our  part,  wlien.soever  lie  calls  any  to  the 
tnie  knowledge  and  fear  of  hiui ;  and  that  fit  is|  neither  the 
goodness  or  evilness  of  the  father  that  makes  a  good  or  an 


220  EXPOSITION    UPON  [v. 

An  evil        evil  child;   for  many  ffood  fathers  have  had  evil  children,  and 

latner  '  »<     o  ' 

aJr\ii\on*  ^^^^  fathers  good  children.  Adam  had  good  Abel  and  wicked 
trary^"and  ^^^^ "  '^^^  ^^^^  o^^^  ^^^^^  ^"^  ^^'^^  Cham :  Abraham  had 
so  the  good,  j^q^.}-^  ^|-^g  carnal  Tsmael  and  the  spiritual  Isaac  :  Isaac  had  the 

beloved  Jacob  and  the  hated  Esau :  David  had  both  proud 
Absalon  and  wise  Salomon :  so  that  the  soul  of  the  father 
Ezek.  xviii.  is  the  Lord's,  as  well  as  the  soul  of  the  son ;  and  the  soul 
that  sins  shall  perish,  and  not  the  father  for  the  son,  nor 
the  son  for  the  father,  as  the  prophet  says :  but  every  one 
shall  die  in  his  own  sins.  So  has  there  been  from  the  be- 
ginning, in  the  house  and  children  of  one  father,  both  good 
and  evil,  both  carnal  and  spiritual,  where  the  one  has  per- 
secuted the  other  :  as  there  is  now  in  the  outward  church 
of  Christ  and  company  of  them  that  call  themselves  Chris- 
tians, both  true  people  and  faithful,  and  also  hypocrites,  dis- 
semblers and  cruel  persecutors  of  their  brethren,  as  these 
late  days  well  declared,  where  the  father  persecuted  the  son, 
and  the  son  the  father;  the  man  the  wife,  and  the  wife  the 
man:  which  all  and  such  other  our  Saviour  Christ  declares 
to  be  consequents  to  the  gospel.  Therefore  can  none  doubt 
of  the  truth  of  the  gospel  now  taught,  and  who  be  the  true 
followers  of  the  same,  but  he  that  is  wilfully  blind,  seeing  all 
these  and  many  other  true  tokens  fulfilled  in  our  days. 

And  where  he  says,  "  We  heard  a  saying  from  the  Lord, 
and  a  message  was  sent  to  the  heathen,  that  they  should  go 
fight  against  Edom;''   he  declares  by  what   authority  these 
people  came  to  destroy  the  Edomites :  not  sent  by  any  kings 
or  the  high  priest,  but  it  was  the  Lord  God,  which  would 
use  Nabuchodonozor  and  his  people  for  a  scourge  of  his  jus- 
tice, to  the  punishing  of  these  wicked  people.     It  must  not 
be  thought  strange  that  God  lets  one  people  plague  another, 
seeing  the  scriptures  is  so  full  of  it :    for  as  God  shews  his 
mercy  unto  his  people  by  the  help  and  means  of  other  men, 
(for  God  works  nothing  without  means,)  so  he  does  not  plague 
1  Kin-s  xii.  othcr    without    some    means,    and   lets    one    people    destroy 
another.     When  Eoboam  would  have  fought  against   Jero- 
Aii  plagues  boam,  for  withdrawing  ten  tribes  from  him,  the  Lord  spake 
find,  yet      ^nto  him,  and  bad  him  he  should  not  fight  with  him ;  for  the 
sins  in        thinff  was  his  deed,  and  he  willed  it  should  be  so.     All  God's 

nla"'uinsr 

one'ahother.  crcatures  be  but  his  servants  to  do  his  pleasure ;  to  help  and 


].]  THE     PROPHET    ABDIAS.  221 

comfort  where  it  please  him,  and  to  punish,  correct,  try,  and 
destroy  where  it  please  him. 

But  all  other  creatures,  except  man,  do  not  sin  in  de- 
strovinor  or  hurtins:  man,  because  thev  have  no  evil  affection 
of  mind  in  doinir  it :  only  man  sins  in  his  doings,  because  he 
adds  to  his  doings  some  evil  affection  of  his  own  mind,  or  else 
is  stirred  to  it  of  the  devil.  So  Job  says,  ''The  Lord  has-^**''- 
given,  and  the  Lord  has  taken  away;  the  Lord's  name  be 
praised.''  He  calls  it  not  the  deed  of  the  Sabees  or  Chaldees 
that  robbed  him,  but  the  Lord's ;  and  yet  they  sore  offended 
God  in  so  doingr :  for  thev  did  it  not  to  trv  Job,  as  God  would 
have  had  it,  but  of  a  greedy  covetousness  to  rob  him,  and  a 
malicious  mind,  because  he  was  so  wealthy,  which  thing  they 
disdained.  Joseph  says  that  his  brethren,  which  sold  him  to  Gen.  xiv. 
the  Ismaelites,  were  not  the  cause  of  his  coming  into  Egypt,  but 
the  good  will  of  God  ;  for  the  Lord  turned  the  malice  of  his  bre- 
thren both  to  the  promotion  of  Joseph  and  all  their  comforts. 

The  Lord  therefore  now,  when  the  sin  of  this  people  was 
ripe,  and  when  he  had  tried  long  enough  for  the  amendment 
of  them,  and  they  would  not  turn  unto  God,  but  abused  his 
patience  and  long-suffering ;  he  sends  forth  his  messenger 
to  the  heathen  about,  to  come  and  justly  to  punish  these 
obstinate  people  for  their  long  disobedience.  It  is  as  well 
the  property  of  God  to  shew  justice  and  punish  sin,  as  merci- 
fully to  help  the  weak  and  repentant  heart ;  and  mercy  is  not 
so  in  God,  that  justice  is  banished.  As  the  Lord  said,  he 
would  whistle  and  with  hissing  call  for  Nabuchodonozor,  to  is.ii.  v.  v 
come  and  destroy  Jerusalem ;  so  now  he  sends  messengers 
to  come  bid  them  fight  against  Edom.  Yet  Nabuchodonozor, 
in  justly  punishing  the  Jews  and  Edomites,  and  that  by  the 
commandment  of  God,  sore  oH'endeth  God,  because  he  was 
proud  of  the  victory,  cruel  in  nuirder,  and  covetous  of  sj)oiling, 
ambitious  in  raveing  [ravening],  and  never  thought  he  had 
enough :  and  therefore  was  his  kingdom  afterwards  destroyed 
by  the  justice  of  God.  So  the  deed,  as  it  is  of  God,  is  good, 
pure  and  just :  but  being  defiled  of  us,  with  adding  our  evil 
affections  to  it,  as  when  good  wine  is  put  into  an  evil  vessel, 
it  is  sin  and  danmable;  and  yet  is  God  free  from  all  our  sin  aiul 
wickedness,  and  no  causer  thereof,  but  a  hater  and  revenger 
of  all  wickedness. 


222  EXPOSITION    UPOX  [v. 

But  here  is  doubted,  who  these  be  that  heard  this  voice 
of  the  Lord,  and  how  this  message  was  sent  to  the  gentiles. 
To  the  first  part  I  had  rather  say,  that  the  prophet  speaks 
of  himself  in  the  plural  number,  as  though  they  were  many 
that   heard  it :    which  kind   of  speaking   is  common  in  the 

1  Cor.  L\.  scripture ;  as  Paul  says,  "  If  we  have  sown  you  spiritual 
things,  is  it  much  V — or  else,  that  the  other  prophets,  which 
prophesy  against  Edom,  heard  the  same  saying  from  God 
as  well  as  he  did,  and  they  all  together,  or  Abdias  alone  in 
their  names  says,  '•  We  heard  a  saying  from  the  Lord,  &;c." 
And  so  this  saying  should  be  true  and  the  rather  believed, 
because  so  many   did  agree  in  one  saying.     Against  Edom 

WTio  heard  prophesied  Esav,  xxi.  xxxiv.  Jere.  xlix.   Ezech.  xxxv.   Amosi. 

this  voice,     t^    ^  .  *'  •  •  i       i  • 

But  most  plainly,  earnestly,  and  orderly  agreeing  with  this 
Abdias,  and  almost  word  for  word,  does  Jere.  xlix.,  whose  words 
if  ye  compare  wdth  this  present  prophecy,  ye  shall  see  the 
agreeing  truth  of  God's  Spirit  in  his  scripture,  and  a  great 
light  shall  be  ministered  to  this  place  thereby. 
How  the  It  is  no  less  doubt  how  this  message  was  sent,  and  who 

message  ,    .  ,         ,  '=' 

was  sent,  was  the  minister  that  carried  it :  for  some  think  that  Ab- 
dias was  sent  with  this  embassage  himself  to  stir  up  Na- 
buchodonozor  and  his  people  to  destroy  these  Edomites ;  but 
other,  to  whom  I  had  rather  agree,  think  that  the  devil  by 
God's  sufferance  put  into  the  mind  of  them  to  work  his  will 

Jer.  XXV.  and  justice  upon  them.  God  calls  Nabuchodonozor  his  ser- 
vant for  such  causes,  although  the  devil  moved  him  to  it, 
and  says  that  he  did  him  good  service  in  executing  his  judg- 
ment ;  as  the  hangman  serves  the  king  in  punishing  offenders, 
and  the  jailor  in  prisoning  them,  as  well  as  other  do  in  their 
kind  and  office :  yet  is  God  no  more  the  cause  of  their  sin 
and  evil  doing,  than  the  king  is  of  the  offences  and  robberies 
of  the  people :  but  God,  like  a  righteous  judge,  of  justice 
must  needs  punish  such  faidts  as  other  magistrates  do  in 
their  commonwealth.  But  like  as  this  voice  of  the  Lord  was 
not  heard  by  the  ears  of  the  body  of  the  prophets,  but  put 
into  their  minds  by  the  work  of  God,  as  he  thought  good ; 
so  I  think  this  message  was  not  sent  by  any  man :  but  as 
when  embassadors  be  sent,  or  rumours  of  war  be  certainly 
spread,  kings  prepare  themselves  to  war ;  so  these  people,  stirred 
up  of  God   by  justice  to  punish  their  sin,  and   set  forward 


1.]  THE    PROPHET    ABDIAS.  223 

of  the  devil  to  satisfy  their  wicked  desires,  rise  up  all  together 
to  fight  against  Edom,  and  destroyed  it.  So  the  Lord  used 
the  devil  as  his  jailor  and  hangman  to  be  a  lying  spirit  in  iKin^swii. 
the  mouth  of  Achab's  prophets,  and  sent  him  to  war  that 
he  might  there  perish,  and  God's  righteous  sentence  be  ex- 
ecuted, where  he  said  that  the  dogs  should  lick  his  blood  where 
they  did  lick  up  Naboth's.  Thus  God  in  liis  scripture,  speak- 
ing to  men,  uses  to  speak  as  men  :  for  as  men  by  messages 
or  rumours  of  robberies  are  stirred  up  to  war ;  so  the  Lord 
by  some  meet  mean,  as  though  it  were  by  messengers,  would 
stir  up  the  Chaldees  to  destroy  Edom. 

The  cause  of  tliis  war  and  destruction  was,  as  Ezechiel  ^f,,Jg!J^ar. 
says,  XXXV,  because  the  Edomites,  which  should  have  been 
helpers  unto  the  Israelites  in  their  trouble,  (because  they  were 
not  only  neighboui-s,  their  kingdoms  joining  together,  but  also 
they  came  of  two  brethren,  Jacob  and  Esau,  which  thing 
should  have  knit  them  in  brotherly  love,)  they  did  not  only 
not  help  them,  but  cruelly  persecute  them  continually :  "I  will 
destroy  thee,''  says  the  Lord,  "  and  make  thee  desolate,  be- 
cause thou  hast  had  a  continual  hate  against  the  Israelites,  and 
didst  fear  them  with  the  sword  in  the  time  of  their  trouble." 
Amos  tells  the  same  cause  likewise,  and  almost  with  the 
same  word. 

So  this  is  the  case  of  God's  people,  that  for  their  reli- ^/J^^'g'',';^^^. 
gion  they  shall   have  enemies   of  their  own  house,  kinsfolk  J^  be  e?-'" 
and   friends,   as   this   day  well   declares.     And   our   Saviour  ^""^"'^  ^'"'^• 
Christ  said,  *'  He  came  not  to  set  peace,  but  to  divide  the 
father   against   the   son,   &c."     Where   hatred   falls   betwixt 
brethren   and   friends,   and   specially   for   religion,    it   is    the 
cruelest  hate  that  can  be.     This  hate  began  betwixt  Jacol) 
and  Esau  for  losinj;  his  blessincr ;    but  it  continued  and  in- 
creased  >Wth  the  time  in  their  children  and  posterity.     Tlie 
eldest  son,  as  the  Hebrews  write,  had  their  privileges  ^i^'^^r^' ^.'^,^.  I'J'th'e 
the  younger,  as  they  have  commonly  now.     The  eldest  then  j;^!jj[,pp 
succeeded  in  his  father's  authority,  was  reverenced  of  his  bre- 
thren :    he   had  also  double  portion  of  his  father's  goods,  its 
other  say,   and  also  enjoyed  the   priesthood.     AVherc  world- 
lings, that  care  for  nothing  so  nuicli  as  the  world,  have  lost 
their  worldly  honour  and   authority,  how  do   they  rage  and 
sin  !    Esau,  when  he  had  lost  and  sold  these  things,  he  souglit 


224  KXPOSITION    UPON  [v. 

his  brother's  death :  as  our  papists,  that  would  be  counted 
the  elder  brethren,  losing  their  worldly  estimation,  their  belly 
cheer  and  lordliness,  their  wealth  and  proud  priesthood,  they 
fret  and  fume,  burn  and  kill  all  that  gainsay  them,  as  the 
Edomites  did. 
God  refuses        g^t  as  then  for  Cain  the  wicked  and  his  seed,  although 

the  elder 

and-iorioiis  tl^g  elder  brother,  God  chose  Abel,   the  younger,  Seth  and 

in  the  world  '  '^ 

to  choose     Enos :  for   Ismael   the  elder,   Isaac  the  younger ;  for   Esau 

the  vounffer  '  ^         o 

and  abjedts.  Jacob;  for  Eubcu  Juda  and  Levi;  and  David,  the  youngest 
of  seven  brethren,  and  as  of  no  reputation  in  respect  of 
his  other  brethren,  but  set  to  keep  sheep ;  so  God,  to  pull 
down  the  pride  of  man  in  these  days,  also  chooses  the  ab- 
jects  to  set  forth  his  glory,  refusing  the  proud  Pharisees, 
and  disdaining  holy  hypocrites,  and  at  the  length  will  de- 

The  wicked  gtroy  them,  as  he  threatens  here  the  Edomites.     For  God,  to 

shall  not  -^^  ' 

ever  pros-     comfort  his  pcoplc,  that  the  wicked  should  not  ever  prosper, 

per,  nor  the  l       r     '  ^  ^  a         i 

g:odiybein   ^nd  the  chosen  people  live  in  continual  misery,  lest  they  fall 
away  from  God  through  over  great  adversities,  threatens  to 
destroy  their  enemies,  and  deliver  them,  if  they  will  abide  his 
leisure.     But  as  destruction  is  here  prophesied  to  Edom  for 
their  cruelty  ;  so  shall  all  haters  of  God's  people  perish  at  the 
i^VherV?!-^  length.    Where  as  difference  is  in  religion,  there  can  be  no  true 
fifrl''"bit"    lieart  nor  stedfast  love.     For  seeing  God  is  love  itself,  that 
Join^tJTm^r- love  which  is  not  in  God,  but  raised  of  carnal  and  worldly 
throw  It.      reasons,  when  the  world  turns,  must  needs  change,  and  shew 
itself  what  a  love  it  was,  and  where  it  was  grounded  :  but  that , 
which  is  builded  on  God  will  continue,  because  he  changes  not, 
and  all  tlieir^  change  with  time.    These  Edomites  joined  them- 
selves with  Nabuchodonozor,  when  he  came  to  destroy  Jerusa- 
lem ;  as  Pilate  and  Herod,  which  afore  were  enemies,  agreed 
to  crucify  Christ  our  Lord,  and  as  our  papists  did  now  with 
the  Spaniards,  to  destroy  the  gospel  and  his  professors. 

The  Text.  y.  2.  Beliold^  I  Will  make  thee  a  little  one  among  the  heathen ; 
thou  shalt  he  very  much  despised. 
3.  The  pride  of  thy  heart  has  deceived  thee^  because  thou 
dwellest  in  the  open  j^Iaces  of  the  rock,  and  in  the  height 
is  thy  dwelling,  and  says  in  thy  heart,  Who  shall  draw 
me  to  the  earth  ?  t/  ,  */  i/  p^  ^,  ^ 

\_'  Qu.  othf.r.     Ed.] 


2,   3,  4.]  THE    PROPHET    ABDIA3.  225 

4.  If  thou  will  cUmh  up  as  high  as  an  eagle^  and  if  thou 
will  make  thy  nest  among  the  clouds^  from  thence  I  will 
7)iake  thee  come  domn^  says  the  Lord, 

Where  as  the  scripture  uses  to  put  this  word,  "  Behold,''  Behold, 
it  betokens  some  notable  thing  to  follow ;  as  when  the  prophet  is»i.  tu. 
said,  "  Behold,  a  maid  shall  conceive  and  bear  a  son,''  he 
signified  that  it  should  be  a  notable  birth  and  conceiving  of 
a  child,  and  contrary  to  the  course  of  nature,  and  that  the 
child  which  was  born  should  be  wonderful.  So  says  David, 
"  Behold,  I  was  conceived  in  sin ;"  betokening  the  great 
corruption,  infirmity  and  defiling  of  our  nature  in  our  con- 
ception. "Behold,  as  the  eyes  of  the  servants  are  at  their  Psa'cxxiii. 
masters'  hand,"  says  David,  signifying  that  he  would  be  more 
diligent  in  watching  what  the  Lord  God  would  do,  and  what 
were  his  holy  will  for  him  to  do,  than  the  lowest  and  dili- 
gentest  servants  would  be  to  watch  what  their  masters  would 
will  and  command  them  to  do.  In  the  same  sense  says  the 
prophet  here,  "  Behold,"  and  mark  it  well,  what  I  will  say 
unto  thee  ;  for  it  is  no  small  matter,  and  truly  it  shall  come  to 
pa.ss.  Likewise  in  the  threatenings  in  our  own  tongue  we 
use  to  say,  '  Mark  what  I  say  to  you,  take  heed  to  yourself, 
for  I  jest  not ;  remember  my  words  well ;  for  I  will  be  even 
with  you,  and  I  will  do  it  in  deed,'  and  such  like  sayings. 
"  Behold,  mark  well,"  says  the  Lord,  what  I  say :  "  I  will 
make  thee  a  little  one  among  the  heathen :"  thou  that  think- 
est  so  highly  on  thyself,  and  thinkest  thyself  to  be  so  strong, 
so  mighty  and  greater  than  thy  fellows,  "  I  will  make  thee 
a  little  one  among  the  people"  where  thou  dwcllcst,  and  less 
than  any  people  about  thee.  Thou  flatterest  thyself  of  thy 
strength,  might,  power,  multitude,  strong  holds,  and  to  be 
greater  than  thy  neighbours,  people  or  countries  about  thee; 
and  thinkest  none  is  able  to  conquer  thee,  or  pull  thee  down, 
or  worthy  to  be  compared  unto  thee :  but  I  will  pull  thee 
down,  says  the  Lord  ;  I  will  cut  thy  comb  ;  I  will  abate  thy 
strength,  pluck  down  thy  courage  and  high  stomach  ;  I  will 
throw  down  thy  castles  and  strong  hold  ;  and  wliatsocvcr  tluju 
rejoicest  in,  I  will  take  it  from  thee,  and  make  thee  more  vile 
and  slave,  less  and  weaker  than  any  people  round  alx)ut  theo. 
Thou  shalt  well  know  that   there   is  a  Gud,   which   can  and 

15 

[PILKINGTON.] 


226 


EXPOSITION    UPON 


[V- 


The  pro- 
phets for  the 
certainty- 
speak  that 
to  be  past 
that  is  to 
come. 


will  be  avenged  on  all  high  minds,  and  will  let  all  such  lusty 
stomachs  see  what  it  is  to  be  proud  in  their  own  eyes,  and 
rebels  against  him  and  his  people. 

God  casts  in  their  teeth  that,  where  he  had  given  them 
a  narrow  place  to  dwell  in  among  the  hills,  they  were  proud 
of  it,  as  though  it  were  the  plenteoust  place  in  the  country. 
They  were  proud  of  a  thing  of  nought  in  comparison  of  other 
places,  as  Malachi  says,  ''  The  Edomites  I  have  placed  in 
the  mount  Seir."  He  speaks  not  all  these  words  in  number 
and  order,  but  so  many  in  effect  and  purpose;  and  to  the 
same  meaning  he  writes  them  in  the  preterite  tense,  as  though 
the  thing  were  done  and  past:  for  so  all  the  prophets  use 
to  speak  by  the  preterite  tense  such  things  as  shall  not  be 
done  of  many  years  after,  and  yet  shall  as  certainly  come  to 
pass,  as  though  they  were  now  done  and  past.  In  this  sort 
said  David,  "They  have  wounded  my  hands  and  feet;"  as 
though  the  thing  were  done  and  past,  which  was  not  fulfilled 
unto  Christ  our  Lord  had  suffered.  Also  of  the  murder  of 
the  children  by  Herod  spake  Jeremy,  as  though  it  had  been 
done  and  past :  '*  A  noise  was  heard  in  Eama,  weeping  and 
much  lamenting;"  with  infinite  such  other  hke,  which  were 
not  fulfilled  of  many  years  after.  And  because  the  whole 
country  and  people  pleased  themselves  so  highly,  and  stood 
so  much  in  their  own  conceit,  God  threatens  them  further, 
that  they  shall  be  much  despised. 

The  righteous  judgment  of  God  is  commonly  to  punish 
us  by  the  same  parts  wherein  we  oifend  him.  The  rich 
glutton,  that  sinned  so  grievously  in  his  feasting  and  ban- 
quetting,  now  desires  a  drop  of  cold  water,  and  cannot  have 
it.  Adonibezec,  which  had  cruelly  used  his  victories,  and 
had  chopped  off  the  hands  and  feet  of  sixty  kings,  whom 
he  conquered  and  made  them  gather  up  the  crumbs  under 
his  table  with  the  dogs,  was  used  after  the  same  sort  him- 
self, when  he  was  overcome  by  the  Israelites.  Thus  teaches 
the  wise  man  i*^"  By  what  thing  a  man  sins,  he  shall  be 
punished  by  the  same."  This  people  had  much  and  many 
years  despised  the  Israelites  without  cause  :  they  had  highly 
avanced  themselves  in  their  own  conceit:  therefore  justice 
requires  that  they  should  be  despised  again,  and  should  un- 
derstand how  vile  a  thing  pride  is  in  the  sight  of  God,  and 


n  ». 


J 


/ 


/^•i 


/  y 


2,    3,   4.]  THE    PROPHET    ACDIAS.  227 

how  horribly  it  procures  his  great  anger  to  fall  upon  us, 
when  we  one  despise  another.  And  although  Nabuchodo- 
nozor  was  the  worker  of  this  destruction,  and  minister  ex- 
ecuting God's  justice  upon  this  wicked  people  of  Edom,  yet 
the  Lord  says  himself  that  he  will  do  it,  and  it  shall  be 
counted  his  deed.  So  Job  says,  that  the  Lord  had  given 
and  taken  away  his  goods,  although  the  Chaldees  and  Sabees 
robbed  him,  as  we  noted  afore.  Thus  must  we  in  all  things  in  aii  tilings 
that  be  done,  whether  they  be  good  or  evil,  (except  sin,  coa  which 
which  God  hates  and  causes  not,)  not  only  look  at  the  se- 
cond caases,  which  be  but  God's  means  and  instruments 
whereby  he  works,  but  have  a  further  eye,  and  look  up 
to  God.  If  they  be  good  things  that  he  bestows  upon 
us,  think  not  nor  marvel  not  so  much  at  the  man  or  the 
means  whereby  it  is  wrought,  but  lowly  praise  the  Lord  God 
which  has  vouchsafed  to  use  such  a  way  to  thy  comfort : 
and  if  it  bo  evil  adversity  that  is  fallen  upon  thee,  do  not 
so  much  murmur  and  grudge  against  him  or  the  thing  by 
which  it  was  done,  but  look  up  to  thy  Lord  God,  which 
author,  being  displeased  with  thy  sin,  will  this  way  correct 
thee,  and  bring  thee  to  repentance,  amendment  of  life,  and 
the  knowledge  of  thyself,  thine  own  vileness,  and  his  holy 
majesty,  mercy,  and  power,  whom  thou  hast  provoked  so  to 
punish  thee,  and  yet  in  mercy,  and  not  as  thou  hast  de- 
served ;  or  else  he  will  try  thy  patience,  and  declare  thy  faith 
and  hope  that  thou  hast  in  him  to  the  world,  that  his  might 
may  be  praised  in  thy  weakness,  which  although  of  thine 
own  self  thou  be  not  able  to  suffer  such  adversity,  yet  by 
the  strength  of  his  Spirit  thou  both  can  and  will. 

In  the  next  verse  is  declared  the  cause  of  this  great 
destruction,  and  God\s  vengeance  so  grievously  poured  upon 
this  people.  It  was  the  same  sin  that  drove  Adam  out  of 
paradise,  being  not  content  with  his  own  state,  but  would 
be  fellow  with  God ;  and  out  of  which,  as  out  of  a  root, 
springs  all  mischief.  "  The  beginning  of  sin  is  pride,"  saith  PriUe. 
Ecclesiasticus,  x.  when  a  man  leaves  considering  of  his  own 
vileness,  and  the  nn'ghty  power  and  majesty  of  God,  (wliiuh 
author  of  both  is  able  to  work  lowliness  in  any  honest  heart,) 
and  begins  to  flatter  and  please  himself  in  any  good  gilt 
that  he  has  within  him  or  without  him,  in  body  or  soul,  in 

1 0—2 


228  EXPOSITION    UPON  [v. 

worldly  wealth  or  wisdom;  for  then  he  forgets  God  and  him- 
self, runs  headlong  to  all  mischief,  offending  God  and  hurting 
himself. 

The  pride  of  this  people  was  both  sundry  and  great,  both 
of  mind,  wisdom  and  polity,  strength  of  body,  holds,  castles 
and  towers,  wealth  and  plenty  of  corn  and  cattle ;  that  it 
might  be  well  said  of  them,  that  which  proves  true  in  all, 
wealth  makes  wanton.  We  will  entreat  of  all  these  in  order, 
as  the  prophet  does,  and  set  them  out  something  more  at 
large.  The  kind  of  pride  that  here  is  touched,  wherein  they 
rejoiced  so  much,  trusting  in  themselves  and  offending  God, 
was  their  strong  holds,  their  high  castles,  builded  on  the 
top  of  the  rocks  so  strongly,  that  they  were  sure  enough,  as 
they  thought,  from  all  hurt  and  danger,  that  they  should 
not  be  overcome.  These  be  pleasant  things  to  a  worldly 
wit,  and  therefore  we  are  soon  taken  with  the  love  of  them. 
To  declare  the  inexcusable  pride  of  this  people,  the  prophet 
says,  "  The  pride  of  thine  own  heart  has  deceived  thee ;" 
as  though  he  should  say,  '  It  is  not  God,  nor  the  devil  only, 
nor  any  other  man's  counsel  or  persuasion,  that  has  taught 
thee  this  or  beaten  it  into  thy  head ;  but  it  is  even  thyself, 
thine  own  device  and  free  will,  thine  own  proud  heart,  and 
vain  trust  that  thou  hast  taken  in  thine  own  strength  and 
goods.'  It  is  a  notable  word,  that  the  Holy  Ghost  puts 
here,  when  he  says,  "  The  pride  of  thine  own  heart  has 
deceived  thee ;"  and  well  declares  the  nature  of  pride,  and 
well-spring  of  all  sin  to  begin  in  thy  heart  and  thine  own 
free  will.  "  From  the  heart  come  evil  thoughts,  murder, 
adultery,  theft,  fcc.*"  as  St  Matthew  says,  xv.  And  well  may 
that  be  said  to  deceive  man,  that  under  the  cloke  of  godli- 
ness, honesty,  profit,  or  pleasure  entices  a  man  to  it,  where 
in  the  end  it  proves  wicked,  hurtful,  and  displeasant.  For 
except  it  had  in  the  beginning  some  fair  shew  of  some  good- 
ness in  it,  no  man  would  be  allured  to  it.  If  it  were  good 
in  deed,  it  were  no  deceit ;  but  because  it  is  not,  it  may 
well  be  said  to  deceive. 
Pride  is  only  Pride  among  all  other  sins  has  this  property,  that  it 
things.  ever  rises  of  some  good  thing  that  a  man  has  given  him  of 
God,  and  takes  the  praise  of  it  himself.  For  no  man  is  so 
foohsh  to  rejoice  in  any  thing  that  is  evil  of  itself,  except 


2,   3,   4.]  THE    PROPHET     ABDIAS.  229 

it  have  some  appearance  of  goodness  in  it.  AMien  God 
gives  a  good  gift  to  any  man,  then  tlie  devil  and  his  own 
froward  nature  makes  him  not  to  give  God  due  thanks  for 
it,  but  to  rejoice  in  himself,  as  though  he  himself  were  wor- 
thy all  the  praise  for  finding  out  or  using  well  such  a  gift. 
Thus  the  Pharisee,  being  proud  of  his  own  righteousness 
in  fasting,  holiness,  and  paying  his  tithes,  abuses  the  good 
gifts  of  God,  and  takes  part  of  the  praise  to  himself,  which 
should  be  given  wholly  to  God  alone  ;  and  also  in  pride  he 
contemns  the  poor  publican,  which  sat  praying  by  him,  be- 
cause he  was  not  so  holy  as  he  was.  So  strong  holds  and 
castles  is  the  good  gift  of  God ;  but  to  rejoice  in  them,  not 
putting  his  whole  trust  and  deliverance  in  God,  is  a  great 
pride  and  unthankfulness  to  God,  which  has  given  thee  such 
gifts  to  stir  thee  up  rather  to  praise  him,  which  has  taught 
thee  to  find  out  the  profitable  use  of  such  things.  But  it 
is  hard  for  a  worldly  man  to  have  these,  and  not  be  proud 
of  them ;  and  therefore  he  says,  "  Thy  pride  has  deceived 
thee."  Beauty  is  the  good  gift  of  God ;  but  because  in  out-  Beauty, 
ward  appearance  it  seems  good,  it  soon  deceives  man,  en- 
ticing him  to  evil,  rather  than  to  praise  God  in  it.  The 
wise  man  savs,  "  Look  not  in  the  face  of  a  maiden,  lest  ve  eccIus.  ix. 
be  enticed  with  her  beauty."  Towers,  castles,  holds,  bul-  Holds. 
warks,  be  ordained  by  the  provision  of  God  to  defend  his 
people :  but  yet  must  we  ever  know,  that  in  vain  labours  the 
watchmen,  be  they  never  so  many,  wise  and  strong,  to  de- 
fend the  city,  except  the  Lord  defend  it,  as  David  says.       Psai.  cxxvii. 

AV'hat  an  unthankful  pride  is  this  toward  God,  that  when 
he  has  given  us  wit  to  devise  such  engines  of  war  to  defend 
oui*selves  withal,  and  liberally  bestowed  on  us  men  and 
money  to  make  such  things  withal ;  and  then  we  do  rob  him 
of  his  due  glory,  and  take  that  praise  to  ourselves  which  is 
due  to  him,  and  rejoice  in  ourselves  !  Because  they  dwelt 
and  builded  their  holds  on  the  tops  of  hills,  they  thought 
no  man  should  be  able  to  climb  up  to  hurt  them,  except 
he  could  fly  :  and  though  undermining  will  hurt  many  times, 
and  throw  do^^Tl  great  castles ;  yet  where  the  building  is 
on  the  hard  rock  of  stone,  as  this  was,  they  can  not  mine 
through  the  rock:  so  that  above,  except  they  could  ily,  they 
could  not  come  near  them ;  nor  by  low  they  could  not  pierce 


230  EXPOSITION    UPON  [v. 

the  hard  stones  of  the  ground-work,  being  so  many,  hard, 
Wine.         deep  and  strong.     Wine   is  pleasant  to  look  on,   sweet  to 
taste  and  cheer  the  hearts  of  man ;  yet  in  drinking  it  soon 
deceives  a  man,  and  overcomes  the  brain,  and  therefore  the 
Prov.  xxiii.  wiso  man  counsels,  saying,    "  Delight  not  thyself  in  looking 
on  the   wine,   when  it   shines  merely  in  the  glass."     The 
RichS"*      "^vords  of  women  are  sweet,  yet  oft  full  of  poison.     Riches  is" 
1  Tim.  vi.     the  good  gift  of  God,  yet  the  apostle  calls  them  the  nets  of 
the  devil,  because  under  a  fair  pretence  we  be  soon  tangled  with 
the  desire  of  them.     So  generally  to  speak  of  all  the  crea- 
tures of  God,  when  they  be  loved  or  trusted  in  for  themselves, 
and  not  for  his  cause  that  made  them,  they  deceive  us. 
Consider  Consider  not  therefore  the  beauty,  strength,  wealth,  com- 

not  crea-  •^ '  o      ^  ' 

thems"!  •  s  ^^^^^^7  ^^^  pleasure  of  any  creature  in  itself,  for  then  it  will 
surely  deceive  thee :  but  lift  up  thy  mind  to  him  that  made 
them  for  thy  use  and  commodity,  and  praise  him  for  his  great 
care  that  he  takes  for  thee,  in  making  of  them  and  giving  thee 
the  use  of  them  ;  and  so  shalt  thou  not  be  deceived  by  them, 
but  receive  profit  thyself,  giving  him  his  due  honour,  when 
thou  knowledgest  thy  God  to  work  thy  salvation,  pleasure, 
or  commodity  by  such  his  creatures.  The  Lord  has  given 
herbs  divers  strength  to  heal  divers  diseases ;  but  if  in  sick- 

Physic.       nesg  ^ve  trust  in  the  physician  or  his  medicines,  we  be  de- 

Psai.  ciii.  ceived  in  his  good  creatures.  For,  as  David  says,  "  It  is 
the  Lord  that  heals  our  diseases,"  and  is  at  our  bedside  when 
we  be  sick.  So  these  people,  having  received  a  strong  and 
plenteous  country  at  the  merciful  hands  of  God,  forgat  him 
that  gave  it  them,  trusted  in  their  own  strength,  wisdom  and 
polity ;  and  so  be^  the  fair  outward  shew  of  these  things, 
pride  crept  in,  deceived  them,  and  made  them  to  trust  in 
themselves.  And  well  it  may  be  said  to  have  deceived  them, 
because  it  crept  in  under  such  a  fair  pretence,  and  also  be- 
cause, when  they  looked  to  have  been  saved  by  them,  they 
were  soonest  deceived  ;  their  holds  wherein  they  trusted  were 
thrown  down,  their  country  conquered,  and  the  people  spoiled 
and  destroyed.  Thus  does  all  worldly  thin^  with  a  goodly 
outward  shew,  deceive  a  man  when  he  trusts  most  in  them. 

Horses.       "  A  horso  is  a  deceitful  thino;,"  says  David  :  and  ao^ain,  "  Some 

Psal.xxxiii.  .  ,  .  o        ' 

^^'  trust  in  their  chariots,  and  some  m  the  horses ;  but  we  trust 

P  Qu.  Inj,     Ed.] 


2,  3,   4. J  THE    PROPHET    ABDIAS.  281 

in  the   name  of  our   Lord   God."     When   the  people  would 
have  gone  into  Eg}'pt  for  succour,  the  prophet  said,  "  Ef^pt  isai.  xxxvi 
is  but  a  reed/'     Golias  trusted  in  his  harness  and  strength ; 
but  David  in  God's  name  overthrew  him.     Trust  not  there- 
fore in  any  worldly  thing ;  for  it  will  sure  deceive  thee,  when 
thou   lookest  for  help  of  it.     No,   trust  not   in   princes,   be  I'rinccs. 
they  never  so  mighty:    for  Nabuchodonozor,    walking  in  his 
gorgeous  palace,  considering  his  mighty  strong  city  of  iJa-  i^an.  iv. 
bylon,  containing  sixteen  miles  square,  as  Pliny  teaches,  his 
many  kingdoms  and  people  that  were  his  subjects,  thought  he 
should  never  have  fallen;  and  then  suddenly  was  he  cast  out   i 
of  his  kingdom,  and  lived  and  eat  grass  with  beasts.     What  - 
could  be  devised  stronger  than  the  tower  of  Babel  1  but  how  Gen.  xi. 
suddenly  vanquished  [vanished]  that  vain  hope  away  ! 

That  which  is  added,  "  Thou  sayest  in  thy  heart,  A\nio 
shall  draw  me  down  to  the  earth  T'  teaches  us  thus  much, 
that  it  is  not  only  these  gross  outward  sins,  as  murder,  theft, 
whoredom,  and  such  like,  but  even  the  fine  thoughts  of  our 
own  hearts,  which  we  think  that  none  knows  but  ourselves, 
which  God  will  judge  and  be  avenged  of  them.  They  did 
not  80  much  blasphemously  crack  openly,  saying,  "  Who  shall 
draw  us  down  V  as  they  thought  it  in  their  hearts,  and 
pri\nly  laughed  in  their  selves  at  God's  people,  being  so  few, 
hated,  oppressed,  and  despised  of  all  round  about  them ;  and 
thoufjht  themselves  so  strong,  that  none  durst  be  bold  to 
touch  them.  Likewise  speaks  David,  "The  wicked  man  said  Ps.ii.xiv. 
in  his  heart.  There  is  no  God :"  meaning  not  so  much,  that 
there  was  no  God,  or  that  they  did  so  openly  speak  of  him, 
as  that  they  thought  God  had  no  care  over  them,  or  know 
not  things  done  on  earth ;  as  lie  says  in  another  psalm, 
*'  Is  there  knowledge  in  the  height ;  or  who  sees  us  even 
in  these  gross  sins  f '  Our  Saviour  Christ  says,  ''Ho  that  Matt- v. 
looks  at  a  woman  to  lust  for  her  has  committed  adulter}*." 
Therefore  let  us  not  deceive  ourselves,  saying,  "  Thought  is  j;;""  "fj'"' 
free ;"  or,  "  I  may  think  what  I  lust,"  or,  a.s  the  p.salm  '•""""•'••c 
says,  "  Our  lips  are  our  own,  and  who  is  our  God  C  for  as  r**!.  xii. 
(iod  has  create  and  made  our  hearts  and  all  our  powers 
of  our  souls,  so  will  he  have  a  count  of  them,  ])c  .served  with 
them,  and  have  them  to  think  on  his  majo.«^ty,  mercy  and 
goodness,  and  ])e  praised  that  ways  as  well  as  in  our  out- 


232  EXPOSITION    UPON  [v; 

ward  deeds:    and  if  we  do  use  them  for  other  purposes,  it 
deserves  damnation. 

In  the  last  verse  the  Lord  makes  answer:  What  shall  be- 
come on  Edon  for  all  their  great  cracks,  proud  looks,  strong 
holds,  or  any  thing  that  they  rejoiced  in?  And  he  says,  I 
will  not  only  draw  thee  down  to  the  bare  earth,  from  the  tops 
of  the  hills,  where  thou  delightest  thyself  in  thy  strong  holds ; 
but  if  it  were  possible  that  thou  could  "fly  as  high  as  the 
eagle,  and  build  thy  nest  among  the  stars,  from  thence  I 
would  draw  thee  down,  says  the  Lord/'  Herein  we  may  see, 
how  horrible  a  thing  it  is  to  forsake  God,  hang  on  our  self, 

Jer.  i.\.  or  trust  in  any  worldly  strength.  "  Let  not  the  wise  rejoice 
in  his  wisdom,  nor  the  strong  in  his  strength,  nor  the  rich 
in   his  riches,'**  says  Jeremy. 

And  these  things  all  to  be  true  shall  well  appear  in  this 
prophet,  proved  by  particulars:  for  the  people  had  all  worldly 
wealth  wherein  to  rejoice ;  but  they  were  deceived  in  them 
all,  and  destroyed,  as  hereafter  shall  appear.  But  this  is 
ever  the  wisdom  of  the  flesh,  to  rejoice  in  things  contrary 
to  God;  and  therefore  is  it  worthily  condemned  by  his  ex- 
ample. The  worldly  man  says,  when  his  enemies  come 
against  him,  it  is  good  abiding  within  strong  walls,  and  see 
whether   they  can  fly  over  them  like   birds,    or  undermine 

2  Kings  vi.  them  like  conies:  but  the  godly  man  says  with  Eliseus,  being 
besieged  of  the  king  within  the  city,  and  his  boy  came  and 
told  him,  "  Fear  not,  for  there  is  more  with  us  than  with 
them."  Afterward  he  desired  the  Lord  to  open  his  boy's 
eyes,  that  he  might  see  how  many  were  on  their  side :  the 
Lord  gave  him  sight,  and  he  saw  the  hills  full  of  angels 
and  chariots  ready  to  fight  for  him  :  and  beside  that  the 
Lord  blinded  his  enemies,  and  Eliseus  led  them  into  the 
midst  of  Samaria,  among  their  enemies,  where  God  bade 
him  feed  them,  and  not  harm  them ;  for  it  was  not  he  that 
had  brought  them  thither,  but  the  Lord  his  God.  The 
worldly  man,  when  persecution  comes,  thinks,  '  Shall  I  leave 
my  country,  friends,  and  goods,  go  into  a  strange  land,  I 
know  not  whither,  and  whose  language  I  understand  notf 
But  the  faithful  man,  hearing  God  speak  to  his  conscience, 

Gen. xii.  ^s  he  did  to  Abraham,  "Come  out  of  thy  country  and  from 
thy  friends,  into  a  land  that  I   will  shew  thee;   serve  me, 


2,   3,  4.]  THE    PROPHET    ABDIAS.  233 

and  fall  not  to  idolatry ;"  he  will  obey  with  faithful  Abra- 
ham, knowing   that   God   will  guide  all  those  that  love   and 
follow  him,  and  that  his  country  is  wheresoever  God  is  served, 
and  these  be  his  friends  and  cousins  that  fear  the  Lord;  as 
our  Saviour  Christ  said,  ''  These  be  my  mother,  brether,'  and  •'^^=»"-  '^i'- 
sisters,  that  hear  the  word  of  God  and  keep  it.'"*     The  tower 
of  Babel  was  builded  a  wondrous  height,  and  Nimrod  with  c^n-  ^^' 
his  companions  would  have  gotten  an  everlasting   name  by 
it :   but  the   Lord,   perceiving  their   proud  enterprise,  disap- 
pointed them  and  scattered  them  abroad  into  all  countries. 
Satan  was  an  angel  in  heaven,  but  for  his  disobedience  is 
now  made  a  devil  in  hell.     Nabuchodonozor  was  the  mightiest  ^*"-  i^- 
prince,  yet  afterward  made  a  very  beast.     Herod  was  proud  '^*^^*  '^"• 
of  his  great  eloquence,  and  straight  after  was  worried  of  life. 
Rabsaces,  blaspheming  the  hving  God  of  Israel,  and  avant- 
ing  himself  in  his  great  conquests,  as  though  they  had  been 
gotten  by  their  idol's  power,  had  almost  two  hundred  thou- 
sand slain  in  his  camp  in  one  night  by  the  angel  of  God,  ^Jfii"^ 
and  without  man's  power,  in  the  time  of  good  Ezechias.  The 
Madianites,  lying  so  thick  as  grasshoppers  in  the  field,  thought 
they  should  have   devoured  God's   people  at  their  pleasure ; 
but  God  send  his  captain  Gedeon,  which  \\-ith  three  hundred  J"^-  ^''»' 
naked  men,  unliarnessed,  having  lamps  in  one  hand  and  earth 
pots  in   the   other,   vanquished  them   all.      Thus   it   is  true 
that  the  psalm  says,  "  If  I  climb  up  into  heaven,  thou  art  Ps\i.cxxxix. 
there ;  and  if  I  get  down  into  hell,  thou  art  there  also ;  and 
there  thy  hand  shall  rule  me." 

The  whole  scripture,  if  ye  go  through  it,  is  nothing  else 
but  a  perpetual  teaching,  how  God  always  throws  down  the 
proud,  and  lifts  up  the  simple  and  lowly.  Oh,  if  the  papists 
would  be  as  earnest  to  set  up  the  true  glor\'  of  God,  as  they 
be  diligent  spaniels  to  seek  all  ways  possible  to  set  up  that  vile 
puddle  of  idolatry  of  their  go4f  the  pope  !  In  all  ages  have 
been  some  people  that  have  been  plagues  to  the  rest ;  and 
yet  God  has  thrown  them  down  at  length  :  so  no  doubt  the 
papists  be  now;  but  their  fall  will  be  incurable  when  it  comes, 
although  they  be  a  great  scourge  almost  to  all  ( 'hristcndom, 
and  flourish  for  a  time. 

[^  The  three  forms  brether,  brrthern,  and  f/rrthrrn  are  useil  by  the 
author.     En.] 


234  EXPOSITION    UPON  [v. 

JMark  well  the  last  words  of  the  prophet,  "  I  will  make 
thee  come  down,  says  the  Lord."  The  destruction  of  this 
people  was  done  by  Nabuchodonozor  many  years  after,  and 
yet  the  Lord  calls  it  his  own  deed,  and  says  he  will  pull 
them  down.  So,  as  I  have  noted  afore,  &c.  that  is  called 
It  is  called  the  Loi'd's  deed,  which  is  done  by  his  servants,  whether 
deed  that     they  be  good  or  bad :  for  by  such  means  the  Lord  will  cor- 

the  servants         '^  ^     ,  iiii  p  ii« 

do.  rect  us,  bring  us  to  the   knowledge  oi   ourselves  and  him. 

In  all  such  worldly  corrections  therefore  let  us  not  look  so 
much  at  him  that  vexes  us,  or  murmur  and  grudge  at  him; 
but  look  who  has  sent  him,  whose  servant  he  is,  and  where- 
fore he  comes :  for  he  comes  from  God  to  do  and  teach  us 
good :  and  then  we  shall  patiently  bear  whatsoever  comes. 
And  because  they  should  not  flatter  themselves,  as  though 
these  things  should  not  thus  come  to  pass,  he  joins  unto 
it,  "  The  Lord  says :"  as  though  he  should  say,  Flatter  not 
yourselves,  I  speak  not  of  mine  own  head :  the  God  of  all 
truth,  that  can  not  lie,  says  thus :  therefore  most  certainly 
look  for  it.  He  that  is  a  righteous  judge  of  all  creatures, 
and  both  can  and  will  be  avenged  on  all  evil  doers,  and  will 
deliver  us  his  people  out  of  the  hands  of  their  oppressors, 
Avhen  he  has  sufficiently  declared  the  patient  abiding  and 
deep  sighing  of  the  oppressed,  and  abiden  long  enough  for 
the  turning  of  the  proud  enemies,  when  he  sees  no  amend- 
ment to  be  hoped  for,  he  will  then  come  in  deed,  fearful 
for  his  enemies,  and  comfortable  for  his  poor  people ;  as  the 

Psai.  xii.  psalm  says,  "  For  the  misery  of  the  poor  and  the  sighing 
of  the  oppressed  I  will  rise,  says  the  Lord."  Who  shall  be 
able  to  stand,  when  he  says  he  will  pull  down?  yea,  who 
dare  be  bold  to  look,  when  he  shews  his  anger  I  Deceive  not 
yourselves,  he  will  come. 

The  Text.  V.  5.  If  tMeves  had  come  to  iliee,  and  if  rohhers  in  the  night, 
how  should  thoifj  have  holden  thy  peace  ?  Would  they  not 
have  stolen  sufficient  for  themselves  9  If  grape  gatherers 
had  come  to  thee,  icould  they  not  have  left  some  clusters  ? 
6.  But  hoio  have  they  searched'  Esau,  and  ransaclced  their 
hid  things! 

After  that  the  prophet  has  told  them  that  they  shall  be 
destroyed,  now  he  tells  them  after  what  sort,  and  of  what 


5,  6.]  THE    PROPHET    ARDIAS.  235 

things  they  should  be  spoiled.  Edom  was  a  country  not  only 
compassed  about  with  hills,  that  no  enemies  could  enter,  and 
fortified  with  strong  holds  and  castles  on  the  top  of  the  hills, 
as  appears  afore ;  but  it  was  a  plenteous  country  also  of  all 
fruits,  and  full  of  wise  men  of  great  polity :  which  all  should 
be  taken  from  them,  with  all  their  things  that  they  rejoiced 
in.  And  where  he  uses  two  similitudes  here,  one  of  thieves 
and  of  grape  gatherers,  which  both,  wheresoever  they  come, 
do  much  harm  and  take  all  things  at  their  pleasure,  spare 
nothing,  but  search  all  privy  corners,  where  any  thing  can 
be  hid ;  yet  these  spoilers  should  be  much  worse,  and  more 
cnielly  entreat  them.  This  first  part  of  the  similitude  has 
two  ariruments  of  their  cnielness  in  it ;  and  it  is  as  much  as 
though  he  should  have  said  thus  to  them :  If  thieves  should 
come  in  the  day  time  to  spoil  thee,  or  robbers  in  the  niglit 
season,  thou  could  not  have  holden  thy  peace,  but  would  have 
called  and  cried  for  help  of  thy  neighbours ;  thou  would  have 
prepared  thyself  to  have  foughten  with  them,  to  have  with- 
stand them,  to  have  defended  thine  own  goods,  and  to  have 
taken  or  killed  them  that  thus  violently  came  on  thee  :  but 
when  these  destroyers  shall  come,  thou  shalt  not  be  bold  to 
whisper,  to  cr}',  to  call  for  help ;  or  else,  if  thou  ciT  never 
so  loud,  it  is  but  vain  to  defend  thyself  or  rescue  thy  goods; 
but  fearfully  like  a  sheep  lie  still,  and  like  a  coward  let  them 
do  to  thee  what  they  please ;  it  shall  be  fulfilled  in  thee,  that 
God  threatens  to  the  breakers  of  his  law,  that  "one  shall 
chase  a  thousand,  and  ten  men  ten  thousand:"  yea,  and  that  nout.xxviii. 

xxxii. 

which  is  more  mar>'ellous,  they  shall  be  afraid  at  the  fall  of  Levit.  xxvi. 
a  loaf. 

Or  if  we  read  thus,  (so  the  Hebrew  word  signifies  both 
ways.)  "  How  should  thou  have  been  destroyed  !''  then  this 
is  the  meaninjj,  that  althoudi  thieves  and  robbers  would  have 
destroyed  them,  yet  that  destruction  should  not'  have  been 
like  to  this :  so  extreme  a  plague  should  tin's  be  to  them,  that 
these  other  were  not  wortliy  to  be  compared  unto  it.  Tho 
latter  token  of  their  great  destruction  is,  that  the  Ikbylonians, 
when  they  come,  should  deal  worse  with  them  than  tliieves 
or  robbers  would  :  for  thieves,  when  they  come,  they  do  not 
take  all,  but  the  best  things  they  find,  lest  they  should  not 
[}  Not  is  rc(niircd  by  the  sense:  wantinj^  in  the  old  edition.     En.] 


236  EXPOSITION    UPON  [v. 

flee  fast  enough  away,  or  be  bewrayed  by  many  things  when 
they  should  be  known.  And  again,  they  use  not  to  tarry 
long  in  robbing  a  house,  for  fear  lest  some  should  espy  them, 
and  come  upon  tliem  suddenly.  But  the  Chaldees  should 
not  be  afraid  of  any  company  of  men,  w4ien  they  should  over- 
run them;  nor  be  content  with  a  few  things,  but  destroy 
all  after  them;  and  that  which  they  could  not  carry  away, 
they  would  utterly  mar  by  some  means,  that  they  should 
have  no  good  of  that  which  was  left.  They  would  not  be 
content  with  a  few  things,  as  thieves,  but  they  would  have 
all :  they  would  not  hastily  run  away  for  fear  of  any  help 
coming  to  rescue  them ;  but  they  would  without  fear  spoil, 
and  tarry  their  leisure,  searching  all  corners,  not  caring  who 
shall  espy  them.  And,  that  which  is  more  marvellous,  thieves, 
although  they  come  suddenly  upon  a  man,  giving  no  w^arning, 
that  a  man  might  prepare  himself  to  stand  in  his  own  defence, 
should  not  do  so  much  harm  as  the  Assyrians  should,  coming 
not  suddenly  upon  them,  nor  they  unprepared,  but  being 
prepared,  and  although  they  knew  of  their  coming,  and 
had  all  kind  of  weapons  to  defend  themselves  withal,  yet  they 
should  not  be  able  nor  bold  to  defend  themselves  or  their 
country,  but  should  utterly  perish,  be  robbed,  spoiled  and 
destroyed. 

The  latter  similitude  of  grape  gatherers  declares  this  more 
plainly.  Grape  gatherers,  although  they  search  every  branch, 
and  peep  under  every  leaf,  lest  they  leave  any  grapes  growing 
behind  them,  (and  yet  they  were  commanded  in  the  law  by 
Levit.  xix.  Moscs  to  leave  some  growing  of  all  kind  of  fruit  behind  them  ; 
and  if  they  let  any  fall,  they  should  not  turn  again  to  take 
it  up,  but  let  the  poor  come  gather  and  glean,)  yet  these 
greedy  cormorants,  so  covetous  that  they  never  had  enough, 
so  greedy  that  they  were  never  filled,  they  would  not  leave 
one  cluster  growing  behind  them,  but  so  utterly  spoil  them, 
that  they  would  leave  nothing  at  all,  neither  for  poor  nor 
rich.  They  would  spare  neither  man  nor  woman,  old  nor 
young,  house  nor  land,  town  nor  castle ;  beasts  of  all  sorts 
without  mercy  should  be  wasted,  burned,  and  destroyed. 

The  latter  verse  shews  this  utter  destruction  at  large 
in  few  words,  saying,  "  But  how  have  they  searched  Esau, 
and  ransacked  their  secret  things  V — as  though  he  should  say 


5,   6.]  THE    PROPHET    ABDIAS.  237 

to  them,  Although  thieves,  robbers,  grape  gatherers,  use  to 
do  much  harm,  wheresoever  they  come,  and  nothing  can  escape 
their  hands ;  yet  it  shall  be  nothing  like  unto  this  destruc- 
tion, that  these  of  Babylon  shall  do.  This  destruction  shall 
be  incurable  ;  these  shall  spoil,  kill  and  destroy  without  mercy. 
Nabuchodonozor,  when  he  comes  with  his  men,  shall  search 
and  ransack  all  your  secret  places  and  corners,  that  nothing 
shall  escape  them.  In  sacking  of  towns  men  be  wont  to 
cast  their  plate,  money,  jewels,  and  such  other  treasures  into 
deep  wells,  to  dig  them  in  the  earth  or  some  privy  place, 
where  none  or  few  uses  to  come,  or  few  would  mistrust  any 
thing  there  to  be  hid  :  but  when  he  comes,  hide  your  trea- 
sures where  you  lust;  cast  them  into  jakes,  dunghills,  cisterns, 
or  blind  corners,  where  please  you  ;  it  shall  not  skill,  it  shall 
be  espied,  and  shall  not  escape :  ye  shall  not  have  profit  of 
any  thing  ye  have.  He  wondei*s  at  the  utter  destruction  of 
them,  when  he  says,  "  How  have  they  searched  and  ransacked 
the  secrets !" — as  if  he  should  say.  It  shall  be  unlike  unto 
all  other  doings :  no  reason  would  think  what  great  cnielty 
in  searching  and  spoil  shall  be  shewed  unto  thee  ;  it  shall  be 
so  horrible,  so  contrary  to  men's  looking  for,  and  so  far  un- 
like to  all  that  has  been  shewed  to  any  other  people. 

And  marvel  not  at  this  extremity  shewed  unto  you :  good 
reason  it  is,  that  they  which  have  comforted  themselves  in 
their  worldly  things  beside  God,  that  they  should  be  so  cor- 
rected of  God,  that  they  should  understand  that  there  is  no 
help,  succour  or  comfort,  but  in  God ;  and  they  which  would 
not  know  God  in  prosperity,  must  now  drink  of  his  justice 
in  adversity.  He  had  given  plenty  to  them  of  all  fruits,  corn, 
catties,  and  all  kind  of  riches ;  but  this  could  not  move  them 
to  knowledge  him  to  be  their  Lord  and  God,  giver  and  saver 
both  of  man  and  beast :  therefore  now  nmst  they  taste  of 
the  rod,  to  know  there  was  a  God  whom  they  had  offended. 
God  does  not  give  us  his  benefits,  riches  and  blessings  to 
make  us  trust  in  ourselves  or  any  other  creature,  but  to 
stir  up  our  minds  to  heaven,  to  look  on  him,  trust  in  him, 
call  on  him,  and  praise  him  :  therefore  it  was  right  that  all 
these  should  be  taken  from  them,  to  bring  them  to  tlu'  know- 
ledge of  themselves  and  his  justice,  which  can  not  abide  such 
thinjTs.     This  is  the  reward  due  for  all  such  as  will  not  shew 


238  EXPOSITION    UPON  fv. 

mercy,  but  cruelty  to  them  that  be  in  distress;  they  shall 
find  the  same  cruelty  and  measure  given  them  again,  when 
they  shall  be  in  need ;  they  shall  ask  mercy,  call  for  help, 
but  find  none. 

Gen.  x]iv.  Joseph's  brethren,  when  they  would  shew  no  mercy  to 

their  brother,  when  he  desired  them,  were  straitly  looked  on 
for  a  time,  and  sharply  spoken  unto,  when  they  came  into 
Egypt :  and  then  they  could  confess  that  God  had  worthily 
rewarded  them  their  unkindness  that  they  shewed  their  brother 
Joseph.  Nabuchodonozor  with  all  his  cruel  proud  men,  which 
spoiled,  conquered  and  cruelly  entreated  all  countries  about 
them,  were  served  with  like  measure  at  Cyrus"*  hands,  when 
he  overcame  them :  he  destroyed  their  city,  and  conquered 
their  country.  And  as  our  papists,  with  their  spies  in  all 
corners,  would  let  no  man  dwell  in  rest,  but  accuse,  com- 
plain, imprison,  and  burn  them,  and  had  rather  fulfil  the 
bloody  desires  and  minds  of  the  cruel  murderers  and  butchers, 
than  shew  any  gentleness  to  God's  people,  (and  all  to  pick 
a  thank  or  get  a  bribe  of  the  proud  bishops  or  hard  hearted 
and  never  satisfied  horse-leeches,  the  lawyers;)  so  their  time 
will  come,  when  they  shall  feel  God's  heavy  wrath  and  dis- 
pleasure against  them  with  such  grief  of  conscience,  that  they 

uev.  vi.  shall  wish  for  death,  and  not  find  it,  desire  the  hills  to  cover 
them  from  the  face  of  the  Lamb,  and  yet  be  without  com- 
fort. These  be  the  Edomites,  that  persecute  the  true  sons 
of  Jacob  at  this  day :  these  be  the  false  brethren,  that  be 
moved  neither  with  the  fear  of  God's  love  to  his  word,  nor 
natural  to  their  brethren,  countrymen  and  kinsfolk ;  but, 
like  brute  beasts,  devour  all  afore  them,  satisfying  their  own 
lusts  and  desires,  increasing  their  own  condemnation,  if  they 
turn  not  and  repent  with  tears. 

The  Text.  v.  7.  Even  unto  the  harder  of  tliy  country  have  they  cast  out 
thee^  and  persecuted  all  men  which  were  in  league  and 
confederate  loith  thee:  the  men  that  made  peace  icith 
thee  have  deceived  thee^  and  prevailed  against  thee ;  and 
those  that  eat  thy  bread  have  wounded  thee  privily: 
there  is  'no  wisdom  in  him. 
8.  Shall  I  not  in  that  day,  says  the  Lord,  destroy  the  loise 
men  from  Edom^  and  wisdom  from  the  hill  of  Esau  9 


7}   8,  9.]  THE    PROPHET    ABDIAS.  239 

9.     Tlie  strong  men  of  Theman  shall  he  afraid^  because  every 
one  of  the  hill  Esau  shall  he  destroyed. 

This  plague,  that  God  threatens  to  this  people  now,  is  of 
two  sorts;  and  that,  because  they  had  double  offended.  Ac- 
cording as  it  is  the  policy  of  princes  to  join  themselves  in 
league  and  friendship  with  princes  that  dwell  near  unto  them, 
that  by  their  help  they  might  be  the  stronger  and  more  feai-ed, 
and  also  to  have  wise  men  of  the  counsel ;  so  had  these 
Edomites  sought  the  friendship  of  all  the  mighty  countries 
about  them,  and  picked  out  also  the  worldly-wisest  men  they 
could  find  to  be  their  rulers ;  thinking  that  by  polity  and 
wisdom  of  the  one,  and  the  strength,  power,  and  riches  of 
the  other,  they  should  be  able  to  defend  themselves  against 
all  men  that  would  proffer  them  wrong ;  yea,  they  should 
rather  under  this  pretence  be  bold  to  do  other  men  wrong, 
and  none  should  once  be  so  bold  to  say,  AVliy  do  ye  so? 
This  is  a  common  practice  likewise  at  these  days,  of  such 
as  would  hurt  other, — but  that  either  they  dare  not  nor 
can  not, — to  run  always  under  some  great  man's  wing,  to 
bear  the  name  of  his  servant,  wear  his  livery,  or  be  one 
of  his  retinue,  that  under  this  colour  he  may  disquiet  the 
whole  country  where  he  dwells,  and  no  man  dare  be  so  bold 
to  blame  him. 

But  God  hates  all  such  as  forsake  him,  and  hang  on  them- 
selves ;  takes  all  such  in  their  own  devices,  and  that  wherein 
they  think  to  save  themselves  is  turned  to  their  own  de- 
stiiiction.  These  people,  says  the  Lord,  with  whom  thou 
art  in  league,  thinking  thereby  to  save  thyself,  and  be  stronger 
than  all  other,  even  the  selfsame  people  shall  rise  uj)  against 
thee,  take  part  with  thy  enemies,  and  drive  thee  out  of  the 
borders  of  thy  own  country.  You  would  think  it  a  great 
pleasure  if,  when  thou  were  conquered  and  overcome,  thou 
might  dwell  in  thine  own  country  still,  paying  tribute  and 
taxes  to  Nabuchodonozor  and  other  about  thee ;  but  thou, 
that  hast  been  so  cruel  to  thy  brethern,  God's  people,  the 
sons  of  Jacob,  shall  not  find  so  much  favour  and  friendsliip 
at  their  hands,  as  to  dwell  in  thy  own  land,  but  shall  bo 
driven  not  only  out  of  thy  strong  holds  and  wealthy  places 
of  it,   but  even  out  of  all   the  coasts  and   borders  of  the 


240  EXPOSITION    UPON  [v. 

same ;  and  that  by  those  which  thou  takest  for  thy  friends, 
and  in  whom  thou  puttest  thy  trust. 

Such  shall  be  the  case  of  all  those  that  forsake  the  Lord, 
and  put  their  trust  in  themselves  or  their  friends.  When 
the  people  of  God  would  have  gone  to  Egypt  again  for 
succour,  when  Nabuchodonozor  had  subdued  all  the  country, 

Jer.  xiii.  Jeremy  cried  still.  No,  they  should  not  do  so ;  for  where  they 
looked  for  help,  they  should  find  woe :  for  Nabuchodonozor 
overcanie  Egypt  also,  and  then  all  that  fled  thither  were 
in  worse  case  than  if  they  had  tarried  in  their  country  still. 

isai.  xxxvi.  "  Egypt  is  a  reed,"  says  Isaie,  "  and  they  that  flee  thither 
shall  perish."  In  dangerous  times  there  is  no  succour  to  be 
found,  but  at  the  Lord's  hands:  for  when  the  Lord  sees 
that  in  prosperity  we  forget  him,  he  sends  us  adversity,  that 
for  fear  we  should  be  compelled  to  look  for  help  at  his  hands. 
Such  a  loving  God  is  he  unto  us,  that  he  would  win  us  by  all 
means  possible;  but  if  we  can  be  drawn  to  him  by  no  way,  he 
gives  us  over,  that  we  may  work  justly  our  own  condemnation 
without  excuse,  having  nothing  to  lay  for  ourselves. 

Moreover  those  that  made  peace  with  these  people  de- 
ceived them,  and  those  that  eat  their  bread  wounded  them 
privily.  This  is  the  reward  of  worldly  wisdom,  that  when 
they  trust  most  in  them,  they  shall  be  soonest  deceived ;  and 
when  they  look  for  help  of  them,  they  shall  be  the  first  that 

True  love  is  shall  wound  them.     There  can  be  no  true  love,  which  is  not 

the  godly. "  grounded  in  God  and  for  his  sake :  for  where  as  God  only 
is  sought  for,  there  is  love  and  truth  itself;  wheresoever  he 
is  not,  there  is  neither  truth  nor  true  love.  That  love  which 
is  grounded  on  worldly  causes,  when  the  world  changes,  it 
fails  too.  If  it  be  for  beauty,  profit,  or  friendship,  as  soon 
as  these  be  gone,  farewell  love,  friendship  is  gone.  Nabu- 
chodonozor, whom  they  feared,  and  looked  for  promotion  at 
his  hands,  was  now  comen  to  destroy  Edom ;  and  therefore 
all  the  country  about  was  not  only  ready  to  fall  from  the 
Edomites,  with  whom  they  were  in  league  afore,  giving  them 
no  help ;  but  were  the  first  and  cruellest  enemies  that  they 
had,  ready  not  only  not  to  help  them,  but  to  drive  them 
out  of  their  own  country.  Who  pretended  a  greater  love 
to  Christ  than  Judas,  and  who  sooner  betrayed  and  denied 
him  ?     How  many  examples  is  England  able  to  give  of  such 


7,    8,    9-1  THF.     PROl'HKT     AP.IMAS.  241 

as,  while  thov  were  in  .'uitliority,  tlioy  were  feared  ratlier  tliaii 
loved,  (althou<]rh  it  was  called  love,  fair  faces  were  (mt\var;ilv, 
promises,  oaths,  bands,  marriages  were  made,  and  all  devices 
that  could  be,  to  make  it  sure;)  but  when  they  fell,  thev 
which  were  thought  dearest  friends  were  become  open  ene- 
mies, accusers  and  conderaners,  in  hope  to  climl)  into  his 
room,  or  catch  part  of  his  goods  or  lands.  David  complains  Psai.  xii 
of  such  as  made  fairest  face  of  friendship,  and  did  eat  of  the 
same  dish,  and  yet  soonest  deceived  him. 

These  words  in  the  Hebrew  be  written  in  the  preterite  Pf^ter 

tense, 

tense,  but  spoken  that  so  it  should  come  to  pass  as  sure 
as  if  it  were  now  done:  according  as  the  custom  of  the  pro- 
phets is,  to  speak  that  ^vhich  is  to  come  as  though  it  were 
done,  where  other  languages  use  to  speak  such  tilings  in 
future  tenses. 

J^ut  the  latter  end  of  the  verse,  where  he  says,  "there 
Is  no  wisdom  in  him,"  (that  is  to  say,  in  them,  or  all  the 
ivlomites,  by  a  common  figurative  si)eech  in  Hebrew,  where 
the  singular  is  put  for  the  plural,  as  in  the  89th  psalm,  "  I 
will  visit  their  wickedness  with  a  rod,  (Sec.  but  my  mercy 
I  will  not  take  from  him,"  them,)* — is  most  marvellous;  for 
^vho  will  believe,  or  who  can  judge  the  contrary,  but  that 
it  is  great  wisdom  and  policy  to  the  strengthening,  defence, 
and  maintainiu":  of  a  countrv,  to  have  stronir  holds  in  it,  and 
to  be  in  league  with  their  neighbours  round  about  them,  as 
these  men  were  ?  ]^ut  God  says,  '*  there  was  no  wisdom  in 
them,"  nor  in  this  their  doing :  not  l^ecause  it  is  not  lawful  for 
God's  people  to  have,  use,  or  make  such  things  in  their  com- 
monwealth for  their  defence  and  keeping  out  their  enemies,  but 
that  they  may  not  do  these  things  to  put  their  trust  in  them ; 
or  when  they  have  them,  to  despise  their  Lord  God.  seek- 
ing no  help  at  his  hands,  but  trust  in  their  own  strength, 
thinking  themselves  able  to  defend  themselves  against  all 
enemies ;  as  though  God  did  nothing,  nor  victory  and  de- 
fence were  not  of  him.  And  again,  when  they  have  such 
strong  defence,  they  may  not  use  it  to  the  hurt  of  God's 
))Cople ;  as  these  wicked  proud  Kdomites  did  botli  against 
God,  their  brethren  and  the  people  of  God. 

Thi.s  is  right  wisdom  to  forsake  himself  and  hang  upon 
['   Tlu'  oltl  c.lition  is  ii)nfiw>(l :   take  froitt  Uiiu.      Th'iu  »x  itiusl.      Ki>.J 

Hi 

i  I'M.KINt.  1  ON.  I 


242  EXPOSITION    UPON  [v. 

God,  to  know  that  no  policies  are  good  which  is  against 
God'^s    people,    nor    to   think   themselves   strong   by   hurting 

Exod.  vii.  others.  The  conjurers  that  stood  afore  Pharao  working  mi- 
racles, thought  they  should  have  defaced  Moses  and  set  up 
themselves :  but  Pharao  was  drowned  with  his  host,  Moses 
with   his   people   was   delivered,   and   the   conjurers   granted 

2Sam.  xvii.  that  the  living  God  wrought  in  Moses.  Achitophel,  coun- 
selling Absalon  to  follow  his  father  David  that  same  night 
he  began  to  rebel,  lest  in  deferring  time  he  should  escape, 

w^oridiy      thouofht  Absalon  should  have  been  a  king^ :  but  God  proved 

WIS  iom  s  o  o  1 

fooiishiuss.  his  worldly-wise  counsel  to  be  foolishness ;  for  when  he  see 
that  he  was  not  beloved  nor  his  counsel  followed,  he  went 
and  hanged  himself:    but  David  escaped,  and  Absalon  was 

Esther v.vii.  slain.  When  Haman  had  obtained  a  proclamation  for  the 
destroying  of  all  the  Jews,  and  made  a  gallows  for  Mar- 
docheus,  he  thought  himself  wiser  than  all  the  world ; 
and  that  he  should  have  been  promoted  himself,  and  the 
people  of  God  spoiled  and  destroyed :  but  Haman  was 
hanged  on  the  same  gallows,  Mardocheus  promoted,  and  the 

1  Sam.  xviii.  Jews  delivered.  When  Saul  promised  David  his  daughter 
for  the  killing  of  an  hundred  Philistines,  not  for  love,  but 
thinkins:  David  should  have  been  killed  himself  afore  he  had 
killed  so  many,  he  thought  he  had  done  politicly;  but  Da- 
vid killed  them  all,  married  his  daughter,  and  was  king 
after  him :    for  which  thing   only   Saul  abhorred  him.     The 

Luke  XX.  scribes  and  Pharisees,  thinking,  if  Christ  were  once  dead, 
they  should  be  safe,  and  never  hear  tell  more  of  him :  but 
after  his  death,  the  apostles  wrought  more  miracles  in  his 
name  than  he  did  himself,  being  alive,  and  more  believed  in 
him  after  his  death,  than  ever  did  when  he  was  alive. 

Thus  all  the  scripture  proves  plain,  that  that  which  worldly 
wisdom  thinks  best  to  set  up  themselves  by,  and  to  destroy 
God's  people,  is  proved  to  be  the  destruction  of  all  those 
that  trust  in  it ;  and  when  they  look  for  most  comfort  of 
their  device^  it  turns  to  their  own  hurt :  as  we  see  it  has 
chanced  by  God's  merciful  providence  to  our  papists  for 
bringing  in  the  Spaniards,  trusting  by  that  people  to  main- 
tain their  superstitious  popery  and  idle  lordly  authority.    "  The 

I  Cor  iii.  wisdom  of  this  world,''  says  the  apostle,  "  is  foolishness  afore 
God."     The  wiser  thou  art  afore  men,  not  having  the  glory 


7,   8,  .9.]  THK    PROPHET    ARDIAS.  243 

of  God  afore  thine  eyes,  ever  studying  how  to  set  forth  his 
will  to  the  world,  the  more  fool  thou  art :  the  craftier  thou 
art  to  set  up  thyself,  the  sooner  thou  workcst  thine  own 
destniction.  How  many  of  the  worldly  policy  men  have  heen 
trapped  in  their  own  snare  here  among  us!  Have  not  they, 
when  they  were  highest  in  authority,  suffered  death  by  the 
same  their  own  laws  ?  Thus  ye  see  that  all  worldly  wisdom 
against  God  is  nought ;  and  that  it  is  no  wisdom  indeed, 
but  foolishness.  And  although  worldly  wits  do  many  things 
well  for  a  time,  yet  when  they  trust  in  it  most,  and  stand 
most  in  need  of  it,  they  shall  be  deceived,  as  the  next  verse 
says :  "  Shall  I  not  in  that  day  destroy,  says  the  Lord,  the 
wise  men  from  Edom,"  &;c?  And  as  it  is  in  worldly  wits 
and  policies,  that  they  be  all  vain  when  they  strive  against  co^J's^mat-" 
God ;  so  is  it  in  the  spiritual  kingdom  of  Christ,  in  his  word  \qIL[^  ^'"" 
and  church  :  for  the  dregs  of  popery,  with  their  canons  and 
decrees,  shall  be  throNvn  down,  and  cannot  always  maintain 
those  idle  belly  gods,  the  pope's  chaplains ;  but  as  they 
have  been  cast  dowTi  by  times  ever,  so  shall  they  at  length 
be  trodden  under  foot  to  their  confusion.  Like  is  the  case 
of  subtle  schoolmen  \\'ith  their  distinctions,  defacing  Christ 
and  his  truth ;  neither  setting  forth  the  majesty  of  God  and 
his  Son  Christ  Jesus,  nor  edifying  with  comfortable  promises 
the  weak  consciences,  nor  opening  the  mysteries  of  the  scrip- 
ture ;  but  with  foolish  glosses  defacing  the  mercies  of  God 
taught  in  his  holy  word,  and  burdening  men  with  traditions, 
unwritten  verities,  or  rather  vanities,  their  onvti  dreams  and 
fantasies  ;  all  which  God  abhors,  and  says,  '^  All  that  wor-  ^i*".  xv. 
ship  him,  teaching  man's  doctrine,  worship  him  in  vain." 
These  and  all  such  like,  coming  of  "  the  wisdom  of  the  Rom.  vin. 
flesh,'''  be  everla.sting  death,  as  Paul  says,  and  "  sensual,  James  lii. 
carnal,  and  devilish,"  as  James  terms  them,  and  mere  ig- 
norance of  God  and  his  mercies  :  for  a  "  natural  sensual  i  Cor.  ii. 
man  perceives  not  the  things  of  God.'** 

And  to  conclude,  generally  all  wisdom  that  sets  up  it.self 
in  any  kind  of  things,  whatsoever  it  Ik?,  it  is  no  wisdom  ;  it 
shall  confound  all  that  use  it  or  tnist  in  it ;  and  when  they 
would  most  gladly  enjoy  it,  they  shall  surely  not  have  it. 
"  There  is  no  wisdom  nor  counsel  against  the  Lord,"  says  Prov.  xxi. 
Salomon.      The  pope  with  all  his  rabble  is  not  so  wise  to 

16— *> 


244  EXPOSITION    UPON  [v. 

throw  down  Christ,  as  the  scribes  and  Pharisees  were  in 
their  time :  and  as  they  were  confounded,  so  shall  all  that 
rebel  against  the  Son  of  God,  which  by  the  might  of  his 
Holy  Spirit,  in  the  mouth  of  his  true  apostles,  disciples  and 
ministers,  being  but  poor  simple  abjects  and  a  despised  people 
in  the  sight  of  the  world,  has  overthrown  tyrants,  stopped 
blaspheming  mouths,  confounded  the  wise  and  learned,  and 
declared  his  strength  in  our  weakness,  that  there  is  no  power, 
wisdom,  strength  nor  policy  that  prevails  against  him  or  his 
people :  and  because  they  did  glory  so  much  in  their  wisdom 
and  policy,  the  Lord  counts  it  a  glorious  thing  to  throw 
them  down;  and  because  the  glory  may  be  given  to  him 
alone  for  such  a  noble  victory,  he  says,  "  Shall  I  not  throw 
them  downf — as  though  he  should  say,  No  man  shall  have 
the  praise  of  it,  but  I  myself;  I  will  destroy  them  with 
mine  own  hands  in  that  day  when  they  look  not  for  it,  and 
trust  most  in  themselves.  The  tower  of  Babel,  the  cities 
Nineve  and  Jerusalem,  being  great  and  mighty,  were  sud- 
denly overthrown  when  they  thought  not  on  it.  The  wisdom 
of  God  purposes  one  thing,  and  the  wisdom  of  man  another: 
so  wisdom  shall  overcome  wisdom,  and  the  pride  of  man  shall 
be  overcome  by  the  mighty  hand  of  God.  God  tarries  long 
to  have  his  enemies  to  turn  by  repentance,  to  see  their  own 
folly,  and  ask  forgiveness :  but  when  he  sees  there  is  no 
remedy  nor  hope  of  their  amendment,  he  comes  like  a  sharp 
and  righteous  judge,  and  utterly  overthrows  them. 

But  not  only  their  wisdom  and  wise  men  perished,  but 
their  "strong  men  shall  be  afraid  also,  because  every  noble 
man  among  them  should  be  afraid,''  as  the  last  verse  says. 
^Vhat  a  case  shall  these  people  be  in,  when  neither  wisdom 

Theman.  nor  strength  siiall  serve  !  Theman  signifies  by  interpreta- 
tion the  souths  and  it  is  also  the  name  of  one  of  their  chief 
cities;  and  therefore  some  translate,  "  Thy  strong  men  shall 
be  afraid  of  the  south/'  because  Nabuchodonozor  came  with 
his  host  from  the  south ;  for  so  Babylon  stood  southward 
from  them :   or  better,  "the  strongest  men  of  Theman,"  thy 

Jer.  xiix.  chief  city,  shall  be  afraid  ;  and  so  Jeremy  uses  it,  "  There 
is  no  more  wisdom  in  Theman."  It  is  thought  of  many 
learned,  and  that  probably,  that  Job  dwelled  in  this  country 
afore  Esau  was  born,  and  married   Dina,  Jacob's  daughter, 


7,    i**',   y.]  THE    PROPHET     ABDIA>'.  245 

a.s  Philo  says;  and  that  Eliplias  also  the  'Ihemaiiite',  one 
of  Job's  friends,  which  came  to  comfort  him  as  he  sat  onJfi»»>- 
the  dunghill,  dwelled  in  this  city  Theman,  and  thereof  was 
called  the  Themanite':  and  well  it  may  be  so;  for  in  his 
coimsellings  and  comforting  of  Job  he  speaks  oft  more 
worldly  than  godly,  although  wittily  and  wisely. 

The  latter  end  of  the  verse  some  read,  "Every  one  of  the 
liill  P^sau;""  some,  "the  noble  men,'"  as  the  Targuni  reads;  but 
both  well  enough.  For  Isch  signifies  both  ecery  one,  and  also  istii. 
a  man,  but  such  one  as  is  noble.  Therefore  I  join  them 
together,  and  say,  "  every  noble  man ;"  and  so  I  express 
both  their  meanings.  So  here  is  plainly  taught,  that  neither 
wisdom  nor  strength  can  prevail  against  the  Lord.  All 
gloiying,  cracking,  rejoicing  or  boasting,  that  any  man  has 
of  himself,  or  any  thing  beside  God,  is  vain  and  wicked:  for 
this  must  always  l)e  afore  us,  "He  that  glories,  let  him  glory 
in  the  Lord  ;*'  and  Cyprian  says  well,  "  We  nmst  glory  in 
nothing,  because  nothing  is  ours :  we  have  received  all 
from  (rod,  and  therefore  all  praise  must  be  given  to  him, 
that  gives  all*."  "  What  hast  thou,"  says  St  Paul,  ••  that  i  Cor.  iv. 
thou  hast  not  received  of  God?  and  if  thou  have  received 
it,  why  crackest  thou  on  it,  as  though  thou  had  not  received 
itf  Wliat  a  proud  soul  is  he  that  will  be  proud  of  his 
borrowed  coat,  or  painted  sheath !  God  clothes  us,  and  covers 
our  filthv  nakedness  with  his  ixodlv  erifts :  what  unthankful 
treason  is  it  then,  to  take  the  praise  from  him  to  ourself, 
and  not  render  due  thanks  to  him  for  them  ! 

Mark  here  the  difference  betwixt  true  wisdom  and  bold-  fJo(iiy-wi><.. 

Worldly. 

ness,  and  earthly  worldly  wit  and  power.  When  danger 
comes,  the  ^rodlv-wise  man  will  commit  himself  whollv  to 
God,  looking  for  help  and  deliverance  at  his  hands ;  or  else 
patiently  bear  it  without  any  dismaying,  whatsoever  ( rod  lays 
on  him :  for  he  knows  well  that  things  are  not  ruled  by 
fortune,  nor  that  any  thing  can  fall  on  him  without  the  good 
will  of  his  good  God  and  loving  Father.     Hut   the   worldly- 

['  Old  edition,  the  Ainiiiiti:s.     Ko.]] 

L*  In  proprias  liuides  odiosa  jactatio  v^i;  (juamvis  nun  jactatuui 
]»ossit  esse,  sed  giatiim,  quicquid  non  virtuti  honiinis  aM-ribitur,  sc<l 
<le  Dei  munere  prscdicatur.  •  •  ■  Dei  est,  inqiiani,  Dei  oinne  quod 
possiunus.      Dc  CJratia  Dei,  a(l  Donatum.  Pn^^.  1',  Oxon.  17<K>.     Kn.] 


246  EXPOSITION  UPON  [v. 

wise  man,  when  he  sees  worldly  wit,  power  and  polity  fail, 
he  thinks  all  the  world  fails,  and  things  be  without  recovery: 
he  trusteth  not  in  God,  and  therefore  no  marvel  if  he  be 
left  desolate.     Of  the  ofood  man's  fear  in  the  time  of  ad- 

Jer.  xvii.  versity  writes  Jeremy  :  "  Blessed  is  he  that  trusts  in  the 
Lord,  for  he  shall  be  a  tree  planted  by  the  waters,  and  in 
the  drought  he  shall  not  be  careful,  nor  cease  to  bear  fruit." 

Psai. iii.  And  David  also  says,  "Thou  shall  not  be  afraid  of  fear  in 
the  night,  &c.''  The  wicked  contrariwise  shall  be  afraid  at 
the  fall  of  a  leaf :  one  shall  chase  a  thousand,  and  [two]  ten 

SSi.tJo."''  thousand,  as  God  threatens  in  Deuteronomy  by  Moses.  He 
will  lie,  flatter,  swear,  and  what  ye  will  have  him  to  do,  rather 
than  lose  his  profit.  The  like  says  Jeremy  of  them  too : 
"  They  shall  be  a  reed  shaken  of  the  wind.  They  shall  dwell 
in  dry  wilderness,  in  a  salt  ground."  The  people  which  dwelt 
in  the  land  promised  to  the  Israelites,  when  they  heard  tell 

Josh.  ii.  what  wonders  God  wrought  in  the  wilderness  and  the  Eed 
Sea  for  his  people,  and  seeing  them  come  near  unto  them, 
and  hearing  the  victories  they  had  against  the  kings.  See 
and  Og,  their  hearts  melted  in  their  bodies  like  wax,  as 
E^hab  confessed  to  the  spies  which  Josue  sent ;  but  Rahab 
herself  she  plucked  up  her  heart,  trusted  in  God,  and  was 
delivered  where  the  other  perished.     So  the  good  Gabaonites 

Josh.  ix.  that  feared  God  yielded  themselves  to  Josue,  and  were  saved : 
the  other  that  trusted  in  their  own  strength,  and  would  try 
it  with  the  sword,  for  all  their  brag  were  faint  hearted  and 

1  Sam.  xvii.  ovorcome.  So  the  Philistines,  seeing  Goliath  their  grand 
captain  slain  of  David,  being  but  a  child  in  comparison  of 
him,  fled  away  post ;  where  the  Israelites  afore  were  so  afraid 
that  they  durst  not  stir.  Thus  God  turns  the  course  of  things 
when  pleases  him,  that  those  which  afore  were  dismayed,  pluck 
up  their  courage  and  win  the  victory;  and  those  that  were  stout, 
bragging  of  themselves  afore,  now  be  made  cowards,  run  away 
and  fly,  thinking  the  dangers  greater  than  they  be  indeed. 

One  wicked         It  does  evidently  appear  here  also,  how  the  Lord  raises 

another.  up  ouo  wicked  to  plague  and  throw  down  another.  These 
Edomites  had  joined  themselves  with  their  neighbours  to 
trouble  poor  Jacob's  seed  and  his  people :  but  now  the  mat- 
ter is  so  turned,  that  one  wicked  persecutes,  destroys  and 
plagues  another,  and  Nabuchodonozor  destroys  Edom.    Wicked 


JO 16".]  THE    PKOPIIKT    AIJDIAS.  2^7 

Jehu  was  raised  to  throw  dowTi  cruel  Jesabol :  and  all  the  2  Kings  ij 
kings  of  Israel,  called  the  ten  tribes,  being  all  evil,  every  one 
murdered  his  predecessor,  and  was  killed  of  his  successor. 
How  many  popes  have  used  the  same  practice  in  j)oisoning  one 
another,  that  they  miorht  come  aloft,  it  were  more  lono-  and 
tedious  to  tell,  than  hard  to  find.  In  twelve  year  space  under 
one  emperor  were  eight  popes,  whereof  every  one  almost  persecu- 
ted another,  being  dead  and  digged  up  out  of  the  earth,  and  be- 
headed them,  as  Formosus,  Stephanus,  &c.  Some  other  reigned 
but  a  month,  and  poisoned  one  another,  as  Crantz^  \\Tites. 

v.  10.  For  the  violence  toicard  thy  brother  Jacob,  shame  shall'^^^'^^^^' 
confound  thee,  and  thou  shalt  be  destroyed  for  ever. 

11.  In  that  day  did  thou  stand  against  hirn,  even  in 
that  day  when  strangers  did  take  his  goods,  and  ichen 
strangers  entered  his  gates,  and  when  they  cast  lot  for 
Jerusalem,  thou  also  least  one  of  them. 

12.  Thou  slialt  not  look  in  the  day  of  thy  brother,  nor  in 
the  day  v^hen  strange  things  shall  happen  him ;  nor  thou 
shalt  not  rejoice  against  the  children  of  Juda  in  the  day 
of  their  destruction,  nor  thou  shalt  not  open  thy  mouth 
boastingly  in  the  day  of  their  trouble. 

13.  Thoit  shalt  not  enter  the  gates  of  my  people  in  the  day 
of  their  destruction ;  nor  thou  shalt  not  look  on  their 
trouble  in  the  day  of  their  misery ;  nor  thou  shalt  not 
stretch  out  thyself  upon  his  goods  in  the  day  of  his  de- 
struction. 

14.  Nor  thou  shalt  not  stand  in  thr  cross  ways  to  kill  them 
that  fee ;  nor  thou  shalt  hem  them  that  be  left  in  the 
day  of  their  trouble. 

15.  For  the  day  of  the  Lord  over  all  people  is  at  hand: 
as  thou  hast  done,  they  shall  do  unto  thee ;  like  punish- 
ment shall  fall  U2)on  thim  own  head. 

16.  As  ye  Jtave  drunken  upon  my  holy  hill,  so  shall  all  people 
drink  continually :  thi y  shall  drink  and  stcalloir  up, 
and  shall  be  as  though  they  were  not. 

Now  follows  the  declaration  of  the  causes  of  Ciod's  anger 
and  heavy  displeasure   against   Ivlom.    lost   any  man   should 

['  AUurt  C'raiitz,  or  Kiaiitz,  a  celebrated  liistoiian  of  tlu-  loili  rt-ii- 
turv.     Ki).  I 


248  EXPOSITION    UPON"  [v. 

think  God  unjust  in  liis  doings,  or  too  sharp  in  his  piuiishings. 
Some  would  think  a  less  punishment  might  have  sufficed  to 
have  corrected  them  withal :  hut  when  they  shall  consider  how 
great  and  grievous  the  sins  of  them  were,  it  shall  be  judged 
too  little  a  punishment  for  so  many  faults. 

The  first  verse  contains  generally  that  which  the  verses 
following  declare  by  particulars.     The  pride,  violence,  injuries, 
wrongs  and  robberies,  that  they  shewed  toward  their  brother 
Jacob,  be  tlie  causes  of  this  their  destruction.     Jacob  and 
Edom  are  not  here  taken  for  the  two  brethren,  the  sons  of 
Jacob.         Isaac ;  but  for  tlie  whole  seed,  stock,  posterity,  children,  and 
Ecioii'i.         issue  born  of  them  both :  so  that,  as  hatred  be^an  in  Esau 
against  Jacob  in  their  father's   life,   yea,   in   their   mother's 
womb,  insomuch  that  Esau  persecuted  his  brother  Jacob  to 
death   so  sore,  that  Jacob  was  caused   to  flee  to  his  uncle 
Laban  ;  so  the  hatred,  persecution  and  enmity  did  continue 
in  their  children  unto  this  time,  was  fulfilled  that  the  prophet 
speaks  of  here,  when  the  posterity  of  Esau  was  utterly  de- 
God  is  slow,  stroyed.     And  this  is  comfortable  both  for  the  long-sufferinff 

but  he  is  -^  .  to  O 

sure.  of  God  afore  he  do  extremely  punish,  and  also  a  true  proof 

of  his  justice,  that  although  he  do  defer  his  punishing  long, 
yet  he  is  a  righteous  judge,  and  will  come  at  the  length,  and 
be  avenged  on  his  enemies,  and  deliver  his  children  that  have 
been  so  long  oppressed  under  their  enemies.  Therefore,  as 
the  good  need  not  to  be  discouraged,  as  though  their  God 
cared  not  for  them ;  so  the  wicked  shall  not  triumph,  as 
though  they  might  do  what  they  list,  and  God  would  not 
call  them  to  account. 

They  had  thus  persecuted  Jacob  and  his  posterity  above 
a  thousand  years,  and  that  continually,  afore  they  were  de- 
stroyed, and  could  never  be  satisfied  of  their  cruelty  :  there- 
fore, partly  to  stop  their  raging,  and  bring  them  to  the  know- 
ledge both  of  God  and  themselves,  and  partly  to  fear  other 
for  following  the  like  example,  if  they  should  be  unpunished, 
becruei'^*^^  but  specially  for  th(»  crying  of  the  poor  o])})ressed  people, 
theiTOfiiy     whom    God    takes    into   his   custodv  to   be   their   tutor,    the 

patient.  "  ' 

Lord  will  rise  to  shew  himself  glorious,  mighty,  and  merci- 
ful, pull  down  his  enemies,  deliver  his  oppressed,  as  David 
Psai.  xii.      says,  "  For  the  misery  of  the  poor,  and  the  sighing  of  the 
wretched,  I  will  rise,  says  the  Lord,  &c."     Why  should  God's 


10 16.1  IHr,     I'HOPHKT     AIJDIAS.  2  ID 

people  then  be  dismayed  when  they  bo  persecuted,  seeiiifr  thcv 
have  so  mighty  a  judge,  that  can  and  will  deliver  them  when 
it  shall  be  meetest  for  his  glory  and  their  comfort  ?  "  Kefer  Rom.  ;.ii. 
the  venjjeancc  to  me,  savs  the  Lord,  and  I  will  re  venire  it/' 
Let  us  therefore  submit  ourselves  under  his  hands,  and  pa- 
tiently look  for  his  coming ;  for  no  doubt  he  will  come. 
When  Closes  led  the  people  through  the  wilderness,  and  came 
near  the  bounds  of  Kdom,  he  asked  licence  to  pass  through  Num.  \ii. 
their  country,  keeping  the  highways,  hurting  them  in  no  l)e- 
lialf,  insomuch  that  they  would  pay  for  the  water  that  they 
drank  :  but  they,  more  like  no  men  than  cousins,  coming  of  th.e 
same  stock  and  father,  being  not  content  with  this  churlish- 
ness, to  deny  them  passage,  threatens  them  fm-thor,  that  if 
they  would  not  pass  by  all  their  country,  and  not  once  be 
so  bold  as  to  enter  within  their  coasts,  they  would  by  and 
l)ye  tight  against  them  with  all  their  pov.er.  So  Moses,  to  i>cut.  ii. 
keep  peace,  led  the  people  by  a  great  compass  round  about ; 
and  what  said  God  to  this  I  did  he  bid  destroy  them  ?  No ; 
but  clean  contrary,  he  bade  them  not  to  fight  against  them  ; 
not  only  them,  but  he  says  unto  them,  "  Thou  shalt  not  harm 
Edom,  because  he  is  thv  brother.'"* 

Note  here  the  patience  and  long  suffering  of  God's  peo- 
j)lo,  that  would  not  once  attempt  to  revenge  such  displeasures, 
unkindness  and  injuries  done  unto  them.  And  again  note 
the  churlishness  of  feigned  friends,  hypocrites  and  dis.sem- 
blers,  which  will  shew  no  gentleness  to  God's  people,  though 
they  may  do  it  without  their  hurt  or  displeasure  of  any  man. 
Is  not  the  world  full  of  such  unthankful,  unkind,  and  un- 
natural folk  at  this  day  ^  8t  Paul  complains  of  such  as 
cast  off  all  natund  affection,  that  should  be  among  men  : 
as  when  they  which  be  all  of  one  house,  stock  and  kindred, 
comini;  of  one  {jreat  irrandfatlier  or  ancestors,  be  so  cruel 
one  against  another,  that  nature,  which  works  in  brute 
Ijeasts,  has  no  place  in  them,  one  to  love  or  hiip  anotlur: 
he  calls  them  Kiife  affertu;  as  though  \\v  sliould  say.  if  Kom.  i. 
nature  can  not  work  or  mo\c*  thcni.  wliich  moves  stones, 
trees,  herbs,  and  beasts,  what  hope  is  there  that  the  go.s- 
])('l.  which  is  so  far  above  and  contrary  to  nature,  should 
take  any  place  in  them!  So  St  Paul  calls  them  which  do 
not    ]>rovide    for    them    and    theirs,    *•  worse    than    intidels."  >  Tim- v. 


250  EXPOSITION     (PON  [v. 

Wherefore  it  was  necessary,  some  great  plague  to  fall  on 
this  people  that  had  so  far  forgotten  nature,  that  they  would 
not  let  them  pass  through  their  country,  nor  drink  of  their 
waters,  which  they  would  pay  for. 

But  this  is  the  mark  betwixt  God's  chosen  and  the  deviPs, 
the  gospeller  and  the  papist,  the  true  Clii'istian  and  an  hy- 
pocrite ;  that  the  one  will  suffer  wrong,  do  good  for  evil, 
pray  for  them  that  hate  him,  be  content  with  a  little,  not 
murmuring ;  but  the  bloody  papist  is  proud,  cruel,  murder- 
ing, oppressing  the  innocent,  merciless,  hating  without  re- 
conciliation, ever  seeking  to  hurt,  that  they  may  live  like 
lords  of  the  land  and  idle  belly  gods.  What  a  comfort  is 
Tiieg:odiy    this  for  God's  poor  afflicted  people,  that  although  God   do 

be  corrected  i  . 

theVicked  ^^"S  Suffer  them  to  be  vexed  of  their  enemies,  yet  he  will 
for  ever.  j^q^  suffer  them  to  be  overwhelmed  ;  but  he  will  utterly  root 
out  the  wicked,  when  he  begins  to  execute  his  justice  on 
zech. ii.  them!  "He  that  touches  you,"  says  God  to  his  people  by 
the  prophet  Zachary,  "touches  the  apple  of  mine  eye."  What 
part  of  man  is  more  tender  than  the  eye?  or  which  part  do 
we  take  more  care  for  than  that?  Yet,  if  the  eye  be  sore 
or  dim  of  sight,  we  will  lay  sharp  biting  waters  or  powders 
in  it  to  eat  out  the  web,  pearl,  or  blearedness.  So  will  God, 
although  he  love  his  people  so  tenderly,  lay  sharp  biting  salves, 
purging  medicines,  corrosives,  lancings,  letting  blood,  yea,  and 
cut  off  rotten  members,  lest  the  whole  body  perish  or  rot 
away.  But  all  that  is  for  fatherly  love,  to  di'ive  us  unto 
him,  to  make  us  weary  of  the  world,  to  purge  carnal  cares, 
eat  out  the  dead  rotten  fantasies  of  our  minds,  let  out 
the  bruised  blood,  or  cut  away  by  death  some  for  the  ex- 
ample of  other,  to  strengthen  them  boldly  to  confess  the 
truth  and  glorifying  of  his  name  by  such  constant  witness 
of  our  weak  natures.  A  little  worldly  shame,  as  it  is  thought 
of  worldly,  but  not  godly  men,  may  light  on  God's  people 
for  a  time  ;  but  everlasting  shame  shall  confound  their  ene- 
mies for  ever  afore  God.  A  short  temporal  punishment  may 
grieve  God's  children  for  a  time ;  but  their  haters  shall  be 
utterly  destroyed  for  ever.  The  Israelites  were  ashamed  for 
a  time  in  their  captivity,  when  Esau  joined  with  Nabucho- 
donozor  to  destroy  them ;  and  yet  afterwards  were  brought 
home  again :  but  now  should  these  be  utterly  destroyed  for 


1() 16".]  THE    PROPHET    ABDlAsJ.  251 

ever  without  recovery.     The  Phihstines  tor  a  time  made  the 
Israehtes  ashamed :  but  after  that  David  had  slain  Gohath,  i  sjam.  xvii. 
the  Phihstines  were  vanquished^  slain,  and   every  day  more 
and  more  rooted  out. 

The  verses  following  declare  the  cause  of  the  destruction 
of  Edom.  First,  because  when  Nabuchodonozor  sacked  their 
city  Jerusalem,  entered  the  gates  and  cast  lot  on  Jerusalem, 
who  should  have  the  best  part,  spoiled  their  good,  burned 
their  houses  and  temple,  beat  down  their  walls,  and  made 
havoc  of  all,  '•  Thou,  Edom,  stood  among  them,"  took  their 
parts,  robbed  as  fast  as  the  best,  cast  lot  with  them  which 
should  be  thy  part ;  and  when  other  would  have  shewn  pity, 
thou  cried,  as  the  psalm  says,  "  Down  with  it,  down  with  ^^*l- 
them,  even  to  the  bottom ;''  leave  not  one  stick  standing, 
leave  not  one  stone  upon  another.  O  what  cruel  words  are 
these,  that  they  which  were  cousins,  and  should  have  been 
friends  unto  this  people,  when  their  enemies  would  have  shewn 
pity,  they  cry,  Down  with  them,  down  with  them ;  leave 
not  one  piece  standing !  The  Scots  invading  England  made 
a  like  brag  among  themselves,  to  destroy  all  afore  them ;  and 
the  morning  afore  the  battle  was  fought,  they  played  at  dice 
for  all  the  dukedoms  and  great  cities  in  England,  who  should 
have  them:  but  God  turned  them  in  their  own  pride;  for 
their  king  was  slain  in  the  field,  and  all  the  host  discom- 
fited to  their  great  loss  and  shame'. 

Where  brotherly  love  required  that  thou  should  have 
holpen  thy  brother  Jacob  and  his  seed,  thou  stood  by  and 
looked  on,  and  would  not  help,  when  such  strange  things 
and  destruction  fell  on  him :  yea,  not  only  that,  but  ye  re- 
joiced at  their  harm,  and  stood  boa.sting  and  cracking  against 
them,  where  thou  should  have  been  a  comfort,  and  delivered  ^^^^  l/^^^tf^ 
of  them.  It  is  hard  to  tell  whether  ho  offends  (iod  more 
that  does  the  wrong  and  0})prcsses  another,  or  he  that  stands 
by  laughing,  mocking  and  scorning,  and  may  help  and  will 
not ;  but  sure  both  be  danniable.  David  complains  of  siu-h 
as  hurt  the  oppressed,  '-They  have  ])ei*secuted  him  whom  !***••  i^w. 
thou  hast  smitten,  and  they  increased  my  sorrow :"  and  again, 
"  They  sang  rhymes  against  me,  as  they  sat  (h'inking  wine.'' 
They  that  stood  mocking  at  our  Saviour  Christ,  hanging  on 
['  The  battle  of  Flodden  Field,  a.d.  l.-)!'^.     Kd.  ) 


-•i>2  EXPOsiTiox    ri'ox  Tv. 

the  cross,  were  as  oiiilty  of  his  death  as  they  tluit  crucified 
.\!att.xxvii.  hin^.  ''Thou  that  destroyest  the  temple  of  God,  hail,  king- 
Rom,  i.  of  the  Jews  !  Let  him  save  him.  if  he  will  have  him."  They 
which  consent  to  any  wickedness  are  as  well  guilty  as  they 
that  do  the  deed.  It  is  against  all  humanity  that,  when  God 
punishes,  man  should  also  lay  on  more  sorrow  beside.  No 
beast,  if  another  stick  fast  in  the  mire  or  fall  under  his  load, 
will  stand  mocking  or  hurting  him,  or  laying  on  more  weight 
to  hold  it  do^^■n :  and  what  beastliness  or  worse  rather  is 
this,  that  man  should  rejoice  at  another  man's  harm !  it  is 
against  nature  of  man.  God  bids  by  Moses,  that  if  ye  sec 
E.\o(i.  x.Niii.  thine  enemy's  ass  fallen  under  his  load,  that  thou  shall  not 
pass  by,  but  thou  shall  help  to  lift  him  up :  and  surely  God 
does  not  command  this  so  much  for  the  ass's  sake,  as  the 
man's ;  as  St  Paul  says  in  a  like  case,  in  muzzling  the  labour- 
ing ox,  "  Has  God  care  for  oxen  V  And  if  we  be  taught 
thus  to  shew  this  friendship  to  our  enemy  and  his  ass,  much 
more  it  will  be  required  at  our  hands  for  our  friends  and 
neighbours.  But  they  had  so  far  forgotten  all  gentleness, 
that  they  were  more  ready  to  do  them  harm  than  their  open 
enemies  were  and  strangers.  "  They  burst  open  their  gates, 
and  went  in  with  the  first,  laid  hands  upon  their  goods,  and 
spoiled  them  as  fast  as  the  best."  Yea,  they  were  not  con- 
tent to  stand  by,  look  on,  and  rob  them ;  but  they  stood 
in  the  cross  ways,  that  if  any  escaped,  ran  away,  or  made 
shift  to  save  himself,  they  either  w^ere  ready  to  kill  him,  or 
else  take  him  prisoner,  and  bring  him  and  deliver  him  into 
the  hands  of  his  enemies.  0  miserable  cruelness,  that  would 
not  let  them  live  which  had  once  escaped  danger,  nor  would 
not  let  them  flee  away  which  were  once  delivered  from  their 
enemies  !  What  a  pleasure  had  these  wicked  men  in  mur- 
dering and  robbing  their  brethren,  that  could  not  suffer  them 
to  escape  which  had  once  escaped ! 

Yea,  all  this  cruelty  they  shewed  when  the  Lord  had 
forbidden  them :  for  so  the  Hebrew  reads  all  these  cruel  parts 
negatively,  forbidding  them  so  to  do.  And  because  they  had 
done  so  cruelly  to  their  brethren,  and  contrary  to  God's 
commandment,  the  plagues  fell  on  them  which  the  next 
verse  speaks  of.  The  Chaldee  targum  reads  them  all  affirm- 
atively, saying,  "  Thou  did  stand  against  thy  brother ;  when 


10 If).]  THF     PROPHET    ABDIAS.  253 

the  heathen  robbed  him,  entered  liis  city,  cast  lot  for  .Torii- 

salem,   thou  took  their  parts,  stood   looking  on  him   in   the 

day  of  his  destruction,  and  spake  boastingly  against  him;  thou 

robbed  him,  and  stood  in  the  cross  ways  to  kill  them  that 

ran  awav  to  save  themselves/'     The  sense  and  meanin<»'  is 

all  one,   whether  we  read  them  affirmatively  or  negatively  ; 

for  the  one  casts  in  their  teeth  their  cruelty,  and  the  other 

forbids  them  it,  and  shews  that   for  this  their  unkind  and 

wicked  behaviour  toward  their  brethren,  God's  people,  thev 

should   drink  such   as   they   had  given    other.     This   is   the 

common  practice  of  the  world,  that   when  a  man  is  down, 

then  even  those  which  were   his   feigned   friends  afore,   \Nill 

be  the  first  that  shall  work  him  displeasure.     AVhen  Absalon 

had  gathered  a  great   company,   and  driven  out  his  father, 

then  those  that  were  David's  counsellors  and  flattering  friends, 

were  the   first   that   forsaked   him;   saw  the   world  chanfre,  2S.im.  x\. 

ran  to   Absalon,    and  thought  tliere  was  most  profit /to  get^i  Kin^^s  xv. 

to  be  gotten  tliat  wav.  ^  '      , 

]5ut  if  I   should  apply  this  to  antichrist,  the  pope,  and         ,        . 
his  pigs,  we  shall  easily  perceive  how  true  it  is  not  only  afore,  • 
l)ut  in  these  our  miserable  days.     When   Vertiger,   king  of 
this  realm,  would  forsake  his  lawful  wife  tlie  queen,  and  marrv 
tiie  daughter  of  Hengist  a  Saxon,  then  to  defend  that  naught v 
deed  nnist  the  Saxons  be  brought  in  contrary  to  the  people's 
mind ;  and  so  at  length  they  conquered  all,  and  made  tliem- 
selves  kings,  driving  out  the  Englishmen.     Of  what  one  cruel 
point  can  our  unmerciful  papists  excuse  themselves  at  this  day, 
but  they  have  been  as  cruel  against  the  brethern  in  this  realm 
for  religion,  as  Edom  was  against  Jacob  •   For  the  maintaining 
of  the  idolatries,  when  they  see  that  the   most  part  of  the 
realm  had  espied  their  wickedness  and  proud  tvrannv  that  thev  Papists  aro 
would  exercise  agamst  the  people  or  dod,  tliev  see  tliere  was  th.-  vAom- 

.  .      .         *  .  iti'ft. 

no  way  to  keep  their  pomp  and  feed  their  idle  bellies,  but  by 
might,  power,  and  strong  hand.  So  these  caterpillars,  caring 
not  how  they  come  by  it  so  that  they  had  it.  better  they  think 
it  to  danger  the  whole  realm,  than  idolatry  be  not  maintained, 
their  pope  honoured,  poor  souls  bought  and  sold,  their  greedy 
ambitious  desires  set  aloft,  that  they  may  rule  like  lords. 
When  they  see  their  brethren  cast  in  the  fire,  they  stand  l>y 
laughing,  boasting  their  I'alsc  diKtrinc.  cracking  to  root  nut  all 


254 


EXPOSITION    UPON  [v. 


that  love  the  gospel,  and  not  to  leave  one  alive  that  is  sus- 
pect to  love  any  good  religion.  These  greedy  cormorants,  if 
they  see  any  that  had  a  good  living  that  they  list  to  have,  by 
and  bye  they  set  one  of  their  promoters  or  other  to  accuse  him, 
and  never  ceased  unto  they  had  driven  him  out.  Yea,  when 
the  pope'*s  spaniels  some  would  speak  against  such  cruelty, 
and  wish  more  gentleness  to  be  used,  they  would  most 
earnestly  be  against  it,  and  yet  call  themselves  spiritual. 
Nero.  Nero,  when  any  evil  chanced,  or  he  had  done  any  mischief 

himself  and  set  fire  in  Rome,  would  say  the  Christians  were 
cause  of  it,  or  had  done  it,  to  bring  them  in  hatred  with 
the  people.  So  our  papists,  if  there  was  unseasonable  weather, 
or  any  thing  did  displease  the  people,  they  said  it  was  because 
these  gospellers  were  not  yet  rooted  out,  but  suffered  to  live : 
when  any  was  content  to  forsake  country,  house,  wife,  lands, 
and  goods,  according  to  God's  commandment,  rather  than 
defile  himself  with  wickedness,  submitting  himself  to  their 
t.^ctM^  abominations,  they  would  rail  on  him,  calling  him  runagate, 
^  traitor,  heretic,  and  what  pleased  them.     And  because  they 

would  be  like  Edomites  in  all  points,  which  watched  their 
cross  ways  to  kill  those  that  escaped ;  so  the  papists,  if  any 
gospeller  had  escaped  their  hands,  they  would  send  command- 
ments into  other  countries  to  call  them  home,  lay  watches  and 
spies  in  all  corners  to  catch  such  as  they  lust  to  have,  and 
bring  them  home  like  prisoners,  which  never  had  offended. 
What  strait  watch  was  laid  in  every  haven  to  catch  them  that 
came  in  or  out,  though  they  were  but  poor  afflicted  men,  and 
banished  members  of  Christ !  What  rejoicing,  if  any  was 
taken  ;  and  what  strait  commissions  to  search  what  ffoods 
any  such  banished  person  had  left  behind  him,  and  in  whose 
hands  it  was,  that  it  might  be  taken  from  them !  What  great 
cracks  their  great  Nimrod^  and  captain  made,  that  he  would 

\^  "  Seeing  the  professors  were  fled  out  of  their  bloody  hands,  they 
thought  to  be  even  with  them  by  endeavouring  to  hinder  all  supplies 
of  money  and  provisions  to  be  sent  them ;  saying  that  they  '  would 
make  them  so  hungry,  that  tliey  should  eat  their  fingers'  ends.'  These 
words  Gardiner  in  great  passion  had  uttered  in  Calais,  being  there 
embassador  with  Cardinal  Pole  and  others."  Strype,  Memorials,  Vol. 
III.  i.  ch.  xxxi.  p.  403.  8vo.  where  he  proceeds  to  illustrate  this  by 
a  quotation  from  Bishop  Pilkington.  See  the  passage  at  p.  197  of  this 
edition.     Ed.] 


10 1(7.]  THK     PROPHET     ABDf.\>.  '2'j'> 

hr'mg  all  such  ninaojates  (as  it  pleased  him  to  term  them) 
to  such  need,  that  thev  should  eat  their  finders  for  huimrer 
it  is  not  unknown  to  the  world :  that  they  might  thus  prove 
themselves  true  Edomites,  in  rohhing  their  poor  brother  Jacob. 
But  that  we  may  perceive  our  papists  to  be  the  true  seed  of 
the  spiritual  Edom.  mark  the  beginning,  and  it  shall  more 
easily  appear. 

Edom,  which  is  Esau,  lost  his  father's  blessingr,  bv  which  -^  compari- 

'  '  o'      .'  son  betwixt 

he  should  have  had  authority  over  his  brother ,  and  that  was  *]""  i*^*'^""- 

ites  and 

the  chief  cause  of  hatred  toward  Jacob  :  so  our  papists,  by  p^p*^^- 
cause  the  gospellers  teach  them  to  be  humble,  as  Christ  was, 
and  to  leave  their  lordliness  over  God's  flock,  they  perse- 
cute them  to  death.  Esau,  to  fill  his  belly,  lost  his  bii-th- 
right,  b}-  which  he  should  have  had  double  portion  of  his 
father's  goods,  to  his  brother :  so  our  popes,  because  they 
may  not  have  double  honour,  promotion,  riches,  and  wealth 
to  other,  as  their  father  the  pope  has,  they  hate  all  that 
gainsay  them.  Esau  was  rough  skinned,  a  wild  man  of  con- 
ditions, and  a  hunter :  so  our  hypocritical  popes  be  of  cruel 
and  rough  conditions,  hunters  for  promotions,  yea,  hawkers 
and  hunters  in  deed,  and  given  to  all  pleasure,  rather  than 
to  feed  God's  sheep.  We  read  in  the  scripture  of  two  no- 
taljle  hunters,  and  they  were  both  naught,  Nimrod  and  Esau  : 
but  among  the  popish  priests  ye  shall  find  few  but  he  can 
keep  a  cur  better  than  a  cure,  can  find  a  hare,  keep  a  ken- 
nel of  hounds  or  a  cast  of  hawks,  better  than  many  other;  /J  llvy' 
and  because  they  will  be  cunning  in  their  occupation  and 
all  kind  of  hunting,  they  hunt  for  pluralities  of  ])enoHces  a 
trihus  ad  centum  et  tot  quot ;  yea,  they  can  hunt  whores  (for 
they  say,  it  is  better  to  have  a  whore  than  a  wife)  so  cun- 
ningly, that  they  may  teach  a  school  of  it.  Edom  lumted 
for  venison  and  good  cheer  :  so  can  our  belly  gods,  the  popes. 
Sir  John  Smell-smoke,  smell  a  feast  in  all  parishes  near  liim, 
sit  at  ale  house,  carding,  dicing,  bowling,  drinking  from  morn- 
ing to  night,  thinking  he  has  served  God  well  when  he  has 
mumbled  his  matins,  some  piece  roasted  over  the  fire,  some  sod 
over  the  pot,  some  chased  over  the  fields,  some  chopped,  some 
chowed  ;  that  if  their  (Jod  were  not  coming,  he  could  never 
set  them  together.  Other  of  the  higher  sort  can  sit  drinking 
with  their  malvesey,  marmalade,  sucket,  figs,  raisins,  and  jrreen 


2r)G 


EXPOSITION     IT  PON  [v. 


o'inger,  &c.  and  say  they  fas{,  punish  their  bodies,  and  go  tlio 
right  way  to  heaven :    even  as  right  as  a  ram'*s  horn. 

Esau,  because  he  had  lost  authority  over  his  brother,  per- 
secuted him  so  sharply,  that  he  lived  banished  twenty  years  : 
so  our  Edomites  (I  had  almost  said,  Sodomites)  banish  their 
brethren  for  ever,  if  they  can ;  yea,  curse  them  to  hell,  be- 
cause they  may  do  much  there  by  their  many  friends,  not 
leaving  them  any  room  in  their  purgatory,  because  they  be 
lords  of  the  soil,  and  none  shall  dwell  there,  except  he  take 
a  lease  and  pay  rent  to  them.  Esau,  because  he  would  not 
obey  but  displeased  his  parents,  married  divers  wives  of  the 
heathens  round  about  him,  contrary  to  God  and  example  of 
all  his  good  forefathers :  so  our  papists,  abhorring  lawful 
marriage,  follow  carnal  whores;  and  living  in  spiritual  adul- 
tery, worship  false  gods,  images,  stocks  and  stones,  the 
works  of  man's  hands,  and  follow  all  men's  traditions  in  all 
countries  about,  gadding  from  country  to  country  a  pilgrimage, 
to  buy  pardons,  and  rob  Christ  of  his  due  honour. 

But  I  must  make  an  end  of  their  ungodliness,  which  has 
no  end  ;  and  let  them  which  would  see  more  of  their  doings, 
confer  the  life  of  Jacob  and  Esau  together  from  the  begin- 
ning to  the  end  ;  and  then  they  shall  easily  see  how  truly 
these  antichrists  do  resemble  their  father  Edom,  that  all  things 
which  is  here  prophesied  may  be  well  and  truly  applied  to 
them.  It  shall  be  sufficient  for  me  thus  briefly  at  tliis  time 
in  these  few  things  to  have  compared  them  together,  and  have 
opened  the  way  and  given  an  example  for  the  ruder  sort  to 
follow,  in  comparing  them  further  together,  and  setting  out 
worthily  their  wickedness,  if  any  tongue  or  pen  could  suffi- 
ciently do  it. 

AVhat  shall  be  the  end  and  reward  of  such  cruelty,  pride, 
rejoicing,  robbing,  killing  their  brethren,  the  two  last  verses 
declare.  The  day  of  vengeance  over  all  people  that  have  so 
violently  handled  God's  flock  is  at  hand :  God  has  borne  long 
enough,  he  will  not  see  his  sheep  any  longer  devoured:  he 
has  tarried  sufficiently  for  their  repentance,  if  they  would  have 
turned  :  he  sees  there  is  no  hope  of  amendment ;  he  will  now 
be  avenged  of  his  enemies,  and  that  most  justly.  For  ''  even 
as  thou,  0  Edom,  hast  done  to  him,  it  shall  be  done  to  thee  C 
Liikovi.      j^fjd  '-what  measure  thou  hast  given  othei",  the  same  sliall  be 


]0 16.]  THE    PROPHET    ABDIAS.  257 

measured  to  thee  again, '"'  Such  punishment  shall  it  ])e,  that 
it  shall  extend  even  unto  thy  infants,  which  in  all  other  de- 
stnictions  are  wont  to  find  favour,  and  thought  to  he  inno- 
cent ;  yet  now  they  shall  be  as  extremely  punished  as  the 
rest. 

And  as  ye  have  drunk  and  made  merry  on  my  hill  Sion 
and  Moria,  where  the  temple  was  builded  and  <j!od  worship- 
ped, and  ye  laughed  to  see  it  destroyed,  burned  and  cast 
down ;  so  shall  your  enemies  drink,  laugh  and  make  merrv 
on  your  hills,  where  your  strong  holds  were  builded,  when 
they  shall  throw  them  down,  conquer  your  lands,  and  lead 
you  captives  and  prisoners,  make  you  slaves,  rob  your  goods 
and  treasures,  laugh  you  to  scorn,  and  work  their  pleasure 
on  you  and  yours :  they  shall  swallow  you  and  yours  up  so 
clean,  leaving  nothing  behind  them,  and  devour  all  your 
goods,  as  though  ye  had  never  been  dwelling  there,  and  as 
though  no  such  things  had  been.  This  is  the  just  judg- 
ment of  Ood,  to  do  again  the  same  things  to  his  enemies 
that  they  did  to  his  people,  and  reward  like  with  like. 

If  he  should  shew  sharper  punishment,  men  would  call 
him  cruel :  if  less,  many  would  judge  that  he  could  not, 
would  not,  or  durst  not.  Therefore  he  renders  even  the 
same  again,  that  botli  his  enemies  and  his  people  may  call 
him  a  righteous  judge  :  for  few  will  or  justly  can  blame 
him  that  does  but  like  for  like.  So  says  David :  "  Let  the  Psai.  ixvii. 
people  rejoice,  for  thou  judgest  thy  people  righteously."'  Judges  i. 
Adonibezcc,  a  heathen,  that  cliopped  off  the  toes  and  fingers 
of  seventy  kings  which  he  conquered,  was  so  served  himself 
when  he  was  taken ;  and  then  confessed  he  God  to  be  right- 
eous in  doing  to  him  as  he  had  done  to  other.  Absalon 
killed  his  brother  with  the  sword  violently,  and  perished  with  2Sam.xiii. 

•'  *  ,        XVIII.  111.  II.  I. 

the  sword  him.self.  Joab  smote  Abner  unjustly,  and  David 
connnanded  him  to  be  likewise  handled.  lie  that  caiiH' 
bringing  word  to  David  that  he  had  killed  Saul,  thinking 
thereby  to  have  picked  a  thank  and  gotten  a  bribe  of  David, 
was  commanded  by  David  to  !)e  slain  ior  laying  his  hand 
on   the  anointed  of  the  Lord,  contrary  to  his  expectation. 

Thus  ])y  these  few  and  sucli  other  e.\ani})les  the  rii^ht- 
eous  judgments  of  God  and  merciful  dealing  in  hi.s  punishing 
apj)ear,    that    although    his   enemies    rage    and   fury    in    their 

17 

[PILKINOTON.] 


258  EXPOSITION    UPON  [v. 

doings   and   in   their   madness,    care    not   what   cruelty  they 
shew ;  yet  God,  although  he  most  justly  might,  according  to 
their  deserts,  revenge  with  more  sharpness,  he  will  not  but 
reward  with  like.      Let  all  cruel  papists  and  persecutors  of 
God's  people  take  heed  therefore,  what  violence  they  shew : 
for  although  God  seem  to  suffer  for  a  time,  yet  he  will  come 
at  his  appointed  time  to  deliver  his,  and  reward  them  with 
injiS  God  *^^  like  lucasure  that  they  have  shewed  to  other.     And  of 
suffer  ms     ^^1  causes  and  injuries  God  can  suffer  none  worse  unavenged, 
speSaiiyto  than  that  which  is  counted  against  Jerusalem,   his  temple, 
be  defaced,  j^jg  religion,   and  where  he  is   honoured  :    for  that   touches 
isai.xiviii.  j^jg  q^,jj  person.     "His  honour,"  he  says  himself,  "he  will 
give  to  no  other:"  he  is  a  jealous  God,  and  the  first   and 
chief  commandment  is,   to  worship   him  alone,   to   have   no 
Exod.  XX.     other  Gods  but  him ;  for  else  he  punishes  to  the  third  and 
fourth  generation  of  them  that  hate  him.     Can  any  country 
or  people  be  found  from  the  beginning,  which  rebelled  against 
God  and  his  people,  but  God  has  thrown  them  down?    Can 
then  our  antichrists,  or  any  hater,  mocker  of  God  or  his  peo- 
ple at  this  day,  by  what  name  soever  they  be  called,  look 
for  any  less  than  to  receive  the  same  measure  that  they  have 
given  other  ?     Nay,  nay ;  for  surely  the  more  examples  that 
they  have  had  to  teach  them,  and  they  will  not  learn,   the 
greater  shall  be  their  condemnation. 

And  let  them  not  think  that  this  day  of  vengeance  is 
so  far  off,  seeing  that  so  many  things  cry  on  the  Lord  to 
Rom.  viii.    hasten  his  coming.     Every  creature  in  heaven  and  earth,  quick 
and  dead,  groans  and  travails,  looking  for  our  full  deliverance. 
Rev. vi.       The  souls  under  the  altar  cry,   "How  long,   0  Lord,  is  it 
that  thou  revengest  not  our  blood?"     And  these  be  not  few- 
Matt,  xxiii.  in  number;  for  "from  the  blood  of  righteous  Abel  all  inno- 
Rev.xxii.     cent  blood  shall  come  on  you."     "The  Spirit  and  the  spouse 
cry,  Come,  and  he  that  hears  cries.  Come."     Mercy  to  help 
his   oppressed,   and  justice   to   revenge,    cry,    "  Come,    Lord 
\en<^£Lct    J^s^S'  quickly."     Can  God  stop  his  ears  from  all  these  cry- 
off"°^  ^^^     ^'^g^  •     '^^^   ^o  •    ^^t  them  assure  themselves,  their  days  be 
at  hand :  they  shall  perish  everlastingly,  if  they  repent  not, 
and  God's  people  shall  be  delivered  to  his  glory.     "  Come, 
Lord  Jesus,"  let  all  cr)^  and  he  will  come.     The  church  of 
Christ  is  the  spouse  of  Christ;  and  he  is  our  husband,  he 


10 16.]  Tin:    PROPHET    ARDIAS.  259 

our  head,  and  we  his  members  and  part  of  his  mystical  body : 
he  our  father,  and  we  his  children ;  he  our  God,  and  we  his 
creatures;   he  our  king,  and  we  his  subjects;  he  our  Lord 
and  master,  and  we  his  poor  servants ;   Christ  our  brother, 
and  we  fellow  heirs  with  him ;  he  loves  us  better,  and  takes 
more  thought  for  us,   than  we  do  for   ourselves.     Great   is 
the  love  of  the  mother  toward  her  children ;  yet  greater  is 
God's  love  toward   us.     Although   "  the   mother   can   forget  isai.  xiix. 
the  child,''  says  the  prophet,  "  1  will  not  forget  thee  :'"*  yea, 
as  the  hen  will  fight  for  her  chickens,  so  will  our  God  for  us 
against  all  our  enemies.     ''  How  oft  would  I  have  gathered  >iatt.  xxiii. 
thee  imder  my  wings,  as  the  hen  her  chickens  ! "  says  our 
Saviour  Christ.     Our  bodies  are  the  temple  wherein  he  dwells ;  i  cor.  iii. 
yea,  we  are  the  hvely  stones,  whereof  his  house  is  built :  we  i  Pet.  ii. 
be  of  his  household,  citizens,  burgesses,  and  freemen  in  hea-  Epii.  ii. 
ven ;  his  familiar  friends,  whom  he  loved  so  dearly,  that  his 
Son  should   die  that  we  mi^ht   live.     And   that  we  should 
not  doubt  of  his  good  will,  Ijut  that  he  has  given  us  all  his 
treasure,   he  says,   "He  that  spared   not  his  own  Son,  butRom.viii. 
gave  him  for  us  all,  how  can  it  be  but  he  has  given  all  things 
with  him,  fccT 

Let  no  man  therafore  doubt  of  God's  jjood  will  towards 
us,  seeing  God  himself  has  declared  so  many  ways  his  ex- 
ceeding great  love  towards  us  by  so  many  similitudes :  and 
let  no  papist  rejoice  nor  triumph  against  God's  people,  as 
though  God  cared  not  for  them,  had  ca.st  them  away,  or 
would  not  deliver  th.em.  For  he  will  come  in  deed,  and  not 
be  slow.  Peter  says,  "  The  Lord  is  not  slow  in  coming,  2  Pet.  lii. 
as  some  think,  but  patiently  tarries  for  us,  fcc."  Can  any 
husband  see  his  wife  take  \vrong?  or  any  man  hate  or  ne- 
glect his  own  Hesh  i  Can  the  father  deny  his  child  any  thing 
he  asks ;  or  "  if  he  a.sk  bread,  will  he  give  him  a  stone  f '  Matt.  vii. 
Is  any  more  ready  to  help  his  people  than  God .'  ^\'ill  not 
a  king  defend  his  subjects,  the  ma.ster  his  servant,  (»r  lord 
his  tenant  •  Will  not  brotherly  love  move  him  that  is  love 
itself,  a,s  St  John  says,  to  have  pity  on  us?  He  has  Ixiught 
us  too  dear  to  see  us  cast  away.  Will  he  do  lejvs  for  as 
than  the  hen  for  her  chickens,  or  the  brute  bca.st  for  her 
young  ones?  No  man  will  see  his  house  pulled  down  over 
his   head,  but  he  will  restore  it.     A  good  burghmaster  and 

17— .i 


260  EXPOSITION    UPON  [v. 

ruler  of  a  city  will  provide  necessaries  for  his,  that  he  has 
rule  over.  Therefore,  seeino-  our  God  has  taken  all  these 
names  and  offices  on  him,  doubt  not  but  he  will  do  his  part 
for  us,  if  we  do  not  run  from  him.  He  sets  not  deputies 
to  do  his  office,  nor  is  not  weary  of  well  doing :  he  bears 
not  the  name  of  these  offices,  and  refuses  the  labour,  as 
Prov.  viii.  Hieu  do ;  but  he  says  by  Salomon,  "  My  delight  is  to  be 
Psai. cxxi.  with  the  children  of  men;""  and  by  David,  "He  neither 
slumbers  nor  sleeps,  that  watches  Israel." 

The  Text.  V.  17.  But  in  the  hill  Sion  shall  he  escaping^  and  there  shall 
he  holiness;  and  the  house  of  Jacoh  shall  2^ossess  the 
inheritance  of  them  which  possessed  his. 

18.  A7id  the  house  of  Jacob  shall  he  fre,  and  the  house 
of  Joseph  the  fame,  and  the  house  of  Esau  for  stuhhle, 
and  shall  hum  them,  and  shall  demur  them,  and  there 
shall  he  no  remnant  of  the  house  of  Esau :  for  the 
Lord  has  spoken  it, 

19.  They  shall  possess  the  south  part  of  the  hill  Esau,  and 
the  plain  country  of  the  Philistines,  and  they  shall 
possess  the  country  of  Ephraim  and  the  country  of 
Samaria :  Benjamin  shall  possess  Galaad. 

20.  And  the  captivity  of  this  host  of  the  children  of  Israel, 
those  which  he  the  Canaanites  unto  Zarphat ;  and  the 
captivity  of  Jerusalem,  which  he  in  Sepharad,  shall 
possess  the  cities  of  the  south. 

21 .  And  there  shall  come  saviours  into  the  hill  Sion,  to  judge 
the  hill  Esau ;  and  the   Jcingdom  shall  he  the  Lord''s. 

Mark  here  the  diverse  end  of  the  good  and  bad,  the 
persecuted  and  the  persecutor,  the  true  Christian  and  the 
hypocrite,  the  gospeller  and  the  papist.  The  wicked  flourishes 
for  a  time,  but  his  end  is  everlasting  damnation :  the  man 
of  God,  looking  for  anotlier  kingdom  than  on  the  earth,  is 
content  to  bear  the  cross  here,  under  hope  of  that  which  is 
to  come.  The  stock  of  Esau  has  hitherto  triumphed  against 
Jacob,  God's  people ;  but  now,  when  his  wickedness  is  ripe, 
the  Lord  rewards'  him  according  to  his  deserts.  The  hill 
Esau  afore  rejoiced  in  his  strong  holds,  wealthy  country, 
{}  Old  edition^  rewarde..     I'^n.]] 


17 21.]  THE    PROPHET    ABDIAS.  261 

and  the  leagues  made  with  all  neighboui*s  round  about  them : 
but  now  in  the  hill  Sion  shall  be  safe  escaping,  when  Edom 
shall  have  no  place  to  flee  unto.  In  Sion,  that  is  Jerusa- 
lem, and  God's  elect  beloved  people,  shall  be  holiness,  the 
tiiie  worshipping  of  God,  the  holy  sanctuary  and  temple  where 
God's  holy  name  shall  be  called  upon :  whereas  Esau  in 
the  mean  time  is  defiled  with  idolatry,  and  given  up  to  the 
hands  of  the  gentiles.  Yea,  and  furtheniiore  Jacob  shall 
possess  the  land  of  them  that  possessed  his. 

And  although  God  have  promised  to  godliness,  not  only 
in  the  world  to  come,  but  in  this  life  also,  great  blessings, 
as  appears  by  Job,  Abraham,  Isaac,  Jacob,  David,  Josias, 
Ezechias,  Josaphat,  which  were  of  great  riches ;  yet  this  place 
do  I  not  think  to  be  so  understand,  that  Jacob  should  ever 
possess  the  lands  of  Esau,  although  the  scripture  says  that  i  ciiron. 
David  and  Jacob  overcame  the  Edomites.  But  I  think  2  Kings  xiv. 
rather  under  this  outward  kingdom  to  be  prophesied,  that  the 
kingdom  of  Christ,  as  the  prophets  use  by  worldly  prosperity 
to  declare  the  spiritual  felicity,  by  the  preaching  of  the  gos- 
pel should  be  enlarged  in  those  countries,  which  were  now 
enemies  to  God  and  his  people ;  and  so  the  spiritual  seed  of 
Jacob,  the  Christians,  should  by  preaching  conquer-  and  pos- 
sess Esau  his  land  and  the  gentiles,  which  so  sore  hated  and 
persecuted  them  afore.  This  is  the  nature  of  God's  people, 
to  be  good  to  them  which  hate  them,  and  to  win  them  all 
to  God,  which  have  done  them  most  displeasures :  and  this 
is  the  nature  of  God,  to  call  them  which  be  his  utter  enemies, 
and  soften  their  stony  hearts  to  make  them  meet  houses  for 
the  Holy  Ghost  to  dwell  in ;  and  in  the  midst  of  their  raging 
persecution  to  smite  them  down,  as  he  did  Saul,  raise  them 
up  and  make  them  Pauls,  of  wolves  sheep,  and  of  haters  lovers 
of  the  truth.  Thus  shall  Esau  be  destroyed,  when  his  idolatry, 
superstition,  false  gods,  and  such  wickedness  shall  be  taken 
away  :  and  Jacob  shall  possess  him,  "when  he  shall  turn  him 
to  the  true  worshipping  of  the  living  (iod,  forsaking  their  idols 
and  superstitions,  and  follow  true  religion,  ^^'llat  can  l>e 
counted  a  greater  conquest  than  to  conquer  the  devil,  and 
make  all  people  subject  to  Christ? 

After  rebuking  their  sin,  and  threatening  them  just  punish- 
Q'"'  Old  edition,  ronfrr.     Ed.] 


262  EXPOSITION  UPON  [v. 

ment  for  the  same,  now  follows  comfort ;  as  ever  after  the 
law  preached  follows  the  gospel,  and  after  correction  comes 
sion.  grace  and  pardon.  Sion  is  the  church  and  congregation  of 
Christ  and  faithful  men  behoving  in  him ;  so  that  whosoever 
flees  thither  shall  be  safe,  and  whosoever  is  not  under  his 
wings  and  in  the  number  of  christian  people,  shall  perish 
in  the  day  of  his  wrath:  as  all  living  creatures,  which  were 
not  in  the  ark  with  Noe,  did  perish  with  the  waters,  so  all 
that  be  not  of  God's  household  shall  be  cast  into  outward 
darkness.  This  other  promise,  that  God  makes  here  unto 
the  faithful  seed  of  Jacob,  that  has  his  faith,  is  most  no- 
table and  comfortable  :  "In  the  hill  Sion,  the  church  of  Christ, 
there  shall  be  the  Holy  One,"  as  the  Seventy  read;  or  "holi- 
ness,"" as  other;  or  "the  sanctuary,""  as  some,  and  holy  place 
to  worship  God  in  purely.  It  skills  not  much  which  we  read ; 
for  the  sense  is  all  one,  and  the  meaning  is,  that  the  church 
and  faithful  people  of  Christ  shall  not  want  the  true  reli- 
gion and  knowledge  of  God.  For  the  church  of  Christ  is 
tlie  spouse  of  Christ  and  his  mystical  body :  and  if  mortal 
men  love  their  wives  and  bodies  so  dearly,  that  they  will  not 
forsake  them  or  leave  them  comfortless,  much  less  will  Christ 
our  Saviour  not  forsake  us  after  that  he  has  redeemed  us, 
seeing  he  bought  us  and  love  us  so  dearly,  being  his  ene- 
mies. This  is  then  the  greatest  token  of  God's  love  to  his 
people,  when  he  gives  them  his  true  religion,  and  therefore 
most  earnestly  to  be  embraced  of  us.  And  this,  is  the  bless- 
ing taken  from  Esau  and  given  to  Jacob. 
Matt.xxviii.  If  WO  read  "the  holy  one,"  he  is  Christ,  which  promised 
icor.  i.  to  be  with  us  to  the  end  of  the  world  :  he  "  is  made  to  us  of 
God  our  Father  righteousness,  holiness,  wisdom  and  redemp- 
tion;"" because  that  whosoever  is  holy  receives  it  of  him,  and 
none  is  holy  that  has  it  not  of  him,  though  he  have  bulls, 
calves,  pardons,  relics,  holy  water,  holy  ashes,  holy  palms,  holy 
cross,  yea,  and  all  the  holiness  that  is  in  Rome,  if  he  have 
not  the  Spirit  of  Christ.  I  am  sure,  they  will  not  say  they 
sell  the  Holy  Ghost  when  they  sell  pardons,  for  that  were 
simony:  therefore  they  buy  no  holiness  in  them.  If  we  read 
"  holiness,"  then  it  is  an  upright  life,  true  faith  with  pure 
1  Thess.  iv.  worshipping  of  God.  "  This  is  the  will  of  God,"  says  St  Paul, 
"your  hohness."     As  they  have  but  one  God,  so  they  will 


17 21.]  THE    PROPHET    AUDI  AS.  263 

worship  him  only,  and  as  he  has  taught  them,  and  not  after 
the  device  of  man  :  they  will  also  study  for  a  holy  life,  as 
God  commands,  "  Be  ye  holy,  for  I  am  holy."  And  if  we 
read  "  holy  place,''  or  sanctuary  to  worship  God  in,  it  is  Levit.  xix. 
true  also  :  for  in  all  persecutions,  and  in  the  spite  of  the 
pope  and  all  antichrists,  there  has  been  in  all  ages  and  shall 
be  (for  God  so  saying  can  not  lie)  true  professors  of  God, 
although  the  most  part  of  the  world  was  blinded.  So  Christ 
comforts  his,  saying,  "Fear  not,  thou  little  flock.*'  Lukexii. 

Thus  in  Christ's  church,  in  spite  of  their  foes,  shall  ever  be 
Christ  the  head,  knit  to  the  body  necessarily ;  and  as  he  is 
holy,  so  shall  he  make  them  holy  that  hang  upon  him,  and  so 
govern  them  by  his  Spirit,  tliat  they  shall  ever  follow  a  holy 
kind  of  life,  fleeing  mischief  and  uncleanness ;  and  so  shall 
they  have  also  his  sanctuary  and  holv  place  where  to  resort  in  an  perse- 

''  ,  ./  .-     X  cutions  God 

to  woi*ship  their   God,    hear   his   word,  and  call   upon   bun.  defends  his, 

*■  ,  .    *  and  pro- 

Abraham,   Isaac,  Jacob,   David,  in   their   wanderinj^s,    called  Y»ies  a  piare 

'  '  '  -  for  them  to 

Upon  their  God,  taught  their  children  to  fear  the  Lord,  made  "orshiphim 
their  sacrifices ;  and  God  revealed  himself  to  them  again,  and 
never  forsaked  them.     In  the  captivity   of  Babylon,  though 
not  in  the  temple,  yet  they  could  by  the  water-banks  sing  Ps.cxxxvii. 
psalms  on  their  instruments.      When   Christ  was   crucified, 
the  disciples  kept  them  together  in  a  chamber,  praying  and  Acts  i.  ii. 
lookinjr   for   the  cominu;   of  the    Holy  Ghost.     After,   when 
persecution  began,  some  went  to  other  countries,  some  from 
house  to  house,  teaching,  praying,  comnmnicating  and   deal- 
ing to  the  poor.      Paul  says  at   Philippos,   "  Hy  the  water  Acts  xvi. 
side  they  were  wont  to   pray:"  and  in  the  midst  blindness 
of  all  popeiy  has  there  ever  been  some  good  men  teaching 
true  doctrine,  and  opening  their  blasphemies  :    for  this  can- 
not be  false,  that  Christ  promised  his  church.     ''  When  the  John  xiv.  x. 
Spirit,  which  is  the  Comforter,  shall  come,  he  shall  lead  you 
into  all   truth."     "I  will    be  with  you   unto  the  end  of  the  Matt. wviu. 
world."     "He  that   is  of  God   heareth  the  words  <»f  (iod ; 
and  vou  hear  not,  for  because  ve  are  not  of  God."     "  And 
my  sheep  hear  my  voice;  a  stranger  they  do  not  follow.' 

Therefore  let  all  that  be  under  the  cross  and  persecu- 
tion, see  they  assemble  together  to  praise  (Jod,  and  (»j>enly 
conf(\ss  him,  if  it  be  possible,  or  at  the  least  as  nuich  as  they 
may.  following  the  example  of  the  faithful  Christians  in  the 


264  EXPOSITION    UPON  [v. 

beginning,  which  in  spite  of  their  foes  could  not  be  holden 
from  assembhng  together  with  prayers  and  songs,  afore  the 
day  was  hght.  Nor  let  any  papist  rejoice  against  God's  scat- 
tered and  persecuted  flock  ;  for  this  is  the  state  and  con- 
dition of  God's  people,  and  preaching  the  gospel,  that  they 
shall  not  want  a  cross :  and  yet  God  will  perform  this  pro- 
mise, that  "in  Sion  the  Holy  One,  Christ,  will  be''  with  them, 
to  govern  them  in  holiness  of  life,  pureness  of  religion,  and 
an  earnest  faith,  trusting  in  God,  and  will  give  them  a  place 
to  call  upon  him  in,  that  his  might,  mercy  and  grace  to  his 
people  may  appear  to  the  world  in  the  sight  of  his  enemies. 
When  Abraham  and  Jacob  fled  into  Egypt,  the  Egyptians 

Persecution  learned  God,  which  afore  never  heard  of  him.     In  the  cap- 
spreads  the     .   ,  .  . 
gospel         tivity  of  Babylon  the  Chaldees,  Assyrians,  Babylonians,  Medes 

and  Persians,  with  all  other  people  among  whom  the  Jews 
were  scattered,  learned  God  of  them.  When  persecution  be- 
gan in  Jerusalem  after  Christ's  ascension,  the  disciples  scat- 
tered  by  persecution  went  and  preached  Christ  to  the  heathen, 
which  afore  heard  not  of  him.  In  England,  after  Wickliffe's 
death,  when  persecution  arose,  some  died  for  the  truth  con- 
stantly ;  some  fled  into  Bohemia  and  brought  the  gospel 
thither,  where  it  continues  to  this  day,  although  both  em- 
peror and  pope  with  all  their  might,  many  sharp  battles  and 
blood  shedding,  would  have  rooted  it  out.  What  great  assault 
the  poor  Waldenses  have  suffered  at  divers  French  kings' 
hands,  going  about  to  have  destroyed  them  for  theii*  reli- 
gion, being  a  few  in  number,  and  yet  could  never  deface  them 
this  three  hundred  and  sixty  years,  it  is  piteous  to  hear. 

Thus  is  this  ever  true,  that  in  Sion,  the  true  church  of 
Christ,  shall  be  the  "Holy  One,"  Christ,  sanctifying  all  that 
believe  in  him:  there  shall  be  "holiness"  in  faith,  religion  and 
manners,  to  the  praise  of  God  :  there  shall  be  also  "a  sanctu- 
ary and  holy  place"  with  assemblies,  in  spite  of  their  foes ; 
and  persecution  does  not  hurt,  but  rather  increase  and  further 
true  religion,  though  not  in  the  greater,  yet  in  the  better  part 
of  men.  For  whosoever  the  Holy  Ghost  does  inflame  with  an 
earnest  zeal  to  his  religion,  they  can  not  keep  it  within  them; 
they  can  not  abide  to  see  their  God  and  his  word  blasphemed ; 
Psai. ixix.  they  will  brast'  out  and  declare  their  faith,  and  say,  "The 
[^  Bra.st,  brud,  and  burnt  are  used  indiscriminately  in  this  autlior.     Ed.] 


17 21.]  THE    PROPHET     ABDIAS.  265 

earnest  love  towards  thy  house  has  eaten  me,''  as  our  Saviour  John  ii. 
Christ  did :  when  he  see  the  temple,  his  Father's  house,  so 
misused,  and  his  rehgion  contemned,  he  gat  whips  and  drove 
them  out.  Jeremy  says,  '•  the  word  of  God  was  to  him  as  Jfr.  xx. 
a  burning  fire  in  his  heart,  and  closed  within  his  bones, 
that  he  was  not  able  to  keep  it"  within  him,  but  would  brust' 
out. 

This  victory  is  set  out  more  at  large  in  the  next  verse 
following,  where  he  says,  "  The  house  of  Jacob  shall  be  fire, 
the  house  of  Joseph  the  fiame,  and  the  house  of  Esau  the 
stubble,  (Sec.'"'  Here  is  no  description  of  horse,  harness,  guns, 
any  great  host,  or  such  other  worldly  things,  wherein  princes 
do  conquer  and  triumph.  As  the  house  of  Jacob  is  spiritual, 
and  the  kingdom  of  Christ,  so  be  the  weapons,  soldiers,  and 
victory.  The  swords,  wherewith  they  fought,  were,  as  the 
apostle  says,  "  the  word  of  God,  which  is  sharper  than  any  Hcb.  iv. 
two-edged  sword,''  and  pierces  more  the  soul,  conquers  the 
affections,  and  pulls  down  high  stomachs,  deeper  than  the 
sword  can  the  body. 

The  guns  were  the  apostles'  words,  as  James  and  John  Mark  in. 
were  called  "  the  sons  of  thunder,"  because  with  such  great 
power  they  thundered  terribly,  preached  and  feared  carnal 
minds  more  than  the  thunder  does,  and  threw  down  sin  more 
than  any  guns  could  the  walls.  When  lector  at  two  sermons  Actsjv.  xv. 
converted  five  thousand,  and  Paul  filled  all  countries  from 
Jerusalem  to  Illyricum  with  the  gospel,  what  emperor  is  able 
to  be  compared  of  such  men  of  war?  AVhen  Charles  the  Fifth, 
emperor,  began  to  reign,  Luther  and  Zuinglius  began  the  same 
time  to  preach :  and  whether  he  has  thrown  down,  stopped 
and  hindered  the  gospel  more  with  all  the  help  that  his  ghostly 
and  superstitious  })relates  could  give,  than  they  with  their  Prrarinnc 
scholars  have  set  it  forth,  and  shewed  the  wickedness  of  poperv  more  [than] 
and  defaced  his  pomp,  let  themselves  judge.  The  pope  with 
his  partakers  have  had  strength,  power,  polity,  wit.  wisdom, 
annour,  guns,  horses,  harness,  men,  and  money,  and  wliat- 
socver  they  could  devise:  these  other  have  loughtiii  Nvith 
preaching,  writing,  and  giving  themselves  to  the  fire  for  tlie 
truth.  Their  weapons  were  their  tongues,  pen,  ink  and  |>a|>cr, 
never  shedding  blood  ])ut  their  own,  and  ever  sc»eking  how 
to  save  other  men's  souls,  sparing  no  labour,  nor  fearing  any 


266  EXPOSITION  UPON  [v. 

Psai.xix.     displeasure.     So  mighty  weapons  is  "the  undefiled  law  of  the 
Rom.  viii.    Lord,''  turning  souls  and  hearers,  that  "  neither  life  nor  death, 
angels  nor  powers,  things  present  nor  to  come  can  pull  them 
from  the  love  of  our  God,  offered  in  Christ  Jesus." 

This  fire,  that  he  speaks  of  here,  is  the  might  of  the  Holy 
Ghost,  which  came  on  the  apostles  in  fiery  tongues,  and  so 
kindles  the  hearts  of  all  that  receive  the  word,  that  it  burn  up 
all  carnal  affections  and  worldly  lusts,  so  that  for  the  glory  of 
God  they  care  not  what  they  suffer.     David  prays  oft  for  this 
Psai.xxvi.    iire  :    '*Burn  my  reins  and  heart.''     And  John  in  his  Ee- 
R€v.  iii.       velation  says,  that  these  which  be  "  neither  hot  nor  cold,  God 
will  spue  them  out  of  his  mouth."    It  is  therefore  a  good  fire 
that  burns  up  the  stubble,  which  is  false  doctrine,  superstition 
1  Cor.  hi.     and  all  evils,  as  St  Paul  calls  it,  "  If  any  man  build  hay,  wood, 
stubble,  it  shall  perish,  &;c."     The  house  of  Jacob  and  Joseph 
shall  be  the  preachers ;  and  Esau  shall  be  thus  happily  burned 
up  from  his  former  filthy  life,  and  turned  to  the  Lord.     The 
house  of  Joseph  contains  two  tribes,  Ephraim  and  Manasses, 
Joseph.       which  were  the  children  of  Joseph,  but  chosen  and  taken  of 
Gen.  xiviji.  Jacob  to  be  as  his  own  sons,  when  he  blessed  them  all,  lying 
on  his  death  bed,  and  made  them  equal  inheritors  with  his 
1  Kings  vii.  own  children  of  the  land  promised.     And  because  Jeroboam, 
which  first  set  up  the  golden  calves  in  Dan  and  Bethel,  (and 
so  provoked  all  Israel  to  sin  and  idolatry,  in  which  they  con- 
tinued so  many  years,)  was  of  the  house  of  Joseph  and  stock 
of  Ephraim,  lest  they  should  think  themselves  to  be  cast  away 
of  God,  and  their  sins  could  not  be  forgiven,  he  says,  they 
God  is  mer-  gj^^ll  be  SO  hot  foUowei's  and  setters  forth  of  Christ,  that  they 

ciful  to  the  '  '' 

wretched-    ^\\-i\\  ])q  fike  the  flame,  and  shall  turn  Esau  and  the  gentiles, 

est,  and  his  '  o  ' 

SerTfe^^  hcatlieu  and  wicked  men,  to  the  knowledge  and  worshipping 
or  death       ^^f  ||-,q  |j,yg  God.     Sucli  a  mcrciful  and  loving  God  is   our 

mightily.  o 

Christ,  that  even  those  that  have  been  most  traitors  and 
enemies  to  him,  he  will  call  them  to  most  high  honour.  Peter 
and  all  the  rest  of  the  apostles  denied  our  Saviour  Christ, 
when  he  was  taken  of  the  Jews,  and  ran  away  from  him : 
but  he  forsaked  not  them,  nor  cast  not  them  out  of  their  apo- 
stleship ;  but  sent  them  into  all  the  world  to  preach  the  word 
of  life,  grace  and  salvation,  and  gave  them  more  fulness  of 
the  Holy  Ghost  than  they  had  afore.  And  because  it  is  un- 
certain in  the  scripture,  ^vhether  any  of  the  apostles  were  of 


17 21.]  THE    PROPHET    ARDIAS.  267 

the  tribe  of  Ephraiin ;  yet  in  the  latter  end,  and  when  all  sort 
of  Jews  shall  be  converted  to  the  Lord,  and  so  "all  Israel  shall  Rom.  .\i. 
be  saved,'"  if  this  be  not  yet  performed  in  them  or  but  partly 
performed,  it  shall  be  afore  the  last  day  more  fully. 

"Thy  word  is  fierce,"  says  David;    and  therefore  it   isPsai.cxix. 
no  marvel,  if  It  burn   them   up,   that   hear   and   receive   it. 
The   word  of  God   is  not   like   other  histories   or   learning, 
which  do  not  move,  or  else  but  little  stir  the  hearers:  but 
such  grace  and  strength  is  given  by  it  to  the  ministers  and 
hearers  of  the  same,  that  either  it  turns  them   that   hears 
it  to  a  godly  zeal  and  love  toward  his  glory  and  an  upright 
life,  or  else  it  easts  them  into  the  burning  fire  of  hell ;  as 
the  apostle   says,    "  He   makes  his   angels   spirits,    or  wind,  Heb.  i. 
and  his  ministers  a  flaming  fire :''  and  again,  "  The  preach-  i  Cor.  i. 
ing  of  Christ's  cross  is  foolishness  to  them  that  perish ;  but 
to  them  that  be  saved  it  is  the  power  of  God.''     In  the  dis-  RnfRnus. 
putations  against  the  Arians,  where  all  the  learned  men  could  ii!. ' '' ^  '' 
not  confute  Arius,  a  man  unlearned  stood  up,  making  a  sim- 
ple confession   of  his  faith  openly  ;    and  where,   as  long  as 
they  thought  to  overcome  him  by  disputing  and  by  reasons, 
he  ever  had  to  answer  them  withal,  when  this  simple  plain 
man,  trusting  not  to  eloquence  nor  learning,  l)ut  in  the  might 
of  God's  Spirit,  and  only  seeking  the  glory  of  God,  began  to 
speak,  he  see  such  grace  in  his  words  and  power  joined  withal, 
that  he  was  not  able  to  withstand  it.     Arius  granted  his  own' 
error,  and  the  other  to  say  true'.     So  St  Paul,  writing  against  i  Cor.  ii. 
false  prophets,  says,  his  "preaching  wa«  not  in  eloquent  words  -iCor.  \i. 
of  man's  wisdom,  but  in  power  of  the  Spirit ;"  and  although 
he  was  not  eloquent  in  words,  "yet  not  ignorant  in  know- 
ledge."    Thus   shall  In-pocrites,  antichrists,   and   unbelievers 
be  overcome  by  the  miofht  of  God's  word  and  the  Holv  Ghost 
working  withal,  and  not  by  any  worldly  wit,  strength  or  polity  ; 
as  the  apostles'  ])roaching  took  place  and  turne<l  the  wliolc 
world  to  receive  their  doctrine  after  the  same  .sort. 

[}  Old  edition,  one.     Ed.J 

['•'  Auctorcs  Ecclesiastical  Ilistoriic,  Lilt.  x.  (Ruftini  I.)  ca\\  ill.  r-  210. 
E<1.  IJ;vsil.  ]:>:]:,,  where  tile  story  is  told  not  oi'  Arius,  hut  of  **«juiduiii 
insij^nis  in  arte  dialectica,"  an<l  the  coiKJusion  is  thus  statc»l :  Ita  oh- 
Btupefactus  virtute  dictorum,  mutus  ad  omnia,  hoc  solum  intuit  ro- 
spondere,  Ita  sihi  videri,  ncc  aliud  vcrum  esse  <iuam  <)Uod  dixcrat.    Ei».~j 


268  EXPOSITION    UPON  [v. 

But  where  he  says,  "  there  shall  be  no  remnant  of  Esau 
left,"  that  shall  be  fulfilled  in  the  latter  day,  where  the  wicked 
shall  be  cast  into  unquenchable  fire :  for  in  the  mean  time 
the  good  and  bad  shall  be  blend  together,  so  that  wicked 
hypocrites,  idolaters,  shall  be  consumed  both  in  this  world  and 
after,  but  in  the  fulness  of  time,  when  God  has  appointed,  and 
not  when  we  think  ;  for  they  shall  pre\  ail  a  time,  as  this  wick- 
ed seed  of  Esau  did,  for  the  trial  of  the  good,  and  exercise  of 
their  faith,  that  all  men  may  know  that  the  godly  love  the 
Lord  unfeignedly.  Thus  the  house  is  put  for  them  that  be 
of  the  house  of  Jacob  and  Joseph ;  and  not  so  much  for  the 
carnal  seed,  as  for  them  that  have  and  follow  the  faith  of 
Jacob  and  Joseph,  which  be  only  they  that  be  ordained  to 
Hfe. 

And  because  they  should  not  doubt  of  the  performance 
of  the  thing,  he  adds,  "The  Lord  has  said  it.''  As  though 
he  should  say,  This  is  no  man's  tale,  but  the  living  Lord  God, 
that  made  both  heaven  and  earth,  and  have  all  things  at  his 
commandment,  which  is  truth  itself  and  cannot  lie,  which  is 
both  able  and  will  perform  it,  has  said  these  words ;  therefore 
they  must  needs  come  to  pass.  "  All  men  be  liars,"  but  God 
only  cannot  be  deceived  nor  deceive;  and  whatsoever  he  has 
said,  that  he  will  perform.  Can  ye  find  anything  that  he  said 
he  would  do,  since  the  world  was  made,  but  he  has  done  it  i 
Believe  him  therefore  in  this  thing  too ;  for  he  will  do  it 
in  deed. 

The  next  verses,  which  contain  so  many  people  by  name, 
I  think  do  not  signify  these  people  only  to  be  counted  (for 
that  is  to  "  possess"  them)  to  the  faith ;  but  all  gentiles  and 
people  should  receive  the  word,  and  these  be  put  by  name, 
specially  because   they  were  the  next   countries  about  them, 
and  always  their   open  enemies.     For  if  these,   which   were 
ever  most  bitter  enemies,  should  be  converted  by  them;  much 
more  other  countries,  that  were  not  so  earnest  haters  of  them, 
Canaanites.  should  rather  be  turned  to  them.     The  Canaanites  be  called 
Zarphat.      of  somc  men  the  Germans  :    Zarphat  is  thought  to  be  France, 
Sepharad.     and  Scpharad  Spain,  by  the  Rabbins :    so  that  even  the  ut- 
most parts  of  the  world  shall  follow  them.     For  into   these 
parts  it  is  written  of  some  that  the  apostles  came,  or  at  least 
Psai.  xix.     their  doctrine ;    as  David  says,  "  Their  sound  went  out  into 


17 21.]  THE    PROPHET    ARDIAS.  269 

the  whole  earth  f '  Ijiit  whether  they  or  their  scholars  came 
to  teach  the  gospel,  it  skills  not :  the  thing  is  proved  i)lain, 
that  these  countries  once  received  the  word  and  faith  of  Christ, 
howsoever  they  be  now  drowned  in  popery,  or  fallen  to  hea- 
then idolatry,  which  shall  be  rooted  out  at  length  too,  not- 
withstanding their  maliciousness  now.  Have  not  all  the  wicked 
tyrants  and  idolaters,  which  reigned  once  in  all  these  countries, 
been  driven  out  by  the  light  of  God's  word  I  Their  cruelness 
could  not  stop  the  faith  of  the  Christians,  neither  with  fire, 
sword,  nor  any  cruel  death  they  could  imagine  :  yea,  the  more 
cruel  tliey  were  in  persecuting,  the  more  earnest  were  they 
in  professing ;  and  the  more  they  put  to  death,  the  more 
increased,  as  Augustine  savs',  "Christian  men  were  bounden,  Civitat.  Dei, 

•'  .         .  ,  Lib.  xxii. 

cast  m  prison,  beaten,  racked,  burned,  cut  m  pieces  as  butchers  cap.  m. 
cut  their  flesh,  killed  ;  and  yet  notwithstanding  all  this  they 
multiplied  and  increased.'' 

The  last  verse  promises  saviours  to  come  and  judge,  and 
the  kingdom  to  be  the  Lord's.  This  is  notable  to  consider 
in  the  kingdom  of  Christ,  that  which  is  contrary  to  earthly 
kingdoms.  Worldly  princes,  when  they  go  to  conquer  a 
country,  they  go  with  fire  and  sword  to  destroy  all  that  w  ith-  J^l^.  ^J^^""" 
stand  them  :  but  in  Christ's  kingdom  there  come  saviours  kln'^dom 
to  preach  salvation  to  rebels,  his  enemies  and  haters,  if  they  ""^ ''*''*'''*'* 
will  repent,  l^^arthly  princes  come  with  guns,  horse  and  har- 
ness :  Christ's  di.sciples  come  to  conquer  the  devil  and  his 
members  without  bag,  staff,  or  money.  Mortal  i)rinces  come 
with  might  and  power  of  men :  the  preachers  of  Christ's 
kingdom  come  in  the  might  of  Clod's  Spirit,  which  oju'iis 
the  eyes  of  the  blind,  and  softens  stony  hearts,  and  turns 
them  to  the  Lord.  Worldly  ])rinces  do  much  by  flattery, 
])ribery,  or  threatening  to  win  the  people  :  but  Christ's  mi- 
nisters come  in  meekness  of  spirit,  praying  and  beseeching, 
seeking  not  their  own  vantage,  but  the  turning  of  the  poor 
stray  sheep,  that  they  may  bring  them  home  to  the  fold 
again.  Earthly  princes  fight  for  an  earthly  kingdom  :  but 
the  preachers  of  Christ's  gospel  teach  the  way  to  heaven, 
peace  of  conscience,  the  love  and  favour  of  (Jotl.  jiurchased 
by  the  death  of  (.'hrist  Je.sus,  So  in  all  points,  as  heaven 
and  earth  are  contrary,  .so  are  the  kingdoms,  the  ministers 
Q'  See  the  piissage  tited  before,  \k  141.     Ki>.] 


270  KXPOSITION    UPON  [v. 

and  subjects  of  them  both,  the  way  to  conquer  and  compass 
them  both,  the  means  to  enjoy  them  both,  and  the  pleasures 
in  them  both  when  we  have  gotten  them.  Yet,  notwithstand- 
ing, all  things  in  them  be  so  contrary,  and  worldly  men  by 
all  ways  possible  go  about  to  stop  and  hinder  the  getting 
of  the  other  heavenly  kingdom,  to  withdraw  men  from  it, 
and  envy  the  glory  and  increase  of  it ;  yet  "  the  kingdom 
shall  be  the  LordV  in  spite  of  all  his  foes,  and  their  ma- 
licious enterprises  shall  come  to  nought. 

Saviours.  They  be  called  saviours^  because  they  teach  the  word  of 

Judges.  salvation ;  and  judges^  because  they  will  be  righteous,  and 
neither  for  gifts,  bribery,  nor  partiality  deliver  the  wicked, 
and  condemn  the  innocent,  but  uprightly  according  to  the 
scripture  preach  salvation  to  the  penitent,  and  condemnation 
to  the  hard  hearted.  Their  judging  shall  not  be  in  worldly 
matters,  no  more  than  their  preaching  and  saving :  but  as 
their  ministery  is  spiritual,  so  shall  their  commission,  judg- 
ment, and  deliverance  be.  In  Esau  is  meant  hypocrites, 
persecutors,  false  teachers  and  all  evil  doers.     St  Paul  says 

iTim.iv.  to  Timothy,  that  "in  doing  these  things,"  which  he  taught 
him,  "he  should   save  liimself  and   these  that   heard   him."' 

James  i.       St  James  called  the  gospel  the  word  that  "  can  save  their 

Rom.  i.  souls ;''  and  to  the  Romans  it  is  called  "  the  power  of  God 
unto  salvation  of  every  one  that  believes,"  because  the  mighty 
power  of  God,  how  he  saves  us,  is  declared  in  it.  But 
Christ  is  only  the  Saviour,  properly  speaking;   and  other  be 

Acts  iv.  ^^ut  ministers  and  teachers  of  the  same :  for  "  there  is  no 
other  name,"  as  St  Luke  says,  "  under  heaven,  in  which 
we  must  be  saved."  Thus  in  the  church  of  Christ,  Sion, 
shall  be  ever  salvation  preached,  judgment  ministered,  and 
sin  punished. 

Woe  then  be  to  them  that  flatter,  lay  pillows  under  their 
elbows,  teach  false  doctrine,  &c.  and  yet  will  have  the  rooms 
and  names  of  prcacliers  in  the  house  and  church  of  Christ! 
They   be   wolves,    hirelings,    and  devourers   of   the   flock   of 

Johnix.  Christ.  Christ  says,  he  came  to  the  judgment  of  the  world, 
to  condemn  the  works  of  the  world ;  and  so  for  the  same 
use  he  gives  his  Spirit  still  to  his  ministers,  to  set  up  his 
kingdom,  and  condemn  the  works  of  the  world,  antichrist 
and  his  enemies.     A  kingdom  cannot  stand  without  minis- 


17 21.]  THE    PROPHKT     ARDIAS.  271 

tering  of*  justice,  punishing  sin,  and  maintaining  the  truth, 
dehvering  the  innocent  repenter,  and  condemning  obstinates. 
So  the  ministers  of  Christ's  kingdom  have  power  spiritual 
to  loose  and  bind,  as  they  see  the  scriptures  teach  them, 
*'  Receive  ye  the  Holy  Ghost :  whose  sins  you  forgive,  they  joim  xx. 
are  forgiven ;"  but  not  whensoever  Sir  John  Lacklatin  will 
for  money  lay  his  hand  on  his  head,  whisper  Absoluiione  et 
remissione,  kc.  in  Latin,  that  neither  he  nor  the  other  weak 
conscience  understands,  it  is  not,  I  say,  by  and  bye  forgiven; 
but  unto  them  it  is  said,  '•  I  will  curse  your  blessings,'"  and  Mai.  ii. 
I  will  bless  vour  cursinos.  If  the  absolution  be  not  criven 
to  the  penitent  heart,  oppressed  with  the  burden  of  sin,  and 
seeking  comfort  in  Christ,  it  is  no  more  profitable  than 
baptism  or  the  communion  is  to  a  hy|30crite  or  unpenitent 
sinner.  Yea  rather,  it  is  to  the  condemnation  both  of  the 
giver  and  receiver,  if  it  be  ungodly  done,  because  they  mis- 
use the  good  ministery  of  God.  Therefore  they  that  in  ab- 
solving judge  not,  according  to  the  commission  of  (iod's 
word  committed  unto  them,  be  not  saviours  of  the  people, 
but  deceivers. 

And  where  he  says,  '•  the  kingdom  shall  be  the  Lord's," 
he  condemns  all  that  teach  any  doctrine  in  the  church,  to 
set  up  any  other  king  or  kingdom,  but  the  word  of  God. 
which  ])e  his  laws,  given  to  his  people,  that  they  may  live 
according  thereto,  knowing  them  to  be  his  subjects,  and  him 
their  king ;  that  so  his  kingdom  may  increase  and  be  ruled 
by  his  laws,  as  earthly  princes  rule  by  their  laws.  'J'here- 
fore  the  pope,  teacliing  his  decrees,  setting  up  himself  and 
,  his  kingdom,  as  though  he  were  lord  of  heaven  and  earth, 
purgator}'  and  hell,  and  bringing  the  people  to  his  obedience, 
as  the  chief  ruler,  is  traitor  to  God  and  deceives  the  people. 
And  to  St  Peter,  whose  vicar  he  siivs  he  is,  he  must  needs  The  p..i».,* 

'  •  most  uii.iki- 

be  proved  most  unlike,  and  a  traitor  to  Clirist  for  drawinir  st  ivtrr. 
men  from  him,  and  willing  them  to  buy  his  ])ar(lon  and  for- 
giveness of  sins  at  his  hands,  as  though  he  were  sot  to  gather 
up  Christ's  tolling  money;  when  St  Peter  teaches,  '•  ^'e  heiPct. i. 
not  redeemed  from  your  vain  and  false  sui>ei-stition  with  goM 
either  with  silver,  ^c."  If  we  be  not  redeemed  with  money, 
then  the  pope  lies,  saving  our  sins  be  forgivi'U,  if  nm'  buy 
pardons  to  forgive  sin.     St   Peter  says,  money  does  not  for- 


272  EXPOSITION    UPON    THE    PROPHET    ABDIAS.       [v.  17 2I.j 

give  sins,  but  the  blood  of  Christ  Jesus :  the  pope  says, 
Yes,  or  at  least  he  will  not  do  it  without  money.  St  Peter 
had  his  own  wife ;  the  pope  will  none,  nor  let  his  clergy, 
^^  t'-  but  whores  as  many  ye  will.  St  Peter  said,  he  had  neither 
gold  nor  silver;  the  pope  will  do  nothing  without  gold  or 
silver,  as  it  is  said,  Quicquid  Roma  dahit^  nugas  dahit^  cic- 
cipit  aurum :  "  Whatsoever  it  be  that  Rome  will  give,  trifles 
it  will  Gfive.  but  o-old  it  doth  receive.''  St  Peter  was  sub- 
ject  himself  unto  Nero,  a  wicked  infidel  tyrant,  and  teaches 
other  to  be  so  in  civil  matters ;  but  the  pope  will  rule  all 
christian  princes  by  rigour,  depose  them  at  his  pleasure,  and 
obey  none,  but  his  own  lusts.  Therefore  it  is  plain  to  see, 
what  is  to  be  thought  of  his  kingdom,  and  of  such  men 
as  will  rule  with  rigour  over  the  flock  of  Christ,  and  will 
not  feed  God's  sheep  with  his  word,  that  the  Lord  may 
rule  in  his  own  kingdom  by  his  own  law  and  word,  and  his 
sheep  hear  the  voice  of  their  own  true  Shepherd,  and  flee 
from  strangers,  hirelings  and  wolves.  It  is  not  meet  that 
God  should  be  king,  and  the  pope  to  make  laws  for  him  to 
rule  by;  but  God  rules  by  his  own  laws. 

"  Pray  therefore  the  Lord  of  the  harvest,  that  he  will 
thrust  out  workmen  into  his  harvest,"  that  they  may  work 
truly  for  the  setting  up  of  his  kingdom,  and  pulling  down 
the  pope's;  and  that  we  may  grow  to  good  corn,  to  be  laid 
up  in  the  Lord's  barns,  and  be  not  light  chaff',  blown  away 
with  every  puff*  of  doctrine ;  but  grounded  upon  the  rock 
Christ  Jesus,  may  surely  stand  against  all  storms ;  that  we 
be  not  cast  into  outward  darkness  and  everlasting  fire,  but 
may  enjoy  that  unspeakable  joy  that  he  has  prepared  for 
them  that  love  him  and  look  for  him.     Amen. 


A     PRAYER.  273 


A   PRAYER. 

Most  righteous  Judge,  God  of  all  mercy  and  comfort, 
which  by  thy  secret  judgment  and  wisdom  suffers  the  wicked 
to  triumph  and  increase  for  a  time,  for  trial  of  the  faith  of 
thy  well  beloved  little  flock,  and  the  mortifying  of  their  lusts, 
but  at  length  to  the  utter  confusion  of  the  enemies,  and  joyful 
deliverance  of  thy  people :  look  down,  we  beseech  thee,  on 
thy  dispersed  sheep  out  of  thy  holy  habitation  in  heaven,  and 
strengthen  our  weakness  against  their  furious  rages ;  abate 
their  pride,  assuage  their  malice,  confound  their  devices,  where- 
with they  lift  up  themselves  against  Clu-ist  Jesus  thy  Son, 
our  Lord  and  Saviour,  to  deface  his  glory  and  set  up  anti- 
christ. We  be  not  able  of  ourselves  to  think  a  good  thought, 
much  less  to  stand  against  their  assaults,  except  thy  unde- 
served gi-ace  and  mighty  arm  defend  and  deliver  us. 

Perform  thy  promises  made  to  Jacob,  and  stop  the  mouths 
of  the  cursed  Edomites :  call  them  to  repentance  whom  thou 
hast  appointed  to  salvation  :  bring  home  them  that  run  astray, 
lighten  the  blind,  and  teach  the  ignorant :  forgive  all  those 
that  wilfully  and  obstinately  rebel  not  against  thy  holy  will ; 
let  thy  fearful  threatenings  parse  ^  our  stony  hearts,  and  make 
us  tremble  at  thy  judgments.  Make  the  examples  of  them, 
whom  thou  hast  overthrown  in  their  own  devices,  to  be  a 
warning  for  us,  that  we  set  not  up  ourselves  against  thy  holy 
will.  Grant  free  passage  to  thy  holy  word,  that  it  may  work 
effectually  in  us  the  blessed  hope  of  our  salvation,  to  the 
eternal  praise  of  thy  majesty,  through  our  Mediator  Christ 
Jesus,  to  whom  with  the  Father  and  the  Holy  Ghost,  three 
Persons  and  one  God,  be  praise  and  thanksgiving  in  all  con- 
gregations, world  without  end.     So  be  it. 

Jaco.  P.  Ep.  D'. 

P  Parse:  pierce.     En.]] 

[^  Jacobus  Pilkington,  Epiacopus  Dunelinensis.     En.  ] 


IS 

[PILKINQTOX.] 


C  Jmprunteir  at  ilonJron, 

tip  ^lOpUiatn  Sere0,  ntDeUing 

at  tje  iDe0t  entie  of  IJaii^ 

le0  (Ef^uvC^t,  at  tfte 

0igne  of  tfte 

fgetigeljogge. 

Anno,  1 562. 

H  Cum  priuilegio  ad  Imprimen- 
(lum  solum.     ,;» 


EXPOSITION 

UPON  CERTAIN  CHAPTERS  OF 

N    E    H    E    M    T    A    H. 

TO   WHICH    IS   ADDED 

DR  ROBERT  SOME'S 
TREATISE    OF    OPPRESSION, 

AS  INSERTED  BY  THE  ORIGINAL  EDITOR. 


1  .S o 


A  GODLIE 

EXPOSITION 

FPON  CERTEINE  CHAP- 

ters  of  Nehemiah,  written  by  that  worthy 

Byshop  and  faithfull  Pastor  of  the   Church 

of  Durham  Master  lAMES 

PILKINTON. 

(•) 

AND   NOW   NEWLIE  PVBLISHED. 

In  the  latter  end,  because  the  Author  could  not  finish  that 
treatise  of  Oppression  which  he  had  begonne,  there  is  added 
that  for  a  snpplie,  which  of  late  was  published  by  ROBERT 
SOME  D.  In  Diuinitie. 


Psal.  127.  1.  Except  the  Lord  build  the  house,  they  labour  in  vaine 
that  build  it :  except  the  Lord  keepe  the  citie,  the  keeper  watcheth 
in  vaine. 

Psal.  122.  6.  Praie  for  the  peace  of  Jerusalem :  let  them  prosper 
that  loue  thee. 

Psal  80.  14.  15.  Returne,  we  beseech  thee,  O  God  of  hostes: 
looke  downe  from  heauen,  and  behold  and  visit  this  vine,  And  the 
vineyeard,  that  thy  right  hand  hath  planted,  and  the  young  vine, 
which  thou  madest  strong  for  thy  selfe. 


Imprinted  by  Thomas  Thomas  printer 

to  the  Vniuersitie  of  Cambridge. 

1585. 


A     PREFACE 


OF 


M.    JOHN    FOX, 

TO    THE    CHRISTIAN    READER. 


As  it  is  greatly  to  be  rejoiced,  and  the   Lord  highly  to 
be  praised,   for   the  happy  enterprise  of  the  godly  work  of 
Nehemiah,    begun   by    the    reverend   and   vigilant   pastor   of 
Christ  his  church  of  famous  memory,  M.  James  Pilkington, 
Bishop  of  Duresme  ;  so  again  it  were  to  be  wished  that,  if 
the  Lord  had  thought  it  so  good,  his  days  might  have  con- 
tinued to  the  full  perfiting  of  the  same,   which  now  is  left 
unperfect,  only  containing  five  chapters  by  him  expounded. 
For   the   setting    out  whereof,   being   requested  hereunto,    I 
thouf]rht  to  add  these  few  lines  in  recommending  the  same 
to  the  godly  reader,  trusting  no  less  than  that  whosoever  will 
take  pains  in  reading  thereof,  the  same  shall  find  his  labour 
therein   not   altogether   lost.      And   that   for   divers   causes. 
First,  for  the  better  explaining  of  the  chapters  whereof  he 
entreateth.    Secondly,  for  the  opening  of  ancient  histories  in- 
termixed withal,  much  needful  to  be  knowTi.     Thirdly,  for  the 
opportunity  of  the  time  well  serving  for  the  purpose  present. 
For  as  Nehemiah  then  by  Cfod's  providence  wa.s  set  up  for 
the   re-edifying    of   the  material    temple   of    Jenisidem,    de- 
stroyed  by   the   Babylonians;    so    in    like   sort    the   spiritual 
church  of  Christ,  in  this  spiritual  Babylonical  captivity,  l>eing 
in   long   time  in    niin  and   decay,  standeth  in  great  need  of 
godly  helpers  and  good  workmen;  as,  bleased  be  the  Lord! 
some  we  have  seen,  and  do  see,  right  zealously  o<Tupied  to 
the  shedding  of   their  blood  in  repairing  Christ  bis  temple. 


278  TO    THE    CHRISTIAN    READER. 

Yet  notwithstanding,  the  matter  being  of  so  great  importance, 
and  the  time  so  dangerous,  it  shall  not  be  amiss  in  these 
our  days  to  be  taught  by  the  time  before  us. 

First,  that  the  outward  temple  in  Hierusalem,  destroyed 
by  the  Babylonians,  did  lie  waste  for  many  years,  it  cannot  be 
denied.    Which  being  granted,  it  must  needs  follow,  that  either 
the  said  material  temple  doth  bear  no  representation  of  the 
spiritual  church  of  Christ  (which  cannot  be  denied,)  or  else 
that  the  same  church  of  Christ  must  necessarily  suffer  some 
captivity  and  apostasy  for  a  time  by  certain  spiritual  Babylo- 
nians in  latter  times:  which  being  so,  then  must  it  likewise 
follow  consequently,  that  as  that  former  temple  of  God  in 
Hierusalem,  after  long  captivity,  at  length  was  restored  again 
by  the  mighty  hand  of  God ;  so  the  like  is  to  be  accomplished 
in  Christ  his  church,  after  long  wrack  and  decay  to  be  repaired 
again,  as  we  see  now  come  to  pass.     For  what  oppression, 
what   t}Tanny,    what  darkness   hath   overwhelmed   the   poor 
church  of  Christ  these  many  years  by  the  Romish  Assyri- 
ans, who  is  so  blind  that  seeth  not?  Wherefore  much  deceived 
be  these  our  pope-holy  pretensed  catholics ;  who,  dreaming  in 
their  fantasies  no  other  true  church  to  be  in  earth  but  only 
their  holy  church  of  Rome,  falsely  so  persuade  themselves, 
because  the  outward  state  of  their  Romish  church  so  glori- 
ously and  richly  shineth  in  the   world,   and    therefore   the 
true   church  of  Christ  is  at    no   time  to  be  blemished  with 
ignorance  and  darkness,  but  continually  flourish  without  spot 
or  wrinkle  in  the  eyes  of  men,  never  to  suffer  any  wrack  or 
decay,  but  perpetually  to  be  preserved  from  all  ruin  or  distress. 
By  which  ruin  if  they  mean  the  perpetual  or  final  desolation 
of  the  true  church  of  Christ,  true  it  is  that  the  same  shall 
never  finally  be  forsaken  nor  overthrown;  but  for  a  time  the 
same  to  suffer  violence  and  oppression  by  enemies,  it  cannot 
be  denied.     For  antichrist,  by  the  secret  permission  of  God, 
must  have  his   own   course,  and  reign  here  in  the  church 
for  a  time;  in  which   time,  by  the  assured  testimony  of  St 
Paul's  epistle,  there  must  come  a   defection  and  apostasy: 
whereby  is  signified,  no  doubt,  a  spiritual  and,  as  it  were,  a 


TO    THE    CHRISTIAN     READER.  279 

general  departing  from  the  right  faith  of  the  gospel  for  a 
time  and  space,  till  it  shall  please  the  Lord  again  to  give 
his  book  to  the  mouth  of  his  prophets,  and  to  send  down 
by  his  angel  his  measuring-reed,  to  measure  the  wasted 
temple  of  the  Lord  for  the  re-edifying  again,  as  we  read 
Revela.  x.  xi. 

Howsoever,   anticlu-ist   in   the  mean  space  doth   flourish 
in  this   world,  sitting  in   the   temple  of   God,  boasting  him- 
self as  God,  and  drawing  the  faith  of  the  people  from  God 
to    himself.      Certainly   with    the   true    church  of   Christ   it 
standeth  much  other^^^se,   which  must  be  brought  down  by 
antichrist,  not  to  final  destruction,  but  for  a  time  to  be  op- 
pressed till  it  shall  please  God  again  to  repair  it,  as  we  by 
experience  have  good  proof  to  declare.      Wherefore  let  no 
man  marvel  at  the  decayed  state  of  Clu"ist  his  church,  which 
hath  been  so  long  time  continued ;    nor  think  the  worse  of 
the  gospel  now  preached,  as  though  it  were  a  new  faith  or 
a  new  religion  lately  erected.      If  this  gospel  now  preached 
were    not    taught    by    Christ   himself,    by    Paul    and    other 
apostles,  let  it   be  counted  for  new.     If  the  pope's  doctrine 
be   not  agreeing  to   the   same,   then   let   every  man   judge 
which  is  new  and  which  is  old.     Briefly,  let  us  take  example 
of   the    ancient    tabernacle   or  house   of    God,  first  set   up 
by   Moses,  afterward  more  magnifically   framed  to  the   like 
proportion   in   timber   and   stone  by   Salomon,    which   house 
or   tabernacle   the    Lord    promised   to   stand   for   ever:    yet 
not^vithstanding  the   same  temple   of  God   (exemplifying  no 
doubt    the    spiritual   church   of    Christ   here   in   earth)    was 
utterly  overthrown  by  the   Babylonians  for  a  certain  space, 
and   afterward   repaired  again   by    God's   people  with   much 
difficulty   and  hardness  of  times ;    and  after  that  the  same 
again    miserably    despoiled   and  destroyed   by   wicked    Anti- 
ochus.      In    like    manner    the    spiritual    church   of    Christ, 
although    it   have    the    true    promise    of    Christ    to    endure 
for  ever,    as  it  doth  and  ever  shall  do,  yet  lacketh  not  her 
Babylonians,  her  Antiochus,  her  overtlirowers  and  temporal 
oppressors ;   yet  not  so  oppressed,  but  at  length  by  lalK)urcrs 


280 


TO    THE    CHRISTIAN    READER. 


and  artificers  of  Grod  is  to  be  repaired  again,  albeit  sent  in 
great  sharpness  of  time :  we  see  it  now  come  to  pass. 

Which  being  so,  let  us  therefore,  comparing  time  with 
time,  look  well  to  the  matter  every  man  what  he  hath  to 
do.  Such  as  be  builders  may  take  example  of  those  good 
builders  there,  of  whom  we  read,  that  with  one  hand  they 
builded  and  with  the  other  they  held  their  weapon,  that  is, 
the  spiritual  sword  of  God's  word  to  keep  off  the  enemy. 
Such  workmen  the  Lord  send  into  his  vineyard  to  be  diligent 
labourers,  not  loiterers;  not  brawlers,  but  builders,  labour- 
ing and  working,  not  with  one  hand,  but  with  both  hands 
occupied.  And  likewise  upon  these  labourers  the  Lord 
send  good  overseers,  such  as  this  good  Nehemiah ;  who,  not 
regarding  his  own  private  charges  and  expences,  bestowed 
all  his  care  in  tendering  and  setting  forward  the  erection  of 
the  Lord's  house,  to  encourage  the  workmen,  to  provide  for 
their  necessities,  to  defend  them  from  enemies,  to  keep  them 
in  good  order  from  strife  and  variance.  For  as  every  good 
building  there  best  goeth  forward,  when  the  workmen  in 
one  consent  join  themselves  together ;  so  contrariwise,  nothing 
more  hindereth  the  setting  up  of  any  work,  as  when  the 
workmen  are  divided  among  themselves.  Albeit  during  the 
time  of  Nehemiah  we  find  no  great  stirs  among  the  people ; 
or  if  there  were  any,  it  was  soon  composed  by  the  wise 
handling  of  that  good  governor,  as  in  the  fifth  chapter  may 
appear.  Wherefore  for  the  better  example  to  be  taken  of  those 
distressed  days,  I  thought  it  not  amiss,  in  this  so  dangerous 
building  up  of  Christ's  church  in  the  perilous  latter  times,  this 
treatise  of  Nehemiah,  compiled  by  the  right  reverend  and 
famous  prelate,  M.  James  Pilkington,  of  blessed  memory,  to  be 
published  and  commended  to  Christian  readers;  whereby  all  good 
labourers  and  overseers  of  Christ  his  church  may  receive  some 
fruitful  advertisement  to  consider  in  these  so  great  affairs  of  the 
Lord  his  business,  what  is  to  be  done  and  looked  unto. 


THE   BOOK   OF   NEHEMIAH. 

Benigne  fac,  Domi.ve,  in  bona  voluntatc  tua  Sion,  ut  (edificentur  muri 
Jerusalem. 

Non  nobis,  Domine,  non  nobis,  sed  nomini  tuo  da  gloriam. 

Non  moriar,  sed  vivum  et  narraho  opera  Dosiim. 


THE  ARGUMENT   UNPERFECT,  AND  SO  MUCH   THEREOF  AS 
WAS  FOUND   IS  HERE   PUT  DOWN. 

And  because  both  the  books  of  Ezra  and  Nehemiah 
entreat  only  of  such  things  as  were  done  under  the  kings  of 
Persia,  which  few  other  parts  of  the  scripture  do ;  it  is  not 
amiss  something  to  touch  the  manner  of  hving  and  behaviour 
both  of  the  kings,  people,  and  nature  of  the  country,  that 
thereby  things  may  better  he  understood ;  as  Strabo  in  his 
book,  Leovicius  in  his  Varia  Historia,  and  others  have  left 
them  in  writing. 

Susia  was  that  part  of  the  country  which  lay  towards 
Babylon,  wherein  was  also  the  chief  city  Susa,  which  was 
like  in  building  unto  Babylon.  These  were  a  quiet  people, 
never  rebellious,  and  therefore  kings  loved  it  the  better ;  and 
C}Tus  was  the  first  that  made  his  chiefest  abode  there. 
Other  houses  the  king  had,  which  were  strong  and  costly, 
and  where  their  treasure  was  kept.  At  Susis  they  lay  in 
winter,  at  Ecbatana  in  summer,  at  Persepolis  in  harvest, 
in  the  spring  at  Jiabylon :  Pagasabia,  Gabis,  and  other 
houses  were  not  neglected,  although  destroyed  with  the  king- 
dom shortly  after  by  Alexander  Magnus.  The  riches  of  the 
kings  were  great ;  for  when  all  was  brought  to  Ecl)atana, 
men  report  that  there  were  ISO  talents.  This  country  of  Susia 
was  HO  fniitful,  that  their  barley  and  wheat  would  bring  forth 
an  hundredfold  or  two  hundred  as  nuich  :is  was  sown. 

Their  kings  be  of  one  kindred ;  and  whosoever  ol>oyeth 
not,  he  hath  his  head  and  arm  cut  off  and  cast  away.     They 


282  THE    ARGUMENT. 

marry  many  wives  and  keep  many  harlots.  The  kings  yearly 
give  rewards  to  them  that  have  gotten  most  sons.  The 
children  come  not  in  their  father's  sight  before  they  be  four 
years  old.  Their  marriages  are  made  in  March.  From  five 
years  old  unto  fourteen  they  learn  to  shoot,'''pick  darts,  ride, 
and  chiefly  to  speak  truth.  Their  schoolmasters  be  men 
most  sober,  applying  all  things  to  the  profit  of  their  scholars. 
They  call  their  scholars  together  afore  day  by  ringing  of  a 
bell,  as  though  they  should  go  to  war  or  to  hunt.  They 
make  one  of  the  king's  sons  their  ruler,  or  some  great  men 
over  fifty  in  a  band ;  and  command  them  to  follow  their 
captain  thirty  or  forty  furlongs,  when  he  runneth  afore  them. 
They  ask  account  of  those  things  that  they  have  learned, 
exercising  their  voice,  breath,  and  sides  to  heat,  cold,  rain, 
and  passing  of  rivers.  They  teach  them  to  keep  their  armour 
and  clothes  dry,  and  to  feed  and  live  hardly  like  husband- 
men, eating  wild  fruits,  as  acorns  and  crabs.  Their  daily 
meat  after  their  exercise  is  very  hard  bread,  cardanum,  salt, 
and  flesh  roasted.  Their  drink  is  water.  They  hunt  on 
horseback  with  picking  their  darts,  shooting  their  shafts,  or 
casting  with  their  sling.  In  the  forenoon  they  are  exercised 
with  planting  of  trees  or  digging  up  the  roots,  or  make 
harness,  or  apply  themselves  to  working  of  line,  or  making 
of  nets.  The  kings  give  rewards  to  those  that  get  the  best 
game  at  running  and  other  games,  which  they  use  every  five 
year.  They  bear  office  and  play  the  soldiers  on  foot  and 
horse,  from  twenty  years  old  unto  fifty.  They  be  armed 
with  a  shield  made  like  a  diamond.  Besides  their  quiver 
they  have  their  crooked  faulchion  and  daggers;  upon  their 
head  a  steeple  cap,  upon  their  Greast  a  coat  of  plate.  Their 
princes  have  their  breeches  triple-fold,  and  a  coat  with 
wide  sleeves  lined  with  white  inside^  to  the  knee,  and  the 

[^  The  old  edition  reads,  and  syde  to  the  knee.    But  the  passage  in 
Strabo,  which  is  here  translated,  is :   -^irwv  oi  -x^eipidwro^  IlttXov^  tw? 


THE     ARGUMENT.  283 

outside  coloured.     Their   apparel   in   summer-    is   pur|)le,   or 
else  of  divers   colours;    in   winter  of  divers  colours.     Their 
caps  like  unto  the  mitres  of  their  soothsayers;   their  shoes 
high  and  double.     The  common  sort  wear  a  lined  coat  to  the 
mid- leg,  and  about  their  head  a  roll  of  sindaF.     Every  man 
useth  his  bow  and  sling.     The  Persians  fare  daintily,  having 
many  and  divers  kinds  of  meat,  and  their  tables  shine  with 
their  plate  of  gold  and  silver.     They   debate  their  weighty 
matters  at  the  wine.     If  they  meet  their  fellows  or  acquaint- 
ance by  the  way,  they   kiss  them :    if  they  be  poorer,  they 
make  curtesy.     Their  soothsayers  they  leave  unburied  to  the 
birds.    The  greatest  riches  that  the  kings  had  were  in  build- 
ings; and  they  coined  no  more  money  than  served  the  pre- 
sent need.     The  people  were  temperate   in  their  living,  but 
their  kings  passed  in  excess.     The  king's  attire  of  his  head 
was  of  myrrh  and  other  sweet  gums.     They  kept  commonly 
three  hundred  women,  which  slept  in  the  day,  and  sang  and 
danced  all  the  night.     If  the  king  would  go  to  any  of  them, 
the  floor  was  covered  with  fine  arras.     He  rode  seldom  but 
in  his  chariot.     If  he  suffered  any  man  to  come  to  his  speech, 
he   sat  in  a  throne  of  gold,   standing  on  four  pillars,  with 
precious  stones.     At  the  head  of  his  bed  were  five  thousand 
talents  of  gold,  which  were  called  the  king's  pillow ;  at  his 
feet  were  three  thousand  talents  of  silver,  which  was  called 
his   footstool :    over  his  bed  was  a  golden  ^^ne  with   golden 
branches  and  grapes  drawn  with  precious  stones. 

Thus  far  the  Argiuncnt  was 
finished,  and  no  more 
thereof  found. 

youaru^'  6  uVf i/cJt>/<:  fxev  A£i/KO<:,  avdivo<:  c  o  efravo).  Lil».  x\".  loin. 
11.  p.  1042.  Oxon.  1807.     Ed.] 

[^  Old  edition,  name :  the  eorrcetion  is  8Ui)plicd  by  the  ori«^in(il  pOiWigc 
of  Strabu,  a-s  before  :  IfiUTiov  SeiiDv:  /uV  iroj^pvoovt'  »'/  cn'tUioi',  ^f '- 
fibovo':   C    avdiuoi',      Rd.~\ 

[*  Sindal :  sindon,  fine  linen.     Kv.^ 


AN    EXPOSITION 

UPON' 

PART  OF  THE  BOOK  OF  NEHEMIAH, 

BY 

MASTER  JAMES   PILKINGTON, 

LATE   BISHOP   OF   DURHAM.' 


CHAPTER   I. 
Tlie  word  of  Nehemiah  the  son  of  ffaclialia. 

AlthouctH  there  be  divers  opinions,  whether  Ezra  or 
Nehemiah  wrote  this  book;  yet  for  my  part  I  rather  beheve, 
all  reasons  considered,  that  Nehemiah  wrote  it,  as  Wolfius 
well  proveth  it..  But  whether  so  ever  the  one  or  the  other 
wrote  it,  if  the  authority  of  the  writer  may  give  any  strength 
to  the  writing,  or  man's  worthiness  add  any  thing  to  the 
credit  of  God's  holy  scripture,  it  skilleth  not  much ;  for  they 
were  both  the  true,  learned,  and  faithful  servants  of  (Jod. 
Yet  surely  this  worthy  man  Nehemiah,  which  in  English  is 
to  say,  a  comfort  sent  from  God,  to  comfort  his  people  in 
those  troublesome  times,  should  not  be  robbed  of  his  well 
deserved  thanks.  But  first  God  should  be  chiefly  praised,  that 
raised  up  so  worthy  a  man,  whose  pedigree  is  unknown,  and 
his  father's  too,  in  so  ill  a  time  to  do  not  only  so  great 
things  both  in  the  commonwealth  and  religion,  in  peace  and 
war:  and  then  should  Nehemiah  also  be  worthily  next  com- 
mended, that  so  faithfully  obeyed  the  Lord  his  (Jod,  so  pain- 
fully travailed  for  the  wealth  of  his  country;  also  attained 
.such  learning  that  he  could,  and  was  so  diligent  in  study 
among  all  his  great  affairs  that  he  would,  to  the  great  glory 
of  God  and  comfort  of  all  his  church  unto  the  world's  end, 
put  these  his  own  doings  in  writing.  A  worthy  example  for 
all  that  love  religion,  be  servitors  in  the  court,  attend  on  the 
prince,  bear  office  in  the   commonwealth,  or  captains  in  tlie 


286  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.    I. 

wars,  to  follow.  For  in  all  these  things  was  Nehemiah 
famous:  in  religion  earnest;  in  great  favour  with  his  prince; 
with  all  uprightness  of  life  towards  all;  in  war  skilful, 
courageous^  and  painful ;  and  \vitli  his  pen  so  learned,  that 
he  could  so  clerkly  put  it  in  writing.  Gentlemen  therefore 
and  men  of  the  world  are  not  born  to  live  in  pastime  and 
pleasm*e,  as  they  Hst,  and  many  do,  no  more  than  poor  men ; 
but  first  to  serve  the  Lord,  promote  his  word  and  religion 
earnestly,  minister  justice  severely,  maintain  peace  quietly, 
defend  the  commonwealth  stoutly,  relieve  the  oppressed 
mightily,  follow  learning  and  study  diligently;  that  so  they 
may  increase  in  virtue  and  honesty,  as  Nehemiah  did,  and 
after  all  these  great  travails  refresh  themselves  with  honest 
pastimes  measurably.  Among  the  heathen  princes  such  a 
one  was  Julius  Caesar ;  in  the  wars  cunning  and  happy ;  in 
government  of  the  commonwealth  commendable ;  and  in  learn- 
ing so  excellent,  that  no  man  hath  written  more  eloquently. 
Such  like  were  Alexander  Severus  and  Marcus  Aurelius, 
emperors.  But  I  will  not  persuade  much  in  God's  cause 
with  profane  examples. 

And  to  return  to  our  purpose,  I  would  not  have  men 
think  that  the  scripture  taketh  his  authority  and  credit  of 
the  man  that  writeth  it;  but  the  writer  is  to  be  credited 
for  the  Holy  Ghost's  sake,  who  inspired  him  with  such 
heavenly  knowledge,  and  whose  instrument  he  is  for  God  to 
speak  by.  Scripture  cometh  not  first  from  man,  but  from 
God ;  and  therefore  God  is  to  be  taken  for  the  author  of  it, 

Matt. X. 20.  an^  jjQ^  jjj^jj      rj^jjg  gospel  saith,  "It  is  not  you  that  speak, 
but  the  Spirit  of  your  Father  that  speaketh  in  you."     And 

2  Pet.  i.  21.  St  Peter  saith,  "  Prophecy  came  not  in  old  time  by  the  will 
of  man,  but  holy  men  of  God  spake  as  they  were  moved  by 
the  Holy  Ghost."  Augustine  saith  well,  "  The  scripture  is 
a  letter  sent  from  God  the  Creator  unto  man  his  creature^" 
Therefore,  when  thou  readest  this  book  or  other  parts  of 
the  scripture,  do  it  as  gladly  and  reverently,  yea,  and  much 
more  too,  than  thou  wouldest  use  and  read  the  prince's  or 
"    thy  friends'  letters,  seeing  it  is  a  letter  sent  to  thee  from 

[}  Et  de  ilia  civitate,  unde  peregrinamur,  litterae  nobis  venerunt: 
ipsae  sunt  scripturse,  quae  nos  hortantur  ut  bene  vivamus.  Enarr.  in 
Psal.  xc.  Tom.  iv.  p.  1387.  Paris.  1836.    Ed.] 


V.  1  —  K]  an  exposition   upon  nehemiait.  287 

thy  God  for  thy  salvation.     God  then  is  the  ehiefest  author 

of  this   book,   as   he   is   of  the  rest   of  the   scripture,   and 

Nehemiah  the  pen  or  writer  of  all  these  mysteries.     David 

said  of  himself,   "  My  tongue  is  the  pen   of  a  >mter  that  p^*'-  j^iv.  2. 

\vriteth  swiftly;^'  meaning  the  Holy  Ghost  to  be  the  WTiter, 

and  his  tongue  the  pen.     So  Nehemiah  was  the  author  of 

this   book,    as    David   of    the   psalms.      And   because   they 

should  know  which  Nehemiah  he  was,  he  saith  he  was  "the 

son   of  Hachalia.*'     For  there   were  divers  othei-s   of  that 

name,  but  not  his  sons. 

V.  1.  It  came  to  pass  in  the  month  of  November^  and  in  ^^g  The  Text. 
twentieth  year^  that  I  icas  in  the  castle  of  Susan, 

2.  And  there  came  Chanani,  one  of  my  brethren^  he  and 
men  of  Juda ;  and  I  asked  them  for  the  Jews  which 
scaped  and  remained  of  the  captivity^  and  for  Jeru- 
salem. 

3.  And  they  said  to  me^  The  remnant  ichich  remained  of 
the  captimty  there  in  the  country  be  in  great  misery 
and  reproach ;  and  the  icall  of  Jerusalem  is  broken 
down,  and  the  gates  of  it  are  burned  with  fire. 

4.  And  it  came  to  pass  when  I  heard  these  words,  I  sat 
dozen  and  wept ;  and  being  sad  certain  days,  I  fasted 
and  prayed  before  the  Lord  of  heaven. 

The  scriptures  use  not  to  reckon  their  months  after  the 
order  of  our  calendars,  but  by  the  exchange  of  the  moon;  for 
our  calendars  are  not  of  that  ancienty  that  the  scriptures 
be  by  many  years.  The  first  month  in  the  year  with  them 
began  at  the  next  cliange  of  the  moon,  whensoever  it  fell, 
after  the  22nd  day  of  March,  when  the  days  and  nights  be 
both  of  one  length.  And  then  was  March  called  the  first 
moon  of  the  year,  whereas  we  make  Januaiy  our  first  moon. 
So  this  moon  here,  which  is  called  Casleu,  was  the  .Mtii  month 
from  it,  and  fell  in  the  latter  end  of  November,  what  day 
soever  the  moon  then  changed.  The  twentieth  year  that  he 
speaketh  of  here,  was  of  the  reign  of  king  Artaxerxes,  a« 
appeareth  in  the  beginning  of  the  2nd  chapter;  of  whom  y<» 
shall  hear  more  there.  Susiin  was  the  chief  city  of  all  the 
kingdom    of   I'ersia.  where    the   kini^   had    bnth    his   palact* 


288  AN    EXPOSITION    UPON    NEHEMIAH.  [CH.  I. 

and  a  strong  castle  also  of  the  same  name,  where  his 
treasure  was  kept.  This  city  (as  Strabo  writeth)  was  long, 
and  in  compass  15  miles  about. 

Who  this  Chanani  was,  it  appeareth  not;  but  belike  some 
honest  man  of  good  credit,  and  more  earnest  in  religion  and 
love  to  his  country  than  others,  because  his  name  is  put 
down  in  w-riting,  and  the  others  are  not.  And  where  Ne- 
hemiah  calleth  him  hrother^  it  is  not  necessary  to  think 
that  he  was  of  the  same  father  and  mother  that  Nehemiah 
was;  but  either  further  off  in  kindred,  or  else  of  the  same 
country  and  religion.  For  this  word  brother  in  the  scrip- 
ture signifieth  all  those  sorts  of  brotherhood,  that  be  any 
ways  kinsmen,  or  else  of  any  country  and  religion.  St  Paul 
Rom.  ix.  saith,  "  I  wish  to  be  accursed  from  Christ  for  my  brethren 
and  kinsmen  after  the  flesh,  which  be  the  Israelites."  Where 
he  calleth  all  the  children  of  Israel  his  brethi-en,  because 
they  came  all  of  one  father,  Jacob,  long  ago,  and  now  were 
of  one  country  and  professed  one  God. 

AVhat  occasion  these  men  had  to  come  to  the  court,  it 
appeareth  not,  and  therefore  not  necessary  to  be  searched ; 
but  belike  some  great  suit  for  their  country,  because  they 
took  so  long  a  journey  in  the  winter  and  so  unseasonable  a 
time  of  the  year,  which  men  commonly  use  not  to  do  for 
small  causes.  And  by  this  we  may  learn  a  good  lesson,  that 
no  time  is  so  troublesome,  no  journey  so  long,  but  good  men 
will  not  refuse  it  to  serve  God  and  their  country. 

And  where  Nehemiah,  walking  abroad  about  the  court, 
beginneth  to  examine  them  of  the  estate  of  the  Jews,  how 
they  did,  and  of  the  city  of  Jerusalem,  in  what  case  it 
was,  it  declareth  the  great  love  that  he  had  to  his  people, 
country,  and  religion.  0  worthy  example  for  all  courtiers  to 
follow;  sometimes  to  walk  abroad,  to  see  what  suitors  there 
be,  and  learn  the  state  of  the  country  from  whence  they 
came,  and  help  to  further  their  good  causes!  The  contrary 
is  too  commonly  used :  they  lock  themselves  up,  and  will 
not  be  spoken  with;  their  doors  must  be  opened  with  silver 
keys,  many  means  and  friends  must  be  made,  and  a  long 
time  of  attendance,  afore  ye  be  heard,  except  some  servant 
about  them  have  some  gentle  remembrance  to  help  you  to 
their  speech.     And  this  is  more  common  in  the  meaner  sort 


V.   1 4.]  AN    EXPOSITION     UPON    NEHEMIAH.  289 

than  the  higher.  Yet  I  say  not  that  all  walkers  al^road  and 
talking  with  suitors  be  ever  good  men.  For  "Absalon  walked  ^Sam-  xv. 
afore  the  court  gate,  took  them  by  the  hand  and  embraced 
them,  asked  what  suits  they  had,  pitied  their  causes ;''  but 
for  an  ill  purpose,  to  bring  the  king  his  father  in  hatred  with 
the  people,  saying,  ''there  was  none  about  him  that  would 
hear  and  help  them;'"*  and  to  bring  himself  in  favour  with 
the  people,  saying,  'Mf  he  were  king,  he  would  do  them  asain.xv. 
justice,  hear  their  causes,  and  they  should  not  wait  so  long 
but  be  quickly  despatched."  God  deliver  us  from  such  cour- 
tiers !  for  by  this  means  he  robbed  the  hearts  of  the  people 
from  their  natural  and  liege  prince,  and  by  flattery  won 
the  people  so  to  himself,  that  they  rebelled  against  their 
king  and  set  up  Absiilon. 

We  need  not  at  these  days  to  complain  of  all  courtiers, 

that  they  be  so  hard  to  speak  to,  and  that  many  times  the 

master  is  not  at  leisure,  until  the  servant   be   pleased  with 

something,  though  the  master  bid  the  contrary.     For  there 

be  too  many,  that  when  suitors  do  come,  thev  will  learn  too 

diligently  what   suit   they   have,    out   of  what    country   they 

come ;    and  then,  if  they  will  faithfully  declare  unto   them, 

what    office    is   there   void  in    the    country,    or   what    good 

farmhold  is  to  be  had  there  at  the  prince's  hand,   or  ratlier 

at  any  church,   they  ])romise   they  will  help  to   further   his 

suit  diligently :    but  when    they  have  learned   all   that   they 

can,  then  they  know  him  not  when  they  meet  him  again  the 

next  day;  or  else  give  him  fair  words,  with  strange  looks  and 

many  delays.     \iy  these  means  and  such  like  they  are  so 

cunning  in  all  corners  of  the  realm,  that  they  can  perfectly 

tell  what  the  prince  or  any  man  in  the  country  hath  :  and  if 

it  be  not  presently  void,  they  are  content  with  a  reversion, 

though  it  l3e  many  years  to  come ;  yea,  and  often  sue  for  the 

same  thing  that  the  poor  man  came  for,  saying,  anotlicr  would 

have  had  it,  if  he  had  not  stayed  it ;  and  so  under  a  cloak  of 

friendship  make  him  pay  more    than  he  needed.     N\  e  seek 

what  should  be  the  cause  of  such  needless  dearths  as  the  realm 

is  full  of:    and  surely,   though  many  be  given,  yet   I   think 

none  greater  than  this.     For  when   these  leases  be  granted, 

the  landlord  hath  but  his  old  rent,  and  the  tenant  no  more 

but  his  old  farmhold  :  Imt  the  leasemonger,  that  is  crept  in 

[I'lLKIXr, TON.  | 


290  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  I. 

betwixt  the  landlord  and  the  tenant,  goeth  away  with  the 
sweet  from  them  both.  For  first  he  racks  the  rent  and  sacks 
the  tenant  so,  that  he  is  not  so  able  to  sell  his  things  so 
reasonably  as  else  he  might,  nor  serve  the  prince  nor  his 
landlord  as  he  should ;  nor  the  landlord,  paying  so  dear  for 
all  things,  is  able  to  live  as  his  elders  did  before.  This 
undermining  micher^  liveth  better  than  they  both,  and  taketh 
no  pains  at  all  for  it,  that  they  both  should  live  on,  and  the 
one  relieve  the  other. 

Haman  walked  afore  the  court  gates,  to  see  who  would 
reverence  him,  as  he  passed  by,  and  who  would  not:   poor 
Esth.  iii.      Mardocheus,  because  he   would  not,   was  brought  in  great 
danger  of  his  life,  and  all  the  Jews  with  him ;  but  God,  that 
overthroweth  such  courtiers,   deliver  us  from   the   like,   and 
raise  us  up  some  godly  Nehemiah   to  favour  the  common- 
wealth and  religion,  as  he  did !     The  miserable  end  of  Ab- 
salon,    Haman,    and  such   as  we   have    seen   in    our   days, 
maketh  wise  men  to  take  heed  how  they  live  and  behave 
themselves  in  the  court:    for  none  is  so  high,  but  by  hke 
offending  of  God  they  may  have  as  great  a  fall.      As  this 
toucheth  not  the  honest  sort  of  courtiers,  so  the  good  ones 
will  not  be  offended;    and  those  that  be  guilty,  God  grant 
them  to  amend  it ! 

3.     And  they  said.     After  that  Nehemiah  had  of  good 
will  towards  his  people  and  country  so  diligently  inquired 
how  they  did,  and  in  what  case  they  were,  Chanani  and  the 
other  Jews  that  came  with  him  declared  in  what  miserable 
case  the  people  were,  in  hatred  and  despised  of  all  people 
about  them,  and  that  "Jerusalem,  their  city  where  God  was 
chiefly  worshipped,  lay  waste  and  burned  and  unbuilt."     Thus 
God  bringeth  good  men  together,  one  to  comfort  another; 
and  things  are  not  ruled  by  chance :  for  both  Nehemiah  and 
these  Jews  lamented  the  miserable  state  of  their  people  and 
country,  and  by  their  talk  God  provided  a  remedy.     Nehemiah 
was  in  good  state  to  live,  and  in  great  favour  with  the  king; 
and  needed   not  to  trouble   himself  with  the   cares  of  his 
country,  if  God  had  not  otherwise  moved  his  mind  to  pity 
with  talking  with  his  countrymen.     This  good,  then,  courtiers, 
lawyers,  and  great  men  may  have  by  talking  with  poor  suitors, 
p  Micher:  pilferer.    Ed.] 


V.    1 4.]  AN'    EXPOSITION    UPON     NEHEMIAH.  291 

that  if  there  be  any  spark  of  grace  in  them,  they  will  be  moved 
with  the  lamentable  complaint  of  poor  suitors.  Surely  thou 
that  art  in  authority,  or  hast  learning,  oughtest  to  think  that 
the  poor  suitor  cometh  not  to  thee  by  chance :  but  the  same 
God,  that  gave  thee  thy  authority  and  learning,  hath  sent  this 
poor  man  to  thee  to  be  relieved  by  thee.  Look  therefore  upon 
him,  hear  him,  as  Salomon  teacheth,  saying,  "The  good  man  Prov. xxix. 
heareth  the  cause  of  the  poor."  Hide  not  thyself  from  him, 
consider  his  complaint,  pity  and  help  him ;  and  not  so  much  for 
money  as  for  charity's  sake ;   for  so  did  good  Nehcmiah. 

What  can  be  a  greater  grief  to  an  honest  heart,  than  to 
have  all  things  that  he  doeth  or  saith,  be  they  never  so  good, 
to  be  taken  in  ill  part;  to  be  hated  and  ill  spoken  of  by  all  his 
neighbours ;  to  be  slandered  and  belied,  and  to  have  displeasure 
where  none  is  deserved  ?  In  this  case  were  the  miserable  Jews, 
then  the  beloved  people  of  God,  though  now  justly  cast  off 
for  their  wicked  hate  to  our  Christ,  the  Son  of  the  living  God. 
Beside  that,  their  "  city  was  burned,  the  gates  stood  open,'"* 
that  enemies  might  nish  in,  murder  and  spoil  them  when  they 
list,  except  they  should  keep  a  continual  great  watch,  wliich 
was  too  troublesome  and  costly  for  them. 

4.  And  it  came  to  pass.  What  good  cometh  by  hearing 
poor  men  speak,  appeareth  here  plainly  in  them  that  fear  God. 
For  that  pitiful  state,  which  he  understood  his  brethren  the 
Jews  and  that  famous  city  Jerusalem  to  be  in  by  their  re- 
port, did  so  move  his  heart  and  grieve  him,  that  he  "  sat 
down,  and  wept  certain  days,  was  sad  for  them,  fasted,  and 
prayed  unto  the  Lord  of  heaven''  for  them.  Hearing  and 
seeing  be  two  senses,  which  bring  into  the  mind  of  man  to 
consider  all  things  that  be  painful  or  i)leasant  to  others ;  for 
except  we  see  them  or  hear  them,  we  cannot  learn  or  un- 
derstand them,  much  less  pity  them,  or  be  glad  of  them. 
8t  Paul  saith  likewise  in  God's  cause,  "  Faith  conu'th  by  K„n,.  x. 
hearing."  For  when  thou  hearest  the  preacher  di'clare  the 
glorious  majesty  of  God,  his  sharp  punishing  of  sin.  the 
wretched  estate  of  man,  that  of  himself  can  do  nothing  but 
sin,  and  the  everlasting  pains  appointed  for  all  hard-hearttnl 
sinners;  it  maketh  him  to  quake,  to  enter  into  himself,  con- 
denm  himself,  ask  for  mercy,  and  from  thencef<»rth  to  be- 
come ii  new   man :  so  when  he  liearetli  G'od's  great  mercy 

1!^— ,i 


292  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  I. 

declared  to  man  in  Christ,  it  maketh  him  to  beheve,  love, 
obey,  and  follow  so  loving  a  Father.  This  profit  then  cometh 
by  hearing  the  poor  man's  complaint,  that  it  moveth  them 
to  pity,  to  tears,  to  fasting,  and  praying  the  Lord  to  relieve 
the  misery  of  thy  oppressed  brother.  Turn  not  therefore  thy 
face  from  the  poor;  but  hear  them  and  pity  them,  as  thou 
wouldest  be  heard  and  pitied  thyself.  So  in  religion,  if  thou 
wilt  learn  to  fear  God  aright,  to  know  thyself,  amend  thy 
'-^^if^-fyj  life,  and  what  blessing  God  hath  prepared  for  thee,  run  not 
from  the  church,  as  many  do,  some  for  one  cause,  some  for 
another,  but  none  for  good :  but  humble  thyself  in  the  sight 
of  thy  God  and  his  people ;  hear  his  word  reverently,  believe 
it  stedfastly,  obey  it  diligently,  pray  earnestly ;  and  God  shall 
heap  his  blessings  on  thee  plentifully. 

And  that  we  may  the  better  understand  how  this  miser- 
able case  of  his  brethren  and  country  did  touch  his  heart 
inwardly,  he  sheweth  it  by  his  behaviour  outwardly:  for  the 
affections  of  the  mind  declare  themselves  openly  in  the  face 
and  behaviour  of  man,  when  they  grow  great  in  the  heart. 
As,  if  we  be  sorry,  our  countenance  is  heavy,  sad  and  cloudy; 
if  we  be  merry,  our  face  hath  a  good  colour,  and  sheweth 
itself  pleasantly ;  when  we  be  ashamed  of  ill  doing,  we  blush ; 
in  fear  we  be  pale,  in  anger  high  coloured  and  swollen  in 
the  face,  &c.  So  this  sorrow  for  his  brethren  did  so  pinch 
him  at  the  heart,  that  he  could  not  stand,  but  sat  down; 
as  a  man'*s  legs  in  heaviness  are  so  weak  that  they  cannot 
bear  him :  his  heart  was  so  burdened,  that  he  could  not 
forbear,  but  brast  out  into  tears;  for  certain  days  he  could 
not  be  merry,  eat  nor  drink,  but  fasted ;  and  in  the  end 
found  no  other  remedy,  but  turned  himself  unto  the  Lord, 
fell  unto  prayer,  assuring  himself  that  God  would  hear  him, 
and  relieve  them  in  his  due  time,  when  he  thought  good. 

By  this  we  may  learn  how  coldly  they  pray,  that  cannot 
bend  nor  kneel  when  they  speak  to  the  Lord ;  or  if  they 
kneel,  it  is  but  on  the  one  knee,  and  that  must  have  a  soft 
cushion  under  it,  and  a  softer  under  his  elbow.  Weep  he 
may  not,  for  disfiguring  his  face ;  fasting  is  thought  hypo- 
crisy and  a  shame :  and  when  his  paunch  is  full,  then,  as 
priests  with  their  drunken  ilowls'  said  matins,  and  belked 
^^  [}  Nowls:  noils,  noddles,  heads.    Ed.] 


V.    1 !•.]  AN    EXPOSITION     UPOX    NEIIEMIAH.  293 

out,  Eructamt  cor  meum  verbum  bonum-^  with  good  devotion, 
as  they  thought ;  so  he  bhisters  out  a  few  blustering  words, 
without  due  consideration  of  them,  and  then  he  thinketh  he 
hath  prayed  well.    0  wretched  man,  that  forgettest  thy  God 
and  thyself!     Remember  what  thou  art,  a  lump  of  earth,  a 
sink  of  sin,  worms"*  meat ;   and  that  belly  which  thou  carest 
so  much  for,  is  but  a  stinking  dunghill.     Do\\'n,  proud  pea- 
cock !    consider,   when  thou   prayest,  that   thou   speakcst   to 
the  Lord  of  heaven  and  earth,  at  whose  beck  the  devils  do 
tremble  :  his  thunderbolts  fly  abroad  to  punish  thy  sin :  who 
in  his  anger  drowned  the  whole  world,  except  eight  pei-sons ;  Gen.vii.xu. 
burned  Sodom  and  Gomorrah  with  fire  and  brimstone  from 
heaven,  to  pull  down  thy  proud  heart,  and  teach  thee  to  fear 
his   majesty.      Learn   of  the   poor   publican,    which   was   so 
ashamed  of  his  wicked  life,  that  he  durst  not  look  up  unto 
heaven,  but  condemning  himself  cried,  "0  God,  be  merciful  Luke  xviii. 
unto  me  a  sinner : "'  whereas  the  proud  Pharisee  stood  stoutly, 
cracking  of  his  holiness,  as  thou  doest.     Learn  of  the  woman 
of  Chanaan  to  be  earnest  in  prayer :  go  not  away  from  the  Matt.  w. 
Lord,  until  thou  feel   thy  conscience   comforted   and  mercy 
promised :   for  no  doubt  the   Lord  will  hear  such  a  prayer. 
These  outward  things,  as  kneeling,  weeping  and  fasting,  are 
good  helps  and  preparations  unto  prayer ;  as  Sara  continued  Tobit  iii. 
three  days  in  fasting  and  prayer,  that  the   Lord  would  de- 
liver  her  from  that  shame  :   and  so  Toby  makcth  a  general 
rule   of  it,   saying,    "  Prayer   is  good,   joined  with   fasting.'' 
Ecclesiasticus  saith,  "  The  prayer  of  him  that  humbleth  him-  eccIus. 
self  pierceth  the  clouds,  and  she  will  not  be  comforted  until 
she  come  nigh,  nor  go  her  way,  till  the  highest  (Jod  have 
respect  unto  her.'"     God  grant  us  here  to  learn  to  pity  our 
poor  brethren,   and   thus   to   prepare   ours^elves   to   pray   for 
them,  that  our  prayer  may  be  heard  in  their  need  ! 

And  although  I  noted  afore  the  disordered  life  of  some 
lewd  courtiers,  which  make  so  much  of  their  jiaintod  sheath, 
esteem  themselves  more  than  all  the  world  doth  besides; 
and  when  they  think  they  deal  so  cunningly  that  they  l)C 
not  seen,   many  one  espieth   them,  and  lauglis  full   drily   in 

[-  Tlio  vulgnto  translation  of  Ts.  xlv.  1.  \vliiih  our  version  rrnders, 
"My  heart  is  inditing  a  good  matter."  Litirall.v,  "  lmt|i  KUlu-U 
out."    Ed.] 


294  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  I. 

their  sleeves  at  them;  yet  now  in  this  godly  gentleman 
appeareth  a  contrary  dealing,  and  he  may  be  a  worthy 
pattern  for  all  courtiers  to  follow.  The  court  is  not  ill 
of  itself,  but  a  man,  if  he  will,  may  serve  the  Lord  up- 
rightly, and  also  defend  his  church,  and  profit  the  com- 
monwealth mightily;  and  good  men  may  live  in  it  honestly. 
It  is  a  dangerous  place,  I  grant,  to  live  in,  and  many  oc- 
casions of  ill  are  offered  daily  in  it;  yet  not  so  wicked, 
but  good  men  living  in  it  may  take  great  occasions  to  do 

Gen.  xii.  mucli  good  in  it,  Joseph  in  Pharao's  court,  a  godless  king, 
provided  for  all  the  country  in  the  time  of  their  great  dearth 
and  scarcity ;  relieved  his  father  and  brethren,  then  the  only 
known  church  of  God,  in  their  necessity.     Moses  in  the  same 

Exod.  xiv.  court,  though  not  under  the  same  king,  learned  all  the 
wisdom  of  the  Egyptians,  and  delivered  all  the  people  from 

1  Kings       the  slavery  that  they  lived  in.     Abdias  hid  and  fed  a  hun- 

xviii.  •  ''  n  '  1  T 

dred  prophets  in  caves  by  fifty  m  a  company,  whose  lives 
Jesabel  sought  for,  himself  being  in  the  wicked  court  of 
Achab  and  Jesabel.  David  feared  the  Lord  in  the  court  of 
Saul,  though  he  escaped  oft  not  without  many  great  dangers. 
Daniel,  an  ancient  courtier,  in  three  kings'*  days  kept  the  law 
of  God  his  Lord  diligently  ;  and  being  in  great  authority  with 
the  king,  had  the  charge  of  divers  countries  committed  unto 
him,  which  he  ruled  faithfully,  and  relieved  God's  people 
mightily.  So  did  his  three  companions,  Sidrach,  Misach, 
and  Abednaofo.  Mardocheus  in  the  court  of  Assuerus  saved 
the  king's  life,  whom  his  chamberlains  would  have  murdered; 
Esth,  vi.  and  delivered  all  the  Jews,  which  were  appointed  all  by  Ha- 
Tom.i.Ep.6.  man  on  one  day  to  be  slain.  Jerome  in  his  epistle  com- 
mendeth  one  Nebridius,  who,  living  in  the  court,  and  being 
nephew  to  the  empress,  behaved  himself  so  virtuously,  that 
all  his  suits  were  for  the  relief  of  the  poor.^  The  place 
therefore  maketh  no  man  ill,  but  his  illness  cometh  of  his 
own  wicked  and  crooked  mind.  The  dangerous  life  of  cour- 
tiers, if  they  will  rebuke  sin,  and  not  sing  Placebo,  the  ex- 
Matt,  xiv.  ample  of  John  Baptist,  who  lost  his  head  for  telling  the 
truth,  may  suffice  to  teach.     But  let  not  good  men  be  afraid: 

P  Quicquid  ab  Imperatorc  posccbat,  clccmosyna  in  pauperes,  pre- 
tium  captivorum,  misericordia  in  afflictos  erat.  Tom.  i.  Epist.  ix.  Fran- 
cofurt.  1684.     Ed.] 

v""^^    'Wi^'i^  /^i^'^^'^  f^^  ^^^''-  '^''^'^fr^H^ 


V.  5,   6',    7-]  AX    EXPOSITION    UPOX    XEHEMIAH.  295 

for  God  hath  the  heart  of  princes  in  his  hand,  to  turn  as 
pleaseth  him.  Do  thou  thy  duty  in  the  fear  of  God;  and 
he  will  defend  thee,  as  he  thinketh  best. 

V.  5.   And  I  said^   I  beseech  thee^   0  Lord  God  of  tew?j,  The  Text. 
thoih  great  and  fearful   God^   icMch    keepest  covmant 
and  mercy  for  them  that  lorn  thee  and  keep  thy  com- 
mandments ; 

6.  Let  thy  ears  hearken^  I  heseech  thee^  and  thy  eyes  he 
open,  to  hear  the  prayer  of  thy  servant,  which  I  pray 
before  thee  this  day,  night  and  day,  for  the  children  of 
Israel  thy  servants,  and  knoicledge  for  the  sins  of  the 
children  of  Israel  which  they  have  sinned  against  thee; 
yea,  I  and  my  father  s  house  have  sinned. 

7.  We  have  outrageously  sinned  against  thee,  and  have  not 
kept  thy  commandments,  and  thy  ceremonies  and  judg- 
ments, which  thou,  commandest  Moses  thy  servant. 

As  a  man   tliat  is   earnestly  bent   to  prayer   hath  com- 
monly these  outward  things  joined  Avithal  that  were  spoken 
of  afore,    as   sitting   or  kneeling,  weeping,   a   grieved  mind, 
sad  countenance,   fasting  and   abstinence :    so  necessarily  he 
must  have  a  charitable  mind  and  pitiful  towards  his  brethren, 
and  an  earnest  and   lively  faith   towards  God,   (which   both 
appear  in  Nehemiah;)  for  witliout  these  two  his  prayer  can 
not  be  heard.    His  loving  mind  towards  his  brethren  ap|)careth, 
in  that  he,   leaving  all   other  pastimes,  so  diligently  inquir- 
eth  of  their  estate  and  their  countr\%  and  disdaineth  not  to 
hear  them :  but  it  is  seen  more  evidently,  when  he  wcepeth 
and  mourneth,  fasteth  and  forbeareth  dainties,  as  though  he 
were  in  misery  with  them ;  but  specially,  when  he  takcth  so 
great  pains  and  travail  to  do  them  good,  as  appeareth  here- 
after tliroughout  this  book.     I  lis  earnest  faith  appeareth,  in 
that  he  i)rayeth,  and  that  only  "to  the  God  of  heaven,''*  and 
with  such  vehement  and  meet  words,  as  do  declare  his  full 
mind,  that  he  doubted  not  but  God  both   could  niid  woul.l 
help    them.       In    trouble    no    man    asketh   help  but    of  him 
whom  he  thinketh   will  do  him  good  :   and   becaus<'  there  is 
none  so  merciful  to  hear,  and   so   willing   to  help,   as  (Jml 
himself  is,  in  all  our  griefs  we  must  iwm  unto  the   Lonl  of 


^06  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  I. 

heaven  alone :  for  otlier  saint  there  is  none  that  will  help  or 
Hcb.  xi.  can  help.  The  apostle  saith,  that  "  he  which  will  come  to 
the  Lord  must  not  only  believe  that  there  is  a  God,  but  also 
that  he  is  a  rewarder  of  them  that  seek  him."  This  faith 
therefore  let  us  bring  with  us  when  we  pray.  This  faith 
did  continue  in  Nehemiah,  though  he  had  lived  so  many 
years  amongst  the  unbelieving  Persians ;  which  was  a  special 
gift  of  God  to  him  in  such  troublesome  times.  In  prayer 
let  us  ask  only  such  things  as  may  stand  with  God's  good 
pleasure.  For  where  many  times  foolishly  we  ask  things  to 
our  own  hurt,  God  of  his  wisdom  and  fatherly  goodness  doth 
James iv.  not  grant  them;  as  St  James  teacheth  us,  saying,  "  Ye  ask, 
and  receive  not,  because  ye  ask  evilly,  to  spend  it  upon  your 
lusts.'' 

I  am  afraid  to  enter  into  the  opening  of  this  prayer, 
because  it  is  so  perfect  of  itself,  that  it  cannot  be  amended: 
yet  for  the  help  of  the  unlearned,  for  whose  cause  only  I  take 
these  pains,  1  shall  in  few  words  open  it  more  plainly. 

O  thou  Lord  God  of  heaven  and  earth,  which  of  thy 
mere  love  towards  man  madest  heaven  and  eai-th,  the  sea, 
with  all  the  furniture  in  them,  as  the  sun,  moon,  and  stars, 
fish,  fowl,  herbs,  trees,  corn,  fruit  and  cattle,  and  appointed 
them  to  serve  him,  that  he  might  serve,  honour,  and  obey 
thee ;  which  not  only  rulest,  feedest,  governest  and  guidest 
them  all  according  to  thy  good  pleasure,  but  hast  made 
heaven  thy  seat  and  the  earth  thy  footstool,  that  from  hence, 
out  of  this  vale  of  misery,  we  should  look  up  unto  thee  our 
only  God,  where  thou  reignest  in  thy  majesty  above  all  the 
heavens,  and  from  ^^'hence  we  should  look  for  our  deliverance 
out  of  all  troubles:  0  thou  great  and  fearful  God,  whose 
creatures  pass  all  powers  of  princes,  against  whom  to  strive 
is  mere  folly,  and  with  whom  to  wrastle  is  extreme  madness; 
whose  might,  wisdom,  and  justice  is  infinite ;  whose  mercy, 
goodness,  and  pity  hath  no  end;  which  art  so  great,  that 
thou  fillest  all  places,  and  not  concluded  in  any,  but  art 
present  every  where,  and  seest  all  things ;  whose  majesty 
surmounteth  all  creatures  so  far,  that  it  cannot  be  contained 
or  ruled  of  any :  thou  great  and  fearful  God,  which  in  thy 
anger  threwest  thy  angels  that  offended  thee  out  of  thy 
glorious  presence  in  heaven  into  everlasting  darkness  of  hell; 


V.  5,   6,  7.]  AN    EXPOSITION    UPON    NEHEMIAH,  297 

who  in  thy  rage  dro\\Tiedst  all  the  world  except  eight  per- 
sons; which  bumedst  up  Sodom  and  (iomorrah  with  fire  and  <j''"-^'^-*- 
brimstone  from  heaven ;  which  didst  cast  Adam  and  us  all 
out  of  paradise  for  eating  the  forbidden  apple;  who  causedst 
the  man  to  be  stoned  to  death  for  gathering  a  few  sticks  N"m.  xv. 
on  the  sabbath  day;  which  man  would  judge  to  be  but  small 
faults,  yet  were  great  because  they  were  contrary  to  thy 
commandments ;  who  killed  Uzzah  for  upholding  the  ark 
being  ready  to  fall ;  which  plagued  Pharao  with  frogs,  flies 
and  hailstones ;  which  made  Nebuchadnezzar  of  a  mighty  king 
a  vile  beast  to  eat  grass,  and  made  Herod  to  be  worried  with 
lice:  0  thou  great  and  fearful  God,  at  whose  beck  the  devils 
do  tremble,  the  earth  doth  quake,  and  the  heavens  shoot  out 
hot  fiery  thunderbolts,  the  clouds  pour  out  great  storms  and 
tempests,  to  destroy  thine  enemies :  0  thou  God  of  heaven, 
thou  great  and  fearful  God,  I  thy  poor  wretch,  vile  worm, 
and  miserable  creature,  void  of  all  goodness  and  full  of  all 
wretchedness,  I  forsaking  myself,  and  tnisting  on  thy  good- 
ness, am  bold  to  creep  in  at  a  corner,  and  present  mvsclf 
before  thy  throne  of  mercy,  quaking  and  trembling  at  thy 
fearful  judgments  and  sharp  justice  against  sin.  I  offer  unto 
thee  this  poor  soul  and  carcase,  the  work  of  thy  onmi  hands, 
made  glorious  by  thee,  but  foully  defaced  by  me.  I,  Lord, 
I,  God,  do  most  humbly  with  a  heavy  heart  and  troubled 
mind  beseech  thee ;  I  most  earnestly  with  bitter  tears  beg 
and  crave  of  thee,  to  cast  me  not  away  out  of  thy  sicjlit, 
but  graciously  to  hear  my  prayer.  For  although  thou  dwcll- 
est  in  thy  high  and  holy  place  in  heaven,  yet  thou  lookcst 
down  into  the  earth,  to  hear  the  sighing  of  the  poor  and 
deliver  the  oppressed ;  and  though  thou  be  great  and  fearful 
in  all  thv  works,  vet  I  know  thou  art  CTcat  in  mercv  and 
rich  in  goodness.  For  although  thou  hast  punished  sliarply, 
yet  thou  savest  more  mercifully.  Adam  was  cast  out  of 
paradise  in  justice,  and  yet  had  mercy  offered  unto  hlni  in 
great  plenty.  The  enticing  of  a  woman  made  him  to  nffi-nd 
thee,  and  the  blessed  Seed  of  the  same  woman  hath  bniisoti 
the  serpent's  poisonful  head,  and  delivered  us.  •  Thou  there- 
fore, that  art  a  God  of  truth,  and  kee|)est  promise,  and  shewest 
mercy  to  them  that  love  thee  and  keep  thy  coiimiaii<hnent.s 
look  pitifully  on  us,  which  forsaking  ourselves  hang  upon  thee. 


298  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  I. 

and  though  we  see  thy  deserved  rod,  yet  we  fly  to  thy  pro- 
mised mercy.  Though  we  have  not  kept  our  promise  made 
unto  thee  in  our  baptism,  "  that  we  should  forsake  the  devil, 
world  and  flesh,  serve,  honour,  and  faithfully  obey  thee  our 
only  Lord  and  God,  with  all  our  heart,  strength,  power  and 
soul;"  yet  art  thou  a  true  God  in  keeping  thy  promise  and 
not  casting  us  off*.  When  we  run  from  thee,  thou  callest 
us  again;  and  not  destroying  us  suddenly,  tarriest  for  our 
amendment.  When  we  hate  thee  and  become  thy  open  ene- 
mies, thou,  remembering  thy  promise  made  to  Abraham, 
David,  and  our  fathers,  seekest  by  all  means  to  bring  us 
home  again  to  thee.  Though  we  be  unfaithful,  thou  art  true: 
though  we  forget  thee,  thou  rememberest  us.  Though  we 
deserve  to  be  cast  away  from  thee,  without  all  hope  of  re- 
demption, yet  when  thou  fatherly  correctest  us,  in  the  midst 
of  thine  anger  thou  rememberest  thy  mercy,  and  receivest 
us  again  to  thee.  We  grant,  0  Lord,  that  we  do  not  love 
thee,  nor  keep  thy  commandments,  as  we  ought:  yet.  Lord, 
thou  that  art  love  and  charity  itself,  and  lovest  all  things 
that  thou  hast  made,  and  in  thy  dear  Son  Christ  Jesus  dost 
embrace  us,  not  looking  at  our  deserts,  but  at  his  worthi- 
ness, who  hath  fulfilled  the  law  for  us,  and  made  us  partakers 
of  thy  righteousness ;  Lord  God,  hear  us  and  have  pity  on  us. 
O  thou  Lord  God  of  all  mercy,  which  never  didst  cast  any 
away  that  fled  unto  thee,  open  thy  ears  and  hear  the  prayers 
of  me  thy  humble  suitor.  Shall  I  be  the  first  whom  thou 
wilt  not  hear  ?  Is  thy  mercy  all  spent,  and  none  left  in 
store  for  us?  Open  thy  eyes,  0  God  of  our  salvation,  and 
behold  the  miserable  state  of  thy  poor  people.  Our  city 
lieth  waste,  the  walls  unbuilt ;  our  enemies  rush  in  on  every 
side,  and  we  are  a  laughing  stock  unto  them.  Thou  heardst 
the  crying  of  Agar,  being  cast  out  of  her  house ;  thou  look- 
edst  at  the  oppression  of  Egypt ;  thou  pitiedst  the  woeful 
sighing  of  Anna;  and  when  thy  people  were  oppressed  of 
any  enemies  round  about  them,  thou  raisedst  up  one  judge 
or  other  to  deliver  them.  Consider,  O  Lord,  I  beseech  thee, 
our  woeful  state.  We  are  spoiled  on  every  side :  mark  and 
hearken  to  the  prayer,  which  I  thy  poor  servant  make  unto 
thee,  which  seest  all  secrets  this  day,  continually  crying 
night  and  day  with  a  simple  and  unfeigned  heart,  not  for 


V.   5,  6',  7.]  AN    EXPOSITION    UPON    NEHEMIAH.  299 

mine  own  self,  whom  thou  hast  so  well  placed  in  the  court 
with  plenty  of  all  things,  but  for  my  brethren,  the  children 
of  Israel  thy  servants,  the  offspring  of  thy  dear  beloved 
Jacob,  which  be  in  great  heaviness.  While  they  be  in  miserv, 
I  cannot  be  merry.  Their  grief  is  my  sorrow,  and  their 
welfare  is  my  rejoicing.  I  grant,  0  Lord,  we  have  grievously 
offended  thee;  yet  have  we  not  cast  thee  off,  nor  forsaken 
thee  to  be  our  Lord :  we  be  thy  servants,  though  untlirifty, 
unthankful,  and  miserable;  and  thou  art  a  God  rich  in  mercy 
to  all  that  turn  unto  thee.  I  confess,  0  gracious  God,  that 
the  children  of  Israel  have  sinned  against  thee ;  yea,  not 
only  they,  0  Lord,  but  I  and  my  father's  house  have  hein- 
ously broken  thy  commandments :  and  yet  we  despair  not 
to  obtain  thy  favoiu*  again,  as  children  that  have  offended 
their  loving  Father.  There  is  none  of  us  free:  we  plead 
mercy,  and  not  justice ;  we  stand  not  in  defence  of  our  doings, 
but  jield  ourselves'  into  thy  merciful  hands.  While  thou 
givest  us  a  heart  to  pray,  we  continually  believe  thou  wilt 
hear  us  in  the  end.  O  Lord,  correct  thou  us  after  thine 
own  good  will  and  pleasure ;  but  give  us  not  up  to  the  lust 
of  thy  enemies  which  blaspheme  thee,  saying,  Their  God 
hath  forsaken  them,  their  God  cannot  nor  will  not  help  them: 
they  hate  us,  not  so  much  for  our  own  sins,  as  for  that  we 
be  called  thy  ser\'ants.  0  Lord,  let  not  thy  holy  name  be 
ill  spoken  of  through  our  wickedness :  rise  and  defend  thine 
own  cause  ;  cast  not  away  thy  ser\'ants  in  thy  heavy  dis- 
pleasure. What  vantage  canst  thou  have  in  giving  us  over 
to  thy  foes  ?  They  shall  laugh,  when  we  shall  weep :  they 
will  slander  thy  goodness  for  our  forgotfulness  of  thee.  Thou 
promisedst,  0  Lord,  by  the  mouth  of  thy  j)r()pliet,  that  inEzek.xviii. 
what  hour  soever  the  sinner  did  repent,  thou  wouldst  no 
more  remember  his  wickedness,  nor  lay  it  to  his  charge. 
We  weep,  we  confess  and  acknowledge  our  manifold  wicked- 
ness, wherewith  we  and  our  fathers  have  offended  thee:  we 
call  for  mercy;  we  pray  night  and  day,  not  doubtint;  but 
thou  wilt  keep  thy  promise  in  delivering  and  hearing  us  in 
thy  due  time.  Though  we  have  broken  our  promise  in  dis- 
obeying thee,  yet  if  it  please  thee  thus  to  try  our  faith  and 
exercise  our  patience  by  laying  on  us  thy  heavy  hand  and 
[*  Old  edition,  yoursclvnh:     Kn.J 


oOO  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  I. 

sharp  correction,  thy  good  will  be  done :  give  us  strength  to 
bear  that  thy  wisdom  will  lay  upon  us,  and  lay  on  us  what 
thou  wilt.  Thou  gavest  us  thy  law  to  be  a  bridle,  to  rule 
our  wicked  desires,  and  keep  us  within  the  compass  of  them; 
but  we,  like  madmen,  or  rather  wild  and  untamed  beasts, 
that  cannot  be  tied  in  chains  nor  holden  in  any  bands,  have 
outrageously  broken  all  thy  commandments.  No  laws  could 
rule  us,  no  saying  compel,  nor  correction  could  stay  us ; 
but  wilfully  we  followed  our  own  fantasies.  There  is  nothing, 
0  Lord,  that  thou  canst  lay  to  our  charge,  but  we  willingly 
and  frankly  confess  ourselves  guilty  thereof:  for  we  have 
neither  kept  thy  commandments,  which  thou  gavest  us  by 
Moses  thy  servant,  wherein  privately  we  might  learn  how  to 
direct  our  lives  both  towards  thee  our  God,  and  also  toward 
all  men;  nor  the  ceremonies,  sacraments  and  sacrifices,  which 
thou  appointedst  us  to  keep  in  thy  religion,  and  in  them  to 
worship  thee,  we  have  not  duly  regarded  and  kept,  but  cast 
them  away,  and  followed  the  fashions  of  the  heathen  people 
about  us,  and  such  as  we  devised  ourselves.  Our  priests 
and  prophets  have  taught  us  lies  and  devices  of  their  own 
heads ;  yet  have  we  been  more  ready  to  hear,  believe  and 
follow  them,  than  thy  holy  will  and  word,  declared  unto  us 
in  thy  book  of  life.  The  civil  laws,  by  which  thou  appoint- 
edst thy  commonwealth  to  be  ruled,  we  have  broken  and' 
disobeyed,  living  at  our  own  lust  and  pleasure.  Our  judges, 
rulers,  and  lawyers  have  sought  their  own  gain  more  than 
justice  to  their  people,  oppressing  them  wrongfully.  There 
is  no  goodness  in  no  sort  of  us:  prince,  priest,  people,  judge, 
ruler,  and  all  sorts  from  the  highest  to  the  lowest,  we  have 
all  run  astray:  we  deny  it  not,  but  with  many  tears  and 
grievous  heart  we  fall  before  thy  throne  of  mercy,  earnestly 
craving  and  faithfully  believing  to  find  mercy,  gi-ace  and  par- 
don at  thy  hands. 

AVith  these  and  such  like  words  he  poured  out  his  grief 
before  the  Lord.  For  no  doubt  he  spake  much  more  than 
is  here  written ;  but  these  may  suffice  to  teach  us  the  like. 

TiieText.  v.  8.  Remember^  I  heseech  thee,  the  nx^ord  that  tliou  com- 
7nandedst  Moses  thy  sermnt,  saying,  Ye  icill  of  end, 
and  I  loill  scatter  you  among  the  heathen: 


xxxn. 


V.   8 11.]  A\    EXPOSITION    UPON    NEHEMIAH.  301 

9.  And  if  ye  tarn  unto  nie^  and  keep  my  command meiits^ 
and  do  them ;  if  ye  were  cast  to  the  uttermost  parts 
of  heaven^  from  thence  I  will  gather  you^  and  ioill  bring 
you  to  the  place  which  I  haoe  chosen  to  set  my  name 
there, 

10.  They  are  thy  servants^  and  thy  people^  whom  thou  ha4 
redeemed  in  thy  great  power  and  with  thy  mighty  hand. 

11.  /  beseech  thee^  my  Lord^  I  pray  thee^  let  thy  ear  be 
bent  to  the  prayer  of  thy  servants,  which  desire  to  fear 
thy  nams;  and  give  good  success,  I  pray  thee,  to  thy 
servant  this  day,  and  grant  him  mercy  in  the  sight  of 
this  man.     And  I  was  the  king''s  cup-bearer. 

Give  me  leave,  Lord,  I  beseech  thee,  to  speak  unto  thee, 
and  put  thee  in  remembrance  of  those  things  which  thou 
seemest  to  as  to  have  quite  forgotten.  Thou  forewarnedst  us 
by  thy  faithful  servant  Moses,  that  if  we  offended  thee,  thou  ^^-  iV. 
wouldst  drive  us  out  of  that  pleasant  country  which  thou 
gavest  us,  and  scatter  us  among  the  heathen  people  in  all 
countries ;  yet,  if  we  would  turn  unto  thee  again,  and  keep 
thy  commandments,  there  was  no  part  under  heaven  so  far 
off,  nor  none  so  mighty  or  cruel  against  us,  but  thou  wouldst 
bring  us  again  and  settle  us  in  that  place  which  thou  hadst 
chosen  and  appointed  us  to  call  on  thy  name  there.  The 
first  part,  0  God,  we  find  too  true :  we  have  sinned,  and 
thou  hast  punished  us  :  we  have  broken  thy  laws,  and  thou 
hast  scattered  us  into  all  countries  :  and  if  we  lived  among 
a  people  that  knew  thee,  or  loved  thee,  our  banishment  and 
loss  of  our  country  would  be  less  grievoiLS  unto  us.  iJut, 
alas,  good  God !  we  live  amongst  them  that  hate  thee,  aiul 
laugh  at  us  :  they  worship)  gods  of  their  own  making,  and 
think  them  to  be  of  greater  might  than  thou,  the  aluiiglity 
and  ever-living  God,  art.  This  grief  we  cannot  digest :  tliis 
is  so  tedious  unto  us,  that  we  cannot  be  merry  until  tliou 
restore  us.  After  our  long  captivity  by  Nebuchadnezzar  in 
Babylon  thou  seemedst  to  rememlxn*  us  something,  and 
movedst  the  good  king  Cyrus  to  give  licence  to  ;ts  many  as 
would  to  go  home  and  build  thy  temple  again  ;  and  this  was 
some  good  token  of  thy  love  and  favour  towards  us  :  but 
yet,  alas  !    (J  Lord,  there  l>e  as  many  years  or  more  jnust, 


302  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  I. 

since  Cyrus  began  this  our  deliverance  ;  and  yet  we  live  among 
the  unbelieving  Persians,  a  people  as  cruel  and  wicked  as 
the  Babylonians  and  the  Chaldeans  were :   thou  changest  our 
captivity  from  one  kingdom  to  another,  and  from  country  to 
country ;  yet  we  never  a  whit  the  better.    We  are  not  brought 
to  thy  promised  place  and  holy  land :  our  city  is  burned  up, 
and  lieth  uninliabited ;    the  walls  are  pulled  down,  and  the 
gates  lie  open,  that  our  enemies  may  rush  in  on  every  side, 
spoil  and  murder  us  at  their  pleasure.     By  thy  good  servant, 
king  Darius,  thou  didst  build  us  a  temple  to  call  upon  thy 
name  in  it ;  and  that  was  some  good  hope  that  thou  wouldst 
fully  deliver  us  from  our  enemies,  and   mercifully  restore  us 
to  our  undeserved  country.     Thou  seemest,  0  Lord,  to  have 
kept  part  of  thy  promise ;    but  yet  the  greatest  part  is  be- 
hind.    Remember,  0  God,  I  beseech  thee,  thy  promise,  and 
bring  us  home  again;    finish  the  thing  that  thou  hast   so 
prosperously  begun.     Thy  enemies  will  think  that  either  thou 
canst  not  or  wilt  not  perform  thy  promise :    arise,   0  Lord, 
and  deliver  us  fully,  that   the  world  may  know  thou  art  a 
true  God  in  keeping  thy  promise :    let  thy  enemies  see  that 
there  is  no  people  so  strong  to  hold  us,  nor  country  so  far  off, 
but  thou  both  canst  and  wilt  destroy  them  that  rebel  against 
thee,  and  fully  deliver  us  and  bring  us  home  again.     Pardon 
my  mde  boldness,  gracious  God,  which  so  saucily  speak  unto 
thee  ;    the  grief  of  my  heart  is  so  great,   it  brusteth  out,  I 
cannot  hold  in,  but  talk  unto  thee  as  one  doth  to  another. 
The  faithful  hope  that  I  have  in  thee,  that  thou  wilt  per- 
form  thy  promise   fully,   maketh  me   thus  boldly  to  speak; 
yet  the  greatness  of  our  misery  and  the  weakness  of  our  faith 
maketh  many  to  think  that  thou  hast  forgotten  us.     Bear 
with  our  weakness,   and  pardon  our  impatience.     The   sick 
man  that  lieth  in  great  pains,  and  looketh  for  the  physician's 
coming,  thinketh  he  cometh  but  slowly,  when  he  maketh  all 
the  haste  he   can ;    and  when   he  is  come,   except  he   give 
him  some  ease   quickly,    he  thinketh  that  either  he  cannot 
or  will  not  help  him.     But  the  wisdom  of  the  physician  is 
such,  that  if  he  should  purge  or  let  him  blood  presently,  it 
were  great  danger;  or  if  he  should  satisfy  his  fantasy,  let- 
ting him  eat  and  drink  what  he  list,  it  would  increase  his 
pains ;  and  therefore  he  tarrieth  until   he   see   better  occa- 


V.   8 11.]  AN    EXPOSITION    UPON    NEHEMIAH.  303 

sion  given  :  so  we,  0  Lord,  lie  in  great  pains,  and  think 
thou  tarriest  long :  we  would  gladly  have  our  desires  ful- 
filled ;  but  thy  wisdom  seeth  the  time  is  not  yet  come.  Give 
us  patience,  0  God,  to  tarry  thy  leisure,  or  rather  a  speedi- 
ful  deliverance.  Our  weakness  is  such,  that  we  cannot  but 
murmur  and  grudge  at  our  delays,  and  think  thou  hast  for- 
gotten us.  Bear  with  our  foolishness,  O  Lord,  which  can- 
not understand  the  secret  wisdom  of  thy  doings :  we  judge 
thee  according  to  our  own  wits,  as  we  think  good,  and  sub- 
rait  not  ourselves  to  thy  wisdom,  which  knowest  what  time 
is  best  and  meetest  for  us  to  taste  of  thy  undeser\'ed  good- 
ness. We  think  thou  hast  forgotten  us,  if  thou  speedily 
satisfy  not  our  desires.  Arise,  gracious  God,  and  deliver  us, 
that  the  world  may  see  that  thou  rememberest  thy  promise 
made  so  long  ago  to  thy  faithful  servant  Moses.  This  profit 
we  have  by  reading  thy  scriptures,  left  unto  us  by  thy  ser- 
vants the  prophets,  that  our  faith  is  increased,  our  hope 
faileth  not,  but  manfully  tarrieth  with  patience  for  thy  coming. 
Faith  doubteth  not,  and  hope  is  not  wear}',  though  our  grudg- 
ing nature  cannot  be  contented.  Increase  our  faith,  O  gra- 
cious God,  our  hope  and  strength,  that  we  fall  not  from  thee : 
pardon  our  murmuring  and  mistrusting  of  thee  :  though  our 
state  be  despised  when  we  look  at  ourselves,  yet  when  we 
remember  thy  promise,  we  cannot  despair.  We  follow  our 
father  Abraham,  who,  contrary  to  hope  by  reason,  hoped  in 
thee  that  thou  wouldcst  fulfil  thy  promise  to  him,  though  rea- 
son could  not  see  it.  And  that  thou  mayst  the  more  willingly 
do  it,  O  Lord,  consider  who  we  be.  We  be  thy  servants ; 
other  lords  and  masters  we  seek  none :  we  are  thy  people, 
and  thou  our  (iod  and  King.  Can  any  master  forsake  his 
serwant,  or  any  king  his  subject,  that  humbly  submittetli 
himself  unto  him  {  Thoufrh  we  have  sinned  and  dcsorved 
to  be  cast  away  from  thee,  yet  art  thou,  O  Lord,  rich  in 
mercy,  a  King  of  great  power,  and  thy  glory  shall  shine  in 
our  deliverance.  Ls  any  fault  so  great,  that  thou  canst  not 
forgive  it?  Is  any  man  so  hard-hearted,  but  at  length  ho 
will  be  entreated  i  and  shall  any  wickedness  overflow  thy 
goodness  so  far,  that  thou  wilt  not  bo  ontroatod  '  So  many 
years'  punishment  would  satisfy  a  stony  heart,  and  forgive  and 
forget  all  that  is   past:    think  on  us,  (>   l^ord,  what   nictaJ 


S04  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  I. 

we  be  made  of,  and  deal  not  with  us  in  the  balance  of  justice, 
but  in  mercy.  We  are  by  nature  earth,  dust  and  ashes,  and 
therefore  heavy,  sluggish,  and  forgetful :  we  are  born  of  sin- 
ful parents  even  from  the  beginning ;  and  therefore  of  our- 
selves must  needs  follow  their  trade  in  ill  do'mcr :  we  be  no 
angels,  and  therefore  cannot  serve  thee  as  we  should  do.  Take 
in  good  part,  0  Lord,  our  simple  good  will :  that  that  wanteth 
in  us,  thy  Messias,  thy  Son,  our  Lord  and  Christ,  hath  ful- 
filled for  us,  and  made  us  partakers  of  his  righteousness. 
Look  at  him,  0  Lord,  and  not  at  us,  who  redeemed  us  with 
no  gold  nor  silver,  but  by  his  own  precious  blood ;  and  let 
that  price  satisfy  thee,  and  deliver  us.  I  grant,  0  Lord, 
thou  deUveredst  our  fathers  from  their  bondage  and  slavery 
in  Egypt,  wherein  we  should  have  continued,  if  thy  mighty 
hand,  great  power  and  strength  had  not  made  us  free.  And 
not  only  then,  0  Lord,  we  tasted  of  thy  goodness,  but  ever 
since,  when  the  Philistines,  Ammonites,  Moabites,  or  other 
enemies  round  about  us  oppressed  us,  thou  heardst  us,  thou 
deliveredst  us ;  and  shall  we  now  be  clean  forgotten !    Arise, 

0  Lord,  speedily,  and  let  thy  people  know  that  thou  remem- 
berest  them,  and  hast  a  care  over  them.  How  shall  thy 
goodness  be  known,  if  thou  have  not  a  people  to  praise  thee  i 

1  beseech  thee.  Lord,  pardon  my  importunity.  I  cannot  de- 
part, until  I  obtain  my  suit  at  thy  hands  :  though  thou  seem 
to  deal  hardly  with  us  so  many  years,  yet  I  will  say  with 
patient  Job,  "  Although  he  kill  me,  yet  I  will  trust  in  him 
still.'*"'  I  know  thou  lovest  us,  whatsoever  thou  doest  unto  us  ; 
and  therefore  I  will  trust  in  thee  still.  Though  thou  hast 
seemed  hitherto,  O  Lord,  to  look  strangely  on  us,  yet  now 
bow  down  thine  ear,  and  hear  the  prayer  of  me  thy  poor 
servant,  and  the  prayers  of  all  the  rest  of  my  sorrowful  bre- 
thren, thy  servants ;  which  would  gladly,  so  far  as  the  weak- 
ness of  man's  nature  will  suffer  us,  fear  thy  name.  Thy 
Holy  Spirit  giveth  us  a  desire  to  serve  thee;  but  the  rebel- 
lious flesh,  which  we  received  of  our  first  father  Adam,  with- 
standeth  all  such  motions,  and  draweth  us  from  thee.  Deal 
not  with  us,  therefore,  0  God,  in  the  rigour  of  thy  justice, 
but  in  the  unspeakable  measure  of  thy  mercies.  Rule  thy 
servant  this  day,  and  grant  me  to  find  grace  and  favour  in 
the  sight  of  this  mighty  king,  Artaxerxes,  whose  cup-bearer 


V.    8 11.]  AX    EXPOSITION     UION     NEIIEMIAH.  305 

I  am.  It  lieth  most  in  him  to  lielp  and  to  hinder  us,  to 
set  us  at  Uberty  or  keep  us  prisoners  still,  to  build  our  city 
or  to  let  it  lie  waste.  I  see,  0  Lord,  the  fierceness  of  his 
nature,  and  how  little  he  understandeth  thv  goodness  to- 
wards  him  :  but  yet  I  know,  0  God,  that  the  hearts  of 
princes,  even  infidels,  are  in  thy  hands  to  dispose  as  thou 
thinkest  good.  Have  pity  therefore,  0  God,  on  thy  people, 
and  bend  his  mind  to  pity  them.  Other  friends  I  do  not 
seek;  for  without  thee  all  suit  and  labour  is  in  vain. 


,      A   PRAYER. 

Lord  God,  which  of  thine  own  mere  good  will  inspiredst 
thy  prophets  in  old  time  with  the  knowledge  of  thy  secret 
mysteries,  and  of  thy  great  love  towards  us  thy  servants  hast 
caused  them  to  be  put  in  writing,  and  hast  preserved  them 
from  destruction  by  thy  mortal  enemies,  that  we  might  learn 
in  them  thy  mercies,  shewed  to  our  fathers  and  promised  to 
us ;  give  us,  we  beseech  thee,  a  willing  mind  with  reverence  to 
hear  and  read  thy  holy  word,  declared  in  this  book,  and  a 
diligent  care  to  follow  the  same.  Raise  up,  we  pray  thee,  in 
these  our  latter  days  such  faithful  servants  a])out  the  princi' 
in  the  court,  a.s  Nehemiah  was,  that  would  pity  the  nn'si'ral)le 
state  of  the  poor  people  and  afflicted  church,  rather  than  seek 
their  own  ea.se,  wealth,  and  profit.  Grant  us,  we  pray  thee, 
to  weep,  fast,  and  pray  with  such  love  to  our  brethren  and 
sure  faith  in  thee,  a.s  Nehemiah  Ixid,  and  not  to  cease,  until 
we  have  obtained  some  grace  in  thy  sight,  as  he  did.  Our 
need  and  misery  in  these  latter  days  are  us  great  as  was  in 
his  time;  and  yet  we  see  it  not.  Thou  convcttst  us.  and 
we  feel  it  not :  thou  teachest,  and  we  will  not  learn.  Thou 
hadst  brought  home  part  of  the  Jews  from  their  captivity,  and 
yet  many  remained  behind  :  so,  Lord,  thou  hast  in  our  days 
opened  the  eyes  of  some,  and  tlelivered  us  from  tliat  Itomish 

fpil  KIN'GTOV.] 


''"'^  A    PRAYER. 


slavery  wherein  we  were  so  long  drowned :  but,  alas  !  0  Lord, 
many  of  our  bretliren  lie  blind  and  will  not  see,  have  ears  and 
will  not  hear.  Open  their  eyes,  0  God,  and  fully  restore  us, 
that  we  and  they  may  jointly  fear  thee  as  our  Lord,  and 
reverently  love  thee  as  our  dear  Father,  to  the  confusion  of 
Satan  and  his  partakers,  and  the  everlasting  glory  of  thy 
blessed  name,  and  comfort  of  thy  poor  people,  through  Christ 
thy  Son,  our  Lord  and  only  Saviour.     Amen. 


CHAP.  ][. 

V.  1.  It  came  to  2)ass  hi  the  month  of  March ^  in  the  ticr-ntleth 
year  of  king  Arta.rerxes,  that  wine  teas  afore  him;  and  I 
took  up  the  icine^  and  I  gave  it  to  the  king,  and  teas  not 
sad  afore  in  his  sight. 

2.  And  the  king  said  to  me,  Whj  is  thy  countenance  so  sad, 
and  thou  art  not  sick?  It  is  nothing  else  than  a  heavy 
heart.     I  was  very  sore  afraid. 

3.  And  I  said  to  the  king,  0  king,  God  save  thy  life  for 
ever.  Why  shoidd  not  my  countenance  be  sad,  when  the 
city  and  the  place  of  my  fathers'"  burials  lieth  waste,  and 
the  gates  are  consumed  icith  fire  ? 

4.  And  the  king  said  to  me,  For  what  thing  dost  thou  ask? 
And  I  prayed  to  the  God  of  heaven. 

5.  And  I  said  to  the  king.  If  it  be  thought  good  to  the  king, 
and  if  thy  servant  find  favour  in  thy  sight,  send  me 
into  Juda  to  the  city  of  my  fathers'  burials,  that  I  may 
build  it. 

G.  And  the  king  said  to  me,  the  queen  sitting  by  him,  How 
long  will  thy  journey  be,  and  when  tcili  thou  return  ? 
And  it  teas  thought  good  in  the  king^s  sight,  and  he  sent 
me ;  and  I  appointed  him  a  certain  time. 

The  month  Nisan,  as  it  is  called  in  the  Hebrew  here, 

is  the  first  niontli  of  the  year,  as  the  scripture  useth  to  reckon, 

and  answereth  unto  our  March,  beginninfy  at  the  first  chanpre 

of  the  moon  after  the  twelfth'  day  of  March,  when  the  days  and 

nights  are  both  of  one   length.     And  although  many  doubt 

who  this  Artaxerxes  was,  I  take  it  certainly  to  be  him  that 

was  called   Longimanus,  Long-hand,   because  the   one   hand 

was  lonjjer  than  the  other:  as  Edward  the  First  was  called 

Long-shanks  because  of  his  long  legs.     I  love  not  to  fill  up 

books  with  moving  doubt  unto  the  unlearned,  for  whose  cause 

specially  1   write ;  and  namely  such  doubts,  as  he  harder  in 

searching  than   profitable   in    understanding.     The   learneder 

sort,   that  list   to   try   their   wits,  may   search   many   men's 

writings,  and  see  divers  opinions ;  but  a  most  apparent  tnith 

{}  Old  edition,  12.    Compare  p.  287,  "22nd  day  of  March."     En.] 

20—0 


SOS  AN    EXPOSITION    UPON    NEHEMIAH.  [ciI.  11. 

simply  told  is  best  for  the  unlearned.  Yet  in  the  fourth  chap- 
ter of  Ezra'  I  have  fully  enough  opened  the  matter,  which  I 
think  after  good  consideration  will  be  best  hked  of  most  men. 

Among  many  things,  which  prove  the  good  disposition 
of  Nehemiah,  these  certain  times  that  he  appointeth  of  his 
doing  most  clearly  declare  the  same.  In  the  ninth  month, 
November,  in  the  latter  end  of  the  year,  reckoning  the  year 
by  the  course  of  the  sun,  he  received  these  heavy  news  of 
the  misery  of  his  people  and  country :  and  in  the  first  month 
of  the  year  following,  (yet  both  these  months  fell  in  the 
twentieth  year  of  the  king  Artaxerxes,)  God  gave  him  this 
occasion  to  speak  for  the  relief  of  them  to  the  king.  It 
oft  falleth  out,  that  the  latter  end  of  the  year  by  the  course 
of  the  sun  is  the  beginning  of  the  year  by  the  reign  of 
the  king :  as  our  gracious  queen  Elizabeth  began  her  happy 
reign  in  November,  yet  March  in  the  year  following  is  part 
of  the  same  year  of  her  reign  that  November  was  in  the 
beginning.  All  this  while,  four  months  at  the  least,  from 
November  to  March,  was  Nehemiah  sad,  weeping,  fasting, 
praying,  and  seeking  some  good  occasion  to  seek  to  the  king 
for  the  relief  of  his  country.  After  this  sort  will  good  men 
commend  their  suits  unto  princes,  first  by  weeping,  fasting, 
and  praying  unto  God  ;  because  they  knosv  the  princess  heart 
to  be  in  God's  hand,  to  dispose  and  turn  as  he  thinketh  good : 
but  the  wicked  worldlings,  that  have  not  God  afore  their 
eyes,  nor  think  not  God  to  rule  the  world  and  princes  too, 
seek  clean  contrary  ways ;  and  by  rewards,  by  him  and  by  her, 
by  flattering  and  dissembling,  make  their  way,  and  break  their 
suits  unto  princes.  AVhen  queen  Ester  should  speak  to  the 
king  for  the  deliverance  of  the  Jews  her  people,  as  Nehemiah 
Esth.  iv.  should  here,  she  bade  Mardocheus  go  and  will  all  the  Jews  to 
fast  and  pray  for  her,  that  she  might  find  favour  in  the  king's 
sight,  and  obtain  her  suit  for  them :  and  by  these  godly  means 
both  Ester  and  Nehemiah  prospered  in  their  requests. 

But  because  every  one  cannot  have  access  to  speak  unto 
the  king,  and  break  his  suit  himself,  (nor  it  is  not  fit  that 
it  should  so  be,)  it  is  not  amiss  to  use  the  means  of  some 
good  man  about  the  prince  to  open  the  suit  unto  him  sim- 

P  It  does  not  appear  that  the  Exposition  on  Ezra  was  ever  printed. 
Ed.] 


V.    1 6'.]  AX    EXPOSITION-    UPON    NEHEMIAH.  30.0 

ply  in  the  fear  of  God,  committing  tlie  success  thereof  hv 
earnest  prayer  to  God's  good  will  and  pleasure.  And  better 
it  shall  be  for  them  thus  simply  to  walk  in  the  fear  of  God, 
and  to  fail  in  the  suit,  than  by  lying,  flatters-,  or  bribery  to 
obtain  it.  A  hard  lesson  for  courtiers  to  follow,  but  a  most 
true  and  godly  way !  When  Absalon  was  out  of  favour  with  -  -^m.  xiv. 
his  father  David,  by  the  means  of  Joab  and  the  woman  of 
Thecoa  he  was  brought  in  again;  but  by  practice  rather  than 
upright  dealing,  and  therefore  it  prospered  not. 

Nehemiah  had  hitherto  kept  his  inward  sorrow  so  secret, 
that  the  king  perceived  it  not  :  but  it  overcame  him  now, 
and  he  was  not  able  to  cover  it  any  longer.  AV  hat  earnest 
love  was  this  in  him  toward  his  countrv.  that  thus  lonir 
fasted  and  prayed  !  and  we  are  so  nice,  that  what  danger 
soever  hangeth  over  us,  we  cannot  forbear  a  dinner,  that 
by  some  abstinence  from  the  belly  we  may  more  earnestly 
give  ourselves  to  prayer.  They  that  with  reverence  will  con- 
sider God's  secret  providence  and  care  that  he  hath  for  his 
people,  how  he  governcth  all  things,  yea,  even  those  that  seem 
outwardly  of  no  value,  after  such  a  sort,  that  his  heavenly 
wisdom  and  fatherly  love  doth  most  manifestly  appear  in  them 
toward  those  that  seek  him,  may  here  see  a  manifest  example 
of  it.  Not  by  chance  (for  so  nothing  falleth  out.)  but  by 
God's  great  providence,  the  king  had  wine  aforo  him,  was 
dry,  and  called  for  drink.  Nehemiah  also,  as  God  had  aj)- 
pointed,  stood  by;  and  as  his  office  required,  being  his  cup- 
bearer, took  uj)  the  cup,  tasted  and  gave  it  to  the  king  to 
drink,  looking  very  sadly,  which  ho  was  not  wont,  and  ])riuces 
love  not  to  have  any  to  do  so  about  them.  Upon  this  sad 
look  falleth  out  all  the  matter,  which  otherwise  he  durst  not 
open.  The  king  demandeth  what  maketh  him  so  sad  :  Ne- 
hemiah openeth  his  grief:  the  king  askcth  what  lie  would 
have:  Nehemiah  maketh  his  petition:  the  king  grantcth  it, 
and  sendeth  him  to  ])uild  Jerusalem,  and  givcth  him  lil>oralIy 
things  necessary  to  the  doing  of  it.  A  weighty  matter  to 
rise  by  occasion  of  a  sad  countenance:  ])ut  tiuis  our  (iod  of 
small  things  can  bring  forth  great  matters.  J)a\i(l  used  to 
sit  at  king  Saul's  table,  until  he  fell  in  displea.sure  with  him  : 
when  he  saw  his  place  empty,  Saul  would  ask  where  he  wa.s, 
that  he  came  not  to  dinner.     And  if  he  spake  angrily,  Jona- 


Esth.  V. 


310  AX    EXPOSITION    UPON    NEHEMIAII.  [cH.  II. 

than,  SauPs  son,  would  let  David  know,  that  he  might  keep 
him  out  of  SauFs  danger:  thus  by  an  empty  place  at  the 
table  David's  life  was  divers  times  saved.  Ester,  when  she 
would  go  to  speak  for  her  people,  and  of  long  time  afore 
had  not  seen  the  king,  nor  might  not  come  in  his  presence 
except  she  were  sent  for,  putteth  on  her  costly  apparel,  and 
standeth  afore  the  king's  window,  where  she  might  be  seen. 
The  king,  seeing  her,  sendeth  for  her;  and  she,  spying  her 
time,  maketh  her  suit  to  the  king  for  her  people,  and  de- 
li vereth  them.  Thus  of  small  occasions  God  worketh  great 
things,  that  we  may  know  that  he  ruleth  all  things,  be  they 
never  so  small  in  man's  sight. 

But  among  many  great  tokens  of  God's  providence  and 
good  will  toward  Nehemiah,  none  is  greater,  than  that  he, 
being  a  prisoner,  a  stranger  born,  and  one  not  of  their  re- 
ligion, serving  idols,  but  worshipping  the  true  living  God, 
should  be  called  to  such  a  place  of  credit  and  worship,  to 
be  the  king's  cup-bearer  and  taster.  None  useth  to  put  any 
to  such  offices  of  trust,  but  such  as  be  thought  to  be  of  great 
honesty,  truth  and  fidelity.  No  doubt  many  of  the  Persians 
desired  that  office,  and  disdained  that  Nehemiah,  a  stranger, 
should  enjoy  an  office  of  that  credit  and  authority,  where  he 
might  have  free  access  to  the  king,  and  take  occasion  to 
move  his  suit  for  himself  or  his  friend.  Yet  this  is  God's 
accustomed  goodness,  that  when  his  people  be  in  trouble,  he 
always  provideth  some  to  be  about  the  prince,  which  both 
may  and  will  help  to  defend  them.  In  this  long  captivity, 
under  king  Darius  was  Daniel  and  his  fellows  in  great  au- 
thority with  the  king ;  under  king  Assuerus  were  Ester  and 
Mardocheus ;  under  king  Cyrus  were  Ezra,  Zorobabel  and 
others ;  under  Artaxerxes  was  Nehemiah  in  great  favour : 
which  all,  being  Jews  born,  did  wonderfully  relieve  and  com- 
fort the  oppressed  people  in  this  great  extremity  under  hea- 
then kings.  A  strange  work  of  God,  to  cause  heathen  princes 
to  favour  and  defend  the  religion  that  they  knew  not,  and 
to  defend  that  people  which  their  subjects  hated  !  But  such 
a  loving  Lord  is  our  God  to  us,  that  though  he  punish  his 
own  people  sharply  for  a  time,  yet  he  casteth  them  not  away 
for  ever ;  and  if  he  lay  on  heavy  load,  yet  he  giveth  them 
fstrenocth  to  bear  it. 


V.    1 6.]  AN     EXPOSITION-     UPON"    NEHEMIAH.  311 

Here   may  he   moved   a   liard   question   on   these   men's 
doings,    whether   it  be   lawful  now   for   a   christian   man   to 
serve  a  heathen  prince  or   no,  as  they  did  then.     Let  the 
case  stand  as  it  doth  here,  and  it  is  easy  to  answer.     These 
men  all  were  prisoners,  taken  out  of  their  own  country  bv 
violence ;    lived   under   heathen  kings ;    and   therefore   ought 
faithfully  to  sene  and  quietly  to  obey  them.     So  lived  Jo- 
seph in  Egypt  under  Pharao:  so  Daniel,   Mardocheus,  Ezra, 
Nehemiah,   and   others.      So   did    Jeremy   and    Baruch    the 
prophets  teach  them  to  live,  saying  unto  all  the  Jews,  then 
being  captives  under  infidels,  '•  Pray  for  the  life  of  Nebuchad-  Jcr.  x.\i.x. 
nezzar  and  Baltasar  his  son ;  seek  the  peace  of  that  country 
whither  ye  be  carried  away  prisoners,  and  be  not   troublers 
of  the  commonwealth."     So  St  Peter  taught  the  Christians 
in  the  beginning  of  their  receiving  of  the  gospel,  that  ser- 
vants should  not  forsake  their  masters,  though  they  did  not  i  Pet.  ii. 
yet  believe,   l)ut  serve  them  faitlifully  and  ()l)cy  them  rever- 
entlv ;    vea,   thouoh   thev  were   hard   and  froward   to   them. 
So   St  Paul  and   Peter  both  l)iddeth  the  faithful  wife  not  to  i  cor.  vii. 
leave  her  unfaithful  husband,  but  behave  herself  more  honestly, 
that  by  her  well  doing   the  husband   may   be   won   to   the 
Lord,  and  God's  holy  name  not  ill  spoken  of  through  them. 
What  good   could   a   nide   unfaithful   people   think    of  that 
God  or   religion,   that  would   teach   the   servant  or  wife   to 
run  away   from   their   masters   or   husband  i     The   scripture 
teacheth  no  such  thing,  but  all   faithfulness,  duty,  and  obe- 
dience toward  all  men,  so  far  as  we  offend   not   God.     But 
in  these  days,  if  any  should  leave  the  company  of  christian 
people  willingly,   and   go  serve   an    infidel   king  for   vantage 
sake,  that  were  ill  done,  and  differeth  far  from  the  case  of 
these  good  people,  and  may  not  be  done,  except  it  were  to 
go  and  preach.      Good  men  afore  rehearsed  dissembled  not 
their  God  nor  their  religion  ;   but  among  the  infidels  boldly 
confessed  it,   as  all  Christians  ought  to  do  in  nil  j)laces.  and 
afore  all  men,  though  they  be  cruel  against  them. 

2.  And  t/ic  kiuq  mhl.  The  good  will  of  the  king 
toward  Nehemiah  appeareth,  in  that  he  marketh  the  counte- 
nance of  his  servant  so  diligently,  (which  kings  use  not  com- 
monly to  do,  but  to  such  as  they  love  dearly,)  and  asketh 
the  cause  of  his  sadness.     Some  wouM  rather  have  chid  him. 


812  AN    EXPOSITION    UPON    NEHExVlIAH.  [cH.  IT. 

and  bid  liiin  go  out  of  the  king's  presence ;  for  princes  may 
not  have  any  occasion  of  heaviness  shewed  before  them,  but 
all  devices  that  can  be  to  make  them  merry :  yet  God  would 
by  this   means  move  the  king's  heart  to  pity  his  man,  and 
by  granting  his  suit  comfort  his  heavy  heart.     The  king,  be- 
like, was  a  wise  man :  for  by  a  heavy  countenance  he  could 
perceive  the   heaviness  of  his  heart.     A  good  kind   of  rea- 
soning and  seldom  untrue.     The  heart  is  the  beginning  and 
well-spring  of  all  affections  and  motions  of  the  body,  and  by 
outward  signs  sheweth  what  it  thinketh  inwardly.     Momus', 
which  is  one  that  findeth  fault  with  all  things,  when  he  was 
willed   to  tell   what  fault   he  could  find  in   the  fashion  and 
shape  of  man,  sayeth,  Man  was  not  rightly  made ;  for  that 
his   heart    was   locked   up   secretly   in   his   breast,   that    his 
thoughts   could  not  be   espied :    he   should   have   had   some 
glasses   set   there,   that   his   thoughts  might   be   seen.     But 
he  that  will  diligently  mark  the  countenance  and  behaviour 
of  a   man,    shall    easily   perceive   what   the   heart    thinketh. 
Hypocrites  may  dissemble  and  cloak  them  for  a  time ;  but 
time  will  soon  descry  them  to  a  wise  man.     Salomon  say- 
Prov.  XV.  13.  eth,  "A  merry   heart  maketh  a  cheerful  countenance,   and 
by  the  sorrow  of  the  heart  the  mind  is  heavy.''     Ecclesias- 
ticus  saith,    "  A  wise  man  is   known  by  his  countenance ;" 
and   the   next   verse   is,    "A   man's   garment,   laughter   and 
going  declare   what   a   man  is.''     Gregory   Nazianzen,   when 
he  saw  Julianus  Apostata,  the  emperor,  first,  by  his  coun- 
tenance  and  foolish   moving   of  his   body   conjectured   truly 
of  his  wickedness  and  falling  from  God,  which  followed  after- 
iinectiva2.  ward;  and  cried  out,   "0  Lord  God,  how  Qrreat  a  mischief 
cap. 37.'  "    is  nourished   in   the   empire   of  Rome!"-      Other   affections 
likewise,  when  they  grow  much,  as  this  sorrow  of  Nehemiali 

[^  An   allusion   to    Lucian,    Ilcrniothnut;,   sec.  20.   Tom.  i.  j).  759. 
Hcmsterli.     Ed.^ 

1  r  \  „  ~        '  ^  _  ,  , 

tyV(Opi(T(l.      KUl      CL      1X1)1      TTUpilfTftV     TJI/tV      TlOV      TtjVlKUVTd      (TVVOVTWV      KUl 

aKova-avTcou,  ov  T^aAeTTw*?  av  t}KupTvpi]<Tav'  oi^,  eireiCr]  Tavra  ide- 
ua-a/ir]!',  eiSv^  e(pdey^dpt]v,  Olov  kcikou  i;  'Pto/xa/wi/  (7^)  Tpeipei  ! 
Oral.  IV.  (Invectiva  in  Julian.  11.)  Tom.  1,  p.  122.  Paris.  1630.  Niceplio- 
rus,  as  refeiTC'd  to  by  tlie  autlior,  cites  the  passage,  supplying  the  yyj, 
wliich  is  wanting  in  Gregory.    Ed.] 


V.    1 '''.]  AN    EXPOSITION*     UPON    NEIIEMIAH.  313 

did,  work  greatly.  When  Oplnii  and  Phinees  were  slain,  and 
the  ark  of  God  taken,  Eli  their  father,  hearing  the  news,  for 
sorrow  fell  off  his  chair,  and  died :  and  Phinees'  wife,  heing 
near  the  time  of  her  childbirth,  hearing  the  death  of  her  hus- 
band, fell  on  travail,  and  died  for  sorrow.  When  the  ))lessed 
virgin  Mary  came  to  salute  Elizabeth,  "the  child  sprang  in 
her  womb  for  joy."*     So  much  a  merry  heart  can  do. 

I  cannot  tell,  whether  the  wisdom  of  Xehemiah  in  bridling 
his   affection,    that   in  so  great  a   sorrow   he  cried   not   out 
like  a  woman,  or  the  good  disposition  of  the  king  that  so 
pitied  the  sorrowful  heart  of  his  man,  is  worthy  more  praise: 
but  surely  both  arc  to  be  followed  of  all  Christians.     Affec- 
tions must  be  holden  under,  that  they  grow  not  too  nnich ; 
and  hea\y  hearts  would  be  comforted.     For  as  the  king,  see- 
ing the  sad  countenance  of  his  man,  diligently  searched  out 
the  cause  of  his  sorrow;   so  Christians,  when  one  seeth  an- 
other in  heaviness,  should  brotherly  comfort  him,  and  "  weep  Rom.  xii. 
with  them  that  weep,"  as  though  we  were  i)artakers  of  the 
same   sorrow,    according  to    the  rule   of   St   Paul,    "If  oneicor. \ii. 
member  of  the  body,  be  it  never  so  small,  be  in  pain,  the  rest 
of  his  body  is  grieved"  also,  and  every  member  seeketh  to 
ease  it  as  they  may,  so  they  be  naturally  linked  together.    So 
should  all  Christians,  beinij  members  of  Christ's  mvstical  body, 
one  bear  the  grief  of  another,  and  help  to  relieve  him. 

When  Nehemiah  had  been  thus  long  sad,  weeping,  fasting, 
and  praying,  he  was  now  cast  into  a  very  great  fear,  by  reason 
of  the  king\s  earnest  requiring  the  cause  of  his  sadness.    Thus 
one  sorrow  followeth  another,  and  a  christian  man's  faith  and 
patience  is  continually  exercised  :    when  one  irrief  is  ended,  it 
hath  another  strai^xhtwavs  followinnf.     The  kinji  said,   "  This 
sorrow  nuist  needs  come  from  a  heavy  heart,  soein;^  thv  body 
is    not    sick."      This    toucheth   a   man    near,    when    he    nni.st 
needs  open    the  secrets    of  his    heart    to  a    King.   \NlM>ni    he 
cannot  tell  how  he  will  take  it,   or  what  (»j>iiiion  he  hath  of 
him.       Many   thoughts   and    suspicions    rise    in    go(td    meirs 
hearts,  as  well  as  ill  men's,  and  cast  them  into  great  fear : 
for  ever\'   man    is   .subject    to    affection,    of   his    own    nature. 
Nehemiah   nnght  fear  lest   the   king    had   heard    some  accu- 
sation again.st  him,  or  had  taken  some  displea.sure  with  him, 
or  would  not  grant  his  request,  or  .some  other  would  hinder 


314  AN    EXPOSITION     UPON    NEHEMIAII.  [cH. 


11. 


his  suit,  or  might  lose  his  office,  &c.  and  therefore  no  mar- 
vel if  he  were  sore  afraid :  but  a  strong  faith  will  boldly 
pass  through  all  such  cares,  and  trusting  in  God,  will  con- 

Psai.xxxiv.  tinue  his  good  purpose.  '-The  troubles  of  the  righteous 
be  many,"  saith  David,  "but  the  Lord  will  dehver  him  out 
of  them  all." 

o.  And  I  said.  After  that  he  had  something  overcome 
his  fear,  and  recovered  his  spirits,  he  declareth  unto  the 
king  the  cause  of  his  sadness.  The  majesty  of  a  king  will 
make  any  good  nature  afraid  to  speak  unreverently,  though 
they  be  daily  in  company  with  him  and  favour,  as  Nehemiah 
was.  And  though  the  courtesy  of  a  prince  be  such,  that  he 
will  abase  and  humble  himself  familiarly  to  use  his  subject ; 
yet  the  subject  should  not  over  boldly  nor  saucily  behave  him- 

Diojenes.  ggjf  toward  liis  pHuce.  Diogenes  said,  A  man  should  use  his 
prince  or  peer  as  he  would  do  the  fire.  The  fire,  if  he 
stand  too  near  it,  will  burn  him ;  and  if  he  be  too  far  off, 
he  will  be  a  cold.  So  to  be  over  bold,  without  blushing  or 
reverence,  bringeth  in  contempt  of  both  sides;  for  the  king 
will  think  him  too  saucy,  and  the  subject  will  forget  his  duty : 
and  to  be  over  strange  and  afraid  will  cause  the  king  to 
think  him  to  be  of  an  ill  nature,  and  not  bearinoj  a  ffood 
heart  towards  him.  Therefore  Nehemiah,  not  over  bold  with 
his  prince,  with  most  huml^le  obeisance  wisheth  the  king  good 
life,  as  the  common  phrase  of  the  scripture  useth  to  speak, 
and  plainly  telleth  the  true  cause  of  his  sorrow  and  sad  coun- 
tenance. Here  we  may  learn  the  duty  of  Christians,  that  live 
under  heathen  princes :  that  is,  they  may  not  only  serve  them, 
but  ought  humbly  to  obey  and  reverence  them.  For  surely 
this  kind  of  salutation  in  Nehemiah,  to  pray  for  the  king's 
life,  w^as  not  holy  water  of  the  court  from  the  teeth  out- 
ward, Saluta  lihenter ;  but  from  an  unfeigned  heart  desiring 
it.  St  Paul,  who  lived  under  the  emperor  Nero,  as  wicked 
a  man  as  ever  the  earth  bare,  biddeth  to  pray  for  all  "  kings 
and  them  that  be  in  authority,"  (which  then  were  all  infidels,) 
"  that  under  them  we  may  live  a  quiet  life  with  all  godliness 
and  honesty."  And  if  thou  thinkest  such  ill  men  are  not 
to  be  prayed  for,  yet  for  the  quietness  of  God's  church  thou 
must  pray  for  them,  that  God  would  so  rule  their  hearts,  that 
luidcr  them  we  may  live  a  peaceable  and  godly  life.     For 


V.    1 f).]  AN"     EXI'OrilTlUX     UPON     NEHEMIAH.  olo 

that  is  tlie  reason  that  St  Paul  yieldeth,  tliough  such  wicked 
men  will  not  learn  their  own  salvation  tlicmselves. 

After  that  Nehemiah  had  thus  dutifully  behaved  himself 
to  the  king,  so  that  there  could  be  thought  no  just  cause 
of  any  evil  suspicion  in  him  toward  the  king;  then  he  boldly 
declareth  the  cause  of  his  sadness,  and  saith,  "the  city  where 
his  fathers  lay  buried  lay  waste,  and  the  gates  were  burned/' 
And  is  this  so  great  a  cause  why  Nehemiah  should  be  so  sad, 
weep,  fast,  and  pray  so  long  I  had  he  not  seen  nor  heard  of 
greater  cities  and  countries  than  it  was,  which  were  destroyed 
as  miserably  as  it  was  i  Babylon,  which  was  much  bigger 
than  Jerusalem,  was  conquered  not  long  afore  by  Cyrus ; 
Samaria,  their  neighbour,  by  Sennacherib  and  Salmanasser, 
&;c.  But  this  city  had  a  greater  cause  to  be  lamented  for 
than  others.  For  it  was  taken  from  wicked  men  by  God's 
mighty  hand,  and  given  to  God's  people :  it  was  increased 
with  many  benefits  from  God,  beautified  with  religion,  priests, 
a  temple  to  worship  the  living  God  in;  strengthened  by  many 
worthy  princes  and  laws;  and  was  a  wonder  of  the  world. 
It  was  "  the  holy  city,"*  because  it  was  dedicated  to  the  Lord's 
service ;  though  the  peojile  were  evil  that  dwelt  in  it,  and 
misused  it.  The  gospel  saith,  the  devil  tempting  Christ  our  .Matt.  iv. 
Saviour  '•  took  him  into  the  holy  city,  and  set  him  on  a 
pinnacle  of  the  temple;"  and  (Jhrist  our  Lord,  foreseeing  the  Luke xix. 
destruction  of  it  to  be  at  hand,  wept  for  it. 

This  was  then  the  cause  of  Nehemiah's  sorrow,  that  Ciod 
was  dishonoured ;  for  that  this  city,  which  was  dedicated  to 
his  name,  and  given  to  his  people  to  sene  him  in,  was 
now  defaced  by  heathen  princes ;  his  religion  decayed,  and 
people  subject  to  strangers.  A  zealous  man  cannot  abide  any 
thing  without  great  grief,  that  seemeth  to  deface  the  glory 
of  his  (lod.  Hut  if  these  causes  were  not,  yet  the  natural 
love  to  his  country  had  been  sufticient  to  mov(;  him  to  tcai-s. 
For  as  it  is  a  pitiful  sight  to  see  a  prince  or  nobleman  to 
be  cast  from  his  dignitv.  to  be  sj)oiled  of  his  honour,  lands 
and  goods,  and  become  a  carter  and  driv(»  the  pl(»ugh,  or  lie 
tied  in  prison ;  so  surely  it  nuist  needs  movu  any  heathen 
man,  to  see  the  city  where  he  and  his  elders  were  bom  and 
buried,  to  be  overthrown,  lie  open  to  all  cncnn'cH,  unfenced 
with   walls  or  gjites.   aiul   be  inhnl>itr^d  y\hh   a   few  cottages. 


316  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.   II. 

and  no  better  than  the  poorest  ragged  hamlet  in  a  country : 
much  more  Nehemiah  must  needs  be  touched  for  this  city, 
which  was  so  famous  throughout  the  world.  There  may  be 
good  reasons  alleged  beside  these,  why  he  should  weep  for 
his  city  and  country;  as  because  it  was  a  great  relief  and 
succour  in  all  needs,  to  all  that  lived  in  it  from  time  to 
time,  and  a  great  strength  to  the  country  about  it. 

But  what  is  that,  to  be  sad  for  the  place  where  his  elders 
were  buried?  Is  there  any  hohness  in  the  ground,  that  it  is 
better  to  be  buried  there  than  elsewhere  ?  or  the  dead  men 
any  thing  the  worse,  if  they  be  pulled  out  of  their  graves? 
What  is  the  cause  ?  Indeed  it  was  called  holy  in  divers  places 
of  the  scriptures,  as  other  outward  things  be,  that  are  appointed 
and  consecrated  to  a  holy  use.  St  Matthew  saith  that  divers 
Matt.xxvii.  dead  bodies,  "after  the  resurrection  of  our  Lord  and  Master, 
Christ  Jesus,  rose  out  of  their  graves,  came  into  the  holy 
city,  and  appeared  to  many.''  This  holiness  came  not  by 
holy-water  casting,  or  hallowing  of  popish  bishops  which 
hallowed  church  or  churchyard;  but  by  God's  appointing, 
and  choosing  it  for  his  dwellingplace,  where  he  would  be 
Psai.  c.xxxii.  worshipped,  as  the  psalm  teacheth,  "  The  Lord  hath  chosen 
Sion,  he  hath  chosen  it  for  a  dwellingplace  for  himself:  this 
is  my  restingplace  for  ever;  here  will  I  dwell,  because  1 
have  chosen  it."  So  on  God's  behalf  and  appointing  it  for 
a  place  where  he  would  be  worshipped,  it  was  holy,  though 
the  wickedness  of  the  people  had  defiled  it,  and  justly  pro- 
cured God's  anger  to  destroy  it.  Christ  Jesus  our  Lord, 
finding  his  temple  full  of  all  usurers,  buyers  and  sellers,  gat 
Luke  xix.  a  whip,  and  drave  them  out,  saying,  "  My  house  is  a  house 
of  prayer;  but  ye  have  made  it  a  den  of  thieves."  So,  by 
God's  appointing  it  was  "a  house  of  prayer,"  and  by  man's 
misusing  of  it  "  a  den  of  thieves."  And  he,  seeing  the  wicked- 
Matt,  xxiii.  ness  of  the  people  in  it,  wept  for  it,  and  said,  "  Jerusalem, 
which  killest  the  prophets,  and  stonest  to  death  them  which 
are  sent  to  thee,  how  oft  would  I  have  gathered  thee,  as  the 
hen  doth  her  chickens  under  her  wings,  and  thou  wouldst 
not !"  The  prophets  of  old  time  for  the  wickedness  of  the 
people  in  it  have  likewise  rebuked  Jerusalem  sundry  times: 
isai.  i.  "  How  is  this  faithful  city,  which  was  full  of  justice,  now 
Ezck.  xvi.    become  a  harlot !"    And  again :  "  Hear,  thou  harlot,"  speaking 


V.   1 G.J  AX    EXPOSITION     UPON     NEIIEMIAH.  31? 

to  Jerusalem.  Thus  one  thing,  by  God's  appointing  it  to  a 
holy  use,  may  be  called  holy ;  and  by  man's  misusing  of  it 
become  most  unholy.  But  the  place  itself  maketli  nothing 
holy,  as  it  is  written :  God  chose  not  the  man  for  the 
place  sake,  but  the  place  for  man's  sake ;  and  therefore 
this  city  did  not  make  the  dead  men  holy  that  were  buried 
in  it,  nor  any  thing  the  worse  if  they  were  buried  out  of  it. 
Therefore  the  papists  are  both  wicked  in  teaching  the  peo- 
ple, that  one  place  is  more  holy  than  another  to  be  buried  in. 
as  in  the  church  rather  than  in  the  churchyard,  and  near 
the  high  altar  rather  than  in  the  body  of  the  church  ;  and 
they  are  thieves  also  in  picking  poor  men's  purses  for  the  same. 
In  these  were  manv  abuses,  as  in  any  one  thinir. 

But  he  that  will  keep  these  three  rules  shall  not  err. 
First,  that  he  do  not  cast  out  the  dead  bodies  unburied^  to 
be  devoured  of  wild  beasts ;  nor  l)ury  them  in  dunghills, 
ditches,  or  such  like  places,  where  none  else  is  buried.  Dio- 
genes, when  his  friends  asked  him.  How  he  would  be  buried? 
bade  them  ca.st  him  out,  it  skilleth  not  how .  '•  A\'hv,"  sav 
they,  "the  bea.sts  will  devour  thee."  '"Nay  then,"  saitli  he, 
''  lav  mv  staff  bv  me,  and  I  shall  drive  them  awav.'^  A 
barbarous  saying,  and  meet  for  a  heathen  man'!  Yet  I 
think  the  laving  of  the  metevard  in  the  jifrave  with  the  dead 
man  came  upon  some  such  like  cause,  or  else  to  drive  away 
devils.  Socrates,  when  he  was  asked  the  like  question,  an- 
swered more  honestly,  and  Ijade  bury  him  so  as  were  most 
easy  for  his  friends. 

The  second  is,  to  aroid  nreat  cost  and  sumptuousutss,  as 
shrines,  tombs,  tapers,  torches,  candles,  mourning  coats,  fea.st- 
ings,  (fcc.  which  do  no  good  to  the  dead,  and  are  too  chargeable 
and  unprofitable  to  their  friends.  Yet,  if  civil  policy  add  some 
solemnity  to  princes  and  noblemen,  as  their  coat,  armour.  Hag, 
sword,  head-piece  and  recognizance,  1  dare  not  utterly  condi'inii 
it;  and  yet  would  wish  it  more  moderately  used  tiian  njany 
times  it  is.  As  there  was  difference  in  them,  while  they  lived, 
from  the  common  sort  and  state ;  so  there  may  be  in  tlieir 
burials  for  policy's  siike,  but  for  no  religion  or  holiness  at  all. 

['  Yet  not  so  haibarous,  if  the  reinaiiidir  <>f  the  story  l-e  told: 
Qui  poteris?  illi :  non  enim  senties.  Quid  iptur  inihi  feraruni  lanintus 
oberit,  nihil  sentient!  ?    Cic.  Tusc.  Quitst.  i.  104.     Eu.] 


318  AX  EXPOSITION   rpox  \i:hr?»iiati.  [cit.  u. 

The  third  thing  to  be  observed  is,  that  no  superstition 
should  he  committed  in  them ;  wherein  the  papists  infinitely 
offend :  as  in  masses,  diriges,  trentals,  singing,  ringing,  holy 
water,  hallowed  places,  years',  days'  and  month-minds^,  crosses, 
pardon-letters  to  be  buried  with  them,  mourners,  de  profundis^ 
by  every  lad  that  could  say  it,  dealing  of  money  solemnly 
for  the  dead,  watching  of  the  corpse  at  home,  bell  and  banner, 
with  many  more  than  I  can  reckon. 

These  three  abuses  taken   away,  remaineth  that  comely 
order  which  christian  charity  requireth :  as,  to  have  neighbours 
quietly  to  accompany  the  corpse  to  the  grave,  as  it  was  in 
Luke  ni.      the  poor  widow's  son  of  Naim  ;    brotherly  to  comfort  those 
that  lost  their  friends,  as  the  Jews  did  Mary  and  Martha 
for  their  brother  Lazarus  ;  to  confirm  faith  in  the  resurrection 
of  the  dead  in  the  selfsame  body,  that  there  is  put  in  the 
earth ;  to  prepare  themselves  to  die  daily,  not  knowing  when 
our  course  shall  come  ;  to  praise  the  Lord,  that  granted  the 
man  so  long  a  life  among  us  with  honesty,  and  in  the  end 
gave  him  a  stedfast  faith  to  seek  his  salvation  only  in  Christ 
Jesus,  who  hath  conquered  death,  hell  and  sin,  by  his  own 
death,  and  by  his  rising  from  death  hath  justified  us,  and 
will  raise  us  up  from  the  grave  in  the  end  to  live  with  him 
in  heaven  without  end.     The  comely  using  of  these  in  God's 
church  is  a  great  comfort   to  all   good  Christians,  and  the 
want  of  them  a  token  of  God's  wrath  and  plague.     Abraham 
Gen.  XV.      was  promised  burial  in  his  ripe  age,  as  a  blessing  from  God  : 
2  Kings.      Josias  was  promised  that  he  should  be  biu-ied  in  peace,  and 
2Sam.  ii.     not  See   the   plagues   that   should   follow.      The   Gabeonites 
are  praised  of  God,  and  rewarded  also   of  David,    for   that 
they  buried  king  Saul  and  his  son,  though  the   father   was 
]  Kinf?.s  xiv.  an  ill  man.     Contrariwise,  to  king  Jeroboam  and  Achab  was 
threatened  for  a   plague,    that   he   and   his  posterity   should 
not  be  buried,  but  devoured  of  beasts ;  and  to  king  Joachim 
was  foretold  it,  that  he  should  be  buried  as  an  ass  for  his 
Tobit  V.       falling  from  God.     Tobias  was  chiefly  commended  for  burying 
the  dead  bodies  of  his  countrymen  that  were  cruelly  slain. 
Thus  burial  is  commended;  and  to  want  it  was  great  re- 

[}  The  minding  or  remembrance  of  the  dead,  attended  with  feasting, 
at  particular  periods  after  their  decease.  The  "month's  mind"  was 
generallj'  used  in  our  country;  the  "day's  mind"  &c.  elsewhere.    Ed.] 


V.  I — 'J.j  A\   i.xposiTiov   rpox   NKfir.MrAn.  olf) 

proof.    Jeremy  tlireateneth  them,  that  lor  tlieir  wiekod  lil'e  they  J«r.  xxii. 
should  be  pulled  out  of*  their  graves.    The  place  of  burial  neod- 
eth  no  bishop's  blessing  nor  popish  hallowing;  but  every  comely 
place  is  holy  enough,  so  it  be  resen-ed  for  that  use  only.     It 
is  called  in  the  Greek  Coimeterion^  (^Komtjrrjpioy,)  that  is,  a 
sleeping  place,  and  in  the  Hebrew  Beth-haiaim,  that  is,  the 
house  of  the   living;    thereby   to  teach   us,   that  the   body 
sleepeth.   and  the  souls  live,  as  Salomon  saith,   '•  The  earth 
shall  go  to  the  earth  from  whence  it  was.  and  the  soul  shall 
return   to  him  that  gave   it.*'     Abraham  bought  a   field   toGen. xxiu. 
bury  his  in,  and  there  was  he  and  his  posterity  buried  :  and 
that  "was  a  common  custom,  continued  long  after  by  the  judges 
and  kings  of  Judah.     So  Gedeon,  and  generally  the  rest,  were  Juti?.  viii. 
buried.     It  is  said  of  khvr  Osias,  that  he  was  *'  buried  in  the  -  <^^^rnn. 
field  where  the  other  kings  afore  him  were  buried,''  in  a  place 
kept  for  that  use  only.    And  the  gospel  teacheth,  that  with  the 
money  which  Judas  sold  Christ  our  Lord  for,  they  "bought -^'att.xxvii. 
the  potter's  field  to  bury  strangers  in/'     These  places  were 
sometimes  within  cities,  sometimes  without,  as  Jesus  Christ 
our  Master  was  buried  in  a  garden  without  the  city  Jeru- 
salem ;    and  he  met  the  poor  ^yidow  of  Nairn  at  the  gates  Luke  vii. 
of  the  city,  going  farther  to  buiy  her  son.     It  was  long  after, 
afore  they  used  either  church  or  churchyards. 

Likewise  mourning  for  the  dead  would  be  bridled,  that 
it  1)0  not  too  much,  and  seem  to  grudge  at  God's  doings  in 
tnking  our  friends  from  us.  David  wept  for  his  child.  and2?am.xii. 
])rayod  w  hilst  it  was  sick ;  but  after  it  was  dead,  he  wept 
no  more.  Our  Saviour  Christ  cast  the  minstrels  and  mourners  Matt.  ix. 
botli  out  of  the  doors,  when  he  raised  up  tlio  young  woman 
in  her  father's  house.  I^y  which  we  are  taught,  that  w(» 
should  not  dance  with  minstrels  (for  that  is  too  barbarous 
and  against  nature,)  nor  to  be  grieved  with  the  death  of  our 
friends,  nor  desperately  mourn  with  the  heathen,  as  thounfh 
there  were  no  life  after  this.  '•  I  would  not  have  you  igno- 
rant,"' saith  St  Paul,  '-of  them  that  sleep  in  death,  that  ye 
mourn  not,  as  they  that  have  no  hope"  to  rise  again.  Sirach 
anpointeth  a  reasonable  time  for  reasonable  mourning,  saying, 
'Mourning  for  the  dead  is  two  or  three  days;"  and  before 
he  addeth,  ''or  seven  days  at  the  most."  The  cost  tlmt  is 
made  for  the  dead  is  rather,  as  St  Augustine  saith  full  well. 


320  AN    EXPOSITION    UPON    NEHEMIAH.  [CH.  II. 

"a  comfort  for  the  living,  than  help  for  the  dead^*"  For 
sure  it  is  comfortable  to  all  good  folk  to  see  our  friend  in 
his  life-time  to  have  behaved  himself  so  honestly,  that  his 
neighbours  bear  him  so  good  will  after  his  death,  that  they 
will  see  him  buried ;  and  it  strengtheneth  our  faith  of  the 
resurrection,  when  the  bodies  are  not  cast  away,  as  beasts' 
bodies  be. 

And  although  this  general  doctrine  of  comeliness  be  most 
true  and  comfortable,  yet  many  times  the  case  falleth  out 
so,  that  many  a  good  man  cannot  enjoy  this  kind  of  burial. 
In  persecution  many  good  martyrs  have  been  devoured  of 
wild  beasts ;  many  torn  in  pieces,  and  hanged  on  gibbets ; 
f  many  burned,  aad  their  ashes  cast  into  the  water :   yet  these 

good  men  were  nothing  the  worse  for  wanting  their  grave. 
For  the  kingdom  of  God  standeth  not  in  outward  things,  but 
in  true  faith  in  God  by  Christ.  For  as  it  profiteth  not  an 
evil  man  any  thing  at  all  to  be  solemnly  buried ;  so  it  hurteth 
not  a  good  man  to  want  it  in  these  cases,  if  he  cannot  get  it. 
2  Cor.  V.  Every  one  shall  receive  then,  as  he  hath  done  in  his  life ; 
and  not  after  his  death,  nor  his  costly  burial.  We  read  of  the 
LukexAi.  rich  glutton,  that  he  "was  buried,"  and  no  doubt  costly,  as 
all  his  life  was  gorgeous ;  but  poor  Lazarus  gat  little  cost 
at  his  death,  that  could  find  so  little  mercy  in  his  life :  yet 
was  the  glutton  ''in  hell"  for  all  his  pomp,  and  poor  Lazarus 
"  in  Abraham's  bosom"  in  joy. 

But  among  all  other  foolishness  in  popery,  I  cannot  but 
marvel  at  this,  that  in  their  great  solemn  singing  for  the 
dead  they  would  not  use,  but  forbid  Alleluia  to  be  sung.  If 
the  Eomish  church  be  the  true  church,  and  all  well  that 
they  command,  why  should  the  late  synagogue  of  Rome  deface 
that  which  the  best  bishops  of  Rome  allowed  of?  Jerom 
jer.  Ep.  30.  writeth  in  his  thirtieth  Epistle,  called  EpitapMum  Fabiolce, 
that  at  the  burial  of  that  noble  woman  "  the  people  of  Rome 
were  gathered  to  the  solemn  funeral ;  and  there  the  psalms 
did  sound  aloud,  and  Alleluia,  rebounding  with  his  echo  on 
high,  did  shake  the  gilded  ceilings  of  the  temple.  On  one 
side   a  company  of  young   men,    on   another   side   were  old 

\}  Proinde  omnia  ista,  id  est,  curatio  funeris,  conditio  sepulturae, 
pompa  exsequiarum,  ma;^is  sunt  vivoruni  solatia  quam  subsidia  mor- 
tuorum.     De  Civ.  Dei,  Lib.  i.  cap.  xii.     Ed.] 


V.    1 f).]  A\     EXPOSITION     UPON    XEHEMIAM.  321 

men  which  sang  forth  the  praises  and  deeds  of  that  good 
woman.  And  no  marvel,"  said  he,  *'if  men  rejoice  of  her  sal- 
vation, of  whose  conversion  the  angels  in  heaven  were  glad."' 
The  like  is  written  in  the  twenty-seventh  Epistle  ad  Eusto- 
chinm  for  her  mother  Paula.  In  this  I  note  the  old  church 
of  Rome,  that  at  such  solemn  funerals  they  sang  Alleluia  on 
high,  as  the  papists  do  now  on  Easter  day.  Then  they  praised 
Clod  for  the  dead,  for  so  Alleluia  signifieth ;  and  now  they 
pray  God  for  the  dead  to  get  money  withal.  Then  they  re- 
joiced of  their  salvation ;  and  now  they  weep  for  fear  of  the 
pope's  purgatory.  "  Blessed  are  they  that  die  in  the  Lord,'"* 
saith  St  John.  Why,  then  they  go  not  from  pains  here  to  mi- 
sery there.  Why  should  the  new  Romish  synagogue  mislike 
that  good  ancient  order?  The  one  of  them  must  needs  err; 
which  many  think  cannot  be,  and  specially  in  this  our  age. 

There  be  other  controversies  in  these  our  days  abroad, 
which  might  have  been  very  well  left  untouched,  if  the  quiet- 
ness of  God's  church  had  been  dutifully  sought,  as  it  ought  to 
be :  as,  "  whether  the  ministers  should  bury  the  dead,  as  the 
common  order  appointeth  ;  and  whether  burial  sermons  are  to 
be  suffered  and  used,  &c."  This  place  giveth  no  great  occa- 
sion to  entreat  of  such  matters,  and  therefore  I  shall  let  them 
pass.  I  love  not  contention,  but  do  earnestly  require  every 
one  in  his  calling  for  God's  cause  to  seek  peace  with  all  their 
might ;  and  tliose  that  profess  Jesus  Christ,  I  desire  the  Lord 
that  they  would  join  with  their  brethren  in  pulling  down  the 
Romish  antichrist,  the  common  enemy  of  all  God's  doctrine 
and  religion,  leaving  such  unprofitable  contentions  which  breed 
division.  And  if  they  have  too  many  burial  sermons  in  the 
city,  God  grant  us  some  more  in  the  country  ! 

Thus  much  have  I  spoken  by  occasion  of  Nehemiah's 
mourning  for  "  the  place  of  his  fathers'  burial ;"  not  for  the 
loss  of  the  houses,  city  or  walls ;  or  that  he  Wius  trouliled 
with  such  superstitious  opinions  of  thinking  any  holines.s  in 
the  place,  or  that  the  dead  folk  were  any  thing  worse  in 
wanting  their  covering  in  the  earth ;  but  that  he  was  grieved 
to  see  the  city,  which  God  chose  himself  to  be  worshipped 
in,  and  those  good  men,  whose  bones  did  rest  tliere,  or  had 
faithfully  served  tiie  Lord  in  their  life,  now  to  be  given  to 
hcMtlieu   men's   hands,   (lod's  reliLfion    neglected,   the  state  ol 

I  i'ii.kin(;to.\.J 


322  AX    EXPOSITION    UPOX    NEHEMIATT.  [cH.   II. 

the  commonwealth  and  good  laws  overthrown,  God's  enemies 
to  triumph  over  them,  as  though  their  God  could  not  or 
would  not  restore  them.  This  should  grieve  all  Christians  in 
all  ages,  when  they  see  the  glory  of  the  living  God  any  ways 
blemished.     God  grant  us  this  zeal  unfeignedly  ! 

4.     And  the  king  said.     After  that  the  king  understood 
the  cause  of  his  sorrow  and  sad  countenance,  he  both  pitied 
the   case   and  his  man's   heavy  heart ;    and  God  so   moved 
the  king  to  favour  his  suit,  that   he   asked  him   "what  he 
would  haveT'     When   Nehemiah  perceived  the  king's  good 
inchnation  towards  him  and  his  suit,  afore  he  would  declare 
his  petition,  he   turned   him   unto  the  God  of  heaven,   and 
prayed  him  that  he  would  so  guide  his  tongue,  that  he  should 
speak  nothing  which  might  justly  offend  the  king,  and  also 
that   he  would   so   move   the   king's   heart  that  his  request 
might  be  granted.     A  worthy  example  for  all  Christians  to 
follow  in  their  suits  making  to  the  prince.     He  goeth  not 
to  any   great  man,   nor  to  any  other  which  was   in   favour 
with  the  king,  to  desire  him  to  speak  for  him,  to  commend 
his  cause,  to  persuade  the  king  to  grant  his  request;  which 
he  might  lawfully  have  done.     Also,  he  offereth  no  rewards 
nor  like  pleasure  to  any  man ;  but  turneth  him  to  the  God 
of  heaven,  as  the  chiefest  governor   of  all   goodness,   which 
setteth  up  rulers,  and  putteth  down  kings,  and  is  King  of 
kings,  and  prayeth  him  to  prosper  his  suit.     He  prayeth  to 
no  idols  nor  saints,  though  he  lived  among  that  idolatrous 
nation ;  for  he  knew  they  could  not  help  him ;  but  faithfully 
called  on  the  living  God,  which  his  good  fathers  had  wor- 
shipped of  old  time.     This  prayer  was  not  so  much  in  speak- 
ing or  kneeling,  but  a  lifting  up  of  his  mind  towards  God, 
1  Sam.  i.      and  desiring  him  to  further  his  suit.     Anna  made  like  prayer, 
when  she  pom'ed   out   her  sorrow  before  the  Lord,  moving 
her  lips,  but  speaking  never  a  word ;    in  so   much  that  the 
high  priest  thought  she  had  been  drunken.     For  it  falleth 
out  oft,  that  in  great  sorrow  a  man  cannot  let  a  tear  fall, 
the  heart  being  oppressed  with  grief,  and  yet  he  at  another 
time  will   >\eep   tenderly :     so  in  prayer   ofttimes,  the  more 
earnestly  that  a   man  prayeth,   the   less  he   can   speak,    his 
heart  being  so  earnestly  given  to  call  on  the  Lord.     As  when 
Moses  was  in  great  heaviness,  and  prayed  for  the  children 


V.    I f).]  AN    EXPOSITION    UPON    NEHEMIAH.  .*523 

of  Israel,  being  in  that  great  distress,  God  said  unto  him, 
"  Why  criest  thou  unto  ine  V  and  yet  there  is  not  one  word  Exod. 
written,  that  he  cried  or  said.  It  is  the  praying  and  cry- 
ing of  the  heart,  that  God  is  so  much  delighted  withal ;  and 
yet  never  the  worse,  if  it  burst  out  into  words,  and  shew 
itself.  Let  no  man  then  excuse  himself,  and  say  he  cannot 
pray,  except  he  were  in  the  church  or  in  his  chamber  alone ; 
for  in  all  places  he  may  lift  up  his  mind  to  God,  though 
he  were  in  the  market  or  mountain;  and  with  hearty  prayer, 
though  he  speak  not  at  all,  desire  the  Lord  to  hear  him, 
as  Nehemiah  doeth  here  in  the  presence  of  the  king  and 
many  others.  And  no  doubt,  if  he  pray  in  faith  and  for 
such  things  as  further  the  glory  of  God,  the  Lord  will  hear 
him.  Let  us  learn  here  to  begin  all  our  doings  with  prayer 
unto  the   Lord,  and  we  shall  speed  so  much  the  better. 

5.  And  I  said.  AV^hen  Nehemiah  had  made  his  short 
prayer  in  so  earnest  a  faith,  and  perceived  the  king's  good 
will  towards  liim,  then  with  all  humbleness,  not  appointing 
the  king  what  he  should  do,  but  referring  all  to  his  con- 
sideration and  wisdom,  desireth  him,  that  if  he  thought  it 
good,  if  Nehemiah  himself  were  thought  a  fit  man  for  the 
])uq)ose,  or  his  service  had  been  acceptable  to  the  king,  that 
it  w  ould  "  please  him  to  send  him  to  Jewry,"  to  the  city 
where  he  was  born,  and  his  elders  lay  buried,  that  he  might 
'•build  it  up  again."  No  marvel  that  Nehemiah  was  afraid, 
and  prayed  earnestly  for  good  success  in  his  suit :  for  he 
know  well  that  the  Jews  were  counted  a  rebellious  people, 
and  hated  of  all  countries  about  them  ;  and  the  king  might 
think  him  to  make  his  suit  for  building  of  Jerusalem,  that 
thev  mi«>-ht  settle  and  strenf{then  themselves  a^jainst  him  and 
(jther  kings,  and  claim  their  old  liberties  that  they  had  afore. 
Vivxi  God  so  moved  the  king's  heart,  that  he  had  no  suspi- 
cion of  any  such  enterprise  by  Nehemiah,  his  faithful  and 
trusty  servant. 

With    such    modesty   princes  would  be  dealt   withal,   and 

not   roughly    nor   unreverently :    for  so   Xehemiah  doth    here 

most  dutifully.     If  many  men  had  their  choice  at  the  king's 

hand   now  a   days,    to   ask   what    they   would,  as    Nehemiah 

might   have   done  here,    would   they    not   have  asked   castles, 

lauds,   ntHci"^.  and   authority  for   them  and   their  issue,    that 

2  ] « 


324  AN    EXPOSITION    UPO\    NEHEMIAII.  [oil.    II. 

they  might  have  been  great  men  in  the  world ;  and  not  the 
building  of  a  city,  which  would  have  been  a  trouble  and  cost 
unto  them  rather  than  any  profit,  and  when  they  had  finished 
it,  it  had  not  been  their  own,  but  other  should  have  en- 
joyed it,  and  they  little  the  better  for  it?  But  such  is  the 
zeal  of  them  that  love  the  Lord,  that  they  will  seek  to  build 
and  not  to  pull  down,  as  many  do,  and  will  prefer  all  things 
that  may  further  the  glory  of  God,  though  it  be  with  their 
own  loss,  rather  than  seek  their  own  profit  with  the  hin- 
derance  of  it.  Terentius,  a  nobleman,  captain  under  the 
emperor  Valens,  when  he  had  been  in  wars  and  sped  well,  the 
Theodo:-.  emperor,  liking  well  of  his  good  service,  bade  him  advise 
cap.  32.  himself  what  he  would  make  suit  for,  and  he  would  reward 
him  liberally.  Terentius,  being  a  zealous  man  in  religion, 
and  perceiving  the  great  heresy  of  the  Arians  to  be  much 
favoured,  (and  the  emperor  himself  being  thought  to  be  in- 
fected therewith,)  could  not  abide  such  blasphemy  against 
Jesus  Christ  our  Saviour,  put  this  supplication  in  writing, 
and  with  most  humble  reverence  and  earnest  desire  required 
the  emperor  to  grant  him  his  request,  and  he  would  think 
his  service  fully  recompensed.  The  effect  of  his  supplication 
was,  "that  it  would  please  the  emperor  to  grant  the  true 
Christians  a  church  to  serve  and  worship  the  Lord  Jesus  in 
separately  from  the  Arians,  which  dishonoured  him;  for  it 
was  not  fit  among  the  Christians  to  hear  such  blasphemy 
Nireph.  xi.  against  the  Lord  Christ,  as  they  spued  out.''  The  emperor, 
reading  his  supplication,  and  considering  the  effect  of  it,  was 
very  angry,  pulled  it  in  pieces,  and  threw  it  away,  chid  with 
Terentius,  that  he  could  devise  nothino:  to  ask  but  that. 
Terentius  gathered  up  the  pieces  of  paper  courteously,  and 
said,  "if  he  could  not  be  heard  in  God's  cause,  he  woukl 
not  make  further  suit  for  his  own  profit'." 

0  noble  captain  !  where  is  thy  fellow  ?  Who  hath  done 
the  like,  but  Nehemiah  here,  Ester,  and  some  few  other  ? 
God  increase  the  number  of  such  religious  men  about  princes! 
and  then  they  will   not  gape  so  fast  as  they  do,   to   pluck 

[}  O  0€  TY}^  iKCa-ta^  avWe^ac;  ru  fhjyuuTa,  *Ecf£'a/u;i/,  t'(pij, 
o)  fBacriXeVf  kui  e^w  to  diopuv,  kui  eTCftov  ovk  alrtja-u)'  a-Koirov 
yufj  KpiTt]^  o  Ttav  oXoou  Kpirt]^.  V.  834.  Ed.  Paris.  1544. — Nicephonis 
merely  repeats  Theodoret.    Ed.J 


^■.  I  —  ().]  w   KXi'osnioN   li'on   nkhemiah.  o25 

and  pull  iiway  from  (lod  and  his  ministers  all  that  thoy  may 
scratch  or  scrape,  to  the  dishonour  of  God,  defacin^r  of  his 
^dory,  decay  of  the  ministery,  reli^jion,  and  all  good  learninir; 
thinking  most  highly  of  themselves,  that  they  be  wortliy  to 
have  all  things,  where  in  deed  they  deserve  least,  and  the 
more  they  get  the  less  are  they  satisfied.  It  is  a  full  con- 
tentation  to  all  good  men,  when  they  see  God  glorified  in  his 
church,  word,  and  ministery;  for  then  they  know,  if  they  du- 
tifully seek,  that  the  Lord  will  not  see  them  lack  that  which 
shall  be  necessary  for  them ;  and  they  will  content  themselves 
with  that  portion  that  God  giveth  them,  and  will  not  greedily 
seek  for  other  men's  things  wrongfully,  to  the  dishonour  of 
the  high  God. 

6.  And  the  king  said.  A\'hen  the  king  had  considered 
his  request,  he  advised  himself  well,  and  was  both  loth  to 
denv  him  his  suit,  and  also  to  forego  so  faithful  a  servant ; 
asked  him  how  long  he  would  be  absent,  and  when  he  would 
return.  So  did  the  queen  too,  which  sat  by  the  king:  they 
both  loved  him  so  well,  and  would  not  have  him  long  from 
them.  A  special  gift  of  God,  to  see  a  stranger  born,  of  that 
religion  and  people  which  were  hated  of  all  the  world,  to 
be  in  such  favour  with  the  king  and  queen,  and  to  find  such 
favour  and  grace  in  their  sight,  that  he  gave  licence  and 
all  other  necessan-  thinors  to  build  that  citv,  which  had  been 
noisome  to  so  manv  kini^s  about  them.  But  such  is  the 
merciful  goodness  of  our  (iod  towards  his  church  and  people, 
that  he  will  make  strangers  and  their  enemies  to  defend 
and  help  them :  as  Pharaoh  and  Assuerus  did,  bv  the  good  Gen.  xivii 
means  of  Joseph  and  Ester,  «fcc.  j-^- 

And  because  ''  the  queen  sat  by,''  it  is  like  that  there  was 
some  solemn  feast  that  day ;  for  the  queens  of  Persia  used 
not  to  come  into  the  king's  presence,  but  \\hen  they  were 
called  for  by  name,  as  it  is  written  in  the  book  of  Ester: 
and  Strabo  writeth,  that  the  Persians  "used  to  debate  of 
weighty  matters,  when  they  were  refreshed  with  wine."*  This 
might  be  a  great  cause  of  the  great  fear  th.at  Xehemiali  was 
in,  as  he  said  before,  to  see  the  queen  present,  and  many 
other  great  men  beside,  no  doubt,  as  is  commonly  used  at 
such  solenmities.  It  will  make  anv  good  nature  afraiil  to 
speak  to  a  king,  but  nuich  more  in  the  presence  of  so  many 


S26*  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  II. 

estates,  who  might  be  hinderers  of  his  suit,  and  counsel 
the  king  to  the  contrary.  J3ut  when  God  will  pity  his  peo- 
ple, and  have  things  forward,  he  will  so  move  kings'  hearts, 
that  nothing  shall  hinder  that  he  will  have  done.  And  so 
the  king  did  grant  him  his  request,  gave  him  leave  to  go 
build  that  city,  and  sent  him  away  honourably,  and  rewarded 
him  liberally,  as  folio weth.  Nehemiah  appointed  the  king  a 
time  of  his  return  to  him  again ;  but  when,  it  is  not  here 
mentioned ;  yet  such  a  time  as  the  king  was  content  withal. 
In  the  last  chapter  of  this  book  it  appeareth,  that  in  the 
twelfth  year  following  Nehemiah  returned  unto  the  king, 
and  yet  gat  licence  again  to  go  to  Jerusalem.  But  whether 
this  was  the  time  that  he  appointed  to  return,  it  is  not  written, 
and  therefore  uncertain ;  and  being  unwritten  and  uncertain, 
it  is  not  so  necessary  to  be  known,  nor  curiously  to  be 
searched;  but  we  may  content  ourselves  to  be  ignorant  of 
it,  as  of  all  uncertain,  unwritten,  and  unnecessary  truths. 

The  Text.  y.  7.  And  I  Said  unto  the  king,  If  it  be  thought  good  to 
the  king,  let  them  give  me  letters  to  the  captains  he- 
yond  the  river,  which  may  convey  me  tmtil  I  come 
into  Jehuda ; 

8.  And  letters  also  to  Asaph,  keeper  of  the  Icing'' s  looods, 
that  he  may  give  me  timber  to  make  beams  for  the  gates 
of  the  palace,  which  is  near  the  temple,  and  for  the 
walls  of  the  city,  and  for  the  house  which  I  shall  enter 
to.  And  the  king  gave  me,  according  to  the  hand  of 
my  God,  which  was  good  toward  me. 

9.  And  I  came  to  the  captains  beyond  the  river,  and 
gave  them  the  king''s  letters;  and  the  king  sent  with 
me  captains  of  the  army  and  horsemen. 

10.  And  Sanballat  the  Horonite  and  Tobias,  that  servant 
and  Ammonite,  heard  of  it,  and  they  loere  grieved  with 
great  sorrow  that  a  man  was  come  to  seek  any  good 
for  the  children  of  Israel. 

Nehemiah  was  a  glad  man,  that  the  king  had  granted 
his  request;  and  sleepeth  not  his  purpose,  nor  letteth  the 
time  slip;  but  with  all  diligence  prepareth  things  necessary 
for  his  journey.     And  first,   because  the  journey  was  long, 


^■'  7 10.]  A\    KXI'OSITION     Ll»0.\    XEUExMlAH.  o27 

and  daiif^croiis  for  enemies,  that  hated  liini  and  all  the  Jews, 
lest  he  should  have  some  displeasure  done  him  by  the  wav, 
he  desireth  the  king,  that  his  council  and  secretaries  mifxht 
give  him  a  passport,  and  grant  him  men  to  conduct  him  safely 
into  Jewry.  A  bold  request  for  so  mean  a  subject,  being 
but  the  king's  cupbearer,  a  stranger,  and  bom  of  that  people 
and  country  which  all  the  world  hated.  AVhat  could  have 
been  done  more  for  the  noblest  man  in  the  countr}',  or  for 
the  best  servitor  the  king  had  ?  I  cannot  tell  whether  it  is  to 
be  more  marvelled  at,  that  either  he  diu-st  ask  it,  or  that  the 
king  would  grant  it.  But  Nehemiah  perceived  God's  good 
will  and  the  king's  favour  toward  liini,  and  was  bold  to  ask : 
God  prospered  his  suit,  that  the  king  granted  his  request. 

And  as  afore,  so  here  mark  also,  that  he  doth  not  boldly 
and  rashly  appoint  the  king  what  he  should  do,  but  with 
all  modesty  referreth  his  request  unto  the  king's  wisdom 
and  discretion,  to  grant  or  deny,  and  saith,  '•  If  it  be  thought 
good  to  the  king."  Again,  he  doth  not  with  bribes  or  flat- 
tery procure  the  king's  letters  to  be  signed  privily,  (as  many 
do,  that  make  unhonest  suits,  and  would  not  have  their  matter 
debated  by  the  wiser  sort,  lest  so  it  might  be  denied;)  but 
he  requireth,  that  they  which  are  aj)pointed  for  that  pur- 
pose, and  do  such  things  by  good  advice,  as  chancellors  and 
secretaries,  might  give  him  letters  to  the  captains  beyond 
the  river  Euphrates,  (for  that  is  meant  by  the  river,  because 
it  was  more  notable  than  any  other  river  in  the  country', 
and  did  divide  the  kinerdom  of  Persia  from  other  countries 
about  it,)  over  which  into  Jewry  he  might  pass. 

It  might  be  thought  strange  to  sonie,  that  Nehemiah 
here  asketh  not  only  of  the  king  his  letters  of  passport,  but 
also  a  number  of  soldiers,  to  conduct  him  siifely  into  JeuTy. 
For  Ezra,  when  he  had  licence  of  the  king  to  take  the  same  Kzn  vm. 
journey,  and  ])uild  the  temple,  neither  asked  nor  had  any 
to  conduct  him  safely  on  his  way,  though  the  danger  wa-s 
as  great  then,  and  he  was  afraid  as  well  as  Nehemiah  was 
now.  Why  should  Nehemiah  ask  now,  seeing  lu'  sencd 
and  trusted  in  that  same  God  that  Ezra  did,  and  was  as 
earnest  and  zealous  in  relitrioii  as  he  was?  whv  should  (his 
Ik)  lawful  or  connnendable  in  the  nnv,  and  not  in  the  other  f 
Causes   may   be   rendered   divers.     There   was   difference   in 


o28  AX    EXPOSITION     UPON    NEllEMIAH.  [cil.   11. 

the  persons  and  times.  Ezra  ^vas  a  priest,  cunning  in  the 
law,  and  Iiad  oft  taught  boldly  afore  the  king  and  his  nobles, 
how  sure  and  safe  they  were  from  all  dangers,  that  put  their 
trust  in  God  alone:  and  if  he  should  have  afterwards  been 
afraid,  he  should  have  seemed  to  have  spoken  untruly  afore, 
and  his  God  should  not  have  been  thought  able  or  willing  to 
defend  his  people  that  trusted  in  him.  Nehemiah  was  a  cour- 
tier, and  in  great  favour  with'  the  king,  and  had  not  so  openly 
and  boldly  spoken  of  God's  providence  and  care  towards 
his  people  as  Ezra  had,  (though  he  believed  it  as  faithfully 
as  the  other  did,)  and  therefore  might  more  boldly,  without 
reproach  of  his  God  or  his  doctrine  and  sayings,  ask  it. 

Yet  this  proveth  not,  that  preachers  may  not  at  any 
time  require  a  safe  conduct  of  princes,  to  whom  it  be- 
longeth  to  provide  in  dangerous  times,  that  passage  by  the 
Actsxxni.  ]^\g\i  ^vay  may  be  safe  and  quiet.  Paul,  as  we  read,  when 
the  Jews  had  "  sworn  that  they  would  neither  eat  nor  drink 
until  they  had  killed  him,"  desired  an  under-captain  to  bring 
his  nephew  (who  told  him  of  that  conspiracy)  to  the  high 
captain,  to  declare  so  much  to  him,  and  desired  that  he 
would  provide  some  safety  for  him,  that  he  were  not  mur- 
dered by  the  way :  and  in  this  doing  Paul  neither  offended 
man,  nor  distiiisted  of  God's  providence  and  care  toward 
him.  Again,  in  that  great  and  long  storm  that  Paul  and 
his  fellows  were  in  on  the  sea,  where  they  looked  for  nothing 
but  to  be  drowned,  the  angel  of  God  told  Paul,  that  "  God 
had  given  him  the  lives  of  all  that  were  with  him  in  the 
ship,''  and  none  of  them  should  perish ;  yet  afterward,  when 
the  mariners  would  have  cunningly  conveyed  themselves  out 
of  the  ship,  ''  under  pretence  to  have  cast  anchor,"  Paul  told 
the  high  captain,  that  if  he  suffered  them  to  go  out  of  the 
ship,  they  should  all  perish:  and  this  he  did  not  say,  as 
doubting  of  the  angel's  true  message,  nor  of  God's  good  will 
and  mighty  hand,  able  to  deliver  them,  but  to  teach  us  that, 
although  God  have  made  us  promise  of  his  mercy,  we  may 
not  tempt  him,  lie  down,  and  sleep  carelessly,  but  diligently 
to  look  for  and  use  such  helps  and  means,  as  God  hath 
appointed  us  to  work  by.  God  worketh  all  goodness  in  us 
himself,  and  yet  hath  appointed  means  for  us  to  use  and 
do  sucli  things,  the  which  we  may  in  no  caee  neglect ;  and 


Acts  xxvii. 


V.  7 — 10. 1         AX    Kxro.-moN    i mts   .\kiii,.mi.\ii.  :j:2.M 

yet  all  praise  is  due  to  him.  whatsoever  \\v  do;  t«ir  it  is 
he  that  both  ordaineth  the  end  of  all  things,  how  thev  shall 
come  to  pass,  and  also  the  means,  how  they  shall  he  hrouirht 
to  pass,  and  prospereth  all  them  that,  forsakinG^  themselves,  use 
such  means  and  hang  on  him,  knowing  the  beginning,  midst, 
and  end  to  be  ruled  and  come  to  pass  as  he  ap})ointcd. 

God  inspired  the  apostles  with  all  knowledge  of  the 
scriptures  suddenly,  which  were  unlearned  and  never  went 
to  the  school ;  yet  may  not  we  think  that  we  will  be  learned 
after  the  same  sort,  without  study  and  prayer :  for  then  we 
tempt  God,  refusing  such  helps  as  he  hath  appointed  for  us 
to  come  to  learning  by.  And  though  we  study  and  pray 
never  so  much,  vet  we  shall  understand  nothiuir  until  he  izive 
us  his  Holy  Spirit,  the  schoolmaster  of  all  truth,  to  lighten 
our  minds  and  give  understanding  of  his  holy  will.  ^Ve  be  i^*'- >- 
like  an  axe  in  the  carpenter's  hand,  which  though  it  be  a 
good  one,  yet  the  praise  of  the  good  work  that  is  done  with 
it  is  to  be  given  to  the  man,  and  not  to  the  axe.  Such 
things  be  we  in  God's  hand,  by  whom  he  worketh  his  will 
and  glory,  though  not  unsensible,  as  dead  things  Ix?,  yet  as 
unable  to  work  any  good  thing  without  him,  as  the  axe  is 
without  the  carpenter ;  for  of  ourselves  we  "  are  not  able  to 
think"  a  good  thought,  as  the  apostle  saith.  that  all  praise  2  Cor.  ni. 
may  be  his,  that  blesseth  and  prosj)ereth  both  us  niid  the 
means  that  he  hath  appointed  for  us  to  work  by.  and  bringeth 
it  to  a  good  end.  We  must  think  likewise  of  (Jod's  doings 
and  ourselves  in  all  other  things,  sin  except,  that  he  -worketh 
all  in  all,''  yet  not  without  us;  that  all  mny  say  with  David, 
''Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy  name  J^**!- <^»'^' 
give  all  praise  and  glory." 

Thus  we  see  that  some  man  may  at  some  times  dn  that 
another  may  not;  yea,  one  man  himself  cannot  do  at  ail 
times  that  he  may  well  do  at  some  times,  liut,  this  general 
rule  being  kept,  that  God's  glory  be  not  defaced  by  doing 
of  it,  it  may  be  done  of  all  men  at  all  times.  I'aul  wrought 
for  his  living,  when  he  preach('(l,  which  others  did  not,  nor 
are  bound  to  do ;  and  he  might  have  lived  (»f  his  pn\-iching, 
as  well  as  others  did  :  yet  the  time  was  such,  and  the  jn^ople 
so  |K'evishly  bent  to  slander  the  gosp<'l  of  (iod.  that  Paul  for- 
bare  to  use  that  libertv  which  (Jod  gave  him.  and  wnuM  m»t 


oSO  AN    EXPOSITION    Ul'ON    NEHEMIAH.  [CH.  II. 

be  thought  to  preach  for  gains;  but  wrought  for  his  Hviiig, 
would  not  be  chargeable  to  any  man.    Such  was  the  case  here, . 
that  Ezra  might  not  ask  help,  and  Nehemiah  might. 

8.  And  letters  also.  Nehemiah,  wisely  considering  what 
he  wanted  yet  to  the  finishing  of  such  a  work  as  he  went 
about,  perceived  he  should  need  timber;  and  therefore  de- 
sired the  king's  letters  of  warranty  "  to  Asaph,  keeper  of 
his  woods,  that  he  might  deliver  him  such  trees  and  so  many, 
as  would  serve  his  purpose,  both  for  the  building  of  the 
gates,  the  towers  of  the  palace  near  the  temple,  the  city  walls, 
and  the  house  that  he  should  dwell  in  himself."  And  here 
we  shall  see  the  king  worthy  great  praise,  though  he  was 
but  barbarous;  that  for  policy's  sake,  and  wealth  of  his 
country,  both  preserved  his  woods,  and  set  a  keeper  over 
them,  that  they  should  not  be  wilfully  wasted.  A  good  ex- 
ample for  princes,  to  foresee  the  like  in  their  countries  in 
all  ages ;  for  commonwealths  cannot  stand  without  the  use 
of  woods  in  many  kind  of  things.  Nehemiah  is  also  much 
to  be  commended,  that  although  he  was  in  so  great  authority 
and  favour  with  the  king,  yet  he  would  not  take  of  his  woods 
without  his  licence  and  warrant,  as  many  do.  If  these  two 
things  were  kept  in  this  land,  that  both  the  prince's  woods, 
and  others  too,  should  be  preserved,  faithful  keepers  set  over 
them,  and  none  delivered  without  sufficient  warrant,  w^e  should 
not  find  the  great  lack  that  we  generally  do.  What  spoil 
liath  been  made  of  woods  in  our  remembrance,  wise  men 
have  noted,  but  few  gone  about  to  amend  it,  though  many 
have  lamented  it.  What  common  dealing  hath  been  practised 
to  get  such  lands  of  the  prince  and  other  men,  as  were  well 
wooded,  into  their  hands,  and  when  they  had  spoiled  the 
woods,  racked  the  rents,  and  deeply  fined  the  tenants,  then  to 
return  the  same  land  into  the  prince's  hand  again,  or  sell  it 
over  to  others,  and  get  as  much,  it  is  too  well  known  through- 
out the  realm,  and  to  the  hurt  of  many,  at  this  day. 

Nehemiah  could  ask  nothing  so  much,  but  the  king  did 
grant  it  speedily.  God  did  so  move  the  king's  heart,  and 
prospered  Nehemiah's  doings,  in  so  much  that  he  giveth  all 
the  praise  to  God  alone,  and  saith,  "the  hand  of  his  God 
was  good  toward  him,"  to  set  forward  his  good  purpose  of 
building   Jerusalem.      Nehemiah   knew   well   that   God   was 


V.   7 lO.j  AN    EXPOSITION'     UPON     NKIIK.MI AH.  TJol 

the  common  God  of  all  people  and  nations,  both  ])y  creation 
and  goveiTiment  of  them :  but  because  he  seemed  to  favour 
him  more  than  he  did  other,  in  givinpr  him  boldness  to  open 
his  grief  unto  the  king,  wisdom  to  make  his  humble  suit 
without  offence  unto  the  king,  and  so  good  success  to  have 
all  things  granted  that  he  required  of  the  king,  so  unlookod 
for,  he  calleth  him  his  God,  as  if  he  loved  or  cared  more 
for  him  than  for  the  rest  of  the  world.  This  is  the  conmion 
use  of  the  scripture,  to  call  him  the  God  of  Abraham,  Isaac, 
Jacob,  David,  and  Daniel,  because  he  did  both  deliver  them 
out  of  such  trouble  as  none  else  could  or  would,  or  anv  hath 
been  so  oft  and  wonderfully  delivered  as  they  were ;  and  also, 
did  so  bless  and  prosper  them  and  their  doings,  as  the  com- 
mon sort  of  men  were  not  wont  to  be.  So  they  that  see 
their  own  misery,  and  how  little  goodness,  but  rather  punish- 
ment, they  deserve  at  God\s  hand,  when  they  see  the  Lord 
pity  them,  remember  them,  help  them,  and  bless  them,  they 
conceive  by  and  bye  such  a  love  toward  God,  that  it  would 
please  him  to  look  upon  them,  that  for  joy  they  burst  out 
into  tears,  they  call  him  their  God,  because  they  feel  his 
jjood  will  and  favour  so  much  toward  them,  and  more  than 
to  other,  yea,  much  more  than  they  could  deserve  or  be  bold 
to  look  for  at  his  hands.  And  as  one  man  useth  to  help 
another  by  putting  forth  his  hand  to  raise  him  that  is  fallen, 
to  give  him  such  things  as  he  wanteth,  and  to  put  away  and 
defend  him  from  such  things  as  may  hurt  him ;  so  it  is  callc*! 
*'  the  good  hand  of  God,''  when  he  either  bestoweth  his  bless- 
ing and  good  things  upon  us,  or  when  he  putteth  away  such 
dangers  and  evils  from  us,  as  might  hurt  us.  as  it  were  with 
his  mighty  and  merciful  hand. 

.').  And  I  caiw.  to  tJu>.  rajytains.  Nehemiah  hath  now 
taken  his  leave  at  the  court,  and  loseth  no  time;  but  when 
he  had  provided  all  things  necessary  for  his  journey,  he 
speedeth  himself  forward,  and  thinkcth  all  tiuK^  lost  that  is 
not  bestowed  in  relieving  his  country,  being  in  such  mis<Ty. 
A  strange  examj)le,  to  see  a  courtier  leave  that  wealth,  cas*^ 
and  authority  that  he  was  in,  and  go  dwell  so  far  from  the 
court,  where  connnonly  it  falleth  out  that  he  which  is  out 
of  sight  is  out  of  mind  and  soon  forgotten,  in  an  old,  torn, 
and   decayed  city,  a  rude  people  and   poor  country,   where 


00'2  AN     KXrO.SlTlOX     Ll'OX     NEHE.MIAII.  [cH.    II. 

lie  slionid  not  live  quietly  for  his  enemies,  but  take  pains 
to  build  himself  a  house,  and  the  city  where  he  would  dwell ; 
to  toil  and  drudge,  like  a  poor  labouring  man,  that  should 
work  for  his  living,  yea,  and  many  times  to  be  sore  assaulted 
of  his  enemies,  both  openly  and  privily,  to  the  great  danger 
of  his  life,  as  the  rest  of  the  book  following  wall  declare. 
But  this  is  the  case  of  earnest  and  zealous  men  in  religion, 
p^ai.  ixxxiv.  that  they  can  say  with  David,  "  I  have  chosen  rather  to  be 
a  door-keeper  in  the  house  of  God,  than  to  dwell  in  the 
palaces  of  sinners  C  and,  "  it  is  better  to  be  one  day  there 
than  a  thousand  elsewhere."  God  for  his  mercy's  sake  raise  up 
some  such  few  courtiers  as  Nehemiah  w-as,  which  can  be  con- 
tent to  forsake  their  own  ease,  wealth  and  authority,  and  give 
themselves  painfully  to  travail  for  the  wealth  of  their  country  ! 
And  because  that  is  to  be  wished,  rather  than  hoped  for,  good 
Lord,  give  us  such  as  will  be  no  hinderers,  and  will  be  con- 
tent to  live  in  compass  quietly,  and  not  seek  to  trouble  others 
that  would  serve  the  Lord  willingly.     Amen. 

The  king  did  not  only  deal  thus  liberally  with  Nehemiah 
at  his  departure,  but  also  lionourably  sent  him  away  with 
captains  and  horsemen,  safely  to  conduct  him  on  his  journey, 
that  none  should  hurt  him  by  the  way.  And  where  the  king 
used  him  so  courteously,  no  doubt  the  rest  of  the  court  shew^ed 
him  much  courtesy ;  for  courtiers  must  needs  like  and  mis- 
like  whatsoever  the  king  seemeth  to  like  or  mislike,  to  set 
up  or  pull  down.  Courtiers  commonly,  when  the  king  speak- 
eth,  have  lost  both  sense  and  wit ;  for  if  the  king  seemeth 
to  favour  any  thing,  they  all,  as  men  without  understanding, 
say  it  must  needs  be  so.  If  the  king  will  not  give  ear  to 
hear  a  matter,  they  are  all  deaf  and  cannot  abide  to  hear 
speak  of  it.  If  the  king  will  not  see  it,  they  all  cry  out, 
Away  with  it !  So  that  it  is  hard  to  tell,  whether  is  in  more 
miserable  case,  the  king  or  such  dissemblers :  for  if  the  king 
have  no  judgment  of  himself,  he  shall  have  no  help  of  such ; 
and  they,  like  witless  men,  dare  not  speak  a  truth.  Happy 
is  that  prince  therefore,  that  hath  wise  counsellors  about  him, 
which  will  dutifully  inform  him  of  matters  uprightly,  wisely 
debate  the  matter  with  him,  without  all  double  dealing,  as 
the  other  sorts  do.  When  king  Assuerus  would  advance 
llaman,  every  man  had  him  in  reverence;  but  when  Mar- 


V.  7 — 10.]         AX   nxpo.siTiox    ipox   \riii:miaii.  ,*];];j 

docheus  was  set  up,  then  was  tliere  cryint(,  Cntrifip'',  on  v.mu.  iii.  & 
Haman.  But  thus  uiercifiilly  doth  our  Lord  God  deal  witli  ^"'' 
his  church  and  j^eople,  that  in  every  age  he  hath  some  ahout 
the  prince,  that  both  can  and  will  speak  and  Ije  heard,  thouirji 
not  for  all  generally  in  their  rage  and  persecution,  yet  for 
many,  as  occasion  serveth,  which  shall  be  delivered  from 
such  tyranny  to  glorify  their  God  for  his  mercy ;  thourrji 
many  willingly  spend  their  lives  patiently  to  the  praise  of  the 
same  God  eternally.  But  no  rage  shall  be  so  great  to  root 
out  God's  chosen,  but  the  Lord  will  ever  j)reserve  a  number, 
even  by  help  of  their  enemies,  openly  to  worship  and  serve 
him  in  despite  of  all  their  foes. 

Plinius,  the  ruler  of  a  province  under  Trajan  the  emperor,  Kuseb.  Lib. 
and  appointed  to  punish  the  Christians  sundry  ways,  seeing 
the  great  number  of  them,  doubted  what  he  should  do ;  and 
wrote  to  the  emperor,  that  ''  he  found  no  wickedness  in  them, 
but  that  they  would  not  worship  images,  and  that  they  would 
sing  psalms  before  day-light  unto  Christ  as  a  God,  and  did 
forbid  all  sins  to  be  used  among  them.'"'  The  emperor,  hearing 
this,  became  a  jn*eat  deal  more  jjentle  unto  them'.  Sail  us- Ruff.  mi.,  i. 
tins,  tormentins:  Theodorus,  a  Christian,  sundrv  wavs  and  a 
long  time,  to  make  him  forsake  his  faith,  but  all  in  vain, 
went  to  Julianus  the  emperor,  and  told  him  what  he  had 
done  from  the  day-break  until  ten  of  the  clock ;  and  coun- 
selled him  that  he  ''should  ])rove  that  wav  no  more  bv  erucltv, 
for  they  gat  glory  in  suH'ering  patiently,  and  he  gat  shame 
in  punishing  so  sharply,''  because  they  would  not  yield  unto 
him".     Many  more  such  examples  the  ecclesiastical  histories 

|_  npu^  a  Tou  Tnauiuou  coyna  toioutou  TeddKevm'  to  \j>t(T- 
Tutvuiv  ipvXov  fiij  eK'itjreTa-dui  /itV,  efXTrtanv  oe  ko\uQl(tOui.  '  •  •^^^ 
VA.  l*aiis.  1.544.  Pliny's  Letter  to  Trajan  licrc  referred  to  is  extiUit. 
Lib.  X.  Epist.  H7.     Kd.] 

['^  Quod  Sallustiu.s,  jjriefectus  ejus,  iion  i)ro])ans,  lieet  esset  gcntiliH, 
tamen  jussus  exe(jiiitur;  et  ai)i)relu'iisuin  unuin  (lucndain  adttlestvnt«'ni, 
qui  primus  occurrit,  Tlieodoruui  nomine,  a  ])rima  luei'  usquf  ad  lionim 
deeimam  tanta  erudelitate  et  tot  mutatis  eaniititibus  torsit,  ut  nulla  a-ta** 
simile  factum  meminerit.  Cum  tamen  ilk'  in  equulco  suhlimis,  et 
liinc  inde  latcrilius  instanti  turtort',  nihil  aliu<l  iaeeret.  nisi  quinl  vultu 
s<'t'uro  ft  hrto  ps;ilMium,  (jucm  ])ridii'  omnis  I'celrsia  ei'tinenit,  iterun-t  ; 
euuKjue  sc  omni  expen.sa  erudelitate  Sallustius  nihil  ei,'iHse  |K'rHpieerct. 
rt'ci'i.to  in  carcfre.u  juvi-ne,  alui^^sc  I'l  rtnr  ad  ImiM'rat<»rrni,  «t  tiuideKTrir 


334  AN    EXPOSITIOX    UPON    NEHEMIAH.  [cil.  II. 

are  full  of,  where  God  delivered  his  people  by  the  forespeech 
of  tlieir  enemies :   but  these  shall  suffice  at  this  present. 

God  had  now  raised  up  Nehemiah,  and  had  given  him 
favour  and  o-race  in  the  kino-^s  sia'ht,  to  ask  and  obtain  com- 
fort  for  the  deliverance  of  his  church  and  people,  the  Jews, 
which  had  been  so  long  in  great  misery  and  slavery.  Ne- 
hemiah then  passeth  on  his  journey  toward  Jerusalem  with 
great  speed  and  honour,  passeth  the  river  Euphrates,  and 
those  thievish  and  dangerous  ways  that  he  was  afraid  of, 
safely  cometh  to  the  rulers  of  the  country  beyond  Euphrates, 
delivereth  them  tlie  king's  commission  for  timber,  and  a  band 
of  new  soldiers  for  his  safe  conduct  into  Jewry,  that  these 
might  return  home  again  to  the  king,  with  thanks  that  they 
had  conveyed  him  so  far  on  his  way  safely. 

10.  And  SanbaUat.  As  Nehemiah  was  glad  that  God 
had  prospered  his  doings  so  well  hitherto,  so  others  were 
sorry.  For  at  his  coming  into  the  country  Sanballat  and  To- 
bias were  so  sore  grieved,  that  any  man  found  such  favour  with 
the  king,  that  he  might  procure  any  good  thing  toward  the 
children  of  Israel ;  that,  if  he  had  not  brought  the  king's 
letters  with  him,  he  could  not  have  escaped  their  displeasure. 
It  is  not  manifest  in  the  text,  what  country  these  men  be 
of;  but  I  can  well  incline  to  that  opinion,  which  thinketh 
that  Sanballat  was  a  Moabite  of  the  city  Horonaim,  which 
Esay  in  the  xv  and  Jeremy  xlviii  speak  of,  and  that  Tobias 
was  an  Ammonite ;  because  the  Moabites  and  Ammonites  were 
ever  from  the  beginning  most  cruel  against  the  Israelites  in 
their  coming  out  of  Egypt  and  all  their  doings,  though  they 
came  and  were  born  of  near  kinsmen.  Abraham  was  uncle 
Ceil.  xix.  imto  Lot :  of  Abraham  came  the  Israelites ;  of  Lot,  when 
he  was  drunken,  came  the  Moabites  and  Ammonites,  gotten 
by  his  own  daughters.  And  this  is  commonly  seen,  that 
both  those  which  be  so  bastardly  born  against  nature  prove 
not  honest ;  and  when  displeasure  groweth  among  kinsfolk, 
and  specially  for  religion,  as  this  was,  it  scarce  can  be  for- 
given.    Sanballat  by  interpretation  signifieth  a  fure  enemy; 

nuiitiasse,  ac  monuisse  ne  tale  aliquod  tentare  vellet  de  cetero ;  alioquin 
ot  illis  gloriam  et  sibi  iofnominiam  quaererct.  Auctores  Hist.  Eccles.  x. 
(Ruffini  I.)  cap.  •%.  Tlie  same  account  is  given  by  Tlieodoret,  Lib.  iii. 
cap.  1 1 .    Ed.] 


V.   7 10.]  AX    EXPOSITION'    UPON    NEIIEMIAII.  ,*]3.j 

and  Tobias  was  a  servant,  and  yet  crept  into  ofreat  authority, 
as  the  other  was.  Tliese  two  points  may  well  agree  to  the 
papists,  and  all  enemies  of  God's  truth;  for  they  will  lurk 
privily,  until  time  serve  them  to  shew  their  cruelty,  and  then 
they  will  rage  fiercely :  and  so  will  .slaves  and  servants,  that 
come  to  authority  from  base  degree.  Salomon  saith,  ''There Ptov.xxx. 
be  three  things  that  trouble  the  world,''  whereof  tlu'  first  is 
"a  servant  when  he  cometh  to  be  a  ruler :"'  for  then  he  waxeth 
so  proud  and  cruel,  that  he  forgetteth  what  he  wa.-^,  he  dis- 
daineth  all  men  but  himself.  The  papists  are  bastardly  bom 
of  spiritual  whoredom,  serve  the  pope  as  slaves  in  all  his 
superstitions :  they  come  of  ^Vgar  the  bond  woman,  and  not 
of  Sara  the  free  woman ;  and  therefore  hate  the  true  children 
of  God,  whicli  believing  the  promises  of  God  are  saved, 
and  they  will  be  saved  by  their  own  works,  contrary  to  the 
scripture ;  and  so  grieved  when  they  see  any  thing  prosper 
with  them,  that  for  ver}'  malice  and  envy  they  j)ine  away ; 
as  these  two  wicked  imps  do  here  shew  themselves,  becau.se 
they  would  not  see  Jerusalem  restored. 

As  the  buildintr  of  this   Jerusalem  had  manv   enemies, 
so  the  repairing  of  the  heavenly  Jerusalem  by  the  preaching 
of  the  glorioius  gospel  of  Christ  Jesus  hath  many  more.     The 
malice  and  envy  of  worldlings  against  all  those  that  set  up 
the  kingdom  of  Christ,  and    pull    down  the  pride  of  man's 
lieart,  is  so  great  that  it  can  never  be  .satisfied.     If  malice 
had  not  blinded  these  men,   what  harm  was  it  to  them  tt» 
.see  the  Jews  do  well,  and  God  worship})ed  there  ?  The  Jews 
never   went  about   to  invade  or  conquer  their  country  ;   and 
yet  they   could  not  enjoy  their  own  country   without    much 
trouble  of  these  envious   people.     Envy    ever   disdaineth    to 
see  other  do  well,  and  sj)ecially  such  as  live  well  and  .^erve 
the  Lord  Christ,  and   is  glad  of  other   men's  mischii'f  and 
harm,   for  then  they  think   none  shall  be  able  to  withstand 
their  pleasures  and  devices.     The  people    of  Canaan,   whcnJ^^h.  u. 
they   heard    of    Josua   and    the    Israelites   coming   with   so 
great  courage  to  possess  their  country,    were   so   di.sinaye(l, 
that  their  courajre  melted  awav  like  wax  at  the  fire.     llenKl 
and  all  Jerusalem  were  a.stonied,   when  they  lieard  tell  that 
a  new   king   Christ,   being  but   a    ehlkl,   was  lM»rn ;    and   yet 
the    angels    sung    i\>v    jo\ .      When    nur    Saviour    Christ    wa^ 


V)oC>  AX     KXPOSITIOX     UPON    XEHEMTAH.  [cH.  II. 

crucified  and  burled,  his  disciples  were  sad,  and  the  Jews 
rejoiced:  but  when  Christ  had  conquered  death,  and  was 
risen  again,  then  the  disciples  were  glad,  and  the  Jews  were 
sad.  Thus  one  thing  worketh  diversely  in  divers  men.  Nehe- 
miah  was  glad  that  he  had  found  such  favour  with  the  king 
to  build  Jerusalem ;  Sanballat  and  his  fellows  were  as  sorry 
that  any  should  do  it.  The  gospel  hath  foretold  that  it 
should  so  fall  out  with  the  worldlings  and  the  godly :  the 
one  shall  rejoice,  when  he  seeth  God''s  glory  flourish ;  and 
the  other  shall  be  grievously  tormented  in  conscience.     "  The 

joii.  xvi.  world  shall  be  glad,""  saith  St  John,  "  but  ye  shall  weep ; 
and  yet  this  your  sorrow  shall  be  turned  into  joy :"  for  God 

1  Cor.  X.  will  not  see  his  servants  overwhelmed  with  trouble,  but  he 
will  deliver  them.  David,  describing  at  large  the  manifold 
blessings  that  God  poureth  on  them  that  fear  him,  in  the  end 

Psai. cxii,  of  the  psalm  saith,  '-The  ungodly  shall  see  it,  and  it  shall 
grieve  him ;  he  will  gnash  with  his  teeth,  and  pine  away  for 
malice ;   but  the  desire  of  the  ungodly  shall  perish.'' 

There  cannot  be  a  greater  grief  to  an  ill  man,  than  to  see 
a  good  man  do  well.  When  there  w^as  a  question  moved  before 
king  Frederic  among  his  physicians,  what  was  best  to  make 
the  sight  clear,  and  some  said  fennel,  some  saladine,  some 
glass,  some  other  things,  as  they  thought  good ;  Actius 
Sincerus,  a  nobleman  standing  by,  said  he  thought  envy 
was  the  l)est :  when  every  man  either  laughed  or  marvelled 
at  his  saying,  he  yielded  a  reason,  and  said,  "  Envy  maketh 
any  thing  that  she  seeth  to  appear  better  than  it  is ;  for 
the  envious  man  thinketh  another  man's  corn  to  be  better 
-r|—  than  his  own,  and  another  man's  cow  to  give  more  milk, 
and  the  least  good  thing  that  a  good  man  hath  seemeth 
great  in  his  eye,  that  cannot  see  other  thrive,  and  espieth 
diligently  with  great  grief  the  smallest  things  the  good  man 
doeth ;  and  that  is,"  said  he,  "to  make  the  eye  sight  clearest, 
when  every  small  thing  shall  be  best  espied."  Envy  is  worse 
than  any  poison  of  other  beasts.  The  snake,  the  adder, 
the  toad,  have  deadly  poison  in  them,  wherewith  they  hurt 
others,  and  yet  it  hurteth  not  themselves:  but  envy  is  so 
poisonful  a  thing,  that  it  killeth  him  that  hath  it  first,  and 
hurteth  not  other:  for  he  fretteth  with  himself,  he  fumes, 
Jio  pines  away  to  see  others   do    \\ell  ;    lio  eateth  not,  nor 


V.   6 10.]  AN    EXPOSITION    UPON    NEIIEMIAH.  337 

sleepeth  quietly,  nor  can  be  merr}'  until  he  see  some  mischief 
fall  on  the  good  man  :  and  as  the  canker  eateth  and  consum- 
eth  hard  iron  and  brass,  so  malicious  envy  with  fretting 
consumeth  out  envious  stomachs.  When  Sanball.it  and  To- 
bias, hearing  but  of  Neheniiairs  coming  into  the  country, 
and  tliat  he  had  found  such  favour  with  the  kinnr  to  build 

o 

Jerusalem,  were  thus  grieved  with  malicious  envy  to  see 
the  Jews  do  well ;  what  sundry  attempts  they  made  afterwards 
to  overthrow  that  building,  the  residue  of  this  book  will  de- 
clare. How  the  envious  papists,  disdaining  to  see  God's 
gospel  take  place  in  any  country,  do  rage,  fret,  fume,  pine 
away  for  sorrow  and  anger ;  how  they  have  blooded  and 
bathed  their  hands  in  their  brethren's  blood,  and  yet  cannot 
be  quiet,  the  world  seeth  it  too  well,  good  men  lament  it, 
justice  crieth  vengeance,  and  God  will  revenge  it. 

v.  11.  And  I  came  to  Jerusalem,  and  I  iras  there  three  days.     The  Text. 

12.  A7id  I  rose  in  the  night,  I  and  a  few  men  with  me, 
and  told  no  man  what  God  had  put  in  my  heart  to 
do  in  Jerusalem :  and  tJiere  teas  no  beast  with  mf, 
but  the  beast  ichich  I  sat  upon. 

13.  And  I  went  forth  at  the  Talh-y  qate  in  the  n'xnht,  and 
before  the  draqons  well  to  the  dnnqhill  qate ;  and  con- 
sidered the  walls  of  Jerusalem  which  were  broJcen  down, 
and  the  gates  which  were  consumed  with  fire. 

14.  And  I  passed  over  to  the  well  gate,  and  to  the  ling'^s 
fishjiool,  and  there  was  no  room  for  the  beast  under 
me  to  pass. 

15.  And  I  went  up  in  the  night  by  the  brook,  and  I  con- 
sidered the  well ;  and  coming  back  I  came  by  the  valley 
gate,  and  returned. 

Nehemiah  hath  now  done  with  the  court,  and  is  come 
to  Jerusalem,  which  he  so  much  desired  :  he  was  wi'ary  of 
the  noise  and  solcnmitv  of  the  court,  and  thoiiglit  lu*  should 
live  more  quietly  in  his  country ;  but  it  rallctii  out  clt*an 
contrarv :  for  his  trouble  and  danjjer  is  double  to  that  it 
was  afore  ;  and  he  cometh  from  the  court  to  the  cart,  and 
from  a  i)leas:int  life  to  a  canl'iil.  Alter  his  l..ng  journey 
he    resteth    himself  and    his   company    thrcf    days,    knowing 


.).) 


[I'lI.KlNOTON.] 


338  AN    EXPOSITION    UrON    NEHEMIAH.  [cH.  II* 

the  weakness  of  man^s  body  to  be  such,  tliat  it  cannot  con- 
tinually endure  labour,  but  must  be  refreshed  with  ease  and 
rest.  Thus  must  good  men  in  authority  not  overlay  their 
servants  with  continual  labour,  but  let  them  have  reasonable 
time  of  rest :  for  God  made  the  sabbath  day,  that  both  man 
and  beast  might  rest,  and  not  be  oppressed  with  continual 
toiling :  such  a  consideration  he  had  of  man's  weakness. 
We  do  not  read  of  any  great  solemnity  that  the  Jews  used 
to  welcome  him  withal,  being  their  countryman,  and  coming 
from  the  court  so  honourably,  with  such  a  band  of  men  to 
conduct  him,  and  being  in  so  great  favour  with  the  king: 
it  is  like,  if  that  there  had  been  any  such  thing,  it  would 
have  been  declared,  as  well  as  his  estate  was  in  the  court 
afore.  It  was  but  a  hard  beginning,  to  have  Sanballat  and 
Tobias,  two  of  the  greatest  men  in  the  country,  to  lower 
so  at  his  coming,  and  no  greater  rejoicing  made  of  his  country- 
men, for  whose  sake  he  took  all  those  pains  :  but  nothing  can 
discourage  him  ;  on  forward  he  goeth  with  his  purpose. 

These  three  days,  though  he  rested  with  his  body,  his 
mind  was  not  yet  quiet :  he  was  still  devising  how  he  might 
best  and  speedily  go  about  his  building;  how  he  might  open 
to  his  countrymen  the  cause  of  his  coming ;  how  he  might 
persuade  them  to  join  with  him  in  that  work;  and  to  declare 
unto  them  the  king's  commission  and  good  will  toward  him, 
and  what  favour  he  found  in  the  court.  For  they  might 
well  doubt,  if  they  should  enterprise  so  great  a  work  without 
the  king's  licence,  they  might  run  into  great  displeasure, 
seeing  they  had  so  many  enemies  in  the  country  about  them, 
that  with  all  their  might  had  sought  the  hinderance  of  that 
building  so  many  years.  They  themselves  had  lien  so  long 
in  despair,  followed  their  own  business,  sought  their  own 
gains,  and  cared  not  for  building  their  own  city,  nor  sought 
any  ways  how  to  do  it;  they  had  almost  so  far  forgotten 
their  God,  oppressed  the  poor,  and  fallen  to  so  great  wicked- 
ness, as  appeareth  hereafter,  that  they  had  no  care  of  religion 
in  the  most  part  of  them. 

12.  And  I  rose  in  the  night.  After  that  Nehemiah  had 
thus  long  debated  with  himself,  how  this  work  should  be 
taken  in  hand,  he  could  not  sleep,  but  riseth  in  the  night, 
taketh  a  few  of  his  men  with  him  on  foot,  and  he  himself 


V.   11 1.1.]  AX    EXPOSITION    UPON    NETIEMIAII.  339 

on  his  inule,  and  ridetli  round  about  JeriLsaloin,  vieweth  the 
walls,  in  wliat  place  they  were  woi*st  destroyed,  and  how  they 
might  most  speedily  be  repaired.  If  he  had  taken  Iiis  view 
in  the  day-time,  every  man  would  have  stood  gazing  on  him, 
wondering  what  he  went  about,  and  have  hindered  it;  and 
not  unlike,  some  would  have  been  offended  at  him,  and  his 
enemies  round  about  would,  as  much  as  they  durst  or  could, 
have  stopped  his  enterprise.  The  night  therefore  was  thought 
to  be  the  quietest  time  to  do  this  in,  and  he  is  content  to 
Ijreak  his  sleep  for  the  furtherance  of  this  great  good  work. 
A  good  example  for  all  men,  and  especially  for  those  that 
be  in  authority  in  the  commonwealth,  as  Nehemiah  was  now, 
and  for  those  that  have  the  charge  of  God's  church  committed 
unto  them,  not  to  be  idle,  even  in  the  night  season  to  break 
a  sleep,  yea,  watch  all  night,  if  need  be,  to  set  forward  the 
buildino;  of  God's  house  and  citv. 

The  physician  will  watch  with  his  patient  all  night,  if  need 
be :  the  good  captain  will  not  sleep  all  the  night  long,  though 
he  have  set  his  watch  afore ;  but  he  will  sometimes  at  the 
second  watch,  sometimes  at  the  third,  arise  and  see  whether 
his  watchmen  be  fallen  on  sleep,  and  what  they  do,  or  whether 
any  enemies  draw  near  or  no:  so  should  every  Christian 
privately  for  himself  break  his  sleep,  lift  up  his  mind  unto 
the  Lord,  call  upon  him  by  faithful  prayer,  call  for  mercy 
at  his  fatherly  goodness,  commend  himself  and  all  God's  people 
to  his  gracious  protection,  desiring  that  all  stumbling-blocks, 
which  be  hinderers  of  his  glory,  may  be  taken  away;  but  si)e- 
cially  those  that  be  negligent  to  watch  a  whole  night  in  prayer, 
devising  wliat  ways  God's  glorious  name,  gospel,  and  rclii^n'on 
may  best  be  increased,  his  kingdom  enlarged,  Christ  glorified, 
and  antichrist  confounded.  David  saith,  he  '^rose  at  midnight  P»i.«i»« 
to  give  praise"  unto  the  Lord's  blessed  name.  Our  mortal 
enemy,  Satan,  never  sleepeth  night  nor  day,  but  continually 
"  goeth  about  like  a  roaring  lion,  seeking  whom  he  may  de- 
vour ;"  and  if  we  had  not  as  good  a  watchman  to  watch  for  our 
safety  when  we  sleep,  we  should  be  swallowed  up  ever}*  liour. 
''lk>h()ld,"  saith  David,  "he  neither  shnnberi'th  nor  sleeiM'th,  P«"<""*- 
that  is  the  watchman  of  Lsrael."  All  praise  be  to  that  mereihil 
God,  which  taketh  such  care  for  his  miserable  people,  an«l  watch- 
eth  when  we  sleep,  that  our  enemy  devour  us  not  suddenly  ! 

22—2 


340  AN    EXPOSITION    UPON    NEHEMIATI.  [cH.  II. 

Luke  vi,  Oui*  Saviour  Christ,  to  give  us  example  of  this  dihgent 

watching  to  pray  in  the  night,  prayeth  the  whole  night  him- 
self in  the   mount,   afore   he    chose   his  apostles  to   preach. 

Josh.  X.  Josue  marched  forward  all  the  night  long,  to  fight  with  the 
Amorites,  and  overcame  them.     Gedeon  in  the  night  season 

Juiig.  vi.  pulled  down  the  altar  of  Baal  that  his  father  had  made,  and 
the  grove  of  wood  that  was  near  unto  it,  being  afraid  to  do 
it  in  the  day  time  for  fear  of  his  father's  house  and  people 
thereby ;  and  in  the  night  also  set  on  the  !Madianites,  and 
vanquished  them.  So  good  men  let  no  time  pass,  wherein 
occasion  is  given  them  to  further  God's  glory,  night  or  day, 
but  earnestly  follow  it  until  they  have  brought  their  purpose 
to  effect.  And  that  this  viewing  of  the  walls  might  be  more 
secretly  done,  he  chooseth  the  night  season  rather  than  the 
day  to  do  it  in  ;  a  few  men  to  wait  on  him,  rather  than  many ; 
no  more  horse  than  his  own,  and  all  the  rest  on  foot,  for 
making  noise.  Many  men  and  horses  would  soon  have  been 
espied,  one  troubled  another,  made  a  great  noise,  and  have 
bewrayed  his  counsel,  which  he  kept  so  secret  to  himself, 
that  he  told  it  not  to  any  man  what  he  went  about :  and  if 
he  had  gone  alone,  he  might  have  fallen  into  some  danger 
of  life,  having  none  to  help  him.  The  night  is  the  quietest 
time  to  devise  things  in ;  for  then  all  things  be  quiet,  every 
man  keepeth  his  house  and  draweth  to  rest ;  no  noise  is  made 
abroad ;  the  eyes  are  not  troubled  with  looking  at  many 
things;  the  senses  are  not  drawn  away  with  fantasies,  and 
the  mind  is  quiet. 

Many  men  would  have  committed  the  doings  of  such 
things  to  other  men,  and  would  have  trusted  them  to  have 
viewed  the  walls,  and  after  to  have  certified  him  of  their 
doings,  in  what  case  they  were,  and  how  they  might  most 
speedily  be  repaired :  but  Nehemiah,  lest  he  should  have 
wrong  information  given  him,  though  he  was  a  man  of  great 
authority,  did  not  disdain  to  take  the  pains  himself,  brake 
his  sleep,  and  rode  about  the  walls  himself, — to  teach  us  that 
nothing  should  be  thought  painful  at  any  time,  nor  disdainful 
to  any  man,  of  what  estate  soever  he  were,  to  set  forth  the 
building  of  God's  city  and  dwelling-place,  which  every  man 
ought  to  do  in  his  calling.  David,  when  the  ark  of  God  was 
brought  out  of  Abinadab's  house,  played  on  instruments,  and 


V.    11 15.]         AN    EXPOSITION     UPON    NEIIEMIAII.  341 

after  cast  off  his  kingly  apparel,  and  for  rejoicinf;^  danced 
afore  the  ark  in  his  poor  ephod,  to  glorify  his  God  witi-.al. 
^lichal  his  wife,  looking  forth  at  a  window,  and  seeing  himasam.  vi. 
dance,  laughed  him  to  scorn,  and  asked  him  if  he  were  not 
ashamed  to  dance  so  nakedly  afore  such  a  company  of  women, 
as  though  he  had  been  but  some  light  scoffing  fellow.  lUit 
David  was  so  zealous  a  man  and  earnest  to  jriorifv  (iod  l»v 
all  means,  that  he  forgat  himself  to  be  a  king,  al)ased  him- 
self with  the  lowest  and  simplest,  and  said  to  Michal,  that  he 
would  "  yet  more  lowly  cast  down  himself,"  so  that  his  God 
might  be  glorified  in  his  doings.  Michal  for  mockini^  of 
him  was  barren  all  her  life,  and  had  no  children  ;  but  David 
for  this  humblinnr  of  himself  was  blessed  of  the  Lord.  Moses  iieb.  xi. 
forsook  to  live  in  pleasure  in  Pharao's  court,  and  to  be  called 
his  daughter's  son,  and  chose  to  live  in  trouble  with  his 
brethren  the  Jews,  and  to  keep  Jethro's  sheep,  so  that  he 
might  serve  the  Lord.  Our  Sa\'iour,  the  perfect  pattern  of 
all  humbleness,  did  not  disdain  to  wash  the  miry  feet  of  his  Joh-  ^^»' 
disciples,  and  wipe  them  :  and  last  of  all,  as  though  that  had 
not  been  base  enough,  he  humbleth  himself  to  the  slanderous 
death  of  the  cross,  and  to  hang  on  a  cross  between  two 
thieves  for  us,  being  his  enemies,  as  though  he  had  Ix'cn  a 
third :  he  loved  us  so  tenderly,  that  he  would  go  to  hell, 
that  we  might  go  to  heaven  ;  he  would  die  so  vile  a  death, 
to  purchase  us  so  glorious  a  life  ;  and  suffer  the  pains  due 
to  our  sins,  that  we  might  enjoy  the  [)leasures  of  heaven, 
God  grant  all  estates  this  humbleness  of  mind,  that  for  his 
cause,  that  forsook  all  worldly  honour,  they  may  be  content 
to  abase  themselves,  to  suffer  all  pains  and  reproachful 
things  in  the  world  for  the  furtherance  of  the  building  of 
(iod's  city!  Such  humble  abasing  of  themselves  is  the 
greatest  honour  that  ever  they  shall  get :  all  worldly  pomp 
witl  out  this  is  vile  and  shameful. 

In  that  he  '' telleth  no  man  what  he  went  al)out,  and  that 
(Jod  had  put  it  in  his  mind  to  <lo  it,"  he  declareth  that  it 
was  not  his  own  device,  nor  came  from  any  man,  but  God 
himself  was  the  mover  of  it,  and  therefore  was  more  eanu'stly 
to  be  followed.  He  that  will  l(>arn  to  keep  counsel  in  dtvd, 
let  him  learn  of  Nehemiah  here  to  tell  no  man,  not  to  hi.s 
dearest  friend.     Manv  will  come  to  his  friend,   and   say,    I 


342  AN    EXPOSITION     UPON    NEHEMIAH.  [CH.  II. 

can  tell  you  a  secret  matter,  but  ye  must  keep  in  counsel 
and  tell  nobody.  What  foolishness  is  this,  that  thou  wouldst 
have  another  to  keep  thy  counsel  secret  to  himself,  and  thou 
thyself  canst  not  keep  it  secret  to  thyself!  Wouldst  thou 
have  another  man  to  do  that  for  thee,  which  thou  wilt  not 
do  for  thyself?  Keep  thine  own  counsel,  and  then  thou 
shalt  not  need  to  fear  lest  other  men  bewray  thee.  And  if- 
thou  wouldst  have  another  man  to  keep  thy  counsel,  he  will 
think  thou  shouldst  not  have  told  it  thyself,  and  then  it 
had  heen  safe  enough  :  but  in  telling  him,  he  telleth  another 
friend,  and  he  saith  to  him  as  thou  saidst  to  thy  friend  afore, 
I  can  tell  you  a  thing  that  was  told  me  secretly,  but  you 
must  keep  counsel  and  tell  nobody :  so  with  going  from  friend 
to  friend,  it  will  be  known  to  all  men.  Therefore  the  surest 
and  only  way  to  have  counsel  kept  secret  is  to  follow  Nehe- 
miah  here,  and  tell  it  to  no  man,  though  he  be  thy  dear 
friend ;  for  he  hath  other  friends  to  tell  it  to,  as  thou  didst 
tell  it  him. 

If  any  do  marvel  why  Nehemiah  was  thus  earnest  in  this 
building,  and  refused  no  pains  nor  jeopardy,  but  with  courage 
went  through  them  all,  he  telleth  a  sufficient  cause  here  him- 
self, and  saith,  his  "  God  had  put  it  in  his  heart  to  do  it.'" 
He  taketh  not  the  glory  of  it  to  himself,  but  giveth  all  the 
praise  to  God  alone,  as  we  must  do  in  all  good  things.    When- 
soever God  putteth  any  good  thing  into  man's  heart  to  do, 
he  driveth  him  so  forward,  that  he  cannot  eat,  sleep,  nor 
rest  quietly,  until  it  be  done :  he  thinketh  all  time  long  and 
lost,  that  is  not  bestowed  on  it :  therefore  they  that  be  so 
cold  in  their  work,  that  they  care  not  whether  it  go  forward 
or   not,  are   not  moved  by  God.     The   Holy  Ghost,  which 
worketh  this  great  desire  in  us,  is  called  fire.     John  Bap- 
Luke  iii.      tist  said,  he  "baptized  in  water,  but  he  that  came  after  him 
should  baptize  them  with  the  Holy  Ghost  and  fire."     The 
Actsii.        Holy  Ghost  fell  on  the  apostles  in  fiery  tongues;    and  our 
Lukcxii.      Saviour  Christ  said,  he  "came  to  set  fire  on  the  earth,  and 
what  would  he  else  but  that  it  should  burn  ?"    These  be  spoken 
to  teach  us,  that  those  \A'hich  are  moved  of  God  are  earnest 
Rev. iii.       j'n  their  doings.     God  loveth  not  those  that  be  "lukewarm;" 
he  "  will  spue  them  out  of  his  mouth."     You  must  be  either 
an  earnest  friend  or  an  open  enemy :  he  loveth  no  dissem- 


V.    II 15. \         AN     EXPOSITION     UPON    NEIIEMIAII.  o43 

biers ;  you  must  be  either  hot  or  cold :  "  he  that  is  not  with 

him  is  against"  him :  double  dealers  are  the  worst  people  tlmt 

be  ;  they  are  good  neither  afore  God  nor  man  :  an  open  enemy 

is  better  than  a  flattering  friend.     All  which  sayings  do  teach 

us  to  be  earnest  in  God's  work ;  or  else  he  putteth  it  not  into 

our  heart.    Salomon  commendeth  plain  dealing  so  much,  that  Ptov.  xxvii. 

he  saith,  ''  The  wounds  that  a  friend  giveth  are  better  than 

the  crafty  kisses  of  him  that  hateth  thee."" 

This   heavenly  fire  burnetii   up  all   desires  in   man.   and 
kindleth   all   goodness  in   him.     Jeremiah,  when  he  saw  the 
word  that  he  preached   to  be  contemned  of  the   people,    he 
waxed  very  sad ;  he  would  preach  no  more :  but  when  he  had 
holden  his  tongue  but  a  little  while,  he  said  "  the  word  within  Jer.  xx. 
him  was  like  a  burning  fire ;  it  burst  out,  he  could  not  hold 
it  in,"  and  he  fell  to  preaching  again :  he  was  so  grieved  to 
see  God  dishonoured,  and  so  earnest  to  bring  the  people  to 
knowledge  of  their  duty,  that  he  could  not  hold  his  peace, 
but   needs    must   preach   again.     AVhen    Jesabel    j)ersecuted 
Helias,  because  he  had  killed  EaaFs  jiriests  for  their  idolatry, 
he  fled  into  the  wilderness,  and  the  angel  finding  him  asked  ^ '^>ns»  ^• 
him  what  he  did  there.     Helias  said,  "  I  am  earnestly  zea- 
lous and  grieved  for  thee,  0  Lord  God   of  hosts,   that  the 
children  of  Israel  have  forsaken  thy  covenant,  &:c."     Moses  exo  i.  xxxn. 
loved  his  people  so  well  that,  when  God  would  have  destroyed 
them,  he  prayed  to  forgive  them,  or  else  to  put  him  out  of 
his  book.     The  Holy  Ghost  told  St  Paul,  that  in  every  town  Actsxx. 
there  were  chains  and  troubles  ready  for  him  ;   but  he  said 
he  cared  not,  his  life  was  not  dear  to  him,  so  that  he  might 
nm  his  course.     For  his  countrymen  also  he  wished  to  l)e 
"accursed  from  Christ,"  so  that  they  might  be* saved.     The 
other   apostles,  when   they  were  whipt  for  preaching  C'lirist 
Jesas,  went  away  ''rejoicing  that  they  were  thought  w(»rtiiy 
to  suffer  any  worldly  shame  for  his  name's  sake." 

Such  an  earnest  love  should  every  one  have,  both  the 
magistrate  to  do  justice  and  punish  sin.  and  the  preacher  t») 
root  out  evil  doctrine  and  preach  Cinist  jjurely,  that  notliing 
should  make  them  afraid,  but  they  should  build  Ciocrs  city, 
the  heavenly  Jerusalem,  boldly:  nothing  .should  wear)'  them, 
and  all  labour  should  ])e  plea.sure,  .so  that  they  nn'ght  sen'C 
the  Lord.     Phinees,  when  he  saw  whoredom  and  wickcHlnchh  Num.  "»• 


344?  AN    EXPOSITION     UPON    NEHEMIAH.  [cH.  II. 

abound,  and  none  would  punish  it,  taketh  the  sword  himself, 
when  others  would  not,  and  killed  the  man  and  woman, 
being  both  of  great  parentage,  in  their  open  whoredom. 
God  was  so  well  pleased  with  this  zealous  deed  of  Phinees, 
that  could  not  abide  to  see  sin  unpunished,  and  God's  glory 
so  openly  defaced,  that  he  blessed  him  and  his  issue  for  it 

Johnii.  after  him.  Our  Saviour  Christ,  when  he  saw  God's  house 
appointed  for  prayer  misused,  "gat  a  whip  and  drave  them 
out.''  Thus  whensoever  God  putteth  any  thing  into  man's 
heart  to  do,  it  pricketh  him  on  forward,  that  he  cannot  rest 
until  he  have  finished  it.  Nehemiah  was  here  moved  by 
God  to  this  work.  God  for  his  mercy's  sake  inflame  many 
men's  hearts  with  the  like  earnest  desire  of  building  God's 
spiritual  city,  that  the  workmen  may  be  many,  strong  and 
courageous;  for  the  work  is  great  and  troublesome,  the  ene- 
mies many,  malicious,  and  stout  hinderers,  in  number  infinite, 
and  true  labourers  very  few. 

Gregory   saith  well,   there  is   no   such   pleasant   sacrifice 
afore   God,   as  is  the   earnest   zeal  to   win  souls   unto   the 

Judg.  xxi.  Lord.  The  men  of  Jabes  Gilead,  when  the  Israelites  joined 
all  together  to  punish  that  wicked  adultery  in  Benjamin, 
stood  by,  looked  on,  and  would  take  part  with  neither  of 
them ;  not  knowing  who  should  get  the  victory,  thinking  to 
scape  best  and  pick  a  thank  in  meddling  on  neither  part : 
but  for  such  double  dealing  the  Israelites  set  on  them  after- 
ward and  destroyed  them.  A  just  reward  to  fall  on  such 
as  will  stand  by,  and  look  how  the  world  goeth,  meddle  of 
no  side  for  fear  of  a  change,  or  else  ever  join  with  the  stronger 
part.  How  full  the  world  is  this  day  of  such  double-faced 
popish  hypocrites,  that  will  turn  with  every  wind,  good  men 
lament,  and  God  must  amend  when  pleaseth  him.  They  be 
the  worst  men  that  live.  Such  men  be  of  no  religion :  some 
call  them  neuters^  because  they  are  earnest  on  no  side :  some 
call  them  uterques,  because  they  be  of  both  sides  as  the  world 
changeth :  some  call  them  omnia^  because,  if  a  Turk  or  any 
other  should  come,  they  would  yield  unto  them  all.  They  be 
like  free-holders ;  for  whosoever  purchaseth  the  land,  they  hold 
of  them  all,  though  every  year  come  a  new  master.  But  they 
say,  best  it  is  that  they  be  of  no  religion :  for  as  there  is  but 
one  God,  so  there  is  but  one  religion ;  and  he  that  knoweth 


V.    11 15.]  AN     EXPOSITION     UPON    NEIIK.MIAII.  o45 

not  the  ti*ue  God  and  religion,  knowetli  none  at  all,  althou'di 
he  make  himself  every  day  a  new  God  and  a  new  religion, 
and  the  more  the  worse. 

13.     A7id   I  icent  forth.     In   these   next   verses   is   no- 
thing but  the  way  described,  by  which  he  went  to  take  the 
view   of  the   walls,   how  they    were    j)itifully  destroyed,  and 
how  they  might  best   and  most  speedily  be  repaired.     'JIkj 
gates  of  cities  have  their  names  on  some  occasion  outwanllv 
given,  as  the  north-gate  and  the  east-gate,  because  it  goeth 
northward  or  eastward:  sometimes  of  them  that  builded  them, 
as  Lud-gate  and  Billings-gate,   of  Lud  and  Billinus :    some- 
times of  things  that  are   brought  in   or  carried   out  of  the 
city  by  them,  as  the  fish- gate,  the  dunghill-gate,  t^c.     This 
gate  that  he  goeth  out  at  first  is  called  the   '•  valley-gate," 
because    the   way   into    the   valley    of  Josaphat,   which    lay 
afore  it  eastward,  betwixt  it  and  mount  Olivet,  was  through 
it.     This  valley  was  called  Josaphat's  by  reason  of  a  n(jble 
victor)'  that  God  gave  Josaphat  there.     Divers  people  joined  ^  chron.  xx. 
themselves  together  against  Josaphat ;  but  God  so  ordered 
the  matter,  that  one  of  them  killed  another,  and  Josaphat, 
looking  on,  after  the  slaughter  came  and  took  all  their  riches 
and  spoil,  and  he  delivered  without  any  stroke  giving.     The 
''dragon's  well"  had  its  name  of  some  venomous  serpent  lying 
there :  the  "  dunghill-gate,"  because  the  filth  of  the  city  was 
carried  out  that  way :  the  "well-gate"  and  ''king's  fish-pool," 
because  there  was  great  plenty  of  water  ponds,  watering  places, 
&c.     "The  brook"  he  speaketh  of  is  thought  to  be  Cedron, 
which  is  spoken  of  in  the  gospel,  John  xviii. 

Nehemiah,  when  he  had  viewed  all  the  walls,  returned  in 
at  the  same  gate  that  he  went  out  at :  but  in  some  places  he 
found  so  great  store  of  rubbish  of  the  broken  walls,  that  he 
could  not  pass  on  horseback  ;  so  miserably  were  they  torn 
and  overthrown,  and  all  the  gates  that  should  Im^  shut  were 
burned  to  ashes.  O  righteous  God  and  miserable  iHMiple  ! 
(iod  of  his  mercy  foretold  them  by  his  prophets,  that  if  tiny 
fell  from  him  and  served  othcT  gods,  these  mischiefs  shouM 
fall  on  them  :  but  they,  blinded  in  their  own  afiections,  U'- 
lieved  it  not.  ()  stony  heart,  learn  here  how  vile  a  thing 
sin  is  in  God's  sight:  for  not  only  the  man  that  doeth  sin 
is  punished,  but  the  earth,  the  country,  the  stones,  the  walls, 


346  AN    EXPOSITION    UPON    NEHEMIAH.  [CH.  II. 

the  city,  trees,  corn,  cattle,  fish,  fowl,  and  all  fruits,  and 
other  things  that  God  made  for  man's  necessity,  are  perished, 
punished,  and  turned  into  another  nature  for  the  sin  of  man: 
yea,  and  not  only  worldly  things,  but  his  holy  temple,  law, 
word  and  religion,  the  ark  of  God,  the  cherubims,  the  pot 
with  manna,  the  mercy  seat,  Aaron's  rod,  with  all  the  rest 
of  his  holy  jewels,  were  given  unto  the  wicked  Nabuchad- 
nezzar's  hand  for  the  disobedience  of  the  people:  and  God 
will  rather  suffer  his  open  enemies  to  enjoy  his  wonderful 
benefits  than  his  flattering  friends.  When  Adam  had  sin- 
ned, the  earth,  which  afore  was  decked  with  all  good  fruits, 
brought  forth  weeds  to  punish  them  withal.  For  the  wicked- 
ness of  Sodom  God  not  only  cruelly  destroyed  the  people 
in  it,  but  to  this  day  that  pleasant  ground,  whichafore  was 
like  paradise,  is  now  barren,  full  of  filthy  mire,  ^ntch,  tar, 
&;c.,  and  the  air  of  it  so  pestilent,  as  divers  do  write,  that 
if  any  birds  fly  over  it,  it  killeth  them.  The  whole  country 
^  -^^  of  Jewry,  a  plentiful  land,  "flowing  with  milk  and  honey'"  of 
his  own  nature,  by  the  disobedience  of  the  people  became 
Pdai.  cvii.  a  barren  land,  as  David  teacheth  in  his  psalm,  "  The  Lord 
turneth  a  fruitful  ground  into  a  barren  for  the  wickedness 
of  the  dwellers  in  it."  Jerusalem  was  not  only  destroyed  now 
thus  piteously  by  the  Babylonians,  but  afterwards  by  Vespa- 
sian the  emperor,  and  had  "not  one  stone  left  standing  on 
another,"  and  the  Jews  driven  out  of  it,  who  now  live  scat- 
tered through  the  world,  abhorred  of  all  good  men,  and  un- 
der God's  heavy  rod,  for  crucifying  the  Lord  Jesus  Christ, 
the  Son  of  God,  and  their  continual  despising  of  him. 

Let  every  man  therefore  learn  reverently  in  the  fear  of 
God  to  live :  for  sin  will  not  only  be  punished  with  ever- 
lasting death  in  the  world  to  come,  but  even  in  this  life 
man  himself  is  plagued,  and  all  things  that  should  serve  or 
pleasure  him  shall  be  turned  to  his  destruction,  because  he 
would  not  serve  his  God  as  he  ought  to  do.  What  can 
be  a  more  righteous  judgment  of  God,  than  so  to  order 
things,  that  no  creature  of  God  shall  serve  a  wretched  man, 
which  will  not  serve  nor  fear  the  Lord,  his  God  and  Cre- 
ator? Sin  is  so  vile  in  God's  sight,  that  he  will  punish 
those  innocent,  unsensible,  and  unreasonable  creatures,  as  the 
stones   in   the   wall,   the   house   wherein  thou   dwellest,    the 


V.    11 15.]  AN    EXPOSITION    UPON    NEIILMIAll.  347 

earth  whereby  thou  livest,  whicli  never  sinned,  for  the  sin 
of  thee,  wretched  man.  ()  consider  liow  God  abhorreth  sin 
and  disobedience  of  his  word,  that  he  could  never  be  paci- 
fied, but  by  the  death  of  his  own  dear  Son  Christ  Jesus 
for  thy  sins  !  0  miserable  man,  consider  tliy  wretched  state  ! 
Thy  sins  pulled  thy  Lord  Christ  from  heaven  to  hell,  from 
joy  to  pain ;  thou  causedst  him  to  be  w  hipped,  and  han^^ed 
on  a  tree,  thrust  to  the  heart  with  a  spear,  by  his  blood 
to  save  thee:  thou  causedst  him  to  die,  that  thou  nn'[^hte.st 
live.  If  thou  shouldst  deal  thus  with  another  man  thy 
fellow,  what  wouldst  thou  think  thou  hadst  deserved  i  And 
when  thou  hast  thus  misused  thy  Lord  and  Christ,  the  Son 
of  God,  crucifying  him  again,  and  yet  continuest  in  sin, 
contemning  his  conmiandments,  "  treading  the  Son  of  Crod  "eb.  x. 
under  thy  feet,  and  esteeming  the  blood  of  his  eternal  tes- 
tament as  a  profane  thing,''  how  canst  thou  look  up  unto 
him,  how  canst  thou  hope  for  mercy  I  AVicked  men  are 
so  horrible  in  God's  sight,  tliat  the  angels  in  heaven  abhor 
them,  the  creatures  on  earth  disobey  them,  good  men  Hy 
their  company,  and  devils  in  hell  pull  them  unto  them  :  and 
yet  malice  hath  so  blinded  them,  that  they  cannot  turn 
unto  the  Lord. 

But  whatsoever  there  is  in  us,  O  God,  forget  not  thou 
thyself;   shew  thyself  a   God   still,    though    we   forget   thee. 
As  thou  lovedst   us   when   we   were  thine  enemies,  so   love 
us  still  now,  whom  thou  hast  made  thy  friends,  and  bought 
so  dearly ;  and  turn  us,  good  God,  that  we  may  love  thee. 
Remember,   O   Lord,   whereof  we  be  made :   from  the  earth 
we   came,    on   the    earth   we    live,    and    deliirht    in    earthly 
things;    unto    the   earth   we   shall   return:    thou   canst    not 
look  for   heavenly   things   to   come   from    so   vile  a    matter; 
this  earthly  nature  cannot  be  changed  but  by  thy  heavenly 
Spirit :  deal  not  with  us  therefore,  O  Lord,  in  justice  as  wo 
deseiTC,  but  in  thy  great  mercy,  which  is  our  sure  s^dvation, 
and  let  thy  manifold  mercy  devour  our  manifold  misery,  that 
our  manifold  sins  be  not  laid  to  our  charge,    (iracious  (itwl, 
forgive   us:   as  our  misery  is  endless,  so   is  thy  nici.v.  :ind 
nuich  more  large  than  we  can   tliink. 

As  we  sec  (iod  deal  in  his  anger  with  this  city,  for  tho 
sin  of  the  people  that  dwelled  in  it,  so  he  will  deal  with  all 


[J 48  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  II. 

obstinate  breakers  of  his  law  in  all  ages  and  places,  without 
respect  of  persons.  The  walls  of  the  city  may  well  be  com- 
pared to  the  magistrates,  which  both  defend  the  people  from 
their  enemies,  and  also  govern  the  citizens  within;  as  the 
walls  keep  out  other  from  invading,  so  they  keep  in  the 
inhabitants  from  straying  abroad:  and  the  gates  of  the  city 
may  well  be  compared  unto  the  ministers,  which  open  the 
door  of  life  to  all  penitent  persons  by  the  comfortable  preach- 
ing of  mercy  promised  in  Christ,  and  shut  heaven  gates  against 
all  reprobate  and  impenitent  sinners,  by  terrible  thundering 
of  his  venofeance,  threatened  to  such  in  his  word.  The  walls 
are  destroyed,  and  the  gates  burned,  when  the  rulers  and 
ministers  do  not  their  duty,  but  care  for  other  things.  And 
as  this  wretched  people  had  justly,  for  their  disobedience, 
neither  walls  left  to  keep  out  the  enemy,  nor  gates  to  let 
in  their  friends,  but  all  were  destroyed ;  so  shall  all  godless 
people  be  left  without  godly  magistrates  to  govern  them, 
and  live  in  slavery  under  tyrants  that  oppress  them,  and  also 
without  comfortable  ministers  to  teach  them,  and  be  led  by 
blind  guides  that  deceive  them,  and  so  "the  blind  lead  the 
blind,  and  both  fall  into  the  ditch,"  to  their  utter  and  end- 
less destruction.  They  be  not  worthy  to  have  either  magis- 
trate or  preacher,  that  will  not  obey  laws  nor  believe  the 
word.  This  Osee,  the  prophet,  foretold  them  should  fall 
on  them,  saying,  "  the  people  of  Israel  should  sit  many  days 
without  a  prince,  without  sacrifice  and  image,  without  the 
ephod  and  teraphim,  and  yet  in  the  end  they  should  re- 
turn unto  their  God.'''  But  they  feared  not  these  threaten- 
ings  then,  no  more  than  we  do  now :  yet  as  they  fell  on 
them  then,  so  will  they  fall  on  us  now. 

After  that  Nehemiah  had  thus  diligently  viewed  the  walls, 
and  the  breaches  of  them,  he  was  more  able  to  render  a 
reason,  and  talk  with  the  rulers  how  they  might  be  repaired. 
A  good  rule  for  all  those  that  have  any  charge  committed 
to  them,  that  they  should  first  privately  consider  the  things 
they  have  to  do  themselves,  and  then  shall  they  be  more 
able  to  consider  who  giveth  best  counsel  for  the  doing  of  it. 
Rashly  to  enter  on  it,  a  wise  man  will  not,  nor  open  his 
mind  to  others,  until  he  have  advised  himself  privately  first 
what  is  best  to  be  done :  and  so  shall  he  be  best  able  both 


V.    11 15.]         AN    EXPOSITION    UPON    NFJIEMIAII.  349 

to   render   a   reason  of  his  own  doings,   and   also   to  judge 
who  giveth  best  advice. 

V.  16.   The  magistrates  hiein  not  tchither  I  irent,  or  what  /TheTcit. 
did ;  and  to  the  Jeics,  the  priests,  the  nobles,  the  rulers, 
and  the  rest  of  the  irorhnen,  I  told  nothing  hitheiio. 

17.  And  I  said  unto  them.  Ye  liiow  the  misery  that  ice  be 
in,  ho20  Jerusalem  is  wasted,  and  her  gates  burned  in 
the  Jire:  come,  and  let  us  build  the  icalls  of  Jerusalem, 
that  we  be  no  more  a  reproach. 

18.  And  I  told  tliem  of  the  hand  of  my  God,  that  it  was 
gracious  toward  me,  and  also  tlte  king^s  icord  that  he 
spake  unto  me;  and  they  said.  Let  us  rise  and  build: 
and  they  strengthened  their  hands  to  good. 

Nehemiah  not  only,  like  a  godly  zealous  man,  is  diligent 
to  set  forward  this  work,  but  also,  like  a  very  wise  man, 
sheweth  in  his  doings  the  chief  properties  of  him  that  hath 
weighty  matters  committed  unto  him.  He  that  hath  great 
matters  to  do  must  be  faithful  and  trusty,  and  also  secret,  and 
keeping  counsel  close,  as  the  poet  saith,  Fida  d  tacit uruitate 
est  opus\  And  where  every  sort  must  be  made  privy  in  such 
a  work,  hitherto  he  had  opened  it  to  never  a  one. 

17.  And  I  said  unto  them.  After  Nehemiah  had  thus 
long  kept  his  purpose  secret,  and  diligently  viewed  the  walls, 
how  great  the  breach  was,  how  it  might  be  best  and  speedily 
rei)aired,  and  was  able  to  talk  with  all  sorts,  and  rendiT  a 
reason  of  his  doings  to  every  one,  both  high  and  l<»w  in 
authority,  to  the  common  sort  of  the  Jews,  to  the  workmen, 
priests  and  rulers ;  he  now  propoundeth  the  matter  unto  them 
all ;  and  in  few  words,  after  he  had  declared  the  misery  that 
they  were  in,  and  how  that  famous  city  lay  open  to  all  ene- 
mies to  invade,  to  their  great  shame,  exhorteth  and  encou- 
rageth  them  to  fall  to  the  building  of  the  walls,  and  live  no 
more  in  such  shame  and  reproach,  as  they  had  done,  but 
recover  their  old  estimation  again  ;  for  he  had  f(»und  favour 
both  in  (lod's  sight  and  the  kings. 

There  be  two  kind  of  reasons  to  persuade  a  man  to  do 
any  thing :  the  one  is,  if  he  declare  how  hurtful  and  shameful 
Q'  Terence,  AikU-.  i.  i.    Fi<Mltij  and  Hecremj  are  necessary.     Kn.] 


350  AN    EXPOSITION    UPON    NEHEMIAH.  [CH.  II. 

it  is  to  do  or  suffer  such  a  thing  to  be  done  or  undone :  the 
other  reason  is,  to  open  unto  him  what  good  help  and  en- 
couraging there  is  to  set  it  forward.     The  shame  was  great, 
that  for  their  great  sin  and  disobedience  God's  people,  who 
cracked  so  much  of  their  good  God,  should  live  in  such  slavery 
under  infidels,  as  though  their  God  could  not  or  would  not 
deliver  them.     The  hope  to  prosper  well  in  this  building  was 
great,  for  that   both  God   and   the   king   had  shewed   great 
tokens  of  their  good  wills  for  the  furtherance  of  this  good 
work.     Both  these  kinds  of  persuasions  he   useth  here :  his 
words  be  not  many,  but  effectual.     For  as  the  shame  was,  to 
lose  their  city,  so  the  glory  should  be  greater  in  recovering 
it ;  and  wise  men  use  and  love  few  words ;  for  either  those 
will  serve  good  men,  or  more  will  not.     The  woeful  sight  of 
those  broken  walls,  and  this  miserable  slavery  of  the  people  in 
it,  were  sufficient  to  move  a  stony  heart  to  pity,  though  never 
a  word  were  spoken  by  any  man :  but  those  weighty  reasons, 
well  considered,  made  them  all  to  fall  to  work  with  great  cou- 
rage. What  man  had  so  little  feeling  of  God  and  honesty,  that 
would  not  help  to  build  God's  city  and  their  own  country? 
Those  that  love  to  hear  themselves  talk,  and  with  many  words 
to  colour  their  ill  meaning,  may  here  learn  how  a  simple  truth, 
plainly  told  in  few  words,  worketh  more  in  good  men's  hearts, 
than  a  fair  painted  tale  that  hath  little  truth  and  less  good 
meaning  in  it.    An  honest  matter  speaketh  for  itself,  and  need- 
eth  no  colouring ;  and  he  that  useth  most  flattering  and  subtle 
words,  maketh  wise  men  mistrust  the  matter  to  be  ill.    A  few 
words  well  placed  are  much  better  than  a  long  unsavoury  tale. 
18.     And  I  told  them.     After  that  Nehemiah  had  briefly 
set  afore  them  the  misery  they  lived  in,  the  cruel  destruction 
of  Jerusalem,  which  God  chose  for  himself  to  dwell  in,  and 
what  shame  it  was  for  them,  not  to  recover  by  well  doing 
that  which  their  fathers  for  their  wickedness  lost;   he  now 
declareth  unto  them,   as  a  full  reason  to  persuade  any  man 
tliat  would  be  persuaded,  and  saith,  "  both  the  hand  of  his 
God   was  gracious   toward  him  in   this   enterprise,   and  the 
king's  words  were  very  comfortable."     When  a  man  hath  both 
God  and  the  king  of  his  side,   what  needeth  he  more  ?  who 
can  hurt  him?  what  should  he  doubt  or  be  afraid  of?  what 
would  he  have  further?     God  had  given  him  such  a  favour 


V.   l6 IS.]  AN    EXPOSITION     UPON    NEHEMIAH.  Sol 

in  the  king's  sight,  that  as  soon  as  he  asked  Hcence  to  go 
and  build  the  city,  where  his  fathei-s  lay  buried,  it  was  granted; 
and  the  liberality  and  good  will  of  the  king  was  so  great,  that 
he  granted  him  both  soldiers,  safely  to  conduct  him  to  Jeru- 
salem, and  also  commission  to  his  officers  for  timber  to 
this  great  building.  ^Vhat  should  they  mistrust  or  doubt 
of  now  ?  There  wanted  nothing  but  a  good  will  and  courage 
on  their  side :  if  they  would  rise  and  work  lustily,  no  doubt 
the  work  would  be  finished  speedily. 

Nehemiah  still  calleth  him  Ms  God,  as  thoujrh  God  heard 
his  prayer  only,  and  moved  the  king's  heart  to  give  him 
licence  to  build  this  city,  which  many,  divers  times,  had 
wished  and  laboured  for,  and  could  not  got  it.  He  thought 
this  to  be  so  great  a  blessing  of  God,  that  he  can  never 
be  thankful  enough  for  it,  and  therefore  calleth  him  his 
God.  He  that  loveth  liis  God  earnestly,  rejoiceth  in  nothing 
so  much  as  when  he  seeth  those  things  prosper,  whereby 
God's  glory  may  be  shewed  forth.  He  careth  more  for 
that,  than  for  his  own  pleasure  and  profit.  And  when  such 
things  go  backward,  it  grieveth  him  more  than  any  worldly 
loss  that  can  fall  unto  himself.  And  though  some  wavering 
worldlings  may  say,  the  king  might  die,  or  change  his  good 
will  from  them ;  and  God  many  times,  when  he  hath  given  a 
good  beginning  for  a  while,  yet  in  the  end  he  cutteth  it 
off;  and  by  this  means  discourage  other  from  this  work,  and 
will  them  not  to  meddle;  the  time  might  change,  and  then 
they  might  be  blamed ;  and  Nehemiah,  although  he  was  in 
great  favour  with  the  king  at  this  present,  yet,  being  al)Si»nt 
long  from  the  court,  might  soon  be  forgotten ;  others,  that 
bare  him  no  good  will,  might  creep  in  favour  and  bring 
him  into  displeasure,  (for  in  the  court  commonly,  out  <>f 
sight,  out  of  mind;)  these  and  such  other  reasons  would 
soon  withdraw  dissemblers  from  their  good  furtherance  of 
this  work ;  yet  God  so  wrought  with  them  all,  that  they  all 
boldly  took  this  work  in  hand  and  finished  it.  («'od,  of  hi.s 
great  goodness,  for  the  better  exercising  of  our  faith  hath 
thus  ordered  the  course  of  things,  that  although,  when  we 
look  into  the  world,  we  shall  find  many  things  to  withdraw 
us  from  doing  our  duties  to  his  majesty,  yet  by  his  Holy 
Spirit  he  hath  given  us  faith  and  hope  of  his  promised  good- 


352  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  II. 

ness,  that  nothing  should  discourage  us  from  doing  our  duties  : 
for  we  have  him  on  our  side  that  hath  all  things  at  his 
commandment,  and  whose  purpose  none  can  withstand. 

Let  the  world  therefore  \vaver  never  so  much ;  let  it 
threaten  never  such  cruelty;  let  it  counsel  and  persuade  as 
craftily  as  it  can,  to  meddle  in  no  such  matters  of  God :  yet 
good  men  cannot  be  quiet,  until  they  have  shewed  their 
good  will,  to  the  uttermost  of  their  power,  for  the  fui-ther- 

Gen.  xii.  ^ucc  of  God's  woi'k  and  obedience  of  his  will.  Abraham, 
when  he  was  bidden  to  leave  his  country  and  kinsfolk,  and 
go  into  that  place  that  God  would  shew  him,  might  have 
many  reasons  to  stay  him :  as,  that  he  could  not  tell  how  to 
live  when  he  came  there,  that  he  should  want  the  comfort  of 
his  friends,  live  amongst  strangers,  and  those  that  would 
rather  hurt  him  than  help  him  :  yet  none  of  these  could  stay 
him,  but  he  w^ould  follow  whither  the  Lord  would  lead.     God 

Gen.  xxii.  bade  him  sacrifice  his  son  Isaac,  having  no  issue,  and  yet 
promised  him  that  "  in  his  seed  all  nations  should  be  blessed." 
Abraham  could  not  tell  how  these  two  should  stand  together, 
both  to  kill  his  son  and  to  have  issue  of  him  :  yet  he  doubted 

Heb.  xi.  not  ill  faith  but,  rather  than  his  promise  should  not  be  true, 
God  would  raise  him  from  death,  to  beget  and  raise  up  seed 

Gen.  xxii.  after  him.  When  Isaac,  going  to  be  sacrificed,  asked  his 
father  where  the  sacrifice  was  that  should  be  killed,  (for  he 
had  the  wood  on  his  back  and  the  fire  in  his  hand,)  Abra- 
ham, not  doubting,  though  not  knowing  how,  where,  nor  when 
it  should  be  done,  said,  "  God  will  provide  himself  a  sacrifice, 
my  son;"  and  proceeded  to  sacrifice  his  son,  until  the  angel 
stayed  him,  and  shewed  him  a  ram  in  the  bushes,  which  he 
should  offer  unto  the  Lord  instead  of  his  son.  The  apostles, 
when  our  Saviour  Jesus  Christ  sent  them  out  to  preach  without 
bag  or  wallet,  money,  or  staff,  made  no  question  how  they 
should  live,  or  defend  themselves  against  so  many  enemies, 
or  how  they  should  teach  others,  that  never  went  to  school 
themselves  to  learn ;  but  obeying  his  commandment,  and  be- 
lieving his  promise,  went  forth  boldly,  and  did  their  message 
diligently,  and  God  blessed  their  doings  wonderfully.  When 
they  came  again  unto  him,  and  told  him  how  well  they  had 
sped,  he  a.sked  them  whether  they  wanted  any  thing  by  the 
way,  while  they  were  in  his  service  I  and  they  said,  Nay.    Thus 


Luke  xxii. 


V.  iC 18.]  AN    EXPOSITION    UPON     NEHEMIAH.  353 

good  men  will  not  be  withdrawn  from  serving  their  God, 
though  many  worldly  reasons  might  withdraw  them  :  and  God 
will  so  increase  their  faith  to  cro  forward,  that  nothinor  shall 
discom-age  them.  They  will  rather  stick  to  God's  promise 
than  any  cunning  practice  of  man.  A  good  beginning  is  a 
great  reason  to  persuade  a  man  that  God  will  give  good  suc- 
cess unto  the  end.  David  comforteth  himself  to  kill  Goliath,  '  s»ra.  xvii. 
because  he  killed  a  lion  and  a  bear  when  he  was  young,  keeping 
sheep.  God  never  doeth  any  thing  in  vain;  but  when  his  faith- 
fid  servants  take  things  in  hand  of  mere  love  and  duty  to 
further  his  g\ory,  he  ever  bringeth  it  to  good  effect.  The  good 
success  that  God  hath  given  us  afore,  should  persuade  us  that 
he  will  give  us  more.  Hypocrites,  faint-hearted  soldiei*s, 
double-dealei*s,  and  those  tliat  be  not  grounded  upon  a  sure 
faith  and  hope  of  his  promised  goodness,  oft  fail  of  their 
purpose  through  their  own  default.  God  hath  promised 
nothing  to  such  dissemblers,  and  those  that  trust  him  he 
never  faileth.  Let  all  those  therefore,  that  fear  the  Lord 
unfeignedly,  boldly  begin  the  Lord's  work,  continue  it  sted- 
fastlv,  look  for  the  mijrhtv  furtherance  of  the  siime  faithfullv ; 
and  no  doubt  they  shall  have  it.  Who  ever  to  this  day 
trusted  in  the  Lord  in  vain,  but  he  had  goml  success  in  his 
doings?  Let  no  man  mistrust  (iod's  goodness  to  further 
those  good  things  that  he  taketh  in  hand :  let  us  work  dili- 
gently, and  connnit  the  success  unto  him  boldly;  no  d(jubt 
he  will  bring  it  to  good  pass. 

\Vlien  they  had  well  considered  Nehemiairs  words  aiul 
his  good  counsel,  they  cast  all  perils  away,  and  said,  '•  Ltt 
us  rise  and  build  those  decaved  walls."  Let  us  linirer  no 
longer,  but  speedily  fall  to  labour,  and  recover  that  with  our 
diligence  that  our  fathei-s  lost  by  disobedience.  Now  they 
^/'tbuskleandHjowne'  themselves  to  this  work  ;  they  spit  on  their 

hands,  and  take  better  hold  than  afore;   they  buckle  them-    /^ y^ ^ 
selves  to  labour  with  courage,  not  to  be  driven  from  it  any  ^ 

more.     So  nmch  can  a  few  words  spoken  in  the  fear  (»l  (iinl    ^^'^v 
uprightly  by  some  man  at  some  times  do,  that    cannot  Ihj    i  /    'hx^ 
gotten  at  other  times  by  many  persuasions.     Aggeus,  when 
they  had    lain  many  years  on  sleep,  forgi'tting  the  buiMmg 
of  God's  house,  with  like  few  words  so  L'ncourage<l  them  to 
['  liufikle,  the  same  as  huMk;  pri-pan-.    Jiounr  I  cannot  explain.     Ku.] 

[.•iLKiNirroN.J  >     /         /  J      / 


354 


AN    EXPOSITION    UPON    NEHEMIATI. 


[CK.  II. 


laat.  viii 


Rom.  viii. 


work,  that  they  finished  the  temple  in  four  years,  which  afore 
had  lain  almost  forty  years  unlooked  at.  So  can  God  make 
them  earnest  in  a  short  time,  when  pleaseth  him,  which  afore 
had  been  cold  and  negligent. 

And  this  courage  that  they  gather  now  came  rather  by 
gentle   persuasions   than  by   fearful   threatenings :    for  good 
natures  are  moved  rather  with  the  glad  tidings  of  the  gospel 
than  sharpness  of  the  law.     The  law  threateneth  correction, 
the  gospel  promiseth  blessings:    the  law  killeth,  the  gospel 
quickeneth :  the  law  breedeth  fear,  the  gospel  bringeth  love : 
the  law  casteth  down,   the  gospel  reareth  us  up :    the  law 
layeth  our  sin  to  our  charge ;  the  gospel  saith,  Christ  hath 
/^    paid  the  price  for  our  reconciliation.  J  A  gentle  kind  of  preach- 
^        ing  is  better  to  win  weak  minds,  than  terrible  thundering  of 
vengeance.     Yet  is  the  law  most  necessary  to  be  taught,  to 
pull  down  froward  hearts,  and  bring  them  to  knowledge  of 
themselves.     I  see  divers  of  the  prophets  terribly  tlireaten  the 
wickedness  of  their  time ;  yet  I  see  none  of  them,  that  doth 
so  mightily  dissuade  them  from  their  ungodly  life,  as  Aggeus 
and  Nehemiah  with  their  mild  dealing  bring  so  many  to  re- 
pentance.    Both  be  good  and  necessary;  but  the  gospel  more 
comfortable,  and  the  law  fearful.     Fear  maketh  a  man  many 
times  to  fly  from  ill,  but  love  maketh  him  willingly  to   do 
good./  Salomon  saith,    "Love   is  as   strong  as  death:"   for 
as  all  things  yield  unto  death,  so   nothing   is   too   hard   or 
painful  for  him   that  loveth,   but  he  will  adventure  at  all 
perils,  until  he  get  the  thing  that  he  loveth.     St  Paul  saith, 
"  Who  shall  separate  us  from  the  love  of  Christ  Jesus  I    Shall 
trouble,   anguish,   persecution,   hunger,   nakedness,  jeopardy, 
or   the  sword?"     If  thou   wouldst  have  a^man  earnest  in 
any  thing,  rather  draw  him  to  it  by  love,    than   drive   him 
to  it  by  fear :  bring  him  once  to  love  it  earnestly,  and  nothing 
shall  make  him  afraid  to  stand  to  it  manfully.    Fear  maketh 
men  cold,  discourageth  them,  and  many  times  turneth  them 
to  hatred.  ^^That  preacher  therefore,  which  will  win   most 
unto  God,  shall  rather  do  it  by  gentleness  than  by  sharp- 
ness, by  promise  than  by  threatenings,  by  the  gospel  than 
by  the  law,  by  love  than  by  fear :   though  the  law  must  be 
interlaced  to  throw  down  the  malice   of  man's   heart;    the 
flesh  must  be  bridled  by  fear,  and  the  spirit  comforted  with 


J 


V.    IC 18.]         AX    EXPOSITION    UPON    NEIIEMIAH.  355 

J  loving  kindness  promised.     Nehemiali  iiseth  both  the  law  andS 
\    the  gospel  to  persuade  them  withal.  ' 

The  seventeenth  verse  layeth  afore  them  the  misery  they 
were  in,  to  live  mider  heathen  and  strange  princes,  the  pitiful 
sight  of  their  broken  wall,  their  gates  burned,  whereby  they 
lived  in  continual  danger  of  the  enemy  round  about  them  to 
be  spoiled  and  murdered :  the  shame  was  no  less  tliaii  the 
loss,  that  they  could  not  repair  and  recover  by  their  well-doing 
that  their  fathers  lost ;  and  they  had  dwelled  so  many  years 
in  it  since  king  Cyrus  gave  them  licence  to  go  home  again: 
all  which  were  the  heavy  burdens  and  curse  of  the  law.  But 
this  verse  setteth  afore  them  the  gracious  goodness  of  God 
and  the  king,  which  had  given  great  tokens  of  their  good 
\vill  and  favour  toward  the  work,  of  their  mere  mercy :  and 
so  both  the  law  and  the  gospel  laid  afore  them  the  misery 
taken  away  and  mercy  offered  unto  them;  they  should  most 
thankfully  receive  the  goodness  promised,  and  avoid  the  great 
burden  of  misery  that  they  so  long  had  borne.  This  kind 
of  teaching  is  very  meet  to  be  followed  of  all  preachers,  and 
those  that  shall  speak  unto  a  people  where  all  sorts  of  states 
are  to  be  persuaded ;  for  these  kinds  of  reasons  touch  all 
sorts  of  men,  and  if  it  be  done  in  the  fear  of  God,  it  will 
work  as  it  did  then.  Those  be  the  best  scholars  that  will 
learn  ^^^thout  the  rod ;  yet  none  so  good  but  at  times  he 
needeth  the  rod :  and  a  wise  schoolmaster  will  make  such 
choice  of  his  scholars  whom  he  >vill  have  learned,  that  he 
shall  profit  more  with  gentleness  than  cruelty ;  and  such 
asses  as  must  continually  have  the  whip,  are  meeter  to  be 
driven  from  the  school  to  the  cart,  than  by  their  loitering  to 
hurt  others. 

V.  19.  Sanhallat  the  /loronite,  and  Tobias  the  serrant,  an  >1  w?- The  Tnt. 
monite,  and  Gesem  the  Arabian  heard  if.  ami  they 
mocked  us,  and  said.  What  is  this  thivn  that  ye  do? 
do  ye  fall  away  from  the  kinn^ 
20.  And  I  answered  them,  ami  said  unto  them.  The  (Jod 
of  heaven  is  he  that  hath  pranted  vs  prus/M  rify ;  and 
we  his  servants  trill  rise  vjt  and  build:  and  as  for 
you,  there  is  no  portion  and  ri<jht  nor  rtmrmbrancr 
in  Jerusalem. 


356  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  II. 

These  men,  as  they  were  sad  at  Nehemiah's  first  coming, 
when  they  see  tliat  any  man  had  found  such  favour  with  the 
king  to  do  good  to  Jerusalem,    so  now  were  they   almost 
mad  for  anger,  when  they  heard  that  they  went  about  to 
build  the  walls  of  Jerusalem.     Openly  to  withstand  them,  or 
forbid  them  to  work,  they  durst  not,  because  they  had  the 
king's  commission  to  do  so ;    but  so  much   as  they   durst, 
they  discourage  them :   they   mock   them,  they   threaten  to 
accuse  them,  and  of  that  which  would  make  any  man  afraid ; 
they  lay  rebellion  to  their  charge,  and  say,  they  would  build 
that  city  for  no  other  cause,  but  that  they  would  make  them- 
selves strong  against  the  king,  fall  away  from  him,   set  up 
a  king  amongst  themselves,  obey  none,   but   use  their  own 
liberty,  and  rule  all  about  them,  as  they  did  afore.     These 
men   bare   some   authority  in  the   country;    and   like   proud 
braggers,    and  dissembling   malicious   enemies   to   God  and 
his  word,   they  would  hinder   so   much  as  they   could  this 
building.     The  world  is  too  full  at  this  day  of  such  like 
dissembling  hypocrites.     The  one  sort,  if  they   come  up  of 
nought,  and  get  a  badge '  pricked  on  their  sleeve,  though  they 
have  little,  yet  they  look  so  big  and  speak  so  stoutly,  that 
they  keep  the  poor  under  their  feet,  that  they  dare  not  rout.* 
All  must  be  as  they  say,  though  it  be  neither  true  nor  honest : 
^^^  ^  dti^ff^.  none  dare  say  the  contrary.     But  the  du\igeon  dissembling 
^^<^^^.  J      papist  is  more  like  unto  them :    for  he  careth  not  by  what 
/         means  to  get  it,  by  fear  or  by  flattery,  so  that  he  can  obtain 
his  purpose. 

These  men  first  mock  the  Jews,  and  scornfully  despise 
them  for  enterprising  this  building,  thinking  by  this  means 
to  discourage  poor  souls,  that  they  should  not  go  forward 
in  this  work :  after  that  they  charge  them  with  rebellion. 
These  two  be  the  old  practices  of  Satan  in  his  members,  to 
hinder  the  building  of  God's  house  in  all  ages.  Judas  in 
his  epistle  saith,  that  "  in  the  last  days  there  shall  come 
2  Pet.  iii.  mockers,  whicli  shall  walk  after  their  own  wicked  lusts."  Peter 
2Tim.iii.  and  Paul  foretold  the  same.  Our  Saviour  Christ,  though 
he  was  most  spitefully  misused  many  ways,  yet  never  worse 

[}  Badge :  a  mark  or  ornament,  usually  of  silver,  shewing  that  they 
were  in  the  service  of  some  nobleman  or  powerful  person.     Ed.] 
[^  Rout :  make  a  stir,  rebel.    Ed.] 


V.    If),  20.]  AN     EXPOSITION     UPON    NEHEMIAH.  o.")7 

than  when  they  mocked  him ;  both  Herod,  l*ilatc,  the  priests 
and  the  Jews.  It  is  thought  but  a  small  matter  to  mock 
simple  souls,  and  so  to  withdraw  them  from  God;  but  Salomon 
saith,  "  He  that  mocketh  shall  be  mocked  :''  and  David,  "  He  i^fov.  m. 
that  dwelleth  in  the  heavens  shall  mock  them,  and  the  Lord  ^^*\»- 
shall  laugh  them  to  scorn.''  This  shall  be  the  just  reward 
of  such  scorners. 

It  is   justly  to   be   feared,   that  as  the  Jews  were  triven  -  <^"""n- 

•'  •'  _  f^  XXXVI. 

up  to  Nebuchadnezzar  for  mocking  the  prophets  and  preachers 
of  their  time,  as  it  is  written ;  so  we,  for  our  bitter  taunting, 
scoffing,  reviling,  disdaining,  and  despising  of  God's  true  minis- 
ters at  these  days,   shall  be  given  into  our   mortal   enemies' 
hands.     What  is  more  common  in  these  days  than,  when  such 
hickscorners^  will  be  merry  at  their  drunken  banquets,  to  fall 
in  talk  of  some  one  minister  or  other?    Nay,  they  spare  none, 
but   go   from   one  to  another,  and  can   spy  a  mote  in  other 
men,   but  cannot   spy  their   own   abominations.     Christ  was 
never  more  spitefully  and  disdainfully  scoffed  at,   than  these 
lusty   ruffians  open  their  mouths  against  his  preachers :    but 
the  same  Lord  Christ  saith  of  his  disciples,  that  ''  he  which 
despiseth  them  despiseth  him."     AN'hat  reward  the  mockers 
of    Christ   shall   have,   I    think   ever}'   man   knoweth.     (lood 
men  with  heavy  hearts  commit  themselves  and    their  cause 
unto  the  Lord,  and  pray  with  David,  ''  Lord,  deliver  my  soul 
from  wicked  lips  and  from  a  deceitful  tongue."    Salomon  saith,  [Prov.  i.) 
"God  will  laugh  when  such  shall  perish."     Michal,  wife  toasAm.vi. 
David,  was  barren  all  her  life  for  mocking  her  husband,  when 
he  played  on  his  harp  and  danced  afore  the  ark  of  God.     The 
children  that  mocked  Eliseus,  and  said,  "Come  up,  thou  bald^Kinfiii 
pate,   come  up,"  were  all   devoured  suddenly  of  \>ild  bears, 
that  came  out  of  the  wood  hard  by.     David,  amongst  many 
miseries  that  he  complaineth  of,  saith,  that  "the  scorners  made  r^Lixix. 
their  songs  of  him,"  when  they  were  at  their  drunken  feasts ; 
and  when  he  seeth  no  remedy  how  to  escape  their  poisonful 
tongues,  he  patiently  turneth  him  unto  the  Lord,  cfniimittcth 
all   to  him,  and  in  the  latter  end  of  the  psalm  (iod  conifortrth 
him,  and  telleth  him  what  sundry  mischiefs  shall  fall  (»n  tluin 
for  their  despiteful  dealing.     ^\  hen   IJdshazzar,  king  (»f  IJa- »*"»•  ^• 

[^  In  an  old  allegorical  drama,  \n\n\n\  lyMvnkyn  dt- ^^^•nlc, //ycAr- 
scomcr  is  represented  as  a  libertine  ^vlio  bw^a  at  ri  ligiuu.    Ki>.j 


358  AN    EXPOSITION    UPON    NEIIEMIAH.  [cH.  II. 

bylon,  made  his  drunken  feast  to  his  great  men,  and  called 
for  the  vessels  and  jewels  which  Nebuchadnezzar  brought  from 
Jerusalem,  that  he  and  his  harlots  might  eat  and  drink  in 
them  in  despite  of  the  living  God  of  Israel,  a  hand  appeared 
writing  on  the  wall,  w^hich  Daniel  expounded,  when  none 
of  his  soothsayers  could  do  it,  and  said,  his  kingdom  should 
be  taken  from  him;  and  so  it  came  to  pass:  for  the  same 
night  Belshazzar  was  slain,  and  Darius  king  of  the  Medes 
possessed  his  kingdom.  A  just  reward  for  all  such  drunken 
mockers  of  God,  his  people,  religion,  and  ministers ;  and  yet 
our  merry  toss-pots  will  take  no  heed. 

Gen.xxi.  Sarah  saw  Ismael  playing  with  Isaac  her  son,  and  said 

■^    ^    '    ''^0  Abraham,  "Cast  out  the  handmaid  and  her  son,  for  he 

shall  not  be  heir  with  my  son.''     But  St  Paul,  alleging  the 

Gal.  iv.  same  text,  calleth  this  playing  persecution,  and  saith,  "As  he 
that  was  born  after  the  flesh  did  persecute  him  that  was 
born  after  the  spirit,  so  it  is  now :  but  the  scripture  saith.  Oast 
out  the  handmaid  and  her  son,  for  he  shall  not  be  heir  with 
the  son  of  the  free  woman."  So  shall  all  scornful  mockers, 
jesters,  and  railers  on  God,  his  word,  religion  and  people,  be 
cast  out  into  utter  darkness,  and  not  be  heirs  of  God's  king- 
dom with  his  children.  This  playing  and  mocking  is  bitter 
persecution,  and  therefore  not  to  be  used  of  good  men,  nor 
against  good  men  and  lovers  of  religion :  yet  at  this  day  he 
is  counted  a  merry  companion  and  welcome  to  great  men's 
tables,  that  can  rail  bitterly  or  jest  merrily  on  the  ministers. 
Such  is  our  love  towards  God,  his  word,  and  ministers :  but 
sure,  he  that  loveth  God  and  the  word  in  deed,  cannot  abide 
to  hear  the  preachers  ill  spoken  of  undeservedly.  I  cannot 
tell  whether  is  worse,  the  scoffer,  or  the  glad  hearer.  If  the 
one  had  no  pleasure  in  hearing  such  lewd  talk,  the  other 
would  not  tell  it. 

The  other  thing  they  charge  the  Jews  withal  is  rebellion, 
fiilling  from  the  king,  and  setting  up  a  kingdom  amongst  them- 

1  Kinps  selves.  When  Elias  rebuked  Achab  and  the  people  to  return 
unto  the  Lord,  Achab  saith  unto  him,  "Art  thou  he  that 
troubleth  Israel  V  "  Nay,"  saith  the  prophet,  "  it  is  thou  and 
thy  father's  house."  Rebuking  him  and  teaching  tinitli  was 
counted  trouljling  of  the  commonwealth  and  the  king.  What 
was  the  cause  that  king  Saul  and  his  flatterers  hated  poor 

^^^^/Vfu<^  e?fi^M>Sf^  ^^vki*^   U^e^^s^  ^^  t^^*^ 


V.    19)   20.]  AN    EXPOSITION     UPON     NEHExMIAH.  359 

David  so  much,  and  so  cruelly  sought  his  death,  but  that  the 
people  sang,  after  that  Goliah  was  slain,  that  '•  Saul  had  killed  »  ^^^  ^rriii 
a  thousand,  and  David  his  ten  thousand''  I  Which  was  as  much 
to  say  as,  they  thought  that  David  was  a  mightier  man  than 
Saul,  and  mceter  to  be  king.  Daniel  set  open  his  windows,  and 
contrary  to  the  king's  commandment  prayed  tlu-ice  a  day  unto  '^^n.  vi. 
the  living  Lord,  and  therefore  was  accused  of  disobedience  to 
the  king,  and  cast  to  the  lions'  den  to  be  devoured  of  them. 
The  Israelites  in  Egj'pt,  when  God  blessed  them,  and  increas-  Exod.  i. 
ed  them  to  a  great  people,  were  accused  that  they  waxed  so 
many  and  wealthy,  that  they  would  rebel  against  the  king ; 
and  therefore,  to  keep  them  under,  were  oppressed  by  the  task- 
masters, and  set  to  make  brick  for  their  buildings.  When 
our  Lord  and  Master  Clirist  Jesus  was  bom,  the  wise  men  Matt.  ii. 
asked,  "  Where  the  king  of  the  Jews  was?"  Herod  was  mad, 
and  killed  all  the  children  of  two  years  old  and  under,  lest 
any  of  them  should  come  to  be  king  and  put  him  down. 
When  our  Saviour  Christ  said,  his  "kingdom  was  not  of  this  Johnxviii. 
world,"  then  said  Pilate,  "Thou  art  a  king  then?"  Whereupon 
the  Jews  took  occasion  to  accuse  him  of  treason ;  and  said, 
"  Every  one  that  maketli  himself  a  king  speaketh  against  the 
emperor;  for  we  have  no  king  but  the  emperor."  The  apostles  Acts  v. 
were  accused,  that  they  had  troubled  the  commonwealth  by 
preaching  Christ,  and  filled  Jerusalem  with  their  doctrine, 
contrary  to  the  commandment  of  the  priests  and  elders. 
Jason  was  drawn  out  of  his  own  house  for  lodirinof  Paul, 
being  accused  that  he  had  troubled  the  world,  and  disobeyed 
the  emperor.  When  St  Paul  had  preached  Christ  in  Athens,  Acts  wii. 
he  was  accused  for  troubling  the  state  by  teaching  his  new 
doctrine.  Thus  ever  the  building  of  God's  house  by  preaching 
of  the  gospel  hath  been  charged  with  rebellion,  disobedience 
to  princes,  and  troubling  of  the  commonwealth  and  peace. 
Ikit  good  men  have  not  been  dismaved  at  such  big  words, 
but  with  good  courage  have  proceeded  in  their  work,  haviirjj 
the  testimony  of  a  good  conscience  that  they  be  not  guilty 
of  any  such  thing. 

20.  And  I  answered.  This  was  the  first  push,  but  not 
the  worst,  that  they  had  to  discourage  them  for  proceeding 
in  tliis  building;  and  not  unlike  but  it  made  some  afraid  to 
hear   such  big   words,    and    so   great    matters    laid    to   tiieir 


360  AX    EXPOSITION     UPON    NEHEMIAH.  [cH.  II. 

charge,  by  men  of  such  authority  as  they  were.  But  as  they 
were  not  ashamed  so  unjustly  to  accuse  God^s  people,  so 
Nehemiali  steppeth  forth,  as  boldly  answereth  for  them  all, 
and  defendeth  their  doings.  A  worthy  example  for  all  those 
that  be  in  authority  to  follow :  they  have  not  the  sword  com- 
mitted unto  them  in  vain ;  they  ought  to  defend,  both  by 
word  and  deed,  in  their  well  doings  those  that  be  committed 
unto  them.  Their  duty  is  not  to  suffer  God's  enemies  to 
invade  or  hurt,  slander  or  blaspheme,  those  that  they  have 
charge  over,  but  draw  the  sword,  if  need  be,  to  drive  away 
such  wolves,  and  punish  such  wicked  tongues.  It  is  not,  as 
we  commonly  say,  when  any  danger  or  persecution  ariseth 
for  the  doctrine,  or  that  the  ministers  are  untruly  reported 
of,  Let  the  preachers  defend  it,  it  is  their  duty  and  vocation ; 
we  are  not  learned,  it  belongeth  not  to  us ;  our  care  is  for 
the  commonwealth  only.  Rehgious  magistrates  will  neither 
do  so  nor  say  so :  they  will  not  suffer,  as  much  as  in  them 
lieth,  the  church,  religion,  doctrine,  nor  the  ministers  to  be 
ill  spoken  of,  reviled,  defaced,  nor  overrun.  They  be  mouths, 
to  speak  for  God's  people,  as  Moses  was  unto  Pharao :  they 
be   hands  to  fight  for  them ;    they  be  rulers  to  defend  the 

Judg.  XI.  good,  and  punish  the  evil.  Jephthah,  when  the  Ammonites 
fought  against  Israel,  defended  the  cause  in  disputation  by 
words,   and    after  in    battle   with    sword.      The   good  king 

l^i!^^^^  Ezechias,  when  he  received  the  blasphemous  message  and  let- 
ters from  Rabshakeh  against  God,  his  temple,  people  and 
r(;ligion,  he  seeketh  by  all  means  to  defend  them  all,  and 
encourage  the  people  not  to  fall  away  from  their  God  in 
that  great  danger.  When  Holofernes  railed  on  God  and  his 
people,  Achior  and  Judith  defend  them,  and  she  cutteth  off 

isam.  xvii.  Jiis  head.  When  the  great  giant  Goliah  reviled  the  people 
of  God,  and  provoked  them  to  fight  with  him  hand  to  hand, 
if  they  durst,  for  the  victory,  none  was  found  that  durst  do 
it ;  but  poor  David,  with  no  strong  weapons,  but  his  sling 
and  a  few  stones,  killed  that  lusty  champion,  and  delivered 

xum.  xYi.  his  people.  When  Dathan,  Korah,  and  Abiram,  with  their 
fellows,  railed  against  Moses  and  Aaron,  God's  true  ministers, 
Moses,  committing  the  revenge  of  it  to  the  Lord,  warned  the 
people  to  depart  from  their  company,  lest  they  perished  with 
them  by   that  strange   death :    and   straight  ways   the  earth 


V.    19)   ~0.]  AN     EXPOSITION    UPON    NEHEMIAH.  3t)l 

opened,  and   swallowed  up  them  and  their  goods  and  tents 
where  they  dwelt,   quick  into  hell.     Nay,   women  were  not 
spared ;  for  Mar}',  Moses'  sister,  was  smitten  with  a  leprosy  for  [Num.xii.] 
railing  on  Moses  her  brother,  God's  lieutenant  over  them. 

As  the  magistrate  therefore  both  with  word  and  sword 
must  defend  God's  cause,  his  religion,  temple,  people,  mi- 
nisters and  doctrine;  so  must  the  preacher  and  those  that 
be  learned,  with  their  pain,  prayer,  preaching,  and  all  other 
means  that  they  can :  yea,  if  our  goods  or  lives  were  required 
for  the  defence  of  it,  no  state  of  man  ought  to  refuse  it. 
For  this  end  are  we  born  and  live,  to  glorify  our  God  and 
set  forth  his  praise :  for  this  purpose  are  all  things  given  us, 
and  therefore  must  not  be  spared,  but  spent  and  1)estowed, 
when  his  glory  requireth.  For  this  cause  Esaias  the  pro- 
phet gave  liis  body  to  be  sawn  in  sunder  with  a  saw  of 
iron.  For  this  cause  Jeremy  was  cast  into  a  dungeon  of  Jcr.  w.wiii 
mire  and  filth,  Daniel  into  the  lions'  den :  St  Paul  pleadcth 
his  cause  oft  in  chains  at  Jenisalem  and  at  Home,  afore 
Festus,  Felix,  and  Agrippa ;  and  our  Lord  and  Master  Christ 
Jesus,  afore  Annas,  Caiaphas,  Pilate  and  Herod:  John  Paptist 
lost  his  head  for  this  quarrel ;  and  no  good  man  will  think 
any  thing  too  dear  to  spend  in  Christ  his  Master's  cause. 
For  this  cause  Tertullian,  Ireneus,  Justinus,  Athanasius,  Chrj- 
sostom,  Nazianzenus,  have  written  great  books  against  the 
heathens  which  railed  on  our  religion.  What  infinite  num- 
ber of  martyrs  have  stood  stoutly  and  given  their  lives  in 
the  same  quarrel !  He  that  hath  seen  any  learning  can  better 
tell  where  to  begin  than  where  to  make  an  end  of  reckon- 
ing ;  the  number  is  so  infinite  :  and  our  late  days  have  given 
sufficient  proof  thereof,  under  that  bloody  butcher  Poimer, 
that  the  most  ignorant,  if  he  will  open  his  ears  and  eyes, 
might  hear  and  see  great  plenty. 

ihit  alas  !  the  fiery  faggots  of  those  days  were  not  so 
grievous  then,  as  the  slanderous  tongues  be  now  in  our  days. 
Nebuchadnezzar  made  a  law,  ''that  if  any  did  blaspheme  the  Dan.  m. 
Ciod  (>{'  Sidrach,  Mesach,  and  Abednago,  he  should  be  slain, 
and  his  house  made  a  dunghill."  Moses  made  a  law,  that  every  i^vit.  xxiv. 
blasphemer  should  be  stoned  to  death.  Seeing  God  and  j)rinces 
have  made  such  strait  laws  against  such  lewd  railers,  giKxl 
rulers  should  sec  some  correction  done,  and  not  with  silence 


362  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  II. 

to  suffer  ill  men  to  talk  their  pleasure  on  God  s  city,  religion, 
and  ministry.  While  others  possibly  made  courtesy  to  speak 
and  answer  these  busy  braggers  and  quarrellers,  Nehemiah 
steppeth  forth  boldly,  defendeth  this  cause  stoutly,  answereth 
their  false  accusation  truly,  encourageth  the  people  manfully 
to  go  forward  with  their  work,  despiseth  their  brags,  and 
telleth  them  plainly,  that  they  "have  no  part  nor  right,  nor 
are  worthy  to  be  remembered  in  Jerusalem."" 

The  effect  of  Nehemiah's  answer  was,  that  the  God  of 
heaven  had  given  them  good  success  hitherto  in  moving  the 
hearts  of  king  Cyrus  and  Darius  first  to  the  building  of  the 
temple,  and  now  of  Artaxerxes  to  restore  the  city ;  they  were 
his  servants  and  worshipped  him,  and  he  stirred  them  up 
to  this  work ;  for  of  themselves  they  were  not  able  to  do 
such  things.  They  served  no  idols  nor  false  gods,  they  needed 
not  to  be  ashamed  of  their  Master,  the  God  of  heaven  was 
their  Lord,  and  they  his  people,  he  was  their  master  and  they 
his  servants ;  he  their  king  and  they  his  subjects :  they  would 
go  forward  with  their  work,  they  must  have  a  city  to  dwell 
in  to  serve  their  God,  who  would  defend  them  in  this  their 
well  doing :  these  men  had  no  authority  to  stop  or  forbid 
them  to  work,  they  had  nothing  a>  [to]  do  in  Jerusalem,  nor 
any  authority;  they  would  not  obey  them,  but  with  all  dili- 
gence apply  this  work  until  it  be  finished.  The  apostles,  when 
they  were  forbidden,  preached  and  would  not  obey,  but  said, 
they  must  obey  God  that  bade  them.  Thus  must  all  they 
that  take  God's  work  in  hand,  confess  it  to  come  from  God, 
and  that  he  blesseth  their  doings,  that  all  the  praise  may 
be  his,  and  that  they  of  themselves  be  weak  and  unable  to  do 
such  things  without  his  special  grace  and  assistance. 

All  good  men  in  such  enterprises  will  say  with  David, 
Psai.  cxv.  "  Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy  name  give 
all  the  glory."  If  these  wicked  men  had  had  any  worldly 
shame  or  fear  of  God  in  them,  they  would  have  quaked  and 
trembled :  as  the  good  men  rejoiced  to  have  God  on  their 
side  to  further  them ;  so  they,  when  they  heard  the  God  of 
heaven  named  to  be  against  them,  and  that  it  was  his  doing, 
they  would  have  forsaken  their  idols,  and  have  furthered  this 
building,  or  at  least  have  sitten  still  and  not  hindered  it. 
For  who  is  able  to  withstand   his  will,  or  hinder  that  he 

f  ^/    iU^lr^  C^0  l-dM^-f^    //i^l   ClI'^  t>^i  ^y^^^f  y     ^^^^ 


V.    19,  20.]  ANT    EXPOSITION     UPON     NEHEMIAII.  363 

will  have  foi'warcH  Tlic  devils  in  hell  quake  and  tremble  at 
the  naming  and  considering  of  God's  majesty ;  hut  these 
^vickcd  imps  not  only  now,  but  sundry  times,  as  appeareth 
hereafter  in  this  book,  most  cruelly,  spitefully  and  craftily 
go  forward  in  their  old  malice,  and  by  all  means  seek  the 
overthrow  of  this  building.  So  far  worse  is  a  devil  incarnate 
in  an  ill  man,  than  by  himself  in  his  own  nature.  ^Vhen  the 
devil  will  work  any  great  mischief,  he  taketli  commonly  one 
man  or  other,  angel  or  creature,  to  do  it  by,  knowing  that  he 
shall  do  it  more  easily  that  way  than  if  he  should  attempt 
it  by  himself.  How  is  every  murder,  false  witness,  whoredom, 
robber}',  &c.  committed,  but  when  the  devil  stirreth  up  one  man 
against  another  i  Let  every  good  man  therefore  take  heed 
unto  himself,  how  he  yieldeth  unto  sin  :  for  in  that  doing 
he  maketh  himself  a  slave  to  the  devil,  and  his  instrument  to 
work  by.  One  devil  will  not  offer  that  villainy  to  another 
devil  to  make  him  his  slave ;  but  if  he  can  bring  man  unto  it, 
there  is  his  rejoicing.     Take  heed  therefore,  O  man. 

In  that  they  confess  themselves  to  be  "  the  sen-ants  of 
the  (j()d  of  heaven,"  it  is  as  nmch  to  say  as,  they  wrought 
not  for  themselves,   nor  at  their  own  appointment,   nor  for 
their  own  profit :    they  wrought  for  their  master's  cause,  and 
for  his  glory.     Good  servants  in  all  their  doings  will  seek 
their  master's  profit  and  praise,  not  their  own :  they  hve  not 
for  themselves,   but  all  the  profit  of  their  doings  returneth 
to  their  masters.     If  they  take  any  thing  to  themselves  more 
than   their  master  giveth  them,   they  be  thieves  unto  him, 
they  do  him  no  true  semce.     Let  all  the  builders  of  (iod's 
house  therefore,  whether  they  be  rulers  in  the  commonwealth, 
as   Nehemiah   was   now,    or  of  the  learned   sort  in  the  mi- 
nistry, or  elsewhere,  not  only  confess  in  words  that  they  be 
servants  to  the   God  of  heaven,   Init  most  humljly,    simply, 
and  boldly  shew  it  in  their  deeds,  that  they  seek  their  master's 
praise  and  glory,  the  common  proht  of  tluir  country  and  not 
their  own ;  that  they  work  for  him,  and  not  for  themselves ; 
and  that  they  serve  him  not  for  any  worldly  respect,  or  gain, 
or  honour,  but  uprightly  for  conscience  sake  serve  and  oboy 
him,  yield  all  praise  to  his  glorious  name,  taking  nothing  to 
themselves,  and  being  not  afraid  to  go  forward  in  his  buiM- 
ing  for  any  braggers,   knowing  that  all   the  pride  of  man's 


064  AN    EXPOSITION    UPON    NEHEMIAH.  [CH.  II. 

heart,  \vhich  setteth  up  himself  against  the  God  of  heaven, 
is  vile  and  vain ;  and  that  their  God  will  defend  his  ser- 
vants, and  confound  his  foes. 

It  is  np  rebellion  against  princes  to  do  that  which  God 
commandeth  :  for  princes  themselves  are  bound,  as  well  as 
other  meaner  degrees,  to  serve  the  Lord  God  of  heaven  with 
all  their  might  and  main ;  and  unto  the  same  God  they  must 
make  account  of  their  doings,  as  all  other  must.  For  this 
building  they  had  the  king's  commission,  and  therefore  it 
was  no  treason  to  do  it.  It  is  more  glorious  to  be  called 
God's  servants,  than  to  have  all  the  titles  of  honour  and 
dignity  that  the  world  can  give.  He  that  serveth  the  Lord 
truly  is  master  of  sin,  hell,  death,  and  the  devil,  and  by  the 
assistance  of  God's  Holy  Spirit  shall  not  be  overcome  of 
them,  but  shall  overcome  and  conquer  them :  which  is  greater 

Acts.wi.  honour  than  any  worldly  prince  can  give.  The  woman  that 
had  an  evil  spirit  in  her  confessed  Paul  and  his  fellows  to 
be  "the  servants  of  the  mighty  God,  and  that  they  taught 
them  the  way  of  salvation.""  See  then,  how  devils  are  afraid 
of  God's  servants.  Paul  in  all  his  epistles  rejoiceth  in  no- 
thing more  than  terming  himself  an  apostle  and  servant  of 
Christ  Jesus.     The  Holy  Ghost  told  Paul,  that  in  every  city. 

Acts  XX.  where  he  should  come,  there  were  chains  and  troubles  ready 
for  him  ;  but  he  said,  he  "  cared  not  for  them,  for  his  hfe 
was  not  dear  to  him,  so  that  he  might  run  his  race,  and 
testify  the  glorious  gospel  of  God."  Be  not  ashamed  there- 
fore of  thy  master ;  for  our  Saviour  Christ  saith,  that  "  whoso- 
ever denieth  him  afore  men,  he  will  deny  him  afore  his  Father 
in  heaven."  Worldly  masters  will  not  cast  away  their  faithful 
servants,  but  maintain  them  as  they  may ;  and  thinkest  thou 
that  God  will  forsake  his  servants?  Thinkest  thou  a  mortal 
wretched  man  to  be  more  loving  to  thee  than  the  eternal 
God  and  merciful  Father,  that  made  thee,  feedeth  thee  and 
defendeth  thee,  when  man  cannot  help  thee  ? — yea,  loveth  thee 
better  than  thou  lovest  thyself,  and  stayeth  thee  from  run- 
ning from  him,  when  thou  wouldst  willingly  seek  thine  own 
destruction  wilfully.     Stand  to  boldly,  forsake  him  not  cow- 

Eusch.  iv.     ardly.     Polycarpus,  an  old  man,  when  he  should  suffer  mar- 

Niccph.  iii.  tyrdom,  was  advised  by  some  to  have  pity  on  his  old  age,  and 
not  so  stiffly  to  stand.     "  Nay,"  saith  he,  ''  I  have  served  my 


V.   19,   20.]  AN     EXPOSITION'     UPON     NEHEMIAII.  o65 

master   Christ   these   eighty-six  years,  and  lie  did  me  never 
harm;  I  will  not  forsake  him  now  in  my  last  days'." 

Thus  Nehemiah  stoutly  answering  tliem,  and  boldly  en- 
couraging his  fellows,  goeth  forward  with  the  work,  contemn- 
eth  their  mocking  and  false  accusations,  and  falleth  to  his 
building  again.  So  must  all  good  builders  of  God's  house 
neither  be  afraid  nor  weary  of  scornful  mockers'  threaten- 
ings,  accusations  or  violence ;  but  manfully  go  forward  to 
the  end,  knowing  that  their  God  is  stronger,  wiser,  and 
more  willing  to  defend  his  people,  than  his  enemies  shall  be 
to  hurt  them.  "He  that  putteth  his  hand  to  the  plough,  and  Lukcix. 
looketh  backward,  is  not  meet  for  the  kingdom  of  God,"  saith 
Christ  our  Lord.  "  And  he  that  continueth  unto  the  end  shall 
]je  safe."  Our  Saviour  Christ,  when  he  preached  that  '•  what-  Matt. xv. 20. 
Foever  went  in  at  the  mouth  did  not  defile  a  man,"  was  told  by 
his  disciples  that  that  doctrine  offended  the  Pharisees  :  but  he 
answered  them,  and  said,  "  Every  plant  that  my  Father  hath 
not  planted  shall  be  plucked  up,  &c."  As  though  he  should 
say,  Their  doctrine  is  not  from  my  Father,  and  therefore  cannot 
stand :  let  those  blind  guides  alone,  seeing  they  be  wilful  and 
obstinate,  and  will  not  learn :  go  ye  forward  with  preaching 
of  the  gospel,  care  not  for  them.  So  every  good  man  must 
continue,  that  he  may  say  with  St  Paul,  "I  have  kept  my  2  Tim.  jv. 
faith,  I  have  run  my  race,  the  crown  of  rigliteousness  is 
laid  uj)  in  store  for  me,  &c." 

After  that  Nehemiah  had  thus  boldly  answered  them,  and 
encouraged  his  countrymen  to  their  work,  he  now  turneth 
him  to  Sanballat  and  his  fellows,  and  sheweth  himself  to 
make  as  little  account  of  them  as  they  made  of  him,  and 
.saith,  "As  for  you,  ye  have  no  right,  part,  nor  remembrance 
in  Jerusalem;"  as  though  he  should  say,  What  have  you  to 
do  with  us  in  tliis  buildintr  i  ve  are  not  Jews  born,  as  wi' 
lie,  ye  belong  not  to  Israel,  nor  are  partakers  of  his  blessing : 

[^    V.yKiiiJievov     cc    tou     tjyovfitvuv     ka«     Xtyot'Tof;,      i/fXoaoVf     kui 

UTToXvaU)      (TC,      XoiCUOtlfTOV     TOV     XoiCTToV,     Tj/^f/     u      n^Ai/Ka^JiTtK,      O7- 

cotiKovTu  KUI  (^  ertj  covXevta  cii/rto,  kui  uvcii>  /le  f/t'iKr;<rC  ku< 
7rto<?  cvfitnai  (i\u<Tipi]fkti(T(ti  tuv  ftitaiXiu  /lov  tuv  (Tuxruvra  fti  ; 
Kiisol).  Flrcl.  Hist.  Lil).  iv.  Cftp.  xvi.  i».  .18.  K<!.  I'aris.  1544.  Thr  j»jis?«iir|. 
in  Niccpliorus  is  a  quutution  of  tlie  siiuw  ori^'inal,  viz.  tlu*  K'ttcr  writliii 
l»y  tlu-  cliurt'h  of  Smynm  to  other  ••liurrlu'^.     Ko.J 


36*6  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  II. 

ye  be  Samaritans,  strangers  to  his  city  and  commonwealth; 
ye  be  none  of  God's  household ;  if  ye  will  be  doing,  meddle 
where  ye  have  to  do.  This  city  God  himself  did  choose  for 
his  people  to  dwell  in  and  serve  him.  Ye  be  idolaters,  and 
worship  not  the  true  God  of  heaven.  If  ye  will  be  building, 
build  ye  Samaria,  your  own  head  city:  ye  are  no  citizens 
here,  nor  have  any  freedom,  liberty,  or  privilege  granted  unto 
us :  ye  be  none  of  our  corporation,  or  denizens ;  ye  shall  have 
nothing  to  do  here.  All  that  build  here  have  their  portion 
of  land  and  living  in  this  city  and  country  appointed  for 
them :  they  shall  have  justice,  right  and  law  ministered  unto 
them;  and  for  a  perpetual  remembrance  of  their  faithful  service 
unto  the  living  God,  their  names  shall  be  registered,  that  all 
posterity  may  know  their  doings,  and  praise  the  Lord  that 
strengthened  them  to  this  building.  But  ye  have  none  of  all 
these.  For  when  the  land  was  divided  by  lot  and  measure 
by  Josue,  ye  had  no  part  appointed  for  you :  under  the  law 
ye  do  not  hve,  but  have  lived  after  your  own  device ;  nay,  ye 
bear  such  hatred  unto  us,  that  ye  will  not  willingly  eat,  drink, 
nor  keep  company  with  us  friendly :  let  us  alone,  trouble  us 
not :  get  you  hence,  and  let  us  fall  to  our  building  again. 

It  is  no  small  blessing  of  God,  when  he  calleth  any  to 
be  a  builder  of  his  house ;  for  both  in  this  world  his  name 
shall  be  had  in  perpetual  remembrance,  and  he  is  written  in 
the  book  of  life,  where  no  death  can  prevail.  David  saith, 
"  The  righteous  man  shall  be  had  in  perpetual  remembrance:" 
and  St  John  saith,  that  "  he  that  is  not  found  written  in  the 
book  of  life,  shall  be  cast  into  the  fiery  lake."  The  builders 
of  this  city  now  have  their  names  written  in  the  next  chap- 
ter following  for  their  perpetual  praise  in  this  world,  to  teach 
us,  that  as  the  builders  of  this  worldly  Jerusalem  have  their 
names  registered  here,  much  more  the  builders  of  the  hea- 
venly Jerusalem  have  their  names  written  in  the  book  of 
life  to  their  salvation.  Ill  men  and  troublers  of  GodJeJ^lding. 
have  their  names  written  in  this  book  too.  WMt  liiore 
blessed  then  is  [he  that  buildeth  than]^  he  that  hindereth  ?  ^ 
Salomon  teachetli  and  saith,  "  The  remembrance  of  the  right-^ 
eous  is  to  his  praise,  but  the  name  of  the  wicked  stinketh." 
This  is  then  the  difference,  and  thou  mayst  choose  whether 
[}  These  words  are  supi)lietl,  as  necessary  to  the  sense,    Ed.] 


V.    19,   20.]  AN    EXPOSITION     UPON     NEIIEMIAH.  367 

thou  wilt  be  remembered  to  thy  praise  or  to  thy  shame,  and 
with  the  good  will  of  the  living,  or  hatred. 

But  by  this  answer  of  Nehemiah,  when  he  saith  that 
they  "have  no  part,  right,  nor  remembrance  in  Jemsalem," 
it  is  partly  given  us  to  understand,  that  when  they  coidd  not 
hinder  this  work  by  big  brags  and  threatenings,  they  offered 
themselves  to  join  with  them  in  this  building,  to  take  their 
part  and  bear  their  charges  fellow-like :  for  why  should  he 
deny  them  these,  except  they  required  it?  But  Nehemiah, 
a  wise  man,  would  neither  be  afraid  of  them  as  open  ene- 
mies, nor  receive  them  into  his  fellowship  as  feigned  friends. 
Wherein  he  teacheth  all  true  Christians  how  to  behave  them- 
selves in  building  of  God's  house ;  that  is,  neither  to  fear  the 
one  nor  to  receive  the  other.  St  Paul  saith,  "  Be  not  yoked 
with  infidels  :  what  hath  righteousness  to  do  with  unrighteous- 
ness,  light  with  darkness,  or  Christ  with  Belial?"  God's  people 
are  knit  together  with  two  bonds :  the  one  is  Christ  their 
head,  who  giveth  life  to  all  members  of  the  body ;  the  other 
is  brotherly  love  among  themselves.  But  neither  of  these 
can  be  found  in  idolaters ;  for  they  neither  take  Christ  for 
their  head  and  live  by  him,  nor  they  love  not  Christians  as 
their  bretliren,  but  dissemble  with  God  and  man.  All  Clirist- 
ians  have  one  God,  one  Father,  one  baptism,  one  rehgion, 
one  law  to  live  under,  and  one  heavenly  kingdom  to  look  for : 
but  infidels  and  hypocrites  have  many  gods ;  ail  religions  be 
alike  unto  them ;  they  live  as  they  list ;  and  that  is  their  law 
and  will,  to  go  to  heaven  after  their  own  device,  if  they  can 
get  it.  Yet  they  have  a  delight  to  thrust  themselves  in 
among  God's  people,  pretending  a  love  unto  them ;  where  in- 
deed it  is  for  no  good  will,  but  to  learn  their  secret  counsels 
and  purposes,  that  by  such  means  they  may  betray  them  when 
occasion  serveth.  J  hit  wise  builders  will  admit  them  into  no 
fellowship  nor  friendship,  as  Nehemiah  here  utterly  refuseth 
them,  and  will  have  nothinfr  to  do  with  them.  Hut  this  case  Ezmiv. 
is  more  plainly  propounded  to  Ezra,  and  there  I  have  spoken 
more  largely  of  it  ;  and  Ezra  plainly  (k'termineth  tlic  matter 
there;  whoso  list  to  read  and  consider.     God  be  praised! 


o 


68  A     PRAYER. 


A   PRAYER. 

Whereas  of  tliy  great  power,  most  gracious  God,  thou 
hast  not  only  made  the  hearts  of  all  men,  but  farther  of  thy 
plenteous  mercy  hast  taken  into  thy  custody  and  defence  the 
hearts  of  all  those  that  thou  hast  chosen  in  Christ  Jesu  to 
serve  thee ;  grant  us,  heavenly  Father,  we  beseech  thee,  such 
an  earnest  love  to  the  building  of  thy  house  and  city,  as  thou 
gavest  to  thy  faithful  servant  Nehemiah ;  that  as  he  was  sad, 
gave  himself  to  prayer  and  fasting,  and  could  not  be  merry, 
until  he  found  grace  in  the  king's  sight  to  repair  thy  de- 
cayed house  and  wasted  city  Jerusalem,  so  we,  by  diligent 
prayer  calling  on  thy  name,  and  humbly  submitting  ourselves 
to  thy  blessed  will  and  pleasure,  may  not  cease  crying  at 
thy  throne  of  mercy,  until  we,  by  the  means  of  our  spokes- 
man Christ  Jesus,  thy  Son  and  our  Lord,  may  find  such 
favour  at  thy  hands,  that  by  the  assistance  of  thy  Holy  Spirit, 
according  to  our  calling,  we  may  every  one  of  us  build  the 
heavenly  Jerusalem,  set  up  the  kingdom  of  thy  crucified 
Christ,  and  with  one  consent  pull  down  the  tyranny  of  an- 
tichrist, to  thy  eternal  glory  and  comfort  of  our  consciences. 
And  as  thou  then  movedst  the  hearts  of  heathen  kings,  not 
only  by  laws,  commissions,  and  commandments  to  give  licence 
to  every  one  that  would  repair  thy  house,  but  also  with  great 
gifts  and  liberal  rewards  to  set  it  forwards;  so  now,  most 
loving  Lord,  move  the  hearts,  we  beseech  thee,  of  all  christian 
princes,  humbly  to  throw  their  sceptre  at  thy  feet,  with  all 
their  power,  laws,  commissions  and  commandments,  that  they 
may  by  the  authority  committed  unto  them  procure  the 
speedy  repairing  of  thy  heavenly  kingdom,  and  with  their 
lil)erality  maintain  the  builders  of  the  same.  And,  alas !  0 
Lord,  we  are  so  weak  of  ourselves,  and  impotent  to  do  these 
tilings  without  thee,  that,  considering  our  miserable  case, 
extreme  need  driveth  us  impudently  to  crave  thy  fatherly 
goodness,  not  only  to  grant  us  all  these  thy  blessings,  but  far- 
ther to  confound  the  wicked  devices  of  all  greedy  raveners, 
that  seek  the  spoil  and  defacing  of  thy  church ;  and  defend  us 


A    PRAYER.  SCO 

from  thy  foes,  our  mortal  enemies,  Sanballat  and  his  partakers, 
tliat  we  be  not  afraid  of  their  proud  bra^rs,  nor  deceived  bv 
their  subtle  practices.  Thou,  most  mighty  Lord,  mayst  not 
only  give  us  all  good  things,  but  also  deliver  and  defend  us 
from  all  ill ;  for  of  ourselves  we  can  do  neither  of  them  to 
ourselves.  Raise  us  up  such  rulers,  0  God,  we  most  humbly 
beseech  thee,  both  in  the  church  and  commonwealth,  as  may 
and  will,  with  the  spirit  of  boldness,  encourage  the  dull  spirits 
of  the  fearful  and  wavering  people  courageously  to  go  forward 
in  thy  building,  as  Nehemiah  did ;  that  neither  mocking 
nor  threatening  of  the  Romish  Sanballat  and  his  meml^ers, 
nor  the  crafty  practices  of  the  flattering  Ammonites,  pre- 
vail ao^ainst  us,  but  with  all  mvAit  and  main  we  all  mav  be 
found  true  workmen  in  thy  house,  so  far  forth  as  our  vo- 
cation sliall  stretch,  to  the  confusion  of  thy  enemies,  tliy 
eternal  praise,  and  our  endless  comfort  in  Christ  Jesus  thy 
Son,  our  Lord  and  gracious  Saviour.     Amen. 


21 

[piLKlxnTox.) 


70  AN     EXPOSITION    UPON    NETTEMTATI. 


CHAPTER   III. 

Because  this  chapter  standeth  most  in  describing  the 
building  of  the  walls  of  Jerusalem,  by  whom  they  were  done, 
and  what  part  every  one  did  repair,  rehearsing  the  name 
both  of  the  builders  and  of  the  portions  of  the  walls  that 
they  took  in  hand  to  finish,  (which  thing  seemeth  strange, 
or  rather  unprofitable,  to  the  people  that  understand  not  the 
mysteries  of  it,  nor  the  fashion  and  situation  of  the  city.) 
I  shall  in  few  words  pass  over  things  not  so  necessary  for 
the  edifying  of  the  unlearned,  and  note  only  such  things  as 
may  increase  the  faith  of  the  simple  unlearned,  for  whose 
profit  chiefly  this  labour  is  taken ;  and  also  in  reforming  their 
lives  may  move  and  stir  them  to  a  more  careful  building  of 
the  spiritual  Jerusalem ;  which  thing  is  chiefly  to  be  learned 
here,  and  to  the  which  every  one  is  bound  with  all  his 
power  to  employ  himself  and  all  that  he  hath. 

The  Holy  Ghost,  who  is  the  author  of  the  holy  scrip- 
ture, hath  not  put  down  any  one  word  in  writing,  whether  in 
0    the  new  testament  or  in  the  old,  that  is  either  superstitious 
_  or  unprofitable,  though  it  seem  so  to  many ;  but  it  hath  his 

t^Uf^y^     mystery  and  signification  for  our  learning,  and  either  for  the 
^1^^         plainness  of  it  it  may  be  understood  of  all  men,  or  else  for 
Z7         the   deep   mysteries  that  be   hid  in  it  is  to  be  reverenced 
j^  A  ^^2.    ^^  ^  ^^y\%  of  men,  and  with  diligence  and  prayer  is  to  be 
searched  out,  as  far  as  we  may.     The  new  building  of  this 
old  destroyed  city  by  God's  enemies  putteth  us  in  remem- 
brance, how  Satan  by  his  members  had  overthrown  God's  city 
and  chosen  people ;  and  where  now  all  sorts  of  men  lay  on 
hands  lustily  to  repair  it  again,  it  teacheth  us  our  duty,  how 
diligent  every  one  should  be  in  his  degree  to  the  restoring 
of  God's  city,  his  church,   to  his  old  beauty  and  strength 
again. 

This  city  Jerusalem  was  first  called   Salem  or  Solyma, 

Gen.xiv.     where  Melchisedech  w^as  king,  and  met  Abraham  returning 

with  the  spoil  which  he  recovered  from  the  king  of  Sodom 

and  his  fellows.     Melchisedech,  by  interpretation  of  his  name, 

is  first  called  ''the  king  of  righteousness,"  and  after,  "  the  king 


'•*  ^'4*^ 


sain.  V. 


CH.  III.]  AN    EXPOSITION     IPON    NEHEMIAH.  371 

of  Salem,  that  is,  of  peace,"  who  representeth  unto  us  Christ 
Jesus,  as  the  epistle  to  the  Hebrews  saith,  which  is  the  "'^i^' ^'''• 
king  of  all  righteousness,  and  by  whom  all  we  are  made 
righteous,  as  the  apostle  saith,  and  is  ''a  priest  for  ever  after  i  Cor. i. 
the  order  of  Melchisedech,"  and  offered  up  that  sweet  and 
saving  sacrifice  of  his  own  body  and  heart's  blood,  to  pacify 
the  wTatli  of  God  against  man,  and  make  peace  betwixt  theui 
both,  as  it  is  written  to  the  Ephesians,  ch.  ii. 

This  city  afterwards  was  called  Jebus,  where  the  Jebu-  ^'^'^^'  ^^'^ 
sites,  one  of  the  nations,  did  dwell,  whose  land  God  gave  to 
his  people  of  Israel.      These  Jebusites  came  of  the  cursed  ^'^"'  '"* 
seed  of  Canaan,  whom  Noe  his  father  cursed   for  mocking 
him  in  his  drunkenness  ;  and  inhabited  this  country  until  that 
worthy  king  David  recovered   the  strongest  part  of  it  from  -  ^^ 
them,  called  Sion,  and   named   it   the  City  of  David  after 
himself.     That   noble   captain   Josue   indeed    conquered  the 
whole  land,  and  divided  it  among  the  Israelites ;  but  these 
Jebusites  were  partly  so  strong,  dwelling  in  the  mountains, 
that  they  could  not  be  vanquished  in  short  time,  and  [)artly 
the  people  so  negligent,  that  they  would  nut  drive  them  out 
or  destroy  them,  as  they  were  commanded,  but  suffered  them 
to  dwell  among  them,  to  their  great  shame  and  harm:  for  they 
were  ever  like  ''thorns  in  their  sides,  to  prick  and  hurt  them," 
as  it  is  written,  Josue  xxiii.     Whereby  we  learn,  that  as  the 
Jebusites,  God's  enemies,  could  not  fully  be  conquered  until 
David  came,  no  more  could  the  kingdom  of  Satan  be  clean 
overthrown,  until  Christ  Jesus,  the  King  of  glory,  wius  born 
of  the  seed  of  David,  who  conquered  sin,  hell,  and  the  devil, 
and  possessed  the  holy  hill  Sion,  and  made  his  people  citizens 
of  the  heavenly  Jerusalem.     And  like   as  they  suffered  the 
Jebusites  to   dwell   amonjjst   them   to   their  jrreat   hanii,  so 
sin  remaineth  in  our  mortal  bodies,  conquered  indeed  that  it 
doth  not  reiijn  over  those  that  serve  the  Lord,  vet  not  clean 
taken  away,  but  left  for  our  exercise,  who,  having  our  mor- 
tal enemy  dwelling  within  us,  should  fight  against  sin  under 
the  banner  of  faith  in  Christ  Jesus,  who  only  hath,  can,  and 
will  continually  defend  his  people,  subdue  their  enemies,  and 
give  his  children  the  victory. 

How   kincc   David  won   this  citv  from  the  Jebusites,   is 
fully  declared  in  the  2nd  Samuel,  v.  chai)ter.     And  how  Christ 


872  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  III. 

Jesus,  the  Son  of  God,  conquered  the  whole  kingdom  of 
Satan,  sin,  death,  and  hell,  the  whole  history  of  the  gospel 
declareth.  And  as  king  David,  when  he  had  reigned  thirty- 
three  years  nobly  in  Jerusalem,  died  with  great  victory;  so 
Christ  Jesus,  our  Lord  and  grand  Captain,  after  he  had 
preached  the  kingdom  of  his  Father,  gat  this  noble  victory 
against  death  and  all  his  enemies  in  the  thirty-third  year  of 
his  age,  by  suffering  death  and  triumphantly  ascending  into 
heaven,  where  he  reigneth  a  glorious  King  for  ever. 

After  that  David  had  recovered  this  city  from  the  Jebu- 
sites,  it  was  continually  called  Jerusalem,  (which  is,  by  inter- 
pretation. The  Lord  he  will  see  Salem,)  alluding  to  both  the 
old  names  joined  together,  Jehus,  Salem,  and  changing  one 
Matt.  iv.      letter  only.     In  the  gospel  it  is  called  "  the  holy  city,'"*  as  when 
the  devil  tempted  Christ,  he  ''took  him  into  the  holy  city, 
and  set  him  on  a  pinnacle  of  the   temple;"   which  name  it 
gat  rather  of  the  holy  law,  word,  and   sacrifices,  that  were 
taught  there  and  offered,  than   of  that  wicked  and  unholy 
people  that  "  denied  the  Lord  of  life,  and  required  Barabbas 
to  be  delivered."     But  when  it  was  destroyed  by  the  Romans, 
and  not  one  stone  left  standing  on  another,  as  Christ  foretold 
it   sliould   be,  ^lius  Adrianus,  the  emperor,  for   vain  glory 
builded  a  new  city,  and  called  it  after  his  own  name,  ^lia 
or  Capitolina.     And  when  the  heathen  had  gotten  it  from 
the  Christians,  pope  Urban  the   second  kept  a  council  in 
France,   and  by  his  flattering  friars  stirred  up  all  princes 
to   recover  the   holy  land  again,   more   like   a   superstitious 
Jew,  putting  holiness  in  the  place  which  then  was  inhabited 
with  wicked  people,  than  like  a  true  preacher  of  true  holiness. 
]iut  it  cost  many  princes  their  lives,  lands,  and  goods,  and 
yet  not  recovered ;  whereof  England  felt  his  part,  when  king 
Kichard  the  first  went  thither,  and  was  taken  prisoner,  paid  a 
great  ransom  to  the  impoverishing  of  the  realm.    As  God  gave 
this  city  and  people,  falling  from  him,  into  his  enemies'  hands; 
so  will  he  cast  us  up,  if  we  frowardly  forsake  him. 

This  city  Jerusalem',  after  that  it  was  recovered  from 

the  Jebusites,  was  enlarged  and  fortified  by  David,  Salomon, 

Ozias,  and  Ezechias,  and  other  good  kings,  and  had  within 

it  two  chief  hills,— Sion,  where  the  king  s  palace  was  built, 

P  See  before,  pp.  87,  88.    Ed.] 


CH.  Ill,]  AN    EXPOSITION    UPON    NEHEMIAIf.  373 

and  Moria,  where  the  temple  was.  And  after,  when  tlie 
people  increased,  other  two  liills  were  taken  into  it,  Acra  anfl 
Bethera,  as  Josephiis  writeth.  It  liad  three  wards  and  walls 
within  it.  AVithin  the  innemiost  wall  was  the  king's  palace, 
and  temple,  and  the  priests'  lodging :  in  the  middle  ward 
were  the  prophets  and  noblemen,  their  schools,  Levites  and 
doctors.  By  which  we  are  taught  how  to  place  and  esteem 
learning  and  learned  men,  schools,  universities  and  preachers, 
which  are  not  now  much  regarded.  In  the  uttermost  dwell 
the  citizens,  merchants  and  artificers.  It  was  then  four  miles 
about,  and  after  enlarged  to  six.  It  was  most  glorious  in 
the  time  of  our  Saviour  Christ ;  for  Herod  and  Agrippa  had 
made  great  cost  on  it :  and  Christ  wept  for  it.  David  in 
the  forty-eighth  psalm  describeth  the  beauty  and  strength 
of  this  city,  and  biddeth  them  ''  go  round  about  it,  mark  and 
behold  it,  and  count  the  towers  of  it,"  that  were  many,  that 
the  Lord  might  be  praised  for  it.  The  uttermost  wall  had 
towers  ninety ;  the  middle  wall  had  towers  fourteen ;  and 
the  innermost  wall  had  towers  sixty :  in  the  whole  a  hundred 
and  sixty  four  towers,  as  Josephus  and  others  do  write.  But 
I  take  it,  that  it  was  so  rather  in  the  time  of  Christ  than 
of  David,  or  of  this  building  now:  for  as  it  increased  in 
wealth,  beauty  and  strength,  so  it  did  in  pride,  riotousness, 
superstition,  contempt  of  God,  and  all  wickedness ;  so  that 
this  last  and  utter  destruction  was  at  hand,  for  refusing,  cruci- 
fying and  condemning  the  Son  of  God,  their  Saviour. 

Whensoever  the  scri})ture  speaketh  of  any  going  to  this 
city,  it  saith  commonly  "  they  went  up  to  Jerusalem,'"'  because 
it  was  built  so  on  hills,  that  on  what  side  soever  thou  camest 
in,  thou  shouldst  go  up  an  hill ;  which  though  it  seem  a 
small  matter  to  be  noted,  yet  (fod,  which  dooth  nothing  in 
vain,  as  he  did  by  other  outward  things  t(>ach  that  gross 
people  heavenly  things,  as  here  in  this  climbing  up  to  this 
earthly  city  they  left  worldly  things  beneath  them  in  the 
valleys;  so  they  that  would  pray  unto  the  Lord  or  seek  the 
heavenly  Jerusalem,  nuist  cliinb  up  by  faith  into  heaven  to 
the  mercy-seat  and  throne  of  grace,  casting  away  all  worldly 
cares,  and  leaving  that  behind. 

The  connnon  opinion  is  that  Adam,  our  first  father,  dwi'lt 
and  was  buried  here  in  this  citv.     A'J'J  the  scripture  teack'th,  G^n.^*^". 


374  AN    EXPOSITION    UPON    NEIIEMIAH.  [cH.  III. 

tliat  good  fiither  Abraham  offered  his  son  Isaac  on  the  mount 
Moria,  where  Salomon  built  the  temple.  Which  all  were 
figures  that  Christ  Jesus,  the  new  Adam,  should  be  buried 
in  the  same  place,  where  the  old  Adam  was,  to  restore  to 
us  that  life  which  old  Adam  had  lost;  and  should  offer  his 
precious  body  on  the  tree  for  our  redemption,  a  sweeter  sacri- 
fice than  Isaac,  or  any  bloody  sacrifice  that  was  offered  in 
the  temple  of  Salomon. 

It  is  comfortable  to  consider,  and  wonderful  to  behold, 
how  the  wisdom  of  God  hath  made  the  circumstances  of  our 
destruction  by  Adam,  and  salvation  by  Christ  Jesus,  to  agree. 
Adam  in  paradise,  a  garden  of  pleasure,  offended  God,  and 
was  cast  out  for  his  disobedience,  and  we  all  his  posterity : 
Christ  Jesus  was  buried  in  a  garden,  and  hath  by  his  death 
restored  to  us  life  again.  By  the  enticing  of  a  woman  man 
fell  from  God;  and  by  a  woman  that  blessed  seed,  Christ 
Jesus,  was  born,  and  reconciled  us  to  his  Father  again.  By 
a  pleasant  apple  was  man  deceived;  but  by  Christ  having 
bitter  gall  given  him  to  drink  man  was  saved.  In  that 
garden  had  Adam  all  pleasant  things  freely  given  him :  and 
in  this  garden  without  the  city  had  Christ  our  Lord  all  cruel 
and  spiteful  torments  that  could  be  devised ;  that  we  should 
go  forth  to  suffer  with  him,  forsaking  the  dainty  pleasures 
of  this  city.  In  the  temple  no  sin  could  be  forgiven  without 
shedding  of  the  blood  of  some  sacrifice ;  and  in  this  world 
is  no  pardon  of  our  wickedness  without  the  blood  of  Christ 
Jesus,  the  innocent  Lamb  of  God.  And  as  by  the  fall  of 
one  man,  Adam,  we  all  were  condemned,  so  by  the  rising 
from  death  of  one  man,  Christ  Jesus,  we  are  justified.  By 
the  corruption  of  our  father  Adam  we  all  did  perish,  and  by 
the  innocency  of  our  brother,  the  Lord  Christ,  we  all  be  sanc- 
tified. Why  should  not  the  goodness  of  the  one  profit  us 
a.s  much  as  the  illness  of  the  other  did  hurt  us;  or  rather, 
much  more  bless  us,  being  the  immortal  Son  of  the  living 
God,  and  the  other  being  but  a  mortal  man  made  of  the 
earth  ? 

And  as  they  that  had  any  suit  to  the  king,  or  sacrifice 
to  be  offered  by  the  priest,  first  entei*od  in  at  the  uttermost 
gate,  where  the  common  sort  of  citizens  dwelt ;  and  then 
through  the  second,  where  the  Levites  and  learned  men  were ; 


CH.   III.]  AX    EXPOSITION     UPON    NEHEMIAII. 


O/O 


and  lastly  in  at  the  innermost  gate,  where  the  king  and  his 
palace,  the  high  priest  and  the  temple,  were  built:  so  they 
that  ^vill  go  to  the  great  King  and  High  Priest  of  the  heavenly 
Jerusalem,  must  first  enter  the  uttermost  gates,  where  all 
sorts  of  Christians  are  born  into  this  world ;  and  then  Ijc 
brought  to  the  second,  to  be  instructed  by  the  ministers  in 
the  law  of  the  Lord,  and  received  into  the  church,  and  there 
nourished  by  the  sacraments  of  God ;  which  being  diligently 
done,  he  may  boldly  enter  at  the  innermost  gate  to  the  Kin^r's 
palace  and  temple,  to  make  his  humble  suit,  pray,  and  offer  his 
body  and  lively  sacrifice  to  God  the  Father  by  Christ  Jesus, 
his  Son,  King  of  kings  and  Lord  of  the  heavens,  who  also 
is  our  High  Priest  and  Archbishop,  that  offered  up  that 
sweet  sacrifice  of  his  own  blood  for  our  filthy  and  stinking 
sins.  For  as  the  king  and  the  priest  dwelled  both  together  in 
the  innennost  ward,  and  on  the  high  hills ;  so  our  King  and 
High  Priest,  Christ  Jesus,  hath  taken  unto  himself  the  king- 
dom and  priesthood,  and  by  his  Holy  Spirit  made  us  "a  kingly 
priesthood"'  to  God  his  Father :  kings,  that  we  might  by  him 
conquer  the  kingdom  of  Satan ;  and  priests,  to  mortify  and 
kill  the  filthy  lusts  of  our  fiesh,  and  offer  our  souls  a  living 
and  holy  sacrifice  to  serve  him.  For  as  no  sacrifice  could 
be  offered  any  where,  but  in  this  only  temple  of  Jerusalem ; 
so  no  prayer  nor  thankful  sacrifices  can  be  offered  unto  him, 
but  in  the  name  of  Christ  Jesus,  his  Son  and  our  Lord. 

Lastly,  as  God  of  his  justice  for  the  wickedness  and  super- 
stition both  of  the  princes,  priests,  and  the  people,  destroyed 
the  kingdom,  law,  and  priesthood  of  Moses,  never  to  be  built 
or  restored  again,  though  the  Jews  sundry  times  attempted 
it,  and  with  great  sums  of  money  would  have  gotten  licence 
to  have  yearlv  come  and  lamented  the  destruction  of  it ;  vet 
both  the  emperor  il^^lius  Adrianus',  to  withdraw  them  from  ^''<'<'p'>- '«'• 
it,  built  a  new  city  in  another  place,  called  it  after  his  own 
name,  and  graved  a  swine  and  his  own  image  over  tho  gates 
to  ])ring  them  in  hatred  with  it,  and  commanded  in  pain  of 
death  they  should  not  come  thither ;    God  also  with  earth- 

L  l*'iV  cnrav  ce  t»/i/  tto'Aji/  ftTro/ufitorrfic  eVi  rot  rnpcrepta  ovuftan 
T(WTt]u  cyciptif  Kill  Ttjif  trno(Tt}yopiuv  uuti/  covk  /\t\iav  totntftaacv 
e  I'  auTfp  ce  no  ucvtm  tuv  linov  k(j\  tu  cuvtov  avlcpvccv  tiCw\ov. 
Ki).] 


o76  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  III. 

qiialvGS  overthrew  their  doings,  destroyed  their  tools,  and 
so'^sT^'"^*  swallowed  up  the  workmen':  so  in  his  mercy  he  hath  built 
a  new  spiritual  Jerusalem,  given  us  the  comfortable  tidings 
of  the  gospel,  sent  his  apostles  to  preach  it  through  all  the 
world,  set  up  a  new  kingdom  and  ministery,  not  in  a  corner 
of  the  world,  as  it  was  then,  but  through  all  countries,  that 
all  which  believe  may  be  saved:  and  that,  not  in  fear  and 
threatenings,  as  the  law  was,  but  in  loving- kindness  and 
mercy,  grace,  peace  and  truth  in  Christ  Jesus. 

Many  of  these   things   are   well  noted   by   Wolfius  and 
other  learned  men :  and  because  there  is  divers  times  occasion 
given  in  this  chapter  to  speak  of  these  figures  and  spiritual 
comparisons,  I  have  once  for  all  set  them  down,  that  I  need 
not  oft  repeat  them  afterward  ;  and  they  that  list,  may  briefly 
here  see  all  set  together,  and  apply  them  afterward  as  oc- 
casion serveth.     I  will  not  in  this  chapter,  as  I  have  done 
in  others,  follow  verse  by  verse,  nor  sentence  by  sentence, 
nor  word  by  word,  to  examine  them  particularly,  because  it 
standeth  most  of  names,  wherein  the  unlearned  should  not 
take  so  nuich  profit  as  labour  in  reading  of  them ;  (though 
the  learned  may  with  pleasure  pick  out  good  lessons  of  them 
by  allegorical  interpretation  of  the  places,  &)c.)   but  I  will 
briefly  note  such  things  here  and  there  in  some  verses,  as 
shall  give  occasion  to  help  the  simpler  sort  to  further  the 
buikling  of  these  walls,  for  whose  cause  specially  I  have  taken 
this  labour. 

|_  Irj  eviovcrr]  eXdovrwv  (o<;  av  rov  irpiarov  QejxeKiov  VTroOrjaiaaif 
<Tei<TiKov  (pam  ncyau  ev lyeueaBai,  to)  tc  ttoAAw  t»;9  ytjc;  kXovic  e^ 
ecr^uriou  Kprjiriccoi/  avatoOrjvai  tov^  Xidov^;,  ovk  o\iyov<;  ce  kui  rtav 
iovcaiiav  6ia(pOapt]vai,  Cap.  32.  /\evTepa  yovv  ireipn  e'ni'yeipovvTtaVy 
•nvp  €K€76€v  XejCTai  twi'  de/xeXitov  dua7rr]dt]<rav,  kui  aXXo  3e  ovpd- 
viov  K«Tao-K//\//ai/,  Kiti  irXe'iovi  i]  irpoTCpov  hia(pOeTpai,  *  *  *  * 
Tov  oe  TTupo^,  0)9  cipt]TCiiy  KaTU(rKrj\j/auTu<;,  ai  tc  (Tihvpai  kui 
yXupioe'!  K(ii  TTpiovc:,  vl  TrtAtxe/?  tc  k(u  tu  (TKeirupva,  ku\  ocra 
TTpoy  Ttju  (HKoCofxr^u  cTTirtjceui  o'l  epyuTfci  Trpoa-cTrcifyepovTo,  durrov 
K9  X"*^"  i^XtTTTvi'oi/To,  Tov  TTvpoK  Ct  oXiy;  tj/xepci';  tirit't/xo/xevov  uu- 
rovi.      Cap.  33.     El).] 


'.    1,   2.]  AX    EXPOSITION     LPON    NEIIEMIAH.  o77 


V.  1.  Eliasib  the  high  priest  r/at  him  up,   and  his  brethren  The  text, 
the  j)riests,  and  huilded  the  sheep  gate. 
2.  And  next  unto  him  budded  the  rnen  of  Jericho. 

After  that  Nehemiah  had  so  stoutly  answered  Sanl)allat 
and  his  fellows,  and  encouraged  his  countnuien  to  the  building 
of*  the  walls,  all  sorts  of  them  pluck  up  their  stomachs,  and 
are  no  more  afraid,  but  lustily  fall  to  their  work.  And  anion"- 
other,  Eliasib  the  high  priest  and  the  rest  of  the  priests  also 
gat  them  up,  and  took  in  hand  to  repair  the  sheep  gate  which 
went  toward  mount  Olivet,  and  so  the  wall  all  along  unto 
the  tower  Hananeel.  Such  goodness  cometh  by  having  a 
stout  captain,  where  the  people  be  faint-hearted.  Aggeus 
complaineth  in  the  building  of  the  temple,  that  prince,  priest, 
and  people  were  fallen  on  sleep,  until  he  came  with  message 
from  the  Lord  to  awake  them,  and  then  they  fell  lustily  to 
work.  So  now  here,  after  that  Nchcnn'ah  came  with  com- 
mission both  from  God  and  the  kinff,  thcv  lincrered  their 
building  no  more,  but  boldly  went  on  forward  with  it,  though 
it  had  lien  many  years  unlooked  at ;  and  now  in  the  begin- 
ning they  had  many  stout  brags. 

Chabrias,  as  Plutarch  doth  write',  was  wont  to  say,  that 
'•a  host  of  harts  should  be  more  feared  if  a  lion  were  their 
captain,  than  a  host  of  lions  should  be  if  a  hart  were  their 
captain  ;''  teaching  what  profit  cometh  by  a  stout  captain  : 
and  so  it  fareth  in  (lod's  cause  too.  St  Paul,  considerinir 
what  a  chargeable  office  was  committed  unto  him,  and  how 
fearful  a  thing  it  was  to  preach  Christ  afore  princes  and 
wicked  people,  desireth  the  Ephesians  to  pray  for  him,  that 
he  might  have  "utterance  given  him,  boldly  and  freely  to  do 
his  message  in  preaching  the  gospel."  He  desireth  the  same 
thing   of  the    Colossians   and    the   Thossalonians.      So    that,  f'^'-'v- 

1  1-111  .  ,  .  ,         .  ,  .       aXhci.^.Mi. 

where  we  see  this  boldness  in  preaching  joined  with  wis- 
dom and  discretion,  we  may  persuade  ourselves  that  it  is  the 
gift  of  CJod  in  such  a  man,  and  above  the  nature  of  man  to 
do  it. 

This  lesson  is  given  to  all  good  buildei*s  of  (Jod's  spiri- 
tual house,  that  they  should  "not  fear  him  that  will  kill  the>»«"-x- 

i_-  Apotlu'gm.  'I'.  I.  p.  741.  c(l.  A\  yttinl).     Oxon.  170o.    Ed.'] 


378  AN    EXPOSITION    UPON    NEHEMIAH.  [oH.  IH. 

body,  and  cannot  hurt  the  soid,  but  fear  him  that  can  cast  both 
Rev.  xxi.  body  and  soul  into  hell/'  And  St  John  saith  in  the  Reve- 
lation xxi.,  that  "  those  which  be  fearful  shall  have  their  part 
in  the  burning  lake  of  brimstone,  with  murderers,  adulterers, 
and  idolaters."  And  by  the  example  of  Eliasib  and  the  priests, 
which  disdained  not  to  be  admonished  and  learn  their  duty  of 
Nehemiah,  coming  from  the  court,  we  shall  learn  humbleness 
of  mind,  and  not  disdain  to  be  admonished  of  our  duty  at 
mean  men's  hands.  They  are  not  offended  at  him,  nor  think 
him  saucy  to  counsel  and  teach  them,  which  were  teachers 
of  others,  but  are  content  to  join  in  this  work  with  him 
and  the  rest,  yea,  boldly  to  begin  and  give  good  example  to 
the  rest,  as  their  duty  was,  and  to  encourage  others.  So  no 
estate  must  disdain  to  be  warned  of  his  duty,  and  to  be  en- 
couraged, though  it  be  by  mean  men ;  for  all  sorts,  high  and 
Iow%  learned  and  unlearned,  are  fearful  and  forgetful  of  them- 
selves, until  God  stir  them  up  by  his  word,  Holy  Spirit,  and 
messenger. 

And  reason  it  was,  that  as  they  were  shepherds  to  the 
people,  so  they  should  build  "the  sheep-gate,'""  which  was  at 
the  east  end  of  the  city  where  the  temple  was,  in  the  ut- 
termost wall,  where  the  sheep  came  in  that  were  offered  in 
sacrifice,  and  whereof  they  had  their  parts  according  to  the 
law.  This  gate  may  well  be  compared  to  Christ  Jesus,  who 
sought  the  lost  sheep,  and  was  sacrificed  as  a  lamb,  and  is 
the  gate  whereby  only  we  enter,  and  his  shepherds  must  be 
the  builders  of  it,  and  bring  the  people  into  the  fold. 

Many  good  lessons  might  be  plucked  out  of  the  inter- 
pretation of  the  names  herein  contained,  and  what  were  sig- 
nified by  them ;  but  those  be  meeter  for  the  learned,  which 
can  by  order  of  learning  keep  themselves  in  compass,  and 
apply  all  things  to  the  rule  of  faith,  than  to  the  unlearned 
which  have  not  that  judgment.  And  where  the  men  of  Je- 
richo join  with  the  high  priest  in  this  building,  it  teacheth 
that  not  only  priests  and  citizens  must  build  God's  city,  but 
also  countrymen ;  yea,  those  that  dwelt  farthest  off,  and  be 
least  regarded,  must  put  to  their  helping  hand.  It  is  commend- 
able in  both,  that  neither  the  priests  refused  their  aid,  and 
they  that  dwelt  farthest  off  were  the  first  that  came  to  work. 
So  nmst  all  that  be  of  God's  household  help  to  build,  even 


V.  Ij  2.]  AN    EXPOSITION    IPON    NEHEMlAlf.  o70 

the  simplest  and  basest  as  well  as  the  best ;  for  as  he  is  God 
of  all,  so  he  will  have  all  to  sen'e  and  worship  him. 

If  either  Nehomiah  or  any  other  had  taken  this  work  in 
hand  alone,  it  would  have  been  thoun^ht  great  arrogancy  in 
them,  and  others  would  have  disdained  that  they  should  have 
all  the  praise  of  so  great  a  building  alone.  Common  things 
would  be  done  with  common  consent,  and  the  common  aid 
of  them  to  whom  it  pertaineth  would  not  be  refused.  Je- 
richo was  the  first  city  that  Josue  overthrew  for  their 
wickedness,  and  it  is  now  the  first  that  cometh  to  help  this 
building.  So  great  a  change  cometh  when  God  turneth  the 
hearts  of  the  people.  AVithout  this  gate  was  that  watering 
place  or  sheep-pool,  whereof  St  John  writeth  in  the  fifth 
chapter,  and  where  the  sheep  were  washed  that  came  to  be 
offered. 


v.  o.   The  fsh-gatc  hidlded  the  sons  of  Senaah ;    they  covered  ti\c  text, 
it,  and  set  on  the  doors,  loch  and  bars. 
5.   The   fjreat  men  of  Thecoa  put  not  their  nech  to  the 
work  of  the  Lord. 

This  gate  was  at  the  west  end  of  the  city,  where  the 
fishers  came  in  at  the  sea-coast  with  their  fish  to  sell.  If 
a  man  would  stand  on  figures  and  allegories,  this  gate  may 
well  signify  Christ,  who  made  his  apostles  and  preachers 
fishers  of  men,  who  by  him  brought  and  daily  bring  them 
into  this  spiritual  Jerusalem ;  for  he  is  only  the  door,  whereby 
all  must  enter  into  the  Lord's  city.  These  men,  like  good 
builders,  leave  nothing  undone  that  might  fortify  that  gate ; 
for  they  set  on  not  only  the  doors,  but  also  bolts  and  locks. 
So  must  God's  cliurch  be  made  strong  by  laws,  dlscipliuf, 
and  authority,  that  ravening  lions  nor  filthy  swine  rush  not 
in,  and  disquiet  or  devour  God's  people:  and  the  wholesome 
doctrine  must  be  confirmed  with  stronj;  arguments  and 
rea.sons  against  false  teachers. 

Much  controversy  there  is  now  about  discipline,  whicli 
every  man  granteth  to  be  necessary,  and  desireth  to  have  ; 
but  whether  this,  that  is  so  vehemently  urged,  be  the  right 
way  to  strengthen  tlie  Chureli,  as  stronger  doors,  locks  au<l 
bars,  that  should  keep  out  all  ravening  wolves  and  wild  bea.st«, 


3^ 


380  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  III. 

or  they  be  like  to  spider's  cobwebs,  that  will  catch  a  weak  fly 
and  let  the  great  drones  burst  through,  I  leave  it  to  the. 
consideration  of  the  wise.  I  will  be  no  partaker  of  these 
troublesome  contentions.  And  if  a  man  would  study  for  an 
example  of  this,  I  cannot  tell  where  he  might  find  a  fitter. 
These  poor  men  of  Thecoa  work  willingly  and  diligently,  but 
the  richer  sort  were  too  stiffhecked,  would  not  stoop  nor  obey 
the  superiors  of  the  work ;  for  so  the  Hebrew  word  signifieth 
him  that  is  appointed  a  ruler  and  master,  as  well  as  it  doth 
signify  the  Lord  God ;  and  divers  of  the  best  learned  do  so 
turn  it  into  Latin. 

Every  company  of  workmen  had  their  overseers,  appointed 
to  direct  and  keep  them  in  order,  that  every  one  should  not 
do  what  he  list,  work  when  and  where  he  list,  nor  loiter  and 
be  idle  :  other  companies  did  obey  their  masters  of  the  work, 
but  these  rich  men  were  too  proud.  This  kind  of  speech, 
"they  put  not  their  neck  to  the  work,"  is  taken  of  oxen, 
w^hich  being  made  for  the  yoke  to  draw,  should  teach  all 
labourers  in  God's  building,  as  well  laymen  as  kirkmen,  to 
be  painful  as  the  ox,  and  not  too  stately  to  stoop  under  the 
yoke.  The  scripture  sundry  times  commendeth  this  painful 
labouring  by  the  example  of  the  plough  and  the  ox :  as,  "  He 
Luke  ix.  that  putteth  his  hand  to  the  plough  and  looketh,  &c.,"  and, 
1  Cor.  ix.  u  Thou  shalt  not  muzzle  the  mouth  of  the  ox,  &c.''  For  no  kind 
of  people  are  exempt,  neither  poor  nor  rich,  learned  nor  un- 
learned, man  nor  woman,  but  they  must  bend  and  bow  their 
necks  under  the  yoke,  and  be  not  ashamed  nor  too  stately 
to  work  at  the  building  of  God's  city.  The  proud  pharisa- 
ical  popish  friars  and  monks,  which  have  so  many  privileges 
from  their  father  the  pope,  may  not  say,  Domine^  nos  sumtis 
exempti.  We  may  not  work :  the  solemn  prelate,  the  fine-fingered 
dames,  nor  the  surly  lords  of  the  land,  the  dainty  and  trim 
courtier,  nor  the  lofty  lawyer,  are  exempt ;  but  every  one  must 
bow  his  neck  in  his  vocation,  painfully  to  work  at  God's 
l)uilding ;  a,s  in  this  chapter  ye  shall  have  examples  of  all 
these  sorts,  that  painfully  wrought  at  this  building. 

But  I  fear  me,  that  if,  after  the  order  of  this  discipline 
which  is  so  greedily  sought,  and  many  do  like  of  it,  because 
it  is  so  gentle,  the  rich  would  not  care  for  it,  but  live  as 
they  list ;    if  their  consistory  of  seniors  were   set   in   their 


/ 


\,^y  b,\       ,  AN    EXPOSITION    UPON    N  EH  EMI  All.  S81 

seats  with  their  pastor  in  every  church,  with  their  full  au- 
thority in  all  causes  ecclesiast,  they  should  find  many  proud 
peacocks,  that  would  not  bend  their  necks  under  the  yoke  of 
such  simple  silly  woodcocks,  as  every  parish  presently  is  able 
to  give.     For  as  yet  in  few  places  shall  able  men  be  found, 

that  dare  and  will  wrastle  with  the  rich  in  correction.     A 

,-1 

proud  thacker^^  of  Thecoa  would  laugh  them  to  scorn  and 
1  contemn  their^Sispiling  discipline.  For  they  that  will  con- 
temn correction,  the  laws  and  officers  standing  as  they  be, 
it  were  also  necessary  to  have  the  prince's  power,  doors  of 
iron,  bolts  of  brass,  and  locks  of  steel  to  bind  them  fast, 
ad  alligandos  reges  eorum  in  compedibus,  et  nobiles  eorum  in  Poai.  cxiix. 
oiianicis  ferreis :  then  with  such  kind  of  dealing  to  be  mocked, 
they  would  stoutly  say,  Disrumpamus  vhicula  eorum.,  et  pro- v^a\.  a. 
jlciamus  a  nobis  jufjuni  ipsonuii. 

We  read  of  Ambrose,  that  excomnmnicated  the  emperor  xiceph.  xii. 
Theodosius',  and  how  humbly  he  obeyed  it :  but  whether 
was  more  to  be  praised,  he  that  durst  do  it  or  the  other 
that  would  obey  it,  I  cannot  tell;  and  I  know  not  where 
in  a  good  cause  the  like  has  been  done  since,  though  the 
proud  pope  for  his  wicked  authority  hath  attempted  and 
achieved  the  like  sundry  times  against  emperors.  Indeed 
excomnmnication  rightly  executed  is  a  fearful  bond  to  all 
good  consciences  ;  for  it  locketh  up  heaven  gates,  and  throweth 
into  the  pit  of  hell :  yet  worldly  men,  that  fear  not  (lod  nor 
love  his  people,  are  more  afraid  of  prison,  iron  chains,  and 
fetters  here,  than  of  God's  eternal  wrath  there.  Such  there- 
fore must  have  a  shar|)er  consistory  than  our  seniors  be.  (fod 
for  his  mercies'  sake  grant  us  a  worthy  discipline  for  such 
stiHhecked   Thecoites  I      For  the  simple  ones  will   be  more 

[}  Thackcr:  a  provincial  form  of  thatcher.  En.] 
\J  'K7r€<  fxcTci  Tt]i/  Kvyevlov  v'lKtju  t'jKCu  (0foco'(r«oc)  f«V  Mecio- 
Xdi'ov,  K<u  eic  Ttju  eKKXtjaiuUf  (J<?  €0o<i,  elfftjyero  ev^iKrOat,  koi  tt^oc 
Tfuc  Supatf:  eyevcTo,  v'rruurtj(ra<;  Wfifipocrio^j  koi  t»/c  aXovpyiCo^ 
Xiij-iufJLCuo^  tVi  fxecrio  no  TrXtjOct,  Tuji/  'tip(Joi>  tTrif^aiftiv  irpoUvfyutM 
CKOiXveu,  'L7r/(r;]^€?,  <pdaKuii',  k.  t.  A.  »  «  *  •  At';^oi'  C€  tov 
cetrnuVf  (I)  Geo<?  uvuidev  Ttju  \l/tjipov  €Trt}V€yK€i>'  uXtj^ovc  c  i/yifiac 
oJtoo-i  TTpo^cvof:.  Xicoph.  Ecclcs.  Hist.  Lil).  xii.  cap.  41.  The  Ci<t- 
/loc,  chain,  was  the  symbol  of  rxcommiinicatioii.  iNv  tlu*  saim«  atr«nint 
in  Tiieodoret.  Lib.  v.  cap.  IT. ;  also  Amltrosc,  Lib.  v.  Ki>ist.  SH.     En.] 


S82  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  III. 

easily  ruled  with  a  gentle  discipline.  Such  as  have  the  wealth 
and  authority  of  the  country,  given  them  of  God  to  benefit 
and  defend  the  country  withal,  are  not  worthy  to  live  in 
the  country,  if  they  withdraw  their  helping  hand  from  their 
country,  as  these  Thecoites  did  now.  The  porters  of  every 
city  and  great  men's  houses  are  commonly  tall,  big  and  bold 
men,  to  keep  out  unruly  people :  and  reason  is  that  it  should 
be  so,  for  else  all  men  would  be  bold  to  trouble  the  gates. 
So  must  the  ministers  and  rulers  of  God's  house,  whom  the 
Holy  Ghost  calleth  his  porters,  be  more  stout  men  and  strong 
than  every  realm  is  able  to  set  up  in  any  parish. 

Surely  the  having  of  these  seniors  might  do  much  good 
in  many  matters,  but  in  my  opinion  after  another  sort  than 
as  yet  is  put  down :  which  I  refer  to  the  determination  of  the 
wisest.  How  many  papists  at  this  day  do  contemn  the  church 
and  all  the  disciphne  in  it,  because  it  is  so  soft !  and  if  the 
fear  of  the  magistrate's  sword  did  not  more  bridle  them  than 
any  honest  fear,  they  would  daily  increase  in  boldness  and 
contempt  of  all  orders.  If  ye  did  but  excommunicate  them, 
they  would  heartily  thank  you  and  laugh  you  to  scorn;  for 
they  wiUingly  excommunicate  themselves,  and  will  come  at 
no  congregation ;  and  under  pretence  of  your  excommunica- 
tion they  had  just  pretence  of  absenting  themselves,  and 
never  would  seek  reconciliation.  God  grant  all  such  obsti- 
nate contemners  of  his  church  and  his  word  their  just  and 
deserved  discipline  !  This  overmuch  softness  that  is  used, 
and  an  opinion  of  some  that  be  zealous  in  religion,  whereby 
they  think  they  may  not  punish  an  ill  man  for  his  conscience 
and  religion,  doth  much  harm,  and  emboldeneth  them  in  their 
ill  doings.  Surely  in  my  opinion  they  that  have  authority, 
and  will  not  correct  such  wilful  dealings,  be  partakers  and 
maintainers  of  others'  ill  doing,  and  fill  both  the  church  and 
commonwealth  with  disobedient  persons. 

The  text.     V.  6.  The  old  gate  biiilded  Joiada^  ^c,  they  recovered  it,  and 

set  on  the  doors,  loch  and  bars. 

Because  this  setting  on  of  locks,  doors,  and  bars  is  sundry 

times  rehearsed  here,  it  shall  suffice  once  to  declare  it,  and 

not  to  fill  up  books  with  much  writing,  and  trouble  others 

with  often  reading  of  it.     "Doors"  serve  to  let  men  in  and 


V.  f).]  AN    EXPOSITION    KPON    NEIIEMIAH.  8S3 

out,  to  shut  them  in  or  keep  them  out:  "locks"  serve  against 
treasons  or  conspiracies  within,  and  "  bars''  serve  against  open 
enemies  and  violence  without.  So  must  God's  church  be 
fenced  and  strengthened  with  sundi-y  doctrine  and  discipline, 
to  instruct  the  ignorant,  comfbii:  the  weak,  raise  up  them 
that  be  fallen,  encourage  the  forgetful,  bridle  the  unruly,  and 
confute  all  errors.  This  promise  God  made  to  his  church.  Matt.  xvi. 
that  "  hell  gates  should  not  prevail  against  it/'  It  hath  been 
oft  sore  assaulted,  and  yet  never  conquered ;  and  never  worse 
dealt  with  than  by  her  own  children  and  feigned  friends, 
rather  than  by  open  enemies,  as  this  day  well  proveth :  no 
force:  it  hath  a  watchman  that  "neither  sleepeth  nor  slumber-  P^ai. cxxi. 
eth,"  which  can  neither  be  overcome  by  strength,  having  all 
things  at  his  commandment,  nor  deceived  by  treason,  prac- 
tice nor  policy,  having  all  wisdom  to  foresee  mischiefs  pre- 
tended, cunning  and  great  good  will  to  prevent  them  all ; 
wherein  standeth  the  comfort  of  all  good  men,  that  they 
have  such  a  grand  Captain. 

By  the  right  use  of  this  discipline  and  doctrine  is  hea- 
ven gates  set  open  to  all  penitent  believers,  and  locked  up 
against  all  obstinate  and  double-faced  hypocrites.  And  what-  Matt.  wi. 
soever  the  true  and  faithful  **porters"  of  these  doors  "do  bind 
in  earth,  it  is  bound  in  heaven ;  and  whatsoever  they  loose 
in  earth  is  forgiven  in  heaven :"  and  whosoever  they  let  in 
are  welcome,  and  whom  they  keep  out  are  cast  away.  Such 
commission  and  authority  hath  God  given  to  his  word  and 
ministry  for  the  comfort  and  correction  of  his  people,  that 
all  dis.solute  behaviour  may  be  banished  from  among-st  his, 
and  all  good  order,  peace  and  quietness  maintained.  The 
Lord  for  his  mercy  sake  grant  his  church  faitiiful  porters, 
to  open  the  doors  to  the  sheep  and  shut  them  liist  against 
the  wolves,  and  drive  from  this  chargeable  office  of  trust  all 
picklocks  and  conspirers  to  betray  this  city  and  citizens  of 
the  si)iritual  Jeru.salem!  For  this  is  the  duty  of  all  good 
builders,  not  only  to  set  up  the  walls  and  house,  leaving 
the  dooi-s  and  windows  open ;  but  to  make  it  strong  with 
doors,  locks,  bolts,  and  bars,  and  set  true  and  faithful  por- 
ters and  overseei*s  of  the  house  and  all  in  it.  The  building 
of  this  old  gate  is  the  preaching  of  the  old  commandments  of 
faith  and  love,  which  St  John  writeth  of,  as  Uoda  notetli  well.   » John  ii. 


384  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  III.  ' 

The  text.     V.  7.  The  men  of  Giheon  and  Mizpali  hnilded  unto  the  throne 
of  the  duke  beyond  the  river. 

Now  this  work  goeth  forward,  and  the  towns  in  the  country 
come  and  help  to  work  lustily.  Such  goodness  cometh,  when 
God  sendeth  such  a  faithful  ruler  as  Nehemiah  was :  God 
increase  the  number  !  Who  this  duke  was  it  is  uncertain, 
whether  he  was  a  Jew  or  a  stranger ;  but  God  is  to  be  praised, 
that  stirred  up  such  to  set  forward  this  work.  Some  think 
him  to  be  Daniel,  that  was  set  in  great  authority  by  king 
Darius ;  and  not  unlike  to  be  he,  if  he  lived  so  long,  for  he 
Dan.  vi.  was  as  zcalous  towards  his  country  as  any  other.  Divers 
Jews  were  in  great  authority  in  their  captivity  and  trouble- 
some times,  who  ever  helped  them  in  their  great  need.  So 
God  provideth  for  his  church,  that  when  any  doth  trouble 
Esth.  viii.  them,  he  raiseth  up  some  to  comfort  them.  Mardocheus 
Dan.  iii.  about  this  time  was  in  great  favour  with  Assuerus.  Sidrach, 
^lisach  and  Abednego,  DaniePs  companions,  were  much  ac- 
counted of  in  their  time.  The  river,  that  he  speaketh  of 
here,  is  Euphrates,  which  was  a  great  notable  river  in  the 
borders  of  Persia,  and  is  ever  signified  by  this  kind  of  speech 
amongst  the  people,  as  Nilus  was  called  "  the  river""  in  Egypt, 
and  understood  by  that  name  in  that  country,  as  they  be 
both  called  by  that  name  in  one  sentence.  Gen.  xv.  Some 
translate  unto  the  throne,  and  some  for  the  throne,  as  Munster 
and  others :  both  may  stand  well,  and  not  unlike  but  this 
duke,  though  he  was  out  of  the  country,  yet  bare  his  portion 
of  the  charges  and  builded  his  part.  What  cause  is  there  to 
name  him  here,  if  he  did  nothing  to  this  building? 

In  the  eighth  verse  come  in  the  "goldsmiths  and  apothe- 
caries," (for  so  the  Hebrew  words  signify),  and  they  leave 
their  fine  work  and  sweet  spices,  and  fall  to  work  in  rough 
stones  and  mortar.  None  must  be  too  dainty  to  file  his  clop 
fingers  in  working  at  God's  building :  all  sorts,  as  they  be 
the  Lord's,  so  they  must  serve  the  Lord,  and  the  Lord 
looketh  for  it  of  duty. 

But  in  the  eleventh  verse  the  Moabites,  which  is  most 
mar\'el,  (for  they  were  most  utter  enemies  to  the  Jews,) 
come  and  lielp  to  build.  Thus  God,  who  hath  the  hearts  of 
all  men   in  his   hands,   of  foes  maketh   friends,   and  where 


V.  ?.]  AX  Expo.iiriox   rP3x   xfhemiaii.  o8.*> 

oreat  hatred  was  afore,  much  love  to  ensue.  And  tliouMi 
the  greatest  part  of  the  Moabites  were  ever  utter  enemies 
unto  the  Jews,  as  the  Jews  be  unto  the  Christians,  yet 
some  Jews  be  turned  unto  the  faith  now,  as  some  Moa))- 
ites  were  then.  And  in  the  twelfth  verse  Sallum,  an  en- 
chanter's son,  (for  so  the  Hebrew  word  signifieth.)  cometh 
^^'ith  his  daughters  and  falleth  to  ^vork.  ^^^herein  I  cannot 
tell,  whether  I  should  marvel  at  the  father  or  the  daughters 
more.  The  father  was  a  great  man  of  authority  in  Jerusa- 
lem, and  therefore  no  doubt  the  daughters  were  as  nice  and 
fine  as  their  calling  required ;  and  therefore  great  marvel  that 
they  would  humble  themselves  to  wnrlv  in  mire  and  clay. 
No  less  marvel  that  Sallum,  having  a  wicked  conjm-or  to  his 
fiither,  should  forsake  that  science  which  many  great  men 
delight  in  to  their  own  destruction,  and  fall  to  work  at  such 
rough  work. 

But  thus  God  calleth  whom  pleaseth  him,  and  those  that 
be  truly  called  are  neither  weary  nor  ashamed  to  serve  tlie 
Lord  in  the  lowest  kind  of  service.  Thus  David  promised, 
that  ''the  kings  of  Tharsis  and  the  isles,  of  Arabia  and  Saba 
should  bring  gifts,''  and  serve  the  Lord  Christ,  which  all  then 
were  heathen  people  and  knew  not  God.  Conjuring  was  a 
connnon  thing  among  the  Jews,  insonuich  that  some  of  the 
high  priests  were  infected  with  it,  as  appeareth.  Acts  xix.;  yet 
at  Paul's  preaching  they  came  and  brought  in  their  conjuring 
books,  and  burnt  them.  A  comfortable  example  is  this  to  all 
those  that  have  ill  men  to  their  fathers,  that  the  illness  of  the  Ezck.  wiii. 
father  shall  not  hurt  the  son,  if  he  turn  to  the  Lord,  leav- 
ing his  lather's  steps.  And  all  dainty  dames  may  here  loam 
of  these  gentlewomen  to  set  more  by  working  at  Clod's  house 
than  by  trimming  of  themselves.  Would  (iod  they  would 
spend  that  on  the  poor  members  of  Christ  and  citizens  ot 
this  spiritual  Jerusalem,  that  they  wastefully  l)est()\v  on  tlu'iu- 
selves,  and  would  pity  their  poverty  something  like  as  they 
pamper  themselves  !  St  Peter  biddeth  them  leave  their  ''<jriM  i  «'•'.  ..i. 
and  frizzled  hair,  and  tlieir  costly  apparel."  and  >o  nuMlcstly 
bt'hav(r  themselves,  that  ''their  husbands,  seeing  their  honest 
behaviour,  may  be  won"  to  the  Lord  by  them;  f«»r  ><»  Sara 
and  other  holy  women  did  attire  themselves,  vVc. 

I  hit  it  is  to  be  feare«l.  that  manv  desire  rather  to  \h'  like 

[I'lLKIXOTON.j 


o 


86  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.   III. 


dallying  Dinah  than  sober  Sara.  And  if  the  husband  will 
not  maintain  it,  though  he  sell  a  piece  of  land,  break  up 
house,  borrow  on  interest,  raise  rents,  or  make  like  hard 
shifts,  little  obedience  will  be  shewed.  Placilla  the  empress, 
the  worthy  wife  of  Theodosius  the  emperor,  would  visit  the 
sick  folks  in  their  houses  herself,  and  help  them ;  would  taste 
of  their  broths  how  they  were  made,  bring  them  dishes  to 
lay  their  meat  in,  and  wash  their  cups ;  and  if  any  would 
forbid  her,  she  said  she  offered  her  labour  for  the  empire 
to  God  that  gave  it.  And  she  would  oft  say  to  her  hus- 
band. Remember  what  ye  were,  and  who  ye  be  now,  and  so 
shall  ye  always  be  thankful  unto  God\  It  were  comfortable 
to  hear  of  such  great  women  in  these  days,  where  the  most 
part  are  so  fine  that  they  cannot  abide  to  look  at  a  poor 
body,  and  so  costly  in  apparel  that  that  will  not  suffice  them 
in  jewels,  which  their  elders  would  have  kept  good  hospita- 
Exod.  XXXV.  lity  withal.  When  Moses  moved  the  people  to  bring  such 
stuff  as  was  meet  for  the  making  of  God's  tabernacle  and 
other  jewels  in  it,  the  women  were  as  ready  as  the  men, 
and  they  "  brought  their  bracelets,  ear-rings,  rings  and  chains 
all  of  gold;"  and  the  women  "did  spin  with  their  own 
hands"  both  silk  and  goat's  hair:  they  wrought  and  brought 
so  much  willingly,  that  Moses  made  proclamation  they  should 
bring  no  more. 

Compare  this  people's  devotion  with  ours  that  be  called 
Christians,  and  ye  shall  find  that  all  that  may  be  scratched 
is  too  little  to  buy  jewels  for  my  mistress,  though  she  be  but 
of  mean  degree ;  and  if  any  thing  can  be  pulled  from  God's 
house  or  any  that  serveth  in  it,  that  is  well  gotten,  and  all 
is  too  little  for  them.  God  grant  such  costly  dames  to  con- 
sider what  metal  they  be  made  of !  for  if  they  were  so  fine 
of  themselves  as  they  would  seem  to  be,  none  of  these  glo- 
rious things  needed  to  be  hanged  upon  them  to  make  them 
gay  withal.  Filthy  things  need  washing,  painting,  colouring, 
and  trimming,  and  not  those  that  be  cleanly  and  comely  of 
themselves :  such  decking  and  colouring  maketh  wise  men 
to  think,  that  all  is  not  well  underneath :  content  yourselves 
with  that  colour,  comeliness,  and  shape,  that  God  hath  given 

[^  Theodoret.  Lib.  v.  cap.  18.     The  above  is  a  close  translation  of 
the  leading  i)articulars  of  the  original.     Ed.] 


V.    7.]  A\    EXPOSITION-     rPON     NEHEMIATI.  3S7 

you  by  nature,  and  disfigure  not  yourselves  with  your  own 
de\ices ;  ye  cannot  amend  God's  doings,  nor  beautify  that 
which  he  hath  in  that  order  appointed.  Learn  of  these  good 
women  to  offer  your  jewels  to  the  building  of  God's  city: 
lay  to  your  hands,  and  spin  rough  goat's  hair  to  clothe  the 
poor ;  stoop  and  work,  be  not  ashamed  of  it,  it  is  the  greatest 
honour  that  ever  ye  shall  win.  If  ye  will  be  partakers  of  the 
pleasures  of  God's  city,  ye  must  take  part  of  the  pains  to 
build  it.  If  women  would  learn  what  God  will  plague  them 
for,  and  liow,  let  them  read  the  third  chapter  of  the  prophet 
Esav :  and  if  thev  will  learn  what  God  willeth  them  to  do 
and  be  occupied  withal,  though  they  be  of  the  best  sort,  let 
them  read  the  last  chapter  of  the  Proverbs.  It  is  enough 
to  note  it,  and  point  them  to  it  that  will  learn ;  for  I  fear 
few  will  read,  fewer  learn,  and  fewest  practise  it :  but  many 
rather  wish  it  cut  out  of  the  book,  that  they  should  not  be 
troubled  with  hearing  of  it. 

And  in  the  thirteenth  and  fourteenth  verses  and  others 
following  come  in  the  rulers  of  the  country  towns,  with  their 
jjeople,  for  to  work  :  wherein  we  learn  that  not  only  the 
priests  and  Levites,  but  the  great  men  in  every  country,  yea, 
and  the  countr}'  people  too,  must  work  at  God's  building. 
This  ''valley  gate"  that  he  speaketh  of  is  thought  to  be  the 
gate  that  goeth  into  the  valley  of  Josaphat,  which  otherwise 
waii  called  Gehennon.  This  is  a  worthy  example  for  all 
Christians,  that  they  should  not  live  to  themselves,  but  help 
to  bear  the  burdens  of  the  church  and  commonwealth.  That 
city  and  temple  were  the  common  places  a})pointed,  whither 
they  should  resort  to  ser>'e  the  Lord,  and  whither  they  might 
Hy  and  find  succour  against  the  enemy,  where  victuals  and 
other  necessary  provision  might  be  had  for  all  sorts.  There- 
fore, if  zeal  toward  God  and  love  toward  their  neighbours  could 
not  move  them  to  lay  to  their  helping  hands,  and  open  their 
pui-ses  wide  to  set  forward  this  building,  their  own  private 
profit  would  move  those  that  liad  any  consideration  of  them- 
selves, to  maintain  this  city.  And  that  no  man  should  dis- 
dain to  work  at  the  vilest  place  in  (Jod's  city,  here  cometli 
a  n()l)leman,  and  buildeth  ''  the  dung  gate,"  where  all  the  filth 
of  the  city  was  carried  out,  and  where  all  the  sinks,  caiuils, 
and  conduits  did  wash  and  convey  away  all  the  sweepings 


1  Ck)r.  V. 


388  AN    EXPOSITION'    UPON    NEHEMIAH.  [cH.  II[. 

and  filth  of  the  streets  into  the  brook  Cedron.  As  in  all 
great  and  well  ordered  cities  there  be  officers  appointed  for 
that  purpose,  which  be  men  of  wisdom,  painful,  and  in  au- 
thority, and  have  a  great  care  for  the  health  and  wealth 
of  the  inhabitants,  who  will  daily  and  duly  look  that  such 
noisome  things  be  conveyed  away  out  of  the  streets  for  in- 
fecting the  people  with  pestilent  smells  and  contagions ;  so 
in  God's  church  and  city  must  be  men  of  gravity,  wisdom, 
learninor  and  authoritv,  which  must  dare  and  will  wrastle 
with  the  stoutest,  and  see  due  correction  done,  and  such 
rotten  members,  as  would  infect  the  whole  body,  cut  off  and 
carried  away  from  among  the  congregation,  to  the  comfort  of 
the  good,  and  terror  of  the  evil  doers. 

In  God's  house  there  be  both  good  and  ill,  as  in  the 
field  the  corn  groweth  not  without  the  chaff,  nor  in  the 
garden  the  good  herbs  without  the  weeds.  Yet  the  good 
husband  will  carry  in  the  good  corn,  and  winnow  the  chaff": 
when  the  weed  overgroweth  the  herbs,  the  good  gardener 
will  pick  out  the  weeds,  and  carry  the  good  herbs  to  his 
house.  So  in  God's  church  open  blasphemers,  notorious 
wicked  livers  and  teachers  must  be  cast  out,  that  God's 
holy  name  be  not  ill  spoken  of,  as  though  he  loved  such 
ill  doings,  and  would  not  with  justice  punish  them ;  and 
also,  that  other  by  their  ill  example  should  not  fall  into  the 
like  mischiefs.  St  Paul  biddeth,  that  "if  any  brother  were 
called  covetous,  a  fornicator,  drunkard,  a  railer,  extortioner, 
idolater,  they  should  cast  him  out  of  company,  not  eat  nor 
drink  with  him,"  that  he  may  be  ashamed  of  himself,  when 
he  seeth  himself  abhorred  of  all  men,  and  so  amend  his 
wickedness. 

Excommunication  is  the  common  remedy  for  such  dis- 
obedient persons,  \\hich  God  for  his  mercy  sake  grant  that 
it  may  be  restored  to  his  true  use,  and  that  every  one  may 
willingly  submit  himself  to  godly  correction  !  We  have  so 
long  contemned  the  pope's  curse,  that  now  we  think  we  may 
live  as  we  list  without  blame;  and  if  any  due  correction  be 
offered,  we  laugh  it  to  scorn,  despise  the  ministers  of  it,  and 
by  this  means  shall  cause  the  Lord  to  take  the  whip  into 
his  own  hands;  and  then  "who  shall  be  able  to  stand?"  God 
will  not  have  sin  unpunished;  and  if  we  refuse  this  gentle 


V.    7.]  A\    EXPOSITION-    UI'OX    NEIIKMIAH.  389 

correction,  that  he  hath  given  his  church  to  execute  and 
bridle  ill  doers  withal,  we  shall  find  it  ''an  horrible  thinir  to  lich. \. 
fall  into  the  Lord's  hands,"  and  he  will  '-rule  us  with  anpsai. ii. 
iron  rod,  and  bruise  us  all  to  pieces.'"*  Such  dung  and  filth 
may  not  be  suffered  in  God's  house ;  and  it  is  as  necessar}- 
to  have  a  gate  to  carry  such  out  at,  as  it  is  to  have  a  gate 
to  bring  good  ones  in :  for  as  the  rain  from  heaven  wa-sheth 
the  streets,  so  God's  grace  from  above  must  first  wash  the 
heart,  that  the  mind  may  be  renewed.  In  worldly  matters 
prisoners  condemned  to  die  are  carried  out  of  the  city  to 
suffer  execution,  as  members  not  meet  to  be  suffered  in  any 
company:  so  God's  city  will  not  suffer  such  ill  doers  to  live 
amongst  them,  but  cast  them  out. 

The  '"stairs"  which  be  spoken  of  in  the  fifteenth  verse, 
and  the   "tomb  of  David"   in   the  sixteenth  verse,  contain 
good  lessons  in  them,  if  they  be  well  applied :  for  all  outward 
things  in  this  worldly  Jerusalem's  building  have  a  significa- 
tion in  them,  to  teach  us  to  build  the  spiritual  Jerusalem. 
By  these  stairs  the  king  came  down  from  his  palace  on  the 
hill  Sion  into  the  lowest  part  of  the  city :  and  by  the  same 
steps  all  suitors  went  up  into  the  palace  to  make  their  pe- 
tition.    So  the  merciful  Lord  Jesus,  by  taking  our  nature  on 
him,  and  being  made  man  in  his  mother's  womb,  came  down 
from  the  bosom  of  his   Father  in  heaven  into  "  the  lowest 
j)art  of  the  earth,"  yea,  and  humbled  himself  unto  the  vilest 
death,  and  hell  too ;    that  we  by  the  same  ladder,  steps  and 
stairs  of  humbleness  may  climb  by  faith  from  virtue  to  virtue 
into  the   heavens,   by   Christ   Jesus  our   Lord,   who  is  our 
only  spokesman  and  mean-maker,  unto  that  high  and  mighty    /y^^.^^^^ 
King,  God  his    Father.     And  as   David  born  in    IJctlilcliem, 
when  he  had  reigned  thirty-three  years  over  all    Israel,  was 
buried   in  Jemsalem,  and  great  treasures  laid  in  the  grave 
with  him,   with   part  of  which    llircanus   delivered  the  city 
when  cruel  Antiochus  besieged  it;  so  Christ  Jesus,  Ixirn  in 
Ik'thlchem,  in  the  thirty-third  year  of  his  agc»  was  crucified, 
and   buried    in    Jerusiilem,    in    whose    grave    \vc    find    great 
treasures  of  our  redemption:    for  both  our  filthy  and  stink- 
ing sins  are  there  buried  with   him  ;   and  the  sweet  '*  k'lhns, 
spices,    and   ointments"    that    he   was  einbahned   withal,  are 
there  to  be  found  by  faith,   and  no   liolincs4>  of  the  place; 


390  AN    EXPOSITION    UPON    NEHEMIAII.  [CH.  III. 

that  is,  forgiveness  of  sins  and  rising  with  him  to  life  ever- 
lasting in  heaven. 

In  the  seventeenth  verse,  and  the  rest  of  the  chapter  fol- 
lowing to  the  end,  is  almost  no  great  matter  to  be  noted,  but 
the  earnest  diligence  of  the  Levites  and  priests  (which  were 
some  chief  men  and  rulers,  as  appeareth  here,)  and  their  bond 
servants  to  set  forward  this  building,  and  for  the  most  part  in 
repairing  the  innermost  walls  in  the  first  and  second  ward. 
Whereby  we  shall  learn,  that  they  were  not  so  beggarly  as 
many  would  make  them  in  our  days,  if  they  might  have  their 
will,  but  of  good  wealth.  How  vain  are  those  foolish  ex- 
emptions which  the  pope  giveth  to  his  shameless  shavelings, 
that  they  should  not  bear  the  common  burdens  of  the  church 
and  commonwealth !  St  Paul  biddeth  them  and  all  others 
to  "pay  tribute  and  taxes  to  whom  they  be  due,"  and  shew 
their  obedience  to  the  higher  powers  in  all  godly  things,  as 
Matt.  xvii.  well  as  any  of  the  laity.  Our  Saviour  Christ  "paid  tribute 
for  himself  and  Peter,"'*  and  willed  the  Pharisees  to  do  the 
like ;  but  these  unprofitable  pharisaical  drones,  because  they 
will  be  most  unlike  unto  him,  will  pay  none  at  all. 

There  is  yet  remaining  here  amongst  us  a  sort,  not 
popish,  as  they  pretend,  but  earnest  builders  of  God's 
house  in  their  own  opinion,  where  indeed  they  be  the  over- 
throwers  of  it ;  which  are  in  effect  as  ill  Pharisees  as  the 
papists  be.  They  will  take  a  benefice  and  cure  of  souls, 
promising  solemnly  to  feed  the  flock;  but  when  they  have 
turned  their  back,  they  have  a  dispensation  in  a  box  to  lie 
from  it,  and  flock  and  flout  whosoever  would  have  them  to 
continue  there  and  do  their  duty,  contending  by  law  they 
may  do  it,  and  stand  on  their  defence,  Domine^  nos  exempti 
sumus.  God  for  his  mercy  sake  take  away  such  laws,  grant 
discreet  officers,  that  will  not  dispense  so  unadvisedly  with 
every  one  for  small  causes,  as  is  too  commonly  used,  and 
give  those  unprofitable  caterpillars  such  remorse  of  conscience, 
that  they  will  take  pains  to  feed  the  flock  as  well  as  they 
feed  themselves,  eating  until  they  sweat  again,  and  become 
pillars  to  uphold  God's  church,  and  not  pollers  of  his  people, 
nor  so  greedy  to  pick  their  purses  and  pluck  off*  the  fleece, 
as  painful  to  relieve  and  comfoi-t  the  weak  both  in  body  and 
souls  with  wholesome  doctrine  and  corporal  food,  as  the  great 


V.  7.j  A\   EXPOsiiTiox   I  POX   m:iie.miaii.  '3[)l 

God  will  ask  a  strait  account  of  them  at  the  last  day,  where 
their  dispensation  may  not  be  pleaded,  nor  will  be  allowed, 
nor  the  dispenser  can  justly  excuse  himself  nor  them,  but 
both  like  wolves  and  hirelings  shall  be  charged,  V(v  pastor  et  ^^^^'  ^'* 
idohnn  dereVmqnens  nrenein^  and.  Savnnhu'm  eorum  de  manu  fua 
requiram,  Ezech.  iii.  Full  little  do  such  men  consider,  what 
a  jewel  God  hath  committed  to  their  charge;  and  less  they  re- 
gard the  charge  they  have  taken  in  hand.  JesiLS  Christ  came 
down  from  heaven  to  preach  his  Father''s  will  unto  his  wander- 
ing sheep,  and  shed  his  precious  blood  to  purchase  us  heaven  : 
and  these  idle  labourers  will  not  take  pain  to  visit,  teach,  or  feed 
them  whom  our  Lord  God  hath  bought  so  dearly.  God  amend 
us  all ! 

This  '-second  measure,"'  another  part  of  building  which 
is  so  oft  spoken  of  here,  is  thought  of  the  most  part  of  WTiters 
to  be  the  second  ward  and  wall,  which  was  called  Secunda^ 
where  the  Levites,  prophets  and  learned  men  did  dwell,  and 
was  divided  into  every  man  his  portion  to  build ;  or  else 
were  they  appointed  first  to  build  the  half  height  of  the 
wall  for  a  time,  to  be  some  succour  for  them  against  the 
enemies.  Some  were  so  earnest  in  building,  that  they  finished 
the  second  height  unto  the  top  of  the  wall  afore  other  had 
built  the  half  heijjht.  As  in  the  twentieth  verse  Jiaruch 
"burst  out  in  a  heat,''  (for  so  readeth  the  Hebrew,)  being 
angT}'  both  with  himself  and  others,  that  were  so  slothful  in 
working,  and  had  done  no  more,  and  in  a  fume  rose  up,  and 
finished  his  portion  in  a  short  time.  Such  anger  is  good, 
when  a  man  is  offended  with  himself  or  others,  that  they  be 
so  slow  in  ser\'inn:  their  Crod  and  buildinu:  his  house :  it 
will  make  him  more  earnest  and  diligent  afterwards. 

In  the  twenty-first  verse  Meremoth  is  commendiMl,  that 
he  built  so  far  a.s  the  house  of  the  high  priest  raiight.  A 
small  praise,  if  the  house  were  not  of  some  great ncR^. 
And  so  other  priests,  against  their  houses,  in  the  verses  fol- 
lowing and  in  the  twenty-eighth  verse.  I  <!•»  but  note  it, 
because  that  many  disdain  that  any  ministers  should  have 
a  house  of  any  countenance.  Ihit  among  all  builden*,  nom* 
are  worthy  moro  j)raiso  than  these  Xcthiin'ms  bo.  They 
were  no  Jews  born,  but  descended   from   those  heatiien  Gi- 


392  AN    KXPOSITION     UPON    NEHEMIAH.  [cH. 


III. 


bconites,  which  deceived  Josue  by  putting  on  old  shoes,  and 
having  fusty  bread  in  their  bags,  clouted  sacks,  and  broken 
bottles,  feigning  themselves  to  have  come  a  long  journey  to 
be  received  amongst  God's  people.     By  law  the  Jews  should 
have  destroyed  all  heathen  people  at  their  entering  into  the 
land  of  promise ;  but  where  by  this  policy  Josue  had  granted 
them  life   and  liberty,  and   so   could   not   destroy  them   for 
his  promise  sake,  he  "gave  them  to  the  Lord  to  serve  the 
priests   in   carrying   water,    cutting   wood,"*"*    and  such   other 
drudgery   works  for  the  sacrifices.      So  that  Hebrew  word 
signifieth  them  that  were  freely  given  unto  the  Lord;   and 
all  this  people  from  that  time  forth,  as  long  as  the  common- 
wealth stood,  served  the  Lord  as  faithfully  as  any  Jews  even 
in  their  captivity,  never  grudging  that  they  were  not  called  to 
no  higher  estate,  nor  disdained  not  at  their  drudging;  never 
ran  away  in  any  troublesome  time,  as  they  might  easily  have 
done,  nor  claimed  any  liberty,  nor  wrought  any  displeasure 
to  the  Israelites,  where  they  might  have  oft  betrayed  them, 
and  now  most  earnestly  fall  to  building,  and  serve  the  Lord. 
A  strange  example,  that  such  a  people  continued  faithful  in 
the  house  of  God  so  many  years,  and  stood  so  stoutly  in  all 
storms :  but  when  God  calleth,  he  blesseth,  and  nothing  is 
Psai.  i.\.\xiv.  painful,   so  they  may  serve  the   Lord ;  as  David  saith,  "  I 
had  rather  be  a  door  keeper  in  the  house  of  God  than  to 
dwell  in  the  palaces  of  sinners."    Saul  would  have  destroyed 
this  people,  but  God  saved  them  and  plagued  him. 

If  we  look  unto  ourselves  without  flattery,  we  shall  easily 
perceive  how  unlike  we  be  unto  them,  how  cold  in  serving 
the  Lord,  how  soon  weary  of  our  estate,  how  desirous  to 
climb  higlier,  how  changeable  in  every  age,  how  fearful  to 
profess  our  religion,  how  flattering  to  men,  and  how  "  carried 
away  with  every  blast  of  new  doctrine.''  God  grant  us  to  see 
it,  to  be  ashamed  of  it,  and  to  amend  it !  Our  own  days  have 
given  us  too  many  examples  of  such  wavering  worldlings; 
and  I  fear  our  sins  will  shortly  pluck  the  same  plagues  on 
our  heads  again :  so  little  tokens  of  repentance  appear  amongst 
us.  We  be  the  right  Nethinims,  made  free  from  sin,  and 
servants  to  the  Lord.  God  grant  we  be  not  found  worse, 
(being  called  Christians,  and  living  in  the  time  of  grace  under 


V.   7.]  AN     tXPOfilTlON*     L1>0\     XKHEMIAM.  S.Oo 

the  bright  hght  of  Christ  Jesus,  declared  unto  us  in  his 
gospel,  and  by  whom  we  be  saved  and  made  free,)  than 
these  heathen  people  the  Gibeonites  were,  living  in  bondage, 
under  shadows  of  Moses"*  law. 

Hanum,  the  sixth  son  of  Salech,  wanteth  not  his  praise 
here ;  who,  being  a  younger  brother,  falleth  to  work,  and 
no  mention  made  of  the  elder.  There  must  be  no  courtesy 
making,  who  shall  begin :  God  hath  oft  called  the  younger 
to  serve  him  before  the  elder,  as  Jacob,  David,  &c. 

Thus  the  Holy  Ghost  hath  registered  unto  us  the  names 
and  diligence  of  the  builders  of  this  earthly  city  Jerusalem, 
by  the  pen  of  his  faithful  servant  Nehemiah,  for  our  com- 
fort ;  and  to  teach  us,  that  much  more  he  hath  registered 
the  names  of  the  builders  of  the  spiritual  Jerusalem  in  the 
book  of  life,  where  no  devil  can  scrape  them  out,  but  shall 
be  the  dear  children  of  the  Lord  God,  defended  by  him 
from  all  ill.  Let  us  therefore  cast  away  this  slothful  slug- 
gishness, wherein  we  have  lain  so  long,  rise  up  quickly, 
work  lustily,  spit  on  our  hands,  and  take  good  hold,  that  we 
fall  not  back  again  from  our  Lord  God.  It  is  more  honour 
to  be  a  workman  in  this  house,  than  to  live  the  easiest  life 
that  the  world  can  give. 


A  PRAYER. 

As  thou  didst  choose  unto  thyself  here  in  earth,  (>  mighty 
Lord,  a  certain  place  and  city,  Jerusalem,  whither  thy  |>eoplc 
should  resort  to  worship  thee,  to  offer  their  sacrifices  and 
make  their  sup})lioations  unto  thee ;  and  as  long  as  they  did 
it  faithfully,  thou  didst  ])less  and  prosper  their  doin^i^s ;  when 
they  offended  and  fell  away  from  thee,  thou  laidst  thy  heavy 
hand  and  shar])  scourge  upon  them;  so  gi*:iiit  unto  us,  (> 
gracious  God,  whom  thou  luist   made  free  by  thy  dear  Son, 


39  4'  A    PRAYEK. 

Christ  Jesus,  and  not  bound  us  to  any  one  place,  but  hast 
left  us  free  in  liberty  of  conscience  to  assemble  ourselves, 
and  call  upon  thee  in  every  place  and  corner  of  the  earth,  to 
preach  thy  word,  learn  our  duty,  and  set  forth  thy  majesty, 
to  receive  thy  sacraments,  and  offer  ourselves,  our  souls  and 
bodies,  a  sweet  sacrifice  to  thee :  grant  us,  we  beseech  thee, 
0  merciful  Father,  thy  loving  countenance,  to  continue  thy 
blessings  amongst  us,  and  deal  not  with  us  in  thine  anger, 
as  we  justly  have  deserved  to  be  cast  away  from  thee ;  but 
as  thou  in  thine  anger  grievously  punishedst  thy  people  the 
Jews,  burnedst  their  city,  destroyedst  their  temple,  spoiledst 
the  country,  leddest  a  great  number  into  captivity,  killedst 
more,  and  broughtest  them  all  into  bondage  and  slavery  under 
heathen  princes ;  so,  loving  Lord,  we  confess  our  horrible 
sins  have  deserved  no  less  in  justice  at  thy  hands,  but  thy, 
mercy,  0  God,  triumpheth  against  justice :  for  as,  after  a  few 
years'  correction,  thou  movedst  divers  heathen  princes  to  send 
home  thy  people  with  great  gifts,  to  repair  the  broken  walls, 
build  the  temple,  inhabit  the  country,  and  restore  thy  re- 
ligion ;  and  stirredst  up  also  thy  people,  priests,  princes, 
nobles,  worshipful  rulers  and  private  men,  artificers,  women, 
and  of  all  sorts  some,  earnestly  to  work  at  the  building  of 
thy  city ;  so,  heavenly  King,  let  us  not  be  cast  away  in  thy 
heavy  displeasure,  and  be  the  first  that  cannot  find  favour 
in  thy  sight ;  but  turn  the  hearts  of  christian  princes  to 
give  free  course  and  liberty  to  thy  word  of  salvation,  and 
raise  up  faithful  workmen  of  all  sorts  and  degrees  to  build 
thy  spiritual  Jerusalem  :  thrust  forth  true  labourers  into  thy 
harvest ;  root  out  all  slothful  sluggishness  from  amongst  us, 
that  we  be  not  unprofitable  members  of  the  church  and  com- 
monwealth ;  and  let  all  magistrates  know  that  by  thee  they 
rule,  that  thou  settest  them  in  authority,  and  maintainest 
them  that  fear  thee;  and  make  them  not  only  to  offer  unto 
thee  their  bounden  duty  and  service  in  building  and  work- 
ing themselves  to  the  good  example  of  others,  but  also  in 
encouraging  and  defending  the  faithful  labourers  in  thy  vine- 
yard, and  compelling  the  froward  diligently  to  set  forward 
thy  building.  Grant  us  strong  walls  and  bulwarks  to  keep 
out  Turk,  pope,  tyrants,  atheists,  anabaptists  and  libertines. 


A     I'HAYEK.  395 

with  all  other  hindorers  of  thy  building,  that  thy  simple 
people  may  live  quietly,  and  serve  thee  without  invasions  or 
persecution.  And  as  of  thy  great  mercy  thou  hast  left  to  us 
in  wTiting  the  names  of  all  such  as  were  the  chiefest  doci-s 
in  this  work,  for  our  comfort  and  example  to  follow ;  so  we 
beseech  thee,  loving  Lord,  to  stir  up  those  whose  names 
thou  hast  \mtten  in  the  book  of  life,  that  manfully  thev 
may  stand  in  the  defence  of  thy  truth,  to  the  confusion  of 
thy  foes,  and  thy  immortal  praise,  for  thy  Christ's  sake. 
Amen. 


196  A\    EXPOSITION    UPON     NEHEMIAH.  [€11.  IV. 


CHAPTER  IV. 

V.  1.  It  came  to  pass^  when  Sanhallat  heard  that  we  hiiilded 
the  wall,  he  loas  very  angry  in  himself,  and  disdained 
qreafly,  and  mocked  the  Jews. 

2.  And  he  spake  afore  his  brethren  and  the  soldiers  of 
Samaria,  and  said.  What  do  these  impotent  Jews?  icill 
they  make  themselves  strong?  shall  they  ofer  sacrifice? 
shall  tliey  finish  it  in  a  day  ?  shall  they  rear  up  the 
stones  out  of  the  dust,  ichere  they  were  hrent  ? 

3.  And  Tohias  the  Ammonite  loas  beside  him,  and  said, 
Yea,  that  ichlch  they  do  build,  if  a  fox  come  up,  he 
shall  break  down  their  wall  of  stone. 

The  last  chapter  declared  unto  us  the  forwardness  of  all 
sorts  of  men,  from  the  highest  to  the  lowest,  both  of  the 
laity  and  the  ministry,  strangers  and  citizens,  to  build  and 
repair  the  broken  walls  of  Jerusalem ;  and  this  chapter  and 
divers  others  following  describe  the  manifold  lets,  subtle  de- 
vices, bold  enterprises,  both  of  the  outward  enemy  and  hypo- 
crites amongst  themselves,  to  overthrow  all  this  building ; 
so  that  if  God  had  not,  contrary  to  reason,  assisted,  en- 
couraged, and  defended  his  faithful  servants,  this  work  had 
never  been  finished.  Such  hath  been,  is,  and  shall  be  unto 
the  end,  the  state  of  God's  people  and  church,  that  in  no 
age  it  hath  wanted  or  can  want  many  sore  assaults  to  over- 
throw it,  if  it  were  possible.  But  let  us  trust  his  faithful 
promise  that  said,  he  would  "be  with  us  unto  the  end  of  the 
world,''  and  we  shall  not  be  overcome. 

Let  no  man  marvel  therefore  in  these  our  days,  because 
he  seeth  the  like  troubles  fall  among  us,  nor  blame  the  doc- 
trine that  is  taught,  as  though  that  were  the  cause  of  all 
mischiefs :  for  God  is  not  so  gracious  to  any  country  in  any 
age  to  set  up  his  kingdom  there,  but  the  devil  is  as  busy 
and  malicious  to  overthrow  it,  as  much  as  he  may.  Let 
every  man  also,  that  will  faithfully  serve  the  Lord,  think  this 
to  be  most  true,  and  look  into  this  state  of  the  Jews,  as  it 
Acts  xiv.      were  in  a  glass,  and  he  shall  find  that  "  by  many  troubles  we 


V.  1,  2,  .O/j        AX  EXPO?;iTiox   rpox  xehemiah.  397 

must  enter  into  the  kingdom  of  heaven,'"  and  that  it  is  a 
"narrow  way"  that  leadeth  thither,  as  it  is  written,  Matthew  vii.  Matt.  vii. 
only  take  thou  heed  that  thou  deserve  not  to  he  persecuted, 
and  the  Lord  will  confound  them.  The  rich  glutton  went  to 
hell  with  all  his  belly-cheer ;  and  the  poor  beggar  Lazarus 
to  heaven,  and  all  his  sorrow  was  no  hinderance.  Look  at  the 
footsteps  of  all  our  forefathers,  the  patriarchs  and  prophets, 
Clirist  Jesus  and  his  apostles,  with  all  other  martyrs  and 
good  men ;  and  we  shall  find  none,  but  his  whole  life  was  a 
perpetual  warfare,  subject  to  infinite  sorrows,  and  the  end- 
incr  of  one  was  the  beffinninfj  of  a  new:  ''but  he  that  con- 
tinned  to  the  end  was  saved."  Let  us  not  look  to  come  into 
heaven,  if  we  walk  another  way ;  and  be  of  good  cheer,  for 
the  end  shall  be  happy.  These  be  spoken  and  written  for 
our  learning,  not  to  discoiu-age  as,  but  rather  to  encourage 
us,  that  we  be  not  found  imlike  to  our  forefathers,  but  man- 
fully to  stand  in  all  trials,  knowino:  that  we  have  the  same 
God  that  they  had,  that  he  is  as  able  now  and  as  willing 
to  defend  his  chosen  congregation  as  he  was  in  the  begin- 
ning, and  will  never  forsake  his  dear  children. 

In  the  second  chapter,  verse   10,   Sanballat  and  Tobias, 
hearing  that  Nehemiah  was  come  with  connnission  from  the 
king  to  build  Jenisalem,  they  were  ''grieved  very  sore"  within 
themselves,  cast  into  a  dumpish  sad  heaviness,  almost  amazed 
for  sorrow  that  any  man  should  come  to  do  the   Jews  any 
good  at  all :   but  now  that  they  heard  say  they  did  work  so 
lustily  at  this  building,   Sanballat  first  burst  out  into  anger; 
h(^  stamps,  he  stares,  he  frets,  he  fumes,  he  ragetli,  be  rail- 
oth,   and  taketh  on  like  a  madman,   and  cannot  tell  how  to 
stay  them ;  and  after  that  he  falleth  on  mocking  and  mow- 
ing, j){){ting  and  smiling  at  them,  and  flocking  and  flouting,    /j  Crt^ 
scorning  and  scoffing  of  them,  in  fingering,  fleering,  and  girn-     ^>-»\»^^ 
iiig  at  them,  to  try  them,  whether  they  by  this  means  would 
1k'  dismayed   or  afraid  to  work  any  more.     A   slinwd   trial     ^  '  /  m. 
for  a  sort  of  poor  people,  which  were  but  lately  nstori'd  to     ^^ 
their  country,  and  yet  not  well  settled  in  it,  to  see  thr  great-    / 
est  ruler    in    tbe    country   to    be   s(>    angry   toNNanl   tiiem,   to 
sconi  an<l  mock  tliem  !      If  (iod  had  not  strcnirthciied  them, 
it  would  have  made   them   to   leave  their  work  for  ft-ar  and 
run   awav.      Look   roimd  about  vou  in  these  (Uir   davs ;  and 


3.98  AN    EXPOSITIOX    UPON    NEHEMIAH,  [CH.  IV. 

ye  shall  see  that  if  but  a  mean  man  in  authority,  or  his 
man  with  a  badge  on  his  sleeve,  do  but  look  sourly,  speak 
roughly,  or  behave  himself  any  thing  stoutly,  all  about  them 
stoop,  make  low  courtesy,  run  when  they  are  bidden,  and 
dare  not  whisper  nor  mutter  one  word,  no,  not  in  their  good 
and  just  cause :  yet  where  God's  Holy  Spirit  giveth  comfort, 
all  these  brags  are  nothing  regarded,  but  in  their  well  doings 
they  will  on  forwards  with  their  just  cause  and  serving  the 
Lord.  Let  every  man  take  heed  how  he  falleth  into  wicked- 
ness, for  he  cannot  get  out  when  he  would.  These  men 
increase  in  mischief  and  amend  not :  so  shall  all  they  that 
yield  unto  it,  and  stay  not  in  the  beginning. 

2.  And  lie  spake  afore  Ms  hretliren.  The  malice  that 
the  wicked  men  bear  against  the  godly  is  so  great,  that  it 
cannot  be  forgiven  nor  forgotten :  whatsoever  falleth  out  well 
to  the  good  man,  they  are  sorry  for  it ;  and  they  think  all 
the  posterity  [prosperity]  of  the  godly  to  be  their  disgracing 
and  overthrow.  Cain  envied  Abel,  because  God  accepted  his 
sacrifice  better ;  Saul  envied  David,  because  he  was  more  es- 
teemed of  the  people.  The  Pharisees  disdained  Christ  our 
Lord,  because  they  see  their  doctrine  decay  and  his  received. 
And  what  maketh  such  a  stir  this  day  in  the  chm*ch,  but 
that  the  pope  and  his  partakers  see  their  kingdom  decay  and 
the  truth  appear  ?  These  be  "  written  for  our  learning,''  that 
we  should  not  discourage  om'selves  in  these  miserable  times, 
but  boldly  stand  and  continue  to  the  end. 

Sanballat,  after  that  he  had  thus  chafed  in  himself,  and 
also  had  scorned  and  scoffed  at  their  doings,  he  is  so  sore 
vexed  in  his  mind  that  he  cannot  hold  in,  but  bursteth  out 
into  blustering  big  words,  and  saith  openly  before  his  fellows 
and  countrymen,  which  were  of  the  same  mind  and  superstition 
that  he  was ;  and  [that]  it  might  be  more  fearful  to  the  Jews, 
to  discourage  them,  he  "  speaketh"  and  braggeth  it  out  "  be- 
fore the  soldiers,"  which  were  set  there  to  repress  all  mis- 
chievous attempts  and  enterprises  that  any  should  take  in 
hand.  As  who  should  say,  that  if  any  went  forward  with 
his  building,  the  soldiers  should  overthrow  it  and  destroy 
them ;  for  they  were  as  ready  to  do  such  a  mischief  as  he 
was  to  bid  them.  And  thus  he  saith,  "  What  do  these  beg- 
garly Jews,"  these  slaves,  peasants,  and  villanes?  what  go 


V.    1,2,  ."].!  A.\     EXPOSITION    UPON     NEHEMIAH.  o99 

they  about  ?  what  mean  they  •  will  they  take  in  hand  such  a 
building  as  no  mighty  prince  is  able  to  finish  ?  and  that  many 
noble  kings  afore  them  could  scarce  in  many  years  perform, 
will  they  on  a  sudden  bring  it  to  perfection  ?  But  if  they 
be  so  foolish  to  think  that  they  can  finish  it  themselves,  are 
the  heathen  people  so  mad  to  stand  by,  look  on,  and  laugh, 
and  suffer  them  to  go  forward  with  this  building,  which  hath 
been  of  old  time  a  great  enemy  unto  them,  and  may  be  now 
again,  if  they  be  suffered  to  work  still  I  Do  they  think  the 
gentiles  so  foolish  tliat  they  foresee  not  their  meaning?  or 
do  they  think  them  such  cowards  that  they  dare  not,  or  so 
impotent  and  unable  that  they  cannot,  hinder  and  overtlirow 
this  work ;  or  so  unwilling  to  help  their  country,  that  they 
will  suffer  them  to  go  forward  in  it  ?  Nay,  I  warrant  you, 
ye  shall  find  them  stout  men,  ready  and  willing  to  defend 
their  country,  and  will  not  suffer  such  runagates  to  strengthen 
themselves  against  them.  Shall  they  offer  their  old  sacrifices  I 
Shall  they  restore  their  old  religion,  in  despite  of  us  and  our 
country,  and  go  about  to  draw  others  to  their  religion  ?  Shall 
they  use  their  old  accustomed  solemn  days,  their  great  as- 
semblies, and  have  it  for  well  done  i  Nay,  let  them  assure 
themselves,  we  shall  find  them  otherwise  occupied ;  we  shall 
hold  their  nose  to  the  grindstone ;  they  shall  not  have  leisure 
to  pray  and  to  be  merry,  as  they  look  for.  They  work  so 
lustily  as  though  they  "woidd  finish  it  in  one  day,"  afore  their 
neighbours  should  espy  them ;  but  they  shall  find  it  far  other- 
wise :  we  foresee  their  meaning  well  enough,  we  will  be  heavy 
neighbours  to  them  :  it  shall  not  fall  out  as  they  look  for. 
Many  kings  afore  them  were  busy  to  build,  some  one  place 
and  some  another,  and  in  many  years ;  but  these  braggers 
go  to  it  so  greedily,  a.s  though  they  could  finish  it  in  a  day 
or  two.  A  sort  of  beggarly  vagabonds  and  proud  beggars 
take  this  work  in  hand,  as  though  they  were  able  to  go 
through  with  it.  What  will  they  do  i  Will  they  glue  the  old 
stones  together  again  i  when  will  they  get  new  stone  i  The 
old  ones  are  burnt  to  powder,  knocked  in  pieces,  and  will 
not  serve  for  anv  buildinir  airain.  Thev  shall  find  it  another 
manner  of  work  to  finish  than  they  look  for. 

The  same  miseries  is  the  building  of  God's  church  subject  to 
at  this  day  ;  the  same  scoffs,  mocks,  tlu-eatenings  and  jeopanlies 


400  AN    EXPOSITION    ri'OX    NEIIEMIAH.  [cH.   IV. 

are  daily  spued  out  by  such  like  wicked  ruffians  and  popisli 
imps,  some  in  corners  and  their  drunken  feasts,  some  afore 
princes  and  rulers :  yet  God  confoundeth  their  wicked  devices, 
comforteth  and  encourageth  his  poor  people  to  go  forward,  and 
the  Lord  blesseth  their  doings.  God  in  all  ages  "  hath  chosen 
1  Cor.  i.  the  abjects  of  the  world"  to  set  up  his  kingdom  by,  and  to  over- 
throw the  pride  of  man's  heart,  be  they  never  so  worldly-wise. 

3.  Tobias  the  Ammonite.  It  was  not  sufficient  for  this 
Miles  gloriosus,  Sanballat,  to  rail  at  God's  people  and  their 
building,  as  proud  Golias  and  blasphemous  Sennacherib  did 
afore  him,  to  their  open  destruction;  but  starteth  forth  another 
flattering  lewd  lubber,  Tobias,  an  Ammonite,  that  slave,  pea- 
sant, "servant''  and  bondman,  as  he  termed  him  afore,  ch.  ii. 
19.  and  he,  not  with  so  many  words,  but  with  as  bitter  scoffs, 
scorneth  as  scornfully  at  them  as  Sanballat  did  afore.  And 
he  standeth  up  and  saith.  If  it  like  your  worship,  you  need 
not  thus  to  vex  and  chafe  yourself  at  these  vile  Jews.  For 
let  them  go  on  forward  with  their  building  as  they  have  be- 
gun ;  when  they  have  done  the  worst  that  they  may,  "  if  a 
fox  come  up,  he  shall  break  down  their  stony  wall,"  he  shall 
scrape  it  down  with  his  claws  and  deface  it.  What  needeth 
your  mastership  to  care  for  so  small  a  matter?  it  can  do  no 
harm :  quiet  yourself,  w'e  shall  be  able  to  deal  with  them 
well  enouijh,  and  overthrow  them  :  ye  are  a  man  of  wisdom 
and  authority,  and  may  easily  put  these  vagabonds  to  flight ; 
we  need  not  so  much  the  strength  of  a  lion,  as  the  subtlety 
of  a  fox,  to  vanquish  them.  Thus  bragging  Thraso  never 
wanteth  a  flattering  Gnatho^  and  one^jade  claweth  another 
by  the  back,  and  all  to  discourage  the  poor  workmen. 

Our  miserable  days  can  give  many  like  examples,  as  when 
the  bloody  butcher"  sat  broiling  God's  saints  and  that  glorious 
disputation  at  Oxford"  with  God's  good  and  learned  ministers, 
whom  after  many  such  like  blasphemous  mocks  the  Lord 
of  his  mercy  took  to  his  rest,  and  yet  suffereth  some  of  his 
enemies   to   live   in  shame,   who   in  so  long  a  time    cannot 

[^  The  allusion  is  to  two  characters  in  the  Eunuch  of  Terence.  Ed.]] 
[_'^  Bishop  Bonner  is  intended  by  the  term  butcher,  an  appellation 

usually  given  him  for  his  cruelty.     Ed.] 

p  Between  Cranmer,  Ridley,  and  Latimer  on  the  one  side,  and  certain 

divines  apjiointcd  from  both  the  universities  on  the  other,  in  1;")')4.     Ed.] 


V.    1,  2,   3.]  AX    EXPOSITION'     I'POX     NEHEMIAH.  401 

repent,  but  are  given  up  to  their  own  lusts  and  hardened 
hearts,  so  far  as  man  can  judge ;  beside  many  other  young 
whelps  of  their  teaching,  which  can  bark  in  corners,  and  make 
themselves  merry  with  railing  and  scoffing  at  the  holy  scrip- 
tm'es  of  God,  the  ministers  and  professors  of  it.  Yea,  some 
became  so  shameless,  that  they  \NOuld  call  their  dogs  by  the 
names  of  the  first  writers  and  professors  of  it.  But  our 
God  liveth,  who  will  defend  his  own  quarrel,  and  confound 
his  foes,  laugh  they  never  so  merrily,  or  brag  and  scoft'  they 
never  so  bitterly.  Salomon  saitli,  "  God  will  mock  them  Prov.  iii. 
that  mock:''  and  David  saith,  he  is  '-blessed  that  sitteth  Psai. l 
not  in  the  seat  of  scorners.''  Diocletian,  the  emperor,  as 
Volateran'  writeth,  had  a  jester  called  Genesius,  who  used 
to  make  him  merrv  at  his  dinner,  and  amongst  other  devices 
would  scoff  at  the  Christians  with  mad  gestures ;  but  God 
plagued  him  for  example  of  others,  that  they  should  not  do 
the  like.  And  yet  it  is  too  common  at  this  day :  they  cannot 
eat  their  moat  nor  be  merry,  except  they  liave  some  at  their 
elbow  that  will  blaspheme,  scorn  and  laugh  at  the  religion, 
scriptures,  and  lovers  of  it.  A  shrewd  kind  of  trial  for 
poor  souls :  for  some  are  so  weak  that,  rather  than  they  will 
be  mocked,  lose  their  estimation  amongst  their  acquaintance, 
or  have  a  strange  look  of  many  a  gentleman,  their  neighbour, 
they  will  forsake  God,  his  word  and  religion,  and  say  what- 
soever a  man  will  have  them. 

What  hindereth  more  at  these  days,  than  such  like 
brags  and  mocks  as  these  i  What  will  these  new  I'ellows 
do  i  sav  thev  :  will  thov  overthrow  that  faith  that  ourselves 
had  so  many  years  ago  I  Nay,  let  them  alone  a  while ;  sit 
down  and  laugh  at  them,  they  will  be  trapt  in  their  own 
snare.  Do  they  so  tuni  the  whole  world  into  their  onmi  fan- 
tasies 'i  will  such  a  prince  or  such  suffer  it  I  See  ye  not  this 
great  man  and  that  great  man  look  strangely  at  it  ?  Do 
''  any  of  the  rulers  Ijelieve  it,''  but  a  sort  of  rudr  and  com- 
mon people  •  Are  not  all  countries  in  trouble  about  it,  and 
have  been  manv  vears  .'      Live  (luietlv,  and  let  them  alone 

P  Genesius,  Arelatensis  patria,  arte  minuis  et  infaiuis,  Cliristianos 
apud  iinperatorem  Dioclctianum  turpissiinis  ^estibus  irri<lt'l>at,  ptissus 
tandem  et  ipse  sub  eodeni.  lUph.  Volatcrranus,  Coinnjentariorum : 
Antliropolog.  Lib.  xvi.  p.  .'iT-.  ed.   HJO.J.     Ki*.^ 

•_m; 

[i'ii.kim;iu\.| 


402  AN    EXPOSITION    UPON    NEHEJIIAH.  [CH.    IV. 

a  while,  and  look  for  a  day,  and  apply  it  better  when  it 
cometh  than  ye  did :  the  last  was  lost  for  want  of  good  look- 
ing to  in  time. 

But  the  good  Christian  will  with  patience  go  forward, 
and  not  be  ashamed  of  God  nor  his  word,  nor  afraid  of 
such  proud  brags,  nor  amazed  at  their  bitter  scoffs.  He 
knoweth  that  "  all  which  will  live  godly  in  Christ  Jesu  must 
suffer  persecution,"'  and  that  all  good  fathers  from  the  begin- 
ning have  suffered  the  same ;  and  prepareth  his  back  and 
shoulders  patiently  to  bear  all  sorrows  for  his  Master's  cause. 

Psai.ixxix.  David  complaineth  in  all  good  men's  names,  "  We  are  become 
a  mocking  stock  to  our  neighbours,  a  laughing  matter  and 
scoffing  to  them  that  be  round  about  us."  When  Peter 
had  preached  the  fearful  last  day  to  be  at  hand,  they  mocked 

2  Pet.  iii.  him.  Saying,  "  Where  is  the  promise  of  his  coming,  that  thou 
hast  so  long  talked  of?  Since  our  fathers  died,  do  not  all 
things  continue  as  in  the  beginning  V  But  enough  was 
said  of  this  matter  afore  in  the  second  chapter,  nineteenth 
verse.  This  is  then  the  remedy  that  David  useth  in  all  these 
griefs :    fall  to  prayer,  commend  thy  cause  unto  the   Lord, 

[Psai.xxvii.]  fall  not  from  him  for  any  storm,  "tarry  the  Lord's  leisure," 
and  play  the  man ;   comfort  thy  heart,  look  for  the  Lord's 

Psai.  cxxiii.  coming,  and  say  unto  him  with  David,  "  Have  mercy  on  us, 
0  Lord,  have  mercy  on  us,  for  we  are  utterly  despised.  Our 
soul  is  full  of  the  slanders  of  these  wealthy  worldlings,  and 
despising  of  the  proud."  No  doubt,  the  Lord  will  comfort  thee 
and  confound  them,  as  our  days  have  well  declared. 

The  Text.     y.  4.  Hearken  thou,  0  our  God,  for  we  are  despised;  turn  their 

shame  upon  their  own  head,  and  make  them  despised  in 

the  land  of  their  captivity. 
5.  Cover  not  their  wickedness,  and  let  not  their  sin  he  put 

out  of  thj  sight ;  for  they  have  provoked,  the  builders. 
G.  Then  we  huilded  the  wall,  and  the  tchole  was  joined 

together  unto  the  half  height,  and  the  people  had  a  mind 

to  work. 

After  that  he  had  described  the  mockings  and  threaten- 
ings  that  they  had  for  their  bold  enterprise  in  building,  to 
discourage  and  drive  them  from  it,  if  they  could,  if  it  had 


V.   4,   5,   6.]  AN    EXPOSITIOX     UPON'    NEIIEMIAH.  403 

been  possible,  he  now  declareth  what  remedy  and  comfort 
he  found  by  prayer  at  the  Lord's  hand.  Nehemiah,  seeing 
their  great  danger,  turneth  him  to  the  Lord,  the  people 
praying  with  him,  and  saith :  Our  God,  that  hast  chosen 
us  only,  though  most  unworthy,  for  thy  people  amongst  the 
whole  world,  and  whom  only  we  worship,  and  at  whom  we 
seek  for  help  and  deliverance  in  all  our  trouble,  hearken,  we 
beseech  thee,  O  Lord ;  bow  do\\'n  thine  ear  and  hear  our 
prayers ;  for  thou  art  a  righteous  judge  and  mighty  revenger 
of  all  thy  faithful  servants :  we,  thy  poor  people,  are  in  a 
miserable  case :  we  looked  for  aid  at  our  neighbours'  hands, 
and  they  are  our  utter  enemies  :  we  hoped  for  comfort  of 
them,  and  they  utterly  despise,  mock  and  contemn  us :  but 
thou  art  a  God  that  never  forsakest  any  that  come  unto  thee, 
nor  castest  any  away  tliat  faithfully  trust  in  thee :  hear  us,  0 
gracious  God,  and  turn  their  own  shame,  that  they  would  lay 
on  us  for  building  thy  city,  on  their  own  heads :  tliat  villainy 
that  they  would  do  to  us,  let  it  fall  on  themselves.  If  thou 
let  this  cruelty  scape  unpunished,  thou  shalt  be  thought  negli- 
gent and  careless  of  thy  people  :  these  Samaritans,  that  be  so 
cruel  against  us,  be  strangers  in  the  country  where  they  dwell, 
as  we  were  in  liabylon ;  they  were  brought  out  of  their  own 
country,  and  placed  here  by  Esar-haddon,  king  of  Assyria: 
make  them,  O  Lord,  to  be  despised  in  this  land  of  their 
captivity,  as  well  as  they  despised  us  in  our  misur}'.  O  Lord, 
let  not  their  wickedness  be  hid,  but  make  it  known  to  all 
the  world  and  all  ages  to  come,  how  despitofully  tliey  deal 
with  us  for  thy  sake  :  others  will  attempt  the  like,  if  this  scape 
unpunished.  Forgive  not  their  sins,  but  ever  keep  them  in 
thy  remembrance :  thou  shalt  not  be  thought  a  righteous 
judge,  if  thou  wink  at  such  wickedness  :  they  hinder  not  our 
own  buildings,  but  they  provoke  the  builders  of  thy  house 
and  city.  They  despise  ils  because  we  serve  thee.  'V\wy 
hate  us,  not  for  any  of  our  wickedness,  but  for  the  hatred 
that  they  bear  to  thy  house,  religion,  and  city,  which  they 
would  have  lie  waste,  overthrown  and  trodden  down.  ^Ve 
grant  we  have  deserved  to  be  cast  away  from  thee,  if  thou 
deal  with  us  in  justice ;  and  yet  after  tliy  fatherly  correction 
we  obediently  return  and  submit  ourselves  unto  thee ;  whereas 
they   contemptuouslv   still    rebel   against   thee,   and   hate   us 


404  AX    EXPOSITION'    UPOX    NEHEMIAII.  [cH.    IV. 

because  we  love  thee.  If  they  did  persecute  us  for  our  own 
deserts,  we  would  bear  it ;  but  to  see  thy  majesty  defaced  we 
cannot  abide  it :  they  would  have  thy  city  to  lie  unbuilt,  that 
men  might  speak  ill  of  thee,  that  thou  were  a  weak  God, 
not  able  to  defend  thy  people,  that  call  on  thy  name,  so 
mightily  as  their  idols  do  them  that  know  not  thee.  The 
shame  that  they  would  lay  on  us  shall  turn  unto  thee,  0  Lord : 
for  it  is  done  unto  us  for  thy  sake,  and  hatred  of  thee  and 
thy  word.  Avenge  thy  own  quarrel,  0  God,  and  look  not 
at  our  own  deserts  :  for  though  we  have  grievously  offended 
thee,  yet  we  repent,  and  they  obstinately  stand  in  defence  of 
their  o^^^l  wickedness.  0  Lord,  forget  not  this  malicious 
dealing  of  them  toward  us  for  thy  sake ;  abate  their  pride, 
assuage  their  malice,  and  confound  their  devices  that  they 
intend  against  us :  comfort  and  encourage  thy  poor  w^ork- 
men  and  builders,  whom  they  provoke  to  anger,  and  grant  us, 
that  we  may,  by  thy  aid,  with  good  success  finish  that  which 
we  have,  through  thy  goodness,  so  well  begun.     Amen. 

Out  of  his  prayer  may  arise  two  doubts  :  one,  whether  it  he 
ciodhf^  and  good  men  may  use  the  like  that  he  prayeth  for  here, 
that  is,  that  the  same  ill  may  fall  on  them  that  they  would  do 
unto  the  Jews ;  the  other,  that  their  sin  shoidd  not  be  forgiven 
them.  The  scripture  teacheth  both  to  pray  for  our  enemies, 
and  to  forgive  them,  and  also  that  God  would  revenge  their 
cause  himself  in  his  justice.  Our  Saviour  Christ  prayeth  for 
them  that  crucified  him,  saying,  "  Father,  forgive  them,  for 
Actsvii.  they  know  not  what  they  do.''  St  Stephen  likewise.  But 
psai.  vii.  David  many  times  prayeth  the  contrary,  as,  "  Let  his  sorrow  be 
turned  on  his  own  head,  and  let  his  wickedness  fall  upon  his 
Psai. ixix.  own  pate."  Again,  "Let  them  be  confounded  and  ashamed 
that  seek  for  my  life,  and  let  them  be  driven  back  and  ashamed 
that  seek  to  do  me  evil."  These  psalms  and  others  are  full  of 
such  like  speeches.  And  where  some  expound  such  places  to  be 
a  prophecy  and  foretelling  of  such  mischiefs  as  should  fall  on 
them,  rather  than  a  wishing  or  praying  that  they  should  fall,  it 
is  not  ill  that  they  say ;  but  it  may  be  doubted  whether  it  be 
most  agreeing  to  the  text.  But  howsoever  it  be,  this  must  be 
most  taken  heed  of,  that  in  all  such  prayers  nothing  be  asked  of 
malice  against  the  party,  which  is  hard  for  our  froward  nature 
to  do,  but  only  for  the  glory  of  God,  which  is  to  be  sought  in 


V.    1,    J,    f).]  AX     EXPOSFTION     UPON    XEHK.MIAH.  405 

all  our  doings  and  prayers,  which  may  he  in  shewing  his  justice. 
In  the  Lord's  prayer  we  say,  "  Hallowed  be  thy  name  f  we 
desire  not  God  only  that  he  would  direct  both  every  man  in  his 
doings  to  set  forth  his  glory,  that  his  name  may  be  hallowed ; 
but  also  that  he  would  stay,  confound,  and  take  away  all  hin- 
derers  of  the  same,  with   all  their  devices  and  subtle  prac- 
tices ;  that,  all  stumbling-blocks  being  taken  away,  his  name 
may  be  sanctified  in  all  nations.     So  prayed  David,   'M)  myasam.  xv. 
God,  make  the  counsel  of  Achithophel  to  seem  foolish.''    So 
in  the  commandments,  the  affirmative  is  included  in  the  nejra- 
tive,  and  the  negative  in  the  affirmative;  as,  "'Thou  shalt  not 
kill  f  wherein  we  are  not  only  forbidden  all  ciiielty,  but  are 
commanded  to  relieve,  succour,  and  help,  by  all  means  that 
we  may.     Nehemiah  hateth  not  the  men,  but  their  wicked- 
ness :  so  we  learn  to  put  a  difference  betwixt  the  man  and 
the  sin  of  man,  and  pray  for  mercy  to  the  one,   and  justice 
to  the  other.     Man  is  God's  good  creature,  and  to  be  be- 
loved of  all  sorts :  sin  is  of  the  devil,  and  to  be  fled  of  all 
sorts.      And   it   is  a  great   difference,   whether  we   pray  for 
revenging  our  own  private  quarrel,  which  may  not  be  in  any 
case  ;  or  it  be  for  God's   cause  and  gloiy,  which  we  would 
seek  the  furtherance  of  by  all  means  we  may. 

6.  Then  tee  huUded  the  icall.  This  verse  declareth  what 
they  got  by  this  short  prayer.  The  people's  heart  was  encou- 
raged to  go  forward  with  this  work,  insomuch  that  they 
repaired  all  the  breaches  of  the  wall,  and  joined  it  all  together, 
as  though  it  were  one  whole  sound  wall,  and  never  had  been 
defaced  afore.  Prayer  is  a  sovereign  salve  for  all  sores  :  for  it 
will  heal  not  only  the  wounds  of  the  body  and  soul,  but  also 
hard  stony  walls.  This  is  the  common  practice  of  all  good 
men,  when  thev  be  scorned  for  the  Lord's  sake,  to  turn  them- 
selves  unto  humble  prayer,  conmiit  the  cause  unto  the  Lord, 
who  will  justly  revenge  his  own  quarrel,  when  he  thinketh  good. 
David,  when  he  had  complained  unto  God  how  the  '-judges  did  pmI.  uix. 
mock  him,  and  the  drunkards  and  minstrels  sang  their  songs 
against  him"  to  make  them  merry  withal,  and  could  find  no 
remedy,  he  saith  thus,  after  that  he  was  sore  grieved  at 
them,  '•  Hut  I,  (J  Lord,  made  my  prayer  unto  tlu'c;"  and 
then  the  Lord  comforted  him.  Likewise  king  Kzcchias  grt- 
tcth  him  to  the   temple,   when  Kabsiichis  had  railed  against  a  Kin;*. w. 


406  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  IV. 

the  living  Lord,  and  written  blasphemous  letters :  he  read 
the  letters  in  the  sight  of  God,  falleth  to  prayer,  and  de- 
sireth  the  Lord  to  help  him  in  that  extremity;  and  his  God 
delivered  him. 

This  prayer  of  Nehemiah  is  not  long;  for  God  regardeth  not 
so  much  the  length  of  our  prayer,  as  the  earnest  hearty  desire 
of  the  mind,  with  an  humble  submission  of  himself  to  the 
Lord's  good  will  and  pleasure,  repenting  earnestly  for  his 
offences,  and  faithfully  hoping  without  mistrust  for  the  Lord's 
comfortable  assistance,  when  and  as  he  shall  think  good.  By 
this  prayer  they  obtain  at  the  Lord's  merciful  hand  boldness 
to  go  forward  with  their  building,  and  to  contemn  their  proud 
mocks  and  brags :  they  finish  the  whole  length  and  the  height 
of  the  wall,  in  despite  of  their  enemies  :  and  the  people  were  not 
weary  of  working,  but  the  more  they  'wrought,  the  more  de- 
sirous they  were  to  work  still ;  for  the  good  success  that  they 
had  in  building  hitherto  did  encourage  them  to  go  forward 
with  it,  and  they  doubted  not  but  that  God  was  with  them, 
and  therefore  feared  no  other.  Let  us  learn  therefore  at  these 
good  men's  examples,  to  be  bold  and  constant  in  well  doing, 
and  not  to  fear  every  brag  and  blast  of  wind.  Let  us  be  as 
a  lusty  horse,  that  goeth  through  the  street,  and  careth  not 
for  the  barking  of  every  cur  that  leapeth  forth,  as  though 
he  would  bite  him :  so  let  us  not  be  afraid  of  the  barking- 
curs,  nor  look  backward,  but  go  on  forth,  not  changing  with 
every  tide  :  and  the  mighty  Lord  will  strengthen  our  weak- 
ness with  good  success  to  finish  his  building  :  for  so  have  all 
good  men  done  from  the  beginning. 


The  Text.  y.  7.  It  Came  to  pass  that  when  Sanballat  and  Tobias^  the 
Arabians^  the  Ammonites  and  the  Azdodites  heard  tell 
that  a  salve  was  come  on  the  wall  of  Jerusalem^  and 
that  the  breaches  of  it  began  to  be  stopped  up^  they  were 
very  wroth. 

8.  And  they  conspired  all  together  to  go  and  besiege  Je- 
rusalem., and  to  make  a  scattering  in  it. 

9.  But  we  prayed  unto  our  God.,  and  set  a  watch  by  them 
day  and  night  in  their  sight. 

10.    And  Ju^das  said,  The  strength  of  the  bearers  is  decayed, 


V.   7 11.  I  AN    EXPOSITION'     I  TON    NEHExMIAH.  407 

and  there  is  much  mortar,  and  we  are  not  able  to  build 
on  the  wall. 
11.    And  our  enemies  said.  They  shall  not  know  nor  se^j  till 
we  come  into   the  middle   of  them,  and  ice  shall  slay 
them,  and  make  the  work  to  cease. 

As  good  men  go  forward  with  God's  work,  so  the  ^^^cked 
swell  for  anger,  increase  in  mahce  against  them,  and,  bv  all 
means  possible,  not  only  by  themselves  go  about  to  overthrow 
all  their  good  enterprises,  but  they  seek  all  the  partakers  that 
they  can  get,  and  will  refuse  no  kind  of  man,  be  he  never  so 
ill,  to  join  \vith  them,  so  they  may  obtain  their  purpose,  and 
hinder  the  Lord^s  building.  Sanliallat  and  Tobias  afore 
thought  with  their  bitter  scoffs,  big  words,  and  haughtv  looks 
to  have  dashed  these  poor  souls  out  of  countenance,  and  made 
them  to  leave  building :  but  now,  when  they  see  they  were 
not  afraid,  but  wrought  more  lustily,  they  make  other  de^^ces ; 
they  ^^^ll  fight  for  it,  they  gather  a  great  company  of  neigh- 
bours, as  ill  as  themselves,  and  will  set  upon  them,  kill  them, 
and  overthrow  their  building.  Such  a  thing  is  malice  once 
earnestly  in  man's  mind  conceived,  and  specially  for  religion, 
that  it  so  blindoth  a  man,  that  he  seeth  not  what  he  doeth, 
nor  what  will  follow  of  liis  doings.  He  that  falleth  from  (jod 
wandereth  in  darkness,  and  cannot  tell  what  he  doeth,  where 
he  is,  nor  whither  ho  goeth ;  but  the  farther  he  stii-reth,  the 
farther  he  is  out  of  the  way,  and  the  more  darkness  he  is  in; 
for  "  God  is  light,''  "  the  way,  truth,  and  life,"  and  he  that  hath 
not  God  for  his  guide  cannot  find  the  true  way  to  everlasting 
life.  Let  every  man  therefore,  that  will  walk  uprightly  in  the 
fear  of  God,  take  heed  how  he  once  give  place  to  any  wicked- 
ness :  for  if  the  devil  get  a  little  entrance  into  thee,  he  will 
draw  thee  clean  away  with  him,  if  (lod  be  not  more  merciful 
to  hold  thee.  When  the  devil  tempted  Eve,  he  ajjpeared  in 
likeness  of  a  serpent, — to  teach  us,  that  as  the  head  of  the 
serpent  is  the  greatest  part  of  the  body,  and  wheresoever  the 
head  getteth  in,  the  whole  body  followeth  easily  ;  so  the  devil, 
if  he  once  enter  into  man's  heart,  he  will  creep  into  all  parts, 
and  never  cease,  until  he  possess  the  whole  man.  and  bring  him 
to  everlasting  death  with  him  and  destniction  in  this  world, 
as  he  did  with  Judas,  entering  into  him  first  by  little  and  little. 


408  AX    EXPOSITION     UPON    NEH^MIAH.  [CH.  IV. 

but  after  that  Jesus  Christ  "  had  given  liim  the  sop,''  he  did  so 
fully  possess  him,  that  straightways  he  betrayed  his  master, 
the  Lord  of  life,  into  the  hands  of  wicked  men,  to  be  put  to 
most  vile  death,  and  all  for  greediness  of  a  little  money. 

Sanballat  by  the  help  of  Tobias  had  now  gotten  a  great 
band  of  soldiers,  of  others,  and  specially  of  Arabians,  Am- 
monites and  Azdodites,  to  fight  for  him  against  these  sely 
souls,  and  for  no  other  quarrel,  but  because  they  heard  say  that 
they  had  repaired  all  the  breaches  of  the  walls  of  Jerusalem. 
Their  foolish  madness  appeareth  the  more,  because  they  rage 
so  fiercely  for  only  hearing  how  well  the  work  went  forward, 
as  though  that  had  been  the  greatest  fault  that  they  could 
have  committed.  AVisdom  would  have  tried,  whether  such  tales 
had  been  true,  afore  they  had  beheved  them  :  but  anger  is  so 
hot  an  affection,  that  it  cannot  abide  to  be  ruled  by  reason. 
There  is  no  difference  betwixt  an  angry  man  and  a  mad  man, 
but  that  anger  lasteth  but  for  a  time,  and  continueth  not 
still,  as  madness  doth.  Ira  furor  hrevis  est,  "Anger  is  a  short 
madness,"''  saith  the  poet ;    and  again, 

Impedit  ira  animum,  ne  possit  ceinere  verum: 

"Anger  letteth  the  mind,  that  it  cannot  see  the  truth.''  St 
James  i.  James  therefore  biddeth,  "  Let  every  man  be  swift  to  hear, 
but  slow  to  speak,  and  slow  to  anger :  for  the  anger  of  man 
worketh  not  the  righteousness  of  God."  And  though  anger 
ought  to  be  suppressed  in  all  things,  that  it  grow  not  to  any 
extremity,  yet  is  it  most  chiefly  to  be  holden  down  when  any 
correction  is  to  be  executed.  Tully  teacheth  well.  Qui  iratns 
accedlt  ad  po'iiam,  nunquam  mediocritatem  illam  tenehit,  quw 
est  inter  nimium  et  parum^ :  "He  that  punisheth  when  he 
is  angry  cannot  keep  that  mean,  which  is  betwixt  too  much 
and  too  little."  Theodosius  the  emperor,  when  he  had  caused 
a  great  number  to  be  slain  in  his  anger  at  Thessalonica,  and 
for  his  rashness  in  so  doing  was  excommunicated  by  Am- 
brose, bishop  of  Milan,  after  that  he  knew  his  fault  and 
openly  confessed  it,  made  a  law  that  no  execution  should  be 
done  on  any  offender,  whom  he  judged  to  die,  afore  thirty 
days  were  expired,  that  he  might  have  so  long  time  to  con- 

['  Dc  Officiis,  Lib.  j.  cap.  2o.     Ed.] 


V.   7 11. J  AX     EXrO"?lTiON     LI'O.X     NEHEMIAH.  409 

sider  in,  whether  he  had  judged  rifrhtfiilly-.     God  ^rant  every  FRnffin.] 
man   a   dih'gent  care  to  foresee  that   he   do   nothing  in  his  cap!  is. 
anger    unadvisedly,    but    with    patient    modesty    may    do   all 
thinnfs  in  the  fear  of  God  ! 

Tobias  was  an  Ammonite,  of  the  seed  of  Amnion,  whom 
Lot  begat  of  his  own  daughter  in  his  drunkenness ;  and  as  Gen.  xix. 
they  were  ever  utter  enemies  to  the  Jews,  though  they  were 
near  kinsmen,  the  one  being  come  of  Abraham,  the  other  of 
Lot  his  nephew,  so  now,  having  such  a  man  of  authority  their 
countrvTiian  to  be  their  captain,  as  Tobias  was,  they  were 
more  easily  drawn  to  join  with  them,  that  by  this  occasion  they 
might  more  easily  revenge  old  quarrels  against  the  Jews  more 
bitterly.  The  Arabians  were  their  next  neighbours,  a  wild 
mountain  people,  living  nnich  by  robl)ery,  and  therefore  easily 
brought  to  such  a  mischief.  The  Azdodites  were  one  corner 
of  the  Philistines,  their  old  enemies,  and  would  rather  run  to 
such  a  mischief  unbidden,  than  taiTy  for  any  calling  for.  So 
we  may  see,  how  readily  one  wicked  man  will  be  drawn  to 
help  another,  and  how  the  wickedness  of  one  will  infect 
another  that  will  give  car  unto  it.  Hut  good  men  are  oft 
left  to  themselves,  without  help  or  comfort  at  man's  hand, 
as  the  Jews  were  here  now ;  and  the  church  of  (fod  hath 
been  from  the  beginning  subject  to  such  dangers,  and  shall 
be  to  the  end,  that  Cfod's  glory  may  more  evidently  shine 
in  defending  of  it,   in  despite  of  all  their  foes. 

The  metaphor,  or  kind  of  speech  that  is  used  here,  when 
lie  saith,  "  a  salve  was  come  on  the  walls  of  Jenisalem,"  is 
taken  from  chinirgeons,  who,  when  they  heal  wounds,  join  the 
flesh  together  again  which  afore  was  cut  in  sunder  :  so  the 
new  breaches  of  the  walls,  which  afore  lay  gaping  open,  were 
now  joined  together  and  made  sound,  as  though  it  were  one 
whole  sound  wall.  And  as  it  was  such  a  grief  to  thesp 
wicked  men,  to  hoar  tell  only  that  the  walls  went  well  for- 
ward in  repairing ;  so  is  it  at  this  dav  the  greatest  grief 
that   God's  enemies  can   have,  when  they  hear  tell   that   re- 

[*  Lcpc  sanxit  in  postennn,  ut  scntentiic  |irinciiuim  super  iiniinad- 
versionc  prolate?  in  diem  tricesimum  ab  exccutorihiis  diffVrrcntur ;  quo 
locus  misericordijc  vel,  si  res  tulissrt,  ixiMiiteiitiir  iion  piriret.  Anctnrrs 
Hist.  Ectleb.  Lib.  xi.  (Ruftiui  ii.)  cap.  \U. —  it  wjis  done  ut  AiubrottcH 
buggcstion.     Sec  Thcodoret.  Ecik>.  Hi>t.  Lib.  v.  cap.  10.     Kn.J 


410  AN    EXPOSITION    UPON    NEHEMIAH.  [CH.  IV. 

ligion  goeth  forward  in  any  country :  then  they  conspire,  both 
by  themselves  and  their  friends,  and  specially  by  that  hastard 
Tobias,  their  pope,  so  much  as  in  them  Heth,  though  it  be  with 
fire  and  sword,  or  any  other  cruel  device,  to  overthrow  it. 

8.  And  tliey  conspired.  When  they  perceived  that  mock- 
ing taunts,  high  looks,  nor  proud  words  could  not  drive  them 
from  their  building,  they  will  now  make  open  war  against 
them,  to  dash  them  out  of  countenance,  put  them  to  their 
shifts,  and  scatter  them  asunder,  that  being  amazed  at  such 
a  company  coming  on  them  suddenly,  they  should  not  as- 
semble any  more  to  work  there.  Thus  the  wicked  never  cease 
by  all  means  to  hinder  God's  building;  but  as  Satan  their 
father  "  goeth  continually  about,  like  a  roaring  lion,  to  devour'' 
the  Lord's  flock,  so  do  they :  but  our  God  is  as  diligent  to 
save  us  that  they  do  no  hurt,  and  watcheth  us  when  we  do 
sleep,  that  they  overcome  us  not.     Pilate  and  Herod  were 

Lukexxiii.  not  friends  afore;  but  to  condemn  our  Lord  Christ  Jesus 
they  soon  agreed,  and  were  friends  afterward.  So  thus  many 
kind  of  people,  which  agree  not  well  many  times  among  them- 
selves, yet  now  to  overthrow  Jerusalem  they  all  put  on  ar- 
mour, join  themselves  together,  become  friends,  and  agree  all 

Psai.  ii.  in  one  mischief.  David  marvelleth  to  see,  how  all  sorts  of 
people  and  princes  conspire  together  against  the  Lord  Christ, 
and  crieth  out,  "  Why  do  the  heathen  so  fret,  and  the  people 
devise  vain  things?  the  kings  of  the  earth  have  risen  to- 
gether, and  the  princes  have  assembled  together  against  the 
Lord  and  his  Anointed."  But  when  David  had  considered  all 
their  raging  madness,  he  comforteth  himself,  and  saith,  "  He 
that  dwelleth  in  the  heavens  shall  mock  them,  and  the  Lord 
shall  laugh  them  to  scorn,  &;c."  So  shall  God's  faithful  little 
flock  be  defended  and  comforted  in  all  their  troubles  unto 
the  end,  and  their  proud  enemies  shall  be  confounded.  But 
this  is  all  our  froward  nature  bent  unto,  that  we  be  so  ready 
to  mischief  and  slow  to  do  good. 

9.  But  we  frayed.  As  Nehemiah  declareth  the  mani- 
fold troubles  that  fell  on  them  for  this  building,  so  also  he 
setteth  forth  their  merciful  deliverance  and  God's  favour  to- 
wards them.  For  if  Satan  should  continually  assault  us,  and 
the  Lord  leave  us  to  ourselves,  man's  weakness  were  not  able 
to  stand ;  so  strong  and  subtle  is  he,  so  unable  and  wretched 


V.   7 II.]  AN    EXPOSITION     L  PON    NEHEMIAH.  411 

are  we.  They  forsake  themselves  therefore,  and  by  humble 
prayer  submit  themselves  to  their  God,  who  never  failed  them 
in  all  assays.  Prayer  is  a  sure  anchor  in  all  storms ;  and 
they  never  perish  that  humbly  fly  unto  it,  and  ftiithfullv 
cleave  unto  it.  Prayer  is  a  salve  for  all  sores,  yea,  it  hcaloth 
not  only  body  and  soul,  but  even  hard  stony  walls.  No  kind 
of  earthly  physic  that  God  hath  made  is  good  for  all  kind 
of  folk  at  all  times,  and  all  kind  of  diseases :  but  this  hea- 
venly physic  of  prayer  in  wealth  and  woe,  in  plenty  and 
poverty,  in  prosperity  and  adversity,  in  sickness  and  in  health, 
in  war  and  peace,  in  youth  and  age,  in  life  and  death,  in 
mirth  and  sadness,  yea,  in  all  things  and  times,  in  the  begin- 
ning, midst  and  ending,  prayer  is  most  necessar\'  and  com- 
fortable. Happy  is  that  man  that  diligently  useth  it  at  all 
times.  But  he  that  wiW  so  effectually  pray  that  he  may  ob- 
tain the  thing  he  desireth,  must  first  prostrate  himself  in 
the  sight  of  his  God,  as  this  people  did,  (for  so  the  Hebrew 
word  here  signifieth,)  forsaking  himself  as  unable  to  help 
himself,  condemning  himself  as  unworthy  to  receive  such  a 
blessinof  at  the  Lord's  hand  ;  and  vet  nothino:  doubtinnr  but 
that  his  God.  that  never  forsaketh  them  that  unfeignedly  fly 
unto  him,  will  deal  with  him  in  mercy  and  not  in  justice, 
deliver  him  and  comfort  him,  not  for  any  goodness  that  he 
findeth  in  him,  but  of  his  own  mere  pity,  love,  grace,  and 
mercy,  whereby  he  may  shew  himself  a  glorious  God,  a 
present  help  and  succour  to  all  aftlicted  and  oppressed  nn'nds. 
He  that  findeth  anj-thing  in  himself,  to  help  and  comfort 
himself  withal,  needeth  not  to  pray  ;  but  he  that  seeth  and 
feeleth  his  present  want  and  necessity,  he  will  beg  earnestly, 
crave  eagerly,  ccjnfessing  where  his  relief  is  to  be  had.  No 
man  will  pray  for  that  thing  which  he  hath  or  thinketh 
himself  to  have ;  but  we  ever  ask,  desire,  beg,  and  jiray  for 
that  we  want. 

Let  us  therefore  in  all  our  supi)lications  and  prayers  unto 
the  Lord  first  confess  our  beggarly  poverty  and  unablene.ss 
to  help  ourselves,  the  want  of  his  heavenly  grace  and  fatherly 
assistance;  and  then  our  gracious  God  will  ph^iteously  pour 
his  blessings  into  our  emptv  souls,  and  fill  tlii'in  with  liis 
grace.  If  we  be  full  alrciidy,  there  is  no  room  left  to  take 
any  more :    therefore  we  must  know  ourselves  to  be  empty 


412  AN     EXPOSITION     UPON    NEHEMIAII.  [cil.  IV. 

and  liiingry,  or  else  we  shall  not  earnestly  desire  this  hea- 
venly comfort  from  ahove,  which  is  requisite  in  all  prayer. 
For  he  that  asketh  coldly  getteth  nothing;  and  the  more 
that  we  confess  our  o\An  weakness,  our  want,  and  unable- 
ness,  the  more  we  confess  our  God  to  be  almighty,  rich  in 
mercy,  possessing  all  things  in  his  own  hands,  and  dealing 
them  abroad  to  his  poor  people  where  he  seeth  them  need, 
and  sending  the  rich  empty  away.  And  as  we  must  thus 
cast  down  ourselves  in  ourselves  by  faith  to  our  God,  and  to 
pray  to  no  other,  but  unto  the  living  Lord  that  made  hea- 
ven and  earth,  as  this  people  doeth,  and  therefore  call  him 
"  their  God.''  For  if  we  seek  help  at  any  other,  we  mis- 
trust him,  we  do  not  faithfully  believe  on  him,  and  then  we 

Psai.i.  shall  not  be  heard  of  him.  "Call  on  me  in  the  day  of  thy 
trouble,''  saith  thy  God,  "  and  I  will  deliver  thee ;"  and  I 
ask  no  other  reward  but  to  glorify,  praise  and  thank  me, 
knowing  thy  safety  and  deliverance  to  come  from  me. 

But  these  men  did  not  only  pray  to  their  God,  but  ac- 
cording to  their  duty  they  put  themselves  in  a  readiness  to 
defend  themselves  against  their  enemies,  which  is  lawful  for 
all  men  to  do.  It  is  not  sufficient  to  pray,  and  then  to 
neglect  such  means  as  God  hath  appointed  us  to  use  for 
our  defence  and  comfort,  no  more  than  it  is  to  say,  when 
he  hath  prayed,  I  will  live  without  meat  and  drink,  and 
God  himself  shall  feed  me.  For  as  the  Lord  hath  taught 
us  to  pray,  "Give  us  this  day  our  daily  bread,"  so  he  hath 

2  Thcss.  iii.  commanded  us  to  work  for  it,  and  saith,  "  He  that  doth  not 
lal3our,  let  him  not  eat."  So  here  it  was  not  sufficient  to 
call  upon  their  God,  though  he  was  most  mighty  and  loving 
unto  them  ;  but  they  keep  watch  and  ward,  put  on  armour, 
talvc  their  weapons,  not  cowardly  creeping  into  corners,  but 
stand  forth  stoutly  on  the  top  of  the  walls  by  the  workmen's 
el])ows  in  the  sight  of  their  enemies,  that  they  might  see  that 
they  were  not  afraid  of  them,  but  would  manfully  defend 
themselves  and  the  workmen  against  all  assaults  they  could 
devise.  They  had  a  stronger  God  to  defend  them,  than  any 
devil  could  be  to  hurt  them,  or  overthrow  their  work. 

So  prayer  and  God's  providence  destroyeth  not  policy, 
but  maintaineth  it ;  and  when  they  be  joined  together,  God 
blesseth  them  both,  as  his  own  ordinance.     Thev  knew  well 


V.    7 n.]  AN     EXPOSITION'     ri»ON     NEHF.MIAH.  41o 

how  true  it  was  that  David  said,  '•  Except  the  Lord  defend  p**'-  c«vii. 
the  city,  the  watchmen  watch  in  vain  that  keep  it.''  But 
when  the  Lord  defendeth  it,  and  the  watchmen  do  their 
duties  faithfully,  trusting  in  the  Lord,  and  not  foolishly  brag- 
ging of  their  own  strength  and  power,  then  is  that  city  well 
and  stronoflv  kept.     The  children   of  Reuben,  Gad.  and  the  ■l^I''"-,^- 

n  .  I  ...  IS— 20.J 

half  tribe  of  Manasse,  as  it  is  written,  when  they  fought 
against  the  Agarens,  gat  the  \ictory,  and  all  because  they 
joined  prayer  with  their  power,  not  trusting  in  themselves, 
but  in  the  migrhtv  Lord  of  hosts,  who  heard  them  and  over- 
threw  their  enemies.  Thus  must  good  captains  learn  to  join 
prayer  with  policy,  if  they  look  to  obtain  the  victory,  and  not 
tiiist  in  horse,  spear,  shield  or  other  kind  of  weapons.  God 
ruleth  those  that  fear  him  in  battle  as  well  as  in  peace,  and 
those  that  trust  in  their  own  strenofth  he  will  overthrow. 
Constant ine  the  great,  that  worthy  emperor,  our  country- 
man', taught  his  soldiers  daily  to  pray  thus:  "We  J^now- ?j"^j^-^|j'^*^- 
ledge  thee,  0  Lord,  we  know  thee  for  a  King :  we  call  on  Constant. 
thee  for  our  help ;  from  thee  we  have  the  victory,  and  by 
thee  we  are  conquerors.  We  give  thee  thanks  for  this  pre- 
sent prosperity,  and  by  thee  we  hope  for  things  to  come. 
We  all  are  humble  suitors  unto  thee,  that  our  emperor  and 
liis  godly  children  may  be  preserved  safe,  long  to  live,  and 
we  humbly  beseech  thee  tliat  he  may  be  a  valiant  conqueror, 
&c. 

And  that  captains  may  not  do  what  they  list,  but  must 
learn  to  defend  good  causes  only,  Theotlosius,  the  good  em- 
peror, teacheth  in  his  jjrayer  that  he  maketh  for  himself, 
saying:    '' O  Almighty  (iod,  thou  knowest  that   1  have  taken 

P  One  traditionary  account  represents  C'onstantine  to  have  l)een 
born  in  Knjjland  ;  but  it  is  very  doubtful.  (Jilibon  adopts  tliat  whiih 
assij^ns  liis  birth  to  Naissus  in  Dacia.  His  father  Constantius  died  at 
York.     Ei).^ 

L  Se  fkouov  oicafxev  (3toi/,  tre  fSaaiXea  yvuyplc^ufKv'  at  fioijVitv 
uvaKaXovfieda'  irupd  trov  Ta<:  viKa^:  tjud^eSu,  Ciu  (tuu  npfiTTovK 
Tbiif  f^dpuv  KaT€<rTt]fi€v'  <To\  Tt]i'  Tuiv  viruppcivTUJi'  ayaVu>¥  \»ptf' 
yifwpt^'ofiii''  (Tf  Ku\  Tuv  Hi\\di>T(t)v  fXir'i'cofUV.  auv  'kuvtc:  ik€T<ei 
yivup(6u^  Tov  t'lfUTCpov  (iuaiXtu  ]\wu<ni.n>-r'ivoi',  iruTcuc  tc  uvtuv 
OcixpiXuK^  tTTi  pitjuifrrou  tjpi7t>  ftluv  auou  k<i1  viKr/Tr/f  0i/.\uTTf<T('ut 
-roTi'iwnteu.     v.  I. 10.   B.      Kd.  Paris.   1-044.     Ki».  1 


Ruff.  Lib. 
ii.  cap.  33. 

Deut.  XV. 


414  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  IV. 

these  wars  in  hand  in  the  name  of  Christ  thy  Son,   for  a 
just  revenge :  if  it  be  otherwise,  revenge  thou  it  on  me ;  but 
if  I  come  hither  in  a  good  quarrel,  and  trust  in  thee,  then 
reach  forth  thy  right  hand  unto  thy  people,  lest  peradven- 
ture  the  heathen  people  will  say,  Where  is  their  God?'"   By 
]\Ioses'  law  the  priests  should  go  to  the  field  with  the  army 
to   encourage,    teach,   and    comfort    them,    even   when   they 
should  join  battle.      The  papist  will  have  his  morrow  mass 
priest  with  him;  and  yet  such  negligence  is  in  those  that 
call    themselves    protestants,   that   they   think  the   company 
worse  if  a  learned  minister  be  among  them :   and  if  he  will 
rebuke  their  spoil,  gaming,  swearing,  whoring,  they  are  weary 
of  him;   and  if  he  touch  any  of  the  better  sort,  then  away 
with  him,  or  else  work  him  some  displeasure.     So  rashly  we 
cast  off  the  Lord's  yoke ;  so  foolishly  we  enter  into  wars,  as 
though  the  victory  lay  in  our  own  hands,  and  God  did  not 
bestow  it  on  whom  he  thinketh  best.     John  Baptist,  when 
the  soldiers  came  to  him  to  be  baptized,  as  other  sorts  of 
men  did,  he  taught  every  one  how  to  amend  their  lives ;  and 
Lukeiii.      to  the  soldiers  he  saith,    "Do  violence  to  no  man,  accuse 
none  falsely,  and  be  content  with  your  wages." 

God  grant  all  good  soldiers  to  follow  these  lessons  un- 
feignedly;  for  the  Holy  Ghost  noteth  these  as  common  faults, 
that  such  kind  of  men  be  infected  withal.  Many  lusty  younk- 
ers  think  not  themselves  brave  enough,  except  they  can  look 
big,  speak  stoutly,  and  pick  a  quarrel  against  every  simple 
man,  dealing  hardly  with  all  sorts,  that  they  can  come  by, 
they  think  all  is  well  gotten.  How  common  this  kind  of 
dealing  hath  been,  I  leave  it  to  the  consideration  of  others. 
And  for  that  divers  have  fallen  to  a  great  sobriety  and  lived 
orderly,  since  they  learned  religion,  God  is  to  be  praised;  and 
God  increase  the  number  !  They  be  not  made  soldiers  to  do 
wrong,  but  to  correct  them  that  offer  wrong.    They  enter  not 

['  'I'll in  ille,  lit  conversas  suorum  acies  videt^  stans  in  edita  rupe, 
unde  et  conspicere  et  conspici  ab  utroque  posset  exercitu,  projectis 
armis,  ad  solida  se  vertit  auxilia,  et  prostratus  in  conspectu  Dei,  Tu, 
inquit,  omnipottnis  Deus,  nosti  quia  in  nomine  Christi  Filii  tui  ultionis 
ju.stae,  ut  puto,  proelia  ista  suscepi:  si  secus,  in  me  vindica.  Si  vero 
cum  causa  proba])ili,  et  in  te  confisus,  hue  veni,  porrige  dexteram  tuis, 
no  forte  dicant  gcntes,  Ubi  est  Deus  corum  ?  Auctores  Eccles.  Hist.  xi. 
(Rufiini  II.)  c.  83.    Ed.] 


V.   7 11.]  AX     EXPOSITION     UPOX     NEIIEMTAH.  415 

that  trade  to  live  without  law,  but  to  brinor  them  in  obcdi- 
ence  that  offend  the  law.  They  may  not  think  the  prince's 
coffers  to  be  at  their  disposition,  but  must  content  themselves 
with  wages  and  that  portion  that  is  allotted  to  them.  He 
that  dealeth  otherways  getteth  it  unjustl}- ;  and  though  he 
thinketh  he  dealeth  so  cunningly  that  it  cannot  be  espied, 
yet  the  righteous  Lord  will  punish  it  in  this  world  to  his 
shame,  and,  if  he  be  not  more  merciful,  most  grievously  in 
the  world  to  come. 

Thus  prayer  and  pohcy  joined  together  make  a  perfect 
work,  and  the  one  halteth  if  it  want  the  other.  David  when 
he  fought  with  Goliah,  though  he  refused  king  SauFs  armour, 
yet  he  took  his  shng  and  stones  in  his  shepherd's  bag,  and 
calling  upon  the  Lord  overthrew  that  giant  mightily.  So  shall 
it  be  in  God's  church,  when  the  ministers  and  people  pray 
earnestly,  the  preachers  speak  boldly,  licat  down  sin  mightily, 
and  watch  night  and  day,  that  Satan  by  his  members  creep  not 
in  subtilly  and  disturb  the  flock  of  Christ.  God  grant  us  so  to 
watch  and  pray  that  the  Lord's  name  may  be  worthily  praised  in 
us :  for  so  St  Paul  teacheth,  ''  J3e  diligent  in  prayer,  watching  coi.  iv, 
in  it  with  thanksffivino:;'  And  St  Luke  saith,  ''Watch  and  Luke  xxi. 
pray  at  all  times,  that  ye  may  scape  all  the  eWls  which  are 
to  come."  This  kind  of  fighting  against  all  fiery  assaults  of 
Satan  is  as  necessar}-  in  God's  church,  as  open  war  is  against 
the  enemies  of  the  commonwealth. 

10.  And  Judas  said.  This  gap  was  not  so  soon  stopped, 
but  there  bursteth  forth  another  worse  than  that.  Open 
enemies  can  do  little  harm,  if  the  other  parties  within  l^e 
true  amongst  themselves ;  but  if  the  soldiers  within  the  city 
fall  at  a  mutiny  among  tiiemselves,  disobey  their  captain,  dis- 
courage their  fellows,  or  work  any  trea.son,  drawing  parties 
together,  then  the  danger  within  is  greater  than  any  can  be 
without.  Till'  greatest  part  of  the  tribe  of  Judah  now  wax 
faint-hearted,  draw  back,  discourage  their  fellows,  nninnur 
against  the  capt'iins,  and  would  gladly  leave  working.  A 
perilous  ])ractice  in  such  a  dangerous  time,  and  able  to  over- 
throw all.  One  coward  in  an  army,  breaking  the  array,  run- 
ning away  or  discouraging  tiie  rest,  may  easily  discomfit  the 
whole  army,  ihit  here  come  now  a  great  company,  not  of 
the  meanest  sort,  but  of  the  king's  triln;  of  Juda;    and  they 


41 G  A\     EXPOSITION     UPON     NEHEMIAH.  [cH.   IV. 

murmur,  they  discourage,  they  dissuade,  and  hinder  the  work 
as  much  as  they  may.  The  Israehtes  in  Egypt,  when  Pha- 
raoh increased  their  labour,  because  Moses  and  Aaron  would 
have  them  delivered,  they  cry  out  on  Moses  and  Aaron  for 
Exod.  xvi.  tiieir  well  doing.  When  they  were  come  out  of  Egypt,  and 
wanted  their  flesh-pots,  they  cry  out  of  Moses  and  Aaron 
which  brought  them  out,  and  would  return  again  into  Egypt. 
The  spies,  that  were  sent  afore  to  bring  word  what  a  people 
and  country  they  should  come  unto,  were  faint-hearted,  and 
discouraged  the  rest,  saying,  "  The  men  were  great  giants, 
their  cities  stronger"  than  they  could  conquer,  though  the 
ground  was  fruitful  and  pleasant  of  itself.  Thus  Satan  never 
ceaseth  to  devise  something  to  overthrow  God's  building. 

The  reasons  that  Judas  allege th  were  great,  and  able  to 
persuade  any  man.  First,  "  the  workmen  were  weary,''  say 
they;  their  shoulders  ached  with  bearing  so  many  heavy  bur- 
dens, their  strength  was  gone,  they  were  not  able  to  bear 
any  more.  Secondly,  there  "was  much  mortar" to  carry  away, 
both  of  the  old  rubbish  of  the  broken  walls,  and  also  new 
mortar  to  be  brought  in  for  the  new  building.  The  Hebrew 
word  will  serve  for  both,  which  I  had  rather  follow,  though 
some  learned  apply  it  only  to  the  old  rubbish  of  the  old 
walls,  and  some  to  the  new  mortar  to  be  carried  for  the 
new  building.  This  troubled  Nehemiah  more  than  any  brags 
f)f  his  enemies  abroad.  For  of  these  he  looked  for  help,  and 
of  the  others  none.  These  should  have  comforted  him,  and 
now  they  discomfort.  Now  he  must  first  pacify  and  please 
the  men,  then  he  must  comfort  them,  and  also  stir  them  up 
to  their  work,  lest  others  should  faint  and  fall  away  as  well 
as  they. 

It  is  an  easy  matter  to  begin  a  good  work,  but  a  spe- 
cial gift  to  stand  in  all  storms  and  continue  to  the  end. 
The  proud  papist  at  this  day,  at  whose  hands  no  goodness 
is  to  be  looked  for,  neither  toward  God  nor  good  man, 
doth  not  hinder  the  building  of  God's  church  and  preferring 
of  his  gospel  so  much,  as  these  faint-hearted  protestants, 
white-livered  hypocrites,  double  dissemblers,  and  servers  of 
time.  When  they  set  them  down  and  look  into  the  world. 
What?  say  they,  we  have  wrought  ourselves  weary  these  fifty 
years,  and  profited  little;  our  shoulders  ache;  the  more  popish 


V.   7 11.]  AN    EXPOSITION    UPON     NEHEMIAII.  417 

rubbish  we  earn-  away,  the  more  we  see  remain  belli ntl.  Our 
open  enemies  are  so  many  and  so  cniel,  that  they  will  not  let 
us  work,  and  our  friends  are  so  weak,  that  they  are  not  able  to 
help  themselves  and  us  :  many  of  those  that  seem  to  be  friends 
are  faint-hearted,  wax  cold,  and  deal  cunningly  against  a  new 
day  and  a  change  do  come,  and  then  we  shall  be  left  in  the 
briars.  So  much  old  popish  rubbish  is  left  behind  in  the  church, 
that  it  will  never  be  carried  out :  so  much  new  good  order  and 
discipline  is  to  be  brought  in,  that  it  is  hard  to  tell,  whether  it 
l)e  a  harder  matter  to  carry  out  the  old  dregs,  or  to  bring  in 
new  mortar  to  build  new  walls.  How  many  have  they  burned ! 
how  greedily  do  they  gape  to  be  broiling  again  !  St  Peter  in 
the  Acts  of  the  Apostles  asketh,  ''  why  they  would  go  about 
to  lay  that  yoke  of  Moses'  ceremonies  on  the  neck  of  the 
disciples,  which  neither  they  nor  their  fathers  were  able  to 
bearr'  And  if  that  might  be  truly  said  then,  of  those  cere- 
monies which  came  from  God  himself,  how  much  more  may 
it  be  verified  now  on  those  which  come  from  the  pope,  the 
father  of  all  superstition!  The  douljle  dealing  of  wily  world- 
lings is  such,  that  it  is  to  be  feared  this  popish  rubbish  will 
never  be  clean  rubbed  off.  For  we  ever  keep  some  Romish 
room  in  store  to  turn  ourselves  on,  so  oft  as  the  world  shall 
turn. 

And  this  old  Judas  may  well  be  a  figure  of  the  latter  Judas, 
that  betrayed  our  Master  Christ,  and  all  other  such  hypocrites, 
which  being  faint-hearted  would  betray  the  building  and 
builders,  that  Ood's  city  should  not  be  finished.  There  is  great 
striving,  who  shall  be  Peter's  successor  in  authority ;  but  1  fear 
Judas  hath  more  followers,  which  cowardly  and  greedily  for  a 
little  money  hinder,  betray,  and  undermine  both  the  faithful 
builders  and  buildinir.  If  it  be  heinous  treason  to  betrav  one 
man,  whom  thou  owest  duty,  reverence,  and  faithful  service 
unto,  it  nuist  needs  ])e  much  more  heinous  in  a  city,  a  camp,  a 
church,  or  any  society,  where  faithfulness  should  be  fouud,  to 
deceive,  nm  away,  deal  dissemblingly,  or  to  dissuade,  discou- 
rage, and  withdraw  anv  or  m.inv  from  their  dutiliil  olx'dience, 
labour,  diligence,  and  faithful  dealing,  to  the  dishonour  of  God, 
the  overthrow  of  religion,  and  hurt  of  his  people.  God  for  his 
mercy's  sake  root  out  all  desi)erate  Jud:ust>s  from  among  all 
faithful  companies,  that  they  may  not  discourage  others,  and 

I  PII.KINdTOX.] 


418  AN    EXPOSITION    UPON    NEIIEMIATT.  [oH.  TV. 

specially  from  among  the  flock  of  Christ,  whom  he  hath 
so  dearly  bought,  that  the  Lord's  building  may  go  forward 
lustily ! 

What  these  Romish  rubbish  be,  I  had  rather  leave  it  to 
other  men's  considerations,  than  by  blotting  of  paper,  and 
filling  men's  ears  with  such  filthiness,  stand  to  rehearse  them  : 
but  among  many  I  think  none  worse  than  many  lewd  dispen- 
sations, which  such  idle  lubbers  seek  for,  whereby  their  duty  is 
undone.  But  many  a  good  builder  will  not  build  on  the  sand, 
but  dig  to  the  sad'  earth ;  and  the  good  husband  will  pluck  up 
the  weeds  afore  he  sow  good  corn :  so  surely  in  God's  church 
ill  doctrines,  ceremonies,  customs,  and  superstitions  must  be 
rooted  out,  afore  good  laws,  orders,  wholesome  doctrine  and 
government  can  take  place. 

11.  And  our  enemies  said.  The  malice  of  Satan  by  his 
members  is  so  great  against  the  building  of  God's  city,  that 
by  all  means,  openly  and  privily,  inward  enemies  and  outward, 
fair  words  and  foul,  sword,  fire  and  faggot,  war  and  peace, 
teaching  or  holding  their  tongue,  knowledge  or  ignorance, 
undermining  or  conspiracies,  and  all  other  devices  whatsoever, 
they  let  none  slip,  but  try  all,  that  they  may  overthrow  all,  and 
not  so  much  to  do  themselves  good,  as  to  hinder  others ;  to  set 
up  themselves  in  the  sight  of  the  world,  and  to  deface  the  glory 
of  God ;  but  in  the  end  all  is  in  vain,  and  our  God  shall  have 
the  victory.  They  will  not  yet  use  any  open  violence,  but 
cunningly  come  on  them  unawares,  be  on  them  afore  they  know 
it  or  look  for  it,  secretly  prepare  all  things  necessary  for  their 
purpose,  and  steal  on  them  privily,  that  they  shall  be  in  the 
midst  of  them  afore  they  wot  where  they  be ;  they  will  kill 
them,  shed  their  blood,  mercilessly  murder  them,  and  make 
that  building  to  cease,  overthrow  the  walls,  pull  down  the  bul- 
warks, and  so  overwhelm  them  that  they  never  dare  attempt 
any  such  building  any  more.  O  monstrous  malice  against  thy 
Lord  to  thine  own  destruction  in  hindering  his  building,  and  his 
immortal  praise  in  defending  of  it !  What  foolishness  is  this 
to  strive  against  the  Almighty  !  a  wretched  worm  on  the  earth 
to  rebel  against  the  Lord's  holy  will  and  determinate  pleasure 
in  heaven !  Nothing  grieveth  them  so  much  as  to  see  this 
work  go  forward :  if  this  work  were  laid  asleep,  their  hearts 
['  Sad :  firm,  solid.    Frequent  in  WicklifFe.    Ed.] 


V.  7 11.]  AN    EXPOSITION     UPON    NEHEMIAH.  419 

were  well  eased :  but  our  God  in  patience  letteth  them  utter 
their  malice,  that  in  his  justice  he  may  overthrow  them. 

In  this  serpentine^  crafty^  and  devilish  dealing  of  these 
wicked  men  appeai'eth  the  old  serpentine,  devilish  nature  and 
malice  of  Satan,  that  old  cankered  enemy  of  God  and  man 
from  the  beginning.  God  said  to  the  serpent,  that  "  the  seed  Gen.  iii. 
of  the  woman  should  tread  upon  liis  head,  and  the  serpent 
should  tread  upon  his  heel.''  Crafty  and  subtle  men,  when  they 
will  work  a  mischief,  go  privily  about  it,  to  deceive  the  good 
man,  as  the  serpent,  if  he  will  sting  a  man,  will  not  look  him  in 
the  face,  but  steal  on  him  privily  when  he  seeth  him  not.  God 
endued  man,  when  he  made  him,  with  such  a  majesty  in  his 
face,  afore  he  fell  to  sin,  that  all  creatures  did  reverence  and 
fear  him :  and  although  sin  hath  much  defaced  and  blotted  out 
that  noble  majesty  and  grace  that  God  endued  him  with,  yet  it 
is  not  utterly  disgraced  and  taken  away,  but  some  spark  and 
rehc  remaineth  at  this  day,  that  no  wild  nor  venomous  beast 
dare  look  a  man  in  the  face  boldly,  and  hurt  him  ;  but  will  give 
place  for  the  time,  and  seek  how  he  may  privily  wound  or 
hurt  him,  when  he  seeth  him  not.  It  is  good  wisdom,  therefore, 
for  every  man  that  shall  be  in  danger  of  any  such  hurtful 
beasts,  always  to  look  them  in  the  face,  and  beware  when  he 
tumeth  his  eye  from  them,  that  they  suddenly  and  subtilly  leap 
not  on  him  and  hurt  him.  These  crafty  and  subtle  foxes 
therefore,  like  the  seed  of  the  serpent,  would  not  openly  invade 
nor  gather  any  great  power  of  men  against  them,  but  at 
unawares  steal  on  them  privily,  afore  they  should  suspect  any 
such  thing.  This  is  the  nature  of  wicked  men,  so  craftily  to 
undennine  the  godly. 

The  next  property  of  the  serpent  that  appeareth  in  these 
(levilLsh  men  is,  that  they  uLercilessly  woidd  murder  t/u/n^ 
when  they  had  once  thas  suddenly  invaded  them.  Satan  was 
"  a  murderer  from  the  befjinnini; ''  as  St  Jolm  saith ;  and  John  viii. 
therefore  no  marvel  if  his  children  be  bloodsuckei*s,  like  unto 
the  father.  When  he  would  not  spare  the  iimocent  Lamb  of 
God,  Jesus  Christ,  but  most  cruelly  crucitieil  him,  why  should 
we  marvel,  to  see  him  by  his  wicked  children  so  grei'dily  seek 
to  shed  innocent  bl(K)d  still  i 

The  last  property  of  Satan  appeareth  here  most  plainly 
in  these  wicked  men,  in  that  they  would  so  oladh/  onrfhrow 

^27—'^' 


420  AN    EXPOSITION    UPON    NETIEMIAH.  [cH.  IV. 

this  building  of  Jerusalem,  that  it  should  never  be  thought  on 
any  more.  Satan  is  "  the  prince  of  this  world,"  and  therefore 
cannot  abide  another  king  to  reign,  nor  any  kingdom  to  be 
set  up  but  his  own ;  and  for  maintaining  of  that  he  will  strive 
by  his  members  unto  death. 

If  a  man  would  describe  a  papist,  I  know  not  where  he 
should  find  a  more  lively  example  than  these  men  be.  The 
papist  is  close  and  subtle  in  going  about  to  work  his  feat  on 
a  sudden,  as  these  men  were,  afore  it  be  spied,  if  God  utter 
it  not.  Their  bloody  hearts  and  hands  have  filled  all  countries 
in  all  ages  with  shedding  innocent  blood  ;  but  especially  this 
age  plainly  declareth  to  them  that  will  not  be  wilfully  blind, 
how  true  it  is.  Those  bloody  marriages  in  France  of  late, 
which  were  pretended  to  be  made  for  peace,  love  and  quietness, 
shall  be  witnesses  against  them  of  these  kind  of  dealings, 
(though  they  rejoice  in  their  mischief,)  unto  the  world's  end. 

2Cor.iv.  St  Paul  calleth  the  devil  not  only  a  prince,  but  a  "god  of 
the  world,"  because  he  disdaineth  the  glory  of  God,  and 
would  have  that  honour  given  unto  himself.     And  that  ye  may 

2Thess.  ii.  easily  see  who  is  his  truly  begotten  son,  look  who  "  sitteth 
in  the  temple  of  God,  boasting  himself  as  God,"  as  St  Paul 
saith ;  who  sitteth  so  deeply  in  ignorant  men's  consciences 
that  they  dare  not  offend  him,  but  think  him  to  be  holiest? 
who  taketh  in  hand  to  bestow  heaven  and  hell  and  purgatory 
at  his  own  pleasure,  to  forgive  sin,  and  make  righteous,  which 
belong  to  God  alone,  but  the  pope  and  his  chaplains  ?  There- 
fore he  that  will  not  wittingly  deceive  himself,  may  easily  judge 
whence  popery  cometh,  and  whither  it  leadeth  us. 

No  marvel  therefore,  if  the  papists  at  this  day  be  so  earnest 
to  serve  their  god,  the  pope,  and  hinder  the  building  of  God's 
church  and  city,  lest  their  kingdom,  superstition,  pride  and 
authority  decay.  Open  your  eyes  and  see,  mark  the  practices 
of  superstitious  idolaters  from  the  beginning;  and  ye  shall 
find  them  in  nothing  more  earnest,  than  in  hindering  the 
true  God  to  be  worshipped  as  he  ought.     What  made  Pha- 

Exod.  raoh  so  desirous  to  stay  the  children  of  Israel  in  Egypt, 
but  that  they  should  not  go  sacrifice  to  the  Lord,  as  he  had 

Matt.  appointed  ?  Wherefore  did  the  scribes  and  Pharisees  so  rage 
against  Christ,  but  that  they  would  not  have  their  tradi- 
tions to  decay,  and  the  true  doctrine  of  Christ  Jesus  to  be 


V.  7 n.]  A.\    EXPOSITION'    UPON    NEHEMIAH.  421 

set  lip?  Why  did  the  high  priests  and  elders  wliip  the  Acts  v. 
apostles,  and  "  command  them  to  preach  no  more  in  the  name 
of*  Jesus,"  but  that  they  would  overthrow  his  kingdom,  if  that 
they  could  I  Why  were  so  many  thousand  martyrs  so  cruelly 
murdered  in  so  many  ages,  but  that  they  would  know  no  God 
and  Saviour  but  only  the  Lord  Christ  ■  Why  doth  the  pope 
and  his  partakers  so  rage  at  this  day,  as  Herod  did,  when  he 
heard  that  a  new  king  was  born,  but  that  he  seeth  his  kingdom 
and  superstition  overthrown  by  the  preaching  of  the  gospel  ? 

And  as  it  falleth  out  thus  generally  in  the  building  of 
God's  spiritual  house  and  city,  that  all  sorts  of  enemies  most 
diligently  apply  themselves,  their  labour,  wit,  power,  pohcy 
and  friendship  to  overthrow  the  true  worship  of  God ;  so 
particularly  ''  Satan  goeth  about  like  a  roaring  lion  seeking 
whom  he  may  devour,''  and  therefore  every  man  hath  great 
need  to  be  war}'  and  circumspect,  that  he  be  not  suddenly 
overthrown;  but  let  him  watch  and  "put  on  all  the  armour 
of  God,"  which  St  Paul  describeth,  saying,  ''  For  this  cause  Eph.  m. 
take  unto  you  the  whole  armour  of  God,  that  ye  may  be 
able  to  resist  in  the  evil  day,  and  having  finished  all  things, 
stand  fast  :  stand  therefore,  and  your  loins  girt  about  with 
verity,  and  having  on  the  breastplate  of  righteousness,  and 
your  feet  shod  with  the  preparation  of  the  gospel  of  peace, 
&c."  that  he  may  stand  stoutly  in  the  day  of  battle,  and 
through  the  might  of  his  God  get  the  victor}-.  The  devil 
never  ceaseth ;  for  if  he  cannot  overthrow  the  whole  church, 
yet  he  would  be  glad  to  catch  any  one  that  belongeth  to  the 
Lord,  if  he  could. 

v.  12.   And  it  came  to  j^dss,  when  the  Jeics  wlilch  dirdt  ^c-TiicTcxt. 
side  them  came  and  told  us  of  their  -practices  ten  times 
out  of  all  2)laces  tchence  they  came  unto  us^ 

13.  /  set  in  the  loiv  places  beyond  the  wall,  and  in  the 
hi  oh  places  also  I  set  the  people  according  to  their 
kindreds,  tcith  their  swords,  their  spears,  and  their 
hows. 

Ik  And  ichen  I  saw  them,  I  rose  and  said  to  the  nobis, 
and  to  the  officers,  and  the  rest  of  the  piople.  Be  not 
afraid  of  the  sipht  of  t/wm,  but  remember  the  gnat 
and  fearful  Lord^  and  fight  for  your  brethren,  for 


422  AN    EXPOSITION    UPON    NEHEMIAH.  [CH.  IV. 

your  sons  and  your  daughters^  your  wives  and  your 
houses. 
15.  Aiid  it  came  to  pass,  when  our  enemies  heard  tell  that 
it  was  told  us,  God  disappointed  their  purpose,  and  all 
we  returned  unto  the  walls,  every  man  to  his  work. 

This  comfort  our  loving  God  hath  left  to  his  chosen 
people,  that  as  the  devil  ceaseth  not  by  his  members  to 
trouble  and  vex  his  church  and  beloved  children  by  all  means 
that  he  can  devise,  so  the  mighty  Lord  of  his  own  free 
goodness,  by  his  Holy  Spirit,  his  angels,  his  creatures  all, 
and  most  sensibly  by  the  comfort  that  one  good  man  giveth 
another,  in  all  our  griefs  faileth  not  to  aid  and  comfort  us, 
night  and  day,  privily  and  openly,  that  ever  we  may  have 
just  cause  to  rejoice  in  him  for  our  deliverance,  and  not  in 
ourselves. 

These  wicked  Samaritans,  Sanballat,  Tobias,  and  their 
fellows,  were  not  so  cunning  privily  to  prepare  men  and  ar- 
mour suddenly  to  invade  Jerusalem  unlooked  for,  to  murder 
the  builders  and  shed  innocent  blood,  but  the  living  Lord, 
to  glorify  himself  in  opening  their  subtle  practices,  which 
they  thought  had  been  kept  close  from  all  men,  by  other 
of  the  Jews  which  dwelt  among  them,  in  Samaria,  Arabia, 
and  other  places,  doth  bewray  their  conspiracy,  and  maketh 
it  known  in  Jerusalem  often  times  out  of  all  corners  of  the 
country.  Thus  it  proveth  true,  that  the  gospel  saith,  "  No- 
thing is  hid  but  it  shall  be  openly  known,"  be  it  never  so 
craftily  devised :  nothing  can  be  so  privily  devised  to  hurt 
the  man  of  God,  but  the  wisdom  of  our  God  doth  foresee 
it,  his  merciful  goodness  doth  open  it,  and  his  mighty  hand 
doth  so  rule  it,  that  it  overwhelmeth  us  not.  God  increase 
our  faith,  and  help  our  unbelief,  that  in  all  dangers  we  may 
humbly  submit  ourselves  unto  him,  and  without  grudging 
or  doubting  boldly  look  for  his  help  in  due  time,  and  pa- 
tiently tarry  his  leisure :  for  no  doubt  he  will  help  them  that 
faithfully  look  for  and  earnestly  beg  his  aid. 

King  Saul  purposed  divers  times  suddenly  to  have  slain 

poor  David ;  but  God  opened  his  mischievous  mind  and  ma- 

2  Sain.xTiiu  lice  by  Jonathan  his  son  and  Michal  his  daughter,  and  David 

was  delivered.     The  king's  chamberlains  had  privily  conspired 


XV. 


V.   12 15.]  AN     EXPOSITION     UPON     NEIIEMIAII.  423 

to  have  murdered  Assuerus,  their  king  and  master ;  l)ut  Mar-  Estii.  vi. 
docheus  openeth  his  treason,  and  the  king  was  saved.  Ben- 
hadad,  the  king  of  Syria,  made  war  against  Joram,  king  of 
Israel,  and  by  counsel  of  his  servants  laid  ambushmonts  privily 
to  trap  Joram,  the  king  of  Israel,  by  the  way ;  but  Eli- 
seus  the  prophet,  perceiving  that  Joram  would  go  the  way 
where  the  ambush  was  laid  in  wait  for  him,  gave  the  king 
warning,  and  bade  him  go  another  way  :  when  JBenhadad 
heard  tell  that  his  secret  purpose  and  counsel  was  known  to 
Joram,  and  he  came  not  that  way,  he  was  angry  with  his 
servants,  and  said  they  had  betrayed  and  opened  his  counsel 
to  Joram.  "Nay,''  saith  one  of  his  servants,  "there  is  a-'KinLsvi 
prophet  in  Israel,  Eliseus,  and  he  openeth  whatsoever  thou 
speakest  in  thy  privy  chamber.''  King  Herod  minding  subtilly  Matt.  ii. 
to  kill  the  young  babe,  Christ  Jesus,  craftily  bade  the  wise 
men  go  and  learn  "  where  the  new  king  was  bom,  and  he 
would  come  and  worship  him,"  as  well  as  they  did :  but  the 
gracious  God,  which  never  faileth  at  need,  bade  them  go  ano- 
ther way,  and  not  tell  Herod ;  for  he  meant  to  kill  the  young 
babe  Christ.  The  wicked  Jews  made  a  "  vow,  they  would  nci-  Actsxxiii. 
ther  cat  nor  drink  until  they  had  killed  Paul :"  but  Paul's 
sister's  son,  when  he  heard  their  conspiracy,  opened  it,  and 
the  captains  set  soldiers  to  defend  him,  and  deUver  him  out 
of  their  hands. 

I  cannot  tell,  whether  these  Jews  which  dwell  abroad  in 
divers  countries,  and  came  and  told  them  in  Jerusalem  of  the 
conspiracy  that  was  intended  against  them  by  Sanballat  and 
his  follows,  be  worthy  more  praise  or  dispraise.  It  was  thcii- 
duty  to  have  come  homo,  stood  in  storms,  and  help  to  build 
Jerusalem,  as  well  as  those  other  their  fellows  did:  but  (Jod, 
which  turneth  our  negligence  and  foolishness  to  the  settinu: 
forth  of  his  inunortal  goodness  and  wisdom,  gave  them  a  good 
will  and  boldness  to  further  that  building  as  they  might,  and 
stirred  them  up  to  come  often  times,  and  open  unto  them  in 
Jenisalem  the  great  conspiracy  that  was  intended  against 
them  ;  that  they  might  bo  ready  to  defend  themselves  wluii- 
soever  they  wore  a.ssaulted.  It  grieved  thorn  to  understand 
the  mischief  that  was  purposed,  both  to  have  their  !)rethron's 
])lood  cniolly  slunl,  and  also  that  building  to  })c  overthrown  ; 
and  though  they  durst  not  come  and  join  with  them  lM)th  in 


424  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  IV. 

battle  and  working,  yet  they  are  to  be  commended  that  they 
so  pitied  their  brethren  and  the  work,  that  they  gave  warning 
of  that  great  conspiracy  purposed  agamst  them. 

Thus  God  useth  the  service  of  all  men  and  creatures  to  the 
benefit  and  comfort  of  those  that  fear  him  truly.  So  among 
wicked  people  many  times  do  good  men  dwell,  both  to  bring 
them  from  their  wickedness  by  their  good  example  and  counsel, 
and  also  to  be  a  relief  to  other  good  men  abroad  in  other 
places,  when  occasion  shall  serve.  Thus  was  Lot  in  Sodom, 
Joseph  in  Pharao's  house,  and  Daniel  in  Babylon;  and  if 
these  Jews  had  not  dwelt  abroad  among  the  Samaritans  and 
Arabians,  this  conspiracy  had  not  been  opened  to  the  builders 
in  Jerusalem ;  but  they  should  have  been  suddenly  slain,  afore 
they  knew  of  their  coming.  Thus  is  God's  providence  and  care 
for  his  people,  when  they  understand  not  their  own  danger, 
to  be  praised ;  and  this  natural  love,  that  these  Jews  bare  to 
their  country  and  brethren,  in  forewarning  them  to  defend 
themselves,  is  to  be  followed  of  all  good  men.  Demaratus 
of  Lacedemon  was  unjustly  banished  his  country:  yet  when 
he  heard  that  the  Athenians^  would  make  war  against  his 
countr}',  he  gave  his  countrymen  warning  of  it,  that  they  might 
be  in  a  readiness  to  defend  themselves.    When  the  Israelites 

Exod.xxxii.  had  made  the  golden  calf,  and  God  in  his  anger  would  have 
destroyed  them,  Moses  falleth  to  prayer,  though  they  oft 
rebelled  against  him,  and  desireth  the  Lord  to  pardon  them, 

Rom. ix.  or  else  to  put  him  out  of  his  book.  St  Paul  wisheth  "to  be 
accursed  from  Christ,"  so  that  he  might  win  his  brethren  the 
Jews  to  the  Lord  Christ,  though  they  oft  sought  his  death. 

Thus  good  men  will  forget  displeasures  done  unto  them, 
and  be  ready  always  to  help  and  comfort  their  country,  and 
specially  those  that  be  of  the  household  of  faith.  This  may  be 
a  comfort  to  all  good  men,  that  as  God  opened  this  conspiracy 
to  his  people  at  this  time  by  the  Jews  that  dwelt  far  from 
them,  so  his  fatherly  care  never  faileth  them  that  love  him,  but 
he  will  defend  and  deliver  them :  for  he  maketh  his  enemies, 
if  they  be  made  privy  of  any  such  mischief,  so  babbling  that 
they  will  open  it,  either  for  vain  glory,  bribery,  malice,  or  else 
their  own  consciences  do  accuse  them,  that  they  cannot  quietly 
suffer  such  a  mischief  to  be  wrought.  And  although  they  were 
\}  The  Persians.    See  Herodotus,  vii.  239.    Ed.] 


V.    12 15.]  AN*     EXPOSITION    UPON    NEHEMIAH.  425 

thus  oft,  and  out  of  all  corners,  warned  of  this  conspiracy,  yet 
they  could  scarcely  be  brought,  many  of  them,  to  believe  anv 
such  thing  to  be  attempted;  it  was  so  horrible  and  incredible. 
Good  men  judge  others  to  be  like  themselves,  simple  and  plain 
dealers,  and  cannot  easily  be  persuaded  that  any  man  should  go 
about  such  a  mischief.  But  the  gospel  teacheth  that  we  should 
"  be  wise  as  serpents,  and  as  simple  as  doves."  The  serpent 
is  wise  to  save  his  own  head,  and  hide  himself  until  the  danger 
be  past;  and  the  dove  will  not  craftily  devise  any  harm  to  any 
other :  so  the  man  of  God  must  be  wise  as  the  serpent,  and 
not  be  careless  of  his  safety,  (for  God  hath  given  him  reason 
to  defend  himself,  and  foresee  mischiefs,  and  provide  for  them;) 
nor  he  must  not  be  crafty  to  hurt  others,  as  the  dove  is  not : 
but  he  must  rather  tliink,  that  the  wicked  men,  whom  Satan 
hath  so  possessed,  will  leave  nothing  undone  that  may  over- 
throw the  good;  and  therefore  they  ought  to  be  as  wise,  cir- 
cumspect, and  diligent  to  defend  themselves  and  their  country 
from  such  mischiefs  by  all  honest  means,  as  the  other  shall 
be  busy  to  devise  or  do  them  any  harm,  or  else  they  shall  be 
guilty  of  their  own  destiiiction  and  many  others';  which  can- 
not be  defended  in  conscience,  nor  the  Lord  can  allow  it  in 
justice,  being  hurtful  to  so  many. 

lo.  /  set  in  the  loio  places.  Nehemiah  by  leaving  the 
court,  where  he  lived  in  ease,  is  now  come  to  a  goodly  bar- 
gain. First,  he  was  master  of  the  work,  set  every  man  in 
order,  that  none  loitered,  nor  wrought  otherwise  than  he  was 
appointed,  and  that  none  troubled  his  fellows ;  daily  dabbling 
in  the  mire,  mortar  and  clay,  as  long  as  he  might,  and  yet 
would  not  be  weary,  with  great  displeasure  and  grudginn;  of 
those  that  should  be  his  friends  and  helpers ;  but  now  is  be- 
come a  warrior,  is  driven  to  put  on  armour,  keep  N\atch  and 
ward  night  and  day,  and  ovei*see  them  himself;  to  set  his 
people  in  array,  and  appoint  them  their  standing  places, 
giving  them  their  weapons,  and  teaching  them  what  they 
should  do.  Such  reward  shall  they  have  that  forsake  the 
world,  and  will  build  (rod's  house  and  city:  Ctod  and  tlic 
world  cannot  l)e  friends;  and  that  maketh  so  few  ciuirticrs 
to  tread  this  U'ode.  Moses,  being  brought  up  in  Phanio  a 
house,  and  intmit  have  been  called  as  sou  to  IMiarao^M 
daugliter,   refused  the  court,  and    "  chose   to   bo    in   troul)le  iici-.  xi. 


426  AX    EXPOSITION    UPON    NEHEMIAH.  [cH.  IV. 

with  his  brethren  the  Jews,"  and  serve  the  Lord,  rather  than 
to  have  all  the  dainties  in  the  court,  living  in  idolatry  and  dis- 
pleasure of  God.  I  know  not  many  courtiers,  which  might 
have  lived  in  the  court  with  such  favour  and  authority,  and 
^  would  not,  to  set  by  these  two  men.     God  increase  the  num- 

^^>lf^n^     ber,  and  make  many  earnest  followers  of  them ! 

Nehemiah  now,  like  a  good  captain,  "setteth  some  of  his 
soldiers  in  trenches,"  that  they  could  not  be  seen  below,  where 
the  walls  were  lowest,  that  if  any  entered  there,  they  should 
be  entrapped  by  and  bye:  some  he  "setteth  on  the  top  of 
the  walls  with  their  bows,"  that  they  might  both  be  seen  far 
off,  and  so  make  the  enemy  afraid  to  come  near,  when  they 
should  see  them  in  such  readiness;  and  also  that  they  might 
shoot  far  off  at  them,  and  hurt  them  afore  they  could  as- 
sault the  walls.  And  like  a  wise  captain,  he  setteth  "  all  of 
one  kindred"  together,  that  one  should  be  true  to  another, 
as  kinsfolks  will  rather  than  strangers. 

It  hath  been  a  common  practice  with  us  of  late  to  take 
the  soldiers  of  one  country  from  their  captain,  whom  they 
know  and  love,  and  put  them  to  a  stranger  whom  they  know 
not :  what  goodness  hath  come  of  it,  let  wise  men  judge  ;  in 
my  opinion  little  or  none,  except  it  were  the  private  profit 
of  the  captain.  But  sure  it  is  not  without  great  cause,  that 
the  Holy  Ghost  declareth  here  the  order  that  Nehemiah 
set  them  in  "by  their  kindreds"  together,  teaching  us  that 
nature  will  move  one  kinsman  to  be  truer  in  all  dangers  to 
another  of  his  kindred,  rather  than  to  a  stranger ;  and  that 
one  kiasman  will  open  his  grief  to  his  friend,  and  take  com- 
fort at  his  hand,  rather  than  to  him  whom  he  knoweth  not. 
He  cannot  be  bold  with  a  strange  captain  nor  a  strange 
soldier,  and  that  discourageth  him,  and  casteth  down  his 
spirits ;  but  when  neighbours,  friends,  and  cousins  are  to- 
gether under  a  captain  whom  they  love  and  know,  it  em- 
boldcneth  them,  they  cleave  together  like  burrs;  if  one  be 
in  danger,  the  rest  will  not  forsake  him :  where  as  strangers 
every  man  seeketh  to  save  himself,  and  careth  not  for  his 
fellow,  but  letteth  him  shift  for  himself  as  he  may.  This 
godly  example  of  Nehemiah  in  placing  friends  together  is  to 
be  followed,  rather  than  the  private  profit  of  one  captain. 
How  strangely  strange  captains  have  used  their  strange  sol- 


V.   12 I.J.]  A\    EXPOSITION     UPON    NEHEMIAil.  427 

diers,  it  is  strange  to  remember ;  and  pity  it  is  to  see  the 
soldier,  how  umvilling  he  is  to  seiTe  among  strangers,  and 
many  times  doth  serve  but  slowly.  I  have  seen,  when  a 
mean  gentleman  hath  gone  to  the  wars,  his  tenants  would 
strive  who  should  go  with  him  first ;  and  if  he  refused  any 
to  go,  he  thought  his  master  loved  him  not  :  but  now,  by 
this  dividing  of  neighbour  from  neighbour,  friends  and  friends 
from  other,  neither  the  gentleman  that  cannot  have  his  trusty 
men  about  him,  nor  the  soldier  having  not  such  a  captain 
and  fellows  as  he  loveth,  trusteth,  and  knoweth,  both  the 
master  and  the  man  seeketh  by  all  means  to  tarry  at  home, 
and  so  the  worst  men  are  thrust  out  to  serve,  which  is  to 
be  lamented.     God  amend  it ! 

It  is  possible,  some  will  think  mo  too  saucy,  to  enter  into 
matters  wherein  I  am  not  skilled:   but  that  forceth  not,  the    A^  i^ii.  ^. / 
truth  must  be  spoken,  though  some  do  grudge ;  and  this  ex-     .^    /i^/# 
ample  of  Nehemiah  shall  defend  me,  whatsoever  is  said  to     ,  ' 

the  contrar)'.     The  scripture  teacheth  generally  every  man  his  ^    ^♦^'^ 
duty,  what  kind  of  life  soever  he  live ;  and  God  will  require   f,       /^v  A 
that  every  man  shoidd  frame  himself  to  that  nde :   therefore  p 

the  preacher  may  enter  into  consideration  of  ever}-  man's  duty, 
so  far  as  the  scripture  leadeth  him.  even  to  the  controlling  of    JIaAaS^/ 
the  mint,  as  master  Latimer  of  worthy  memory,  being  found 
fault  withal  for  meddling  in  such  matters,  alleged  the  pro- 
phet, sajing,  "  Thy  silver  is  turned  into  dross."    When  John  isai.  i. 
Baptist  began  to  baptize,  and  all  sorts  of  people  resorted  unto  Luke  iii. 
him,  amongst  whom  came  the  soldiers  too,  he  taught  both  the 
soldiers  and  all  the  rest  how  to  behave  themselves  in  their 
kind  of  life,  if  they  would  receive  the  gospel. 

Here  may  be  noted  also,  what  simple  kind  of  weapons 
were  then  used  in  the  wars,  and  how  many  cniel  and  subtle 
devices  we  have  of  late  devised  one  to  kill  another.  \\y.^ny 
is  none  other  mentioned  but  the  sword,  if  they  joiiuMl  hand- 
strokes;  the  spear  to  i)ush  tlu>m  away,  if  they  scaled  the 
walls,  and  the  bow  to  shoot  afar  off,  to  keep  them  from  coming 
near  the  walls.  AVhat  glory  this  realm  hath  gotten  with 
these  weapons,  and  specially  by  the  bow,  all  chronicles  declan\ 
and  all  nations  for  that  feared  us  :  but  how  in  shootinir  tlu? 
old  glory  of  this  land  is  decayed,  and  gaming  and  ale-houses 
haunted,  t(j  the  hurt  of  the  youth,  wjtsting  of  their  money, 


1  t'a 


428  AN    EXPOSITION    UPON    NEHEMIAH.  fcH.  IV. 

wealicning  of  their  strength,  and  decay  of  this  worthy  exercise, 
good  men  lament,  and  few  go  about  to  amend.  Shooting  is  a 
special  thing,  not  given  to  all  men  and  nations,  but  chiefly 
to  the  Jews  first,  while  their  kingdom  stood ;  then  to  the 
Persians,  who  yet  can  do  something  with  it ;  and  then  to 
the  Englishmen,  who  have  wrought  great  feats  by  it.  Few 
histories  make  any  mention  of  other  countries,  that  could  or 
did  use  it  much  in  the  wars;  and  if  there  were  some  few  among 
them  that  could  do  something  in  it,  it  was  to  small  purpose  or 
none  in  the  battle.  Look  at  our  neighbours  round  about  us, 
even  to  the  Scottish  man,  which  goeth  nearest  unto  us,  and 
coming  both  of  one  ancestor;  and  it  will  easily  appear  how 
true  it  is.  If  any  shoot  ill  favouredly,  we  say  "he  shooteth  like 
a  Scot ;"  and  yet  some  few  of  them  shoot  well  too. 

The  scripture,  which  is  ancienter  than  any  kind  of  learning 

Gen.  xxi.     by  many  years,  maketh  mention,  that  Ismael,  Abraham's  son, 
"was  a  cunning  archer:"  king  Asa  had  out  of  one  httle  tribe 

2Ciiron.xiv.  of  Benjamin  two  hundred  and  fourscore  thousand  archers. 
m.  xxxi.  King  Saul  was  chased  with  bowmen,  and  slain  with  the  Phi- 
listians.  The  sons  of  Reuben,  Gad  and  Manasses  were  good 
warriors  and  bowmen  forty  and  four  thousand  seven  hundred 
and  threescore.  Judas  Maccabeus  set  his  bowmen  in  the  fore- 
front of  the  battle.  Pliny,  lib.  vii.  cap.  5,  writeth  that  Perses, 
the  son  of  Perseus,  of  whom  the  Persians  had  their  surname, 
should  be  the  first  deviser  of  shafts ;  but  how  untruly  it  is  re- 
ported, these  scriptures  afore  rehearsed,  which  were  long  afore 
this  time,  will  testify.  By  the  which  the  ancienty  of  the  scrip- 
ture appeareth  afore  all  other  learning.  And  yet  the  papist  will 
stand  on  his  ancienty,  and  say  they  have  all  old  learning  on 
their  side,  where  their  fathers  the  popes  were  but  yesterday 
in  comparison  of  the  scriptures,  which  were  elder  than  any 
of  these  by  three  thousand  years :  but  such  lewd  doctrine  is 
meet  to  come  from  them  that  will  not  obey  the  truth. 

The  Persians  loved  shooting  so  well,  that  they  set  an  archer 
on  their  coin  of  gold  which  was  of  great  value,  as  we  do  the 
angel :  and,  as  we  used  to  say,  when  a  man  hath  great  suits, 
and  cannot  be  so  well  heard  as  he  would  wish,  that  he  must 
make  angels  to  speak  for  him,  and  they  cannot  be  said  nay, 
which  thing  by  report  is  too  common  and  true  at  this  day  ; 
so  the  king  of  Persia,  being  offended  at  Agesilaus,  gave  the 


V.    12 \5.~\  A\    EXPOSITION     UPON    NEIIEMIAH.  429 

Athenians  thirty  thousand  pieces  of  this  great  coin  of  gold 
of  theirs ;  which  thing  when  Agesilaus  understood,  he  said 
merrily,  but  yet  truly,  that  "he  was  driven  awav  with  tliirtv 
thousand  bowmen,''  (meaning  their  coin  of  gold,  which  had 
an  archer  coined  on  it,)  "  and  how  should  he  a  poor  man  be 
able  to  withstand  so  many  archers?"''*  No  more,  truly,  than 
our  men  can  say  angels  nay.  For  the  feats  of  war  done  by 
our  elders  in  this  land  with  bowmen,  I  refer  it  to  be  con- 
sidered by  our  own  chronicles.  I]ut  I  will  not  enter  into  a 
full  discourse  of  this  matter,  it  belonijeth  not  so  much  to 
our  purpose ;  this  short  touching  of  it  shall  suffice  now. 
Whoso  listeth  to  see  more  of  the  commendation  of  it  in 
time  of  peace,  may  read  that  learned  book  which  Master 
Ascham  wrote  of  it.^ 

As  these  Samaritans  ceased  not  continually  to  hinder  the 
building  of  this  earthly  Jerusalem,  so  Satan  by  his  members, 
papists,  and  Arians,  &c.  ceaseth  not  in  every  age  to  hinder 
the  comfortable  building  of  Christ's  kingdom  and  spiritual 
Jerusalem  by  all  means  that  he  can  devise,  and  never  more 
fiercely  than  now  in  our  days.  But  as  God  stirred  up  Ne- 
hemiah  then  to  defend  and  encourage  the  people  to  go  for- 
ward with  their  building,  notwitlistanding  their  cruel  assaults; 
so  the  Lord  stirreth  up  some  few  to  stand  in  defence  of 
this  truth,  and  Clod's  enemies  win  not  at  their  hands  so 
much  as  they  look  for. 

And  as  Nehemiah  here  "setteth  the  people  in  order  by 
their  kindreds,  with  their  swords,  spears,  and  bows,  to  defend 
the  workmen,"  so  should  good  magistrates  place  everv  where 
stout  soldiers  of  one  doctrine  and  religion,  endued  with  the 
special  gifts  of  the  Holy  (ihost,  as  knowledge  of  tongues,  dis- 
cerning of  spirits  and  doctrines,  able  to  confute  the  false  and 
defend  the  truth  with  gifts  of  utterance,  eloquence,  and  per- 
suading, and  with  government  to  bridle  the  unruly  and  troublo- 
Rome  folk,  that  the  flock  of  Christ  Jesus,  which  he  boiiirht 
so  dearly,  be  not  drawn  awav  headlong  by  devilish  doctrine 
from  tlieir  Lord  and  Shepherd  of  their  souls,  the  Lord  Clirist. 
(Jod  for  his  mercy  sake  stir  up  the  hearts  of  magistrates, 
and  specially  courtiers,  to  set  this  example  iK'fore  theuLselves, 
and  diligently  to  follow  it;  that  we  be  not  found  more  nog- 
P  Toxophilus,  the  Schoole  of  Sliootingi\     Loiul.  1.1-1  J.     Ki).] 


430  AN    EXPOSITION    UPON   NEHEMIAH,  [cH.  IV. 

ligent  in  this  our  free  liberty  under  the  light  of  the  gospel, 
in  serving  our  God  faithfully,  than  these  poor  Jews  were 
under  the  ceremonies  of  Moses  after  their  captivity.  A  la- 
mentable case,  to  see  how  bold  and  earnest  these  Jews  were 
against  so  many  fierce  enemies,  and  how  cold,  negligent,  and 
careless  we  that  bear  the  names  of  Christians  be.  Lord,  in- 
crease our  faith,  help  our  unbelief,  and  make  us  with  courage  to 
work  at  thy  building.  We  are  lulled  on  sleep ;  we  wallow  in 
wealth  and  forget  thee ;  we  seek  our  own  advancement  in  the 
world,  and  care  little  or  nothing  for  the  advancement  of  thy 
kingdom,  thy  glory,  thy  people,  and  the  wholesome  doctrine 
of  salvation  declared  unto  us  in  thy  holy  word. 

14.  And  when  I  saio  tliem^  I  rose  and  said  to  the  nobles. 
After  that  Nehemiah  had  thus,  like  a  good  captain,  set  the 
people  in  array  by  their  kindreds,  appointed  them  their  stand- 
ing places  and  weapons,  and  conveyed  himself  into  some  cor- 
ner to  breathe  and  refresh  himself,  he  looked  about  him, 
and,  behold,  Sanballat,  Tobias,  and  their  fellows  were  at  hand, 
appeared  in  sight,  and  marched  forward  in  battle  array  to- 
ward the  walls  stoutly,  to  dash  them  out  of  countenance,  if 
it  had  been  possible.  But  then  Nehemiah,  though  he  was 
weary  and  sat  down  to  rest  himself,  bestirred  him,  rose  up 
quickly,  forgat  that  he  was  weary,  plucked  up  his  spirits, 
and  called  the  nobles,  officers,  and  the  people  together :  and 
because  the  time  would  not  suffer  him  to  use  many  words, 
the  enemies  drawing  so  near,  he  maketh  a  short  but  a  pithy 
oration  to  them,  and  in  effect  so  much  as  could  have  been 
spoken  in  a  long  time  and  at  leisure  ;  and  all  to  this  end, 
to  embolden  them  to  cast  away  the  fear  of  man,  and  fear 
the  mighty  Lord  of  hosts,  in  whose  hand  it  was  to  dispose 
as  he  thought  good :  and  not  only  that,  but  the  honesty  of 
the  'cause  was  such,  that  they  could  not  without  great  shame 
and  reproach  leave  it  undefended,  so  far  as  their  power  would 
stretch.  They  fought  against  infidels  for  the  maintenance  of 
God  his  true  religion ;  they  fought  for  their  brethren,  for  their 
sons,  their  daughters,  their  wives,  houses,  life,  lands  and  goods. 
They  had  of  late  been  in  captivity,  they  felt  the  smart,  what 
it  was  to  live  under  strange  princes ;  God  had  mercifully 
restored  them  to  their  country  again,  and  prospered  well  the 
beginning  of  their  buildings ;  and  should  they  now  cowardly 


V.    12 1.7.J         AN    EXPOSITION    UPON    NEIIEMIAH.  431 

fly  away,  lose  all  that  they  had  gotten,  fall  into  their  own 
slavery,  live  among  idolaters,  their  wives  and  children  to  be 
prisoners  afore  their  face  i  He  that  had  any  blood  in  liim, 
and  either  feared  God  or  loved  his  country  and  people,  would 
first  step  out  in  so  good  a  cause,  manfully  defend  it,  spend 
his  blood  in  it,  would  strive  who  should  be  the  first  and 
foremost  to  give  the  onset,  not  doubting  but  that  mighty  God, 
who  liad  so  prospered  their  doings  hitherto,  would  with  good 
success  finish  it  to  their  great  comfoi*t  and  perpetual  com- 
mendation. Joab  useth  the  same  reason  to  Abisai  and  liis 
soldiers,  to  '-fight  for  their  people  and  country."  God  nevcr2Sam. x. 
faileth  them  tliat  fail  not  themselves :  do  thou  thy  duty,  and 
no  doubt  God  will  fill  out  the  rest. 

What  a  courage  had  Nehemiah,  that,  being  come  thither 
but  of  late,  durst  speak  so  Ijoldly  to  the  noblemen  and  rulers 
with  the  people,  which  should  have  taken  the  matter  in  hand 
themselves,  and  encouraged  others,  rather  than  he  !  J3ut  in 
God's  cause,  when  those  that  should  be  furtherers  of  it  wax 
cold,  and  either  will  not  or  dare  not,  then  those  whom  God 
doth  thus  earnestly  move,  may  and  ought,  so  nmcli  as  in 
them  is,  encourage  all  sorts  of  men  manfully  to  go  forwai-d 
in  serving  the  Lord.  And  whereas  fear  is  a  great  hinderer 
of  all  well  doing,  he  Ijeginneth  to  pluck  away  that  block 
first,  which  being  removed,  boldness  must  needs  follow  and 
take  place.  Fear  not,  saith  he,  their  brags,  their  stern  coun- 
tenance and  proud  looks,  their  glistering  armour,  their  great 
bands  of  soldiers,  their  mighty  captains,  their  long  spears  and 
sharp  swords;  they  are  cowards,  their  heart  faileth  them,  they 
are  like  nmles  with  golden  trappers  and  costly  foot-cloth, 
which  outwardly  shew  bravely  unto  the  eye,  but  underneath 
are  slow  asses  and  dull  beasts.  So  these  big  boasting  Tiira- 
sones  and  vaunting  mtlites  gloriosi  make  a  shew  of  great 
matters,  as  though  they  would  and  could  pull  down  ail,  de- 
stroy all  afore  them  at  their  pleasure,  where  indeed  they  Ix? 
fainthearted  lubbers,  and  dare  do  nothing,  as  it  appcareth 
hereafter.  Our  (lod  is  an  almighty  Lord,  at  whosi'  loi)k 
the  earth  (juaketli  and  the  devils  tremble ;  and  these  wretches 
be  vile  wonns'  meat,  mortal  men,  God's  enemies,  and  chil- 
dren of  darkness.  Our  God  alone  is  strong  enough  for  all 
the  devils  in  hell,   and   out  of  lu-ll,  with  all  their  members 


432  AN    EXPOSITION    UPON    NEIIEMIAH.  [cH.  IV. 

and  partalcers.  Why  should  ye  be  afraid  to  fight  in  his 
[Ps  ii.  cxv.]  quarrel  ?  "  He  hath  done  what  he  will  in  heaven,  earth,  and 
hell,""  as  the  psalm  saith.  All  things  bend  when  he  doth 
beck,  and  all  be  at  his  call  and  commandment.  Shrink  not 
from  this  captain,  and  he  will  defend  you :  manfully  fight 
under  his  banner,  and  the  victory  shall  be  yours.  The  worst 
that  the  wretches  can  do  you  is  to  hurt  the  body ;  but  our 
God  teacheth  us  to  "fear  him  that  casteth  both  body  and 
soul  into  hell  fire."  Remember  the  old  grand  captain  of  our 
fathers,  Moses,  when  Pharao  with  a  mighty  power  chased 
them  to  the  Red  Sea,  where  the  people  were  afraid,  and 
saw  no  remedy  but  either  leap  into  the  sea  and  be  drowned, 
or  else  tarrv  Pharao  and  be  killed ;  call  to  remembrance,  I 
say,  what  Moses,  in  the  like  distress  and  jeopardy  then  that 
i: xod.  xiv.  ye  be  now  in,  said  unto  them  in  few  words  :  "  Stand  still,'' 
saith  Moses,  behold,  and  mark  the  end ;  when  ye  are  not 
able,  "the  Lord  himself  will  fight  for  you:  these  cruel  ene- 
mies whom  ye  see  this  day,  ye  shall  never  see  any  more.'' 
And  so  it  came  to  pass:  for  by  God's  mighty  hand  the 
Israelites  passed  through  the  sea  safe,  and  Pharao  with  his 
people  were  drowned. 
Kev.  xxi.  The  scripture  teacheth  that  "  the  fearful,  unfaithful,  mur- 

derers, adulterers,  enchanters,  idolaters,  and  liars  shall  have 
their  parts  in  the  burning  lake  of  fire  and  brimstone."  If 
ve  will  not  stick  unto  this  God,  and  fear  him  as  children 
ought  to  love  and  reverence  their  father,  yet  fear  him  as 
servants  do  their  masters,  and  as  ill  men  do,  which  are  afraid 
of  punishment,  and  forbear  ill  doing  for  fear  rather  than  for 
love.  The  grievous  punishment  which  is  threatened  to  fear- 
ful men,  is  the  second  and  everlasting  death  both  of  body 
and  soul :  which  whosoever  hath  any  true  fear  of  God  in 
him,  will  tremble  and  quake  when  he  thinketh  on  it.  Be 
not  therefore  afraid  of  them,  but  pluck  up  your  stomachs, 
and  boldly  stand  in  the  defence  of  that  city,  which  the  Lord 
(xod  hath  given  you  to  serve  him  in.  To  "fight  for  sons, 
daughters,  wives  and  houses,"  I  thinic  it  were  an  easy  matter 
to  persuade  any  man ;  for  they  be  our  flesh  and  bones,  and 
we  be  ready  enough  to  such  matters  ;  and  surely  not  with- 
out a  cause,  for  both  the  law  of  God  and  the  law  of  nature 
bindeth  us  to  defend  them  in  their  well  doings.     Moses  in 


^''  1* — !•>•]       AX  rxposrnox  rpox  xehemfati.  40:"> 

Ill's  law  saith,  tliat  "if  thou  travellinor  by  tlie  wav  do  fiiKirExoj.xxi:i. 
thine  enemy's  ass  fiiUen  in  the  mire  under  his  load,  tliou 
shalt  not  pass  by,  but  help  him  up/'  Surely  the  meaning  of 
this  law  was  not  for  the  ass;  but  as  St  Paul,  alleging  the 
like  law,  "  Thou  shalt  not  muzzle  the  mouth  of  the  ox  tliat  i  Cor.  ix. 
treadeth  out  the  com.''  said,  "  Had  God  care  for  the  ox  i 
Nay,  verily;  but  for  you  it  is  written,"  that  ye  should  feed 
your  painful  teachers,  which  labour  for  you  as  the  ox;  so  I 
say,  tliis  law  was  not  made  for  the  ass  his  sake,  but  even 
for  thy  enemy,  who  is  overloaden  as  the  ass  was,  and  spe- 
cially those  to  whom  thou  art  bound  bv  nature  ;  for  else 
thou  art  worse  than  an  infidel. 

But  in  this  matter  men  are  soon  resolved  what  to  do : 
there  is  a  harder  matter  in  men's  minds,  that  is,  ichetlier  we 
^liould  fnht  for  rf^Iff/ion  as  t/tci^e  men  did,  or  no.  We  see 
great  troubles  in  many  countries  against  their  princes  in  our 
days  for  religion,  and  many  doubt  what  they  may  do  herein. 
Let  the  case  stand  as  these  men's  did,  and  it  is  soon  answered. 
These  Samaritans,  Sanballat  and  his  fellows,  were  no  princes, 
])ut  subject  to  Artaxei^xes,  as  the  Jews  were,  nor  had  any 
authority  over  them ;  they  were  God's  enemies,  and  did  the 
Jews  wrong,  that  would  not  suffer  them  to  go  forward  with 
that  buildinnr,  which  the  kintc  had  jjiven  them  licence  and 
commission  to  do.  Therefore  they  might  justly  defend  them- 
selves against  such  thieves. 

Further,  here  is  to  be  noted  also,  that  they  defend  them- 
selves only,  and  do  not  invade  the  other,  offering  any  violence 
to  them,  but  would  (juietly  enjoy  their  own,  if  they  might. 
And  this  is  a  great  difference  in  the  wars,  whether  a  man 
stand  to  defence  of  himself  and  his  people  in  any  cause,  or  do 
invade  others  and  offer  them  wronff.  Defending  a  man's  self 
is  allowed  by  all  laws  in  many  causes,  and  yet  in  religion 
by  flying,  and  not  by  drawing  the  sword  against  his  prince ; 
but  to  rebel  and  draw  the  sword  against  thv  lawful  prince 
for  rehgion,  I  liave  not  yet  learned,  nor  cannot  allow  ot  it ; 
nor  I  cannot  see,  how  80  many  martyrs  in  all  ages  would  have 
submitted  themselves  to  death  willingly,  if  tlu'y  might  have 
fought  for  it.  '-Peter  drew  his  sword  tt)  cut  off  Malchus'  ear," 
and  wouM  have  fought  for  his  master;  but  Christ  Jesus  l)ade 
him  ^-put  up  his  sword;"  for  if  the  matter  stood  by  fighting, 

28 

[PIMvINGTON.] 


4t^4  AN     EXPOSITION    UPON    NEIIEMIAII.  [ciT.  IV. 

he  "  could  ask  his  heavenly  Father,  and  he  would  give  many 

jer.  xxix.     thousands  of  angels  to  fight  for  him."     The  prophet  biddeth 

the  Israelites  in  their  captivity  in  Babylon  "  pray  for  the  life 

of  Nebuchadnezzar  and  Balthasar  his  son,  and  seek  for  the 

peace  of  the  city  in  which  they  were  prisoners,"  and  not  trou- 

1  Tim.  ii.     blc  them.     St  Paul  biddeth  "  pray  for  all  them  that  were  in 

authority,"  and  then  was  Nero  emperor,  a  beast  in  condition 

1  Sam.  xxiv.  rather  than  a  man  ;  yet  he  must  be  prayed  for.     David  would 

never  hurt  king  Saul,  though  he  might,  and  had  him  in  his 

danger  sundry  times,  and  might  have  killed  him,  if  he  would. 

Therefore,  as  Christ  overcame  his  enemies  by  suffering,  so  they 

that  be  Christ's  shall  get  the  victory  by  patientness  and  bearing 

the  cross,  not  by  rebelling  and  drawing  the  sword. 

As  Nehemiah  therefore  here  encourageth  "  the  nobles, 
rulers,  and  people,  manfully  to  stand  in  defence  of  their 
country,  city,  wives,  children,  brethren  and  houses  against 
their  enemies ;"  so  in  the  spiritual  kingdom  of  Christ  must  the 
preachers  and  pastors  encourage  all  sorts  from  the  highest  to 
the  lowest,  manfully  to  stand  to  that  wholesome  doctrine  of 
salvation,  which  they  have  been  taught  out  of  God's  holy  book, 
and  not  be  afraid  nor  change  with  every  blast  of  wind,  and 
turn  with  the  world,  as  all  sorts  in  this  land  have  done,  to 
the  offence  of  God's  majesty,  and  their  great  reproach,  and 
specially  of  those  that  were  the  heads  and  should  have  been 
stays  to  others.  Eeligion  is  not  a  thing  at  the  pleasure  of 
princes,  to  change  as  they  list,  (though  the  outward  circum- 
stances in  it  may  be  changed  by  them;)  but  it  is  the 
unchangeable  will  and  determinate  pleasure  of  the  almighty 
Lord  of  heaven  and  earth,  decreed  by  high  court  of  parlia- 
ment in  heaven,  afore  the  world  was  made,  and  declared 
unto  man  by  his  prophets  and  apostles,  in  such  times  as  his 
infinite  wisdom  thought  meet,  and  cannot  be  altered  by  any 
man  nor  authority  in  any  age.  "I  am  God,  and  am  not 
changed,"  saith  the  Lord ;  "  my  thoughts  and  my  ways  are 
not  like  your  thoughts  and  ways,"  which  are  ever  changeable 
and  uncei-tain,  but  I  am  ever  one  and  change  not.  Stick 
therefore  fast  unto  that  Lord,  which  shrinketh  not  away 
from  his  people,  but  manfully  delivereth  them,  and  by  suffering 
we  shall  have  the  \'ictory,  as  our  captain  Christ  Jesus  had ; 
for  "  if  we  suffer  with   him,"  St  Paul  saith,  "  we  shall  rei^n 


V.    11 15.]  AN    EXPOSITION    UPON    NF.IIFMIATI.  435 

with  him."  In  bearing  his  cross  and  sufferance  tlicn  standeth 
our  conquest,  not  in  rebeUing ;  in  dying  to  him,  and  not 
Hving  to  ourseh'es. 

Mark  now  the  mighty  hand  of  God  fighting  for  his  people, 
and  the  cowardly  hearts  of  these  boasting  braggers,  how  soon 
they  come  to  nought :  they  l)ut  heard  tell  that  the  Jews 
understood  their  conspiracy,  how  they  thought  to  have  come 
suddenly  and  murdered  them,  and  that  they  were  ready  in 
armour  to  withstand  and  defend  themselves  against  them ; 
their  hearts  fail  them,  they  run  away,  lay  doNMi  their  weapons, 
and  the  Lord  defeated  their  whole  purpose  and  devices.  Thus 
light  heads  they  had,  that  when  they  heard  tell  that  the  Jews 
went  forNNard  with  this  building,  they  prepare  themselves  to 
fight  with  them ;  and  when  they  heard  tell  that  they  were 
ready  to  defend  themselves,  they  run  away.  Such  rash  heads 
have  wicked  men  always,  unconstant,  and  changing  with  every 
wind :  but  Nehemiah  is  ever  one  man,  constant  and  bold  in 
well-doing,  and  goeth  forward  in  building  God's  city,  not- 
withstanding all  their  brags. 

Here  appeareth  how  true  it  is  that  David  said.  » The  ^^^^  "'^'''• 
Lord  bringeth  to  nought  the  counsel  of  the  heathen,  and  dis- 
appointeth  the  devices  of  the  people ;  but  the  counsel  of  the 
Lord  endureth  for  ever,  and  the  thoughts  of  his  heart  through- 
out all  ages.''  The  scribes  and  Pharisees,  and  the  high  priest, 
gathered  a  council  against  the  Lord  Christ,  thinking  to  liave 
overthrown  him  and  his  doctrine,  that  it  should  never  have 
been  heard  of  more:  but  David  said  truly  of  them,  "Why 
did  the  heathen  fret,  and  the  people  imagine  a  vain  thing? 
the  kings  of  the  earth  stood  up  together,  and  the  })rinces  as- 
sembled against  the  Lord  and  against  his  Anointed :"  but  all  in 
vain,  for  the  Lord  raised  up  his  Son  Christ  from  death,  and  de- 
stroyed them.  Judas  with  a  band  of  soldiers  thought  he  should 
have  been  able  cunningly  to  have  wrought  his  pletisure  against 
his  master,  Christ  Jesus.  Ihit  as  soon  as  Christ  a.sked  them 
that  came  to  take  him,  "  whom  thev  souMit,  thev  all  foil  flat  to  Juh.  xviii. 
the  ground,"  and  were  not  able  to  stand  at  the  hearing  of  his 
word.  Achithophel  thought  by  his  wicked  counsel  to  have  over- 
thrown his  lord  and  king  David  ;  but  (iod  ovortlirew  his  device, 
and  he  -'went  and  linnged  himself:"  and  so  did  Judas  too.  when 
he  saw  the  matter  fall  out  otherwise  than  he  looked  f«)r. 

2S--2 


43 ()  AN    EXPOSITION     UPON    NRHRMTAII.  [cTI.  IV. 

These  and  such  other  terrible  examples  may  teach  men 
to  be  wise,  and  that  they  take  nothing  in  hand  against  the 
Lord,  though  it  be  never  so  wisely  devised ;  for  it  shall  prove 
true  that  the  prophet  saith,  "  There  is  no  wisdom,  no  fore- 
sight, no  counsel  against  the  Lord."  All  shall  be  overthrown, 
and  the  more  cunning  it  is,  the  sooner  it  shall  be  cast  down : 
none  can  stand  against  him ;  he  only  is  wise ;  and  all  other, 
that  have  it  not  from  him,  be  fools.  Good  men  may  also 
learn  here  not  negligently  to  look  to  themselves,  nor  to  go 
nakedly  without  weapon,  to  yield  themselves  into  their  enemies' 
liands :  for  so  they  may  be  guilty  of  their  own  death.  "  A 
weapon  bodes  peace,"  as  the  common  saying  is :  for  God  hath 
made  the  weapon  to  defend  the  body,  as  he  made  the  meat 
to  feed  the  body ;  and  these  braggers,  like  thieves,  will  set 
on  no  man  that  they  see  weaponed,  and  will  stand  against 
them,  but  on  those  that  be  naked  or  faint-hearted  they 
will  be  cruel.  God  requireth  not  such  peakishness  in  a  man, 
that  he  suffer  himself  to  be  wounded,  that  hj  the  law  of  nature 
alloweth  every  man  to  defend  himself  with  weapons  against 
such  thieves,  if  peace  cannot  other  ways  be  had. 

Now  that  their  enemies  were  vanquished  and  fled  away, 
they  brag  not  of  their  strength  and  courage ;  they  go  not  to 
the  tavern  to  toss  pots,  and  boast  of  their  great  victory ;  but 
in  the  fear  of  God  return  to  the  walls,  and  every  man  falleth 
to  his  work  again.  Thus  we  learn  here,  both  in  the  spiritual 
battle  against  Satan  and  his  members,  to  "  put  on  the  spiritual 
Eph.  vi.  armour,"  that  St  Paul  armeth  the  christian  soldier  withal,  and 
they  will  fly  away  as  these  braggers  did,  if  we  stand  boldly 
jjrepared  to  fight  against  them,  as  Nehemlah  and  his  fellows 
did.     It  is  true  that  the  common  verse  teacheth, 

Hostis  non  laedit,  nisi  cum  tentatus  obedit: 
Est  leo,  si  cedis;  si  stas,  quasi  musca  recedit.^ 

James  iv.  St  Jamcs  agreeth  to  the  same,  saying,  ''  "^Vithstand  the  devil, 
and  he  will  flee  from  you."  And  St  Peter  teacheth  how  to 
withstand  him,  saying,  "Stand  against  him,  being  strong  in 
faith,  &c."  And  also  we  learn  not  to  be  idle,  unprofitable,  or 
unthankful  after  the  victory  and  our  deliverance;  but  to  re- 
turn to  our  work  again,  and  sleep  not,  nor  be  negligent:  for  our 

Q^  The  enomy  luirtotli  not,  oxcept  wiicn  the  assailed  jierson  yields  to 
him  :  he  is  a  lion,  if  you  submit;  if  you  stand,  he  retires  like  a  fly.    Ed.} 


V.    11 1.5.]  AN-    EXPOSITIO.V     UPON    NKIlK.MrAH.  4o7 

mortal  enemy  never  slcej)ctli ;  and  if  he  prevail  not  one  wav, 
lie  attempteth  another;  he  is  not  ashamed  to  take  a  foil,  l)iit 
he  will  assault  us  again  some  other  way ;  he  is  not  wearv, 
for  he  hopoth  to  speed  at  length,  and  take  thee  nappinir. 

^Vll  histories  declare  that  the  greatest  kingdoms,  which 
came  to  great  power  and  authority  by  taking  pains,  by  j)ain- 
ful  battles,  by  suffering  hunger  and  cold,  even  the  same, 
when  they  fell  to  idleness,  wallowing  in  wealth  and  riotous 
feasting  and  daintiness,  they  lost  their  former  glory  faster 
than  they  won  it.  Such  be  those  '•  time-sen-ers'"*  which  the 
gospel  speaketh  of,  that  "  for  a  time  make  a  shew  in  ser\ing 
the  Lord,  but  in  the  time  of  trial  they  fall  away :''  their  hollow 
hearts  declare  plainly,  that  they  never  feared  the  Lord  up- 
rightly. Thus  must  the  men  of  God  neither  be  rash  in 
attempting  things  unadvisedly,  nor  negligent  in  providing 
things  necessary  for  their  defence,  or  desperately  fear  the 
brags  and  power  of  the  enemy ;  but  in  the  fear  of  God  stand 
to  their  lawful  defence,  conunitting  the  success  to  the  Al- 
mighty, whose  wisdom  ruleth  all  things  at  his  pleasure,  who 
dcfendeth  his  people,  and  no  power  can  withstand  him. 

V.   If).  Aud  it  /ell  forth  from  that  day  forward^  that  the  A«//"n'c Tcm. 
l)art  of  the  younn  nifn  did  worJc^  and  the  other  part  of 
them  held  their  spears^  shields^  boics^  and  hreast-platea  : 
and  the  riders  tcere  behind  the  whole  house  of  Juda, 

17.  They  that  hvilded  the  icall^  ami  those  that  bare  burdens^ 
and  those  that  laid  on  the  burdens^  icith  the  one  hand 
tnrovght  their  worl\  and  with  the  other  held  their  darts. 

18.  And  every  one  of  the  builders  cfirded  their  sf cords 
upon  their  loins^  and  so  they  built;  but  he  that  blew 
the  trumpet  icas  by  me. 

1,0.  And  I  said  to  t/te  nobles  and  to  the  rulers^  and  to  the 
rest  of  the  peopk.  This  work  is  great  and  larqe^  and  we 
are  scattered  oil  the  walls  far  every  one  from  other. 

20.  In  icliat  place  soever  ye  shall  hear  tJic  sound  (f  the 
trumpet^  thither  come  toqether  to  us:  our  (iod  wdl  fnht 

for  us. 

21.  And  we  trill  labour  at  the  work.  And  the  Mf  of 
them  held  their  spears  from  the  day-spring  nnlil  the 
stars  did  rise. 


438  AN    EXPOSITION    UPON    NEIIEMIAII.  [cH.   IV. 

22.  And  at  that  time  also   I  said  unto   the  j)eople^    Let 
eoery  one  loith  his  servant  lodge  in  the  midst  of  Jem- . 
salem^  that  in  the  night  we  may  have  loatch^  and  in 
the  day  labour. 

23.  As  for  me^  my  brethren^  my  servants^  and  the  ivatch- 
meii  that  followed  me^  we  put  not  of  our  clothes,  any 
of  us,  but  only  to  wash  them  in  water. 

Although  Sanballat  and  his  fellows  were  fled  and  retired 
back,  yet  Nehemiah,  like  a  wise  captain,  fearing  some  new 
practice,  and  lest  they  might  hide  themselves  for  a  time,  and 
come  again  on  the  sudden  and  overthrow  them,  divideth  all 
the  young  men  into  two  parts,  and  the  one  half  foUoweth 
their  work,  and  the  other  standeth  ready  in  armour  to  defend 
them,  if  any  sudden  assault  should  be  made  against  them.  So 
must  good  captains  not  be  negligent  nor  careless,  when  the 
enemy  is  fled;  for  many  times  they  will  retire  for  a  time,  for 
policy's  sake,  to  see  whether  the  other  part  will  be  careless 
and  negligent,  and  yet  come  again  on  a  sudden ;  or  else  to 
draw  them  into  the  field  from  the  defence  of  their  town,  and 
there  join  battle  with  them,  and  having  some  ambush  of 
soldiers  lying  privily,  who  should  invade  the  town,  being  left 
without  sufficient  defence,  might  sack  and  burn  it  at  their 
pleasure,  as  we  read  the  Israelites  did  against  Gibea  of  Ben- 

judj?.  xx.  jamin,  in  revenging  that  horrible  abusing  of  the  Levite's 
concubine.  Such  other  policies  ye  shall  read  divers  both  in 
the  scriptures  and  other  histories.  A  good  captain  therefore, 
as  he  must  not  be  a  coward  and  fearful,  so  he  must  not  be 
too  careless  and  negligent,  but  still  provide  for  the  safety  of 
his  people ;  though  he  had  good  success  of  late,  and  seemed 
to  have  vanquished  his  enemies. 

So  must  the  preacher  not  be  careless,  when  he  seeth  that 
God  hath  blessed  his  labour,  moved  the  people's  hearts  to 
the  receiving  of  liis  doctrine,  and  that  a  reforming  of  life 
and  love  to  the  truth  doth  appear ;  but  he  must  water  his 
gardens,  pluck  up  the  weeds,  and  labour  continually :  for 
Satan  never  ceaseth ;   and  though  he  be  once  cast  out,  yet 

i.ukexi.  he  "wiU  return  to  his  old  house,  and  if  he  find  it  swept  and 
made  clean,  he  will  come  with  seven  other  devils  worse  than 
himself,  and  then  the  end  shall  be  worse  than  the  beginning," 


V.    10" 2.'j.]  A\    i:Xl'OSITIO\    L'l'OX    NEHE.MIAII.  iSi) 

as  the  gospel  teacheth.  Christ  our  Saviour  saith  also,  that  when 
"  tares  and  darnel  appeared  among  the  good  com,  that  it  wjis 
done  by  the  enemy,  when  men  were  on  sleep.'"*  AVatch  there- 
fore and  pray  continually,  that  we  be  not  taken  na[)ping. 

These  young  men  stood  not  naked,  but  had  armour  oi' 
all  sorts,  both  to  defend  themselves  and  to  luirt  the  enemy  ; 
to  shoot  and  smite  far  off,  and  keep  them  that  they  drew  not 
near :  so  must  every  Christian  in  his  spiritual  battle  agaiast 
Satan  and  his  members  "put  on  the  whole  spiritual  armour 
of  God,"  which  St  Paul  teacheth  him,  that  he  may  "  quench 
the  fier}^  darts  of  Satan,''  and  not  stand  naked  of  God's  grace, 
trusting  in  his  own  strength.  It  is  marvel  to  see  how  Ne- 
hemiah,  being  so  long  a  courtier,  is  now  become  so  cunning 
a  soldier  on  the  sudden,  being  not  used  to  it  afore :  he  set- 
teth  "  the  young  men  before"  to  bear  the  brunt  of  the  battle, 
as  most  strong  and  able  to  bear  it ;  and  "  the  iiders  come 
])ehind,"  as  being  wise  men  to  direct  and  teach  the  younger 
sort  what  they  should  do,  and  how  to  behave  themselves: 
young  heads  of  themselves  are  uaskilful,  and  therefore  it  is 
necessary  they  should  be  directed  by  others ;  so  that,  when 
youthful  courage  is  governed  by  the  sage  counsel  of  the  wise 
and  ancient  ruler,  the  battle  will  fall  out  well.  Tully  said 
well,  Parci  sunt  arma  foris  nisi  sit  consilinm  domi :  and  an 
it  were  determining  whether  strength  or  wisdom  in  tlic  wars 
be  more  profitable,  he  saith,  Cedant  arma  tona:'^  concedat 
laurea  linrfuw.^  Courage  and  strength  witliout  wisdom  is 
foolish  rashness,  and  wisdom  without  courage  and  strength 
is  fearful  cowardliness  :  join  them  together,  and  they  make 
a  perfect  soldier. 

And  here  the  wise  ruler  cometli  behind  in  a  place  of 
more  safety,  and  as  it  were  a  thing  more  necessary  in  the 
wars  to  save  a  wise  captain  and  counsellor,  than  to  sjivo  the 
strong  and  lusty  soldier.  The  stronger  that  a  man  is,  wanting 
wisdom,  the  sooner  he  overthroweth  himself:  as  a  tree  that 
the  wind  hath  shaken  loose  at  the  root,  the  higher  and  greater 
that  it  is,  the  sooner  it  is  overthrown.  Tn  persecutions,  there- 
fore,  every  man  nmst  stand  armed  with  these  spiritual  wea- 

['  Do  Oilic.  I.  22.  Anns  nhrond  aro  of  little  iim'  without  n)uns<-l  at 
lioinc. — Let  anns  qivc  place  to  the  c:'»\vn,  ami  the  laun  1  ^>^  \sai )  to 
clo(iuencc.     Ed.  J 


440  AN    EXPOSITION    UPON    NEHEMIAH.  [cil.   IV. 

pons,  and  the  preachers  would  be  preserved  so  much  as  may     . 
be,  lest  the   people,   being   destitute   of  faithful   guides  and 
counsellors,  cowardly  fall  away,  or  else  overthrow  themselves 
by  rash  dealing.    When  the  emperor  Julian  took  displeasure 
with  Athanasius,   and  needs  would  have  him  banished,  the 

Nicepb.  x.    people  wept,  and  he  comforted   them,  saying,   "  Be  of  good 
cheer;  this  is  but  a  little  cloud,  it  will  pass  away^"' 

17.  Theij  that  built.  Not  only  the  young  men  were  thus 
weaponed,  set  in  order,  and  exercised  to  pains-taking,  and 
taught  to  defend  their  fellows;  but  "the  workmen"'  themselves, 
both  that  were  master-masons,  and  cunning  in  their  occupa- 
tion, and  also  the  common  labourer,  both  they  that  laid  on 
the  burdens,  and  they  that  bare  burdens  of  stones  and  mor- 
tar, had  every  one  "his  sword  or  his  darf'  by  him  while  they 
wrought,  that  they  might  be  ready  to  keep  off  the  enemy, 
defend  themselves,  when  need  shall  require.      This  kind  of 

y^  /•  A^/  ^veapon  was  to  pick,  as  a  dart,  and  is  light  and  easy  to  carry, 
'  and  would  not  hinder  their  working  much  ;  and  so  "  with  the 

one  hand  they  ^^T0ught,  and  with  the  other  hand  they  held 
their  weapon .""'  O  worthy  workmen  !  0  noble  captain  Nehe- 
miah !  what  a  godly  sight  was  this,  to  see  every  one  so  full 
of  courage  that  they  feared  not  the  enemy,  and  so  willing  to 
work  that  they  would  not  be  weary,  but  with  the  one  hand 
work,  and  with  the  other  hand  hold  their  weapon  ! 

Let  christian  men  look  into  this  notable  example,  and 
be  ashamed  of  themselves,  that  are  afraid  of  every  blast  of 
wind.  And  where  these  people,  being  under  the  dark  sha- 
dows and  heavy  burden  of  Moses'  law,  would  take  these 
pains  for  building  an  earthly  city  to  serve  their  God  in,  yet 
we  that  live  under  that  blessed  light  of  the  gospel,  so  plen- 
tcously  poured  on  us,  lie  loitering,  and  will  not  open  our  eyes 
to  see  the  light,  nor  put  forth  our  hand  to  receive  that  which 
is  so  freely  offered  to  us,  that  it  would  fall  into  our  mouths 
if  we  would  gape.  Let  the  fine  courtier,  that  had  rather  be 
a  dainty  carpet  gentleman,  than  a  labourer  at  God's  building, 
look  at  Nehemiah,  and  learn  to  be  like  him. 

P  'Ei/0ci/    roi     KUi    (pcvyeiv    kutci     to  tou    ftatnXeta'i    Qeairiafxa 

pi«^o/;tei/oc,    ToT?    TTCfn   avTOv    da-y^a.X\ov<Ti  kcjli    cv    ceivoa    Troiovfxevoi^ 

Ttju  (pvyacuav  UTCuiaaf;  clire,  OappeTTc,  <v  tqkvci'  vccpvdpiov  yap 
co-Ti,    Kui  Ta^e'o)?   cjaAi'^^/Veraj,     Ej).~] 


V.    16 2.S'.]  AN     EXPOSITION    UPON    XEIIEMIAII.  441 

18.  Atid  ecery  om.  The  chief  "workmen  had  tlioir  swords 
girded  unto  them''  also  :  by  the  which  we  learn,  that  in  the 
building  of  this  spiritual  Jerusalem,  not  only  the  people,  pnnces 
and  rulers  must  be  armed,  but  the  preacher,  the  minister, 
nmst  stand  in  armour  against  God's  enemies,  and  work  and 
not  forsake  his  flock,  but  comfortably  assist  them,  and  take 
such  part  as  thev  do.  Paulinus,  bishop  of  Nola,  when  his  Orp-nr. 
flock  were  taken  prisoners,  and  led  forth  of  the  countr}-,  he 
followed  them,  A\Tought  for  his  living,  preached  unto  them, 
and  comforted  them ;  and  when  for  one  widow's  son,  being 
a  prisoner,  he  offered  himself  to  lie  in  prison  for  him,  so 
that  he  nn'ght  be  restored  to  his  mother,  it  so  moved  the 
tyrant's  heart,  that  he  let  them  all  go  free."  Moses  com-  [Deut.  xx.] 
manded  that  the  priest  should  go  to  the  field  with  the 
people,  to  comfort  and  teach  them,  because  soldiers  com- 
monly fall  to  licentious  living,  if  they  may  have  their  will, 
and  be  not  called  back  :  yet  the  pope  will  have  his  chap- 
lains free  from  going,  except  they  take  some  hedge  priest 
to  say  them  a  mass ;  but  they  w  ill  not  have  a  preacher  in 
any  ca.se,  no,  not  oft  among  the  professors  of  religion,  be- 
cause they  will  not  be  told  of  their  duty,  but  more  licenti- 
ously live  at  their  pleasure,  follow  the  spoil,  and  get  the  gains ; 
and  this  is  a  great  occasion  of  much  wickedness  committed 
among  soldiers,  and  oft  causeth  God  to  plague  the  whole  host, 
and  the  enemy  to  prevail.     How  many  lessons  the  best  cap- 

['  Tlic  follov.in!:^  extracts  state  the  chief  particulars:  Vir  Dei  pctenti 
leiiiimc  respondit  diceiis,  "  .Mulier,  quod  possini  dare  noii  liabeo:  se<I 
incmct  ipsum  tollc  scrvum ;  me  juris  tui  profitere  ;  atque  ut  iiliuni 
tuum  recipias,  me  vice  illius  in  servitium  trade.  •  •  •  •  gyg. 
cepit  ita([uc  serN'iim  (vir  l)ar])arus),  ot  roganti  vidu;c  tradidit  filium, 
(^uo  aecej)to  vidua  ah  .Africa  rcgioiie  discct?sit;  Paulinus  vero  excolcndi 
horti  suseepit  curam.  •  •  •  Cum  instantcr  ille  rc(iuircret  ut  non  <|uis 
cssct,  sed  (juis  in  tena  sua  fuisset  indicaret,  atque  hoc  ah  co  iterationo 
frc<iucntis  inquisitionis  exip^eret  ;  vir  Domini,  constrictus  niaLTiu's  con- 
jurati<»uil)us,  jam  non  valens  ne^are  quod  cs.sct,  cpiscnpum  m'  fui?«.so 
tcstatus  est.  Quod  possessor  ejus  audiens  valde  pertimuit,  at<|U('  hu- 
militer  obtulit,  dicens,  "Pete  quod  vis:  quatenus  ad  tcrrani  tuam  a 
me  cum  ma{,nio  munere  revertaris."  Cui  vir  Domini  Paulinus  ait, 
"  Unum  est  quod  mihi  imi)cndcre  iR'neficium  potcs ;  ut  omnes  civitiitLs 
mcffi  captivos  relaxes."  Qui  cuncti  protinus  in  Africana  npione  rv- 
quisiti  cum  onustis  frunuiito  iiavihus  jmo  vcncrandi  Paulini  viri  S4iti:,- 
factione  in  ejus  comitatu  laxati  sunt.  <Jrci;orii  I'apjr  ()[>cni.  Dialog. 
Lib.  III.  cap.  i.     Tom.  i.  p.  I'JOO.     JJasii.  loOJ.     Kn.] 


142  AN    EXPOSITION    UPON    NEHEMIAH.  [cil. 


IV. 


tains  may  learn  of  this  worthy  man  Nehemiah,    God  grant 
they  may  well  consider  ! 

He  keepeth  "the  trumpet  by  himself  at  his  elbow,  to 
blow  when  and  after  what  sort  he  would  command :  and  good 
reason  it  should  be  so ;  for  he  that  was  appointed  to  be  the 
chief  builder  by  the  king's  commission,  reason  would  that  he 
should  have  the  disposition  of  the  chief  things  that  belonged 
thereto,  at  his  discretion.  And  every  one  would  not  be  trusted 
with  such  a  charge  as  the  trumpet  was ;  for  some  were  hol- 
low-hearted, bewrayed  his  secrets  to  Sanballat  and  his  fellows, 
and  received  letters  from  them.  Some  gave  ill  counsel,  and 
would  have  had  him  to  have  left  off  his  work ;  as  appeared 
by  Judas  afore  in  this  chapter,  and  by  Semaias,  Noadia,  &c. 
in  the  sixth  chapter.  The  "trumpet''  is  a  thing  of  such  im- 
portance in  the  wars,  that  if  it  be  not  in  the  hand  both  of 
a  skilful  and  trusty  man,  he  may  discomfit  the  whole  host 
on  a  sudden.     Therefore  he  trusteth  himself  best  with  that 

Num.  X.  charge.  Moses  committed  the  blowing  of  the  trumpet  unto 
the  sons  of  Aaron,  as  a  thing  of  great  trust  and  importance ; 
and  they  were  counted  as  men  of  better  credit  than  other 
for  their  vocation  sake :  though  now,  I  cannot  tell  how,  every 
common  man  is  put  to  that  office,  though  his  credit  be  not 
much.     God  in  his  law  made  such  a  count  of  the  trumpet 

[Lev.  xxiii.]  in  the  wars,  that  he  appointed  yearly  a  solemn  feast  and  holy 
day  of  the  trumpets,  to  put  them  in  remembrance  how  oft 
he  had  given  them  the  victory  by  sounding  the  trumpet ; 
that  they  should  not  brag  of  their  own  strength  and  policy, 
as  though  they  had  conquered  all  by  their  own  power,  but 
praise  the  Lord  of  hosts  who  vanquished  their  enemies,  and 
rejoice  in  hiin. 

Yet  now,  I  cannot  tell  how  it  falleth  out,  every  thing 
being  turned  contrary  ways,  the  tnimpet  is  used  at  great 
feasts  and  solemnities  to  make  us  merry,  rather  than  to  stir 
us  up  to  any  praising  of  the  Lord  for  his  blessings  bestowed 
upon  us,  or  to  put  us  in  remembrance  of  the  last  trump, 
when  "  the  dead  shall  arise  out  of  their  graves,"  and  the  Lord 
shall  come  in  his  majesty  to  judge  the  world.  These  were 
good  lessons  to  think  on  at  the  sounding  of  the  trump,  and 
not  only  for  mirth  and  solemnity,  to  strive  who  shall  blow  the 
loudest  and  be  the  merriest ;  though  mirth  is  not  ill. 


V.    16" 23.]  \S    KXl'OSlTIOxN    Ul'O.V     NKIIKMIAII.  1  i3 

10.  A9id  I  said  to  ike  nobles.  The  more  that  a  man 
looketh  into  Nehcmiah's  doings,  the  more  godly  wisdom,  manly 
courage,  earnest  zeal,  and  painfulne&s  that  would  not  be  weary, 
appeareth  in  him  :  so  that  he  may  be  a  pattern  for  all  good 
captaias  and  builders  to  follow ;  a  mark  to  shoot  at,  but 
few  or  none  will  hit  it.  Now  he  turneth  him  to  the  nobles, 
rulers,  and  rest  of  the  people  that  wrought  not,  but  serve 
in  other  turns,  in  watching,  warding,  and  preparing  things 
necessary  for  the  workmen,  and  maketh  a  short,  but  a  wise 
and  pithy  oration  unto  them,  as  the  time  would  serve.  In 
wars,  and  specially  in  dangers,  many  words  are  not  to  be  used ; 
but  briefly  the  captains  and  soldiers  are  to  be  warned  of  their 
duty,  and  encoiu-aged  to  go  forward  boldly. 

So  Nehemiah  telleth  them  here  of  their  danger;  for  the 
compass  of  the  walls  was  great,  the  labourers  were  not  many, 
and  yet  those  that  were,  were  scattered  on  eyery  comer  of 
the  walls,  one  far  from  another,  so  that  when  any  assault 
was  made,  one  should  not  nor  could  not  be  ready  for  to 
help  another  in  any  short  time.  The  compass  of  the  walls 
at  this  time  is  thought  by  good  writers  to  be  certain  miles 
about,  and  yet  was  enlarged  as  much  afterwards  by  Herod. 
Many  thousands  would  not  serve  to  man  such  a  ground,  to 
keep  out  the  enemy ;  but  while  they  defended  one  piece,  ano- 
ther would  be  assaulted.  Thus  in  peace  he  provideth  against 
danger  to  come,  as  all  wise  men  will ;  for  else  oft  it  will 
be  too  late,  if  such  good  foresight  be  not  had,  A  wise  man 
should  not  say.  Had  I  wist  this  or  that,  1  Mould  have  pro- 
vided for  this  and  that :  provide  for  the  worst,  and  the  best 
will  save  itself;  and  if  the  worst  fall  not  out,  thou  ha.st 
more  to  thank  God  of. 

Possibly  some  man  would  think  Nehemiah  too  IjoM.  nr 
rather  saucy,  that  he,  being  a  stranger  and  new  come.  >\(tiild 
take  in  hand  to  teach  the  nobles  and  rulers,  what  they  had 
to  do :  but  surely  he  that  with  reason  will  consider  all  the 
circumstances,  shall  easily  perceive  that  neither  he  pa.sscth 
the  bounds  of  modesty  and  duty,  nor  taketh  more  on  him, 
than  he  had  authority  given  him  to  do.  The  king  l)y  rom- 
misaion  appointed  him  to  l>e  the  chief  doer  at  this  building, 
as  appeareth  hereafter,  and  therefore  he  presmncMl  no  farther 
than  he  lawfully  might  :  and  in  many  of  the  nilcrs  he  jicr- 


444  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  IV. 

ceived  either  a  coldness  or  fearfulness  to  set  forward  this 
worlv ;  so  that,  if  he  had  tarried  on  their  leisure,  httle  or 
nothing  should  have  been  done  at  all.  So  in  God's  cause  a 
man  must  be  bold  and  blush  not ;  and  if  he  see  them  slow 
that  should  be  forward,  he  may  and  ought  with  modesty  to 
put  them  in  remembrance  of  their  duty,  as  Nehemiah  doeth 
here,  neither  chiding  nor  reviling  them,  but  brotherly,  godly, 
quietly,  and  modestly  encourage  them,  telling  them  the  danger 
that  hangeth  over  them,  if  they  do  not  wisely  provide  for 
it,  and  manfully  withstand  it.  "A  man  forewarned  is  half 
armed,''  as  the  common  saying  is. 

20.  In  idiat  place  soever.  And  because  they  were  scat- 
tered so  far  asunder  on  the  walls,  working  in  every  corner  of 
them,  he  giveth  them  warning,  that  "  wheresoever  they  heard 
the  trumpet  blow,  thither  they  should  all  resort;"  for  there  was 
then  some  danger  toward  :  he  himself  would  walk  round  about 
the  walls  continually,  searching  the  watch,  how  diligently  they 
kept  their  standings ;  he  would  spy  if  any  enemies  drew  near, 
and  then  by  the  trumpet  he  would  give  them  warning,  whither 
they  should  resort  unto  him,  to  defend  such  or  such  a  place : 
and  if  they  would  brotherly  and  manfully  join  together,  no 
doubt  "  God  would  fiQ:ht  for  them"  and  deliver  them.  This 
rea&on  to  hang  upon  God  is  sufficient  for  him  that  feareth 
the  Lord,  and  knoweth  that  all  victory  cometh  from  him ; 
and  in  that  he  will  quiet  himself,  not  doubting  of  his  aid: 
but  the  worldly-wise  man,  that  trusteth  in  his  strength,  po- 
licy, ordinance,  friends,  and  soldiers  will  laugh  such  reasons 
to  scorn,  and  the  mighty  Lord  of  hosts  will  make  such  proud 
braggers  to  become  a  laughing  stock  to  the  whole  world  in 
the  end.  Nehemiah  knew  well  that  David  had  written  long 
Psai.  cxxvii.  afoi'c,    "  Exccpt   the   Lord   defend   the    citv,    the   watchmen 

cxliv.  ...  " 

watch  m  vain  which  defend  it;"  and  he  knew  also  that  Da- 
vid had  said,  "  Blessed  be  the  Lord  my  God,  which  teacheth 
my  hands  to  fight,  and  my  fingers  to  the  battle:"  yet  he 
ceaseth  not  to  keep  watch  and  ward  night  and  day,  to  search 
the  watch  himself,  to  teach  the  soldiers  how  to  use  their 
weapon,  to  set  them  in  array,  to  encourage  them,  to  teach 
tJieni  to  understand  what  the  trumpet  meaneth,  and  how  in 
all  things  to  obey  their  captains,  ^nd  to  be  loving  and  true 
one  to  another. 


V.   l6 23.]  AN    EXPOSITION     UPON     NKIIEMIAII.  445 

And  all  this  is  to  let  us  see,  that  although  God  do  work 
all  things  himself,  and  as  he  liath  appointed,  so  they  fall  out, 
yet  he  worketh  them  not  without  us :  we  must  not  be  idle, 
we  miLst  shew  our  diligence  and  due  obedience  to  our  God, 
that  hath  made  us,  and  commanded  us  to  exercise  ourselves 
in  these  things ;  and  yet,  when  we  have  done  all  we  can,  all 
the  praise  must  be  given  to  him,  and  we  must  say,  "  AVe  be 
unprofitable  servants."  We  be  as  an  axe  in  the  carpenter's 
hand,  where  the  axe  may  not  claim  the  praise  of  well-doing 
from  his  master  tliat  worketh  with  it :  and  though  the  axe 
be  a  dead  instrument  without  life  or  feeUnof,  and  man  hath 
life,  wit,  and  reason  given  him  to  do  things  withal ;  yet  is 
man  as  unable  to  work  his  own  salvation  without  the  free 
mercy  and  special  grace  of  God,  as  the  axe  is  unable  to 
build  the  house  without  the  direction  and  rulinor  of  the  car- 
penter.  Crearis^  sanaris,  sal  car  is :  quid  horum  tibi  ex  te^ 
homo?^  saith  Bernard.  Let  everv  man  be  dilijjent,  and  a 
painful  labourer  in  his  vocation,  and  work  his  own  salvation 
as  far  as  an  instrument  mav,  not  loitering  nor  livino:  un- 
profitably,  thinking  that  God  will  bring  such  things  to  pass 
if  we  lie  down  and  sleep ;  but  the  chief  praise  and  effect 
must  be  given  in  all  g(jod  things  to  God  alone.  The  Lord 
hath  promised  nothing  to  idle  bellies;  and  unto  him  that 
laboiu-eth  to  serve  his  God  faithfully,  he  hatii  {promised  his 
sure  aid,  and  will  surely  perform  it.  Adam  in  })aradise  was 
not  suffered  to  be  idle,  even  in  his  innocency,  afore  he  sin- 
ned ;  and  shall  we  misers,  that  have  so  oft  and  grievously  d-n/^^^^ 
ofi'ended  our  merciful  God,  think  to  live  as  we  list  at  our 
ease  ?  Josue  at  his  death  putteth  the  people  in  remem-  josh.  wiii. 
brance,  "how  the  Lord  had  fought  for  them,  and  driven  out 
their  enemies;''  and  to  encourage  them  still  to  serve  their  (iod 
faithfully,  and  forsiike  strange  gods,  he  promiseth  them  that, 
if  they  will  so  do,  "  the  Lord  will  fight  for  them  still  ;*'  and  Exod.  xiv. 
so  did  Moses  afore  him. 

God's  bare  promise  by  his  word  is  surer  than  any  promise 
made  by  man,  though  you  have  never  so  many  good  sureties 
and  bonds  with  forfeitures,  and  it  be  sealed  and  delivered, 
and   devised  as  cunningly  as  law  can   tliink.     God   is    truth 

('  "Tliou  art  created,  liealrtl,  ainl  s;iveil :    what  of  nil   thest'  host 
thou  of  thyself,  O  man?"    Ed.] 


446  AN    EXPOSITION    UPON    NEHEMIAII.  [oH.  IV. 

itself,  and  therefore  cannot  lie ;  and  whatsoever  he  promisetli 
he  performeth  :  for  else  he  should  be  untrue,  like  a  miserable 
man,  which  cannot  be.  God  grant  us  such  captains  as  Mo- 
ses, Josue,  and  Nehemiah  were,  that  with  like  persuasions  they 
may  encourage  their  soldiers  !  For  surely,  if  they  went  to  the 
field  with  like  mind,  faith,  reverence,  and  due  obedience  unto 
the  Lord,  that  these  godly  men  did,  the  same  God  liveth  still, 
and  would  bless  their  enterprises,  as  he  did  the  other ;  for  he 
is  not  weary  of  well  doing  and  relieving  his  people. 

21.  And  we  will  labour.  Among  all  these  great  trou- 
bles he  forgat  not  his  principal  work  in  building  of  the  walls, 
but  went  on  forward  still,  like  a  faithful  servant  to  his  Lord 
and  God.  Such  earnest  zeal  the  Lord  poureth  into  his  ser- 
vants, when  he  will  declare  his  majesty  and  mercy  to  the 
world.  For  as  the  greedy  merchant  for  love  of  himself  run- 
neth by  sea  and  land,  so  far  as  sea  or  land  will  carry  him,  to 
increase  his  worldly  goods;  so  he  that  is  inflamed  with  this 
spirit  of  jealousy  toward  God's  house,  will  go  through  thick  and 
thin  with  wisdom,  feareth  no  dangers,  and  will  suffer  neither 
open  enemy  to  invade,  nor  flattering  friend  to  deceive,  the 
/  ^/dear  spouse  of  his  Lord  and  Master,  but  manfully  will  stand 
*'"'in  defence  against  all  sorts,  deal  they  never  so  cunningly. 

I  cannot  tell  whether  is  more  diligent  and  praiseworthy, 
the  soldiers  or  the  workmen.  They  be  both  at  their  business 
"  from  the  day  spring  unto  the  late  in  the  evening,  that  the 
stars  did  rise."  A  rare  example  to  be  found  at  this  day  :  for 
the  labouring  man  will  take  his  rest  long  in  the  morning ;  a 
good  piece  of  the  day  is  spent  afore  he  come  at  his  work ;  then 
must  he  have  his  breakfast,  though  he  have  not  earned  it,  at 
his  accustomed  hour,  or  else  there  is  grudging  and  mur- 
muring:  when  the  clock  smiteth,  he  will  cast  down  his 
burden  in  the  midway,  and  whatsoever  he  is  in  hand  with, 
he  will  leave  it  as  it  is,  though  many  times  it  is  marred  afore 
he  come  again;  he  may  not  lose  his  meat,  what  danger 
soever  the  work  is  in.  At  noon  he  must  have  his  sleeping 
time,  then  his  bever  in  the  afternoon,  which  spendeth  a  great 
l)art  of  the  day ;  and  when  his  hour  cometh  at  night,  at  the 
first  stroke  of  the  clock  he  casteth  down  his  tools,  leaveth 
his  work,  in  what  need  or  case  soever  the  work  standeth. 
The  common  soldier  thinketh  long,  while  his  course  is  to 


V.    iC 23.]  AX    EXPOSITION    UPON    NEHEMIAH.  447 

watch  and  ward ;  it  is  cold  standing  on  the  walls,  he  must 
to  the  alehouse,  refresh  himself  with  [raming,  swearing, 
whoring,  or  else  he  thinketh  himself  nobody :  he  thinketh  it 
shame  to  live  honestly  in  order.  Thus  all  sorts  are  out  of 
order:  and  though  abbeys  be  gone,  yet  the  aljbey-lubbers, 
which  will  work  until  they  be  cold,  eat  until  their  belly  ache, 
and  sleep  until  their  bones  ache,  are  too  common  in  everj' 
house.  A  lither^  day's  work  is  thought  with  many  no  sin,  but 
a  pastime ;  and  yet  is  it  thievery  to  take  the  day's  wages,  and 
do  not  a  good  day's  work  for  it.  St  Paul  biddeth  "  servants  Eph.  vi. 
obey  their  masters,"  not  only  when  they  stand  by  and  look 
on,  but  in  their  absence,  and  where  thev  see  them  not. 
AVhat  is  more  hard  in  these  days  than  to  find  a  faithful,  true 
sen^ant  I  Good  masters  complain,  and  find  great  lack,  though 
many  be  better  rewarded  than  they  deserse.  It  is  lament- 
able to  see  the  stones  in  the  wall  many  times  bear  witness  of 
the  murmuring  of  the  one  against  the  other.  The  servant, 
he  will  ^vTite  on  the  wall,  Fidelis  servus  i^^^^^tims  asinine:' 
the  ma.ster  will  answer,  Deserve,  and  then  desire ;  and  both 
misliking  the  one  and  the  other,  when  the  servant  cannot 
have  that  he  gapeth  for,  then  he  taketh  bribes ;  and  the 
master  must  wink  at  it,  because  he  will  not  otherwise  prefer 
him :  so  both  being  to  blame,  both  procure  God's  anger  to- 
wards them. 

Beda,  considering  the  great  troubles  that  fell  on  the 
building  of  this  second  temple  and  walls,  asketh  why  it  should 
fall  out  so  now,  rather  than  in  the  buildinjr  of  the  tabernacle 
by  Moses,  or  the  first  temple  by  Salomon,  which  both  were 
finished  with  great  quietness :  and  when  he  hath  mused  on  it 
long,  he  saith  that  '•  it  fared  with  this  outward  temple  as  it 
doth  with  every  particular  man,  that  is  the  spiritual  temple  of 
the  Lord.'^  When  God  made  man  in  his  innocency,  it  had 
been  easy  for  him  to  liave  stood,  if  he  had  would ;  but  after 
that  he  fell,  it  was  much  harder  to  restore  him  again.  It  is 
liarder  to  repair  an  old  rotten  house,  than  to  build  a  new ; 
and  to  make  an  old  man  stronjr,  than  a  voun<^^  (ind  made 
Adam  with  a  word  easily,  and  breathed  life  into  him  :  but 
after   that   Adam   fell,    what    trouble   and    misery    fell   afore 

['  Lithcr:  hizy.     En.] 

[■•'  A  faithful  servant  is  a  thorough  ass.     Ki>.] 


448  AN    EXPOSITION    UPON    NEHEMIAH.    ~  [cH.  IV. 

he  could  be  restored?  Christ  Jesus  must  come  down  from 
heaven  unto  the  earth,  nay,  into  hell,  to  pull  us  out  of 
hell :  he  must  be  accused,  whipped,  scourged,  falsely  con- 
demned, thrust  to  the  heart  with  a  spear,  die  and  be  buried, 
ascend  unto  his  Father  again,  open  heaven  gates,  which  afore 
our  sins  had  locked  up,  and  abide  many  more  sorrows,  afore 
we  could  be  restored  into  God's  favour  again,  and  follow  him 
where  he  sitteth  on  the  right  hand  of  his  Father.  So  it  is  an 
easy  matter  to  enter  into  God's  church  by  baptism ;  but  if 
thou  fall  after,  how  hard  it  is  to  rise  again,  daily  experience 
teacheth.  We  must  repent,  fast,  pray,  give  alms,  forsake 
ourselves,  condemn  ourselves,  with  bitter  tears  and  trembling 
work  our  salvation,  stand  in  continual  war  against  the  devil, 
the  world,  and  our  own  affection :  which  things  to  do,  are 
more  common  in  our  mouths  than  in  our  lives,  and  more  do 
talk  of  them  than  practise  them.  God  for  his  mercy's  sake 
forgive  us  and  amend  us  all  ! 

It  fareth  so  likewise  in  the  outward  church  of  God  in  all 
f Acts  n.  iv.]  ages.  In  the  beginning,  Peter  converted  at  one  sermon  three 
thousand,  and  at  another  two  thousand :  Paul  filled  all  the 
Uoni.  XV.  countries  "from  Jerusalem  to  Illyrlcum  with  the  gospel."  The 
apostles  and  their  successors  converted  the  whole  world  unto  the 
Lord  in  few  years ;  but  how  many  of  these  countries,  where 
their  successors  preached,  have  fallen  back,  and  how  little  hope 
there  is  of  their  returning  again  unto  the  faith,  the  Jews, 
Turks,  and  Infidels  declare,  whom  God  hath  given  up  to 
their  own  lusts;  and  though  they  inhabited  the  same  coun- 
tries where  true  Christians  dwelt  afore,  yet  they  have  hardened 
their  hearts,  that  they  will  not  understand,  nor  open  then- 
eyes  to  follow  the  footsteps  of  them  that  went  afore,  that  they 
may  see  the  light.  How  hard  a  thing  it  is  at  this  day  to 
turn  a  papist,  and  specially  to  see  one  that  knew  the  truth 
once,  if  he  fall  to  popery  or  other  errors,  to  rise  again  and 
believe  the  gospel,  we  have  too  many  examples  to  teach  us. 
I  fear  the  saying  of  the  apostle  may  be  verified  on  them  :  "It 
Heb.  vi.  X.  is  Impossible  for  them  that  w^ere  once  enlightened  and  knew 
the  truth,  if  they  fall  away,  to  be  renewed  by  repentance.'* 
The  Lord  In  his  mercy  stay  us  that  we  fall  not  from  him  i 
for  "It  Is  horrible  to  fall  into  the  hands  of  the  living  God" 
in  his  anger. 


V.    iC S.*?.]  AN    EXPOSITION     L'PON    NEIIEMIAH.  449 

22.  And  at  that  time  also.  Now,  wlien  Neheniiali  had  tliiis 
persuaded  '-the  nobles,  the  iiilers,  and  the  people''  manfiilly 
to  stand  in  defence  of  their  citv,  and  dihi^entlv  to  follow  their 
work  in  ])uilding  of  the  walls ;  had  set  both  the  soldiei*s  and 
the  workmen  in  order  and  array,  like  a  good  captain  and  mas- 
ter of  the  works,  looked  diligently  to  each  of  them  all  the  day 
long,  that  they  slipt  not  away  from  their  charge,  nor  loitered 
at  their  work ;  kept  the  trumpet  with  himself,  as  a  thing  of 
great  importance  and  trust,  to  give  warning  if  the  enemy 
did  approach ;  lest  there  might  some  mischief  fall  out  in  the 
night,  he  appointeth  '-a  watcli  for  the  night  season"  also,  to 
prevent  all  practices  that  miglit  be  devised  against  them.  A 
good  captain  will  so  provide  both  for  day  and  night,  in  peace 
and  war,  that  the  enemy,  who  is  ever  to  be  feared,  even  when 
he  pretendeth  most  quietness  and  friendship,  and  when  he 
seemeth  to  flee,  retireth  oft  on  a  sudden,  to  see  whether  there  V i^jOu^r^Lj. 
be  any  power  remaining  to  hold  him  out ;  he  will  foresee,  I 
say,  tliat  the  enemy  have  no  advantage  against  him,  but  cNery 
place  be  well  manned  and  fenced  to  withstand  him. 

He  willeth  the  people  therefore,  that  every  man  shall 
"  watch  in  the  street  afore  his  own  door  with  his  servants,'' 
that  no  mischief  fell  out  within  the  city,  where  so  many 
hypocrites  and  hollow-hearted  people,  and  unwilling  folk  of 
all  sorts  to  further  this  work,  did  dwell.  The  outward  enemy 
miffht  do  much  harm,  but  inward  treason  mi<i;ht  overthrow 
all  in  a  short  time.  For  the  utter  eneinv,  the  watch  of  the 
wall  would  be  able  to  withstand  him,  and  give  warning  t«» 
the  rest  for  aid ;  and  if  any  practice  were  within  the  city, 
the  watch  in  the  streets  might  suppress  it  for  a  time,  until 
more  aid  came.  He  had  good  cause  to  provide  for  this;  for 
e.\perience  taught  him,  as  is  written  afore,  that  ''the  tribe 
of  Juda  was  weary,  and  discouraged  the  i)eople  to  work  :  ' 
Semaia,  and  Noadia,  as  though  they  were  prophets  scut  from 
(iod,  counselled  him  to  '^  take  sanctuary  and  save  hinis<.'lf,  h>r 
they  .sought  his  life;"  which  was  not  for  any  good  will,  but  to 
discourage  him  from  his  work:  and  '' divei-s  of  the  rulers  \\ere 
joined  in  friendship  and  marriage  with  Sanballat  and  Tobias, 
received  messengers  from  them,  and  liewrayed  his  domgs  to 
them  again,"  a.s  appcareth  hereafter;  and  therefore,  not  know- 
ing whom  he  might  well  trust,  he  conKl  do  no  less  but  keep 

[PILKINGTON.] 


450  AX    EXPOSITION    UPOX    NEITEMIAH.  [cil.   IV. 

watch  and  wai'd  day  and  night,  on  the  walls  and  in  the  streets, 
both  against  the  outward  and  the  inward  enemy.  0  worthy, 
wise,  and  stout  Nehemiah !  where  is  one  courtier  that  hath 
followed  thy  footsteps  since  thou  wast  born  1  God  for  his 
mercy  raise  up  some,  that  though  not  with  that  fulness  of 
spirit,  yet  with  such  courage  and  measure  of  grace  as  shall 
please  him  to  give,  some  one  may  in  jealousy  of  spirit  take  in 
hand  the  repairing  of  the  old  ruinous  walls  of  God's  church, 
house,  and  city;  that  both  the  outward  and  inward  enemy, 
which  have  wrongfully  possessed,  invaded,  and  wasted  the 
Lord's  inheritance,  may  be  vanquished  and  suppressed ;  and 
God's  children  may  in  quietness  of  mind  worship  and  serve 
the  Lord  our  God,  as  he  hath  taught  us. 

After  all  this  watching  and  warding  he  is  not  weary ;  but, 
"  We  will  to  our  work  again,"  saith  he,  "  as  soon  as  the  day 
peeps."  Who  could  or  would  have  taken  these  pains,  but  he  ? 
it  would  have  discouraged  any  man  but  him.  But  Nehemiah 
knew  well,  that  Satan  never  ceaseth  to  trouble  the  Lord's 
flock  :  and  though  slothful  idleness  be  meetest  for  him  to  work 
by,  yet  he  forsaketh  not  the  painful  labouring  man,  and  will 
assault  him  likewise.  Let  every  man  therefore  take  heed  how 
he  standeth,  and  see  that  he  fall  not ;  for  Satan  refuseth  no 
sort  of  men  to  overthrow  them,  no  time  nor  place  he  dis- 
daineth  ;  but  is  glad  if  he  can  devour  the  poorest  simple  sheep 
of  the  Lord's,  if  he  cannot  meet  with  a  better  prey.  The 
people  are  worthy  no  less  praise  than  the  rulers:  for  they 
are  as  ready  to  obey  as  the  other  to  command ;  and  so  join- 
ing together  in  the  fear  of  God,  brotherly  love  and  due 
obedience  to  their  rulers,  this  work  goeth  forward,  and  God 
blesseth  their  labour. 

23.  As  for  me  and  my  brethren .  Now,  lest  Nehemiah 
should  seem  too  busy  and  impious  [imperious]  to  command  all 
other,  and  to  do  nothing  himself,  which  were  a  point  of  op- 
Exod.  iii.  pression  or  tyranny,  as  Pharao  did  to  the  Israelites  in  Egypt, 
he  saith,  both  "  he,  his  brethren  and  servants  and  watchmen," 
took  as  much  pains  as  the  worst  of  them,  which  is  the  pro- 
perty of  a  good  captain  to  do  :  for  they  wrought  and  watched 
so  diligently,  that  "  they  put  not  off  their  clothes  to  sleep  or 
take  rest,  but  only  when  they  were  foul  and  must  needs  be 
washed."     O  worthy  example  !  God  grant  us  many  such  rulers 


V.   16' 23.]  AN    EXPOSITION     UPON    XEHEMIAII.  451 

and  captains,  both  in  God's  cliurch  and  commomvealth ! 
When  the  people  and  soldiers  shall  see  the  rulers  and  cap- 
tains take  pains,  as  well  as  they  do,  it  maketh  them  both 
ashamed  if  they  di*a\v  back,  and  also  encomagcth  them  to  be 
with  the  foremost.  Julius  Ccesar,  to  encourage  his  soldiers, 
would  not  ta^  pains  himself;  but  the  rather  to  stir  them 
more  willingly  to  labour,  he  calletli  them  not  "soldiers,''  nor 
commandeth  like  a  captain,  but  gently  speaketh  unto  them, 
and  calleth  them  "  fellow  soldiers,""  as  though  he  were  no  bet- 
ter than  one  of  them.  So  in  great  works  the  chief  master, 
when  it  cometh  to  a  dead  lift,  or  some  danger  like  to  follow, 
he  will  lay  to  liis  hand  hiiiLseli^  he  will  chmb,  he  will  lift  as 
busily  as  any  oFHis  senants,  and  say  to  them,  'Now,  good 
fellows,  spit  on  your  hands,  lift  once  again,  and  we  tiave 
won  it;  now  play  the  men,  and  we  shall  be  past  the  >Noi*st 
straightway.' 

Such  examples  of  the  better  sort,  with  gentle  persuasions 
in  words,  will  malce'tKe  connnon  sort  to  refuse  no  paias,  be 
the  danger  never  so  great.  Abimelech,  when  he  would  smother  Jud?  i^- 
the  men  that  fled  into  the  tower  of  Sichem,  and  could  not 
get  them  out,  he  "gat  first  himself  bouglis  of  green  trees," 
and  bade  every  one  of  his  soldiers  ''  do  as  they  saw  him  do."' 
When  every  man  had  loaden  himself  with  green  boughs,  Abi- 
melech goetli  first,  and  setteth  his  boughs  on  fire  :  the  rest 
of  the  soldiers  seeing  him  so  bold  and  forward,  they  set  their 
boughs  on  fire  too.  and  so  easily  they  killed  them  that  were 
within  with  smoke.  So  much  can  the  example  of  a  captain 
or  good  master  do.  God  grant  nmny  such  foregoers  in  CJod's 
church,  and  then  the  people  will  follow  last  enough.  AN'liat 
maketh  the  people  draw  back  so  much  at  this  day,  but  tliat 
gentlemen  and  priests  go  not  afore  i  Want  of  good  exampk* 
and  due  correction  maketh  many  to  do  ill  without  fear  of  God 
and  man.  David,  when  he  would  stir  up  the  people  earnestly 
to  serve  the  Lord,  and  diligently  to  resort  to  the  talxTuaele  of 
prayer,  saith,  'MJ  come,  let  us  sing  unto  the  Lord,  let  us  re-  p»«i.  xcv. 
joice  in  the  strength  of  our  salvation."'  He  biddeth  them  not 
go  pray,  and  he  will  go  play ;  but  he  will  be  foremost  hinuielf 
in  praising  the  Lord,  and  call  on  them  to  follow. 

When  they  were  thus  to  watcli  and  ward  nigiit  and  day, 
to  forego  their  pleasures,  and  take  infinite  pains  in  building 


452  A    PRAYER. 

this  earthly  city  and  walls  of  Jerusalem  ;  It  teaclicth  us,  how 
diliorent  we  ought  to  be  in  building  the  spiritual  Jerusalem, 
Christ  his  dear  spouse  and  church,  by  prayer,  jireaching, 
watching,  fasting,  and  all  other  godly  exercises. 


A   PRAYER. 


As  thou,  0  Lord,  of  thy  infinite  and  undeserved  goodness, 
stirredst  up  thy  faithful  servant,  Nehemiah,  to  pity  the  la- 
mentable state  of  Jerusalem,  and  gavest  him  such  favour  in 
the  sight  of  king  Artaxerxes,  procuredst  licence  and  liberty, 
great  rewards  and  liberality,  to  all  them  that  would  repair  the 
broken  walls  of  the  city,  movedst  his  heart  to  leave  the  wan- 
ton pleasures  of  the  court,  and  madest  him  willing  to  toil  at 
thy  work,  and  not  only  prosperedst  their  doings,  but  defend- 
edst  them  from  their  mortal  enemies  many  and  sundry  times, 
being  cruelly  assaulted  both  by  inward  hypocrites  and  out- 
ward force  ;  so,  we  beseech  thee,  most  merciful  Father,  for 
thine  own  mercy's  sake  look  pitifully  at  thy  ragged  and  torn 
church,  the  contemned  spouse  of  thy  dearly  beloved  Son, 
Christ  Jesus  :  raise  up  some  faithful  servants  in  every  country, 
that  may  obtain  such  favour  in  the  sight  of  christian  princes, 
that  with  freedom  of  conscience  and  quietness  of  the  country 
the  kingdom  of  thy  Son  and  our  Saviour  may  be  truly  preached, 
obediently  received,  faithfully  believed,  and  diligently  followed, 
to  the  overthrow  of  antichrist  and  all  his  members,  and  the 
endless  comfort  of  thy  poor  afflicted  people.  Confound,  O 
gracious  God,  Sanballat,  Tobias,  and  all  their  partakers,  which 
laugh  to  scorn  the  simplicity  of  the  gospel  and  builders  of 
the  church :  make  them  to  be  scorned,  that  the  world  may 
see,  what  foolish  wickedness  it  is  to  rebel  against  thy  holy 
will,  and  how  little  all  such  shall  prevail  in  the  end.  Turn 
away  all  open  violence,  that  shall  be  devised  against  us  out- 
wardly ;  keep  us  from  civil  war  and  sedition  inwardly  ;  con- 
found all  wicked  counsels  and  conspiracies  of  Ahitophel  with 
his  fellows,  and  overthrow  the  subtle  })ractices  of  Judas  and 


A     ri5AYEK.  4o3 

such  Iiypocritcs :  encourage  the  people,  that  tliey  fear  not 
their  brags  nor  big  looks,  but  manfully  may  stand  in  defence 
of  tliy  tiiith,  and  boldly  confess  thee  in  all  dangers,  know- 
ing thee  to  be  the  only  Lord  and  giver  of  all  victory,  and 
that  none  shall  be  ashamed  nor  left  succourless,  that  flv  unto 
thee  in  their  great  necessity.  Give  us  grace  to  pray  and  ])ut 
our  trust  in  thee,  as  this  people  have  done  afore  us ;  that 
we  may  find  the  like  grace,  favour  and  deliverance,  that  they 
did.  Give  us,  we  most  humbly  beseech  thee,  0  gracious  (iod, 
such  guides  and  rulers  in  the  commonwealth,  as  will  work 
with  the  one  hand,  and  fight  with  the  other,  keep  watch  and 
ward  night  and  dav,  to  drive  away  the  outward  enemy,  and  will 
defend  thy  i)oor  sheep  from  the  rebellious  practices  of  Satan 
among  ourselves.  Thrust  forth  such  faithful  preachers  for  the 
advancement  of  thv  fflorv  onlv,  which,  without  any  worldly 
respect  of  profit  or  pleasure,  may  purely  teach  thy  holy  will 
declared  in  thy  blessed  word,  root  out  all  errors  in  doctrine 
and  deformities  of  life,  and  may  by  the  power  of  thy  Holy 
Spirit  l)ring  home  all  those  that  be  run  astray,  confinn  and 
strengthen  those  that  do  stand,  and  raise  up  those  that  be 
fallen  ;  that  in  unity  of  mind,  brotherly  love  and  christian 
faith,  we  may  be  lively  stones  in  the  spiritual  building  of 
thy  house,  may  acknowledge  thee  our  only  God,  and  thou  of 
thy  accustomed  goodness  and  free  mercy  mayest  take  us  to 
thy  children,  and  defend  us  as  our  Lord,  teach  us  as  a  scho(>I- 
ma.ster,  feed  us  as  a  shepherd,  make  us  partakei*s  of  thy  glo- 
rious conquest  of  sin,  death,  hell,  the  world,  and  the  fiesh ; 
that  afterward  we  may  reign  with  thee  in  thy  ])lessed  king- 
dom, which  thou  hast  so  dearly  purchased  for  us  by  the 
<lcath  of  thy  Christ  our  Saviour,  thy  Son  our  Lord,  to  whom, 
with  thee  and  the  Holy  Ghost,  be  all  honour  and  glory  for 
ever.     Amen. 


454  AN    EXrOSITlON    OF    NEIIEMIAH.  [CH.    V. 


CHAPTER   V. 

vt.     V.  1.  And  there  ims  a  great  cry  of  the  "people  made  and  their 
toives  against  their  brethren  the  Jews. 

2.  And  there  tcere  that  said,  Our  sons  and  our  daughters 
and  ice  are  many ;  therefore  we  must  taJce  corn,  that  we 
may  eat  and  live. 

3.  And  there  tcere  some  that  said,  Our  f  elds  and  our  vine- 
yards and  our  houses  we  have  laid  to  pledge,  that  we 
might  have  corn  in  this  hunger. 

4.  And  there  icere  some  that  said.  We  have  borrowed  money 
for  the  Jcing''s  tribute  upon  our  lands  and  vineyards. 

5.  And  now,  as  tlie  flesh  of  our  brethren  is,  so  is  our  flesh ; 
and  as  their  children  be,  so  are  our  children ;  and  marlc, 
v^e  bring  into  bondage  our  sons  and  our  daughters  as 
servants :  and  there  be  some  of  our  daughters  in  bondage 
already :  and  there  is  no  power  in  our  hands  :  our  layids 
and  our  vineyards  are  in  other  merCs  hands. 

While  that  Neliemiah  had  travailed  himself  weary  in 
keeping  watch  and  ward,  and  setting  the  people  to  building  the 
walls  again,  and  thought  all  was  quiet,  both  within  the  city, 
and  safe  against  the  utter  enemy,  behold,  now  bm-steth  out 
y  a  new  sore,  worse  than  the  former.  "The  people  and  their 
■t  wives"  come  with  open  mouth,  and  make  an  outcry  against 
the  rich  and  rulers  among  them,  which  unmercifully  had 
spoiled  and  oppressed  them,  insomuch  as  they  were  not  able 
to  live.  Such  is  the  state  of  God's  people  here  in  the  earth, 
iii.  that  as  our  Master  Christ  saith,  he  came  "  to  overthrow  the 
works  of  the  devil,''  so  the  devil  ceaseth  not  by  all  means 
to  overthrow,  or  at  the  least,  so  much  as  in  him  is,  to  hinder 
by  his  partakers  the  building  of  God's  house  and  the  setting 
forth  of  his  glory.  And  to  declare  the  vehemency  of  the 
cry,  the  Holy  Ghost  noteth  it  by  such  a  word  in  the  Hebrew,' 
as  signifieth  those  uproars  and  outcries  which  are  made  in 
rebellious  or  seditious  riots,  or  else  of  such  as  cry  out  for  great 
grief  and  anguish  of  heart. 

[^  vVi.    Compare  2  Kings  vi.  20.  Job  xix.  7-    Ed.] 


V.    1 .3.]  AN    EXPOSITION    UPON    NEHEMIAH.  1-55 

The  parties  that  make  their  cry  are  the  common  people 
and  women,  of  which  it  is  hard  to  tell  whether  of  them  is 
often  more  importune  in  outcrying,  and  many  times  without  just 
cause.  The  people,  if  they  smart  a  little  and  have  not  their  own 
wills  fulfilled,  are  ready  to  exclaim ;  and  \\  omen  can  weep  and 
howl  when  they  list,  and  the  basest  sort  are  the  woi^st.  The 
parties  against  whom  they  cry  be  "the  Jews  their  country- 
men,'' brethren  in  kindred,  and  professing  one  religion.  If  this 
oppression  and  cruel  dealing  had  been  by  strangers,  where  no 
mercy  is  commonly  shewed  nor  looked  for,  it  would  have  been 
less  marvelled  at,  and  less  it  would  have  grieved  them :  but  to 
be  entreated  ci'uelly  by  their  countrymen,  kinsmen,  and  those 
that  served  the  same  God,  and  professed  the  same  religion 
that  they  did,  and  at  whose  hands  they  looked  for  aid  and 
comfort,  this  was  thought  so  strange,  that  it  would  make 
any  astonied  to  hear  tell  of  it.  AV'ith  these  circumstances  the 
Holy  Ghost  setteth  out  the  greatness  of  the  cr\',  to  make  it 
more  horrible  in  men's  sight,  and  so  the  more  easily  to  bring 
tliem  to  repentance,  and  make  them  ashamed  of  their  cruel 
dealings.  When  the  devil  prevailed  not  by  Sanballat  and  his 
fello\\s  to  overthrow  the  building,  he  setteth  now  on  the 
poor  common  sort  and  women  to  cry  out  against  their  rulers, 
thinking  by  this  means  to  overthrow  all,  rather  than  to  pro- 
cure any  remedy  or  relief  for  them :  though  God  of  his 
accustomed  goodness  (turning  oft  our  wicked  doings  to  the 
setting  forth  of  his  glory,)  by  this  means  wrought  their  de- 
liverance and  liberty.  Such  is  the  wisdom  of  our  God,  that 
by  our  foolishness  ho  declareth  his  mighty  power,  wisdom 
and  majesty ;  and  our  ill  dealing  sheweth  forth  his  justice 
and  mercy,  and  that  against  our  will  and  meaning. 

2.  And  there  tcere  that  said.  The  cause  of  their  cry  is 
set  forth  in  these  four  verses  following ;  hunger,  need,  op- 
pression, pinching  poverty,  and  pining  penury,  made  them 
so  to  cr}'  out.  And  this  is  too  common  a  fault  in  our  days, 
in  the  preaching  of  the  gospel.  Some  of  tlic  i>oorer  sort, 
thougli  they  had  not  lands  and  goods,  yet  God,  a.s  he  useth 
commonly,  had  blessed  them  more  than  the  richer  sort  with 
children  so  many,  that  they  could  not  tell  how  to  {rci  bread 
for  them,  except  they  should  sell  them  a.s  slaves ;  and  where 
they  were  free  born,  they  should  now  become  bond  and  l)c  used 


4:56  AN    EXPOSITION    UPON    NEHEMIAII.  [cH.   V. 

as  beasts.  A\'hat  a  grief  that  is  to  a  good  father,  that  loveth 
his  child  dearly  in  the  fear  of  God,  to  be  driven  by  the  iiii- 
iiierciful  dealing  of  the  rich,  to  sell  his  own  children  for  bond- 
men, I  leave  it  to  the  consideration  of  those  that  be  natural 
and  loving  parents :  for  none  can  express  the  greatness  of 
that  grief,  but  he  that  hath  been  pinched  with  it  and  felt 
the  smart  of  it.  When  Jacob  should  send  little  ]3enjaniin 
into  Egypt  with  his  brethren  for  corn,  it  was  long  ^  he  could  ^-^^'^^ 
be  brought  to  it,  and  he  almost  had  rather  died  for  hunger 
2  Sam.  xviii.  t jian  let  him  go  from  him.  What  a  love  had  David  toward 
his  wicked  son  Absolon,  even  in  the  midst  of  his  rebellion, 
and  what  charge  gave  he  to  his  captains  that  they  should 
not  kill  him  !  Such  is  the  love  of  natural  parents  towards 
their  children,  that  they  will  love  them,  and  cannot  cast  them 
off,  even  in  their  ill  doings,  though  many  times  the  children 
be  most  unthankful.  Liberty  is  a  thing  that  every  man 
naturally  desireth,  and  by  all  means  seeketh  for ;  therefore 
l)ondage  nuist  needs  be  such  a  thing  as  every  man  doth  abhor 
and  flv  from  :  vet  hung^er  is  such  a  thino;*,  that  it  will  break 
stony  walls,  and,  rather  than  a  man  will  bear  it  continually, 
he  will  sell  lands,  goods,  wife,  children,  yea,  himself,  to  be 
slaves  for  ever.  Nay,  hunger  is  so  pinching  a  pain,  that  a 
woman  will  eat  her  own  child,  as  in  siege  of  Jerusalem,  in 
Samaria,  and  Saguntine ;  yea,  a  man  his  own  flesh,  rather 
than  he  will  die  for  hunger.  Hunger  of  all  things  may  not  be 
abiden,  what  inconvenience  soever  fall  out  after. 

Consider  then,  what  miserable  case  these  poor  men  were 
in,  that  had  so  many  children,  and  could  get  no  bread  to  put 
in  their  mouths ;  and  wicked  men,  the  richer  sort,  were  they 
that  had  brought  them  to  this  poverty,  and  now  would  not 
relieve  them  in  this  their  extremity.  AVe  read  of  a  bishop 
of  Mentz  in  Germany,  called  Hatto,  who  had  great  store 
of  corn,  and  would  not  relieve  the  poor  with  it  in  time  of 
great  dearth,  but  let  the  rats  eat  it;  in  revenge  of  which 
God  raised  so  many  rats  about  him,  that  they  drove  him  from 
house  to  house  to  save  his  life :  and  where  he  had  a  strongr 
tower  in  the  midst  of  the  great  river  of  Rhene,  which  .yet 
standeth  there  to  be  seen  in  the  midst  of  the  river,  he 
thought  himself  sure,  if  he  could  fly  thither :  notwithstanding 
the  rats  swam   after  him  thither,  and  there  devoured  him, 


V.    1 J.]  AX    KXPOSITION     UPON    NKIIEMIAH.  4o7 

and  it  is  called  the  rats'  tower  at  this  dav.'  Salomon  saith, 
"-  He  that  hideth  up  his  corn  shall  be  cursed  among  the  people,  ^row  xi 
but  blessino-  shall  be  on  them  that  sell  it/'  God  jrrant  the 
richer  sort  pitiful  hearts  to  open  their  barns  and  purse  to 
the  relief  of  the  poor,  that  they  may  escape  God's  plague 
and  man's  curse  ! 

o.  And  there  icere  some  that  said.  Thus  far  jjoeth  the 
cry  of  the  poorest  sort :  now  followeth  another  company,  that 
cry  as  fast,  but  they  are  not  altogether  so  poor.  They  were 
])inched  with  hunger ;  but  they  had  some  "  lands,  vineyards  and 
houses  to  lay  to  pledge,  that  they  might  have  some  com"  to 
fill  their  bellies  withal.  These  men  were  hunger-bitten  also  ; 
for  though  they  had  land,  yet  they  were  not  able  to  store 
it,  nor  husband  it  as  husbandry  required ;  and  therefore  had  no 
profit  by  it.  And  like  enough  they  were  such  as  Aggeus  the 
])rophet  complained  on,  saying,  that  ''every  man  buildeth  for 
himself  fair  houses,"  and  God's  house  lay  unbuilt,  and  therefore 
(fod  plagued  them.  They  "  had  sown  much,  and  reaped  little, 
their  corn  wasted  in  their  barns,  and  their  grapes  consumed 
away  in  the  wine-press."  These  days  were  like  the  time  of 
Micheas  the  prophet,  who  crieth  out  against  the  rulers  for  their 
oppressing  of  the  poor  so  extremely,  saying,  ''  They  pluck  off  Mic  iii. 
their  skins  from  them,  and  their  flesh  from  their  bones :  and 
they  eat  also  the  flesh  of  my  people,  and  flay  off  their  skin 
from  them,  and  they  break  their  bones,  and  chop  them  in 
pieces,  as  for  the  pot,  and  as  flesh  within  the  caldron." 

4.  And  there  were  some  that  said.  Yet  cometh  another 
sort ;  but  they  were  in  some  better  case,  for  they  had  some 
corn,  and  no  money,  and  they  ciy  out  as  fast  as  the  rest. 
The  king  of  l^ersia,  although  they  had  given  the  Jews  licence 
to  go  home  to  build  their  temple  and  city,  yet  they  lai<l  a  j 
great  task  on  them,  which  tluy  should  pay  in  token  of  tlnir 
.subjection,  and  recompence  for  their  liberty's  sake. 

The  rulers  and  chief  of  the  Jews  had  engrossed  up  in 
their  hands  unmercifullv  all  the  corn  and  money  that  could 
be  come  by,  so  that  little  or  nothing  could  be  gotten  to  fill 
their  bellies,  and  to  pay  the  king's  tribute  withal  ;  therefore 
these  men  nuist  ''  pledge  their  lands  and  vineyards  to  get 
some  money"  for  this  puq)ose.  O  iiiiseral>le  wretches,  that 
P  Sec  ul>ovc,  p.  •\*K    Ki>.] 


458  AN    KXPOSITION    UPON    NEHEMIAH.  [cH.  V. 

liad  tliiis  miserably  oppressed  their  poor  brethren  and  country- 
men, ^\ho  had  taken  as  much  pains  as  they,  or  more,  for 
the  defence  of  their  country,  building  of  their  temple  and 
city ;  and  now  in  their  great  need  could  find  no  comfort  nor 
relief  at  their  hands !  But  these  be  no  new  things  in  the 
world ;  for  Amos  the  prophet  complaineth  likewise  of  the 
oppression  that  the  richer  sort  used  toward  the  poor  in  his 
time:  "When  will  this  moon  pass  away,''  say  they,  that  hath 
so  much  plenty ;  "  and  the  time  come  that  we  may  make  the 
measure  less,  and  buy  the  poor  for  silver,  and  the  needy  for 
shoes,  and  sell  the  outcast  of  the  wheat?" 

5.  And  noio  as  the  flesh  of  our  brethren  is.  But  now 
come  they  all  howling  and  crying  together,  and  say,  What 
better  case  are  we  in,  that  be  come  home  to  our  country, 
than  our  brethren  which  live  in  captivity  under  the  Chaldees, 
Assyrians,  Babylonians,  Medes,  and  Persians,  or  any  other 
country,  wheresoever  they  be  scattered  on  the  face  of  the 
earth  ?  They  live  in  penury  and  hunger,  and  so  do  we.  They 
be  oppressed  with  their  rulers,  and  so  be  we.  Their  flesh  is 
parched  with  toiling  in  the  heat,  and  frozen  up  with  cold, 
and  so  is  ours.  Their  bellies  cleave  to  the  very  back  for 
hunger,  and  so  do  ours.  There  is  no  strength  nor  courage 
left  in  them,  no  more  is  there  in  us.  They  be  weary  of  their 
lives,  and  so  be  we.  They  have  not  wherewith  to  fill  their 
belly,  and  cover  their  back,  and  no  more  have  we.  They 
pine  away  for  sorrow,  and  so  do  we.  They  have  nothing 
left  but  skin  and  bones,  and  those  will  scarce  cleave  together 
for  sorrow ;  and  in  the  same  case  be  we.  If  they  get  a 
penny  with  great  labour,  one  or  other  is  ready  to  snatch  it 
from  them ;  and  so  it  is  with  us.  As  their  children  live  in 
as  great  slavery  and  misery  as  their  fathers,  so  do  our  chil- 
dren live  as  miserably  as  we  do.  There  is  no  respect  of 
age  nor  youth,  neither  there  nor  here,  but  all  kinds  of  sor- 
row are  laid  upon  us  without  mercy :  if  this  sorrow  were 
laid  on  us  alone,  we  could  better  bear  it ;  but  when  we  see 
our  children,  young  infants  that  cannot  help  themselves,  to 
be  wrapt  in  the  same  misery  that  we  be,  and  can  help  nei- 
ther them  nor  ourselves,  it  doubleth  and  trebleth  our  sorrow, 
and  yet  both  is  remediless,  endless,  and  comfortless. 

These  be  strange  things  which  were  laid  to  their  charge 


V.    1 .>.]  AN    EXrOSITION     ll'ON     NEIIliMlAH.  45i) 

for  their  ungentle  dealing :  but  lo,  mark  and  consider  far- 
ther, and  these  dealings  that  follow  are  much  worse ;  mon- 
sters in  nature,  and  things  intolerable,  both  afore  God  and 
man.  This  word,  ''  Lo,  mark  or  behold,''  ecce.  ever  beto- 
keneth  throughout  the  scripture  some  notable  thing,  either 
very  good  or  veiy  ill,  that  is  spoken  of  immediately  after- 
ward, and  such  a  one  as  commonly  falleth  not  out  among 
men.  And  the  Holy  Ghost  of  purpose  useth  to  mark  such 
notable  things  with  this  word,  "  lo,"  ecce^  mark  or  behold,  to 
put  men  in  remembrance,  and  awake  them  to  the  consider- 
ation of  the  weighty  matter  that  followeth,  that  they  should 
not  lightly  pass  over  it,  but  deeply  mark  and  consider  it. 

Mark  the  greatness  of  this  oppression  and  unmerciful 
dealing  of  the  richer  sort  toward  us,  their  poor  brethren  and 
countrj'men,  of  the  same  religion  and  serving  the  same  God 
that  they  do,  and  have  taken  as  much  pains  in  building  the 
temple,  city,  and  defending  our  country  as  they  have  done, 
or  more ;  and  yet  can  find  no  mercy  at  their  hands,  but 
are  made  their  slaves.  For  behold,  in  strange  countries,  where 
our  brethren  dwell,  strangers  take  their  sons  and  daughters 
bv  force,  and  make  them  bondmen  and  slaves ;  but  we  are 
brought  into  such  misery,  that  we  oui*selves  are  driven  by  ne- 
cessity, through  the  oppression  of  our  rulers,  against  our  will, 
and  willinfflv,  to  brinfj  and  offer  our  sons  and  dauorhters  to 
them  to  be  their  bond  servants,  slaves,  and  used  as  beasts 
at  their  commandment,  that  we  and  they  may  live,  though  it 
be  in  great  misery,  rather  than  perish  for  hunger  or  penur}*. 
And  that  ye  may  see  the  thing  to  l)e  tnie,  and  not  feigned, 
"  some  of  our  daughters  are  in  bondajje  to  them  alreadv.*" 
It  is  a  great  grief  to  parents  to  see  their  o^^Tl  children  taken 
by  strangers,  and  made  slaves  in  their  own  sight ;  but  it  is 
a  greater  grief  for  fathers  to  be  so  cruelly  dealt  with  in 
their  on\ti  country,  at  their  friends'  hands  and  countrymen, 
that  they  shall  be  compelled  willingly,  though  against  their 
wills,  to  sell  their  children  for  slaves,  or  else  die  for  hunger. 
At  strangers'  hands,  and  specially  if  they  be  of  another  re- 
ligion, no  man  looketh  for  any  favour;  and  if  any  do  come, 
it  is  more  than  looked  for.  and  so  nnich  the  more  welcome 
when  it  cometh :  luit  at  a  friend  and  countryman's  hand, 
where  all  courtesy  is  to  Im)  looked  for,  and  to  find  none,  but 


460  A\    EXPOSITION     UPON    NEHEMIAII.  [cil.   V. 

all  extremity,  is  a  grief  above  all  griefs,  and  man's  heart 
can  never  digest  it.  It  is  against  God,  against  nature  and 
common  reason,  which  teacheth  all  gentleness  to  such :  nay, 
it  is  worse  than  beastliness ;  for  one  beast  will  not  deal  so 
cruelly  with  another  of  his  own  kind,  and  one  thief  will  not 
rob  another ;  therefore  to  be  spoiled  and  robbed  by  them 
of  whom  they  should  be  defended  and  reheved,  it  is  a  grief 
that  passeth  all  sorrows.  But  if  these  sorrows  could  have 
an  end,  or  there  were  any  hope  to  have  release  of  them  in 
time,  we  could  take  it  the  better,  and  have  some  comfort : 
but  all  hope  is  taken  away,  for  we  have  no  power  left,  we 
have  nothing  to  help  ourselves  withal,  we  have  wrestled  as 
long  as  we  might,  and  made  shift  as  long  as  it  would  be ; 
but  now  we  are  able  to  bear  it  no  more,  we  have  nothing 
left,  all  is  spent  and  gone,  and  we  cannot  devise  where  to 
get  any  more ;  our  houses,  our  lands,  and  vineyards  other 
men  have  cruelly  gotten  from  us,  and  unmercifully  do  keep 
them,  and  have  no  regard  to  help  us  in  this  our  great  and 
extreme  necessity.  We  can  do  nothing  but  cry  out  on  heaven 
and  earth ;  but  they  hardened  their  hearts,  and  stopped  their 
ears,  that  they  will  not  hear  nor  pity  us.  Mercy  is  gone; 
cruelty,  oppression  and  greediness  carry  them  away,  that  both 
forget  God  and  themselves. 

This  was  the  miserable  state  of  that  time  :  a  man  would 
have  thought  that  the  misery,  slavery  and  bondage,  that  they 
themselves  were  in  of  late  under  heathen  princes,  in  strange 
countries,  and  so  late  being  restored  through  God's  free  and 
undeserved  goodness  to  their  own  country,  with  liberty,  great 
gifts,  and  liberality,  to  build  their  temple  and  city,  should  not 
liavc  been  so  soon  forgotten;  but  as  they  then  would  have 
been  glad  of  some  relief,  succour  and  courtesy  to  be  shewed 
unto  them  at  strangers'  hands,  so  they  should  now  shew  the 

^  like  unto  their  brethren  and  countrymen.      But  such  is  the  ( 
;  wickedness  of  man's  heart,  that  the  more  mercies  we  receiver 

^  at  God's  hand,  the  more  unthankful  we  be :  and  such  is  the  ' 
malice  of  Satan  against  God,  his   church   and   people,   that 
when  the  Lord  of  his  own   free  will  and  undeserved  o'ood- 

o 

ness  bestoweth  his  mercy  upon  his  servants,  the  devil,  by  his 
members  and  all  devices  possible,  goeth  about  to  overthrow 
and  withdraw  all  sorts  of  men,  so  much  as  in  him  is,  to  a 


V.   1 5.]  AX    EXPOSITION     IPOX    NEIIEMIAII.  4fil 

forgetfulness  of  such  merciful  goodness  Ijcstowed  upon  them, 
and  maketli  them  unmerciful  to  their  ])rethren,  which  liave 
received  so  great  mercy  at  the  Lord's  hand. 

Religion  is  the  chiefest  help  that  God  hath  given  us  to 
know  him  by,  to  bridle  our  ill  afiections  and  desires  withal, 
to  make  us  love  one  another,  and  set  forth  his  glory :  ami 
yet,  if  we  look  into  ourselves  in  these  days,  we  shall  find 
that  there  was  never  greater  cruelty,  oppression  of  the  j)oor, 
hypocrisy  and  dissembling  in  God's  cause,  and  unmerciful- 
ness  amongst  men  in  this  land,  than  hath  been  since  the 
beginning  of  the  reforming  of  religion  amongst  us  ;  yea.  and 
that  is  more  wonderful,  of  such  as  would  pretend  to  ho 
favourers  of  religion.  Hypocrites,  as  they  use  nothing  well, 
so  they  misuse  religion  for  a  cloke  to  work  their  own  v.ill 
and  pleasure  by,  to  the  defacing  of  all  good  religion.  Things 
be  fresh  in  memory,  and  cannot  be  forgotten  of  them  that 
will  not  willingly  be  blind ;  but  they  that  list  to  read  may 
see  in  that  worthy  father,  master  Latimer's  sermons,  many 
such  things  opened,  that  then  were  preached ;  and  nnouUI  to 
(jiod  they  were  now  reformed,  or  not  fallen  to  worse  and  more 
shameful  deahngs,  without  hope  of  amendment !  As  for  beg- 
ging or  buying  good  things  at  the  king's  hand,  then  selling 
the  woods,  survevingr  the  land  to  the  uttermost  acre  or  roods 
of  land,  enhancing  of  rents  to  the  highest,  from  twenty  pomids 
to  an  hundred,  racking  the  tenants  by  intolera'ole  fines  and 
incomes,  sine  fine^  every  five  or  seven  year  commonly,  lay- 
ing load  on  them  to  carry  and  recarry  whatsoever  is  to  be 
done,  paying  never  a  jjenny  for  their  labour,  ride  and  run 
when  he  is  commanded,  &c.  then  turn  it  into  the  prince's 
liand  again,  get  its  much,  and  use  it  as  ill  or  worse;  this 
practice  hath  been  so  common,  and  declared  by  divers,  that 
few  can  be  ignorant  of  it.  and  many  cry  out  on  it  at  this 
day,  but  remediless,  ^'et  this  is  not  the  woi*st  :  if  there  Ik* 
any  ])roken  title  of  tlie  land  that  may  make  question  in  the 
law,  or  it*  there  be  anv  danger  of  waters  or  extraordinary 
charges,  reparations,  «kc.  then  it  is  meet  for  the  prince  by 
exchange.  \\'hen  it  is  racked  to  the  highest,  and  a  good 
thing  gotten  instead  of  it,  yet,  that  the  prince  shall  not  1h» 
thouirht  to  have  an  ill  bar<rain,  he  will  dr^irc  to  b»*  fanner 
of  it    himself  after  the  same  rato,  to  st(»p  nu-n's  nuniths  for 


4G2  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  V. 

a  time.  As  it  is  reason,  honourable  and  godly,  that  the  prince 
should  liberally  reward  and  encourage  the  good  servitor  ;  so 
is  it  reason  again,  that  the  princess  goodness  nor  the  sub- 
ject be  misused.  Master  Latimer  did  freely  speak  of  these 
things,  not  without  blame,  as  peradventure  this  will  be  too ; 
but  would  to  God  this  had  been  used  only  in  the  prince's 
state !  but  he  that  will  look  abroad  and  see,  shall  find  the 
like  too  common  in  mean  men's  doings. 

As  for  pulling  down  of  towns,  turning  tillage  to  pasture, 
and  turning  out  the  tenants,  as  Achab  did  to  Nabotli  for  his 
vineyard,  that  they  may  have  elbow  room,  make  them  large 
domains,  or  set  a  shepherd  and  his  dog  where  so  many  have 
dwelt,  and  that  a  poor  man  may  not  dwell  so  near  a  man 
of  worship ;  these  be  so  common  among  the  meanest  sort 
of  purchasers,  that  men  need  not  to  study  where  to  find  them. 
Kaising  of  rents,  and  taking  unreasonable  fines  and  gressans, 
is  thought  no  fault,  it  is  so  common;  but  some  are  waxen 
so  cunning,  that  it  is  strange  to  think  of.  A  landlord  is 
hungry,  and  needs  must  have  fines,  even  of  the  poorest  sort ; 
and  because  he  will  be  thought  to  deal  mercifully,  this  way 
is  devised.  The  poor  man  hath  no  money,  and  yet  he  must 
pay ;  his  goods,  and  specially  his  sheep,  though  they  be  few, 

,^,  V  shall  be  praised,  and  according  to  the  rate  out  of  those  goods 
the  fine  shall  be  raised.  And  that  some  pity  shall  be  thought 
to  be  shewed,  the  poor  man  shall  have  his  goods  again  by 
the  price,  to  pay  his  fine  withal,  and  for  occupying  of  those 
his  own  goods  he  shall  pay  a  yearly  rent  or  interest,  as  it 
were  an  usury ;  and  this  dealing  is  thought  great  courtesy. 
Solon,  when  he  was  asked  why,  among  the  other  good  laws 
that  he  made,  he  made  not  one  for  him  that  killed  his  fa- 
ther, he  answered,  "because  he  would  not  put  men  in  re- 
membrance that  there  was  any  such  a  mischief,  that  could 
come  into  men's  heads."  So,  I  fear,  the  opening  of  these 
things  shall  give  occasion  to  some  ill  men,  but  not  to  the 
good,  to  learn  the  like  devices.  So  ready  we  be  to  learn 
that  that  is  ill. 

The  law  indeed  openeth  sin  what  it  is,  that  a  man  should 

Roni.vii.7.  fly  from  it,  and  not  be  condemned  for  ignorance.  St  Paul 
saith,  "  I  had  not  known  lust  and  desire  of  ill  things  to  be  sin, 
except  the  law  had  said,  Thou  shalt  not  lust  nor  desire  them." 


V.    1 .;.]  A\     f-.XPOSITIOX     UPON'    XF.IlEMIAir.  4G.*] 

The  law  is  not  to  blame  in  declarin;^  what  sin  is,  that  by 
knowing  of  it  we  may  fly  from  it,  no  more  than  the  physi- 
cian is  to  blame  in  opening  the  disease  to  his  patient,  and 
teaching  him  what  things  to  avoid  that  he  may  recover  health. 
But  as  an  ill  stomach,  what  good  meat  soever  it  eateth,  tum- 
eth  it  into  ill  humours,  and  the  spider  gathereth  poison  on  the 
same  flowers  that  the  bee  gathereth  honey ;  so  on  the  holy 
word  of  God,  and  his  blessed  laws,  which  he  made  for  our 
health  and  salvation,  ill  men  gather  death  and  damnation 
through  their  o\mi  wickedness,  and  no  fault  in  the  law  nor 
law-maker.  As  the  Israelites  cried  out  in  this  time  justly  on 
their  rulers  for  this  great  oppression,  so  it  is  to  be  feared 
that  in  our  days  there  is  no  less  cause  to  cry  aloud,  that  God 
may  hear  when  man  wiU  not. 

There  be  four  things  that  cry  for  vengeance  out  of  hea- 
ven unto  the  Lord,  and  the  scripture  useth  the  same  word  of 
cr}'ing  with  them,  which  for  memory's  sake  are  contained 
in  these  two  verses : 

Clamitat  in  coelum  vox  sang^ini',  vox  Sodomonim, 
Vox  oppressorum,  mercesque  rctenta  labonim. 

For   nmrder   and  bloodshed  God  said  to  Cain,  when  he  had 
killed  his  brother  Abel,    *•  The  voice  of  thy  l)rother's  blood  Gen.iv. 
crieth  out  from  the  earth  to  me  in  heaven/'     For  the  Hlthy 
incest,  fornication,  pride,  gluttony,  wealth,  and  idleness  of  So- 
dom, the  prophet  Ezechiel  and  Genesis  testify  saying,  '"^i'^^<-' JiJ^pJ:  ^^J^; 
or}'  of  Sodom  is  come  up  to  me.''     The  Israelites  oppressed 
in  Eg>iDt  with  making  of  brick,  kc.  God  delivered  them  when  Exod.  ii.  iii 
they  cried  unto  him,  and  drowned  the  oppressors.     St  James 
saith,   '•  The  wages  withholden  from  those  that  reaped  their  Jimes  v. 
fields  cried  out  unto  tiie  Lord  of  hosts."     These  be  good  les- 
sons for  such  as  oppress  the  poor,  or  deal  straitly  with  their 
tenants,  thinking  they  may  use  them  like  slaves  or  beasts  at 
their  pleasure.      Though  they  be  servants  here,  yet  they  1h' 
children  of  the  same  God.  and  bought  by  the  same  price  that 
their  masters  be;    and  therefore  ought   of  duty  to  be  used 
with  christian  and  brotherly   charity,  as  thou  wouldst  Ije  if 
thou  were  so. 

There  be  other  sorts  of  cruel  oppressors,  but  not  so  com- 
mon as  these :  as  cozening,  ])y, cunning  dealing  to  creep  into 


464  A\    EXPOSITION    UPON    NEIIEMIAH.  [cil.   V- 

men^s  bosoms,  to  be  feoffees  of  trust,  executors  of  will,  guard- 
ians of  infants,  and  these  play  best  be  [by]  trust ;  but  they 
trust  themselves  best,  and  go  away  with  all.  Carriers  of  corn, 
victuals,  and  other  commodities  out  of  the  realm,  to  make  a 
dearth  within  the  realm,  yea,  and  oft  to  feed  our  enemies,  and 
enrich  themselves,  by  procuring  licences  to  carry  them  out, 
are  too  well  known  how  hurtful  they  be  through  all  countries. 
As  for  engrossers,  forestallers,  regraters,^  leasemongers,  they 
are  thought  honest  men.  The  lawyers  of  both  sorts,  by 
feeding  their  clients  with  fair  words,  and  the  questmongers 
with  sluttish  shifts,  making  them  believe  their  matter  to  be 
good,  and  with  long  delays  impoverish  the  suitors ;  and  if  he 
come  to  be  judge  in  the  same  matter  afterward,  wherein  he  was 
a  counsellor  afore,  he  saith,  '  I  spake  then  as  a  counsellor, 
and  now  I  must  speak  as  a  judge,"*  and  thinketh  that  he  hath 
spoken  good  reason;  as  though  God  had  made  it  lawful  at 
any  time,  or  in  any  case,  to  bear  false  witness  or  speak  un- 
truths. The  physician  and  the  apothecary  deal  so  cunningly 
that  no  man  espieth  them,  and  yet  be  as  ill.  The  clergy 
that  will  take  the  profit  and  refuse  the  pains,  lie  at  his  ease 
from  his  charge,  and  let  his  sheep  hunger,  are  not  better 
than  the  rest.  Pen-clerks,  sheriffs,  bailiffs,  and  summoners 
are  not  worthy  to  come  to  this  company ;  for  they  can  re- 
turn, non  est  inventus^  when  they  stand  and  talk  with  him, 
and  make  cuiming  delays,  until  they  make  men  pay  double  fees 
for  expedition.  Worst  of  all  cometh  the  common  cut-purse, 
the  usurer,  and  his  broker :  he  standeth  on  his  reputation,  he 
sitteth  highest  on  the  bench,  and  looketh  big ;  nay,  it  is  crept 
into  mean  men's  dealings ;  he  speaketh  courteously  and 
dealeth  cruelly ;  he  defendeth  his  doings  to  be  charitable, 
v»'hen  he  eateth  up  house,  lands  and  goods,  turneth  infants 
a  begging,  and  overtliroweth  the  whole  kindred.  Captains 
convey  as  cunningly  as  jugglers  with  legerdemain.  Mer- 
chants and  artificers  are  so  honest,  that  they  may  not  be 
touched :  they  have  so  few  faults,  that  they  cannot  be  told ; 
and  yet  there  could  never  be  laws  enough  made  to  bridle 
them,  but  they  will  creep  out.  When  receivers  are  become 
deceivers,  controllers  be  pollers,  auditors  searchers,  and  ^s- 

['  Engrossinq;:  buying  large  quantities  of  corn,  &c.  to  sell  again.    Re- 
grating:  buying  it  to  sell  again  in, the  same  market.     Ei>.] 


V.    1 J.]  AX    EXPOSITION     UPON    NEHEMIAII.  \^:y 

tomei-s  look  through  their  fingers,  and  keep  their  okl  custom ; 
andgenerally,  '^  every  man  is  a  thief  in  his  occupation,''  a.s  the 
common  proverb  saith,  "  there  is  craft  even  in  daubing ;"  it  is 
t(»  be  feared  that,  as  the  course  of  a  stream  ])eing  stopped, 
it  gathereth  a  great  dam,  and  being  let  suddenly  go,  it  over- 
throweth  all  in  its  way;  so  God's  anger  being  staid  a  time, 
the  windows  in  heaven  being  opened,  it  will  pour  down  on 
our  heads  plentifully. 

How  should  God's  plague  be  far  from  us,  when  these 
cry  vengeance  daily  \  The  thief  by  the  highway  is  not  so  ill 
as  any  of  those  that  deal  not  uprightly  in  their  vocation.  For 
against  a  thief  a  man  may  fight  for  his  purse  wittingly,  jmd 
say,  Master  thief,  gramercy !  If  a  man  consider  in  how 
little  tents,  shops,  offices,  and  houses  those  men  dwell,  and 
how  great  gains  they  get,  he  shall  easily  see  where  the  pro- 
fitablest  ground  lieth  in  the  realm.  If  this  people  had  such 
cause  to  oxs  out  then  on  their  rulers,  what  cause  have  we  now 
here  among  us,  where  not  only  the  richer  and  mightier  sort 
overload  the  poorer,  but  every  one  in  his  degree  useth  craft, 
subtlety,  and  deceit,  to  oppress,  undermine,  and  scratch  from 
other,  without  respect  of  friend  or  foe,  what  he  can,  not  re- 
garding how  he  cometh  by  it,  by  hook  or  by  crook,  by  right 
or  wrong,  be  it  short  or  long  I 

Here   is    nothing  spoken  particularly  against   anv   man's 
vocation   or  occupation,   nor  any  man   that   dealeth   honestly 
in  them ;   but  generally  to  note  the  general  faults  of  the  of- 
fenders, that  ever)'  man  may  look  into  his  own  ])osom,  consider 
his  doings,  and  amend  one.      If  every  one  would  amend  one. 
all   should    be   well   straight ;    but   every   one   would   amend 
another,  see  other  men's  faults,  but  not  his  own,  and  there- 
fore all  lie  still  ius  they  did,   nothing  amended,  and  ever)'  one 
maketh   courtesy    who    shall   begin.      Sophony    the    prophet 
complaineth  of  his  time,  and   saith,  ''Thy  rulers  are  roaring  [Zrph.  in.] 
lions,   thy  judges  are    ravening  wolves    in    the   evening,   and 
will    not    leave    the    hemes    until  morning ;    thy   j)niphets  are 
lewd  and  unconstant,  thy  priests  have  defiled  the  huly  place, 
and  broken  thy  law."    Micheas  crieth  out,  and  siiith,  "There  is  r.Mir.  m. 
not  a  good  man  left  on  the  earth,  and  not  a  righteous  man 
among  men  ;  all  lie  in  wait  for  blood,  every  man  hunteth  his 
brother  unto  death,  ^c."     ('od  Lrrant  our  times  were  not  like  ! 

[ril.KlNGTO.N.] 


4:66  AN    EXPOSITION    UPON    NEHEMIAH.  [cH.  V. 

Among  us  it  is  merrily  said  of*  some,  that  there  be  some 
com'ts  where  law  is  executed  without  conscience ;  another, 
where  conscience  is  without  law;  the  third,  where  neither 
law  nor  conscience ;  the  fourth,  where  both  law  and  con- 
science shall  rule,  I  can  rather  pray  for  than  look  for,  until 
the  last  day  come,  when  the  righteous  Judge  shall  judge 
both  with  law  and  conscience.  In  the  meantime  we  may 
mourn,  and  turn  unto  the  Lord,  that  he  may  forgive  us,  and 
receive  us  in  his  many  and  great  mercies ;  for  we  are  full  of 
many  and  great  miseries.  The  pride  of  women  is  through  the 
fault  of  men ;  therefore  they  be  blameless :  God  amend  us 
all ! 
Gen.  xivii.  It  is  written,  that  Joseph  in  Egypt  used  the  people  almost 

of  like  sort  that  they  do  here,  and  yet  is  he  praised  and  these 
justly  reproved ;    which  possibly  some  marvel  at,  not  under- 
standing the  diversity  of  their  doings.    Joseph  laid  up  corn  in 
I       the  time  of  plenty,  when  every  man  had  enough :  these  men 
\      did  it  at  all  times  without  respect,  in  plenty  and  scarcity. 
\     Joseph  brought  the  money  into  the,  king's  coffers  to  serve  the 
i     commonwealth :   these  men  laid  it  up  in  their  own  coffers  to 
their  own  private  use.     Joseph  "  bought  their  cattle"  for  such 
I    price  as  they  were  worth :  these  men  pay  not  the  just  price  for 
I     any  thing  they  take.     Joseph  "  buyeth  their  land,  and  maketh 
the  people  bond  unto  the  king,"  restoring  them  again  the  land, 
the  king  finding  the  seed  to  sow,  the  people  only  labouring  to 
till  the  ground.     And  where  we  think  we  deal  courteously  if 
we  let  them  sow  to  halves,  the  Egyptians  have  the  fourth  part 
for  their  labour,  and  pay  the  king  the  fifth  part  of  the  increase 
for  the  land  and  seed ;   but  these  men  kept  all  in  their  own 
hands.    Joseph  "bought  not  the  priests'  lands,"  but  gave  them 
allowance  of  such   things  as  they  wanted  out  of  the  king's 
store ;  and  these  men,  like  unto  our  days,  if  they  can  scrape 
any  thing  from  the  churchy  that  is  a  pastime  among  all  other 
to  laugh  at,  and  thought  best  gotten.     So  much  more  is  a 
minister  of  God's  gospel  thought  meeter  to  be  spoiled  by  these 
cut-purses,  than  Joseph  thought  meet  to  do  to  those  idolatrous 
priests.     Joseph  opened  his  barns  in  time  of  dearth,  and  sold 
liberally  to  the  needy ;  these  men,  the  greater  the  need  was, 
the  faster  they  locked  it  up,  until  they  had  their  desire  of  the 
poor.     Joseph  restored  their  land,  and  took  but  the  fifth  part 


V.   1 5.]  AN    EXPOSITION    UPON    NEHEMIAli.  467 

of  the  increase :  these  men  restore  nothing,  and  yet  take  i  n- 
terest.  / 

As  this  cruel  dealing  toward  their  bretlu'en  and  country- 
men was  thought  strange  to  be  found  amongst  this  people,  in 
the  time  that  God  had  shewed  to  them  such  great  mercies,  in 
restoring  them  again  to  their  country,  giving  them  the  liberty 
to  build  their  temple  and  city,  with  great  gifts,  liberality,  and 
favour  of  the  kings,  under  whom  they  were  bondmen  and 
slaves  ;  so  it  is  much  more  marvel,  that  among  Christians,  in 
the  time  of  the  gospel,  so  mercifully  restored  unto  us  and  so 
freely  taught,  greater  cruelty  should  be  found  and  exercised, 
than  among  the  hard-hearted  Jews  or  infidel  pagans. 

But  this  is  the  common  practice  of  Satan,  that  in  no 
age,  people,  nor  countr}',  he  can  be  quiet  to  see  God's  kingdom 
set  up  and  flourish,  and  his  power  fall ;  but  he  will  rage, 
storm,  bestir  him,  and  by  all  devices  that  may  be,  and  by 
all  power  that  he  can.  overthrow  it.  And  seeing  this  is  no 
new  thing,  but  hath  fallen  out  divers  times  afore,  let  us  not 
now  be  astonied  nor  dismayed  at  it,  nor  murmur  and  grudge 
against  the  doctrine  of  our  salvation,  so  mercifully  offered 
unto  us,  as  though  it  were  not  the  true  word  of  Ciod,  because 
men  live  so  far  contrary  to  that  which  is  taught,  and  they 
openly  profess.  The  devil  is  content,  when  he  cannot  over- 
throw the  truth  of  the  doctrine,  to  deface  it  so  much  as  lie 
can  with  the  ill  life  of  those  that  profess  it.  J5ut  the  gospel 
teacheth  us  what  to  do  in  this  case,  saying,  ''  Do  as  they  .^'«"-  >^^"' 
say,  but  do  not  as  they  do.''  The  doctrine  is  good,  though 
they  be  ill.  The  truth  and  worthiness  of  God's  word  hangeth 
not  on  our  life  and  doings,  but  our  life  and  doings  should 
be  refonned  by  Ciod's  word  ;  for  that  "it  is  a  lantern  to  our  Psai. cxix. 
feet,  and  a  light  to  our  steps,"  that  we  may  know  when  we 
1)0  in  the  right  way,  and  how  to  come  into  it.  We  must  Ik) 
judged  by  (iod's  word,  and  not  it  by  us :  we  nuist  be  ruled  by 
it,  and  not  overnile  it  accordins  to  our  fantasies :  we  nuist 
hang  on  God's  true  saying,  and  not  on  man's  evil  living. 


30— J 


468 


Because  the  Author,  being  prevented  by  death,  could 
not  finish  the  rest  of  this  treatise,  much  less  of  this  and  the 
other  chapters  which  remain  untouched,  I  thought  it  good, 
for  the  better  instruction  of  the  reader,  and  instead  of  a  supply 
for  this  point  of  oppression,  which  that  godly  and  zealous 
father  had  begun,  to  annex  and  set  down  that  which  of  late 
was  pubhshed  by  Robert  Some,  D.  in  Divinity. 


TO  THE  READER. 

It  hath  pleased  an  English  papist  to  give  out  in  prints  that 
the  church  of  Rome  doth  both  teach  and  require  actual  resti- 
tution^ and  that  our  church  doth  neither.     His  speech  of  us 
is  very  slanderous^  and  my  treatise  against  oppression  is  argu- 
ment enough  to  confute  him.     If  they  of  Rome  teach  and 
require  actual  restitution.,  it  is  no  work  of  supererogation: 
they  do  no  more  hut  their  duties.     If  we  should  fail  i7i  this 
clear  pointy  we  deserve  great  condemnation  at  Almighty  God''s 
hands.     I  confess  that  a  man  is  good^  (and  therefore  justified 
in  God^s  sight,)  before  he  doth  good  tcorks ;  hut  toithal  I  set 
down  this,  that  good  works  do  follow  him  that  is  truly  justi- 
fied, and  that  such  as  have  oppressed  or  injured  any 
man,  shall  not  he  pardoned  at  God''s  hands,  unless 
they  make  actual  restitution,  if  they  he 
able  to  do  it.     If  any  require  proofs 
of  this,  I  refer  him  to  this 
treatise  of  mine  against 
oppression. 


4C9 


A  GODLY  TREATISE 


AOAIN'ST 


THE  FOUL  AND  GROSS   SIN  OF  OPPRESSION 


Ql'KPTIOV. 

What  i.9  oppression  ? 

Answer. 

It  is  unjust  dealing,  used  of  tlie  mightier,  either  hy  violence,  colour 
of  law,  or  any  other  cunning  dealing,  against  sueh  as  are  not  able  to 
withstand  them.  The  ground  of  this  definition  is  contained  in  these 
places  of  Scripture.  Michciis,  chap.  ii.  verse  1,2.  1  Thess.  chap.  iv. 
verse  C. 

2.     //  i*  not  lawful  for  any  man  to  oppress  another. 

*'Give  us  this  day  our  daily  bread."     Every  Christian  desireth  God  Matt.  vi.  ii. 
to  give  daily  bread,  (tliat  is,  all  things  necess."iry  for  this  life,)  both  to 
himself  and   to  others:    therefore  no  Christian    is   privileged   to   spoil 
another  of  his  necessarj'  food. 

If  one  of  us  must  pray  for  the  good  of  another,  one  of  us  may 
not   prey  upon  another.     "  He  that  taketh  his  neighbour's  living  is  a  Fkvius. 
murdertT."  *"'^•"• 

"Thou  shalt  not  desire  thy  neighbour's  house,  his  field,  &c."     If  we  Deut.  v.  'i\. 
may  not  desire  his  house  or  land,  then  we  may  not  spoil  him  of  his 
house  or   land,  or  inclose   that   gTound,  whereby   the  poor  either   by 
right  are,  or  by  right  ought  to  he,  relieved. 

"  If  thou  meet  thine  enemy's  ox  or  his  ass  going  astray,  thou  shalt  F.x«k1.  xxiii. 
bring  him  to  him  again.  If  thou  see  thine  enemy's  ass  lying  under 
his  burden,  wilt  thou  cease  to  help  him?  thou  shalt  help  him  uj»  with 
it  again."  Almighty  God  commandeth  us  to  deal  \\\  11  with  our  enemy's 
ass:  therefore  we  may  not  by  undoing  our  neighbour,  or  spoiling  him 
of  any  part  of  his  land  or  goods,  make  him  an  ass,  and  s«Mid  him  a 
begging. 

"  He  that  oppn'sseth  the  poor,  reproveth  him  that  made  him,  \'c."    It  i*rov.  xir. 
is  a  gross  sin  to  reprove  the  majesty  of  (iod ;  tlurifori'  it  is  a  gross  sin 
to  o])i)ress  the  poor. 

It  was  one  of  the  sins  of  So<loni,  "  not  to  reach  out  the  hand  to  the  F.irk.  xvi. 
po«>r."     If  it  be  a  great  sin  not  to  relieve  the  poor,  it   is  a  vi  ry  gross 


K 


/  0  DR    SOME  S    GODLY    TREATISE 

Eccius.        sin  to  s])oil  the  poor.     "The  bread  of  the  needful  is  the  life  of  the  poor ; 

x.wiv.  21. 

he  that  defraudeth  him  thereof  is  a  murderer." 

There  is  a  writ  in  England  which  beareth  this  name,  ne  irijuste 
vexes,  that  is  to  say,  "vex  not  any  man  unjustly."  This  is  a  godly  law, 
and  is  derived  from  the  law  of  God,  which  forbiddeth  and  condemneth 
oppression. 

There  are  certain  beggars,  which  of  purpose  keep  their  legs  sore, 
to  get  money  by  it.  If  they  are  justly  misliked,  which  gain  by  their 
own  sore  legs,  what  deserve  they  to  be  thought  of,  which  gain  by  other 
men's  sore  legs? 
Levit.  XXV.  «  When  thou  sellest  ought  to  thy  neighbour,  or  buy  est  at  thy  neigh- 
1  Thess.  iv.  hour's  hand,  ye  shall  not  oppress  one  another."  "This  is  the  will  of  God, 
that  no  man  oppress  or  defraud  his  brother  in  any  matter."  Therefore 
men  of  trade  may  not  gain  by  little  measures,  false  weights,  and  false 
speeches  and  oaths ;  nor  any  mighty  men  may  gain  by  cunning  dealing, 
by  colour  of  law,  or  by  using  any  violence  whatsoever. 

8.  They  which  have  done  wrong  unto  or  oppressed  any,  must  make 
actual  restitution. 

Num.  V.  c,  God  saith  thus  unto  Moses :  "  Speak  unto  the  children  of  Israel, 
^Vhen  a  man  or  woman  shall  commit  any  sin  that  men  commit,  and 
transgress  against  the  Lord,  when  that  person  shall  trespass,  then 
they  shall  confess  their  sin  which  they  have  done,  and  shall  restore 
the  damage  thereof  with  his  principal,  and  put  the  fifth  part  of  it 
more  thereto,  and  shall  give  it  unto  him  against  whom  he  hath  tres- 
passed. But  if  the  man  have  no  kinsman,  to  whom  he  should  restore 
the  damage,  the  damage  shall  be  restored  to  the  Lord  for  the  priests' 
use,  &c."  We  are  taught  in  this  place,  to  whom  this  actual  restitu- 
tion must  be  made,  even  to  him  whom  we  have  injured:  if  he  be 
dead,  we  must  restore  it  to  his  kinsman;  if  he  have  no  kinsman 
alive,  actual  restitution  must  be  made  to  Almighty  God  for  the  priests' 
use,  and  in  our  time  for  the  poor's  use. 

Judg.  xvii.  Michah  robbed  his  mother  of  eleven  hundred  shekels  of  silver:  his 
mother  did  not  know  that  he  had  it ;  but  he  had  remorse  of  that  sin, 
and  made  actual  restitution. 

1  Sam.  xii.  Samuel  saith  thus  of  himself:  "Whose  ox  have  I  taken?  whose 
ass  have  I  taken  ?  or  whom  have  I  done  wrong  to  ?  or  whom  have  I 
hurt  ?  or  of  whose  hands  have  I  received  any  bribe  to  blind  my  eyes 
therewitli?  and  I  will  restore  it  you,  &c."  It  is  certain  that  Samuel 
did  not  deal  either  corruptly  or  unjustly  in  his  office:  if  he  had,  he 
would  have  made  actual  restitution. 

Zaccheus  was  sometimes  very  disordered  in  his  life :  it  pleased  our 
Saviour  Christ  to  Ijc  a  good  God  unto  him,  and  to  lodge  in  his  house. 
Zaccheus,  having  feeling  of  his  former  wants,  uttered  these  words,  "  If 
I  liave  taken  from  any  man  by  forged  cavillation,  I  restore  him  four- 
fold." If  Zaccheus  of  Jericho  after  his  conversion  was  content  to 
restore  fourfold,  it  is  a  good  consequent,  that  they  have  little  sense 
of  religion,  which  will  not  restore  the  principal. 


AGAINST    OPPRESSION. 


471 


Question. 

Jf  a  man  have  deceived,  robbed,  or  oppressed  other  men,  shall  he  })c 
pardoned  at  God's  hand,  if  he  make  not  actual  restitution  ? 

Answer. 

God  will  not  pardon  him,  unless  he  make  actual  restitution,  if  he 
be  able  to  do  it:  my  reasons  are  these. 

"  If  the  wicked  restore  the  pledge,  and  give  again  tliat  he  liad  rob-  Ezek.xxxiii. 
bed,   he  shall  surely  live  and  not  die,  saith  the    Lord."     Therefore  it  12^  13, 
is  a  sure  consequent,  that  he  shall  not  live  eternally,  whicli,  being  in 
case  to  make  actual  restitution,  doeth  it  not  accordingly. 

"  Is  not  tliis  the  fasting  that  I  have  chosen,  to  loose  the  bands  of  jsai.  Iviii.  6, 
wickedness,  to  take  off  the  hea\y  burdens,  and  to  let  the  oppressed  go  ^* 
free,  and  that  ye  break  every  yoke,  ike.  ?  Then  shalt  thou  call,  and 
the  Lord  shall  answer;  thou  shalt  cry,  and  he  shall  say.  Here  I  am, 
&c."  If  the  oppressor  must  let  the  oppressed  go  free,  he  must  make 
actual  restitution.  If  Almighty  God  will  not  hear  the  prayer  of  the 
oppressor,  until  he  let  the  oppressed  go  free,  it  is  a  necessary  conse- 
quent, that  God  will  not  pardon  him. 

Augustine   is  very  flat  for  this  point:    "If  men  be  able  to  make  Epist.  54. 
actual  restitution,  and  do  it  not,  pmnitentia  non  agitnr,  scd  fiiiyitur^:" 
that  is  to  say,  "  their  repentance  is  no  repentance,"  and  their  sin  shall 
not  be  pardoned  until  actual  restitution  be  made. 

Question. 
If  a  man  have  secrethj  either  rolled  or  deceived  another,  and  is  very 
williny  to  make  restitution,  lut  cannot  do  it  without  some  worldly  danyer 
and  disgrace  to  himself,  what  must  he  do  in  this  case? 

Answer. 
Let  him  send  that  which  he  hath  taken  unjustly  by  some  trusty 
messenger  to  him  whom  he  liath  wronged,  and  let  his  name  be  con- 
cealed. 

Question. 
If  he  that  hath  taken  unjustly  from  others,  hath  wasted  all,  and   is 
not  able  to  make  restitution,  what  shall  he  do? 

Answer. 
Such  a  one  must  desire  pardon  very  humbly  at  God's  hand,  and 
water  the  earth  with  his  tears. 

4.     //  is  the  duty  of  the  magistrate  to  deliver  the   oppressed  out  of 
the  hand  of  the  oppressor. 

"  Execute  judgment  in  the  morning,  (that  is,  carefully  and  without  Jer.  xxi.  12. 
delay,)  and  deliver  the  oppressed  out  of  the  hand  of  th»'  oppr««t)r, 
saith  the  Lord,  &c."     "Seek  judgment,  relieve  the  oppressed,  judge  the  *"••  '•  *"• 

[I  91  enim  rosaliena,  propter  quain  peccatum  est,  cum  reddi  jwsHit,  non  rt'dditur, 
non  »jcitur  poenitentia,  sed  f^n^itur.  August.  Epist.  i.iv.  (c mm.)  Tom.  ii.  p.  7W.  Ed. 
Paris.  183G.    Ed.] 


472  DR     SOMF^S    GODLY     TREATISR 

fatherless,  and  defeiKl  tlie  widow."  Almighty  God  commandcth  the 
magistrates  to  execute  judgment  in  the  morning;  therefore  they  must 
use  no  delays  in  doing  justice.  God  commandeth  the  magistrates  to 
seek  j  udgment ;  therefore,  in  cases  of  oppression,  they  must  not  stay 
till  they  he  called  for.  God  commendeth  unto  the  magistrates  all 
that  are  oppressed,  but  specially  the  fatherless  and  widow,  because 
they  want  the  defence  of  their  parents  and  husbands,  and  every  man 
goeth  over  where  the  hedge  is  lowest. 

Jer.  xxii.  "Josias  executed  judgment  and  justice:  he  judged  the  cause  of  the 

afflicted  and  poor,"  saith  the  Lord  of  Josias. 

Job  xxix.  Job  saith  thus  of  himself:   "  I  delivered  the  poor  that  cried,  and 

the  fatherless,  and  him  that  had  none  to  help  him,  &c.  I  put  on 
justice,  and  it  covered  me:  my  judgment  was  the  eye  to  the  blind, 
and  1  was  a  father  unto  the  poor ;  and  when  I  knew  not  the  cause,  I 
sought  it  out  diligently.  I  brake  also  the  chaws  of  the  unrighteous 
man,  and  plucked  the  prey  out  of  his  teeth,  &c."  It  appeareth  by 
this,  that  Job  was  a  worthy  magistrate.  God  send  us  many  such  as 
Job  was ! 

The  Shunamite,  whose  son  Eliseus  raised  to  life,  sojourned  in 
the  time  of  famine  seven  years  in  the  land  of  the  Philistines:  in  her 
absence  her  lands  and  goods  were  unjustly  entered  upon:  at  her  return 
she  complained  of  the  injury  to  Jehoram  the  king  of  Israel ;  Jehoram 
without  delay  commanded  an  eunuch  to  restore  her  goods  and  lands 

2  Kings  viii.  unto  her :  "  Restore  thou,"  saith  Jehoram,  "  all  that  are  hers,  and 
all  the  fruits  of  her  lands,  since  the  day  she  left  the  land,  even  until 
this  time." 

The  Jews  in  Nehemiah's  time  were  greatly  oppressed:  Nehemiah 
was  very  angry  with  the  princes  and  rulers  which   oppressed  them, 

Neh.  V.  and  said  unto  tliem,  "  You  lay  burdens  every  one  upon  his  brethren, 
(S:c.  Restore  unto  them  this  day  their  lands,  their  vineyards,  their 
olives,  and  their  houses." 

If  it  1)6  the  magistrate's  duty  to  deliver  the  oppressed,  they  must 
take  great  heed,  that  themselves  be  neither  principals  nor  accessaries 

fiiTV'  "■  '"  *^^  ^'^  ^^  oppression.  If  they  be  guilty,  "judgment  shall  be  turned 
into  wormwood,  and  the  righteous  shall  be  sold  for  silver,  and  the 
poor  for  shoes :"  that  is  to  say,  filthy  bribes  shall  be  more  accounted 
<jf  than  men's  lives,  which  are  most  precious. 

6.     The  magistrate  loseth  nothing  hy  ddivering  the  oppressed. 

If  he  do  it   with  a  single  heart,   beside  the  testimony  of  a  good 

conscience,   (which  is  a  continual  feast,)   he  may  assure  himself  of 

God's  favour  and   blessing,   and   of  the    singular  liking  of  all  God's 

people. 
Jer.  xMi.  "Josias  did  eat  and  drink  and  prosper,  when  he  executed  judgment 

and  justice,  when  he  judged  the  cause  of  the  afflicted  and  the  poor." 
J'-i)  xxvi.  Jol)  "  delivered  the  poor  that  cried,  and  the  fatherless,  and   him 

tliat  had  none  to  help  him ;  and  the  Idessing  of  him  that  was  ready 

to  perish  came  upon  him." 


AGAIXST    OPPRKSSIOX.  47.3 

Our  sovorcltrii  La<ly  Quoon  Elizal.etli  hatli  dealt  graciously  with 
many  poor  suitoi-s  at  the  court:  she  hath  spoken  comfortably  to  them, 
and  procured  restitution  accordingh'.  If  it  be  no  disgi*ace  to  this  noble 
lady,  which  sitteth  under  the  cloth  of  estate,  to  deliver  the  oppressed, 
it  is  no  blot  to  inferior  magistrates  if  they  do  the  like.  If  the  prince 
l)leaseth  God  highly,  and  winneth  the  hearts  of  her  subjects  soundly, 
for  relievbig  the  oppressed,  it  is  very  certain,  that  those  cormorants, 
which  grind  tlie  faces  of  the  poor,  are  accursed  of  God,  and  lose  the 
hearts  of  his  people.  If  the  prince  sitteth  fast  in  the  seat  of  her 
kingdom  for  tendering  the  cause  of  the  oppressed,  can  they  assure 
themselves  of  sitting  quietly  under  their  vines  and  fig  trees,  which 
cat  bread  baked  with  the  tears  of  men  ?  It  is  certain  they  cannot ; 
for  (besides  the  manifold  curses  of  God  and  his  people,)  their  own 
consciences  do  mightily  sting  them,  and  are  enemies  enough  to  tor- 
ment them. 

0.     Oppressors  shall  he  grievonsly  punished. 

"Cursed  be  he  that  removeth  his  neighbour's  mark;   and  all  the  D^ut- vxii. 
people  shall  say,  Amen."     If  they  are  accursed  by  God  and  his  peo-     ' 
pie,    which   remove  the   mark   of  the   land,    they  are  more  accui-sed, 
which  take  away  house*  and  land. 

"Oppression    maketh  a  wise  man  mad."      Madness  is  a  gi-ievous  Eccles.  vii. 
punishment.    God  punisheth  oppression  by  madness,  one  gross  sin  by   ' 
another. 

"  Ve  have  builded  houses  of  hewn  stone,  but  ye  shall  not  dwell  in  Amos  v. 
them;  ye  have  planted  pleasant  vineyards,  but  ye  shall  not  drink 
wine  of  them."  The  reason  of  this  is  set  down  by  Almighty  God  in 
the  same  verse,  in  these  words:  "  Vour  treadings  are  upon  the  i)oor, 
and  you  take  from  him  burdens  of  wheat,"  (that  is  to  say,  the  ne- 
cessary relief  of  him  and  his  family.)  If  the  taking  away  of  burdens 
of  wheat  from  the  poor  wils  so  great  a  sin,  the  taking  away  of  arable 
ground,  which  by  tillage  and  (Jod's  blessing  bringcth  relief  to  a  man 
and  his  family,  is  no  little  sin. 

"They  shall  not  mourn  for  hifii,"  saith  God  of  Joachim,  the  king  Jer.  wu. 
of  Juda,  (which  wa.s  a  great  oppressor;)  "he  shall  be  buried  as  an  ass 
is  ])uried,  and  cast  forth  (as  a  carrion  alK)ve  the  ground,)  even  with- 
«)ut  the  gates  of  JerusiUem."     Joachim  had  closed  himself  in  cedar,  but 
that  was  not  able  to  keep  God's  judgments  fron\  him. 

"The  stone  shall  cry  out  of  the  wall,  and  the  beam  out  of  the  Hab.  ii.  il. 
tiin])er  slmll  answer  it,  &c."  As  if  Almighty  God  should  say.  Rather 
than  the  vile  dealings  of  oppressors  should  not  come  to  light,  the 
stone  shall  cry  out  of  the  wall,  I  am  built  of  blood  and  initiuity  ;  aiul 
the  beam  out  of  the  timlx^r  shall  answer,  I  am  built  likewis*'  of  l>lo04l 
and  ini([uity.  If  the  stones  and  beams  of  oppressors'  houses  give  in 
tlu'ir  evidence  (like  honest  jurates,)  against  such  houses,  the  oppn'ssors 
n)ust  prepare  thems<'lves  to  hear  this  fearful  M-ntence  prou«nineed 
by   the   Lord  chief  justice  of  heaven  and  earth  against  them:   "Woo  lUb.  li.  13. 


474  DR  some''s  godly  treatise 

unto   him  that  buildeth  a  town  with  blood,  and  erecteth  a  city  by 

iniquity  !" 

They  which  oppress  others,  do  more  hurt  themselves  than  those 
An?.  Epist.  whom  they  oppress.  "  The  smart  of  the  oppressed  hath  an  end,  the 
Rom.  ii.       smart  of  the   oppressor  is  everlasting ;   for  he  heapeth  unto  himself 

wrath  against  the  day  of  wrath,  and  of  the  declaration  of  the  just 

judgment  of  God^" 

There  were  never  any  oppressors  so  many  and  mighty,  but  at  the 
Isai.xxx.  14,  length  they  were  met  with.    God's  judgments  have  feet  of  wool,  but 

they  have  arms  of  brass:   it  is  long  ere  God  begin;  but  when  he 

striketh,  he  payeth  home. 
Jer.  V.  "  Woe  imto  them  that  imagine  iniquity  and  work  wickedness  upon 

their  beds !  when  the  morning  is  light,  they  practise  it,  because  their 

hand  hath  power,  and  they  covet  fields,  and  take  them  by  violence, 

and  houses,  and  take  them  away:   so  they  oppress  a  man  and  his 

liouse,  even  a  man  and  his  heritage:    therefore  thus  saith  the  Lord, 
Mic.  ii.  1,     Behold,  against  this  family  have   I   devised  a  plague,   whereout   ye 

shall  not  pluck  your  necks."    God  be  merciful  unto  us,  and  make  us 

afraid  of  his  judgments ! 

7-     Oppressors  have  no  religion  in  them. 

Isai.  V.  7.  «  God  looked  for  judgment,  but  behold  oppression ;  for  righteousness, 

but  behold  a  crying,  &c."  Judgment  and  righteousness  are  the  true 
fiTiits  of  God's  religion :  therefore  oppression  is  no  branch  of  God's  re- 
ligion :  and  consequently  the  oppressor  is  void  of  all  religion. 

"Do  not  all  the  workers  of  iniquity  know,  that  they  eat  up  my 
people  as  they  eat  bread  ?  they  call  not  upon  the  Lord."  Oppressors  call 
not  upon  the  Lord ;  therefore  they  are  void  of  religion :  for  invocation 
is  a  principal  and  necessary  fruit  of  religion.  If  the  oppressors  say,  that 
they  stretch  out  their  hands  and  make  many  prayers,  I  grant  they 

.\nc;iii!4'.  ^^"  ^^>  ^^^^  Almighty  God  giveth  them  this  answer,  "I  will  hide  mine 
eyes  from  you,  1  will  not  hear;  for  your  hands  are  full  of  blood." 

Mai.  iii.5.  «i  will  be  a  swift  witness  against  those  that  wi-ongfuUy  keep  back 

the  hireling's  wages,  and  vex  the  widow  and  fatherless,  an  I  oppress 
tlie  stranger,  and  fear  not  me,  saith  the  Lord  of  hosts,  &c."'  They 
which  oppress  others  fear  not  God ;  therefore  they  are  void  of  religion. 
If  they  say  they  fear  God,  they  deserve  no  credit,  because  their  doings 
confute  their  speech.  "  A  good  tree  bringeth  forth  good  fruits/'  and  a 
justifying  faith  appeareth  by  good  works. 

Neh.  V.  15.  "The  former  governors  did  burden  the  people,  but  so  did  n)t  I," 
saitli  Nehemiah,  "  because  of  the  fear  of  God."  If  Nehemiah  did 
neither  oppress  nor  deal  hardly,  because  he  feared  God,  it  is  manifest 
that  oppressors  fear  not  God,  and  therefore  are  void  of  religion. 

['  Utinam  vel  tantum  tibi  obesset  iniquitas,  quam  miseris  et  paiiperibus  facis,  quan- 
tum obest  ipsis  quibus  earn  facis !  Illi  enim  ad  tempus  laborant ;  tu  autem  vide  quid 
tibi  thesaurizes  in  die  irai  et  revelationis  justi  judicii  Dei,  qui  reddet  unicuique  secun- 
dum opera  sua.    August.  Epist.  ctxi.  (ccxlvii.)  Tom.  ii.  p.  794.  Ed.  Paris.  1836.    Ed.] 


Psal.  xiv.  4. 


AGAINST    OPPRESSION.  47  •'^ 

"  When  lie,  (that  is,  Josias,)  judged  the  cause  of  the  afflicted  and  the  Jer.  xxii.  16, 
poor,  he  prospered:  was  not  this  because  lie  knew  me?  saith  the  Lord.  *" 
But  thine  eyes  and  thine  heart,  (he  speaketh  to  Joachim,  the  king  of 
Juda,)  are  but  only  for  thy  covetousness,  and  for  to  shed  innocent 
blood,  and  for  oppression,  ike."  Josias  was  a  singular  defence  to  the 
oppressed,  because  he  did  know  and  fear  God :  Joachim  was  a  notable 
oppressor,  because  he  did  neither  know  nor  fear  God,  that  is  to  say, 
because  he  was  void  of  God's  religion. 

This   which   I   have   set   down   against  oppression,  may  sen'c  for 

oppressors  to  look  upon,  and  to  refoi-m  themselves  by.     If  it  work  their 

good,  it  is  hai)py  for  them;  if  it  do  not,  let  them  remember  that  die 

they  must,  and  that  after  death  they  shall  have  a  fearful  judgment. 

The  best  advice  that  I  can  give  to  them  which  are  oppressed  is,  that 

they   desire  the   magistrate  to   be  their  defence.      If  by  this 

ordinaiy  means  they  cannot  compass  their  own,  they 

must  patiently  bear  injuries,  and  commit  their 

cause  to  Almighty  God,  who  hath  their 

flittings   in    his   register,  and  their  Psal.  Ivi.  8. 

tears  in  his  bottle,  and  will  l)e 

surely,  but  yet  justly, 

revenged  of  their 

oppressors. 

Veritas  et  dnicis  est  et  nmara.     Qnando  diilds  est,  jmreit ;   quaiido 
amarUy  curat.     Aug.  Epist.  ccxi^  ad  Romuhim. 

\}  ccxi.vfi.  in  the  later  editions.    See  the  last  note.     Ed.] 


47fi  AN     EXPOSITIO.V    UPON     \EHEMIAH.  [CH.    V. 

V.  6.   A7id  I  was  mry  angry ^  when  I  heard  their  cry  and 
these  icords. 

7.  And  my  heart  within  me  advised  nie,  and  I  chid  the 
noblemen  and  the  rulers^  and  I  said  unto  them^  Every 
one  of  you  lay  burdens  on  your  brethren ;  and  I  as- 
sembled a  great  congregation  agai7ist  them. 

8.  And  I  said  ^mto  them,  We  have  redeemed  our  brethren 
the  Jews,  which  loere  sold  to  the  Gentiles,  as  far  as 
we  loere  able;  and  ivill  ye  sell  your  brethren  again, 
and  shall  they  be  sold  to  us  ?  And  they  held  their  tongue, 
and  found  not  a  word  to  speak. 

9.  And  I  said,  The  thing  that  ye  do  is  not  good:  ought 
ye  not  to  icalh  in  the  fear  of  God,  for  avoiding  the 
slander  of  the  heathen  ichich  hate  us  ? 

10.  Both  I,  my  brethren,  and  my  servants,  lent  them  money 
and  corn;  I  pray  you,  let  us  leave  off  these  burdens. 

11.  /  pray  you,  this  day  restore  them  their  land,  their 
vineyards,  their  olive  gardens,  and  their  houses,  and 
the  hundredth  part  of  money,  and  of  the  corn,  and  of 
the  wine,  and  of  the  oil,  lohich  ye  do  exact  of  them. 

12.  And  they  said.  We  will  restore  them  again,  and  ice 
will  require  nothing  of  them ;  we  will  do  as  thou  hast 
said.  And  I  called  the  priests,  and  did  swear  them 
to  do  according  to  these  words. 

18.  And  I  also  did  shake  my  lap,  and  said.  Let  God 
thus  shake  every  man  which  maintaineth  not  this  word, 
out  of  his  house  and  his  labour ;  and  after  this  man- 
ner let  him  be  shaken  out,  and  void.  And  all  the  mul- 
titude .said  Amen,  and  praised  the  Lord ;  and  the  people 
did  according  to  this  word. 

Here  we  shall  learn  well,  both  what  the  cry  of  the  poor 
oppressed  prevaileth  in  the  ears  of  the  godly,  and  what  a 
good  ruler  ought  to  do  in  such  a  case.  Magistrates  are 
mortal  gods,  and  God  is  an  immortal  magistrate  :  therefore 
as  the  merciful  God  heareth  in  his  holy  habitation  in  hea- 
ven the  cry  of  the  miserable  oppressed  people  in  earth,  so 
should  every  godly  ruler  hear  and  relieve  the  pitiful  cry  of 
the  oppressed,  being  his  brethren,  seeing  he  is  God's  lieute- 
nant, and  hath  the  sword  and  law  in  his  hand  to  bridle  such 


V.   (j 1.3.]  AN     EXPOSITION     UPON     NEIIEMIAH.  477 

ill  doers,  and  must  not  for  favour,  gifts,  nor  fear,  suffer  it 
unamended :  else  he  doeth  not  his  duty  unto  the  mighty 
Lord,  who  set  him  in  that  place,  gave  him  the  authority, 
and  will  ask  a  strait  account  how  he  hath  used  it  to  the 
relief  of  the  oppressed. 

Nehemiah,  hearing  this  open  outcry  of  the  peoi)le,  and  fear- 
ing the  inconvenience  that  might  follow  of  it,  dealeth  wisely. 
First,  as  justice  requireth,  he  is  very  angry  at  it,  and  yet 
with  wisdom  bridleth  his  affection,  that  he  doth  not  rashly 
punish  them,  but  after  due  consultation  within  himself,  and 
good  advice  taking,  first  with  words  sharply  rebuketh  them, 
and  after  by  authority  compelleth  them,  not  only  henceforth 
to  leave  their  cruel  dealing,  but  also  to  restore  that  which 
they  had  so  wrongfully  gotten. 

Some  be  of  opinion,  that  a  magistrate  should  not  be 
moved  with  anijer  in  doin^j  his  office,  but  ;nve  everv  man 
fair  words,  pass  over  matters  slowly,  please  all  men,  though 
he  do  them  little  good  ;  but,  the  truth  being  well  considered, 
it  may  be  judged  otherwise.  Lactantius  writeth  a  book  De 
Ira  Dei^  wherein  he  proveth  that  Hod  h'nnseJf  is  angrtf^  and 
icery  anfjrr  is  uof  nn.  If  God  then  be  angry  against  sin, 
why  may  not  a  good  man  in  God's  cause  then  do  the  same ', 
Hate  not  the  man,  but  his  ill  doing ;  be  not  angrj'  with- 
out a  just  cause  imadvisedly ;  keep  not  thy  anger  long,  that 
it  grow  not  into  hatred  ;  let  it  be  no  more  nor  no  less  than 
the  fault  deser\'eth,  and  let  it  be  without  raging,  funn'ng, 
fretting,  swelling,  and  raving  and  disquieting  of  body  or  mind ; 
not  for  malice  of  revenging,  but  for  pity  or  justice  to  cor- 
rect and  amend :  and  anger  well  qualified  is  not  ill.  Phi- 
nees,  being  angry  with  the  filthy  whoredom  conuuitted  oj)enly 
and  unpimished  by  those  that  were  in  authority,  took  his 
sword,  killed  both  the  parties  in  liis  zealous  anger,  and  for  so 
doing  the  Lord  blessed  him,  and  '*  the  plague  ceased."  Moses 
is  called  the  "mildest  man  u|)on  earth;''  and  yet  in  his  anger  Kxod.  xiih. 
ho  threw  down  the  tables  wherein  God  wrote  the  fen  com- 
mandments, and  brake  them,  when  he  saw  they  had  made 
the  golden  calf.  Jesus  Christ  our  Lord  was  angr}-,  when  he 
"whipt  the  buyers  and  sellers  out  of  the  temple.''  St  Mark 
saith,  "he  looked  on  them  round  about  with  anger.''  Every 
anger  therefore  is  not  ill. 


478 


AN     EXPOSITION    UPON    NEHEMIAH.  [CH.  V.  6 13.] 


This  is  not  spoken  to  give  liberty  to  anger,  for  we  are 
too  ready  to  it  by  nature;  but  rather  to  bridle  it,  seeing  it 
standeth  on  so  narrow  a  point  to  keep  measure  in.  This 
qualifying  of  anger  is  declared  in  the  scripture,  as  that  it 
[Ephes.  iv.]  should  not  continue :  St  Paul  saith,  "  Let  not  the  sun  set 
upon  your  anger ;"  and  that  it  should  not  be  rashly  without 
cause,  nor  more  than  the  cause  requireth,  the  gospel  teacheth, 
saying,  "  He  that  is  angry  with  his  brother  without  a  just 
cause  is  guilty  of  judgment."  This  anger  of  Nehemiah  was 
just  in  all  circumstances,  and  kept  the  rule  of  St  Paul,  "  Be 
angry  and  sin  not ;''  which  is  a  hard  point  to  keep. 


Matt.  V. 


FINIS. 


SOLI    DEO    SIT    GLORIA, 


THE 


BURNING  OF  ST  PAUL'S  CHURCH: 


TIIK 


ADDITION 


AM> 


COiNFUTATlOxN  OF  THE  ADDITION. 


^fje  iJtitttKttse 

of  ilaulee  tfiuttt)  in  aott^ 

Don  in  ttje  prate  of  oure  HorU 
i56i,anUtt)eiuiUapofSune 

bB  iBS^tn^ngc,  at  ii)rce  of  m 
dotlic,  at  after  noonc,  tof)icf) 
tontinucTJ  tttribU  anti 
ijdpUsse  tonto 

(•) 

WERE    THESE    GREATER    SIN- 

ner.,than  the  rest?  No:  1  saye  vnto  you  ex- 
cept ye  repent,  ye  shall  all  lyke- 
wyse  peryshe. 
Luc.  13. 
(*) 


C  Jmprinteii  at  ftoniron  »» 

at  m  toeet  entre  of  lloU3U0, 

at  m  SP9«^  ^^ 
m  feeuge:= 

t)og. 

(.) 


AN    ADDICION,    WITH    AN     AP- 

POLOGIE     TO    THE    CAUSES    OF    BRINNVNGE '    OF    PAULE'S 

CHURCH,  THE  WHICH  CAUSES  WERE  UTTRED  AT 

PAULE'S  CROSSE  BY   THE   REUEREND  BYS- 

SHOP  OF  DURESME,   THE  8th 

OF  JUNE,   1561.« 


Although  Almighty  God  be  patient,  merciful,  and  long-suffering, 
willing  all  sinners  to  repent  their  wickedness,  to  rise  from  sin,  and 
come  to  his  mercy ;  yet,  if  sinners  will  not  amend  after  monition  and 
warning  had,  at  the  last  God  strikes  suddenly  and  sore,  as  appears  in 
the  scripture  by  Sodom  and  Gomorra,  upon  the  which  cities  God 
rained  fire  and  brimstone,  wherewith  the  five  cities  were  destroyed 
miserably.    Also  Pharao  and  the  Egyptians,  that  would  not  be  moved 

['  Brinning :  burnin?,  as  brent  is  the  old  form  of  the  participle  burnt.— TXxe  oc- 
casion of  this  controversy  is  thus  stated  by  Strype :  "  When  by  lishtning",  on  the 
4th  day  of  June,  this  year,  [1561]  the  steeple,  the  bells,  and  roof  of  St  Paul's  church 
were  burnt,  a  papist,  soon  after  this  accident,  spread  certain  papers  about  at  West 
Chester  concerning^  it.  *  *  *  And  whereas,  June  8,  that  is,  the  next  Sunday 
after  this  fire,  Pilkington,  bishop  of  Durham,  preached  at  Paul's  Cross,  and  took  notice 
in  his  sermon  of  the  dreadful  devastation  of  this  church,  exhorting^  the  people  to 
take  it  to  be  a  warning  of  a  g^reater  plague  to  follow  to  the  city  of  London,  if 
amendment  of  life  were  not  had  in  all  estates:  he  did  also  recite  certain  abuses  of 
the  said  church ;  as  talking,  buying  and  selling,  fighting  and  brawling  there :  he 
shewed  also,  how  the  virtue  of  obedience  to  superiors  was  much  decayed  in  those 
days:  these  causes  assigned  for  this  judgment  were  reflected  upon  in  the  said  paper; 
making  the  chief  causes  rather  to  b<',  '  that  the  old  fathers  and  the  old  ways  were 
left,  together  with  blaspheming  God  in  lying  sermons  preached  there,  polluting  the 
temple  with  schismatical  service,  and  destroying  and  pulling  down  altars,  set  up  by 
blessed  men,  and  where  the  sacrifice  of  the  mass  was  ministereil.'  This  occasioned 
the  writing  of  a  tract  in  confutation  of  the  paper  aforesaid;  printed  by  Will.  Seres, 
ann.  1563."    Str>-pe,  Annals,  Vol.  i.  Part  i.  p.  390.     Kd.] 

['  It  is  to  be  regretted,  that  the  ^sernlon  preached  by  the  bishop  on  the  occasion 
referred  to  is  not  now  extant.  It  does  not  indeed  clearly  appear  that  it  ever  wxs 
printed,  though  it  is  so  stated  by  Surtees,  History  of  Durham,  p.  i-xxviii.  and  others  ; 
but  Strype,  whose  authority  is  referred  to,  (see  the  last  note,)  makes  no  mention 
of  its  being  printed.  In  his  life  of  (irindal,  p.  53—55,  fol.  Ix)nd.  1710,  he  gives  a 
full  account  of  the  circumstances  of  the  fire,  and  of  the  bishop's  .sermon,  ysh\c\\ 
was  *'  preached  with  ifreiit  applause  of  the  hearers,"  and  api>ears  to  have  embraced 
many  points  afterwards  enlarged  u|K)n  in  the  "Confutation."  "All  this,"  he  adtls^ 
"and  much  more  was  written  in  Ijitin,  and  afterwards  entere«l  into  Bishop  (irindarn 
Register  by  his  special  command  to  Peter  Johnson,  his  Ri^gistrary,  for  a  jHTpttual 
memory  of  this  fire  and  of  so  great  a  destruction."— We  have  therefore  the  "Addition" 
without  that  to  which  it  was  originally  adde«l.  This  "  .Vddition"  was  put  forth  anony- 
njously  by  John  Moren,  or  .Morwcu,  Bonner's  chaplain,  and  replietl  to  in  the  Bi»hup's 
"Confutation."    Eo.l 

31 

[pilkington.] 


482  THE    BURNING    OF    PAUl'*S. 

by  the  words  of  Moses  and  Aaron,  nor  with  the  ten  plagues,  at  last 
were  suddenly  drowned  in  the  sea. 

Also  Chore,  Dathan  and  Abiron,  ^\ith  a  great  number  of  people, 
that  would  not  obey  the  ministration  of  Aaron  and  the  priests  ap- 
pointed by  God,  but  went  from  them,  seeking  a  new  way  to  serve 
God;  part  of  them  were  suddenly  swallowed  up  of  the  earth,  and 
part  brent  suddenly  with  fire  from  heaven  in  the  tabernacle.  After, 
when  the  people  of  Jerusalem  would  not  hear  the  true  prophets  of 
God,  but  would  believe  false  lying  prophets,  and  so  declined  from  the 
steps  of  David,  Ezechias,  and  Josias,  which  walked  in  the  fear  of 
God;  because  they  forsook  their  fathers'  steps,  and  fell  to  idolatry, 
the  temple  was  brent,  the  city  destroyed,  and  the  people  taken  cap- 
tives to  Babylon.  Also  our  Saviour  Christ,  for  the  tender  love  he  had 
to  mankind,  came  into  this  world;  by  his  doctrine  he  gathered  twelve 
apostles  disciples,  and  a  great  multitude  of  people  in  one  unity  of 
faith,  and  sanctified  them,  his  church,  by  his  precious  blood-shedding, 

j^  "  committing  the  rule  and  government  of  his  church  to  the  bishops :" 
after  his  ascension  he  sent  the  Holy  Ghost  in  Jerusalem,  in  likeness 
of  fiery  tongues,  among  the  apostles,  and  straightway  they  preached 
as  the  Holy  Ghost  taught  them:  and  there  in  Jerusalem  St  Peter 
converted  a  great  multitude  to  the  faith,  which  faith  at  Jerusalem  was 
first  taught  and  declared  upon  by  a  council  of  the  apostles  and  seniors, 

XI,  "there  St  James  being  bishop,  and  there  said  mass:"  and  afterward 
the  same  faith  was  taught  in  all  lands,  as  the  prophet  David  says. 
In  omnem  terram  exivit  sonus  eorum.  The  faith  of  Christ's  church 
hath  been  from  time  to  time  established  by  general  councils :  the 
wliich  faith  what  country  soever  hath  forsaken  it,  hath  been  miser- 
ably scourged  and  plagued;  as  about  forty  years  after  the  ascension 
of  our  Saviour  Christ,  because  the  Jews  would  not  abide  in  that  re- 
ligion that  was  decreed  by  the  apostles,  and  walk  in  their  steps, 
miserably  Jerusalem  was  plagued  with  fire,  pestilence,  famine,  battle, 
and  murder.  Also  in  all  other  countries,  as  well  with  the  Greeks  as 
other  parts  of  the  world,  when  the  people  have  declined  from  the 
fear  of  God,  forsaking  the  steps  of  blessed  fathers,  miserably  they 

III.  have  ])cen  plagued.  And  "  in  England,  where  the  faith  of  Christ  and 
"  time  rehgion  was  planted  about  the  year  of  our  Lord  182.  by  Eleu- 
"  therius,  pope,  sending  legates  to  Lucius  then  king  of  England,  which 
"  converted  this  realm  to  the  faith,  and  established  true  religion  in 
"  England,  which  continued  two  hundred  years ;"  but  when  the  people 
did  decline  from  the  fear  of  God,  and  the  steps  of  God  and  blessed 
fathers,  they  came  to  great  calamity  and  misery  by  the  scourge  of 
God.  Cadwallader,  last  king  of  the  Britons,  did  confess  by  the  hand  of 
God  with  pestilence  and  famine  they  were  driven  out  of  tliis  land. 

IV.  "  After  that  again,  this  land  being  inhabited  with  Saxons,  being  Pai- 
"  nims,  St  Gregory,  pope  of  Rome,  about  the  year  of  our  Lord  God,  595. 
"  sent  St  Augustine  and  otlier  monks  with  him  into  England,  Ethel- 
'•  bert  being  king ;  and  then  St  Augustine  and  his  company  by  their 
"  doctrine  and  virtuous  living  jilanted  tlie  faith,  and  so  established  a 


AN     ADDITION.  483 

"  true  religion  in  England :   the  which  faith  and  religion  ever  when 

"  the  people  have  declmed  from  it,  they  have  felt  great  calamities,  as 

"  well   by  the  hand  of  God,  as   by  the  concjuest  of  the   Danes,   and 

"  after  by  the  Normans ;  and  sith  the  conquest  from  time  to  time"  God 

hath  plagued  this   realm  for  sin   and  infidelity.     And  "  now,  whether        y. 

"  the  people  of  this  realm  be  declined  from  the  steps  of  St  Augustme 

"  and  other  blessed  fathers  and  samts,  which  had  mass  and  seven  sa- 

"  craments  in  the  church ;  and  God  was  honoured  night  and  day  in 

"  the  church  with  divine  service ;   I  think  there  is  no  man  so  simple 

"  but  he  may  easUy  perceive,  except  malice  have  blinded  his  heart. 

"  As  in  St  Paul's  church  in  London,  by  the  decrees  of  blessed 
"  fathers,  every  night  at  midnight  they  had  matins,  all  the  forenoon 
" masses  in  the  church,  with  other  divine  senice  and  continual  i)rayer ; 
"  and  in  the  steeple  anthems  and  prayers  were  had  certain  times :"  l)ut 
consider,  how  far  now  contrary  the  church  has  been  used;  and  it  is 
no  marvel,  if  God  have  sent  do^vn  fire  to  bum  part  of  the  church  as 
a  sign  of  his  MTath.  And  where  a  reverend  bishop  at  Paul's  cross 
did  exhort  the  people  to  take  the  burning  of  Paul's  to  be  a  warning 
of  a  greater  plague  to  follow  to  the  city  of  London,  if  amendment  of 
life  be  not  had  in  all  estates,  it  was  well  said:  but  we  must  add, 
accedentem  ad  Deum  oportet  credere;  the  scripture  says,  "  He  that  >vill 
come  to  God  must  first  believe."  St  Paul  says,  "  Without  faith  it  is  Heb.  xi. 
impossible  to  jjlease  God:"  and  the  prophet  Jeremy  saith  by  the  Jer.  vi. 
Spirit  of  God  speaking,  State  super  vias,  et  interrogate  dc  semitis 
antifjuijf,  fjiue  ait  bona  ;  et  ambulate  in,  ea,  et  invenietis  rej'rigerium  ani- 
mabus  vestris  :  that  is,  "  Stand  upon  the  ways  of  blessed  fathers,  and 
consider  and  ask  of  the  old  paths  and  high-ways,  wliich  is  the  good 
way;  and  walk  therein,  and  ye  shall  find  refreshing  to  your  souls." 
"  First  search,  whether  the  faith  and  religion  now  used  was  taught  VI. 
**  with  the  blessed  fathers  in  Christ's  church  in  times  past :  ye  shall 
"  prove  by  no  record  of  authority  or  chronicle,  that  this  manner  of 
"  service  now  used  in  the  church  was  ever  heard  tell  of  afore  Luther's 
"  time,  whicli  is  nut  forty  years  old.  Therefore  it  is  to  be  rejected 
"  and  put  away,  as  a  ncw-fangk'd  doctrine  and  schismatical :  there- 
"fore  come  back  again  unto  the  old  fathers'  steps,"  as  well  in  faith 
and  religion,  as  godly  convei-sation  and  living;  or  a  greater  i)lague  is 
at  hand. 

"Also,  where  the  said  preacher  did  recite  certain  abuses  of  the  \il. 
"said  church,  as  talking,  buying  and  selling,  fighting  and  brawling; 
'*  althougii  these  be  very  evil  and  worthy  much  rebuke,  yt-t  tlicrt-  be 
"  worse  abuses,  as  blaspheming  God  in  lying  sermons,  polluting  the 
"  temple  with  schismatical  service,  destroying  and  pulling  down  holy 
"  altars,  that  were  set  up  by  good  blcssfd  nun,  and  there  the  sacrifice 
"  of  the  blessed  mass  ministered  according  t<»  tlie  order  of  Christ's 
"  catholic  church.  Yea,  where  the  altar  stood  of  the  Holy  iihost,  the 
"  new  bishops  have  made  a  place  to  set  their  tails  upon,  and  there 
"  sit  in  the  judgment  of  such  as  be  eatliolic  and  live  in  the  fear  of 
"  (Jod.     Some  tiiev  deprive  from  tlieir  livings;  some  they  cumniit  to 

31—^' 


4S4  THE    BURNING    OP    PAUl'^S.' 

"  prison,  except  they  will  forsake  the  catholic  faith,  and  embrace  a  faith 
"  and  religion,  that  has  no  foundation  laid  by  general  council  nor  blessed 
'•'fathers  in  times  past,  but  invented  by  heretics  that  do  not  agree  one 
''  with  another  nor  themselves."  Thus  the  bishops  that  now  be  have 
abused  the  church,  and  polluted  it,  as  the  prophet  Jeremy  says,  "  They 
have  put  offendicles  in  the  house  of  God,  and  polluted  it." 

Also  the  said  preacher  in  his  sermon  at  Paul's  cross  did  declare  the 

virtue  of  obedience  to  be  much  decayed  in  these  our  days ;  but  he  leaves 

VIII.      out,  who  they  be  that  cause  disobedience.     For  ''there  is  none  more 

"  disobedient  than  the  new  bishops  and  preachers  now  a  days,  which 

"  disobey  the  universal  church  of  Christ :  the  which  church  whosoever 

Matt,  xviii.  «  ^i^  ^iot  obey,  our  Saviour  in  the  gospel  commands  us  to  take  them 
"  as  infidels.  As,  where  the  universal  church  of  Christ  commands  mass 
"  and  seven  sacraments,  as  necessary  for  our  salvation,  they  call  it 
"  abomination  with  their  blasphemous  mouths :  where  the  church 
"  commands  to  fast,  they  command  to  eat :  where  the  church  com- 
*'  mands  conthiual  prayer  of  the  clergy,  they  call  it  superstition  and 
"  blind  ignorance :  where  the  church  commands  the  clergy  to  live  in 
"  chastity,  they  command  and  exhort  the  clergy  to  marriage :  where 
"  the  church  and  all  laws,  civil  and  canon,  yea,  the  laws  of  this  realm 
"  do  prohibit  marriage  of  priests,  they  allow  marriage  of  priests,  obeying 
*'  no  law,  but  follow  their  own  carnal  lust.  Yea,  where  the  Queen  has 
"  given  strait  commandment  to  abstain  from  flesh  in  Lent  and  other 
"days  commanded  by  the  church,  these  new  preachers  and  protestants 
"have  eaten  flesh  openly,  to  the  great  slander  of  other:"  so  they  obey 
neither  the  Queen  nor  the  church;  so  that  Almighty  God  complains 

Isai.  lii.  by  his  prophet  Esay,  Tola  die  hlasphematur  nomen  meum :  "  With 
these  men  God  is  continually  blasphemed."     "  Woe  be  to  you,"  says 

Isai.  V.         Esay,  "that  call  good  evil,  and  evil  good,  putting  darkness  light,  and 

Ezek.  xvxii.  light  darkness ;"  as  by  Ezechiel  says  Almighty  God,  "  The  priests  have 
contemned  my  law,  and  have  polluted  my  sanctuary."  Also  Osee  the 
prophet  does  say,  "  The  bread  that  they  do  offer  is  full  of  mourning, 
and  all  that  eat  thereof  shall  be  defiled." 

We  may  see  how  they  contemn  all  that  blessed  fathers,  holy  martyrs 
and  saints  have  decreed :  they  disobey  all  that  have  been  virtuous  and 
IX.  good  in  Christ's  catholic  church.  As  now  of  late  "  they  have  invented  a 
"  new  way  to  make  bishops  and  priests,  and  a  manner  of  service  and 
"  ministration,  that  St  Augustine  never  knew,  St  Edmund,  Lanfranc,  St 
"  Anselm,  nor  never  one  bishop  of  Canterbury,  saving  only  Cranmer, 
"  who  forsook  his  profession  as  apostata:  so  that  they  must  needs  con- 
"  demn  all  the  bishops  in  Canterbury,  but  Cranmer,  and  he  that  now  is  ; 
"  all  the  bishops  in  York,  saving  Holgate,  and  he  that  now  is :  although 
"  St  Wilfred,  St  William  have  been  taken  for  saints,  and  were  bishops 
"  in  York.  In  Coventry  and  Lichfield  St  Chad  was  bishop,  and  many 
"  blessed  bishops :  and  he  that  is  bishop  now  can  find  not  any  one  that 
"  was  made  as  he  is,  nor  of  his  religion.  Therefore  he  must  prove,  all 
"  bishops  of  Lichfield  were  deceived,  walked  in  blindness  and  igno- 
"  ranee  ;  or  else  he  that  now  is  must  needs  be  deceived  and  be  in  blind- 


AX     ADDITION.  485 

"  ness.  In  Duresme  have  been  many  good  fathers;  hut  he  that  is  now 
*'  bishop  can  not  find  any  one  predecessor  in  that  see,  that  was  of  his 
"  religion,  and  made  bishop  after  such  sort  as  he  was :  so  that  he  tliat 
"  now  is  must  take  in  hand  to  condemn  all  the  bishops  afore  liini,  that 
"  they  were  in  ignorance  and  blindness,  or  else  they  will  come  to  his 
"  condemnation  at  the  day  of  judgment.  And  this  in  all  bishopricks  in 
"  England :  some  can  find  one,  and  some  none,  that  ever  was  of  their 
"  religion.  What  arrogancy  may  be  thought  in  those  men  that  will  take 
"  in  hand  to  condemn^  so  many  blessed  fathers  all  to  be  in  blindness !" 
But  now  they  say,  they  have  found  a  light,  and  reform  religion  ac- 
cording to  the  primitive  church.  Then  "seeing  they  reform  religion  so  X. 
"  well  (as  they  say),  it  were  meet,  as  they  forsake  all  the  religion  that 
"  their  predecessors  used,  as  mass,  matins,  ministration  of  sacraments, 
"  that  they  should  also  forsake  houses,  parks,  lands  and  revenues,  that 
"  their  predecessors  had,  and  go  from  place  to  place  for  God's  sake 
"  and  preach,"  and  then  were  some  likelihood  of  reformation :  or  else 
it  may  be  called  rather  a  deformation  than  a  reformation. 

"  In  Christ's  church  has  ever  been  a  succession  of  bishops  from  the  XI. 
"  apostles*  time  to  this  day,  in  every  see.  And  Tertullian  says :  '  If  in 
"  any  see  there  be  a  bishop  that  walks  not  in  his  fathers'  steps,  he  is 
"  to  be  counted  a  bastard,  and  no  true  inheritor  in  Christ's  church.' 
"  Saint  Cyprian  does  say :  '  They  that  be  made  bishops  out  of  the 
"  order  of  the  church,  and  not  by  tradition  and  ordinance  of  the  apos- 
"  ties,  coming  by  succession  from  time  to  time,  are  not  bishops  by  the 
**  will  of  God,'  but  thieves  and  murderers,"  coming  to  kill  the  flock  of 
Christ  with  heresy  and  lies.  And  "  where  the  said  preacher  does  af-  XI  I. 
"  firm  greater  matters  than  the  burning  of  Paul's  to  have  chanced  in 
"  time  of  superstition  and  ignorance,  (as  the  church  of  Paul's  was 
"  burnt  in  the  first  year  of  Stephen,  and  the  steeple  of  Paul's  set  on 
'*  fire  by  lightning  in  the  time  of  king  Henry  the  VI.,)  they  that  count 
"  that  to  be  the  time  of  superstition  and  ignorance,  when  God  was 
"  served  devoutly  night  and  day,  the  j)eople  lived  in  the  fear  of  God, 
"  every  one  in  his  vocation,  without  reasoning  and  contention  of  mat- 
"  ters  of  religion,  but  referred  all  such  things  to  learned  men  in  gene- 
"  ral  councils  and  universities,  there  to  be  disputed :  then  was  the 
"  commandments  of  (Jod  and  virtue  expressed  in  living ;  now  all  is 
**  in  talk  and  nothing  in  living:  then  was  prayer,  now  is  prating:  then 
"  was  virtue,  and  now  is  vice :  then  was  building  up  of  churches,  houses 
"  of  religion  and  hospitals,  where  prayer  was  had  nit,'ht  and  day,  hos- 
"  pitality  kept  and  the  poor  relieved  ;  now  is  pulling  down  and  dr- 
•*  stroying  such  houses,  where  God  should  be  8cr>-ed,  hospitality  kept, 
"  and  the  poor  relieved  ;  by  means  whereof  God's  glorj'  is  dcstroyi'd, 
"  and  the  commonwealth  impoverished  :  then  was  plenty  of  all  things, 
"  now  is  scarceness  of  all  things:  therefore  0})erihux  nt^iitr ;"  the  fruit 
will  shew  whether  then  was  superstition  and  ignorance,  or  now  in 
these  day**. 

Further:    where  the  true  word  of  God  is  taught  the  Holy  Ghost 
['  Old  edition,  contemn;  but  it  is  afterwards  quoted  condrmn.    Ed.] 


486  THE    BURNING    OF    PAUL''s. 

does  so  ^vo^k  therewith,  that  virtue  does  increase:  but  as  the  pro- 
Hos.  iv.  phet  says,  aicut  populus  ita  et  sacerdos,  "  as  the  people  he,  so  God 
Jere.  viii.      sends  them  priests."     Apprehenderunt  mendacium  et  noluerunt  reverti, 

''the  people  have  apprehended  a  lie  and  will  not  come  back,  but 
Jere.  vii.      trust  in  Ij'ing  sermons  which  will  not  profit  them,"  as  Almighty  God 

says  by  his  prophet  Jeremy,   thinking  they  have  done  well  because 

they  have  done  these  abominations,  says  God  by  his  prophet  Jeremy. 

So  as  the  priests  be,  so  be  the  people :  blinded  in  heresy,  as  God  says 
Isai.  vi.        by  his  prophet  Esay,  that  their  hearts  do  not  understand,  their  eyes 

do  not  see,  their  ears  be  stopped  for  hearing  the  truth :  so  that  this 

may  well  be  called  the  time  of  superstition  and  ignorance,  calling 
Isai.  V.         darkness  light,  and  light  darkness,  that  which  is  evil  good,  and  good 

evil.    And  for  the  burning  of  Paul's  church  which  he  speaks  of  "  was 

XIII.  "in  time  of  civil  war,  and  not  destroyed  by  the  hands  of  God,  as  it  was 
"at  this  time,"  whosoever  reads  the  chronicles  shall  perceive  that  and 
this  be  not  like.  Therefore  beware  of  false  prophets  and  preachers, 
which  come  with  fair  words  in  their  mouths  of  the  gospel,  but  mark 

/  the    fruits   that    come   of  their  preaching;    how  they  have   set   the 

people  in  such  case,  that  no  prayer  is  used,  no  fasting,  little  alms- 

XIV.  deeds,  "all  liberty  used;"  what  disobedience  children  be  in  against 
their  parents,  how  untrusty  servants  be,  what  swearing  and  blas- 
pheming of  God  is  used  of  all  people;  what  theft,  whoredom,  craft, 
subtlety  and  deceit:  these  be  fruits  that  come  of  this  new-fangled 
doctrine.  Therefore  return  back  again  to  the  steps  of  good  fathers 
afore  us:  be  not  carried  away,  as  St  Paul  says,  with  a  strange  and 
diverse  doctrine;  "embrace  the  religion  and  faith  taught  in  Christ's 
"  church  from  time  to  time  continually,  and  frame  your  living  ac- 
"  cordingly ;  or  else  God's  vengeance  hangs  over  your  heads,  ready 
"  suddenly  to  fall  upon  you :  so  says  the  scripture,  and  let  this  token 
"  of  burning  of  Paul's  be  an  example  and  token  of  a  greater  plague 
"  to  follow,  except  ye  amend."  (*.-,*) 


A    CONFUTACION    OF    AN    AD- 

DICION,    WITH    AN    APPOLOGYE    WRITTEN    AND    CAST 
IN   THE   STRETES  OF  WEST   CHESTER,  AGAYNST 
THE  CAUSES  OF  BURNYNG  PAULE'S  CHURCH 
IN    LONDON:    WHYCH    CAUSES,    THE 
REUEREND     BYSHOP     OF    DV. 
RES3IE  DECLARED  AT  PAU- 
LE'S   CROSSE    8.  JU- 
NII.    lofil. 


Our  Saviour  Christ,  when  the  devil  spake  the  truth 
plainly,  did  not  confute  or  gainsay  it :  but  when  he  did  it 
frowardly,  Christ  rebuked  him  sharply.  As  when  the  devil 
said,  ''Jesus  of  Nazareth,  what  have  we  to  do  with  thee?  art  Lukeiv. 
thou  come  to  destroy  us?  I  know  that  tliou  art  the  Holy 
One  of  God  f  ^  he  did  not  refuse  nor  deny  that  trutli  which 
he  spake :  but  when  the  devil  tempted  him  to  throw  him- 
self down  from  the  pinnacle  of  the  temple,  he  rebuked  him  :\iatt. n. 
quickly,  because  he  alleged  the  tnie  scripture  maliciously. 
So  it  is  not  sufficient  to  do  a  good  deed  barely,  or  speak  the  Truth  must 
truth  only,  except  it  be  done  rightly,  and  with  such  circum-  uttered, 
stances  as  be  necessarily  required  to  make  it  good :  as,  that 
it  be  from  the  heart,  and  for  (iod's  cause  willingly,  \:c.  In 
like  manner,  where  this  scavenger,  sweeping  the  streets  with 
his  books  (as  a  fit  broom  and  officer  thereto),  has  spoken  the 
truth,  not  truly,  because  it  is  for  an  evil  purpose  and  frowardly, 
I  shall  pa.ss  over  it  with  silence :  but  where  he  follows  his 
master,  the  father  of  lies,  in  falsifying  the  tnith,  or  racking 
the  scripture  subtilly,  T  shall  by  Ciod's  grace  let  the  world  sec 
his  juggling,  and  by  tnith  truly  uttered  disclose  iiis  shame- 
less lying. 

The  first  examples  that  he  brings,  declaring  how  (iod  does 
justly  plague  the  obstinate  sinners,  that  will  not  repent  after 
many  warnings  given,  are  true  all :  but  l)cing  allege*!  to  bring 
us  back  to  popery,  and  for  another  puq>os<-  than  (Jod  our 
Lord  has  taught  them,  they  be  craftily  misuscHl,  and  ye  8«'e 


488  THE    BURNING    OF    PAUL\«i.  [sECT. 

whose  footsteps  he  followed.  And  as  he  uses  them  to  per- 
suade us  to  superstition,  so  they  may  and  ought  to  be  used 
specially,  for  maintaining  tine  religion.  The  rhetoricians 
teach,  that  such  kind  of  beginnings  as  may  be  applied  to  two 
contrary  parts,  are  faulty.  Therefore,  seeing  I  may  use  the 
self-same  reasons  and  words,  that  he  has  from  the  beginning 
hitherto,  to  train  us  to  love  and  embrace  our  godly  reformed 
religion,  he  cannot  much  crack  of  his  wisely  placed  examples  or 
reasons.  But  I  will  not  stick  with  him  in  such  small  points 
as  these,  although  they  be  false :  but  I  will  join  with  him  in 
matters  of  weight,  and  those  chief  points  of  religion  which  he 
has  touched,  and  we  differ  from  him  and  his  sort  in  them. 


I.    Committing  the  rule  and  government  of  his  Church  to  the 

Bishops,  &e. 

The  first  is  concerning  the  authority  and  government 
given  to  bishops  over  God'*s  church :  wherein  his  w^ords  are 
not  so  untrue,  as  they  contain  a  false  doctrine  and  meaning  in 
them.  If  ye  think  that  I  too  boldly  enter  to  judge  his  mean- 
ing, confer  these  words  with  such  as  follow  in  his  own  writing, 
wherein  untinily  he  claims  those  privileges  to  his  bishops, 
which  neither  he  nor  they  are  able  to  justify;  and  there  at 
large  ye  shall  easily  perceive  what  he  means  by  these  few 
words  here.  But  I  will  follow  him  where  away  he  leads  me ; 
and  because  he  does  here  but  briefly  touch  it,  I  shall  like- 
wise shortly  pass  over  it,  and  more  throughly  search  it,  where 
,       he  does  more  at  large  press  it. 

In  the  beginning  of  their  late  revived  tyranny,  and  afore 
they  had  obtained  their  long  desired  authority  to  reign  over 
kings  and  princes,  it  was  my  chance  to  talk  with  one  of  their 
stoutest  champions,  and  of  those  that  he  calls  the  godly 
bishops  in  prison.  Among  sundry  things  that  were  to  be  re- 
dressed in  talk,  as  he  thought,  he  took  this  self-same  matter 
first,  and  said  it  was  not  fit  for  any  temporal  officer  to  sit  as 
judge  on  any  priest  or  spiritual  man,  specially  in  any  spiritual 
What  au-     matter.     For  the  same  cause  began  Thomas  Becket  to  rebel 

thority  .  ,  .  .  ° 

hishops       agamst  his  prmce,    not  suffering  his  priests  to  be  punished 

the  church,   for  thcir  umrders  and  robberies ;  and  now  like  good  children 

they  follov/  his  steps.     I  asked,  Why  I  for  the  laws  were  then 


I.]  CONFUTATION    OF    AN    ADDITION.  489 

as  they  be  now ;  and  both  very  well,  that  justices  in  their 
sessions  and  assizes  might  and  should  inquire  who  then  of- 
fended the  civil  laws  and  the  order  of  rehgion  established, 
whether  he  were  priest  or  other.  He  answered,  that  in  the 
20th  of  the  Acts  of  the  Apostles  it  was  plain  that  God  had 
set  the  bishops  to  govern  the  church.  1  said,  that  was  another 
kind  of  government  that  St  Paul  there  grants  to  bishops, 
and  differs  from  that  which  kings  or  princes  claim  and  ought 
to  have.  "  No,''  says  he,  "  mark  the  words,  and  it  is  ad  re- 
gendum  ecclesiam^  et  regere  regum  est :  therefore  bishops  have 
authority  to  rule  as  kings.''  "  No,"  said  I,  "  if  ye  will  be 
judged  by  the  word,  the  Greek  word  must  be  judge  in  this 
case ;  for  in  Greek  it  was  first  written  and  spoken :  and  there 
will  appear  another  kind  of  government,  far  diverse  from 
that  which  belongs  to  princes.  The  Greek  word  in  that  place 
is  TToi/iaiveiVi  which  signifies  to  feed,  as  the  shepherd  feeds 
his  sheep  ;  and  yet  not  without  all  government  or  authority, 
but  only  such  a  simple  kind  of  rule  and  authority  as  shep- 
herds have  over  their  flock.  If  ye  will  confer  one  place 
of  the  scripture  with  another,  where  this  word  is  read  or 
found,  (which  is  the  best  kind  of  interpreting  the  scripture 
rightly,  as  St  Austin  teaches,)  and  see  what  kind  of  govern- 
ment it  signifies  there,  then  this  place  shall  more  easily  be 
understand."  "  Feed  the  flock  that  is  among  you,"  says  i  rot.  v. 
St  Peter.  "  Feed  my  sheep,"  says  our  Saviour  Christ  to  john  xai. 
Peter.  Where,  and  in  other  like  places  also,  the  same  Greek 
word,  that  is  conmionly  translated  in  the  Acts,  regere^  to  nde,  is 
put,  and  signifies  (as  ye  see)  to  fad.  The  same  word  is  applied 
also  to  our  Saviour  Christ  in  the  gospel,  where  is  declared  ^i*"h.  ii. 
plainly,  what  kind  of  authority  it  signifies  :  *'  Thou,  IJethloem, 
in  the  land  of  Juda,  thou  art  not  the  least  of  the  princes  of 
Juda ;  for  out  of  thee  shall  there  come  to  me  a  prince,  that 
shall  rule,  or  feed,  my  people  Israel."  Also,  ''  I  am  the  John  \. 
good  Shepherd,"  says  Christ  ;  where  likewise  is  the  siimc 
(ireek  word  placed.  Then,  if  Christ  our  Lord  had  any  tempo- 
ral jurisdiction,  or  these  other  places,  using  the  same  GrcH}k 
word,  contain  any  such  thing,  they  might  have  s^)me  ap|K»ar- 
ance  to  claim  their  usurped  authority  :  else,  it  is  not  prolwiblc 
to  give  the  Siime  word  in  that  place  alone  tliat  meaning, 
contrary  to  so  many  other  places  having  the  self-same  word. 


490  THE    BURNING    OF    PAULAS.  [ 


SECT. 


Nay,  further  to  say :  did  not  our  Lord  and  Master  Jesus 
Christ  refuse  this  worldly  authority  himself,  when  it  was 
offered  unto  him,  and  the  one  brother  desired  him  to  "  divide 
the   inheritance"  betwixt   him   and   his   other   brother?     He 

Luke  xii.  would  not,  but  Said,  "  Who  appointed  me  a  divider  betwixt 
you  r' — as  though  he  should  say,  It  is  not  my  calling,  nor 
belongs  to  me.  His  kingdom  was  not  of  this  world ;  but 
he  came  to  teach  his  Father's  will.     Likewise  he  taught  his 

Luke  xxii.  apostles  not  to  challenge  this  superiority,  saying,  "  The  princes 
of  the  people  have  rule  over  them,  but  it  shall  not  be  so  among 
you ;  but  he  that  would  be  the  greatest,  shall  be  the  least ;"' 
that  they  might  follow  his  steps  truly. 

But  the  manifest  place,  where  the  proper  signification  of 

Eph.  iv.  this  word  appears,  is  in  Paul,  where  he  reckons  what  officers 
God  has  set  in  his  church,  and  says,  "  First  he  set  some 
apostles,  other  prophets,  some  evangelists,  other  shepherds 
and  teachers."'  These  shepherds,  which  are  noted  there  by 
the  same  word  that  they  claim  their  authority  by,  are  placed 
by  St  Paul  almost  the  lowest  officers  in  God's  church :  then 
much  more  they  cannot  have  the  highest  room  in  the  common- 
wealth and  church  both. 

I  know,  the  Greek  poets  attribute  this  word  to  kings, 
but  I  trust  they  build  not  on  heathen  men's  writings ;  and  yet 
that  name  there  is  given  them  for  their  fatherly  love  towards 
their  subjects,  rather  than  their  royal  authority.  But  com- 
pare them  with  shepherds  that  keep  our  sheep  in  deed,  of 
whom  they  have  their  name ;  and  easily  their  nature,  property, 
office,  and  authority  shall  be  spied.  God's  people  are  called  oft 
in  the  scriptm-e  sheep,  (as,  "We  thy  people  and  the  sheep  of 
thy  pasture  will  praise  thee;")  and  their  teachers  are  called 
shepherds:  because  the  one  should  in  living  follow  the  sim- 
plicity and  obedience  of  sheep ;  and  the  other,  the  careful 
pains  and  diligence  of  shepherds,  in  feeding,  healing,  relieving, 
guiding,  correcting,  &c. 

Look  then,  what  temporal  authority  the  shepherd  has  over 
his  sheep ;  and  the  same  spiritual  power  have  the  bishops 
over  the  church.  The  good  shepherd  will  not  let  his  sheep 
feed  in  hiui:ful  and  roating'   pastures,  but  will  remove  them 

1^^    Rooty,    rowty:    coarse,   or   over-rank;    said  of   grass  or  corn. 
Brockett's  Glossary  of  north  country  words.    Ed.] 


,^-  €^  eu^^<'^  ^^'  -i^^"^ 


I.]  CONFUTATION    OF    AN    AUDITION.  491 

to  good  feeding  grounds :  no  more  will  God's  good  shepherds 

let   God's  people   and   his   brethren   lie   poisoned  with   false 

doctrines,  but  by  his  authority  root  out  and  confute  them. 

The  tnie  shepherd,  if  he  see  the  wolf  or  fox  come  to  devour 

the  flock,  he  will  watch  and  defend  the  fold :  so  should  the 

good  bishop  by  his  office.     The  good  shepherd  will  save  the     v/A-/^*^    ^ 

scabbed  sheep,  bring  home  the  stray,  and  feed  the  weak  and  n^^^^l 

hungry  :  so  \N-ill  the  good  bishop,  according  to  his  duty.     The     ^£^./v>,  ^ 

good  shepherd,  if  his  sheep  be  unruly,  will  set  his  dog  to 

pull  him  down  and  tame  him :  if  any  cannot  be  healed,  he 

will  cut  it  off,  and  kill  it,  for  infecting  the  rest :  so  will  God's  /^    «^M^i 

good   bishop  \\\\\\  the  threatenings  of  God's  vengeance  pull 

down  the  unbridled  stomachs  of  the  people,   make  them  to 

tremble  and  quake  at  God's  judgments ;  and  if  any  cannot  be 

reclaimed,  he  will  cut  him  off  by  excommunication,  separate 

him  from  the  fello\\ship  of  God's  people,  not  suffer  him  to 

communicate  the  Lord's  supper,  which  is  the  band  of  brotherly 

love,  and  forbid  all  good  folk  his  company,  if  through  such 

shame  he  may  be  l)rought  to  knowledge  his  fault  and  amend, 

that  he  may  jayfully  be  received  as  a  brother  in  the  com})anv 

and  fellowship  of  (rod's  people  again,  and  communicate  with 

them  in  prayer,  doctrine,  discipline,  and  sacraments,  as  afore. 

In  these  points  the  authority  of  bishops  is  so  great,  that  it 
extends  to  prince,  pope,  and  prelate,  and  none  is  exempt ;  but 
as  they  be  subject  to  God's  word,  sacraments,  and  doctrine, 
so  miLst  they  obey  God's  true  minister  and  dicipline.  As  for 
example,  the  good  bishop  Ambrose  did  sharply  correct  and  ex- 
communicate the  emperor  Theodosius  for  a  rash  murder  done 
by  his  commandment :  and  whether  he  is  more  praiseworthy 
that  would  or  durst  rebuke  and  excommunicate  so  mighty 
a  prince,  or  the  good  emperor,  that  ^v^llingly  submitted  him- 
self and  obeyed  his  correction,  it  may  be  doubted." 

The  power  and  authority  then  of  bishops  is  spiritual,  l>elong- 
ing  to  man's  soul,  as  their  office  and  ministery  is;  and  it  stands 
chiefly  in  those  two  points,  in  doctrine  and  discipline.  As  the 
temj>ond  officer  in  the  commonwcnltli  has  not  the  sword  rom- 
mitt(Hl  to  him  in  vain,  but  to  dcfcnil  the  good,  and  punish  the 
evil ;  to  smite  the  enemy  and  save  tho  subject ;  t(»  prison  the 
froward,  and  loose  the  guiltless:  so  luis  (Jod's  minister  in  his 
['  Sec  above,  i>.  301.    Ed.] 


^   i      i  f    ri 


492  THE    BURNING    OF    PAUl'^S.  [sECT. 

church  full  power  and  authority  to  teach  sound  doctrine  and 
confute  the  false ;  to  beat  down  haughty  minds,  and  raise  the 
weak ;  to  bind  and  loose  the  conscience  by  virtue  of  God's  word ; 
to  throw  into  hell  the  obstinate,  or  lift  into  heaven  the  penitent; 
to  cast  out  of  God's  church,  and  receive  again,  such  as  he  right- 
ly judges  by  the  scriptures  meet  for  mercy  or  justice.  And  as 
St  Peter  calls  Clirist  our  Lord  "the  Shepherd  and  Bishop  of 
our  souls ;"  so  those  bishops  that  follow  Christ  will  challenge 
no'more  authority  to  them,  than  their  Master  Christ  had. 

I  am  sure  this  pleases  him  well  to  hear,  specially  of  my 
mouth,  that  such  spiritual  authority  is  given  to  spiritual  min- 
isters, to  execute  on  all  sorts  of  people  :  for  as  they  belie  us  in 
other  things,  saying,  w^e  teach  false  doctrine,  and  move  the 
people  to  sin ;  so  they  say,  that  in  denying  them  their  usurped 
authority,  we  take  from  them  that  which  is  due  to  them.  Yet 
in  granting  thus  much  unto  them  I  mean  not,  as  they  teach, 
that  priests  and  bishops  have  this  power  of  themselves,  or 
when  they  be  greased  with  the  pope's  oil,  that  they  may  exe- 
cute it  when  and  on  whom  it  pleases  them ;  but  that  God 
works  it  by  them,  as  his  wisdom  thinks  good,  when  they  use 
them  as  he  appointed  them.  For  as  the  judge  or  pursuivant, 
that  brings  the  king's  pardon  to  save  a  thief  on  the  gallows, 
is  but  the  prince's  servant,  and  not  the  chief  saviour  and  deli- 
verer of  the  condemned ;  so  in  this  absolving  and  raising  up  the 
sinful  clogged  conscience,  the  chief  praise  and  work  is  God's, 
and  the  bishop  or  minister  is  but  God's  servant,  going  his 
message  bv  his  word  and  commandment,  to  save  and  loose 
them  whom  it  pleases  God  to  offer  this  grace  unto. 

But  methink  I  hear  him  say.  If  bishops  in  temporal  causes 
have  not  this  authority,  why  sit  they  so  oft  by  commission 
now  under  the  gospel  in  temporal  matters?  Indeed,  forso- 
much  as  they  sit  by  commission,  it  proves  that  it  belongs  not 
to  their  office,  as  appointed  by  God,  but  in  that  they  serve  the 
prince,  as  they  be  bounden.  Who  wills  and  commands  them 
by  commission  to  serve  in  such  place  and  time  ?  The  bishop's 
office  is  chiefly  taught  in  the  scripture  by  the  Holy  Ghost,  and 
from  him  he  receives  his  commission,  and  is  not  invented  by 
pope  or  man.  If  ye  compare  together  St  Paul's  bishop,  de- 
scribed in  Timothy  and  Titus,  with  such  toys  as  the  pope's 
prelates  are  ordained  to  play  and  feed  the  people  withal,  they 


I.]  CONFUTATION    OF    AX    ADDITION.  ^  493 

are  as  like  as  black  and  white.  St  Paul's  bishop  is  in  the 
first  place  licensed  to  marry :  the  pope's  are  forbidden  wives, 
and  allowed  whores  for  money.  St  PauFs  bishop  must  preach : 
the  pope's  think  it  shame  to  stand  in  the  pulpit.  St  Paul  wills 
his  bishop  to  "  have  his  children  obedient  with  all  reverence  :"* 
the  popish  priest's  children  sit  by  other  men's  fires,  and  brought 
up  most  wantonly.  The  pope  has  commanded  his  bishops  to 
christen  bells  and  ships,  to  hallow  mitres  and  staves,  rings, 
church-yards,  altars,  superaltars,  albs,  vestments,  chalices, 
corporas,  palms,  ashes,  candles,  water,  fire,  bread,  oil,  cream, 
flowers,  strips,  swords,  crowns,  fingers,  &c.  This  is  their 
whole  life  ;  and  yet  not  one  such  word  appointed  them  by  God 
in  scripture.  Wliat  is  this  but  to  forsake  God's  ordinance,  and 
follow  their  own  devices,  to  prefer  man  and  his  doings  to  the 
wisdom  of  the  Holy  Ghost?  AV'hen  he  has  done  all  these  things, 
he  may  say,  he  has  served  his  master  the  pope,  and  done  his 
commandment,  but  not  one  thing  that  God  bids  him. 

Yet  remains  one  doubt  unanswered  in  these  few  words, 
when  he  says,  that  "  the  government  of  the  church  was  com- 
mitted to  bishops,"  as  though  they  had  received  a  larger  and 
higher  commission  from  God  of  doctrine  and  discipline  than 
other  lower  priests  or  ministers  have,  and  thereby  might  chal- 
lenge a  greater  prerogative.  But  this  is  to  be  understood, 
that  the  privileges  and  superiorities,  which  bishops  have  above 
other  ministers,  are  rather  granted  by  man  for  maintaining  of 
better  order  and  quietness  in  commonwealths,  than  commanded 
by  God  in  his  word.  Ministers  have  better  knowledge  and 
utterance  some  than  other,  but  their  ministery  is  of  equal  dig- 
nitv.  God's  commission  and  connnandment  is  like  and  indiffe- 
rent  to  all,  priest,  bishop,  archbishop,  prelate,  by  what  name 
soever  he  be  called,  '*Go  and  teach  baptizing  in  the  name  M»rk  xvi. 
of  the  Father,  the  Son,  and  the  Holy  Ghost : "  and  again, 
'•Whose  sins  soever  ye  forgive,  they  are  forgiven,  and  what- John  xx. 
soever  ye  loose  in  earth,  it  is  loosed  in  heaven,  «S:c.''  Lik(>uis<» 
the  Lord's  su})per,  by  whomsoi'ver,  being  lawfully  called,  it  b<* 
ministered,  it  is  of  like  strength,  power  and  holiness.  St  Paul 
calls  the  elders  of  Ephesus  together,  and  says,  ''the  Holy  Ghost  Act«xx. 
made  them  bishops  to  rule  the  church  of  God:"  he  writes  also 
to  the  bishops  of  Philipjxis,  meaning  the  ministers :  fur  neither 
Ephesus  nor  Philippos  were   so  great  towns,   but   one  little 


494  THE     BURNING    OF    PAUl''s.  [sECT. 

bislioprick  is  a  greater  compass  of  ground ;  then  they  needed 
not  many  bishops.  Therefore  this  diversity  of  absolving  sins, 
invented  by  idle  brains,  that  a  simple  priest  may  absolve  some 
small  ones,  other  greater  belong  to  the  bishop ;  the  archbishop 
claims  another  higher  sort ;  the  rest  and  foulest  sort  pertain  to 
popes  and  cardinals,  as  the  fathers  and  maintainers  of  them ; 
Ministers'    thesc,  I  sav,  are  so  foolish  and  childish  to  believe,  that  I  think 

authority  is   .  i «  i  ^        n    a  i  i     i 

oiiike         it  not  neediul  to  speak  ot  them  :  they  are  not  grounaed  on 

power,  all.      ^,,  t  t     i  o  ti  i 

bod  s  word,  and  thereiore  must  needs  be  untrue,  and  not  to  be 
credited,  because  our  faith  hangs  only  on  the  holy  scripture. 
Greedy  covetousness  to  enrich  themselves  has  invented  these, 
as  also  the  rest  of  their  superstition,  which  they  term  religion. 
St  Jerome,  in  his  commentary  on  the  i.  chapter  ad  Tit.  says, 
that  "  a  bishop  and  a  priest  is  all  one ;"  and  in  his  epistle  ad 
Evagrium  he  says,  that  "the  bishop,  wheresoever  he  be,  he  is 
of  the  same  power  and  priesthood  \"  Rome  makes  him  not 
better,  nor  England  makes  him  worse. 

A  bishop  is  a  name  of  office,  labour,  and  pains,  rather  than 
of  dignity,  ease,  wealth,  or  idleness.  The  word  episcopus  is 
Greek,  and  signifies  a  scoutwatch,  an  overlooker,  or  spy ;  be- 
cause he  should  ever  be  watching  and  warning,  that  the  devil 
our  enemy  do  not  enter  to  spoil  or  destroy.  And  as  in  war  the 
watchmen,  scouts,  or  spies,  if  they  fall  on  sleep  or  be  negligent, 
they  betray  their  fellows,  and  deserve  death;  so  in  God's  church, 
if  the  bishops  watch  not  dihgently,  and  save  their  sheep,  God 
has  pronounced  sentence  of  death  against  them  by  his  prophet. 
Ezek.  xxxiii.  "  I  made  thee  a  watchman  to  the  house  of  Israel,  says  the  Lord  : 
tliou  shall  hear  the  word  of  my  mouth,  and  declare  it  them  from 
me.  If  1  say  to  the  wicked.  Thou  wicked,  thou  shalt  die,  and 
thou  wilt  not  warn  him  to  take  heed  to  his  way,  he  shall  die 
in  Iiis  wickedness,  but  his  blood  I  will  require  of  thee.'' 

But  I  think  the  holy  bishops  he  cracks  so  much  of,  have 

|_^  Qui,  qualis  presbyter  debeat  ordinari,  in  consequentibus  disserens, 
hoc  ait,  Si  quis  est  sine  crimine,  unius  uxoris  vir,  et  cetera,  postea  intulit, 
Oportet  enim  episcopum  sine  crimine  esse,  tanquam  Dei  dispensatorem. 
Idem  est  ergo  presbyter  qui  episcopus.  In  Titum,  c.  i.  v.  5.  T.  iv.  p.  413. 
Paris.  1700. — Ubicunque  fuerit  episcopus,  sive  Romae,  sive  Eugubii,  sive 
Constantinopoh,  sive  Rbegii,  sive  Alexandriae,  siveTanis,  ejusdemmeriti, 
ejusdem  est  et  sacerdotii.  Epist.  ci.  Ad  Evangelum.  ("Falsely  in- 
scribed," say  the  Benedictine  editors,  "in  the  old  editions,  Ad  Eva- 
yriiim.")  T.  iv.  Pars  ii.  p.  803.     Ed.] 


I.]  CONFUTATION'     OF     AN     ADDITION.  495 

their  calling  of  the  Dutch  name,  that  signifies  hitp  shefp^  rather 
than  of  the  Greek,  that  teaches  to  save  sheep  by  his  paiiilul 
diligence.  If  they  were  not  too  much  blinded  in  their  (jwn  fool- 
ishness, they  might  see  in  the  last  subsidy  granted  in  the  time 
of  their  own  reign",  that  they  grant  those  to  be  their  betters 
and  above  them,  from  whence  they  receive  their  authority.  The 
parliament  gives  them  and  their  collectors  power  to  suspend, 
deprive,  and  interdite  any  priest  that  pays  not  the  subsidy  :  in 
that  doing  they  grant  the  parliament  to  be  above  them,  and 
from  it  to  receive  their  power;  yea  further,  to  let  them  see  how 
they  be  contrary'  to  themselves,  they  give  a  lay-man  (as  most 
part  of  their  collectors  were)  power  to  interdite,  suspend  and 
absolve  a  priest :  which  both  be  contrary  to  their  own  doctrine. 
1  liad  not  thouj'ht  to  have  said  so  much  on  these  his  few 
words;  and  yet  much  more  hangs  on  this  their  opinion  of 
claiming  their  usurped  power  above  princes  and  other  ministers. 
For  if  this  their  opinion  were  true,  that  God  gave  them  such 
authority  over  his  church  as  they  claim,  it  might  be  said  on 
them,  as  the  poet  says,  Ovem  lupo  coramisistl^-^  that  God  had 
appointed  wolves  to  keep  his  sheep. 

II.     Tliere  Saint  James  ])eLng  Bishop,  and  there  said  Mass. 

Alar,  poor  mass  !  that  has  no  better  a  ground-work  to  be 
built  on  than  false  lies,  and  so  unlearned  a  proctor  to  speak  for 
it.  I  pray  you,  whoheljxid  St  James  at  mass^  who  hallowed  his 
corporas,  superaltar,  chalice,  vestments,  ^v.i  wlio  was  deacon 
and  sub-deacon  to  read  the  epistle  and  gospel ;  who  rang  to  the 
sacring,  and  served  the  pax  V  For  I  am  as  sure  it  was  a  .solenm 
feast,  and  tliat  these  things  were  done,  as  he  is  that  St  James 
said  mass.     He  that  told  you  the  one,  could  have  told  you  the 

[}  Anno  1557.  "  Tlie  clergy  gave  her  [quoen  Mary]  an  entire  subsidy 
of  eight  shillings  in  the  pound,  *now,'  as  the  act  ran,  'when  the  im- 
minent necessity  of  the  defence  of  the  realm  re(iuired  |.res<'nt  aid  and 
remedy.'  The  parliament  gave  her  one  subsidy,  one  l.')th  and  one  KkIi." 
Strype*8  Memorials,  Vol.  iii.  Part  ii.  p.  105.  Oxford,  1H22.     Kd.] 

(7  Terence,  Eunttrh.  v.  1.  You  have  committed  the  sheep  to  the 
care  of  the  wolf.     Kn.] 

[^  Pax  :  A  board,  or  plate  of  metal,  on  which  there  was  a  repn^aonta- 
tion  of  the  crucifixion,  handed  round  to  the  jK'ople  at  ma.'w  f«)r  them  to 
kiss  instead  of  a  mutual  salutation — the  kiss  of  i)e:ice.     F«>sbroke.    Kn.J 


496  THE    BURNING    OP    PAUL''s.  [sECT. 

other  as  well  as  this,  if  he  had  lust ;  and  ye  say  your  mass 
cannot  be  said  without  these  trinkets.  I  pray  you,  what  mass 
was  it  I  Began  it  with  a  great  E.  of  requiem,  or  scala  cceli, 
or  resiirrexi,  for  the  plague,  or  murrain  of  beasts  ?  part  of  a 
trental,  or  for  all  christian  souls  I  If  ye  will  have  us  to  believe  it, 
ye  must  tell  us  some  more.  I  pray  you  also,  which  St  James 
was  it  I  for  we  read  of  divers  of  that  name,  both  in  the  scrip- 
ture and  others  histories,  living  at  that  time.  It  is  not  enough 
to  say,  so  it  is ;  but  ye  must  prove  it,  if  ye  will  be  believed. 
I  pray  you,  whose  mass,  as  they  term  it,  used  he,  and  of  whose 
making  was  it  1  Chrysostom's  or  Basil's,  Gregory's  or  Ambrose', 
or  that  which  bears  his  own  name  of  St  James  I  What  lan- 
guage spake  he  ?  Hebrew,  Greek,  or  Latin  ?  These  things  must 
be  proved,  afore  your  Latin  popish  patched  mass  by  so  many 
popes  in  so  many  years,  or  it  was  brought  to  his  perfection, 
can  be  proved.  Do  they  think  that,  because  my  lord  bishop, 
master  doctor,  or  such  scavengers  and  corner-creepers  as  this 
champion  is,  say  it  is  so,  and  deceive  the  people  with  lies 
privily  in  corners,  that  none  dare  say  against  it  openly,  but  all 
their  sayings  must  be  believed  I  I  do  not  take  them  to  be  of 
that  authority  or  credit. 

But  I  will  not  stand  with  him  in  all  these  narrow  points, 
although  I  could  keep  him  much  play  in  so  doing.  I  agree 
tliat  James,  brother  of  our  Lord,  was  bishop  there  at  Jeru- 
salem, as  the  ancient  writers  testify :  but  that  he  said  or  did 
any  thing  like  the  popish  clouted  Latin  mass,  that  I  utterly 
deny.  For  that  the  church,  altar,  superaltar,  vestments,  cha- 
lice, &c.  should  be  hallowed,  afore  they  could  have  mass  said 
in  them,  on  them,  or  with  them,  it  is  plain  written  in  their 
own  law,  de  Consecra.  distinct,  i}  When  they  have  proved 
that  St  James  had  these  hallowed,  how  and  by  whom  they 
were  hallowed,  then  I  will  believe  he  said  their  foolish  mass, 
and  not  afore :  for  their  mass  cannot  be  done  without  them. 
Also,  if  they  will  be  believed,  they  must  declare  what  order  of 
mass  he  used :  was  it  Chrysostom's,  Basil's,  Justin's,  Tertullian's, 

[}  Sacrificia  non  nisi  super  altare  et  locis  Deo  consecratis  qfferantur. 
Sicut  non  alii  quam  sacrati  Deo  sacerdotes  debent  missas  celebrare,  sic 
non  in  aliis  quam  in  Domino  consecratis  locis,  id  est  in  tabemaculis  divi- 
nis  precibus  a  pontificibus  delibutis  missas  cantare  aut  sacrificia  ofFerre 
licet.    Dccret.  Gratian.  p.  1979.  Antv.  1573.    Ed.] 


n.]  COXFUTATION    OF    AN    ADDITION'.  497 

Austin's,  Dionysius",  Isidoriis\  Oregory's,  Rabanus",  the  Ro- 
mans'*, or  whose  else  ;  Surely  all  these  were  unborn  inanv  vears 
after  St  James  died,  that  it  could  not  be  theirs.  ^^  hy,  1  am 
sure,  some  will  say,  Is  there  so  many  divers  sorts  of  so  many  holy 
fathers  to  minister  the  Lord's  supper,  and  our  holy  bishops  of 
late  have  burned  so  many  innocents,  that  would  not  use  their 
only  one  disordered  order  of  massing,  as  though  all  other  were 
heretical  and  schismatical,  (as  they  term  it.)  but  that  only  one 
which  they  have  devised,  disguised  and  misused  i  Yea,  surely 
these  diversities  all  be  printed  and  to  be  had  with  many  more 
godly  ones,  and  therefore  they  cannot  deny  it :  and  because 
they  be  printed,  I  will  not  stand  to  rehearse  them  wholly,  for  it 
were  infinite.  There  is  yet  another  liturgy  in  print,  (which 
word  they  call  and  unlearnedly  translate  ever  a  7)iass,)  bearing 
the  name  of  St  James :  but  even  in  their  late  raixinjr  time  of 
madness,  when  they  had  gotten  certain  copies  of  these  Greek 
liturgies,  or  ministering  the  Lord's  su})per,  thinking  to  have 
printed  them,  and  that  it  would  liave  stablished  their  doings, 
when  in  trial  and  translating  them  they  see  it  fall  out  other- 
ways  and  to  make  against  them,  they  let  it  alone,  and  sup- 
pressed it:  like  as  the  same  holy  father  and  cardinal'  first 
printed  his  book,  that  he  wrote  against  king  Henry  the  eighth, 
to  please  the  pope  withal,  and  to  stir  the  emperor  to  war 
against  England  for  falling  from  popery ;  and  after,  his  con- 
science accusing  him  to  have  done  amiss,  he  burned  all  the 
books  he  could  come  by,  and  yet  now  they  be  commonly  sold  to 
his  shame,  as  these  liturgies  be  to  theirs.  All  these  orders  of 
ministering  the  communion  difftu*  from  their  pope-holy  relic, 
their  Latin  mass,  in  the  chiefest  points :  that  is,  that  the 
priest  prays  not  alone,  nor  in  a  strange  language,  eats  not,  nor 
drinks  up  all  alone,  nor  receives  it  for  other ;  sells  it  not  for 
money,  nor  s\Nceps  the  pope's  scalding  house,  his  puriratory, 
with  it;  but  the  people  pray  with  him  in  their  mother  tongue, 
receive  with  him  for  the  comfort  of  their  own  souls,  an«l  not  for 
pocky  pigs,  scalied  horse,  nor  scabbed  sheep ;  neither  making 
trentals  or  merchandise  of  it,  but  in  remembrance  of  Christ's 
death,  who  died  for  them. 

liut  that  St  James  never  said  tin*  popish  mass,  as  thoy 

[}  Canlinnl  WAv.     Th<'  book  rcforrcd  to  is  liin  work  on  tlu«  Kini»'H 
Supreniaty,  jMitithd   I)r  I'nitate  Kirh"ii(i',  anno  I.Vri.     Kn.  | 

[I'lI.KlNOTON.] 


XIV.       1 


498  THE    BURNING    OF    PAUL's.  [sECT, 

would  father  it  on  him,  the  pope  himself  grants.  Pope  Gre- 
gory the  first  (called  the  great  for  his  great  holiness  and 
learning,  in  comparison  of  the  rest)  says,  that  "the  apostles  con- 
secrated the  host  only  with  the  Lord's  prayer,""  when  they  minis- 
teredo  Then  St  James,  if  he  ministered  any  thing  at  all  there, 
even  by  the  pope's  confession,  never  said  their  Latin  mass,  nor 
any  thing  like  it.  For  that  consecration  in  Latin  of  theirs  has 
many  long  other  prayers,  crossings  and  blessings,  and  supersti- 
tious ceremonies,  as  all  men  see,  beside  the  Lord's  prayer.  And 
in  that  same-self  chapter  of  Gregory,  ye  shall  see  other  diver- 
sities of  ceremonies  and  prayers  there  rehearsed,  wherein  the 
Latin  mass  differs  from  the  Greek  and  other.  Wherefore  it 
was  not  thought  of  old  time  to  so  many  holy  fathers  a  wicked 
thing  to  have  divers  orders  in  ministering  the  communion, 
though  our  bloody  butchers  will  not  swerve  an  inch  from  their 
father  of  lies,  but  burn  all  that  gainsay  them.  How  many 
toys,  crossings,  blessings,  blowings,  knockings,  kneelings,  bow- 
ings, liftings,  sighings,  houslings,  turnings  and  half  turnings, 
mockings,  mowings,  sleepings,  and  apish  playings,  soft  whis- 
perings, and  loud  speakings,  have  we  to  consecrate  our  own 
devices  withal,  or  it  can  be  gotten  done  ! 

Moreover,  if  St  James  should  have  used  our  Latin  canon 
and  privity  of  the  mass  (as  they  term  it)  in  his  consecration, 
or  any  such  like,  he  should  have  prayed  to  himself,  and  wor- 
shipped himself,  being  alive,  which  were  a  great  absurdity  to 
grant.  For  the  Latin  canon  and  privitj^  of  the  mass  is  full 
of  praying  to  saints,  and  names  them  particularly;  among 
whom  St  James  is  one  himself.  Then  St  James  using  the 
Latin  mass,  as  they  say  he  did,  he  should  have  prayed  to 
himself,  and  worshipped  himself,  being  ali^e  :  which  I  think, 
when  they  advise  themselves  better,  they  will  not  grant  to  be 
true  nor  meet  to  be  done ;  and  with  such  vvicked  foolishness 
I  trust  they  will  not  burden  St  James  withal.  Furthermore  it 
skills  nmch,  what  language  St  James  used :  for  our  holy  bi- 
shops think  it  not  meet  that  their  holy  relics  should  be  uttered 
n  our  English  tongue.  St  Paul  says,  he  "  had  rather  speak 
five  words  that  he  understands,  and  to  teach  other,  than  ten 

l_  Orationem  autem  dominicam  idcirco  mox  post  precem  dicimus, 
qui  mos  apostolonim  fuit,  ut  ad  ipsam  solummodo  orationem  oblationis 
hostiam  consecrarent.    T.  ii.  p.  900.    Basil.  1564.    EdJ 


JI.]  CONFUTATION    OF    AN    ADDITION.  499 

thousand  in  a  strange  tongue:*"  our  prelates  say,  Nay.  ''None 
will  prepare  himself  to  war,  except  he  understand  what  the 
tmmpet  blows  f'  no  more  can  any  learn  his  duty  to  God,  if  he 
understand  not  the  thing  that  is  taught,  and  the  languaore. 
Our  prelates  say,  that  blind  ignorance  is  the  mother  of  de- 
votion; but  Clu-ist  says,  "Ye  err,  because  ye  know  not  the 
scripture  :"  then  ignorance  is  the  cause  of  error.  By  like  God 
either  understands  not  English,  or  else  he  is  partial,  and  loves 
not  our  English  tongue  so  well  as  the  Latin :  and  yet  to  speak 
or  understand  divers  languages  is  the  gift  of  the  Holy  Ghost. 
Surely,  if  the  Holy  Ghost  give  the  grace  to  speak  and  un- 
derstand divers  languages,  God  cannot  hate  them  that  use 
any  of  them,  nor  disallow  the  gifts  of  the  Holy  Ghost  in  any 
man. 

We  read  (for  they  l^e  turned  into  Latin  and  printed),  that 
other  countries  have  used  of  old  time,  and  yet  do  at  this  day, 
their  own  language  in  ministering  the  Lord's  supper.  N\  hy 
then  may  not  England  do  the  same  i  AVhat  fault  have  we 
made,  more  than  other ;  Chrysostonrs  order  of  the  communion, 
liasiFs,  and  that  which  l)ears  the  name  of  8t  James,  were  writ- 
ten in  the  Greek,  which  the  jxjople  understood,  and  answered 
in  the  same  language.  The  Syrians,  Ethiopians,  Armenians, 
Muscovites,  and  the  dominion  of  prester  John  do  at  this  day, 
and  ever  did,  use  their  own  language  when  they  ministered,  and 
out  of  them  are  turned  into  Latin,  that  easily  it  may  be  seen 
how  we  differ.  The  good  christian  emperor  Justinian  com- 
mands plainly  in  his  civil  laws,  Novell.  Constitut.  124  and  1:^(), 
'•  That  all  tilings  should  be  done  in  the  churches  in  those  lan- 
guages which  were  known  in  the  countries,  and  also  that  the 
words  of  baptism  and  the  Lord's  supper  should  be  spoken  in  a 
loud  voice,  that  thereby  the  devotion  of  the  hearers  might  be 
stirred  up* :''  which  all  (although  they  were  written  a  thousand 

[*  Ad  haec  jubcmus  lit  omncs  cpiscopi  paritcr  ct  presbyteri  non 
tacito  niodo,  sed  clam  voce,  quit  a  fideli  populu  cxainliatur,  siicrain  ob- 
lationem  ft  ])ivcc'S  in  sancto  baptismo  adhibitas  ctlcbivnt ;  quo  majore 
exiiiJc  devotione  in  di'pronuiidi.s  Domini  Dei  laudibus  audifntiiini  uiiimi 
cfferantur.  Ita  enini  et  divus  apostolus  docet,  dicens  in  prima  ad  Corin- 
tliios  epistola,  FInimvero  hi  bolummodo  bini'dit-as  sjiiritu,  (jmimodo  i», 
qui  privati  locum  implct,  dicet  ad  ^ratiaruin  actionem  tuam  Dio  ipsuui 
Amen,  quando  quideni  quid  dicas  non  videt?  Novell.  CoUMtitut.  cxxiii. 
De  Ecclmasticia  Divemis  Capilnliit,  p.  215.     I'aris.  loO'L     Ku.J 


00  THE    BURNING    OF    PAULAS.  [sECT. 


cap.  13. 


years  since)  our  holy  papists  deny,  and  say  it  was  never  done, 
nor  ought  to  be  done,  nor  that  princes  have  any  such  authority 
to  command  or  meddle  in.  Pope  Pius  the  second  bears  wit- 
^neas  Syi-  ness,  that  the  Sclavons,  when  they  made  suit  to  minister  in 
Bohemica,  '  their  owu  tongue,  and  the  pope  made  courtesy  to  grant  it,  ''  a 
voice  was  heard  from  heaven,  that  every  spirit  and  language 
should  praise  God;  and  so  it  was  granted  them  to  use  their 
own  language'.''  The  popish  kind  of  marriage,  although  the 
rest  was  Latin,  yet  the  best  part  was  English  :  "I,  N.  take 
thee,  N.  to  my  wedded  wife,  &c.  I,  N.  take  thee,  N.  to  my 
wedded  husband,  &c."  If  this  was  well,  why  not  the  rest 
also  ?  If  in  making  promises  we  use  that  language  which  we 
understand,  why  should  we  not  do  it  to  understand  what  God 
commands  us!  Is  a  promise  to  man  more  to  be  considered 
than  that  which  is  made  to  God?  If  these  things  should  be 
denied,  they  be  in  print,  that  every  man  may  read;  and  there- 
fore I  will  not  stand  long  in  rehearsing  of  them.  Are  these 
tongues  more  holy  than  ours,  that  the  holy  mysteries  may  be 
used  in  them,  and  not  in  ours?  I  leave  out  the  Bohemians 
and  Waldenses,  which  have  used  to  communicate  in  their  own 
language  many  (though  not  all)  these  three  hundred  years. 
The  Germans,  the  Italians,  and  the  French  I  pass  over,  be- 
cause it  is  not  old. 

But  these  countries,  they  will  say,  are  in  the  east  part  of 
the  world,  and  parts  of  the  Greek  church,  which  never  was 
subject  to  their  holy  father,  the  pope,  and  in  these  things  they 
do  err;  but  the  west  church,  worshipping  the  pope,  would 
never  suffer  any  such  thing.  In  thus  saying  they  prove  the 
pope  to  be  worse  than  the  Turk,  prester  John,  the  Sophi,  or 
any  heathen  prince,  that  will  not  suffer  God\s  people  to  wor- 
ship their  God  in  their  own  language,  as  they  do.  It  is  great 
marvel  to  me,  why  our  holy  prelates  will  not  have  the  people 
to  pray  in  English,  seeing  the  common  rude  sort  and  altogether 
unlearned  in  all  the  far  north  parts  of  the  realm,  even  the  bor- 

[^  Referunt  Cyrillum,  cum  Romae  ageret,  Romano  pontifici  siippli- 
casse,  ut  Sclavorum  lingua  ejus  gentis  hominibus,,  quam  baptizaverat,  rem 
divinam  faciens  uti  posset.  De  qua  re  dum  in  sacro  senatu  cliseeptaretur, 
essentque  non  pauci  contradictores,  auditam  vocem  tanquam  de  coelo  in 
lia.'c  verba  missani,  "  Omnis  spiritus  laudet  Doniinum,  ct  omnis  lingua 
confiteatur  ei."  Indeque  datum  Cvrillo  indultum.  JEn.  Sylv.  Historia 
Holiemica,  cap.  xiii.  p.  J)l.    Basil.  1^71.     Ed.] 


•^•J  CO-NFUTATIOX    OF     AX     ADDITION.  501 

ders,  have  ever  used  the  Lord's  prayer,  tlie  articles  ot*  our 
faith,  and  ten  comniandnients,  and  yet  do,  in  English  metre, 
differing  nothing  from  the  true  sense  of  the  scripture.  They 
never  learned  them  in  Latin,  and  cannot  nor  will  not  learn  that 
they  understand  not.  Surely,  God's  wisdom  in  their  rude  sim- 
plicity does  confound  these  proud  prelates'  wicked  poperv. 

Yet  is  there  remaining  one  of  the  foulest  lies  that  is  com- 
monly read  or  written  in  the  pope's  testament,  the  decrees 
whereon  they  build  their  faith ;  \\hich  if  this  proctor  and  all 
his  partakers  can  prove  to  be  true,  1  will  say  with  them.  It  is 
written  de  Consecra.  distinct,  i.  cap.  Jacobus,  that  "St  James, 
the  brother  of  our  Lord,  bishop  of  Jerusalem,  and  Eusebius, 
bishop  of  Cesarea,  made  their  mass'."  If  this  have  any  likeness 
of  a  truth  in  it,  let  the  world  judge.  St  James  was  bishop 
of  Jerusalem,  and  there  lived  continually,  not  wandering  into 
other  countries,  as  other  apostles  did,  but  there  suffered  mar- 
tyrdom, being  thrown  down  from  the  pinnacle  of  the  temple, 
where  a  fuller  smote  out  his  brains  with  a  club.  In  Jcnisaleni 
then  their  natural  speech  was  Hebrew,  and  the  prayers  that 
they  used  in  the  temple  were  only  the  scriptures,  and  in  the 
Hebrew  tongue,  as  the  Jews  do  to  this  day  in  their  syna- 
gogues :  (wherein  they  prove  themselves  better  than  the  pa- 
pists, which  in  their  churches  have  few  prayers  of  the  scrip- 
ture, but  many  foolish  ones  devised  of  their  own  brain,  and  in 
a  language  that  the  people  understand  not.)  Therefore,  wIkmi 
they  have  proved  that  the  Latin  tongue  was  used  in  Jenisii- 
lem,  or  that  St  James  prayed  in  Latin,  (although  I  doubt 
not  but  he  had  the  gift  of  tongues,  as  well  as  other  apostles 
liad,)  I  shall  then  believe  them. 

The  order  of  the  communion  which  is  abroad  in  tlic  name 
of  St  James,  is  in  (J reek ;  but  that  he  wrote  or  spake  Latin 
in  Jerusalem,  there  is  no  probability  in  it.  And  if  he  made 
our  Latin  mass  then,  that  should  be  used  now  throughout  the 
world,  why  would  he  make  another  in  Greek  so  far  unlike  to 
it  I     IJoth  cannot  be  true,  that  he  made  one  in  Greek  and 

(^^  .1  quihus  fucrit  tradita  missaruvi  rtkhruth.  Jacol)Uj«,  frntcr  Do- 
mini secundiini  camcni,  cui  primum  cicditn  vat  Hiin>f*«lviiiitnnH  ccclc- 
sifi,  I't  Eus<«])ins,  (Vsnrieiisis  cpiscoinis,  ciijiis  claritas  per  totuin  orl)cm 
icfiilsit  in  sciiptuiis,  addidcrunt  nobis  uu-^^v  ciUd»mlioncm.  I>i»t.  i. 
(Jratian.  Pani  in.  p.  IHW.  Antv.  lo7'3.     Kd.] 


502  THE    nURNING    OF    PAULS.  [sECT. 

another  in  Latin,  so  far  unlike  one  to  the  other.    Afterward 
the  gloss  upon  this  text  of  the  pope's  decree,  afore  rehearsed, 
de  Consecra.  distinct,  i.  says,  that  "  St  James  made  the  canon 
of  the  mass,  and  Eusebius  added  other  pieces  to  it  afterward :'" 
but  beside  that  inconvenience  which  I  spake  of  afore,  that  St 
James  then  should  pray  to  himself,  if  that  were  true,  a  greater 
untruth  would  follow,  that  is,  to  pray  to  saints  that  were  un- 
born, some  one  hundred,  some  two  hundred,  some  three  hun- 
dred year  after,  and  more;    as  to   Cyprian,  Cornelius,  Lau- 
rence, Chrysogonus,  Damianus,  which,  and  such-like  women  as 
Luce,  Agnes,  Cecily,  &c.  are  put  in  their  canon,  or  privity  of 
their  Latin  mass.     Is  this  like,  that  St  James,  a  saint  him- 
self, would  pray  to  a  saint  (if  they  were  saints),  that  was  yet 
unborn  so  many  years  after  his  death  ?    But  it  may  be  thought 
that  they  knew  these  things  to  be  so  foolish,    that  if  they 
were  openly  read  and  understand,  they  would  be  laughed  at 
and  despised,   and  therefore   they   enjoin   their   chaplains  to 
speak  softly  when  they  say  these  things,  that  none  should  hear 
them  what  they  say.     If  it  were  good,  it  were  no  danger  in 
letting  it  be  heard,  for  it  would  make  them  good  that  heard 
it  (for  faith  comes  by  hearing),  though  their  opinion  is  that  it 
would  be  despised.     But  surely  hearing  is  the  way  to  make 
men  good. 

Yet  follows  a  greater  inconvenience,  if  this  pope's  decree 
were  true.  For  as  the  gloss  there  says  that  St  James  made 
their  canon,  so  it  says  that  Eusebius,  which  lived  (as  he  says) 
under  the  emperor  Julianus  Apostata,  should  make  the  rest. 
How  can  their  great  relic,  the  mass,  then  be  one  thou- 
sand five  hundred  years  old,  as  they  crack  it  to  be?  This 
council  of  the  apostles,  where  St  James  said  mass  (as  this 
proctor  says),  was  about  fifty  years  after  Christ  our  Lord  w^as 
bom,  and  not  full  twenty  years  after  he  was  crucified,  as 
many  histories  do  testify ;  but  Eusebius  lived  under  Julian 
the  emperor  three  hundred  and  sixty  year  after  the  birth  of 
our  Saviour  Christ:  and  now  since  Christ's  birth  it  is  one 
thousand  five  hundred  and  sixty-two.  Then  take  three  hun- 
dred and  sixty  out  of  one  thousand  five  hundred  and  sixty- 
two,  and  so  remains  but  one  thousand  two  hundred  and  two. 
So  by  their  own  account  they  lie  three  hundred  and  sixty 
year  in  the  ancienty  of  their  mass. 


II.]  CONFUTATION    OF    AX    ADDITIOX.  oOo 

But  yet  a  greater  lie.  Eusebius  was  a  Grecian,  and  never 
wrote  in  Latin,  that  any  history  makes  mention  of :  how  then 
wrote  he  their  Latin  mass?  Yea,  where  Gregory,  ])ishop  of 
Kome,  in  the  epistle  afore  alleged  says,  that  one  Scholasticus '  I'li.'.^v'ii. 
made  the  prayers  of  their  canon,  how  can  this  be  true  that  '^'*^'  ^' 
St  James  made  it  I  Dare  they  deny  that  which  the  holiest  of 
the  popes,  their  fathers,  says  is  so  ? 

But  because  they  charge  us  with  contrarieties  and  diver- 
sities of  opinions,  and  are  most  in  that  fault  themselves,  I 
will  yet  let  them  see  more  wherein  they  differ  among  them- 
selves. Isidorus,  lib.  i.  de  Origine  Officiorum^  cap.  v,  as  Faber  ^f<^^yyj^^^ 
alleges  hinr,  says  that  "St  Peter  ordained  first  the  order  of  ^^*"=^^- 
the  mass  or  prayers,  with  which  the  consecration  is  made,  and 
that  the  whole  world  followed  the  same  order  ;'"*  and  this  was 
done  by  Peter  at  Antioch,  as  the  same  Joan.  Faber  says. 
Then  how  is  that  true,  that  St  James  and  Eusebius  made  it 
at  Jerusalem  \  Nay,  how  can  any  of  these  sayings  agree  with 
Platina\  one  of  the  pope's  sworn  men,  which  affirms  that  pope 
Sixtus  appointed  the  Sanctus  to  be  sung ;  Gregory,  the  Kyrie 
Eleeson  ;  Telesphorus,  Gloria  in  cxcehh ;  Jerome,  the  epistle 
and  gospel;  Leo,  the  censing;  Innocentius  L  the  pax;  Ser- 
gius,  the  Agnus,  &c. ;  which  all  lived  a  great  sort  of  years 
a.sunder;   and  from  the   first  to  the  last,  afore  it  could  be 

\}  Et  valde  mihi  inconvcniens  visum  est,  lit  prcccm  quam  Scholasticiis 
romposuerat,  super  oblationem  diceremiis ;  et  ipsam  traditionem,  quam 
lU'demptor  nostcr  composuit,  super  ejus  corpus  et  sanj,n.iinem  non  diccre- 
mus.    Gregor.  Op.  T.  ii.  p.  i)(»0.     JJai?il.  lo(54.     Ed.^ 

P  Isidorus,  qui  ante  nongentos  floruit  annos,  lib.  i.  de  Origine  Of!i- 
ciorum,  cap,  o.  Ordo  missa?  vel  orationum,  quibus  oblata  Deo  sacrificia 
consecrantur,  primum  a  S.  Petro  est  institutus:  cujus  celebrationcm 
uno  eodcmquc  modo  totiis  peregit  orbis,  ^'c.  Lib.  iv.  cap.  iii.  p.  97.  Pe- 
tru8  quidem  missam  cclebravit  Antiochiic.  Lib.  i.  cap.  ii.  p.  fi.  Paris. 
lo(H.     El).] 

Q^  In  celcbrationc  vero  mandavit  (Sixtus  I.),  ut  Snnrtus,  sanctux, 
mnrtmt,  DnminuK  Dens  s/ifmolh  cantaretur.  Nuda  primo  biec  erant,  et 
omnia  simplicitcr  tracta])antiir.  Petnis  enim  ubi  consccravcrat,  orationc 
Pntrr  iioxtrr  usus  est:  auxit  liicc  my-toiia  .lacobus  episonpus  Ilierosoly- 
initanus:  auxit  et  Jiasilius;  auxere  et  alii.  Nam  Crlcstiims  missa*  in- 
troitum  dedit,  Grcgorius  Kt/rie  ckemn,  Gloria  in  edvchi^f  Deo  Telesphorus, 
collationes  (Jela-sius  primus,  epistolam  et  evangellum  Ilieronymus,  •  •  • 
thus  Leo  tertius,  oscuhim  pacis  Innocentius  primus;  ut  caneretur  A^- 
tittx  Dei,  Scriijiu'  pontifex  instituit.  De  vitis  Pontificum,  p.  10.  Colon. 
1,540.     En.] 


504  THE    BURNING    OF    PAUl's.  [sECT. 

patched  together,  it  was  six  hundred  year.^  For  Gregory 
was  pope  six  hundred  year  after  Christ  was  born.  Other 
sorts  of  reckoning  there  be,  which  pope  added  which  part  to 
the  mass,  and  they  agree  not  on  the  names ;  but  in  the  num- 
ber of  yeai*s  there  is  no  great  difference :  for  it  was  seven 
hundred  year  after  Christ  afore  they  had  perfectly  patched  it 
together,  and  brought  it  in  estimation,  as  appears  by  these 
reckonings.  Where  is  now  their  one  thousand  five  hundred 
year  they  crack  so  much  on?  When  they  have  learned  to 
speak  the  truth,  and  agree  among  themselves,  they  may  better 
blame  other  that  do  not.  I  will  not  lay  all  their  lies  and  dis- 
agreeings  to  their  charge,  for  it  were  too  long;  but  when  they 
have  answered  these,  then  they  shall  have  more.  In  the  mean 
time,  these  are  sufficient  to  let  them  see  that  have  eyes,  and 
be  not  wilfully  blind,  how  vain  their  bragging  lies  be,  when 
they  crack  that  their  superstition,  which  they  term  their  re- 
ligion, is  so  old,  and  that  the  contrary  was  never  heard  of 
unto  now  a  few  years  past. 

There  is  another  subtler  sort  of  papist ;  and  when  they  see 
these  things  to  be  so  foolish,  that  they  have  no  good  ground- 
work, nor  able  to  be  defended,  they  say,  that  Christ  himself 
said  the  first  mass :  and  yet  that  is  as  untrue  as  the  rest.  For 
the  reasons  that  I  made  against  the  canon  of  St  James  (as  they 
call  it),  the  same  may  more  justly  be  applied  for  our  Saviour 
Christ.  I  am  sure  they  will  not  say  that  he  ate  all  alone, 
nor  prayed  to  any  saints;  nor  what  kind  of  mass  it  was,  they  are 
not  al)le  to  shew,  and  prove  it  so  to  be.  1  grant,  and  most 
true  it  is,  that  our  Saviour  Christ  instituted  the  holy  Commu- 
nion, or  the  Lord's  Supper  (as  St  Paul  calls  it)  ;  but  for  any 
thing  done  by  him  to  prove  their  mass,  I  utterly  deny.  In  his 
last  supper  he  sacrificed  not  for  the  quick  and  the  dead,  as  they 
do  in  their  mass :  but  that  sacrifice  was  offered  by  himself  in 
his  own  body  and  blood  shed  on  the  cross,  on  Good  Friday,  the 
next  day  after  that  he  instituted  his  holy  Supper  the  night 
afore,  and  bid  them  do  that  in  remembrance  of  him  unto  his 
coming  again.  This  is  that  which  we  desire  all  to  follow :  this 
is  that  which  condemns  their  mass :  this  is  that  which  we  would 
have,  all  to  eat  and  drink  of  that  bread  and  cup  with  the  min- 
ister, as  he  did  with  his  apostles,  and  as  St  Paul  wills  the 
Corinthians  to  do ;  and  not  one  priest  to  stand  lifting  it  over 


II.]  CONFUTATION    OF    AN    ADDITION.  505 

his  head  to  l3e  woi-shipped,  and  the  people  to  stand  gazing  at 
it,  and  be  content  with  looking  at  it :  and  when  they  receive,  to 
take  both  the  bread  and  the  cup,  and  not  to  rob  God's  people 
of  the  one  half  of  the  supper,  the  blood  of  our  Saviour  Christ, 
which  he  shed  for  the  lay-people,  as  well  as  for  priests  ;  and 
bad  them  drink  it,  as  well  as  the  priests :  for  he  loved  them, 
and  died  for  them,  as  well  as  for  the  priests.  And  priests  can 
no  more  save  themselves  than  they  can,  but  have  the  same 
Saviour  that  they  have,  and  must  go  to  heaven  the  same  way 
that  they  do. 

And  because  they  crack  so  proudly  of  the  ancienty  of  their  y^^^^ 
mass^  let  me  see  in  what  ancient  writer  they  read  of  it  or  find 
the  word  ^^Titten.  I  know  they  would  fiiin  have  the  word  to  be 
Hebrew :  but  if  it  be  so,  it  rather  makes  against  them  than 
with  them.  For  if  it  be  a  sacrifice  of  the  Jews,  then  it  is 
taken  away  by  our  Saviour  Christ,  and  fulfilled  by  him,  as  all 
other  sacrifices  of  Moses  be  ;  or  else,  they  be  Jews,  using  those 
sacrifices  which  God  forbad  to  use  at  these  days  after  the 
coming  of  Christ.  The  apostle  to  the  Hebrews  says,  that  "if  Hob. vii 
the  priesthood  be  taken  away  and  translate  to  another  sort, 
then  the  law  is  taken  away  toof  but  the  priesthood  of  Aaron  is 
taken  away  and  all  his  sacrifices,  (or  else  Christ  is  come  in  vain); 
why,  then  the  law  of  sacrificing  nmst  be  taken  away  too,  as  the 
apostle  there  says.  If  they  consider  the  nature  of  the  Hebrew 
word,  they  would  not  strive  so  much  about  it.  They  glory 
nmch  that  the  name  of  their  mass  is  missa/i  in  Hebrew,  and 
should  be  written,  Deut.  xvi.  and  thereof  should  inissa  come 
in  Latin,  or  else  the  Hebrew  name  to  remain  still.  The  word 
missah  signifies  a  fretinill  g\fi ^  that  a  man  ofiers  willingly  unto 
the  Lord ;  and  not  only  that  which  the  priests  ofi'er  of  them- 
selves, but  also  which  any  other  man  freely  brings  to  be  offered  : 
therefore,  if  this  word  or  place  make  for  them,  it  proves  that  all 
manner  of  men  may  say  mass ;  for  ever)'  man  may  m  illingly 
bring  what  he  lust  to  ofi'er;  and  then  priests  have  spun  a  fair 
thread  in  alleging  this  against  themselves,  and  proving  that 
ever}-  man  may  say  their  mass.     13ut  the  word  signifies  also  a 

\^  In  the  AvIh  and  Monnmaxts  of  .Tolm  Foxc,  a  contemporary  ot* 
hishop  IMlkiiii,'ton,  will  he  found  an  inteie?>tin;,'  and  valuahle  tivatiso  on 
the  Orijjin  and  Canon  of  the  Moss.  J5ce  the  heginning  of  Dock  x.  Edit. 
1583.  and  in  V\  1.  rn.  Kdit.  1G84.     Ki*.] 


506  TFIE    BURNING    OF    PAUl's.  [sECT. 

lifting  up,  as  some  do  take  it,  and  therefore  they  prove  their 
elevation  by  it.  Thus  they  be  driven  to  hard  shifts,  that  they 
cannot  well  tell  what  to  make  of  it.  They  are  well  content  with 
either  signification,  or  both,  if  they  might  keep  it ;  for  the  one 
bids  men  bring,  and  they  would  gladly  take ;  the  other  to  lift 
up  as  a  sacrifice,  and  that  maintains  their  state.  Read  the 
fio?l'  ^^''  P^ace,  and  then  judge  the  meaning  :  "Thou  shalt  keep  the  holy 
day  of  weeks,  says  Moses  (that  is,  Whit-sunday  seven  weeks 
after  Easter),  and  thou  shalt  bring  a  gift  of  thine  own  free  will 
according  to  thy  power,  as  the  Lord  has  blessed  thee  with 
much  or  little.'"' 

This  free  gift  is  called  missah,  and  the  people  must  give  it : 
then,  if  it  make  any  thing  for  mass,  it  makes  also  that  the  peo- 
ple should  say  mass ;  for  they  bring  every  one  this  gift  as  they 
be  able.  The  priests  say  not  mass  freely,  but  for  money,  and 
therefore  it  cannot  be  called  a  freewill  gift  on  their  part.  But 
because  they  are  delighted  with  gifts,  and  will  not  say  mass 
freely,  they  rather  ground  themselves  hereon,  that  they  may  not 
only  sell,  but  raise  the  price  of  them,  and  lift  it  high  over 
their  heads.  They  may  speak  well  of  the  gospel,  if  they  would, 
or  had  any  good  natures  in  them.  For  their  mass  was  never  so 
honoured,  nor  at  so  great  a  price,  as  the  gospellers  have  made 
it,  at  a  hundred  marks,  where  they  will  sell  it  for  a  groat ;  and 
God  forl)id  that  ever  it  be  better  cheap !  Surely,  if  it  be  so  good 
as  they  report  it  to  be,  it  is  too  good  cheap  yet,  and  they  with 
selling  so  good  cheap  have  brought  it  out  of  estimation.  A 
good  thing  cannot  be  too  dear :  and  surely  he  that  will  lie  broil- 
ing in  purgatory  for  sparing  one  penny,  a  groat,  or  ten  shillings 
for  a  trental,  he  has  few  friends  ;  and  if  he  be  able  to  pay  it  and 
will  not,  I  will  never  be  sorry  for  him,  though  he  lie  there  still. 
There  is  another  Hebrew  word  called  mass,  that  signifies  a 
tribute,  which  may  well  be  applied  to  it,  (because  they  be  de- 
lighted with  ancient  names,  I  shall  help  them,)  for  it  is  the 
greatest  tax  that  ever  was  laid  on  the  world.  All  princes,  hea- 
then and  christened  laid  together,  never  took  such  a  tribute  of 
the  people,  as  the  pope  and  his  collectors  do  by  mass.  For  mass 
princes  have  given  whole  countries,  noblemen  their  land,  and 
the  people  their  goods;  they  have  disherited  their  children,  and 
impoverished  themselves,  to  feed  the  pope's  chaplains  and  buy 
masses.     Alas,  dear  pennyworths  for  so  vile  a  thing !    The 


II.]  CONFUTATION    OF    AN    ADDITION.  507 

Dutch  word  messe  helps  them  well  too,  which  signifies  a  free 
mart  or  fair  for  all  people  to  resort  to  with  all  wares  to  buy  and 
sell,  and  with  such  liberty,  that  those  evil  men,  which  dare  not 
nor  may  not  come  near  at  other  times  without  danger,  then 
may  freely  go  and  come  without  harm  after  that  the  market  bell 
be  rung,  as  they  use.  So  is  their  mass.  What  ware  soever  is 
brought  for  it,  it  is  welcome,  they  refuse  none :  wool,  bacon, 
cheese,  freers  never  refused ;  and  be  he  never  so  wicked,  it  is 
not  denied  him ;  it  is  a  salve  for  all  sores,  and  heals  all  ^vicked- 
ness  and  sorrows,  that  fall  either  on  man  or  beast. 

They  would  fain  have  it  ancient,  and  therefore  they  seek 
the  old  authors,  where  the  word  missa  may  be  found.  They 
allege  Ignatius,  Clemens,  Dionysius,  Sozomenus,  &;c.,  where 
they  would  make  men  believe  it  were  read.  Indeed,  in  trans- 
lating these  out  of  Greek  they  use  the  same  word  ;  but  he  that 
has  read  his  Greek  grammar  can  soon  understand,  that  there  is 
no  such  word  in  Greek.  Therefore,  as  the  interpreter  does 
foolishly  use  the  word,  so  foolishly  they  follow  and  believe  him. 
The  word  is  Latin,  and  is  used  in  no  Latin  wTiter  commonly 
afore  Grefforvthe  first,  who  lived  six  hundred  vear  after  Christ,  '-'l'-^-  fp'^- 
save  twice  or  thrice  only  in  Ambrose  in  his  Epistle^  and  yet  he 
lived  four  hundred  year  after  Christ.  Then  they  have  not  so 
great  cause  to  crack  of  ancienty  of  the  thing,  nor  of  the  word, 
seeing  neither  Hebrew,  Greek,  nor  Latin  can  be  proved  to  have 
such  a  word  in  such  a  signification  the  space  of  four  hundred 
year  after  Christ,  no,  nor  tlien  neither;  for  though  Aml)rose 
used  the  word,  yet  it  signifies  far  otherways,  as  Ambrose's 
order  of  conununion  well  declares.  1  will  not  stand  to  reheai*se 
the  manifold  interpretation  of  the  Latin  word,  and  what  the 
meaning  of  it  is,  lest  ye  would  laugh  :  hereafter,  if  occasion  be 
given  by  them,  I  shall  more  fully  entreat  of  it. 

One  thing  I  would  demand  of  master  proctor ;  and  if  his 
answer  be  not  ready,  I  am  content  he  ask  counsel,  so  that  he 
answer  substantiallv,  that  it  mav  abide  trial,     (rood  Fridav- V"*^"vi'' 

.  ^  .  .       (lay  »  .Mxss. 

mass,  why  does  it  differ  from  all  the  voar  beside  i  ( )ni'  of 
these  three  must  needs  follow,  eitiier  that  one  mass  only  is 
good,  and  the  rest  naught ;  or  the  rest  good,  and  that  naught ; 
or  else  (a.s  I  am  sure  he  will  say)  l>oth  are  good.     If  both  be 

[^  Kp^o  tamen   mansi  in   muncrc ;    iiiissam   faccrc  ca«pi.     Class,  i. 
Epist.  XX.  §  4.     Kn.] 


508  THE    BURXIXG    OF    PAUl''s.  [sECT. 

good,  then  there  may  be  divers  sorts  of  them :  if  there  may 
be  two  divers  sorts,  and  both  good,  why  may  there  not  be  a 
third  or  a  fourth  as  good  ?  AVhy  then  may  not  the  order  now 
appointed  in  English  be  good  too  ?  On  Good  Friday  there  is 
neither  epistle,  nor  gospel,  gloria  in  excelsis,  nor  creed,  sane- 
tus  nor  apmis,  canon  nor  privity,  crossing,  toying  nor  blow- 
ing, nor  their  words  of  consecration,  pax,  nor  Ite,  tuissa  est,  not 
so  much  as  Domlmis  wbiscum,  but  straight  after  confiteor  he 
leaps  post  haste  over  all  to  the  Paternoster,  Surely,  if  this 
be  good  one  day,  it  may  be  used  oftener :  and  this  agrees  best 
with  that  that  Gregory  says,  "The  apostles  consecrated  only 
with  the  Lord's  prayer :"  and  therefore  it  seems,  that  if  any  of 
their  masses  should  be  good,  that  this  goes  next  to  the  best 
and  simplest  sort,  without  all  curiosity.  If  they  may  do  all 
perfectly  this  day  without  their  canon,  then  their  canon  and 
privity  is  not  of  so  great  force  as  they  make  it  to  be.  For 
sure,  if  this  be  well  on  this  day,  it  may  be  well  on  other  days 
too ;  for  God  is  no  changeling,  nor  he  commands  not  one  sort  of 
communicating  his  supper  to-day  and  another  to-morrow,  but 
always  such  a  one  which  agrees  with  his  word.  Their  common 
answer  and  solution  is  known,  but  it  will  not  serve :  they  must 
provide  better  stuff,  or  else  their  doings  be  foohsh. 

But  to  make  an  end  of  this  great  controversy  for  the 
ancienty  of  their  mass,  ye  shall  hear  it  determined  by  a  mira- 
cle from  heaven.  AVhen  there  were  divers  sorts  of  masses,  as 
they  be  called,  used  in  Latin  in  divers  places,  as  at  Milan, 
and  ever}'  where  almost  generally,  there  w^as  used  St  Am- 
brose's order  of  communion,  which  there  continues  to  this  day, 
and  Gregory's  order  was  used  also  in  other  places ;  the  pope, 
to  determine  the  matter,  would  try  whether  should  be  allowed 
through  his  dominion ;  for  Gregory's  was  not  used  at  all  in 
France,  and  it  was  thought  shame  that  Ambrose's  order, 
being  but  a  bishop,  should  be  preferred  to  the  pope's.  There- 
fore he  took  either  of  their  mass-books,  as  they  term  them, 
in  an  evening  laid  them  on  the  altar,  locked  the  church-doors, 
and  desired  God  to  declare  bv  some  miracle,  whether  book 
should  be  used  generally  of  all  sorts.  In  the  morning  Gre- 
gory's book-leaves  were  found  scattered  all  the  church  over,  and 
Ambrose's  lay  still ;  the  doors  being  fast  locked  all  night,  as 
he  says,  Ijut  wise  men  may  doubt.    This  miracle  master  pope, 


II.]  CONFUTATION    OF    AN    ADDITION.  509 

like  a  wise  expounder  of  dreams,  says,  that  as  the  leaves  were 
torn  and  blown  abroad  all  the  church  over,  so  should  Gre- 
gorj'^s  book  be  used  throughout  the  world.  For  this  was  done 
by  God,  as  well  as  their  great  god  Bel  did  eat  up  all  the 
meat  that  was  set  afore  him  all  night,  as  Daniel  writes.  ]3ut 
that  a  man  may  not  be  wiser  than  mounser  pope,  I  would  in- 
terpret this  great  miracle  thus :  That  God  was  angry  with 
Gregory ""s  book,  and  therefore  rent  it  in  pieces,  and  scattered 
it  abroad ;  and  the  other,  as  good,  lay  sound  untouched,  and 
at  the  least  so  to  be  preferred.  This  was  done  by  pope  Adrian 
the  first,  more  than  seven  hundred  and  seventy-seven  years 
after  Christ ;  and  thus  long  their  holy  mass  was  in  controversy 
afore  it  was  determined.  Then  it  lacks  much  of  one  thousand 
five  hundred,  as  they  untruly  and  proudly  crack.  These  things 
are  not  written  by  any  new  men,  or  heretics,  as  it  pleases 
them  to  term  them,  but  by  their  own  catholic  fathers,  l)u- 
randus  and  Xauclerus'.  Yea,  Polychronicon,  lib.  vii.  chap.  10, 
writes,  that  the  white  observant  monks"  use  by  their  profession 
St  Ambrose's  order,  and  not  Gregory's,  even  at  these  days : 
wherefore  their  mass  is  not  general. 

I  would  thev  did  make  an  end  of  Ivinof,  that  we  mifjht 
make  an  end  of  reproving  them,  and  both  join  together  in 
worshipping  the  living  God  only,  and  l^elieving  his  holy  word 
afore  all  other.     St  Austin,  in  a  like  controversy  of  religion 

{]'  Concilio  igitiir  iterum  congreu^ato,  omnium  patnim  fuit  una  sen- 
tentia,  quod  niissale  Ambrosianum  ct  (iivi,'orianum  super  altare  sancti 
Petri  apostoli  ponerentur,  plurimoi-um  episcoporum  sigillis  munita,  et 
fores  ec'clesiie  clauderentur,  et  ipsi  tota  nocte  orationi  insisterent,  ut 
Dominus  i)er  aliquod  signum  indicaret,  quod  liorum  niagis  ab  ecclesia 
servari  vellet ;  sic([ue  jjcr  uinnia  factum  est.  Mane  igitur  ecclesiam  iu- 
trantes,  utrumque  missale  super  altare  apertum  invenerunt ;  vel  alii 
as.s<;runt,  Gregorianum  penitus  dissolutum  et  liuc  illuc<iue  dispersum  in- 
venerunt ;  Ambrosianum  vero  solummodo  apertum  super  altare  in  eodem 
loco,  ubi  positum  fuerat,  invenerunt.  Quo  signo  edocti  sunt  divinitus, 
(iregorianum  officium  per  totum  mundum  dispergi,  Ambrosianum  vero 
tantum  in  sua  ecclesia  observari  debere  ;  et  sic  usijue  hodie  scrvatur. 
(iul.  Durandi  Iliitionale  Divinorum  OHiciorum,  Lib.  v.  caj).  ii.  p.  l.*51>-40. 
Venet.  16011. — Nauclerus's  account,  after  the  introductory  circumstances, 
proceeds:  Mane  facto  invenerunt  missale  Am])r()sianuin  in  loco  suo  clau- 
.sum,  Gregorianum  vero  apertum  et  per  <|uaternos  dispei-sum:  ex  quo 
statuennit,  ikv.     Chronica,  (ienerat.  xxi.  p.  <>-».    (\don.  ITiTO.      En.] 

p  "That  order  is  named  order  Cystersiensis  in  Latin.  •••  They  ii«»e 
Ambrose'softice,  and  have  diargeof  sick  men,  \'c."  Polychron.vii.lO.  Ed."! 


510  THE    BURNING    OF    PAULAS.  [sECT. 

Retract.  I.  bctwlxt  liiiii  and  the  Manicliees,  prays  thus :  ''0  great  and 
cap.  .\\.  jViiiughty  God,  and  God  of  all  goodness,  whom  we  ought  to 
think  and  beheve  that  thou  art  inviolable,  incorruptible,  and 
immutable !  0  triple  Unity,  which  all  the  church  does  worshipj 
I,  having  experience  of  thy  mercy  toward  me,  pray  thee  humbly, 
that  thou  wilt  not  suffer  them  to  differ  from  me  in  thy  reHgion 
and  worship  of  thee,  with  whom  since  I  was  a  child  I  have 
had  a  most  special  agreement  in  fellowship  of  men.  Anient" 
God  grant  us  all  this  to  pray,  and  diligently  endeavour  our- 
selves to  seek  this  unity  of  religion,  in  worshipping  the  living 
God  only  as  he  has  taught  us  in  his  holy  word,  and  no  other- 
ways,  for  his  Son's  sake,  our  Lord  and  Christ !    So  be  it. 

III.  "  In  England,  where  the  faith  of  Christ  and  true  rehgion  was  planted 
about  the  year  of  our  Lord  182,  Eleutherius,  pope,  sending  le- 
gates to  Lucius,  then  king  of  England,  which  converted  this  realm 
to  the  faith,  and  established  true  religion  in  England,  which  con- 
tinued 200  years." 

As  the  rest  of  all  their  doctrine  is  founded  on  the  pope, 

so  is  this.    This  is  their  subtlety,  to  make  men  believe  that 

England   has  ever  received  the  christian   faith  and  religion 

from  Home ;  and  therefore  we  must  fetch  it  from  thence  still : 

which  are  both  most  untrue.     If  nothing  else  would,  this  one 

saying  proves  him  to  be  unlearned,  that  thus  says.    Gildas", 

England      ^"^  couutrymau,  in  his  history  says,  that  Britain  received  the 

fr.rf.irth  "°*  gospel  in  the  time  of  Tiberius  the  emperor,  under  whom  Christ 

Rome',S  in  suffered.     Does  not  TertuUian,  who  lived  at  the  same  time 

tije.\postieh'  ^j|.  ^i^jg  ]i0^e,  write  in  his  book  against  the  Jews  thus?  "The 

P  Deus  magnc,  Deus  omnipotens,  Deus  summae  bonitatis,  quern  in- 
violabilein  et  incorruptibilem  credi  atque  intelligi  fas  est,  Trina  Unitas, 
quam  catholica  ecclesia  colit,  supplex  oro,  expertus  in  me  misericordiam 
tuam,  ne  homines,  cum  quibus  mihi  a  pueritia  in  omni  convictu  fuit 
summa  consensio,  in  tuo  cultu  a  me  dissentirc  pcrmittas.  T.  i.  p.  59.  ed. 
Paris.  183G.     Ed.] 

P  Intcrea  glaciali  frigore  rigenti  insula?,  et  velut  longiore  terrarum 
sccessu  soli  visibili  non  proximac,  verus  ille  non  de  firmamento  solum 
temporali,  sed  de  summa  etiam  coelorum  arcc  tempora  cuncta  exeedenti, 
universe  orbi  praefulgidum  sui  coruscum  ostendens  tempore,  ut  scimus, 
summo  Tiberii  Caesaris,  quo  absque  uUo  impedimento  ejus  propagabatur 
reUgio  comminata  scnatu  nolente  a  principe  morte  dilatoribus  mihtum 
ojusdem,  radios  suos  primum  indulget,  id  est,  sua  praecepta,  Christus. 
Rerum  Britannicarum  Scriptores,  p.  IIC.  FoL  Heidelb.  1587.    Ed]. 


Ill 


.]  CONFUTATION    OF    AN    ADDITION.  511 


apostles  are  declared  in  David's  psalm  to  be  the  preachers 
of  Christ.  Their  sound,  he  says,  went  out  in  all  the  earth, 
and  their  words  unto  the  coasts  of  the  earth.  In  whom  else 
have  all  people  believed  but  in  Christ,  which  is  now  comen? 
^Vhom  have  other  people  believed  l  The  Parthians,  the  Medes, 
the  Persians,  they  that  dwell  in  Mesopotamia,  Jury,  Cappa- 
docia,  Pontus,  Asia,  Plirygia,  Pamphyha,  Egypt,  and  the 
parts  of  Libya  about  Cyrene,  the  strangers  of  Home,  the  Jews, 
proselytes,  men  of  Crete  and  Arabia ;  and  other  people,  as 
now  the  diverse  sorts  of  the  Getes,  and  many  coasts  of  the 
Morians,  all  the  borders  of  Spain,  divers  nations  of  France, 
and  the  places  of  the  Britons,  which  the  Romans  could  never 
attain  to,  now  are  subject  to  Christ,  and  the  places  of  Sar- 
matia,  of  the  Danes,  the  Germans,  the  Scythians,  and  of  many 
other  liid  people  and  provinces,  and  many  isles  unknown  to 
us,  and  which  now  we  cannot  reckon.  In  all  which  places 
reigns  the  name  of  Christ,  which  is  now  comen'.'" 

Thus  far  TertuUian.  Mark  in  how  many  countries,  he  says, 
the  name  of  Christ  reigned,  it  was  so  commonly  and  well  be- 
lieved ;  and  how  among  them  he  reckons  the  wildest  places 
of  the  Britons  to  be  of  the  number :  and  these  were  cliris- 
tened  in  his  time,  who  lived  in  the  same  pope  Eleutherius^ 
time.  Then  it  was  not  pope  Eleutherius,  that  first  sent  the 
christian  faith  hither,  but  they  had  received  the  gospel  afore 
he  was  born.  Does  not  some  chronicles  tell,  that  Joseph  of 
Arimathea  came  hither  and  preached  here  i  No  doubt,  either 
he  or  some  apostle,  or  ^scholar  of  theirs,  had  preached  Christ 

P  Cujus  et  pra'dicatores  apostoli  in  psalmis  David  ostendiintur: 
"  In  universa,"  mquit,  "  ten*a  cxiit  sonus  eoruni,  et  usque  ad  tcnninos 
tcrrae  verba  corum."  In  quern  enim  alium  universae  gentes  credidcrunt, 
nisi  in  Christo,  qui  jam  venit?  Cui  enim  et  alisc  gcntcs  credidcrunt? 
*'  Parthi,  Medi,  Klaniitte,  et  qui  inhal)itant  Mesopotamiam,  Arnuniam, 
Phrygian!,  Cappadociani,  et  incolentes  Pontum  et  Asiam,  Pamphyham, 
immorantes  iEgj-ptum,  et  regioncm  Africfr,  qua?  est  trans  Cyrenen, 
inhabitantes  Komani  et  incola*  tunc,  et  in  Hici-usiilom  Judici,"  et  cctenc 
gentes :  vtmn  (Jctuloruni  varictatcs,  et  Mauroi'uni  muhi  fines,  Hispa- 
niaruni  onmes  termini,  et  Galharum  diversa?  nationes,  ct  Britannorum 
inaccessa  llomanis  loca,  Christo  vero  su])dita,  et  Sannatanim,  et  Daco- 
rum,  et  Gcrmanorum,  et  Scythanim  et  abditarum  multarum  gentium,  et 
])rovineiarum  et  insularum  multarum,  nobis  ignotarum  ;  et  (jua*  enume- 
rare  minus  possumus:  in  «iuibus  omnibus  locis  Christi  nonien,  <iui  jam 
venit,  regnat.     Adv.  Juda-os,  cap.  vii.     En.^ 


512  THE     BURNING    OF    PAULA'S.  [sECT. 

liere,  and  he  was  received  and  believed  afore  this  pope  was 
P,"^>-.         born.     Beda  writes,  that  in  his  time  and  almost  a  thousand 

chrome.  ' 

'•]'•  ^  •  <^'*i'-   year  after  Christ,  here  in  Britain,  Easter  was  kept  in  the 


full  moon,  what  day  in  the  week  soever  it  fell  on^,  and  not  on 
the  Sunday  after,  as  we  do  now.  Wherefore  it  appears  that 
these  preachers  came  from  the  east  part  of  the  world,  where  it 
was  so  used,  rather  than  from  Rome,  which  condemned  that  use. 
Peradventure,  Eleutherius  helped  to  increase  it,  and  send  some 
preachers  hither,  but  that  he  was  the  first  it  cannot  be  proved : 
yet  would  to  God  they  would  follow  that  gospel,  religion,  laws, 
and  counsel,  that  Eleutherius  gave  king  Lucius  ! 

But  let  it  be  granted  them,  that  Eleutherius  established 
religion  in  England  :  will  it  make  any  thing  for  their  pur- 
pose ?  Read  the  pope's  epistle  to  the  king,  and  then  judge. 
There  is  great  controversy  what  time  this  king  lived,  as  ap- 
pears in  Fabian^'s  table ;  and  therefore  a  froward  man  might 
doubt,  whether  any  such  thing  were  or  not :  but  I  will  not 
deal  so  precisely  with  him. 
Eleutherius'        "  In  the  year  from  Chrisfs  passion  one  hundred  and  sixty- 

I'pistlc  to  ,  111    -r^i         1        •  1  •  T         • 

kin;,' Lucius,  umc,  the  lord  Eleutherms,  pope,  wrote  thus  to  kmg  Lucms, 
king  of  Britain,  for  the  correction  of  the  king  and  his  nobles 
of  the  realm  of  Britain  :  Ye  required  of  us  the  Roman  laws 
and  the  emperor's  to  be  sent  over  to  you,  the  which  ye  would 
practise  and  put  in  ure  within  your  realm.  The  Roman  laws 
and  the  emperor's  we  may  ever  reprove,  but  the  law  of  God 
we  may  not.  Ye  have  received  of  late,  through  God's  mercy, 
in  the  realm  of  Britain,  the  law  and  faith  of  Christ :  ye  have 
with  you  in  the  realm  both  the  parts  of  the  scriptures :  out 

[^  Permansit  autem  hiij  usmodi  observantia  paschalis  apud  eos  tempore 
non  pauco,  hoc  est,  usque  ad  annum  dominicae  incarnationis  716.  per  annos 
loO.  Bed.  Lib.  in.  cap.  iv. — That  time  was  a  great  question  made  and 
moved  of  the  Easter  day,  that  was  not  that  time  holden  lawfully  of  Scots 
and  of  Britons.* ••There  in  that  one  side  came  Colmannus  the  bishop 
and  Hilda  the  abbess,  and  alleged  for  them  that  their  predecessors  were 
worthy  men  and  holy,  and  held  the  Easter  tide  from  the  14th  day  of  the 
moon  unto  the  20th  day  of  the  moon ;  and  specially  St  John  the  Evan- 
gelist held  so  the  Easter  tide  in  Asia.  In  the  other  side  against  them 
Egylbertus,  Sec.  alleged,  that  tlie  manner  and  the  usage  of  all  holy  church 
of  Greeks,  of  Italy,  of  Rome,  of  Gallia,  and  of  France  should  be  set  tofore 
the  manner,  custom,  and  usage  of  a  corner  of  the  world,  that  knew  not  the 
decrees  of  synods.    Polychron.  v.  17.    See  Bed.,  Lib.  in.  cap.  xxv.    Ed.] 


III.]  COXFUTATIOX    OF     AN     ADDITIO.V.  51 


of  them  by  God's  grace,  witli  the  counsel  of  your  realm,  take 

ye  a  law,  and  by  that  law,  through  God's  suft'crancc,  rule  your 

kinjofdom  of  Britain,     For  ve  be  God's  vicar  in  vour  kingdom, 

according  to  the  saying  of  the  psalm,  &c.    ''  O  God,  give  thy 

judgment  to  the  king,  and  thy  righteousness  to  the  king's  son." 

He  said  not,  the  judgment  and  righteousness  of  the  emperor, 

but  thy  judgment  and  justice,  that  is  to  say,  of  God.  The  kings 

sons   be  the  christian   people  and  folk  of  the  realm,   which 

be  under  your  government,  and  live  and  continue  in  peace 

within  your  kingdom,  as  the  gospel  says,  ''  Like  as  the  hen 

gathers  her  chickens  under  her  winojs.  so  does  the  kino;  his 

people.''   The  people  and  folk  of  the  realm  of  Jlritain  be  yours, 

whom,  if  they  be  divided,  ye  ought  to  gather  to  concord  and 

peace,   to  call  them  to  the  faith  and  law  of  Christ,   and  to 

the  holy  church,  to  cherish  and  maintain  them,  to  rule  and 

ffovern  them,  and  to  defend  them  alwavs  from  them  that  would 

do  them   wrong,  from  malicious  men  and  enemies,   SiC.     A  j^'^^J,^-^,^"' 

kino:  has   his  name   of  rulinn:,   and   not  of  having  a  realm.  '''!'""■ 

Thou  shalt  be  a  kin":  while  thou  rulest  well :  but  if  thou  do 

not,  the  name  of  a  king  shall  not  remain  with  thee,  and  thou 

shalt  lose  it.  which  God  forljid!     The  Ahnighty  God  grant 

you  so  to  rule  the  realm  of  Jh-itain,  that  ye  may  reign  witli 

liim  for  ever,  whose  vicar  ye  bo  in  the  realm'  !" 

P  Tliis  letter  to  kini;  Lucius  is  quoted,  as  hei*e  translated,  in  Foxe's 
Acts  and  jMoniimcuts,  \o\.  i.  \>.  10".  Kd.  158.1.  Tliis  letter  is  noticed  by 
l.'slier,  Spelman,  Stillini,'flect,  and  many  others.  Collier  in  liis  Kcclcs. 
Hist,  of  Great  Britain  lias  ^'iven  a  full  account  of  the  paiticulai's  stated  l)y 
historians  respecting  king  Lucius.  Concerning  this  letter,  of  which  he 
gives  a  translation  from  Lanihert  de  Prhrls  Ainjlunnn  Lcffihtis,  he  states 
various  ohjections  agahist  its  authenticity,  concluding  thus:  "Sir  H. 
Spelman  ohserves,  that  this  letter  is  not  to  be  met  with  till  a  thousand 
years  after  Eleutlierius'  death,  and  where  it  was  fn-st  found,  is  altogether 
unceitain.  The  author  of  "The  customs  of  London"  printed  it  in  the 
12th  year  of  Henry  \'I1I.  :  afterward  Lainhert  insnted  it  among  tlu'  laws 
of  Kd  ward  the  Confessor;  ])ut  there  it  is  jirinted  in  an  italic  letter,  as  a 
mark  of  its  heing  si)urious.  lioveden's  numuscripts  of  about  400  years' 
stiuuling  take  no  notice  of  it  ;  and,  which  is  reinarkahle,  his  contem- 
porary, (ieoftVey  of  .Monmouth,  who  di»l  not  use  to  sui)press  or  overlook 
any  British  antiquities,  says  nothing  about  it.  Anil  as  for  the  manus<ript 
in(Juil<lhall,  London,  it  seems,  at  the  most,  to  be  no  nutrc  than  I'^M)  yeai-s 
olil."  Collier's  Eccles.  Hist.  1700.  Hook  i.  Cent.  2.  Moslu-im  observes, 
**  These  ancient  acx-ounts  arc  exiM»setl  to  much  doubt,  and  are  rejeete*!  }»y 
tile  Invst  informed  pei-^ons."     \  ..).  i.  (Vnt.  1'.     I'J>  ] 


I'l  I  u  I  \i;  i()\ 


J 


514  THE    BURNING    OP    FAULTS.  [sECT. 

Thus  far  the  epistle.  Mark,  I  pray  you,  what  this  good 
pope  grants,  and  whether  he  be  of  this  peevish  proctor's  opinion, 
or  of  his  holy  bishops'  that  he  cracks  so  much  on.  First,  he 
wills  him  not  to  take  the  Eomans'  laws  to  rule  his  realm  by, 
for  they  may  ever  be  reproved ;  but  to  make  laws  according  to 
the  scripture,  which  never  can  justly  be  gainsaid,  and  by  them 
to  rule.  Further,  he  calls  the  king  "God's  vicar"  twice  in  this 
letter.  Thirdly,  he  says  the  king  ought  to  call  the  people  to  the 
faith  of  Christ.  How  can  papists  then  be  disobedient  to  kings, 
when  they  see  the  pope  grant  so  much  to  kings  ?  The  pope 
calls  the  king  God's  vicar;  and  our  papists  deny  it,  and  say 
the  pope  is  God's  vicar.  The  pope  bids  rule  by  the  scripture, 
and  refuses  his  own  laws :  but  our  holy  bishops  say  scriptures 
make  heretics,  and  will  be  subject  to  no  laws  but  the  Romans'. 
Lastly,  he  charges  kings  to  bring  the  people  to  the  faith :  but 
our  spirituality  say,  kings  have  nothing  ado  in  ecclesiastical 
matters  nor  religion.  They  stick  much  on  ancienty,  and  the 
pope's  authority :  and  yet  those  godly  things  which  godly 
ancient  popes  have  said  and  decreed,  they  cannot  abide,  be- 
cause it  takes  away  their  authority  and  pride. 

Platina  and  Polychi-onicon^  write,  that  this  pope  decreed 
that  no  man  should  refuse  any  meat  that  man  eats.  If  this  pope 
say  true,  why  have  we  then  commanded,  upon  pain  of  deadly 
sin,  by  papists  so  many  superstitious  kinds  of  fastings  and  for- 
bearing meats  at  certain  times  1  If  they  be  not  superstitious, 
because  they  would  bind  the  conscience  with  them,  and  make 
it  sin  to  break  them,  let  them  prove  it  by  the  scripture  to  be 
godly.  If  they  be  catholics  that  believe  and  follow  the  pope, 
why  are  we  called  heretics  in  believing  and  teaching  that  which 
the  pope  has  written  ?  If  they  will  be  called  the  pope's  dar- 
lings, why  do  they  deny  the  pope's  writings  ?  If  true  religion 
was  stablished  here  by  this  pope,  why  then  does  this  scavenger 
sweep  the  streets  with  contrary  doctrine  to  this  pope,  and  with 
false  lies  I  If  they  would  have  us  beheve  and  honour  the  pope, 
they  must  first  begin  themselves.     Who  will  think  that  he 

P  Idem  etiam  statuit,  ne  quis  ob  superstitionem  cibi  genus  ullum 
respueret,  quo  humana  consuetudo  vesceretur.  Platina  De  Vitis  Pontif. 
p.  21 .  After  Soter  Eleutherius  was  pope  1.5  years :  he  ordained  that  chris- 
tian men  should  not  forsake  nor  forbear  no  meat  that  is  skilful  and  rea- 
sonable for  mankind.    Polychron.  Lib.  iv.  ch.  IG.    Ed.] 


III.]  CONFUTATION    OF    AN    ADDITION.  515 

gives  good  counsel,  and  would  have  men  to  follow  him,  which 
will  1)6  the  first  that  will  do  and  teach  contrary  to  his  own 
sayings  i  These  holy  bishops  of  oui*s  honour  their  pope  in  suf- 
fering for  him,  that  never  will  thank  them,  and  say,  they  would 
have  all  to  do  the  same :  yet  they  themselves  are  the  first  that 
teaxih  and  do  contrary  to  this  pope,  and  many  other  of  the 
eldest  sort,  in  all  such  things  as  please  them;  and  so  they  will 
correct  him  rather  than  follow  the  ancientest  and  best  of  them. 


IV'.  After  that  again,  this  land  being  inhabited  with  Saxons,  being  Pai- 
nims.  Saint  Gregoiy,  pope  of  Rome,  about  the  year  of  our  Lord  God, 
.595,  sent  Saint  Austm  and  his  company,  who  by  their  doctrine  and 
virtuous  hving  planted  the  faith,  and  so  established  a  true  rehgion 
in  England:  the  whidi  faith  and  rehgion  ever  when  the  people 
have  declined  from  it,  they  have  felt  great  calamities  as  well  by 
the  hand  of  God,  as  by  the  conquest  of  the  Danes,  and  after  by 
the  Normans;  and  sith  the  conquest  from  time  to  time. 

As  I  noted  afore,  they  derive  all  their  religion  from  Rome, 
to  make  men  believe  that  place  (which  is  a  sink  of  all  sin, 
and  esteemed  of  none  but  them  that  knows  it  not)  to  be  the 
fountain  of  all  godliness,  liut  as  I  declared  afore,  that  they 
forsake  all  the  ancient  goodness  in  Koine,  so  shall  I  by  this 
pope's  doings  too  let  the  world  see,  if  they  will,  that  in  main- 
taining the  pope  in  words  by  outward  appearance,  they  utterly 
deny  him  in  their  deeds ;  and  they  only  pick  out  of  the  filthiest 
of  them  that  which  may  maintain  their  superstition,  pride,  and 
tvrannv.  That  the  Saxons  invaded  and  obtained  tliis  realm 
for  the  sins  of  the  country,  it  is  too  plain;  but  whether  Austin 
planted  true  religion,  the  doctors  may  doubt,  and  his  deeds  will 
prove.  It  were  too  long  to  write  all  that  Galfridus  Jkitannicus 
in  his  history  wrote,  about  the  year  of  our  Lord  one  thousand 
one  hundred  and  fifty,  in  the  latter  end  of  his  eighth  book, 
cap.  IV.  how  the  holy  learned  bishops  withstood  the  teaching 
of  Austin  at  his  coming  into  the  realm,  and  the  p()[>e's  autho- 
rity that  sent  him  ;  but  these  few  words  of  his  are  sufficient  to 
(h'clare  their  mind.  **  In  the  mean  while  was  Austin  sent  of 
(iregory,*"  he  says,  ''  into  Britain  to  jjreacii  the  word  of  God  to 
the  Englishmen,  which  almost  had  driven  out  all  christian  re- 
ligion of  that  part  of  the  isle  where  they  dwelt  in  Kent :  but 
among  some  of  the  Britons  the  iaith  of  Christ  did  yet  tiourisii; 


il6  Tin:   RtTRxrxG  of  pall's.  []i 


SECT. 


and  there  were  seven  bishops,  and  an  archbisliop,  and  many 
lioly  prelates  and  abbeys  remaining,  which  taught  their  flock 
the  right  order.  At  Bangor  in  one  church  were  two  thousand 
one  hundred  monks,  which  get  their  Hving  with  their  hands : 
their  abbot  was  called  Dinoth.  When  Austin  required  of  the 
bishops  subjection,  Dinoth  proved  by  divers  arguments  that 
they  ought  [owed]  him  none.  Then  Ethelbert,  king  of  Kent, 
perceiving  that  the  Britons  disdained  to  submit  themselves  to 
Austin,  he  stirred  up  the  other  Saxons'  kings  to  fight  against 
Dinoth  and  his  clerks.  They  gathered  a  great  army,  and  came 
to  West  Chester,  where  Bremael  was  mayor.  The  monks  and 
eremites  met  him  there  to  pray  for  the  safeguard  of  their 
people.  Eldefridus,  king  of  Northumberland,  fought  with 
Bremael,  and  slew  one  thousand  two  hundred  monks,  and  had 
many  of  his  own  men  slain.  Then  the  dukes  of  Britain,  hear- 
ing of  his  cruelty,  Blederic  duke  of  Cornwall,  Margadud  duke 
of  South  AVales,  Caduane  duke  of  North  Wales,  came  and 
fought  with  him,  and  slew  ten  thousand  of  his  men,  and  about 
sixty-six  more  ;  and  Blederic,  that  was  the  grand  captain,  was 
slain  there '.'"'  Thus  far  says  he.  First  mark  here,  that  the 
christened  Britons  would  not  submit  themselves  to  Austin,  the 
pope's  legate,  as  they  that  had  fallen  from  religion  did.  Se- 
condly, that  so  many  monks  lived  not  idle,  but  wrought  for 
their  living.  Thirdly,  note  the  old  practice  of  papists,  to  shed 
l^lood  cruelly,  if  their  superiority  be  denied  them. 

Polychronicon,  lib.  v.  chap.  9,  and  Fabian,  chap.  119,  write 
all  this  same  in  effect,  and  also  further,  that  Austin  called  a 
council  for  stablishing  his  religion;  and  when  the  bishops  asked 
Dinoth  whether  they  should  go  to  it  or  no,  he  said  they  should 
go,  and  obey  him  if  he  behaved  himself  lowly,  like  a  disciple 
of  Christ.  His  lowliness  they  should  try,  if  he  would  rise  and 
reverence  them  when  they  come  into  the  council.  But  when 
Austin  gave  no  reverence  to  them  at  their  coming,  they  were 
angry,  and  went  their  ways.  Among  other  things  mark  also 
the  pride  of  the  lloman  legates,  that  would  not  as  nuich  as 
make  any  kind  of  curtesy  to  so  many  bishops  coming  to  the 
council. 

['  Tho  passai^c  is  in  Lil).  xi.  eapp.  xii.  xiii.  of  Galfrodns,  p.  85.  of 
Heniin  liiitaniiicanim  Sciiptoros  A^'Ui.stiorcs,  Ilcidelboro.  ].587.  The 
mayor  of  Chester  is  there  railed  Brocmai/,  instead  of  Bveinuel.     En.] 


IV.]  COXFL  TATIO.V     OF     A\     ADDITION.  517 

Gildas,  wliich  writing  laments  this  miserable  destruction  of 
Britain  by  bringing  in  the  Saxons,  and  complains  as  much  of 
the  decay  and  neglecting  of  religion  as  of  wicked  living  in  all 
sorts  of  men,  from  the  highest  to  the  lowest,  to  l^e  the  cause  of 
this  plague  of  God,  and  overthrow  of  the  realm  ;  he  sharply 
rebukes  the  kings,  but  priests  and  bishops  rather  more  than 
any  other  sort  of  men  :  so  that  it  seems  to  be  a  double  plague, 
both  in  bringing  strangers  to  rule,  and  strange  religion  to  blind 
us  withal.     And  because  they  crack  so  much  of  the  religion 
that  Austin  brought  in,  ye  shall  see  what  he  used.     There  be 
eleven  questions  written  in  the  latter  end  of  Gregory's  works  in 
Latin,  which  Austin,  being  in  England,  desired  Gregory,  pope  of 
Rome,  to  write  him  his  mind  and  opinion  in  them.     The  third 
question  is  this,  which  Polychronicon  also  touches,  lib.  v.  ch.  9: 
"  ^V'hy,  seeing  there  is  but  one  faith,  there  be  divers  customs  of 
masses  in  the  churches;  and  one  custom  is  in  France, and  another 
in  Rome'"'    To  this  Gregory  answers,  that  Austin  '-should  pick 
out  of  the  Romish  church,  or  the  Frencli  church,  or  any  other, 
the  best,  and  use  them  in  England'.*'    Mark  here,  I  pray  you, 
the  begiiming  and  ancienty  of  their  mass  here  in  England, 
and  the  patching  it  together,  and  beggarly  picking  it  out  of 
all  countries;  and  also,  that  the  pope  did  not  condemn  those 
divers  kinds  of  masses,  as  our  butchers  have,  and  burned  them 
that  gainsiiid  it ;  and  then  ask  my  masters,  that  so  shamefully 
lie  and  proudly  crack  their  mass  to  be  one  thousand  five  hun- 
dred year  old,  whether  these  saying-s  be  truly  alleged  or  no. 

P  To  the  second  that  is  asked,  "AMiilc  tlie  faith  is  all  one,  why  be 
there  so  many  divers  iisjiijes  in  churches?" — hereto  it  is  answered  in  this 
manner:  "  AVhat  thou  knowest  is  most  i)lcasing  to  God  Almijjhty, 
j^thcr  thou  together,  and  make  that  to  he  used  in  churches  of  England. 
Things  he  not  loved  for  tlie  place,  but  tlie  places  be  loved  for  good 
things."  Polychron.  v.  0.  To.  crxxxiv.  col.  4. — The  Avhole  of  CJrcgory's 
answer  on  tliis  point  is  as  follows:  Novit  frateniita^  tua  Uonian«?  eccle- 
sitc  consuetudinem,  in  qua  se  meminit  nutritam.  Sed  mihi  placet,  ut 
sive  in  Romana,  sive  in  (lallicana,  sen  in  qualibet  ecclesia  ali([uid  inve- 
nisti,  quod  plus  omnipotenti  Deo  possit  i)laccre,  sollicite  eligas;  ct  in 
Anglorum  ecclcsiam,  qua;  adhuc  in  fide  nova  est,  institutione  pnccipua 
(jute  de  multis  ecclesiis  colligere  potuisti,  infundas.  Non  enim  pro  locis 
res,  sed  pro  l)onis  re])us  loca  amanda  sunt.  Ex  singulis  ergo  quibusque 
ecclesiis  qux  pia,  quir  religiosa,  qu;c  recta  sunt,  eligc ;  ct  hac  quasi  in 
f.i-sciculum  collecta  apud  Anglorum  mentcs  in  consuetudinem  depone, 
(trugtu-.  Op.  Tom.  ii.  p.  1101.  Iljwil.  lo71.     En.] 


518  THE    BURNING   OF    PAUl's.  [sECT. 

But  believe  neither  me  nor  them ;  look  your  book  of  Gregory, 
and  judge  yourself  who  lies. 
cVrlstening.  Fabian  also  writes,  chap.  119  and  130,  that  this  Austin 
christened  the  people  in  the  river  called  Swale,  in  Swaldale, 
not  far  from  York ;  and  that  Paulinus,  instead  of  fonts,  at  the 
same  time  (who  was  one  of  those  whom  Gregory  sent  from 
Rome  hither  to  preach  here)  baptized  many  also  both  in  the 
same  river  and  in  another  called  Gweni,  in  Gwensedale,  in 
Yorkshire  too\  Was  it  lawful  then  to  christen  without  hal- 
lowing of  fonts,  yea,  without  fonts,  without  crossing,  blowing, 
censing,  salting,  spitting,  oil  and  cream,  fee,  and  now  is  not  ? 
Who  has  made  it  unlawful  since  ?  Are  we  heretics  in  doing 
it  without  conjured  water,  as  Austin  did,  whom  they  so  much 
commend  ?  Nay,  we  do  it  not,  nor  wish  it  to  be  done,  in  the 
river,  as  they  did,  but  in  the  church.  Are  they  worthy  to  be 
called  papists,  and  glory  so  much  in  it,  which  will  not  follow 
the  pope's  legate,  nor  allow  his  doings,  and  dispraise  them 
that  do  as  he  did?  I  speak  not  this  because  I  would  be 
called  a  papist,  or  make  the  pope  my  schoolmaster ;  but  that 
we  would  not  untruly  be  called  forsakers  of  true  religion  and 
ancient  customs  of  the  church,  when  we  have  the  old  popes  and 
ancient  Romish  church  to  teach  and  allow  that  which  we  do. 

And  because  this  scavenger  cracks  so  much  of  his  holy 
bishops,  that  suffer  so  great  pains  for  disobeying  their  prince, 
and  cleaving  to  their  holy  father  the  pope,  they  that  be  not  wil- 
fully blind  shall  see  here,  that  there  is  none  more  enemy  to  that 
usurped  power  of  the  pope,  claiming  to  be  above  other  bishops 
and  princes,  nor  to  that  blasphemous  name,  to  be  called  the 
universal  bishop  of  the  whole  church,  than  this  Gregory  was,  as 
fully  appears  in  sundry  places  of  his  works.  In  his  time  began 
this  ambitious  desire  to  creep  into  the  mind  of  John,  archbishop 
of  Constantinople,  to  be  called  the  head  bishop  of  the  world, 
because  Maurice,  then  emperor,  and  head  above  many  princes, 
lay  then  at  Constantinople,  and  not  at  Rome,  as  his  ancestors 

P  When  he  liad  in  one  day  christened  ten  thousand  of  Saxons  or 
Angles  in  tlic  west  river,  that  is  called  Swale,  hefore  York,  &c.  Fabian, 
Chron.  Cap.  cxix.  p.  115.  Lend.  1559.  From  that  time  forward,  by  the 
term  of  six  years,  during  the  life  of  king  Edwin,  Paulinus  christened  con- 
tinually in  both  provinces  of  Deyra  and  in  Brennicia,  in  the  rivers  of 
Gweny  and  Swala,  which  he  used  for  his  fonts.   lb.  Cap.  cxxx.     Ed.] 


IV.]  CONFUTATION    OF    AN    ADDITION.  519 

did  for  the  most  part.  While  the  emperor  lay  at  Kome,  the 
bishop  there  was  more  reverenced  than  other  Ijishops  were,  as  it 
is  in  all  commonwealths,  wheresoever  the  prince  lies :  therefore 
he  thought  that,  like  as  when  the  emperor  lay  at  Rome,  the 
bishop  was  preferred  above  other  (because  commonly  princes 
>vill  have  the  learneder  sort  near  them),  so  he  thought  that 
the  emperor  now  lying  at  Constantinople,  that  that  bishop 
should  likewise  be  esteemed ;  and  therefore  he  caused  the  em- 
peror to  write  to  Gregory,  bishop  of  Rome,  in  this  behalf,  and 
that  he  should  submit  himself  to  the  bishop  of  Constantinople. 
Gregory  answers  divers  of  the  emperor's  letters  sharply,  godlily, 
wiselv,  and  learnedlv,  sayinir  that  neither  he  at  Rome,  nor  the  Neither 

"  ^  ..'JO'  pope  nor 

other  at  Constantinople,  nor  no  other  in  any  place,  should  chal-  j'^'j^^g'"  °g,fp;{ 
lenge  to   him  that   proud  name  nor   authority  above   other,  g^f  ^'"r'^head 
"  None  of  my  predecessors,"  says  Gregory,  "  would  use  this  ^^i^hop  of 
cursed  name  (to  be  called  the  universal  bishop  of  all) ;  for  if  one  Lib.iv.Epis. 
patriarch  should  be  called  univei-sal,  then  the  name  of  patri- 
archs should  be  taken  from  other :  but  God  keep  this  far  from 
a  christian  mind,  that  any  man  should  challenge  that  to  him- 
self, whereby  he  might  any  thing  at  all  diminish  the  honour  of 
his  brother.''    Note,  that  he  says  none  of  his  predecessors  used 
this  cursed  name.     Then  in  his  time  it  began  to  be  desired : 
then  also  they  lie,  saying  that  Christ  gave  this  authority  of 
beintr  above  other  to  Peter  and  his  successors  from  time  to 
time.    He  calls  it  also  a  wicked  and  cui-sed  name,  wherein  they 
glory,  and  so  much  desire :  wicked  and  cui*scd  therefore  is  he 
that  has  it  or  desires  it.   He  says  further,  they  do  their  brother 
wrong  in  taking  that  honour  from  them  that  is  due  to  them, 
which  is,  to  be  of  like  power  and  authority  with  them.    If  any 
man  now  a  days  should  write  thus,  he  would  be  called  a  railer, 
a  fool,  a  prater,  &c.  but  seeing  this  good  pope  says   so  to  i^ib.  vi.  rpi«. 
them,  let  them  take  it  among  them,  and  believe  their  pope;  for 
it  is  true.    Again  he  says :  ''I  say  boldly,  that  whosoever  calls 
himself,  or  desires  to  be  called,  the  universal  priest,  in  his  pride 
he   runs  afore   antichrist ;    because  in  being  ])r()ud  he  prefers 
himself  above  other*."    This  is  their  parts  then  that  they  play, 

["  FJ;;o  aiiti'iu  fidcntcr  dico,  (|ui;i  quis<iMis  sc  iinivor>alrin  saccrdotnu 
VJK-at,  vcl  votari  dcsideiat,  in  clatioiu-  sua  anticliristimi  itni'turrit,  quia 
supcrbicndo  sc  ceteris  pneponit.  Greg.  Kpist.  Lib.  vi.  Ei»ibt.  xxx.  p.  888. 
Bubil.  15G4.     Ed.] 


520  THE    BURNING    OF    TAUL's.  [sECT. 

to  be  antichrist's  forerunners,  or  rather  to  be  antichrist  himself. 
Much  good  do  it  them  with  their  popes,  that  so  reward  their 
followers  :  and,  seeing  their  master  gives  them  that  name,  they 
may  be  glad  of  it,  and  neither  refuse  it,  nor  be  angry  with  them 
that  so  call  them. 

It  were  an  easy  thing  to  take  many  such  like  sayings  out 
of  other  doctors ;  but  because  he  cries  out  so  oft  of  this  holy 
father's  religion,  I  keep  me  within  his  compass,  and  allege  his 
i.ib.iv.Epi.^.  writings  only.  Gregory  in  his  epistle  to  Maurice  the  emperor, 
among  many  other  words,  says  thus:  "  Who  is  this  that  against 
the  ordinance  of  the  gospel,  and  against  the  decrees  of  the 
canons,  presumes  to  take  this  new  name  l  Let  this  blasphe- 
mous name  be  far  from  christian  men's  hearts,  to  be  called 
the  universal  bishop,  by  which  the  honour  of  all  priests  is  taken 
away,  when  it  is  foolishly  claimed  of  one  man.  This  name 
was  offered  in  the  synod  of  Chalcedon  to  the  Romish  bishop, 
but  none  of  them  did  take  this  name  of  singularity,  nor  did 
agree  to  use  it ;  lest,  while  any  private  thing  should  be  given 
to  one  man,  all  priests  should  be  robbed  of  their  due  honour. 
He  is  to  be  bridled,  which  does  wrong  to  the  universal  church, 
which  by  this  private  name  sets  himself  above  the  honour 
of  your  empire,  &c.*" 

Thus  much  Gregory.  I  marvel  that  the  later  popes  scraped 
not  these  sayings  out  of  Gregory's  works,  or  else  condemned 
not  his  books  for  heresy,  seeing  he  does  so  plainly  condemn 
their  proud  prelacy.  But  surely,  as  God  has  preserved  the  true 
text  of  the  bible  by  the  Jews,  that  are  his  enemies,  to  the  com- 
fort of  his  people  ;  so  for  the  glory  of  his  name  he  has  saved 
the  writings  of  good  popes,  to  condemn  the  foolishness  of  the 

[^  Quis  est  iste  qui  contra  statuta  evangelica,  contra  canonum  decreta, 
novum  sibi  usurpare  nomen  praesumit?  •  *  •  Sed  absit  a  cordibus 
christianorum  nomen  istud  blasphemisp,  in  quo  omnium  sacerdotum 
honor  adimitur,  dum  ab  uno  sibi  dementer  arrogatur.  Certe  pro  beati 
Petri,  apostolorum  principis,  honore  per  venerandam  Chalcedonensem 
synodum  Romano  pontifici  oblatum  est.  Sed  nullus  eorum  unquam  hoc 
singularitatis  vocabulum  assumpsit,  nee  uti  consensit,  ne  dum  privatum 
aliquid  daretur  uni,  honore  debito  sacerdotes  privarentur  universi.  *  •  • 
I  lie  coercendus  est,  qui  sanctai  universali  ecclesise  injuriam  facit,  qui 
cordc  tumet,  qui  gaudere  de  nomine  singularitatis  appetit,  qui  honori 
quoque  imperii  vestri  sc  per  privatum  vocabulum  superponit.  Ibid.  Lib. 
IV.  Epist.  xxxii.  Tom.  ii.  p.  793.  Basil.  1564.     Ed.] 


IV.]  COXFUTATIOX    OF    AX    ADDITIOX.  521 

late  presumptuous  tyranny  of  popes  alter  their  times,  llemem- 
ber  that  he  calls  it  a  blasphemous  name,  and  that  it  is  against 
the  gospel  and  canons,  that  it  was  never  used,  and  is  a  wrong 
to  all  the  rest.  Thus  many  years  it  was,  six  hundred  and  five, 
afore  the  pope  had  any  supremacy  granted  him ;  but  straight 
after  his  death,  when  Phocas  had  murdered  the  emperor 
Maurice  his  master,  and  made  himself  emperor,  pope  Boniface 
the  third  and  fourth  obtained  at  his  hand,  that  Rome  and  the 
bishop  there  should  be  the  head  of  other  churches  and  bishops. 
A  meet  man  to  set  up  a  bishop  like  himself!  the  one  mur- 
dered his  master,  and  the  other  kills  souls.  When  they  have 
answered  this  pope,  that  denies  any  of  his  predecessors  to  have 
had  this  name  and  authority,  then  they  may  crack  that  they 
have  had  it  one  thousand  five  hundred  since  St  Peter's  time. 

And  where  he  says  in  the  latter  end,  that  when  the  people 
fell  from  this  religion  that  Gregory  send 'and  Austin  brought 
in,  they  felt  great  calamities  by  the  conquest  of  the  Danes  and 
the  Normans ;  if  he  had  advised  himself  well,  he  would  not  have 
said  thus.  But  as  Caiphas  prophesied  tnily,  saying,  that  "it 
was  necessary  that  one  man  Christ  should  die  for  the  people, 
and  not  all  perish,''  not  understanding  what  he  said  ;  so  this  un- 
learned proctor  has  spoken  more  truly  than  he  wots  of.  For 
God  indeed  plagued  this  realm  for  falling  from  true  religion 
taught  in  his  holy  word,  rather  than  by  Austin,  and  submitting 
themselves  to  the  pope,  who.  as  ye  heard,  refused  that  name  and 
authority.  The  conquest  of  the  Danes  was  not  long  nor  great, 
but  then  followed  the  Normans,  five  hundred  year  since  save 
five.  And  if  ye  mark,  even  about  that  time  was  Hildebrand, 
commonly  called  Gregoiy  the  seventh,  pope,  who  with  his 
fellows  brought  more  wicked  superstition  into  the  church  of 
God  than  ever  was  afore.  Afore  his  time  there  was  no  swarm 
of  idle  monks  and  friars  in  Enirland,  nor  in  the  world,  but  they 
wrought  for  their  living;  no  such  gadding  of  pilgrimages,  selling 
of  masses,  6cc.  And  therefore  God  justly  plagued  the  world 
for  falling  from  him,  and  defiling  themselves  so  filthily  with  the 
dregs  of  popery.  I  speak  not  this  because  I  think  all  was  well 
afore,  or  that  all  the  doings  of  (Gregory  and  Austin  were  perfect, 
but  to  let  you  see  that  our  papists  leave  the  best,  and  pick  out 
the  worst  to  follow,  as  meetest  for  their  purpose. 


522  THE    I3URNING    OF    PAUl'*S.  [sECT. 

V.  Now,  whether  the  people  of  this  realm  be  declined  from  the  steps  of 
St  Austin,  and  other  blessed  fathers  and  saints,  which  had  mass  and 
seven  sacraments  in  the  church,  and  God  was  honoured  night  and 
day  in  the  church  with  divine  service,  I  think  there  is  no  man  so 
simple  but  he  may  easily  perceive,  except  malice  have  blinded  his 
heart.  As  in  St  Paul's  church  in  London,  by  the  decrees  of  blessed 
fathers,  every  night  at  midnight  they  had  matins,  all  the  forenoon 
masses  in  the  church,  with  other  divine  service  and  continual  prayer, 
and  in  the  steeple  anthems  and  prayers  were  had  certain  times. 

That  the  people  of  this  realm  be  swerved  from  the  steps 
of  Austin,  I  will  not  greatly  stick  with  him  to  grant :  but  how  ? 
Not  in  falling  from  any  goodness  that  he  used  (for  that  they 
either  keep  still,  or  the  better  instead  of  it),  but  in  refusing 
such  abuses  as  he  first  began,  and  since  his  time  the  church  of 
God  has  been  overloaden  by  the  pope's  oppression  withal.  And 
because  he  says,  that  we  swerve  from  Austin  and  other  blessed 
fathers  and  saints,  which  had  mass  and  seven  sacraments ;  who 
those  fathers  and  saints  be,  I  would  he  had  named  them,  that 
it  might  be  seen  how  truly  he  says.  1  think  he  durst  not,  nor 
yet  can,  lest  he  be  taken  with  a  loud  lie.  I  think  he  means 
•  that  Austin  which  is  called  the  apostle  of  England,  and  not 
that  other  Austin,  which  is  taken  for  one  of  the  four  doctors 
of  the  church.  There  is  great  difference  betwixt  them  two, 
both  in  ancienty  of  time,  in  learning  and  godliness.  The 
English  Austin  lived  here  six  hundred  year  after  Christ,  the 
other  in  Afric  four  hundred  :  and  that  the  elder  Austin  and 
blessed  fathers  afore  him  agree  better  with  our  reformed  re- 
ligion than  with  their  popery,  I  boldly  affirm  ;  and  if  he  or  his 
partakers  have  or  can  say  any  thing  to  the  contrary,  they  should 
prove  it  better  than  they  have  done  hitherto,  or  else  the  world 
may  judge,  that  they  more  proudly  brag  (as  Golias  did  God's 
1  Sam.  xvii.;  people)  than  can  truly  prove  it.  But  as  David  with  his  sling 
and  stone  overcame  that  mighty  giant,  so  I  doubt  not  but  they 
shall  find  many,  that  with  the  simplicity  of  God's  truth  shall 
be  able  to  confound  their  wicked  subtlety. 

I  am  sure,  he  means  chiefly  the  doctrine  of  the  sacrament 
of  Christ's  body  and  blood :  but  in  that  he  is  already  over- 
matched. I  remember,  in  the  time  of  that  blessed  king,  Ed- 
ward the  sixth,  Doctor  llidlcy,  late  bishop  of  London,  came  in 
visitation  to  Cambridge ;  and  because  that  doctrine  of  the  sacra- 
ment seemed  strange  then  to  many,  he  propounded  this  propo- 


v.]  CONFUTATION    OF    AX    ADDITION.  523 

sition  to  the  whole  university  to  dispute  on  :  That  it  could  not 
be  proved  by  any  ancient  ANTiter,  Greek  or  Latin,  which  Hved  a 
thousand  year  since,  or  within  five  hundred  year  after  Christ, 
that  the  substance  of  the  bread  was  changed  in  the  sacrament 
to  the  substance  of  Christ's  body".  There  was  the  eldest  and 
stoutest  champions  of  the  whole  university,  and  the  pertest 
lusty  young  princocks-  also  that  could  be  picked  out,  to  say 
what  they  could  two  or  three  days  together :  and  one  while 
they  had  liberty  to  speak  what  they  could  in  defence  of  it,  and 
another  while  to  speak  against  them  that  withstood  it  with 
what  reasons  or  authorities  they  could  devise.  But  the  pithy 
solutions  of  that  godly  learned  bishop  were  so  strong  then,  that, 
unto  the  world  changed,  his  enemies  praised  him,  and  wondered 
at  his  learning,  and  liked  the  doctrine  so  well,  that  their  lusty 
younker  would  have  turned  bishop  Cranmer's  book  into  Latin, 
yea,  and  married  too  (as  was  needful),  if  the  good  king  had 
lived  awhile  longer.  If  this  be  true  in  the  chicfest  point  of 
their  religion  (as  it  is  most  true  indeed),  that  they  have  not 
one  ancient  writer  ^^^thout  ^^Testing  to  seem  to  make  for  them, 
it  is  much  more  true  in  the  rest.  There  is  another  conference 
of  late  betwixt  the  reverend  bishop  of  Sarum^  and  Doctor  Cole, 
wherein  that  learned  father  lays  to  their  charge,  that  for  the 
rest  of  their  trash  (which  they  reverence  as  holy  relics)  they 
have  neither  scripture,  ancient  writer,  doctor,  nor  general 
council,  to  defend  their  doings.  The  writings  of  good  Cranmer 
and  these  learned  bishops  are  in  print,  and  yet  unconfuted  and 
in  strength,  although  one  attempted  with  small  praise  of  late 
to  defend  Doctor  (^ole's  part ;  but  if  they  could  have  gain- 
stand  it,  no  man  doubts  of  their  good  will.  They  need  not  to 
fear  their  recognizance,  fire  nor  fagot,  nor  any  punishment  ac- 
cording as  they  deserve ;  their  bloody  laws  are  laid  on  sleep, 
though  their  hearts  be  bloody  still. 

And  because   he  but  only   names  particularly  mass  and 

[^  See  ¥o\c,  Ads  and  Monuments,  Vol.  ii.  p.  loja.  cd.  1583.  for  a  full 
account  of  this  disputation.  Ridley's  Determinations  are  given  p.  1387. 
See  also  Ridley's  Works,  Parker  Society,  p.  171.     Kn-1 

[3  Princocks:  ]»ert  forwanl  youths.  Perhaps  from  the  Latin  prervax. 
Ei).] 

[]'  Bishop  Jewell,  whoso  challenge  given  in  his  sermon  at  Paul's  Cross 
led  to  a  c(>rresi»on(lcnce  with  Dr  Cole.  These  letters  were  printed  a.d. 
15G0,  and  arc  reprinted  in  bishop  Jewell's  works.    En.] 


524  THE    BURXIXG    OF    PAUlV.  [sECT. 

seven  sacraments,  and  proves  it  not  to  be  so,  1  will  not  use 
many  ways  in  disproving  it ;  for  he  is  not  a  man  of  that  au- 
thority, learning,  nor  credit,  that  because  he  says  it  is  so, 
therefore  straight  it  must  be  so,  and  be  believed  :  for  I  may  say 
it  is  not  so  with  as  good  reason  as  he,  if  saying  without  proof 
were  sufficient.  For  their  mass  I  said  enough  afore,  and 
proved  of  what  ancienty  it  was.  I  declared  afore \  how  Gre- 
gor}''s  mass-book  was  allowed  seven  hundred  and  seventy-seven 
years  after  Christ ;  and  also  how  Austin,  by  Gregory's  command- 
ment, out  of  such  diverse  orders  of  massing  as  ye  see  in  other 
countries,  patched  their  order  of  mass  together  that  they  used 
here  in  England.  Seeing  then  by  their  own  doctors'  confession 
it  is  manifest  to  be  so  many  years  after  Christ,  afore  their  mass 
took  place  here  or  elsewhere,  I  may  boldly  say,  that  never 
one  holy  father,  afore  Gregory,  knew  nor  allowed  any  such  kind 
of  massing:  for  then  was  no  such  thing  made  nor  used. 
These,  unto  they  be  answered,  are  sufficient. 

For  their  seven  sacraments  I  will  not  say  much  at  this 
time,  because  he  stands  not  any  thing  in  the  proof  of  them. 
The  question  is  meeter  for  the  learned  sort  than  the  people,  to 
try  out  such  narrow  points.  The  controversy  is  more  about 
the  word  and  name,  than  the  thing  itself  and  use  of  it.  We  use 
six  of  them  that  he  calls  sacraments  as  well  as  they,  though 
not  without  great  reason  we  forbeai*  to  call  them  all  sacra- 
ments; and  differ  much  in  the  doctrine,  the  order  and  using  of 
them,  with  other  ceremonies  and  language  than  they  do.  Bap- 
tism, the  Lord's  supper,  confirmation  of  children,  marriage,  or- 
dering of  ministers,  we  use  them  all  as  well  as  they,  though  not 
in  the  same  sort  that  they,  and  teach  the  people  to  have  them 
in  reverence  better  than  they.  Confession  is  left  free  to  all  that 
feel  themselves  burdened  in  conscience,  and  want  either  counsel 
or  comfort,  and  the  weak  and  ignorant  are  moved  to  resort  to  a 
learned  minister  to  receive  the  comfortable  promises  of  absolu- 
tion and  forgiveness  of  sin  by  the  lively  word  of  God,  applied  to 
so  troubled  a  mind  as  a  sovereign  salve  for  all  such  griefs. 

The  only  controversy  in  number  then  betwixt  us  is  for  ex- 
treme unction,  whether  that  be  so  necessarj^  to  be  observed 
continually  in  the  church.     The  chief  reason  whereon  they 
Jamts  V.     ground  it,  is  the  saying  of  St  James,  "  If  any  be  sick,  let  him 

[^  See  pp.  508  and  517.    Ed.] 


v.]  COXFUTATIOX    OF    A\    aDDITIOX.  i)2o 

call  the  elders  of  the  congregation,  and  let  them  pray  for 
him,  anointing  him  with  oil  in  the  name  of  the  Lord,  &c." 
The  other  place  of  St  Mark,  where  the  apostles  used  oil  in  Mark  vi. 
healing  the  sick,   though  they  allege  it,  it  proves  not  their 
purpose,  even  as  their  own  doctors  teach.     Then  was  a  time  of  ^^•"'^i'^'" 

■*       ^  extreme 

miracles,  and  God  orave  that  power  of  healino:  diseases  to  con-  un*^'>on  be 

'  "  A  o  a  sacrament 

firm  his  gospel  withal  :  now  it  is  not  lawful  to  look  for  such  ^r  "u. 
miracles.  If  they  weigh  the  words  of  St  James  well,  they  will 
not  so  much  glory  in  that  their  sacrament.  St  James  bids 
them  '*  anoint  him  with  oil."  I  ask  them,  with  what  oil  i  I  mean 
not,  whether  with  oil-olive,  or  lamp-oil,  or  other  kind  of  oil 
(although  that  question  cannot  be  answered  out  of  the  text  of 
the  scripture,  and  yet,  according  to  the  general  rule,  I  grant 
that  where  oil  alone  is  named,  there  is  meant  oil-olive),  but 
whether  it  be  liallowed  and  consecrate  oil,  or  common  and 
unhallowed  •  I  trust,  they  will  not  say  unhallowed  ;  for  then 
their  holy  sacrament  should  stand  on  an  unhallowed  thing, 
which  is  a  great  inconvenience:  then,  if  it  must  be  consecrated, 
I  ask  with  what  words,  and  after  what  soi-t  nuist  it  be  done  I 
There  is  no  words  of  consecration  for  the  oil  in  St  James,  nor 
in  any  place  of  the  scripture.  If  there  be,  let  them  shew  them: 
but  their  own  doctors  say  that  there  is  none.  Then  it  must 
])e  hallowed  with  words  of  their  own  devising  :  why,  then  follows 
it  consequently,  that  man  is  better  thandod;  which  is  blasphemy 
to  grant.  It  is  a  greater  might  and  power  to  make  a  holy 
thinu  than  to  make  the  unholv  and  bare  thins:  itself,  as  the 
baker  makes  the  bread,  but  Christ's  holy  ordinance  sanctifies 
the  bread  in  his  holy  supper;  but  in  this  their  sacrament,  God 
should  make  the  oil,  and  the  bishop  should  make  it  holv.  And 
because  they  stick  so  stifHy,  that  all  consecrations  stand  in 
speaking  certain  words,  I  ask  what  those  words  be,  where  they 
be  taught  in  the  scriptures,  and  whether  man  have  power  of  his 
own  head  to  make  a  thing  holier  than  ( Jod  has  done,  and  to  de- 
vise the  words  himself  also,  wherewith  it  shall  be  consecrated 
and  njadeso  holy'  The  scripture  has  no  such  words;  and  tliat 
man  sliould  devise  those  holv  words,  is  great  absurdity.  N\  hen 
these  are  answered,  more  may  be  replied  against  them. 

Again,  I  demand  wliat  scripture  they  have  to  prove  that 
bishops  only  nuist  hallow  this  oil;  for  tliose  that  be  sacraments 
indeed,  a^  baptism  and  the  liOrd's  supper,  every  priest  has  au- 


526  ^      THE    BURNING    OP    PAUl's.         /r^jWn- ^f^T. 

thority  to  use,  minister,  and  consecrate  them  according  to  their 
holy  institution,  and  do  all  that  belongs  thereto,  as  well  as  the 
bishop.  Is  this  their  sacrament  of  an  oiling  more  holy  than 
the  other,  because  bishops,  as  more  holy  men,  are  put  to  the 
doing  and  consecrating  of  the  oil  ?  Yet  one  doubt  more.  They 
have  two  sorts  of  oil  to  anoint  withal,  differing  in  holiness,  con- 
secration, and  use  of  them,  and  yet  both  hallowed  by  the  bishop. 
One  is  of  oil  and  balsam  blend  together,  which  is  called  com- 
monly oil  and  cream,  wherewith  bishops  and  priests  in  their  con- 
secrating, and  children  are  anointed  in  christening :  and  that  is 
more  holy  than  this  for  sick  persons  is,  for  this  is  oil  alone 
Mag.senten- without  Other  things  blend  thereto,  as  their  master  teaches'. 

tiar.  lib.  4.  * 

dist.  23.  What  scripture  is  there  for  these  toys,  and  the  consecrating 
of  them  ^  St  Paul  says,  that  our  meat  "is  sanctified  by  the 
word  and  prayer  f'  but  I  trust  they  will  grant  a  better  conse- 
cration than  this,  and  more  holiness  in  that  oil  than  in  our 
daily  meat.  But  how  will  they  prove  it  1  Further,  every  sa- 
crament has  a  promise  annexed  of  God  working  some  spiritual 
grace  by  them  in  the  receiver :  here  is  none  such,  but  St 
James  says,  "the  faithful  prayer  shall  heal  the  sick  man.'"*  The 
promise  here  named  is  corporal,  bodily  health,  and  is  attributed 
to  prayer,  and  not  to  their  sacrament.  Then,  as  the  promise 
is  corporal,  so  was  this  oil  a  corporal  medicine  and  salve  for 
diseased  bodies ;  although  I  doubt  not  but  then  by  such  godly 
prayers  and  exhortations  God  wrought  a  spiritual  grace  in- 
wardly. 

Nothing  was  more  commonly  used  for  weak  and  weary 
bodies  than  oil  in  all  those  countries,  and  nothing  does  more 
ease  the  pains  of  the  sick  body  than  these  suppling  oils  :  there- 
fore, partly  for  the  custom  of  the  country,  partly  for  the  whole- 
some strength  and  medicinable  nature  of  oil,  and  partly  for  an 
outward  sign  of  an  inward  grace  wrought  by  God  (while  that 
gift  of  healing  diseases  did  continue  in  Christ's  church),  St 
James  bids  them  "  call  the  elders,  anoint  him  with  oil  in  the 
name  of  the  Lord,  and  the  faithful  prayer  shall  heal  the  sick 
person;"  but  what  does  that  belong,  or  how  is  it  to  be  applied,  to 
our  days,  where  no  such  gift  is  ?  I  would  fain  make  an  end  of 

[^  Nee  tamcn  omne  oleum  ad  unctionem  sanctificatum  chrisma  voca- 
tiir,  sed  illud  solum  (juod  miscetur  eum  balsamo,  &c.  Magister  Senten- 
tiarum.  Lib.  iv.  Dist.  xxiii.  cap.  1.     Ei>.] 


v.]  CONFUTATION    OF     AN    ADDITION.  527 

their  foolishness,  if  it  had  any  end.     Their  own  doctors  teach  ^"orus?""^ 

further,  that  this  anointing  takes  not  away  mortal  sin,  but  venial  fu"t%"'/^ ' 

only,  and  that  it  must  not  be  used  as  long  as  there  is  hope  of 

life  in  the  sick  person-:  then  by  their  own  doctrine  it  is  not  so 

holy  a  sacrament,  nor  a  sacrament  at  all.    Their  opinion  holds, 

that  sacraments  do  both  give  grace  and  forgive  sin,  and  should 

be  given  only  to  them  that  have  use  of  reason  to  repent  for 

their  sins,  and  call  on  God  for  his  mercy,  being  not  children, 

but  come  to  full  aofe.    This  does  not  so,  nor  is  so  used  bv  their 

own  doctrine ;  and  therefore  no  sacrament.     The  pope's  holy 

water  is  as  good,  or  better,  as  this  their  sacrament,  by  this 

doctrine  :  for  he  says  that  his  conjured  water  can  forgive  venial 

sin,  and  drive  away  devils  too.    Then,  after  their  own  teaching, 

this  their  sacrament  is  not  so  good  as  the  pope's  holy  water ; 

for  it  can  drive  away  devils,  beside  forgiving  venial  sin,  which 

this  oiling  cannot.     But  thus  to  teach  is  to  blasj)heme  God,  in 

making  God's  sacraments  worse  than  the  pope's  dregs. 

To  conclude  the  authority  and  ancienty  of  this  their  sacra- 
ment, from  whence  it  comes,  and  wliat  it  is,  Polychronicon 
teaches,  lib.  v.  chap.  5,  that  pope  Felix  IV.  grandsire  to  pope 
(jrregory's  father,  (mark,  whether  he  was  married  or  no,)  ordain- 
ed the  sick  to  be  anointed  with  oil^  If  ye  look  f(jr  greater 
authors,  Volaterran  teaches  the  same* ;  but  I  had  rather  prove 
it  by  their  own  doctors,  because  they  caU  other  new  fellows. 
Then  Christ  taught  it  not. 

Further,  where  he  charges  us  with  declining  from  the  steps 
of  blessed  fathers,  which  ordained  in  Paul's  matins  to  be  had 
at  midnight,  all  forenoon  masses,  and  in  the  steeple  anthems; 
these  things  we  do  not  only  not  deny,  for  we  do  not  count  such 

[•^  Non  inteUigit  dc  mortalibus  (Jac.  v.)  quia  haec  non  remittuntur 
nisi  in  haptLsmo  vel  i)a'nitcntia :  ert^o  de  venialihus.  Jo.  Duns,  St>nt.  iv. 
Dist.  xxiii.  Concl.  i. — Ideo  non  debet  conferri  sano,  ncc  qualitorcunque 
exposito  periculo  mortiifi,  *  "  nee  qualitercunque  infirmo,  sed  periculose, 
ita  (juod  probabiliter  inimincat  sil)i  exitus  de  statu  viatoris  ad  temiinum. 
Concl.  ii.  Tom.  ii.  p.  114.  V'enet.  I0O8.     Ed.] 

[•^  After  Jolin  tlie  fourth,  Felix  was  j»ope  four  yeai-s.  Jle  was  St 
(Iregor.v's  father's  grandsire.  He  ordained  that  sick  men  should  be 
anointed  with  holy  oil,  or  they  passed  out  of  this  life :  and  cursed  patri- 
arch of  Coiwtantinople.     Ei».]  '^ 

[*  Quodque  niorientes  ungerentur  instituit.  Comm.  I'rban.  .Vnthro- 
polog.  an.  .53^.  Lib.  xxii.  p.  7I>0.  Ed.  lOO:?.     Ed.] 


5 28  THE     nUT^NING    OF    PAULAS.  [sECT. 

sui>erstitious  idolaters  to  be  our  fathers  in  religion,  but  we  re- 
joice and  praise  God  for  our  deliverance  from  such  superstition. 
Thev  crack  much  of  blessed  fathei"s,  and  vet  name  not  who 
they  be ;  but  much  it  shall  not  skill,  for  their  deeds  will  prove 
MWmVbt     their  holiness.    AVhat  great  holiness  was  this,  to  have  matins  at 

matins.  ^  ,  .       ,     . 

midnight,  when  folk  were  on  sleep  m  then*  beds  ?  Is  not  common 
praver  to  be  had  at  such  hours,  when  the  people  might  resort 
commonly  unto  it  conveniently  ?  if  midnight  be  such  a  time 
most  convenient,  let  the  world  judge.  I  grant,  in  the  primitive 
church  God's  people  had  their  prayers  early  afore  day,  because 
at  other  times  they  were  not  suffered  ;  but  in  those  assemblies 
were  not  only  monks  or  priests,  but  all  sorts  and  degrees  of 
men  were  gathered  to  pray,  hear  sermons,  and  receive  the 
sacraments :  for  at  other  times  of  the  day  they  durst  not  for 
the  greatness  of  persecution.  In  PauPs  and  abbeys  at  their 
midnight  prayers  were  none  commonly,  but  a  few  bawling 
priests,  young  quiristers  and  novices,  which  understood  not 
what  they  said ;  the  elder  sort  kept  their  beds,  or  were  worse 
occupied.  A  prayer  not  understand  in  the  heart,  but  spoken 
with  the  lips,  is  rather  to  be  counted  prating  and  bawling,  than 
praying  with  good  devotion.  The  elder  sort,  both  in  cathedral 
churches  and  al^beys,  almost  never  came  at  their  midnight 
j)rayer :  it  was  thought  enough  to  knoll  the  bells,  and  make 
men  believe  that  they  rose  to  pray  :  therefore  they  have  not  so 
nmch  to  crack  of  this  their  doing.  The  papists  have  a  rule  of 
their  own  making,  to  say  their  matins  in,  which  I  think  was  a 
great  cause  of  these  early  matins,  and  also  of  saying  them  over 
night :  Ante  temptis  meritmn,  in  tempore  debitum^  post  tempiis 
peccatiun.  "  To  say  matins  afore  the  time  due  is  a  merit,  to 
say  them  in  due  time  it  is  duty,  but  after  the  appointed  time 
is  sin."'  But  as  all  their  relioion  is  of  their  own  devisino-  so  is 
their  reward:  God  lias  made  them  no  such  promise,  and  thercr 
fore  they  can  claim  nothing  at  his  hands. 
Forenoon  YoY  their  continual  massino;  afore  noon,  we  praise  God  that 

has  delivered  us  from  it,  as  a  thing  contrary  to  his  holy  will  and 
ordinance.  St  Paul  says,  that  "  when  they  came  together  to 
eat  the  Lord's  supper,  they  should  tarry  one  for  another ;"  but 
tliose  shorn,  shaveling,  shameless  pri(\sts  would  neither  receive 
together  one  of  them  with  another,  nor  yet  let  the  people  have 
any  part  with  tliem.    Every  one  would  creep  into  a  coi-ner  to  an 


. 


v.]  CONFUTATION    OF    AN    ADDITION.  .'>29 

altar  alone,  there  lift  up  on  high,  eat  and  drink  up  all  alone,  sell 
good  pennyworths,  and  bless  them  with  the  empty  chalice.  Then 
all  was  well,  as  they  thought,  and  God  w  ell  served ;  but  to  break 
God's  commandment  of  receiving  together,  they  passed  not  of 
it,  so  that  they  might  follow  their  own  device. 

I  know  their  shift  in  writhing  this  text  to  their  purpose,  and 
saying,  that  St  Paul  spake  this  of  that  feast  which  they  used 
then  to  have,  when  they  received  the  communion :  but  that 
wresting  will  not  serve ;  for  both  for  that  feast,  and  all  other 
kind  of  eating  to  fill  their  belly,  St  Paul  gave  that  command- 
ment that  follows,  ''  If  any  man  be  an  hungered,  let  him  eat  ^  ^^^-  -^'• 
at  home :  have  ye  not  houses  to  eat  and  drink  in ;  or  do  ye 
despise  the  congregation  of  God  f  Seeing  that  Paul  speaks 
there  but  of  two  sorts  of  eating,  the  one  for  hunger  to  fill 
their  bellies,  the  other  feeding  the  soul  with  the  spiritual  food 
of  Christ's  body  and  blood ;  for  nourishing  and  feeding  our 
weak  bodies  he  bids  us  '*  eat  at  home,''  but  for  the  lively  food 
of  our  souls,  in  the  sacrament  of  his  body  and  blood,  he  bids 
us  '-tarry  one  for  another;"  for  it  is  the  seal  and  band  of 
brotherly  love,  as  well  as  the  sacrament  of  Christ's  body  and 
blood. 

Every  pillar  in  the  church  commonly  had  his  altar,  every 
altar  his  priest,  and  his  god,  to  whom  the  altars  were  dedicate: 
thus,  like  men  not  regarding  God's  commandment,  they  fol- 
lowed their  own  devices ;  and  yet  having  the  truth  revealed, 
they  harden  their  hearts,  and  stop  their  ears,  that  they  will  not 
learn. 

For  climbing  up  to  the  top  of  the  steeple  to  sing  their  ^JJ^^Jj^^JJ^j^,,!^." 
anthems,  I  demand  of  them  to  shew  a  reason,  if  there  be  any, 
why  it  is  done  there,  rather  than  on  the  ground?  and  why 
on  such  saint  days  rather  than  on  other  I  and  why  that  time  of 
the  year  rather  than  other  i  When  Baal's  priests  were  as- 
sembled against  the  prophet  Elias,  to  try  whether  of  them 
served  the  living  God,  and  ]3aars  priests  began  to  pray,  and 
call  on  their  (Jod,  but  he  would  not  hear  them,  Klias  said, 
"  Cry  louder :  peradventure  your  god  is  busy,  he  is  chasing  his 
enemies,  from  home,  or  on  sleep :"  so,  unto  ye  find  a  better 
answer,  I  am  content  freely  to  lend  you  this,  without  paying 
any  penny  for  it,  that  ye  may  frankly  say,  ye  go  up  to  the  top 
of  the  steeple  to  call  on  your  god,  that  he  may  tlie  more  easily 

:\  \^ 

[PII.KINOTON.  I 


530  THE    BURNING    OF    PAULAS.  [sECT. 

hear  you,  standing  so  high,  rather  than  on  the  ground  so  far 
off,  and  at  night  when  other  suitors  take  their  rest :  for  all  the 
day  long  peradventure  he  has  been  otherways  occupied  ;  and 
now  waxing  old,  his  hearing  decays  so  much,  that  if  ye  stand 
not  near  hand  and  cry  loud,  he  cannot  help  you.  These  and 
such  other  are  meet  for  them  that  serve  strange  gods :  but  he 
that  calls  on  the  living  Lord  knows  him  to  be  present  in  all 
places,  and  therefore  makes  no  such  difference  of  them.  Again, 
if  according  to  their  own  doctrine  a  prayer  made  in  a  hallowed 
place  be  better  than  that  which  is  made  in  an  unhallowed,  then 
better  it  is  to  stand  on  the  ground  than  to  climb  on  height ; 
for  the  top  of  the  steeple  was  never  hallowed,  as  the  church 
was  beneath.  When  such  foolishness  is  wisely  proved,  we 
shall  straightways  believe  it. 

VI.  First  search,  whether  the  faith  and  religion  now  used  was  taught 
with  the  blessed  fathers  in  Christ's  church  in  times  past.  Ye  shall 
prove  by  no  record  of  authority  or  chronicle,  that  this  manner  of 
service  now  used  in  the  church  was  ever  heard  tell  of  afore  Luther's 
time,  which  is  not  forty  year  ago :  therefore  it  is  to  be  rejected 
and  put  away,  as  a  new-fangled  doctrine  and  schismatical :  therefore 
come  back  again  into  the  old  blessed  fathers'  steps. 

In  that  he  denies  this  faith  and  religion  ever  to  be  heard 
tell  of  unto  within  these  forty  years,  and  bids  try  the  records 
whether  it  be  true  that  he  says,  and  seems  to  charge  us  with 
forsaking  the  old  faith  and  fathers,  alleging  the  epistle  to  the 
Heb.  xi.  Hebrews,  that  "  he  that  comes  to  God  must  believe,"  and  that 
"  without  faith  it  is  not  possible  to  please  God ;"  and  Jeremy, 
that  we  should  "  search  out  the  old  way,  and  walk  in  it ;"  I 
am  well  content  to  stand  with  him  in  these  points,  and  prove 
that  this  faith  and  religion  was  taught  in  Christ's  church  con- 
tinually from  the  beginning,  and  that  this  service  now  used 
goes  nearer  the  order  appointed  in  the  scripture,  than  any 
that  ever  they  have  received  from  the  pope.  If  we  had  not 
this  faith  spoken  of  to  the  Hebrews,  we  durst  not  so  boldly  come 
to  the  throne  of  grace,  without  making  any  more  mediators 
than  one  only,  Jesus  Christ:  whereas  they,  in  making  so 
many  means  and  intercessors  for  them,  (as  though  God  were 
a  cruel  judge,  and  not  a  merciful  Father,)  declare  themselves 
to  want  this  faith,  in  that  they  dare  not  so  boldly  come  to  the 


Jer.  vi. 


VI.]  CONFUTATION    OF    AN    ADDITION.  531 

throne  of  grace,  without  such  spokesmen  as  we  use  none ;  for 
faith  only  makes  us  bold  to  come  into  God's  presence,  and  beg 
of  his  grace.  But  according  to  their  desire,  let  us  "search  out 
the  old  way"  which  is  good,  that  we  may  walk  in  it. 

The  faith  of  a  christian  man  is  generally  contained  in  the 
creed,  and  particularly  declared  in  the  scripture  at  large ;  and 
whether  we  keep  that  better  than  they,  let  wise  men  judge. 
We  do  esteem  these  articles  of  the  christian  faith  so  much, 
with  the  Lord's  prayer,  and  the  ten  commandments  of  Almighty 
God,  tliat  by  common  order  it  is  appointed,  and  good  minis- 
ters practise  it,  that  children  shall  learn  them,  not  in  a  tongue 
that  they  understand  not,  as  the  pope  would  have  them,  but 
in  their  mother  tongue,  with  such  a  short  declaration  on  it  by 
a  catechism,  that  now  a  young  child  of  a  ten  year  old  can  tell 
more  of  his  duty  toward  God  and  man,  than  an  old  man  of 
their  bringing  up  can  do  of  sixty  or  eighty  year  old.  All  the 
canonical  scriptures  we  do  so  reverently  receive,  and  faithfully 
believe,  that  we  stand  in  contention  with  the  papists,  that 
nothing  is  to  be  believed  as  necessary  to  salvation,  but  only 
the  old  testament  and  the  new :  where  their  faith  is  never 
certain ;  but  when  it  pleases  the  pope  or  his  council  to  make 
them  a  new  article  of  their  faith,  or  condemn  or  change  any 
that  they  have,  they  receive  it  willingly,  believe  it  faithfully, 
and  follow  it  earnestly  with  fire  and  fagot.  It  is  not  long  since 
that  by  common  authority,  where  our  creed  has  but  twelve 
articles,  they  added  six  more  articles,  and  with  no  less  danger 
of  withstanding  them,  than  of  life'.  This  six-stringed  whip 
did  vex  God's  people  sore,  mito  God  of  his  undeserved  mercy 
provided  a  remedy. 

And  where  they  think  no  faith  nor  religion  to  be  good,  Councils, 
allowed  or  received,  but  that  which  is  confirmed  by  general 
councils  or  written  by  the  doctors ;  for  that  I  say,  their  reli- 
gious superstition  cannot  Ijo  proved  by  general  council,  nor 
doctor,  as  the  reverend  bishop  of  Sarum  lays  against  doctor 
Cole :  but  so  far  as  either  trcneral  council  or  the  doctors'  wri- 
tings  do  agree  with  the  Ijody  (jf  the  holy  scriptures,  we  do  not 
only  reverently  and  willingly  receive  them,  but  diligently,  so  far 
forth  as  we  may,  practise  them.    They  crack  nmch  of  the  autho- 

['  The  bill  of  the  six  articles,  passed  in  1531),  iipholdmg  by  the  penalty 
of  death  some  of  the  most  obnoxious  dogniiis  of  poperj'.    En.] 

;i4— 1> 


532  THE    BURNING    OP    PAUL's.  [sECT. 

rity  of  a  general  council,  and  blear  the  people's  eyes  with  so 
glorious  a  name,  and  also  with  the  reverend  name  of  the  fathers, 
doctors,  and  ancienty,  where  indeed  they  make  more  for  us 
than  them. 

If  they  considered  what  Gerson  and  Panormitanus'  write, 
which  were  ancient  fathers,  and  not  new  protestants,  and  were 
at  the  council  of  Basil,  where  it  was  disputed  what  authority  a 
council  has,  they  would  not  so  stiffly  stick  to  so  weak  a  staff:  "We 
must  rather  believe  one  simple  layman,"  say  they,  "alleging  the 
scripture,  than  the  whole  council  to  the  contrary."  De  Elect,  ca. 
Slgnificasti.  This  thing  was  well  proved  true  in  the  great  Ni- 
cene  council,  where  many  would  have  forbidden  priests'  mar- 
riage, and  only  Paphnutius,  being  unmarried,  and  alleging  the 
scriptures  which  allow  marriage  in  all  men,  did  stop  it.^  Gregory 
Nazianzene  says,  that  he  "never  see  good  end  of  a  council.' 


•'■>3 


[^  The  following  appears  to  be  the  passage  of  Panormitanus :  Nam 
in  concernentibus  iidem  etiam  dictum  unius  privati  esset  praeferendum 
dieto  papae,  si  ille  moveretur  mehoribus  rationibus  novi  et  veteris  testa- 
menti  quam  papa.  Panormitan.  Prima  super  primo  Decretalium,  T.  i. 
p.  122.  col.  1.  1534.  The  following  is  from  Gerson,  De  Examinatione 
Doctrinarum,  Pars  i.  Consideratio  quinta:  Jungatur  huic  considerationi 
cum  sua  declaratione  duplex  Veritas.  Prima,  staret  quod  aliquis  simplex 
non  auctorisatus ;  esset  tam  exccllenter  in  sacris  litteris  eraditus,  quod 
plus  esset  credendum  in  casu  doctrinali  suae  assertioni  quam  papae  decla- 
ration!; constat  enim  plus  esse  credendum  evangelio  quam  papae:  si 
doceat  igitur  talis  eruditus  veritatem  aliquam  in  evangelio  contineri,  ubi 
et  papa  nesciret  vel  ultro  erraret,  patet  cujus  praeferendum  sit  judicium. 
Altera  Veritas,  taHs  eruditus  deberet,  in  casu  si  et  dum  celebraretur  gene- 
rale  concilium  cui  et  ipse  praesens  esset,  illi  se  opponere,  si  sentiret  majo- 
rem  partem  ad  oppositum  evangelii  malitia  vel  ignorantia  declinare: 
cxemplum  l)eatissimus  dedit  Hilarius.  Gersoni  Opera,  Tom.  i.  p.  11. 
Edit.  Antvei-p.  1706.    Ed.] 

I  LjV  0€  Tto)  Trepi  TovTov  (JovXeveaaai,  toi<:  fxeu  «,\\o(?  edoKCi 
vofiov:  eTTCiaayeiv,  eTria-Koirov^  kui  irpeo-louTepov^i  ciaKouov^  tc  kui 
VTTociaKovov^  fit]  (TvyKuQevceiv  Ta7<:  yaneraT^,  a?  irp^iv  lepaaOai  liyu- 
yovTo.  cti/ao-Ttt?  ce  Ila^i/oyTjo?  6  o\xo\oyY]TY\^  avreltrc  Tipiov  de 
Tov  ycifiov  UTTOKaXiaVy  <T(t)(ppo<rvvr]v  ce  rrfv  7rpo<i  ra?  lc'ta<;  7i/»/a?Ka? 
avvovaiaUf  avvefiovKevae  rjy  (ri/i/oBw  fxiq  toioZtov  Oeadai  uofxov  yaXtirov 
yap  civut  TO  Trpuyixa  (pepciv  'i(T(a^  ce  kui  civroT^  kui  rai^  Tovro)i> 
yaneruii;  tov  firj  aiacppove'iv  ulria  yevijaerai,  "^^  *  *  eTrtjucae 
cc  Kfu  t]  <Tvvocu^  Tt]u  f3ov\i]v,  Ka\  irep)  TOVTOV  ovoeu  evofkoQeTri<rev. 
Sozomen.  Ecclcs.  Hist.  Lib.  i.  cap.  23.     Ed.] 

L     A'.!  1^0)  ixev  ouTo)?,  et  Be?  TuKijde^  ypd(pcn',  wkttc  ttuvtu  (rvWoynu 


VI.]  COXFLTATION     OF    AX     ADDITION,  533 

They  allege  much  general  councils,  when  indeed  verj'  few  of 
them  be  general :  if  it  be  but  a  provincial  council,  they  them- 
selves grant  that  it  may  err.  Now  then  look  how  many  may 
be  called,  or  are  called,  general  in  their  own  books,  and  ye  shall 
find  very  few.  Take  heed  therefore  of  these  foxes,  ye  that  will 
not  be  deceived,  when  they  allege  a  council,  and  try  even  by 
their  own  book  of  councils,  whether  it  be  general  or  no.  Ye 
shall  find  that  every  tenth  that  they  allege  is  not  general : 
then,  being  a  particular  and  provincial,  they  give  us  leave  to 
deny  it ;  and  so  they  condemn  their  own  doing,  when  they  allege 
nothing  but  provincial  councils.  There  is  no  creed  made  at  any 
general  councils,  rfor  Athanasius'  creed,  but  we  wilhngly  em- 
brace it,  receive  it,  and  believe  it.  Seeing  then  we  openly  pro- 
fess and  teach  all  things  contained  in  the  holy  scriptures,  and 
all  the  articles  of  any  creed  determined  in  general  council,  or 
written  by  Athanasius,  or  any  catholic  father,  how  can  it  be  that 
we  be  out  of  the  faith  ?  and  how  can  it  be,  but  this  slanderous 
proctor  of  the  pope  has  blasphemed  God,  belied  his  ministers, 
God's  people  and  his  truth  I  Thus  much  I  have  spoken  parti- 
cularly to  purge  us  from  his  lying  lips,  where  he  speaks  generally, 
naming  nothing,  but  meaning  all,  that  we  should  foi*sake  both 
faith  and  religion,  and  devise  a  new  one  of  our  own ;  where  they 
themselves  are  guilty  in  this,  as  more  plainly  shall  appear. 

This  shall  be  sufficient,  I  trust,  to  them  that  will  be  satisfied, 
to  declare  that  we  be  not  out  of  the  faith,  seeing  we  profess  our 
faith.  Now  to  try  whether  we  be  fallen  from  the  old  ways  of 
holy  fathers,  and  whether  ancient  records  do  testify  this  man- 
ner of  church  service  to  be  godly,  and  have  been  heard  tell  of 
afore  Luther's  time,  and  whether  it  be  elder  than  theii*s,  I  am 
content  to  join  with  him  in  trial  thereof.  I  trust  they  will  be 
content  to  call  Moses,  David,  and  the  prophets  ancient  fathers: 
why  then,  look  what  order  of  prayer  was  in  the  tabernacle  of 
God,  and  Salomon's  temple  in  their  time,  and  see  whether  it  <^'>r<'i»"rch 

^  _         service 

go  nearer  our  service,  or  the  pope's  portus  I     Kead  David's  JJ^'^^^p^g^J 
psalm,  and  mark  how  many  of  them  have  their  title  directed  cimrch. 
to  the  chanter,  or  chief  singer  and  player  on  the  instruments, 
to  Asaph,  Heman,  Dithuin,  &c.,  to  be  sung  in  the  temple,  and 

ipevyfiv  e'TricrKUTTUiu,  uti  fit]C€fXia<:  (rvvocov  re\o<:  tiCou  ■^pt]<rruvy  fitjCi 
\v(riu  KUKiou  fiaWov  errYt]Kviu<:  r/  irpoa'Oi'jKtjv.  K|»ist.  LV.  (xLil.)  loiu. 
i.  p.  014.  I'aiib.  KxX).     Ed.] 


584  THE   BURNING    OP    PAUl'?!.  [sECT, 

ye  shall  find  a  great  sort  such.  Read  the  twenty-fifth  chapter 
of  the  first  book  of  the  Chronicles,  and  there  it  appears  whom 
David  appoints  to  be  singers  of  the  psalms  in  the  temple  with 
their  posterity.  Read  the  thirteenth  chapter  of  the  Acts  of  the 
Apostles,  and  there  it  appears  that  the  law  and  the  prophets 
were  read  in  the  temple  every  sabbath-day,  for  their  service,  with 
a  sermon.  "After  the  reading,"  says  St  Luke,  "of  the  law  and  the 
prophets,  the  rulers  of  the  synagogue  sent  to  Paul  and  Barna- 
bas, saying,  Ye  men  and  brother,  if  ye  have  any  exhortation  to 
the  people,  speak."  Again,  in  the  fifteenth  chapter  he  says : 
"  Moses  has  of  old  time  them  that  preach  him  in  every  city  in 
the  synagogues,  where  he  is  read  every  sabbath-day."  Mark 
what  prayers  or  kind  of  service,  as  we  term  it,  St  Luke  says 
here,  was  then  used  in  the  temple  of  Salomon :  the  law  and 
the  prophets,  he  says,  were  read.  In  the  Hebrew  bible  appears 
the  division  in  the  books  of  Moses,  how  far  was  read  weekly  and 
monthly.  So  that,  as  they  had  then  the  law  and  the  prophets 
read  in  their  temple  for  their  common  prayer  and  service,  so 
have  we  now  the  psalter  of  David  monthly  read  over,  and  one 
chapter  of  the  old  testament  and  another  of  the  new  read  daily, 
in  our  churches,  in  our  own  tongue,  as  they  had  then  in  theirs. 
The  new  testament  was  not  then  written,  so  that  it  could  not 
be  read :  but  as  the  new  testament  now  does  more  plainly  set  out 
to  us  the  office  and  mediation  of  our  Saviour  Christ,  so  did  then 
the  prophets  more  plainly  speak  of  the  coming  of  Christ,  than 
the  law  of  Moses  did  signify  him ;  and  therefore  was  orderly 
read  with  Moses  the  law,  as  a  fuller  declarer  thereof:  so  that 
in  effect  our  church  service  disagrees  not  from  theirs,  in  this 
reading  together  of  the  old  testament  and  the  new  in  our  com- 
mon prayer,  as  they  read  the  law  and  the  prophets  together. 

This  order  is  three  thousand  year  old :  when  they  have  proved 
their  popish  portus  to  be  much  above  three  hundred  year  old, 
then  they  may  begin  to  try  ancienty.  Their  matins  and  even- 
song are  appointed  them  out  of  their  portus :  and  when  any 
old  record  of  authority  teaches  them,  that  so  many  false  mira- 
cles, feigned  lies  and  tales,  as  be  there  written,  with  serving  such 
samts,  a.s  no  scripture  does  allow,  nor  good  history  makes  men- 
tion of,  (but  only  the  pope's  calendar  and  his  scholars,)  were 
used  in  the  church  for  common  prayer  and  God's  service,  then 
let  them  crack  of  the  blessed  fathers'  steps  that  they  follow. 


VI 


.]  CONFUTATION    OF    AN    ADDITION.  535 


Let  them  try  their  ancient  portus  of  Sanim,  York's  use,  Ban- 
gor, or  the  great  diversity  of  friars,  monks,  canons,  nuns,  which 
for  ever)'  order  of  them  had  their  divers  sorts  of  matins  and 
evensong ;  and  if  they  be  proved  three  hundred  year  okl,  they 
have  much  to  rejoice  in,  and  yet  far  short  of  three  thousand. 

But  of  all  other  blasphemies  the  psalter  of  Brigit,  where 
every  word  and  prayer  that  David  names  God  in,  is  turned  to 
our  Lady,  is  most  horrible,  to  pervert  the  scripture  to  man's  J^^^  ^^7"^' 
fantasy.  Pope  Paul  the  third,  but  twenty  year  ago,  was  so 
ashamed  of  his  portus,  that  he  printed  a  new  one,  putting  out 
many  of  the  blasphemous  lies  that  were  in  the  old ;  yet  this 
popish  pricker  thinks  all  in  it  to  be  so  good,  that  it  cannot 
nor  should  not  be  amended.  The  English  priests'  portus 
and  order  of  service,  that  he  cracks  so  much  of  for  ancienty, 
is  full  of  memories^  daily,  and  service  of  Thomas  Becket 
twice  in  the  year :  and  yet  it  is  not  long  since  he  was  bishop 
of  Canterbury;  he  lived  under  king  Henry  the  Second,  four 
hundred  year  since.  The  feast  of  Corpus  Christi,  and  the 
service  of  that  day,  was  invented  by  pope  Urban  the  fourth, 
scarce  three  hundred  year  since.  The  feast  of  the  visitation 
of  our  Lady,  commonly  called  the  new  found  Lady-day,  and 
the  service  for  that  day,  is  not  two  hundred  year  old,  and  de- 
creed by  pope  Urban  the  sixth.  What  ancienty  then  is  their 
portus  and  ma.ss-book  of,  which  received  these  solemn  feasts 
and  their  service  of  so  late  years?  And  yet  he  would  make 
men  believe  that  it  has  been  from  the  beginning,  and  that  old 
records  make  mention  of  them. 

Many  such  other  may  be  found  in  their  popish  service, 
whereby  it  may  easily  be  seen  how  falsely  he  brags  of  their 
ancienty.  The  ancientest  beginning  of  their  portus  of  Sarum 
was  under  AN^illiam  Conqueror,  not  five  hundred  year  since, 
by  Osnmndus,  the  second  bishop  of  Sarum,  as  Polychro- 
nicon  writes.   Lib.  vii.  chap.  3';    but  it  has  been  increased 

['  Memories :  commemorations,  memorial  services — a  sense  preserved 
in  our  communion  service:  "He  did  institute,  and  in  liis  holy  Ljospel 
command  us  to  continue,  a  perjjftual  inrDian/  of  tliat  his  y>rocious 
death."     Ed.] 

17  After  him  the  kinj^'s  chancellor,  Osmundus,  was  liishop  twenty- 
four  years.  He  huilded  there  a  new  church.  *  *  *  Also,  he  made  the 
onlinal  of  the  service  of  holy  church,  and  named  it  the  Consuetudinnry. 
Now  well  nigli  all  England,  AVales,  and  Ireland  used  that  ordinal.     Ed.] 


536  THE    BURNING    OF    PAULS.  [sECT. 

since  with  many  a  loud  lie,  as  though  they  should  strive 
who  should  tell  the  greatest  for  the  best  game.  Our  service 
has  nothing  in  it  but  it  is  written  in  God's  book,  the  holy 
Bible  (where  no  lie  can  be  found),  saving  Te  Deum  and  a  few 
collects  or  prayers,  which  although  they  be  not  contained  in 
the  scripture,  yet  differing  in  words,  they  agree  in  sense  and 
meaning  with  the  articles  of  the  faith  and  the  whole  body  of 
the  scripture.  Their  portus  and  missal  has  many  untrue 
fables  and  feigned  miracles  for  their  lessons,  written  neither  in 
the  scripture,  old  history,  nor  ancient  record  of  authority; 
many  invocations  of  such  as  be  no  saints,  and  wickedly  call- 
ing on  saints  of  their  own  making,  instead  of  the  living  God, 
as  Thomas  Becket,  and  many  popes;  some  charms,  as  St 
Agatha  s  letters^  for  burning  of  houses ;  some  witchcrafts,  as 
holy  water  for  casting  out  devils,  holy  bread  instead  of  the 
communion,  ringing  the  hallowed  bell  in  great  tempests  or 
lightnings,  and  all  in  an  unknown  tongue,  contrary  to  God's 
commandment,  yet  craftily  devised  to  deceive  the  people,  lest 
in  hearing  them  in  their  own  tongue,  and  proving  them  false, 
they  would  laugh  them  to  scorn.  Ansegisus,^  Lib.  i.  cap.  20 
and  76,  writes  that  Charles  the  great  emperor  decreed, 
that  nothing  should  be  read  in  the  churches,  but  only  the 
scriptures,  nor  any  thing  taught,  but  out  of  the  scriptures; 
but  none  is  so  ignorant,  but  he  sees  the  popish  service  and 
doctrine  to  agree  little  witli  the  scriptures,  and  ours  to  con- 
tain nothing  else  but  the  scriptures.  Now  compare  these  to- 
gether, and  judge  whether  that  be  the  elder  and  more  to  be 
allowed,  that  has  nothing  in  it  but  the  scripture  itself,  and  that 
which  is  drawn  out  of  it,  or  that  which  is  devised  of  man's 

p  Sec  p.  177.  The  story  is,  that  when  the  emperor,  Frederic  II. 
was  about  to  destroy  Agatha's  native  city,  Catana,  while  engaged  in 
prayer  to  the  virgin  Mary,  the  book  he  had  opened  exhibited  these 
words  in  gglden  letters:  Noli  ofFendere  patriam  Agathae,  quia  ultrix 
injurianim  est.  This  was  done  three  times;  and  what  result  followed 
such  a  miracle,  need  not  be  told.    Ed.] 

[^  Capit.  XX.  Item  in  eodem  concilio,  ut  canonici  libri  tantum  legan- 
tur  in  ccclesia.  lxxvi.  Ut  presbyteri  quos  mittitis  per  parochias  vestras 
ad  regcndum  et  pra;dicandum  per  ecclesias  populum  Deo  servientem  ut 
rectc  ct  honestc  praedicent,  et  non  sinatis  nova  vel  non  canonica  aliquos 
ex  siio  scnsu  ct  non  secundum  scripturas  sacras  fingcre  ct  pracdicare 
populo.  Baluzii  Capitularia  Regum  Francomm.  T.  i.  pp.  707,  710. 
Paris.  1G77.    En.] 


VI.]  CONFUTATION    OF    AN     ADDITION.  5o7 

brains  alone,  beside  and  contrary  to  God's  word.  Is  that  new- 
fangled and  schismatical,  that  contains  nothing  but  the  doc- 
trine of  the  prophets  and  apostles ;  and  is  that  ancient,  that 
cannot  be  proved  good  at  all  I 

This  text  of  Jeremiah,  that  bids  them  "  search  out  the  old 
way,  and  walk  in  it,''  does  not  mean  all  old  ways ;  but  he  says, 
•'Search  of  the  old  ways  which  of  them  is  good,  and  walk  in  it," 
as  though  he  should  say,  all  old  ways  are  not  good.  If  all  old 
ways  were  good,  he  would  not  bid  try  which  were  good  :  there- 
fore it  is  not  enough  to  have  it  old,  but  to  have  it  good  also, 
and  then  to  cleave  to  it.  If  bare  words  would  serve,  there  is 
manifest  sayings  for  the  contrar}'.  Ezechiel  says,  ch.  xx.  "Walk 
not  in  the  commandments  of  your  fathers,  nor  keep  not  their 
judgments."  I  might  as  well  beat  in  this  text  as  he  the  other, 
and  of  like  strength :  therefore  it  is  not  sufficient  to  say  it  is 
old,  or  to  follow  fathers ;  but  to  try  that  it  be  good,  and  that 
godly  fathers  used  it,  and  then  be  bold  to  follow  it.  Evil  has 
been  from  the  beginning  as  well  as  good,  and  there  have  been 
in  all  ages  evil  fathers  as  well  as  good.  Cyprian  notes  well 
therefore  and  goodly,  saying  that  ''  Christ  said  not  that  he 
was  ancient  custom,  but  he  was  the  truth  itself."^  To  follow 
Christ  then,  and  his  doctrine,  is  to  follow  the  true  old  way.  For 
he  is  both  the  truth  itself,  and  was  from  the  beginning :  and 
those  fathers  that  follow  not  his  steps,  are  not  our  mark  to 
follow,  though  the  world  do  never  so  much  reverence  them. 
St  Paul  says  to  the  Corinthians,  "Be  ye  followers  of  me,  even 
as  I  follow  Christ:"  this  is  then  the  right  way  of  following 
fathers,  as  they  followed  Christ  our  Lord,  and  no  other  way ; 
for  Christ  is  the  way  and  truth  itself.  And  because  he  charges 
us  with  schismatical  doctrine  and  service,  because  we  cither 
differ  from  the  pope's  synagogue,  or  else  we  have  not  all  one 
order  in  all  points  of  our  church  service ;  to  them  that  be 
offended  with  such  divers  orders  of  ceremonies  of  prayers  or 
ministering  the  sacraments  in  the  church,  Ansclm  shall  an- 

[*  Nam  consuctudo  sine  veritatc  vctustas  crroris  est :  propter  quod 
rclicto  crrorc  scquamur  vcritatcm.  •  •  ■  Quam  veritatcin  nobis  Christus 
ostcndcns  in  cvangelio  suo  dicit,  "  Eqo  sum  Veritas."  Propter  (juod  si  in 
Christo  sunius,  et  Cliristum  in  no])is  habomus;  si  mancnnis  in  veritato, 
ct  Veritas  in  nobis  nianct ;  ca  quie  sunt  vera  tencannis.  lCpi:»t.  i.xxrv.  ad 
Pompcium.  p.  317.  Ed.  Fell.  Oxon.  1700.     En.] 


538  THE    BURNING    OF    PAUL't?.  [sECT. 

swer  now,  as  he  has  done  afore,  in  his  Epistle  iii.  ch.  27,  to 
the  same  case : 


"To  the  lord  and  his  friend  Waleram,  by  the  grace  of  God  the  worshipful 
bishop  of  Nicenburge,  Anselm  the  servant  of  Canterbury  church, 
greeting,  &c. 

"Your  worship  complains  of  the  sacraments  of  the  chm*ch, 
that  they  are  not  ministered  every  where  after  one  sort,  but  are 
handled  in  divers  places  after  divers  sorts.  Truly,  if  they 
were  ministered  after  one  sort,  and  agreeingly  through  the 
whole  church,  it  were  good  and  laudable  :  notwithstanding,  be- 
cause there  be  many  diversities  which  differ  not  in  the  sum  of 
the  sacrament,  nor  in  the  strength  of  it,  or  in  the  faith,  nor  all 
can  be  gathered  into  one  custom,  I  think  that  they  are  rather 
to  be  borne  with  agreement  in  peace,  than  to  be  condemned  with 
offence.  For  we  have  this  from  the  holy  fathers,  that  if  the 
unity  of  charity  be  kept  in  the  catholic  faith,  the  diverse  cus- 
tom hurts  nothing.  If  it  be  demanded,  whereof  these  diversities 
of  customs  do  spring,  I  perceive  nothing  else  than  the  diver- 
sities of  wits ;  which  although  they  differ  not  in  the  strength 
and  truth  of  the  thing,  yet  they  agree  not  in  the  fitness  and 
comeliness  of  the  ministering.  For  that  which  one  judges  to 
be  meeter  oftentimes  other  think  it  less  meet.  And  not  to 
agree  in  such  diversities,  I  think  it  not  to  swerve  from  the  truth 
ofthething.''^ 

1^^  Queritur  vestra  reverentia  de  sacramentis  ecclesiae,  quoniam  non 
uno  modo  fiunt  ubique,  sed  diversis  modis  in  diversis  locis  tractantur. 
Ubique  si  per  universam  ecclesiam  uno  modo  et  concorditer  celebraren- 
tur,  bonum  csset  et  laudabile :  quoniam  tamen  multae  sunt  diversitates, 
quae  non  in  summa  sacramenti  neque  in  virtute  ejus  aut  fide  discordant, 
nequc  omncs  in  unam  consuetudinem  colligi  possunt ;  aestimo  eas  potius 
in  pace  concorditer  tolerandas,  quam  discorditer  cum  scandalo  damnandas. 
Habemus  cnim  a  Sanctis  patribus,  quia  si  unitas  servatur  caritatis  in  fide 
catliolica,  nihil  officit  consuetudo  diversa.  Si  autem  quseritur,  undo  istae 
natae  sunt  consuetudinum  varietates ;  niliil  aliud  intelligo,  quam  huma- 
norum  sensuum  diversitates :  qui  quamvis  in  rei  virtute  et  unitate  non 
disscntiant,  in  aptitudine  tamcn  et  decentia  administrationis  non  con- 
cordant. Quia  [quod]  cnim  unus  aptius  esse  judicat,  alius  saepe  minus 
aptum;  neque  in  hujusmodi  varietatibus  non  consonare  puto  ab  ipsius 
rei  veritate  exorbitare.  Anselm.  Epist.  cxxxvi.  Waleranno  Numburg. 
Episc.  Tom.  IV.  p.  157.  Colon.  1612.     Ed.] 


VII 


.1  CONFUTATION    OF    AN    ADDITION.  539 


V^II.  Also,  where  the  said  preaclier  does  recite  certain  abuses  of  the  said 
church, as  talking,  buying  and  seUing,figtitingand  brawling,  (although 
these  be  very  evil  and  worthy  much  rebuke,)  yet  there  be  woi-sc 
abuses,  as  blaspheming  God  in  lying  sermons,  polluting  the  temple 
with  schismatical  service,  destroying  and  pulling  do'vvn  holy  altars, 
that  were  set  up  by  good  blessed  men,  and  there  tlie  sacrifice  of  the 
blessed  mass  ministered  according  to  tlie  order  of  Christ's  catholic 
church.  Yea,  where  the  altar  of  the  Holy  Ghost  stood,  the  new 
bishops  have  set  their  tails  upon,  and  there  sit  in  judgment  of  such 
as  be  catholic  and  live  in  the  fear  of  God.  Some  they  deprive  from 
their  livings,  some  they  commit  to  prison,  except  they  vnil  forsake 
the  catholic  faith,  and  embrace  a  faith  and  religion  that  has  no  foun- 
dation laid  by  general  council,  nor  blessed  fathers  in  times  past, 
but  invented  by  heretics,  that  do  not  agree  one  with  another  nor 
themselves. 

We  both  do  agree  the  church  of  PauFs  to  be  abused,  and 
therefore  justly  plagued.  God  grant  that  henceforth  it  may  be 
amended,  that  worse  do  not  follow  !  When  Josue  had  con-  josh.  vi. 
quered  Jericho  so  mars-ellously  ^v^th  carrying  the  ark  of  God 
about  it,  the  priests  blowing  their  trumpets  and  the  people 
shouting,  by  the  might  of  God  rather  than  strengtli  of  man,  he 
said,  "Cursed  be  the  man  afore  the  Lord  that  builds  up  Jericho 
again :  in  his  first-])om  son  let  him  lay  the  foundation,  and  in 
his  last  child  let  him  set  up  the  gates  of  it."  Which  thing  was  i  Kings 
truly  verified  many  years  after  by  Hiel  of  Bethel,  as  it  is  writ- 
ten. So  God  grant  that  the  citizens  of  London  may  more 
warily  build,  and  provision  ha  made,  that  Paul's  be  not  so  mis- 
used again,  as  it  lias  been,  lest  the  like  plague  follow  as  did  on 
Jericho,  or  worse. 

Surely,  if  vain  glory  be  tlie  cause  to  build  a  more  stately 
house  than  it  was,  and  not  to  foresee  that  God's  house  be 
better  used  for  a  house  of  prayer,  than  aforetime  it  has  been, 
a  greater  scourge  must  needs  follow.  Costly  solemn  buildings 
are  not  to  Ix)  condemned  altogether  in  commonwealths;  but 
if  the  merchants  of  London  say,  as  Nimrod  said  to  his  fellows, 
"  Come,  let  us  Ijuild  ourselves  a  city  and  tower,  whose  top  may  ^^^^  ^■ 
reach  to  the  heaven,  and  let  us  get  ourselves  a  name  afore  we 
be  scattered  abroad,''  surolv  thev  will  bo  overthrown  in  their 
owTi  device,  as  JJabel  was.  God,  and  not  man,  will  be  glorified 
in  God's  house:  God's  house  must  be  a  house  of  prayer,  and  Paul's. 
not  the  proud  tower  of  ]}abylon,  nor  the  pope's  market  place, 
nor  a  stews  for  bawds  and  ruffians,  nor  a  horse  fair  for  brokers, 


,")40  I'lii:  BURNING  OF  Paul's.  [sect. 

no,  nor  yet  a  bourse  for  merchants,  nor  a  meeting-place  for 
walkino-  and  talkinor.  If  a  convenient  place' to  meet  for  honest 
assemblies  cannot  be  found  nor  had  conveniently  other  where, 
a  partition  might  be  had  to  close  up  and  shut  the  praters  from 
prayers,  the  walkers  and  j anglers  from  well  disposed  persons, 
that  they  should  not  trouble  the  devout  hearers  of  God's  word, 
so  that  the  one  should  not  hear  nor  see  the  other.  God  has 
once  again  with  the  trumpet  of  his  word,  and  the  glad  receiving 
of  the  people,  thrown  down  the  walls  of  Jericho,  and  the  pope's 
bulwark  there,  by  his  own  might,  without  the  power  of  man,  if 
man  would  so  consider  it  and  fear  the  Lord.  No  place  has  been 
more  abused  than  Paul's  has  been,  nor  more  against  the  re- 
ceiving of  Christ's  gospel:  wherefore  it  is  more  marvel  that 
God  spared  it  so  long,  rather  than  that  he  overthrew  it  now. 

From  the  top  of  the  steeple  down  within  the  ground  no 
place  has  been  free.  From  the  top  of  the  spire  at  coronations,  or 
other  solemn  triumphs,  some  for  vain  glory  used  to  throw  them- 
selves down  by  a  rope,  and  so  killed  themselves  vainly  to  please 
other  men's  eyes.  At  the  battlements  of  the  steeple  sundry 
times  were  used  their  popish  anthems  to  call  upon  their  gods 
with  torch  and  taper  in  the  evenings.  In  the  top  of  one  of  the 
pinnacles  is  Lollards'  tower,*  where  many  an  innocent  soul  has 
been  by  them  cruelly  tormented  and  murdered.  In  the  midst 
alley  was  their  long  censer  reaching  from  the  roof  to  the  ground, 
as  though  the  Holy  Ghost  came  in  their  censing  down  in  like- 
ness of  a  dove.  On  the  arches,^  though  commonly  men  com- 
plain of  wrong  and  delayed  judgment  in  ecclesiastical  causes,  yet 
because  I  will  not  judge  by  hearsay,  I  pass  over  it,  saving  only 
for  such  as  have  been  condemned  there  by  Annas  and  Cai- 
phas  for  Christ's  cause,  as  innocently  as  any  Christians  could 
be.  For  their  images  hanged  on  every  wall,  pillar,  and  door, 
\\ith  their  pilgrimages,  and  worshipping  of  them,  I  will  not 
stand  to  rehearse  them,  because  they  cannot  be  unknown  to  all 
men  that  have  seen  London,  or  heard  of  them.  Their  massing 
and  many  altars,  with  the  rest  of  their  popish  service,  which  he 
so  much  extols,  I  pass  over,  because  I  answered  them  afore. 

[^  So  named  from  the  followers  of  the  truth,  called  Lollards,  con- 
fined there.    Ed."] 

P  The  court  of  arches,  the  bishop's  court,  held  in  the  cathedral. 
Ed.] 


VII.]  CONFUTATION    OF    AN     ADDITION.  541 

The  south  alley  for  usury  and  popery,  the  north  for  simony, 
and  the  horse  fair  in  the  midst  for  all  kind  of  bargains,  meet- 
ings, brawlings,  murders,  conspiracies,  and  the  font  for  ordi- 
nary payments  of  money,  are  so  well  known  to  all  men  as  the 
beggar  knows  his  dish.  The  popish  clerg}'  began  and  main- 
tained these,  and  godless  worldlings  defend  them  ;  where  the 
poor  protestant  laments  and  would  amend  them.  Judas'  cha- 
pel'' under  the  ground,  with  the  apostles'  mass  so  early  in  the 
morning,  was  counted  by  report  as  fit  a  place  to  work  a  feat  in 
as  the  stews  or  taverns.  So  that  without  and  within,  above 
the  ground  and  under,  over  the  roof  and  beneath,  on  the  top  of 
the  steeple  and  spire  down  to  the  low  floor,  not  one  spot  was 
free  from  wickedness,  as  the  said  bishop  did  then  in  his  sermon 
declare ;  so  that  we  should  praise  God  for  his  mercy  in  sparing 
it  so  long,  and  now  tremble  at  his  fearful  judgment  in  justly 
revenging  such  filthiness.  God,  for  his  mercy's  sake,  grant  it 
may  now  be  amended  ! 

Secondly,  where  it  pleases  him  to  term  this  church  service 
now  used  schismatical,  it  is  as  true  as  afore,  when  he  said  that  ^Ve  follow 

'  '  ,  the  old  fa- 

no  ancient  record  made  mention  of  any  such  afore  forty  years  ^i'f'''^'  and 

•^  .         .  ^''^  papists 

past.     Why  do  ve  call  it  a  schismatical  I    Because  it  differs  ^^  sciusna- 

*^  J  J  ^  tics. 

from  the  pope's  portus  ?  That  it  differs  we  deny  not,  but  re- 
joice and  praise  God  for  it :  but  if  it  agree  with  the  holy  scrip- 
tures and  the  ancient  fathers,  as  I  have  proved  afore,  then  be 
ye  schismatics  in  swerving  from  them,  and  not  we. 

In  our  morning  and  evening  prayer  we  agree  with  the  old  j^omnion 
prayers  of  Salomon's  temple,  as  I  proved  afore.     In  baptism  r.aptism. 
we  follow  Christ  Jesus,  his  apostles,  Austin  and  Pauline,  whom 
pope  Gregory  sent  into  England,  in  the  chief  points ;  which  all 
christened  in  unconjmed  water,  without  salt,  spitting,  oil,  and 
chrism,  Szc. 

In  the  Lord's  supper  we  receive  together,  as  St  Paul  com-  commu- 
manded:  and  pope  Gelasius  teaches  either  to  receive  both  parts, 
or  to  refrain  from  ])()th  :  for  it  is  sacrileffe  to  divide  them.    Dc 
Coiistcra.  distinct .  ii.'     A\^e  give  the  people  the  cu[)  of  Christ's 

P  "Misnamed  on  purpose  for  Jesus' Chapel."   StryiH?,  i.p.392.    En.J 

[]^  Item  (Jehisius  Papa  Majoiico  et  Joanni  ejtiseojiis:  Conipeiiinus 

autennjuod  (luidaiu,  sunipta  tantumniodo  curimris  sacri  portione,  a  ealiee 

.saerati  cruoris  abstineant.     Qui  proculdubio  ((luoniani  neseio  qua  su- 

pei-stitionc  docentur  astrinpi)  aut  inteprn  sacranienta  i»or('ipiant,  aut  al> 


142  THE    BURNING    OF    PAUl's.  [s 


SECT. 


Lib.i.Ep.2.  blood,  as  well  as  to  the  priests,  as  Cyprian  teaches,  saying, 
"How  do  we  teach  or  provoke  them  to  shed  their  blood  in  con- 
fessing his  name,  if  we  deny  them  that  shall  be  Chrisfs  sol- 
diers the  blood  of  Christ  ?  Or  how  do  we  make  them  meet  to 
the  cup  of  martyrdom,  if  we  do  not  admit  them  to  drink  first 
in  the  church  the  cup  of  the  Lord  by  the  right  use  of  commu- 
nicating ^  V  Again,  St  Matthew  says,  "  Drink  ye  all  of  this  :"" 
lest  any  should  think  himself  exempt  from  drinking,  he  says, 
"Drink  ye  all."  God  is  the  God  of  the  lay-people  as  well  as  of  the 
priests,  and  offers  his  sacraments  and  salvation  to  them  as  well 
as  to  other.  We  move  the  people  also  often,  and  not  once  in  the 
year,  to  receive  the  communion  (as  the  papists  do),  following  St 

Deeccie-     Austin,  who  says,  "Everyday  to  communicate,  I  neither  praise 

mat.capr53.  nor  dispraisc  it;  but  I  counsel  and  move  all  men  to  receive  it  on 
the  Sunday,  if  the  mind  be  without  desire  to  sin.*"^  Chrysostom 
says,  that  when  they  ministered  the  communion  in  his  church, 

Ad  Heb.  "the  deacou  stood  up,  gave  warning  to  the  people,  and  said  sanc- 
ta  Sanctis^  those  holy  mysteries  were  ready  for  them  that  were 
holy  and  had  worthily  prepared  themselves  :^  they  that  would  not 

Homl'sf^'  receive  went  their  ways,  would  not  stand  gazing  on  them  that 
received,  but  thought  themselves  unworthy  to  be  partakers  of 
the  prayers,  which  would  not  communicate."*     The  pope's  law 

integris  arceantur;  quia  divisio  unius  ejusdem  mysterii  sine  grandi 
sacrilegio  non  potest  pervenire.  Decretum  Gratiani,  &c.  Tertia  Pars. 
De  Consecra.  Distinct,  ii.  fo.  cccxcviii.  Antv.  1573.    Ed.] 

[^  Nam  quo  modo  docemus  aut  provocamus  eos  in  confessione  nominis 
sanguinem  suum  fundere,  si  eis  militaturis  Christi  sanguinem  denega- 
mus?  aut  quo  modo  ad  martyrii  poculum  idoneos  facimus,  si  non  eos 
prius  ad  bibendum  in  ecclesia  poculum  Domini  jure  communicationis 
admittimus?Epist.Lvii.p.253.Ed.Fell.l700.   Lib.  i.  Ep.  ii.  Erasm.   Ed.] 

[^  Quotidie  eucharistiae  communionem  perciperc  nee  laudo  nee  vitu- 
pero :  omnibus  tamendominicis  diebus  communicandum  suadeo  ethortor, 
si  taraen  mens  in  affectu  peccandi  non  sit.  De  Eccles.  Dogmatibus  Liber 
Gennadio  tributus.     Tom.  viii.  August,  p.  1698.     Paris.  1837.     Ed.] 

!_'  Oral/  -yap  e'nrr],  Ya  ayia  to??  dyioif:,  tovto  \eyei,  E'/  tz?  ovk 
k<TTiv  ciyio^,  }xri  TrpocriTw.  Chrysost.  in  Hebr.  Hom.  xvii.  Tom.  xii. 
p.  245.  Paris.  1838.     Ed.] 

L  yJVTio  ct]  Kui  av  irapayeyova^'  tov  vfxvov  t)(ya^,  jxera  iravrtav 
uifkoXoyriaa^  elvui  riav  a^icoi/  tw  jjirj  fxerd  Ttav  uva^'itav  dvaKS'^tapri' 
Kemt*  TToj?  e/ie»i/a9,  kui  ov  /iere^j^et?  t»^<?  Tpaire^j]^ ;  'Ai/a^to?  elfxi^ 
(Pr](Tiv,  yJvKovv  kui  T^;?  Koiviavtu^  eKe/j/r;?  Trj^  iv  ra??  eyya??.  In 
Eplies.  Hom.  in.  Tom.  xr.  p.  27.     Ed.] 


VII.]  CONFUTATION    OF    AN     ADDITION.  543 

says,  de  Consecra.  distinct,  ii :  "  The  temporal  men,  which  \vill 
not  communicate  at  Easter,  Whitsunday,  and  Christmas,  are 
not  cathoHcs.''^  Let  papists  then  note,  what  their  master  says 
to  them. 

In  burials  we  do  not  assemble  a  number  of  priests  to  sweep  Burials. 
purgatory,  or  buy  forgiveness  of  sins  of  them  which  have  no 
authority  to  sell;   but  according  to  St  Jerome's  example  we 
follow.     "  At  the  death  of  Fabiola,''  says  he,  "  the  people  of 
Rome  were  gathered  to  the  solenmity  of  the  burial.     Psalms  Epitaph. 

1    •  •  •    1         •  1      1     1  Fabiolae. 

were  sung,  and  Alleluia  sounding  out  on  height  did  shake  the 
gilded  ceihngs  of  the  temple.  Here  was  one  company  of  young 
men,  and  there  another,  which  did  sing  the  praises  and  worthy 
deeds  of  the  woman.  And  no  mar\'el  if  men  rejoice  of  her 
salvation,  of  whose  conversion  the  angels  in  heaven  be  glad*'." 
Thus  Jerome  used  burials.  Like^vise  Gregory  Nazianzene  has 
his  funeral  sermons  and  orations  in  the  commendation  of  the 
party  departed :  so  has  Ambrose  for  Theodosius  and  Valen- 
tinian  the  emperors,  for  his  brother  Satyrus,  &c.  Their  dirige 
groats,^  masses,  and  trentals,  tapers,  and  ringings,  have  no 
foundation  on  the  scripture  nor  good  ancienty  to  maintain 
them.  Jerome  says,  that  Alleluia  was  sung  so  loud,  that  it 
made  the  church  roof  to  sliake  :  and  our  papists  will  not  sing 
Alleluia  at  all,  neither  at  burial,  in  Lent,  nor  Advent,  and  say 
they  follow  ancienty.  Alleluia  is  a.s  much  in  English  as,  "  praise 
ye  the  Lord;'"  as  though  they  should  say,  Praise  the  Lord  that 
has  called  his  servant  out  of  this  misery  to  himself  in  hea- 

Q'  Ex  Concilio  Agatheuo:  Non  habeantur  catholici,  qui  hU-  tribus  tem- 
poribus  commnnicarc.  desinmit.  Sccularcs,  qui  in  iiatali  Domini,  pascha, 
pentecoste  non  coniniunicaverint,  catholici  non  credantur,  nee  inter  ca- 
thoHcos  habeantur.  Decret.  Gratian.  Tertia  Pars.  De  Consecra.  Dist.  ii. 
Ed.] 

["  See  above,  p.  320.  Necdum  spiritum  exhalaverat,  necdum  debi- 
tam  ChrLsto  reddiderat  animani;  tt  jam  fatna  vol^ina  tanti  pranuncia 
InctuSy  totius  urbis  populum  ad  exequiaa  congregabat.  Sonabant  psalmi, 
et  aurat'i  templorum  reboans  in  sublime  quatiebat  Allkliia.  Hie 
juvenum  charms,  iUe.  ttenuin,  qui  carminr  laudea  J'amineas  et  facta  Jerant. 
*  *  *  Nee  miruni  si  de  ejus  salute  homines  exultarent,  de  cujus  con- 
versione  angeli  la?tabantur  in  cado.  Ilieronymi  Op.  Epist.  lxxxiv, 
(x-xx.)  Tom.  IV.  Pars  ii.  p.  (;n2.  Paris.  ITOO.     P'd.] 

\]  Tile  groat  was  a  common  charge  for  a  diruje  or  dirge  for  the 
dead.  Seidell,  Table  Talk,  speaks  of  "twenty  dirgies  at  fourpcncp 
a  piece."     En.^ 


544  THE    BURNING    OF    PAUl/s.  [sECT. 

ven :  but  the  desperate  papists  say,  AVeep ;  rejoice  not  for  the 
dead,  but  mistrust  of  their  salvation ;  think  that  they  be  gone 
from  one  sorrow  to  another,  and  therefore  buy  masses  apace ; 
the  pope's  proctors  for  money  enough  will  sell  that  which  God 
cannot,  or  will  not,  give  freely,  as  they  think.  God  is  weary, 
as  they  say,  of  well-doing,  and  turned  over  the  matter  to  these 
the  pope's  proctors. 

iccics. xii.  gut  Salomon  teaches,  that  in  death  "the  body  turns  to 
earth  from  whence  it  came,  and  the  soul  to  him  that  gave  it." 
Look  how  both  body  and  soul  is  bestowed,  whatsoever  greedy 
gaping  cormorants  do  say,  to  get  money  withal.  "  Blessed  be 
the  dead  that  die  in  the  Lord,"  says  St  John ;  "  for  they  rest 
from  their  labours :"  the  popes  say,  the  dead  be  accursed,  and 
go  into  purgatory,  from  sorrows  here  to  greater  there :  choose 
whether  ye  believe. 

.Marriage.  Jn  marriage,  as  in  other  things  beside,  we  are  but  too  much 

like  imto  them :  that  is  our  fault  generally,  that  we  differ  not 
more  from  them  in  all  our  ministery.  We  have  all  in  English, 
where  they  have  but  "  I,  N.,  take  thee,  M.,  &c."  And  here  I 
would  ask  master  D.  a  reason,  why  this  piece  in  marriage  is 
used  of  them  in  English,  and  not  more ;  or  the  like  in  other 
sacraments?  Is  marriage  so  holy  a  thing,  that  the  parties 
must  needs  understand  in  English,  what  promise  the  one  makes 
to  the  other ;  and  other  sacraments  be  not  so  to  be  regarded, 
what  we  promise  unto  God  ?  Do  we  not  in  baptism  and  the 
Lord's  supper  make  as  solemn  a  vow  to  God,  to  serve  him  only 
and  forsake  all  other,  as  in  marriage  the  one  party  does  to 
the  other  ?  Seeing  then  we  differ  not  from  the  scripture  nor 
ancient  fathers,  they  do  us  much  wrong  to  charge  us  with  a 
schism,  where  they  themselves  are  rather  schismatics  in  swerv- 
ing from  the  ancient  fathers'  steps,  than  we  that  would  bring 
home  again  their  old  religion. 

But  as  hitherto  I  have  answered  them  out  of  their  own 
doctors,  so  in  this  thing  also  I  will  be  judged  who  be  schis- 
matics by  their  own  books.  Look  all  the  histories  and  chroni- 
cles written  within  this  thousand  year,  and  in  religion  ye  shall 
find  almost  none  called  schismatics,  but  papists.  For  when 
tliere  were  two  or  three  popes  at  once,  and  some  countries 
followed  one  pope  claiming  to  be  head,  and  some  another,  so 
they  made  schisms.     Pai)ists  then  are  called  schismatics  com- 


VII.]  CONFUTATION     OF    AN    ADDITION.  545 

monly,  and  not  protestants.  Fasciculus  temporum\  a  book 
made  by  one  monk  of  their  own  sect,  rehearses  twenty-three 
schisms  betwixt  popes  and  their  partakers  :  when  they  find  the 
third  part  of  so  many  among  the  protestants,  then  they  may 
have  some  face  of  appearance  to  call  us  schismatics.  At  the 
council  of  Constance  were  three  popes  in  three  diverse  countries, 
Italy,  France,  and  Spain,  all  claiming  to  be  chief,  and  some 
countries  followed  one,  some  another;  but  all  were  deposed, 
and  a  fourth  chosen  little  more  than  a  hundred  and  fifty 
year  since". 

It  were  too  long  to  rehearse  all  the  schisms  spoken  of: 
whoso  lust,  there  may  read.     This  schism  that  I  named  last, 
and  the  other,  when  there  was  one  pope  at  Rome,  and  an- 
other at  Avignon  in   France  forty  years  together 3,   are  the 
notablest,  and  troubled  the  world  most,  in  striving  who  should  ^,^J,'i,fo,'^' 
have  the  most  followers  and  partakers :  the  other  I  pass  over  ^^^^^' 
for  shortness  sake,  unto  these  be  considered  better  of  them, 
how  they  may  defend  themsehes,   that   they  be  not  proved 
schismatics.     If  that  be  schismatical  service,  when  one  differs  LuUl-  xxii. 
from  another,  tlien  be  all  orders  of  friars,  monks,  canons, 
nuns,  York's  use,  Sarum,  Bangor,  <Scc.,  scliismatical ;  for  they  i  cor.  x. 
differ  every  one  from  other. 

Now  for  pulling  down  altai*s,  and  ministering  the  commu- 
nion on  tables,  a  few  words  to  try,  whether  we  do  this  with- 
out reason  or  example.  First,  our  Saviour  Christ  ministered  i''-  v. cap. 
it  sitting  at  a  table :  then  it  is  not  wicked  but  best  to  fol- 
low his  doings ;  for  he  did  all  things  well.  St  Luke  says, 
that  "the  hand  of  the  traitor  was  with  him  at  the  table.''  St 
Paul,  for  the  use  of  it  in  his  time,  says,  "  Ye  cannot  be  par- 
takers of  the  Lord's  table,  and  the  table  of  devils :"  where  it 
appears  plain,  that  both  idolatei*s  at  their  sacrifices,  and  tlu' 
Christians  also  in  their  holy  mysteries,  used  tables.  Thoodort't 
writes,  that  after  Ambrose  had  exconuiuinicated  the  emperor 
Theodosius,  and  received  him  again  to  the  church,  "tlii'  em- 

{}  The  whole  series  is  given  in  order,  pp.  xlv. — i.xxxviii.  l*aris. 
l/i24.     El).] 

['  In  the  year  1410.  'llie  popes  were  Gi-egory  XII.  Heneiliet  XIII, 
Alexantler  V.  ami  John  XXII  I.  upon  whose  deposition  .Martin  \.  sue- 
eeeded.      Ki».] 

['  From  about  the  vear  l.OiM)  to  1447.     Kj».] 

35 

[imi.ki\(;toN.J 


O-iG  TTIR    BURNING    OF    PAUl''s.  [sECT. 

j)eror,  lying  flat  on  the  ground,  weeping  and  tearing  the  hair 
of  his  head  for  sorrow  and  shame  of  his  offences,  he  rose 
up  and  offered  at  such  time,"  says  he,  "as  the  gifts  were 
offered  at  the  holy  table^/'  Sozomen  writes,  lib.  viii.  cap.  vii. 
how  Eutropius  fled  to  the  church  as  a  sanctuary  for  succour, 
because  he  had  offended  the  emperor:  and  when  John,  bi- 
shop of  Constantinople,  ''see  him  lie  afore  the  holy  commu- 
nion table,  he  preached  unto  him,  and  rebuked  him  of  his 
pride,  when  he  was  in  authority"."  The  canon  of  the  great 
Nicene  council  says  thus :  "In  the  godly  table  we  must  not 
lowly  cleave  to  the  bread  and  cup  set  afore  us;  but  lifting  up 
our  mind  on  high  by  faith,  we  must  consider  the  Lamb  of 
God  to  be  set  afore  us  in  that  holy  tabled"  Wherein  I  note 
that  they  all  call  it  a  table,  and  not  an  altar,  where  they 
ministered  the  communion.  This  was  four  hundred  year 
after  Christ,  above  a  thousand  year  since :  why  then,  altars 
were  not  continued  from  the  beginning,  as  they  say,  and  we 
are  not  the  first  that  used  tables,  but  we  would  gladly  re- 
store these  old  customs  again.  If  Ambrose  lawfully  and  well 
used  tables  at  the  communion  at  Milan,  and  the  bishop  at 
Constantinople  in  Greece,  and  elsewhere,  I  see  no  reason 
why  we  should  be  rebuked  for  following  them,  except  they 
can  prove  that  they  did  it  against  the  scripture.  I  know 
that  the  scripture,  and  old  writers  also,  make  mention  of 
altars :  but  that  is  because  Moses  in  the  law  commanded 
them  to  offer  their  sacrifices  upon  altars,  because  the  sacri- 
fices then  commonly  used  were  heavy,  as  oxen,  calves,  sheep, 
&c.,  and  tables  were  not  able  to  stand  and  bear  such  weights 
continually. 

These  sacrifices  were  a  figure  and  shadow  of  that  only 

LtTreiuj  ce  o  Kuipo^  CKuXei  rri  tepa  rpaTreQr]  tu  dwpa  rrpoc- 
cvejKeTu,  avaa-ra^  /xera  twi/  'lauiv  CaKpvMv  rwu  uvaKToptov  eVe/?^/. 
Eccles.  Hist.  P.  343.  Ed.  1544.     Ed.] 

1_     ni/iKu    or}    Aafitrpov    riva    kut     civtov,    vjto    tyiv  lepav    Tpaire- 
^au  Keifxeinw,  KareTcive  Xoyov  'Iwdi/i/j;?.     Ibid.  P.  108.  Ed.  1544.     Ed.] 

i^-TTi  T»/?  ucifx<i  TpaireCt]^  TraXiv  Kavravva  p.r]  tco  tt poKeifxevw  apTta 
Kai  TU)  7roTr]pi(a  TOTreji/co?  TrpocrcYionev,  d\?C  v\lyu}(rauT€<5  r}ix(av  Trju  Cia- 
voiav  TTKTTCi  uotja-u/xev  KcTadai  eV*  Trj<?  lepcif;  eKe/i//;?  tov  ajKvov  tov  Qcov. 
Gelasius,  Hist.  Concil.  Nicen.  cap.  xxx.  ap.  Labb.  Tom.  ii.  col.  233.  Ed. 
1071.    Ei)."| 


VII.]  CONFUTATION     OF    AN     ADDITION.  547 

pure  sacrifice,  which  Christ  should  offer  on  the  cross  for  us 
all :  for  as  those  innocent  beasts  were  killed  for  other  men's 
faults,  so  Christ  without  sin  should  die  for  the  sins  of  the 
world.  For  this  cause  the  cross,  whereon  Clirist  our  Lord  died, 
is  called  an  altar  also ;  because  the  sacrifice  for  the  sins  of 
the  whole  world  was  thereon  offered,  as  those  were  on  an 
altar.  Wheresoever,  therefore,  the  new  testament  or  old 
writers  use  this  word  altai\  they  allude  to  that  sacrifice  of  Altars. 
Christ,  figured  by  Moses,  and  use  the  word  still  that  Moses 
used  to  signify  the  same  sacrifice  withal ;  and  rather  it  is  a 
figurative,  than  a  proper  kind  of  speech  in  all  such  places. 
And  becau.se  altars  were  ever  used  for  sacrifices,  to  signify 
that  sacrifice  which  was  to  come,  seeing  our  Saviour  Christ 
is  come  already,  has  fulfilled  and  finished  all  sacrifices,  we 
think  it  best  to  take  away  all  occasions  of  that  popish  sa- 
crificing mass  (for  maintaining  whereof  they  have  cruelly 
sacrificed  many  innocent  souls)  to  minister  on  tables,  accord- 
ing to  these  examples. 

It  grieves  him  that  the  bishops  set  their  tails,  (as  it 
pleases  him  to  speak,)  when  they  sit  in  judgment,  where  the 
altars  were :  but  if  they  were  handled  as  Jehu  did  J3aars  2  Kings  x. 
priests  and  his  altai-s,  God  did  them  no  wrong.  It  is  a  com- 
mon true  saying,  "He  that  will  do  no  ill,  must  do  nothing  that 
longs  theretil*  f  so  surely,  if  we  will  warily  avoid  the  wicked- 
ness of  poper)%  we  mu.st  flee  from  such  things  as  maintain 
their  doings.  There  is  nothing  more  profitable  unto  them  than 
massing  sacrifices :  tlierefore,  becau.se  altars  imj)oi*t  and  main- 
tain their  gainful  sacrificing,  it  is  necessary  they  be  removed. 

For  their  sacrifice  of  the  ma.ss,  that  he  so  much  laments 
to  \yQ  defaced,  and  all  good  consciences  rejoice  that  (xod  of 
his  undeserved  goodness  has  overthrown  it,  1  refer  all  men 
to  the  fifth  and  last  book  that  the  bles.sed  souls  now  living 
with  God,  bi.shops  Cranmer  and  Ridley,  wrote  of  the  sacra- 
ment, whose  bodies  they  cruelly  tormented  therefore.  There 
who.soever  lii.st,  may  read,  and  with  indiffcrency  weigh  the 
rea.sons  of  both  parties,  and  judge  with  the  truth.  Stout 
Stephen''  would  gladly  have  overthrown  tliat  )>ook :  but  God 

l^*  Loni^s  tlic'ivtil:    licloni^ij  theivto,     Ki».]] 

[^  Stri)ht'ii  (Jardiner,  bi.shoi)  of  W'incijosttr,  >viio  wrote  several  trea- 
tises on  tlie  su1)jeet  of  the  sacrament  ni,'ainst  Cranmer  and  l\i<ll«y.     Ki>.] 


548  THE    BURNING    OF    PAULAS.  [sECT. 

confounded  him,  and  their  names  live  for  ever.  So  long  as 
that  book  stands  unconfuted,  they  may  bark  against  the  truth, 
as  the  dog  does  against  the  moon,  and  not  prevail. 

And  if  ye  will  call  but  a  little  to  your  remembrance,  how 
many  divers  sorts  of  masses  there  were  used  in  divers  coun- 
tries, as  appears  in  the  words  afore  rehearsed,  ye  shall  see 
clthoHc"°*  ^^^^'  ^^^^  ^^^  ^^^^'  ^^  saying  here,  that  their  mass  was  ac- 
cording to  the  order  of  Christ's  catholic  church.      That  is 
catholic,  as  the  Greek  word  signifies,  which  is  universal  and 
general,  both  in  time,  person  and  place :   therefore  he  must 
prove,  if  he  will  be  believed,  that  this  popish  Latin  patched 
masking  mass  has  been  used  at  all  times,  of  all  men,  and  in 
all  countries.     But  I  have  declared  afore  both  many  sundry 
sorts  of  ministering  the  Lord's  supper  in  several  countries, 
and  also  how  of  late  years  this  his  order  has  been  violently 
and  by  blind  ignorance  brought  in :   therefore  it  cannot  be 
catholic. 
JilcVbeuvi'xt        None  that  be  counted  learned  can  be  ignorant  of  the  gene- 
churcrand  ^'^^  poiuts,  whcreiu  the  Greek  east  church  differs  from  the  west 
the  Latin.     L^tin  Romisli  church.     The  Grecians  never  received  the  pope 
for  their  head,  nor  the  doctrine  of  purgatory ;  their  priests  were 
ever  free  to  marry ;  they  ministered  the  Lord's  supper  always  in 
their  own  language,  with  leavened  bread,  in  both  kinds  to  the 
lay-people,  both  the  bread  and  the  cup  severally ;  the  priests^ 
never  received  alone  without  other  to  receive  with  him ;  they 
never  made  trentals  of  it,  nor  knew  transubstantiation ;  they 
never  used  pardons,  images,  with  many  other  more  things,  like 
as  auricular  shriving  to  a  priest,  &c. ;    which  all  the  Latin 
Romish  church  defends,  and  does  contrary,  and  their  [these] 
religion  stands  in  them.  Therefore  none  of  these  opinions  can  be 
called  catholic,  because  the  Greek  church,  which  is  the  greater 
part  of  the  world,  never  received,  believed,  nor  used  them. 
Thus  many  lies  then  this  master  D.  has  made  in  one  word, 
calling  it  catholic,  as  there  be  things  wherein  their  Romisli 
mass  differs  from  the  Greek  liturgies  and  orders  of  ministering 
the  Lord's  supper;  as  I  have  declared  most  of  them.   Jf  I  should 
particularly  and  throughly  handle  all  his  foolish  sayings,  it 
would  grow  to  too  great  a  work :  therefore  briefly  I  touch  the 
ehiefest. 

He  charges  us  with  a  faith  and  religion  that  has  no  foun- 


VII.]  COXFUTATION    OF    AN    ADDITION.  549 

dation  laid  by  general  councils ;  which  saying  when  he  better 
considers,  I  tnist  he  will  be  content  to  be  reckoned  in  the  same 
number  with  us.     Was  not  the  first  general  council,  under  Con- 
stantino the  emperor,  at  Nice,  above  four  hundred  and  thirty'  [i*"Ji<ier^'°" 
years  after  Christ  was  born  ^     Shall  I  say  then.,  or  is  he  so  ^Jj^'' ^°"'^- 
shameless  to  think,  that  there  was  no  religion  nor  faith  in  the 
world  so  many  vears  together  after  Christ,  because  there  was 
not  of  so  many  years  a  general  council  to  build  upon?  No;  and 
because  we  say  and  prove  our  faith  and  rehgion  to  be  the  best 
and  ancientest,  we  build  not  on  comicils,  as  they  do,  but  on 
God's  word,  which  is  above  the  council,  and  rules  all,  being  not 
Tided  of  any,  has  been  from  the  beginning,  and  shall  continue 
to  the  end :  and  we  sav  with  Paul,  that  we  "  be  builded  on  the  ^^^' "' 
foundation  of  the  apostles  and  prophets,  Christ  himself  being 
the  head  comer  stone."'    The  prophets,  whereon  we  build,  lived 
many   of  them  a  thousand   year   afore  any  general   council 
was  heard  of,  and  the  apostles  lived  four  hundred  year  afore 
them,     ^\'herefore  our  foundation  and  religion  is  much  elder 
than  theirs.    Councils  are  like  to  parliaments:  that  that  pleases 
one  pope  in  his  council,  pleases  not  another,  as  the  books 
do  easily  declare  ;  and  that  which  one  thinks  good,  and  makes 
a  law  one  year,  another  condemns  and  disannuls.     What  a 
vain  thing  is  it  then,  to  build  on  so  uncertain  a  groundwork  ! 
Heaven  and  earth  j^hall  pass,  change  and  decay;  but  the  word 
of  the  Lord  our  God,  from  whence  comes  our  religion,  ''remains 
for  ever,''  as  the  prophet  says.    Therefore  the  wise  builder  will 
follow  that  which  will  not  fade. 

Lastly,  where  he  charges  us  that  we  agree  not  one  with 

another,  nor  with  ourselves.  T  may  say  to  him  with  the  gospel, 

"•  Thou  hypocrite,  first  pluck  the  mote  out  of  thine  own  eye,  Luke  ri. 

and  then  thou  shalt  better  see  to  take  the  beam  out  of  thy 

brother's  eye."     There  is  no  sort  of  people  more  guilty  in  this 

behalf  than  the  papists  be.     The  heathen  philosophers  had  not 

so  many  sundiy  sects  and  opinions  among  themselves  in  their 

schools,  as  the  papists  have  in  their  doings.     I).  Ponet,  late 

bishop  of  ^^'inton,  in  his  answer  to  the  book  that  bears  Martin's 

name,  for  marriage  of  priests,  proves  well  that  poper)'  is  a 

monster  patched  of  all  kinds  of  heresy,  and  worse  than  they  all. 

\\'here  such  tilings  arc  fully  taught  and  j)roved,  I  had  rather 

[^  Old  edition,  iiii.  c.  xxx.     The  real  date  is  325.    Ed.] 


550  THE    BURNING    OF    PAULAS.  [sECT. 

refer  you  to  tlie  reading  of  them  there,  than  to  write  one  thing 
oft.  I  declared  to  you  afore  also,  where  ye  shall  find  twenty- 
three  schisms  among  the  popes  themselves.  These  holy  bishops 
that  he  cracks  so  much  on  for  their  imprisonment,  and  other 
that  in  losing  their  livings  live  more  wealthily  and  at  ease 
than  ever  they  did  afore,  or  the  protestants  do  in  their  liberty 
now,  mark  how  like  themselves  they  be,  and  agreeing  with 
S-n  m^th^"*  themselves.  As  long  as  king  Henry  lived,  and  all  the  time  of 
andSer'  W^ssed  king  Edward,  they  taught,  they  preached,  they  sub- 
another?  scribed,  they  sware  and  beheved  all  this  that  they  now  deny. 
As  oft  as  they  had  any  living  in  any  college  of  the  universities, 
as  oft  as  they  took  degree  in  the  schools,  as  oft  as  they  took 
any  benefice,  and  when  they  were  made  priests  or  bishops,  so 
oft  they  sware  and  forsware  all  that  now  they  deny.  Perjury 
in  other  men  is  punished  with  bearing  papers,  loss  of  their  ears, 
and  other  worldly  shame  :  but  these  men,  abusing  the  gentle- 
ness of  the  prince,  being  thus  oft  foresworn,  are  counted  holy 
in  the  world. 

The  papists  in  their  religious  monsters  have  more   kind 
of  monks,  friars,  canons,  nuns,   differing  in  their  coats,  than 
any  people  have;  some  be  white,  some  black,  some  gray; 
differing  in  their  shoes,  some  having  whole,  some  half,  some 
nothing  but  soles  under  the  foot;  differing  in  shaving  their 
heads,  some  more,  some  less ;  differing  in  meats,  some  eating 
fish  only,  some  flesh  and  fish  at  their  days  and  times  appointed  ; 
differing  in  places,  for  some  never  go  abroad,  but  are  kept  still 
within  compass  of  the  house,  some  walk  abroad  at  their  plea- 
sure, and  some  locked  up  in  stone  walls;    differing  in  their 
service,  for  every  order  had  his  diverse  order  of  mass  and 
matins,  in  many  points ;  differing  in  then-  saints,  or  rather  their 
gods,  whose  names  they  bear,  whom  they  worship,  and  striving 
which  of  them  should  be  the  holiest.     Some  hold  of  Francis', 
some  of  Benet,  some  of  Dominic,  some  of  Brigit,  and  others 
of  other,  as  they  lust  to  devise.     In  their  schoolmen  is  found 
more  diversity  of  opinions,  than  among  any  sort  of  philosophers. 
Some  hold  of  Thomas,  some  of  Duns,  some  of  Albertus,  some 
of  other,  as  they  like ;  for  there  be  so  many  that  almost  they 
cannot  be  reckoned.     AVhich  things  being  all  considered,  and 
known  of  all  men  to  be  true,  except  they  be  wilfully  blind,  how 
C'  Sec  above,  j>.  80.    Ed.] 


VIII 


.]  COXFUTATIOX    OF    A.\    ADDITIO.V.  551 


can  they  say  that  they  agree  in  one  unity  of  the  truth  i    Pilate 
and  Herod  agreed  to  crucify  Christ :   so  these  in  mischiefs 
agree  to  set  up  superstition,  but  in  their  private  oi)inions  none 
are  more  contrsLvy  and  divers.     In  their  pilgrimages,  pardons, 
relics,  fastings,  what  diversities  and  striving  which  should  be 
the  greatest !    Among  so  many  ladies  and  roods,  what  striving 
in  every  country  which  should  be  the  holiest,  and  work  most 
miracles !    Among  pardons,  Boston  bare  the  name,  and  yet 
other  would  compare  :  among  relics,  the  blood  of  Hales  passed 
other,  unto  their  juggling  w^as  kno\vn.     Fastings  were  more 
than  I  know  :    some  used  St  Rinian's^  some  our  lady's,  some 
the  golden  Fridays,  some  ever)'  Wednesday,  some  half  Lent, 
some  whole  ;  some  with  fish  only,  other  as  they  lust.    AVhat 
reason  is  it,  that  they  which  fasted  our  lady's  fast,  some  fasting 
to  bread  and  water  ended  it  in  three  years'  space,  other  in 
eating  fish  had  seven?  and  why  should  they  follow  the  lady-day 
in  Lent,  more  than  other  lady-days  ?     And  why  yearly  do  they 
change  their  day,  fcc?     When  these  and  such  other  their 
doings  are  j^roved  to  agree  in  one,  and  good  reason  shewed  for 
their  doings,  they  may  better  charge  other  men  with  disagree- 
ing: but  they  may  think  it  shame  to  burden  other  with  that 
wherein  they  be  most  guilty  themselves. 


V'lII.     There   is  none   more    disobedient   than   the  new   bishops  and 
preachers  now  a  days,  whicli  disobey  the  universal  church   of 
Christ,  the  which  church  whosoever  will  not  obey,  our  Saviour 
in  the  gospel  commands  us  to  take  them  as  infidels.     As,  where  ^'^tt-  >iv> 
the    universal    church  of   Christ   commands  mass   and   seven 
sacraments,  a.s  necessary  for  our  salvation,  they  call  it  abomi- 
nation with    their    l)la.sj)hemous   mouths:    where   the  chuix-h 
commands  to  fast,  they  command  to  eat:    where   the   church 
commands  continual  prayer  of  the  clcrgj-,  they  call  it  sujjor- 
stition  and  blind  ignorance :    where  the  church  commands  the 
clergy  to  live  in  cliastity,  they  command  and  exhort  the  clergy 
to  marriage:  where  tlie  church,  and  all  laws  civil  and  canon, 
yea,  the  laws  of  tlie  realm,  do  prohibit  marriage  of  priests,  they 
allow  marriage  of  priests,  obeying  no  law,  but  follow  their  own 
carnal  lusts.     Yea,  where  the  <iueen  has  given  strait  command- 
ment to  abstain  from  flesh  in  Lent,  and  other  days  commanded 

L*  St  Rinian's,  or  llonian's, — the  siinie,  no  di»ubt,  as  is  mentioned 
before,  ]>.  R<>,  where  the  author,  or  his  printer,  erroneously  calls  it 
St  Tronion's.    Ed.]] 


552  THE    BURNING    OF    PAULAS.  [sECT. 

by  the  church,  the  new  preachers  and  protestants  have  eaten 
flesh  openly  to  the  great  slander  of  other. 

0  God,  how  many  lies  in  so  few  lines !  The  universal 
church  of  Christ  agrees  in  the  necessary  articles  of  our  salva- 
tion ;  but  in  certain  outward  orders  and  ceremonies,  every 
country  differs  from  other,  without  any  dishonour  to  God. 

1  declared  afore,  how  we  agree  with  the  universal  church, 
and  confess  the  necessary  christian  articles  of  our  faith,  re- 
ligion, and  salvation,  better  than  they ;  and  also  I  touched  some 
diversities  of  outward  orders  in  the  church,  whereof  many 
or  all  were  tolerable :  and  now,  by  occasion  of  these  matters 
ministered  by  him,  I  shall  touch  some  more.  He  lays  to  our 
charge,  that  we  disobey  the  universal  church:  if  he  mean,  in 
those  things  which  afterward  follow,  I  am  content  to  try  with 
him.     AVliere  under  the  name  of  mass  he  understands  the 

Mass.  Romish  Latin  mass,  it  appears  afore  how  many  sundry  good 
sorts  of  ministering  the  Lord's  supper  be  in  other  countries 
at  this  day,  and  have  been  of  old  time :  therefore  he  makes  a 
loud  lie  in  saying  or  thinking,  that  whosoever  disagrees  from 
their  popish  mass  disobeys  the  universal  church ;  for  the  most 
part  of  Christendom  neither  does  at  this  day,  nor  at  any  time 
has  used  it.  In  the  substance  and  doctrine  of  the  holy  com- 
munion, we  agree  with  the  scripture  and  the  catholic  church, 
though  we  differ  in  some  piece  of  the  outward  order  of  it  from 
other  countries :  but  we  profess  an  open  disagreeing  from  the 
Romish  synagogue,  both  in  the  order  and  substance  thereof. 

The  church  of  God,  according  to  the  scriptures,  does  pro- 
fess and  believe  that  all  faithful  Christians,  worthily  coming  to 
the  Lord's  table,  receive  by  faith  in  those  holy  mysteries  the 
body  and  blood  of  Christ,  which  was  given,  broken  and  shed 
for  the  sins  of  the  whole  world.  This  we  teach,  believe  and 
follow,  and  exhort  all  men  often  to  prepare  themselves  worthily 
thus  to  receive.  The  popish  synagogue,  contrary  to  St  Paul, 
teach,  practise,  believe,  (and  persecute  with  fire  and  fagot  all 
gainsayers,)  that  in  the  sacrifice  of  their  bread  and  wine  the 
creatures  be  changed  from  their  natural  substance,  and  are 
made  a  god  to  be  worshipped,  when  they  lift  it  over  their  heads, 
hang  it  in  a  cord  over  the  altar,  or  carry  it  about  the  fields ; 
and  if  the  people  will  buy  trentals  or  masses  of  it  at  their 


VIII.]  CONFUTATION    OF    AN     ADDITION.  553 

hands,  they  can  sweep  purgatory  clean,  and  make  souls  fly  to 
heaven  as  thick  as  dust.  These  have  no  groundwork  on  God's 
word,  and  therefore  we  cannot  beheve  them :  for  we  read  that 
Christ  took  the  substance  of  his  liesh  of  the  virgin  Mary,  but 
never  of  bread.  Only  the  llomish  prelates  have  made  this 
merchandise,  put  in  that  article,  taught  this  doctrine,  and 
believe  this,  contrary  to  the  whole  church  of  Christ  beside 
themselves.  Then  it  is  they  that  disobey  the  church,  and  not 
we.  I  spake  sufficiently  for  their  mass  and  sacraments  afore ; 
yet  for  their  sacraments  now  a  little  more. 

He  says  here,  that  there  be  seven  sacraments  necessary 
to  salvation ;  and  yet  within  few  words  following,  he  denies 
marriage  to  priests ;  and  that  is  as  much  to  say,  as  either  that 
marriage  is  no  sacrament,  or  that  priests  shall  not  be  saved. 
There  is  but  one  way  of  salvation  for  all  men:  then  priests  must 
either  be  saved  that  way,  or  else  condemned.  But  it  is  too 
foolish  to  say  that  any  man  shall  be  condemned,  except  he  be 
married.  Shall  none  be  saved  but  married  folks  I  When  he 
looks  at  him.self,  being  unmarried,  and  yet  not  so  chaste,  he  will 
say,  Nay.  Then  seven  sacraments  are  not  necessary  for  salvation 
to  every  man ;  for  many  have  been  saved  w  ithout  many  of  them, 
as  marriage,  extreme  unction,  order  of  priesthood,  shriving, 
bishoping',  and  the  Lord's  sui)per.  Who  is  so  ignorant  but  he 
knows,  that  many  children  never,  yea,  and  old  folk  too  never, 
received  all  those  his  sacraments  l  which  God  forbid  should  all 
be  condemned  !  No  learning  can  bear  this  saying  to  be  true, 
that  there  be  seven  sacraments  necessarv  to  salvation :  there- 
fore  by  this  judge  the  rest  of  his  sayings. 

And  lest  he  sliould  think  the  general  order  of  the  church  to 
be  thus,  though  many  |xirticulars  never  receive  them,  yet  in 
searching  he  shall  find  that  to  be  untrue  too.  Socrates,  lib.  v. 
cap.  xix.  and  Sozomen,  lib.  vii.  cap.  xvi.  in  their  ecclesiastical 
histories  write  and  teach,  that  shriving  to  a  priest  was  not  com-  Confession, 
inanded  by  God,  but  invented  by  man  ;  and  therefore,  when 
they  see  it  abused,  they  took  it  away,  and  used  it  not  any  more. 
In  the  time  of  Theodosius  tlie  emperor,  four  hundred  year  after 
Christ,  and  Nectarius  being  bishop  of  Constiintinople,  as  they 
write  there',  a  deacon  of  the  church  get  a  gentlewoman  with  child 

p  Bishopinj?:  confinnation.     Ei>.]] 

[_'■'      l.V   TlWrtO    C€    TOI/   CTTI    TUJI/   fAeTaVOOVVTlOV   TtTUfUiVOU   TTflfcr/jWTe- 


554  THE    BURNING    OF    PAUl''s.  [sECT. 

in  the  church,  that  came  to  be  shriven,  while  she  was  there  doing 
the  appointed  penance  by  her  ghostly  father.  The  whole  church 
was  so  offended  at  it,  that  not  only  there,  but  many  other  bishops 
beside  in  their  churches  left  off  afterward  that  order  of  shriving, 
and  left  every  man  free  to  the  examination  of  his  own  conscience 
for  his  sins.  There  has  been  nothing  more  profitable  to  the  pope 
than  this  ear-shriving  has,  beside  many  such  like  filthiness  done 
by  it,  as  this  deacon  did ;  for  no  time  was  fitter  to  woo  or  work 
their  feat  in,  without  suspicion,  than  shriving  time.  No  prince 
could  enterprise  or  purpose  any  great  thing,  but  his  confessor 
would  by  some  means  learn  it  under  confession,  and  declare  it 
to  the  pope  or  his  chaplains.  Eliseus  by  the  Spirit  of  God 
2  Kin-s  vi.  never  told  more  secret  things,  what  the  king  of  Syria  did  in  his 
privy  chamber,  than  the  pope  could  learn  by  these  his  con- 
fessors the  secret  purposes  of  all  princes.  Then,  if  confession 
might  be  taken  away,  as  here  appears  it  was,  it  is  not  so  neces- 
sary to  salvation :  nor  the  universal  church  has  used  it  ever,  as 
he  says ;  nor  we  disobey  not  the  church  in  leaving  it  off,  seeing 
so  many  holy  men  have  done  it  afore  us. 

John  Duns,  writing  on  the  fourth  book  of  sentences,  dis- 
tinct, xvii.  and  searching  out  where  this  their  sacrament  should 
be  builded,  writes  thus:  "  If  we  say  it  is  grounded  on  the  saying 
of  St  James,  '  Confess  you  one  to  another,'  many  inconveniences 
^vill  follow ;  for  so  every  man  might  hear  another's  confession ; 
and  how  should  St  James,  bishop  of  Jerusalem,  command  Peter 
the  highest  and  the  Romish  church  ?  If  it  be  grounded  on  St 
John's  saying,  '  Whose  sins  ye  do  forgive,  they  are  forgiven ;' 
yet  there  is  no  mention  to  do  it  in  his  ear.     If  that  will  not 

pov  ovKeri  crvve'vwptjcrev  elvui  Trpwro?  ^CKTCcpius:  o  t»/i/  €KK\t](riai/  Kwi/- 
a-TuvTivovTroXeiDK  eiriTpoTrevoiv.  eTrrjKoXoudria-uu  de  a'^eoov  oi  iravTiav 
eirta-KOiroi.  *  *  *  eire)  yap  to  /jitj  djxapTeiv  navTeXta^  QeioTCpa^  t]  kutu 
uvdpvDTTou  66e?TO  01/(760)?,  /jieTa/ueAoujU€i/ot9  06  Kai  TToAAaKJ?  a/jiapTavova-t 
avyyuianrjv  vep-eiv  o  Geo?  irapeKeXeva-aTOj  ev  t(o  TrapaiTeio-iai  <Tvvofj.o- 
Xoyeiv  Tf/i/  dfxapTiav  ■^pecou  (popTiKou^  o)<?  eiKO^,  i^  ap-^rj^  Toh  icpevaiu 
eco^ev  cJ?  ev  deciTpa)  vtto  fxaprvpi  too  TrXrjOei  ty]^  €KK\r]aia<i  Ta?  aixap- 
Ti'a?  i^ayyeWciW  irpetrfivTepov  te  twi/  upiaTci  TToXiTevofxeviav,  e^ep-v- 
6uv  T€  Ktt't  €fX(ppovu,  eni  tovto  T€Taya<riv,  w  cr]  irpcKTiovTe^;  oi  rjixapTr]- 
KOTec  TO.  fteftiwjuva  lapoXoyovu.  Sozom.  Lib.  vii.  cap.  xvi.  p.  98.  The 
incident  that  follows  is  narrated  with  some  difference  of  circumstances  by 
the  two  historians.     Ki>.] 


VIII.]  CONFUTATION     OF    AN     ADDITION.  555 

serve  then,  say  that  it  comes  from  the  apostles :  if  that  serve 
not,  because  the  Grecians  use  it  not,  then  say  it  comes  from 
Rome,  as  does  tlie  communion  in  unleavened  bread'.''  Thus 
ye  see,  what  hard  shifts  they  are  driven  to,  in  trying  out  the 
authority  and  ancienty  of  this  their  sacrament,  and  how  small 
it  is  when  it  comes  to  proof. 

But  if  ye  will  indifferently  judge,  whether  the  new  bishops 
or  the  old  obey  their  prince  and  God's  church  better,  read 
the  oath  of  them  both,  and  then  judge.  The  pope  first  de- 
vised an  oath  for  his  bishops  to  swear  at  their  creation,  and 
when  that  was  not  thought  strait  enough,  he  devised  this 
afterward :  "  I,  N.,  bishop  of  N.,  from  this  hour  forward,  Thepreiates' 
shall  be  true  to  St  Peter,  and  the  holy  Romish  church,  and  pope. 
to  my  lord  pope  N.,  and  to  his  successoi-s,  entering  canoni- 
cally :  I  shall  not  be  in  counsel,  consent,  nor  at  deed,  that 
he  may  lose  his  life,  or  that  any  member  may  be  taken 
from  him  by  deceit,  or  ^siolent  hands  laid  on  him,  or  wrong 
done  to  him  by  any  means.  That  counsel  that  shall  be  de- 
clared to  me  by  himself,  letters,  or  messengers,  I  shall  not 
disclose  to  any  man  wjttingly  to  his  harm.  I  shall  help  to 
defend  the  popedom  of  the  Romish  church,  and  the  rules  of 
holy  fathers,  and  the  royalties  of  St  Peter  against  all  men, 
saving  my  order.  I  shall  not  be  at  any  counsel  or  deed,  where 
any  evil  is  devised  against  the  honour  and  power  of  them,  but 
to  my  power  I  shall  stop  it,  and  so  shortly  as  I  can  signify  it 
to  our  lord  pope,  or  some  other  that  will  tell  it  his  holiness. 
Heretics,  schismatics,  and  rebels  to  our  lord  pope,  to  my  power 
I  shall  pursue,  fcc.""  Look  how  well  our  holy  prelates  keep 
their  oath  to  the  pope,  and  deny  it  to  their  lawful  prince.  The 
oath  of  the  new  bishops  is  in  print  in  English,  and  so  known 
of  all  that  lust  to  learn,  that  I  need  not  to  write  it ;  and  al- 

[}  Dicitur  quod  sic  dc  illo  vcrbo  Jacobi  quinto,  Confitemini  alterutrum 
peccata,  c^c.  Set!  nee  per  hoc  videtur  inihi,  quod  Jacobus  priccej>tuin  hoc 
dedit,nec  i)ra'cci)tuin  aChristo  pronuilgavit.  Prinium  noii.  Unde  cnim 
sii)i  auctoritas  ohlij^andi  totain  ecclesiam  ?  cum  esset  episcopus  ectlesia; 
Hierosolyinitantc:  nisi  dicas  illam  ecclesiam  in  principio  fuisse  princi- 
]>alcm,  et  per  consequens  ejus  episcopum  principak*m  patriarcham  ;  quod 
non  concedercnt  Romani,  noc  (juod  ilia  auctoritius  pruprie  pro  tempore 
illo  erat  y>\\n  subtracta.  Duns,  Tom.  ii.  p.  K^^'j.  W-nct.  1.51)0. — Alter  u 
lon^  discussion  the  conclusion  arrived  at  is,  that  it  rests  ujMjn  tradition 
orally  hande<l  down  from  the  apostles!     Ki».^ 


Ambrose. 


556  THE    BURNING    OF    PAUl's.  [sECT. 

though  the  popish  prelates  refuse  to  take  that  oath,  because 
it  makes  the  prince  the  chief  governor  over  them,  (which  they 
cannot  abide,)  hereafter  in  his  proper  place,  where  he  falls  into 
that  question,  I  shall  entreat  of  it. 
Fasting.  Secondly,  where  he  charges   us,  that  where   the  church 

commands  to  fast,  we  command  to  eat,  and  have  eaten  flesh 
in  Lent  and  other  forbidden  days,  we  speak  plain  English, 
and  say  he  lies.  Under  the  name  of  the  church  he  ever 
understands  Rome,  yea,  and  not  when  it  continued  in  any  pure 
religion,  but  even  in  these  latter  days,  when  it  is  overwhelmed 
with  infinite  superstitions.  Fasting  days  be  appointed  com- 
monly l3y  every  particular  church  and  country,  rather  than 
by  the  universal  church ;  but  if  any  kind  of  fasting  be  general, 
I  say  they  break  that  order  rather  than  we.  Ambrose  writes 
on  the  17th  chapter  of  Luke,  that  "for  the  space  of  fifty  days 
betwixt  Easter  and  Whitsunday,  the  church  knows  no  fasting 
day^".  Mark,  what  the  church  used  in  his  time,  and  what  it 
is  grown  to  since.  How  many  fasting  days  in  that  space  have 
popes  brought  in  since  ?  From  whence  came  all  the  gang- 
days  to  be  fasted  in  the  cross-week^?  Was  it  from  the  church 
or  no  ?  If  the  church  did  it,  then  the  latter  church  and  popes 
were  contrary  to  the  old  church  in  Ambrose'  time ;  or  else  the 
church  is  free  in  all  ages  to  disannul  that  which  was  done  afore 
them.  If  it  be  free,  why  then  may  not  the  church  now  disan- 
nul that  which  was  done  afore  our  time,  as  well  as  they  break 
the  custom  of  the  church  in  Ambrose'  time  afore  them?  Has 
not  the  church  like  power  in  all  ages  to  decree  or  disannul 
what  they  lust  ?  Are  we  more  bound  that  we  shall  not  break 
old  customs,  than  they  were  ?  What  is  the  reason  that  we 
should  be  so,  or  where  is  it  so  written?  If  the  church  be 
ruled  by  general  councils,  where  is  that  council  that  decreed 
so  many  fasting  days  to  be  betwixt  Easter  and  Whitsunday  ? 
And  Ambrose  says  none  was  afore  his  time.  Is  council  so 
contrary  to  council,  or  does  one  council  deface  that  which 
another  determined?     Then  is  that  true,  where  I  said  afore 

[}  Ergo  per  hos  quinquagiiita  dies  jejunium  nescit  ecclesia,  sicut 
dominica  (jua  Dominus  resurrexit,  et  sunt  omnes  dies  tanquam  dominica. 
Ainbros.  in  Luc.  xvii.  4.  §  25.     Ed.] 

P  Gang-days :  procession-days.  Cross-week :  the  week  in  which  the 
fea.st  of  the  Invention  of  the  Cross  (May  3)  occurs.     Ed.] 


VIII.]  CONFUTATION    OF    AN    ADDITION.  557 

that  their  councils  were  like  our  parliaments,  and  they  are 
no  longer  to  be  observed  than  other  councils  following  shall 
think  meet.     AVhich  being  true  and  granted,  who  will  be  so 
mad  to  build  his  faith  upon  councils,  which  have  so  often 
changed,  and  one  sort  believe  contrary  to  another?     And  al- 
though Ambrose  say,  that  the  church  knew  no  fasting  day 
betwixt  Easter  and  AV'hitsunday,  yet  beside  these  many  fasts 
in  the  Rogation  week,  our  wise  popes  of  late  years  have  de- 
vised a  monstrous  fast  on  St  Mark's  day.     All  other  fasting 
days  are  -on  the  holy-day  even;  only  St  Mark  must  have  his 
day  fasted.     Tell  us  a  reason  why  so,  that  will  not  be  laughen 
at.     Wq  know  well  enouirh  vour  reason  of  Thomas  l^ecket. 
and  think  you  are  ashamed  of  it :  tell  us,  where  it  was  de- 
creed by  the  church  or  general  council.     Tell  us  also,  if  ye 
can,  why  the  one  side  of  the  street  in  Cheapside  fasts  that 
day,  being  in   London  diocese,  and  the  other  side  being  of 
Canterbury  diocese  fasts  not?     And  so  in  other  towns  more. 
Could  not  Becket's  holiness  reach  over  the  street,  or  would  he 
not;     If  he  could  not,   he  is  not   so  mighty  a  saint  as  ye 
make  him  :    if  he  would  not,   he  was  malicious,   that  would 
not  do  so  much  for  the  city  wherein  he  was  born.     This  is 
his  great  ancient  holy  church  that   he   cracks  so   much  of. 
Becket  was  living  since  the  conquest  under  king  Henry  the 
second,  not  four  hundred  years  since :    and  yet  all,  as  they 
think,  that  will  not  believe  their  trnmperv'  to  bo  fifteen  hun- 
dred year  old,  and  ought  not  to  be  broken,  is  an  heretic, 
disobeys  the  universal  church,  and  not  meet  to  live. 

Monica,  St  Austin's  mother,  seeinir  them  fast  at  Rome  on  Au^'i-.t. 
the  Saturday,  and  coming  to  Milan  see  them  not  fast  there, 
marvelled  at  it,  and  asked  Austin,  her  son,  the  cause  of  such 
diversity  of  fasting,  thinking  that  both  did  not  well.  Austin, 
being  yet  but  a  young  scholar  in  Christ's  school,  asked 
Ambrose  the  cause:  Ambrose  said,  '*  Fasti ncr  was  free,  and 
therefore,  when  he  came  to  Rome,  he  fasted,  and  did  as  they 
done  ;  when  he  was  at  Milan,  he  fiusted  not,  but  did  as  they 
(lid  '."'   Afterward  Austin,  being  better  learned,  gave  this  lesson 

[^  Quando  hie  sum  (Mediolani),  non  jejuno  sabhato  ;  quando  Komti* 
sum,  ji'juuo  sabbato:  et  ad  (luamcuntjUf  iitU-siam  vtiu-ritis,  ln(|uit 
(Aml)rosius),  I'jus  morcm  scrvatt*,  si  pati  scandaluin  iion  vultis  aut  facore. 
August.  Kj.ist.  XXXVI.  (al.  lxxxvi.)  Tom.  ii.  p.  IJO.  Paris.  IJWO.     Ki>.] 


558  THE    BURNING    OP    PAIjL''s.  [sECT. 

in  the  same  epistle,  and  said,  that  "he  found  wiitten  in  the 
New  Testament,  that  we  ought  to  fast ;  but  he  never  found  it 
there  written,  wliat  days  we  should  fast."  Therefore  the  time 
is  free  to  all  Christians  by  the  scripture,  to  eat  or  not  eat : 
but  they  must  eat  so  soberly  every  day,  as  though  they  fasted, 
and  see  that  they  surfeit  not.  Montanus,  an  heretic,  was 
the  first  that  made  laws  for  fasting;  and  they,  like  good  chil- 
dren, make  it  heresy  to  break  their  days,  or  fast  otherways 
than  they  appoint. 

There  be  two  sorts  of  fasting  from  meat,  which  we  be 
bound  unto :  the  one  'coluntary^  when  we  feel  ourselves  by  too 
much  eating  given  to  any  kind  of  sin;  then  the  flesh  must  be 
bridled  by  abstinence,  that  it  rebel  not  against  the  spirit,  but 
the  mind  may  more  freely  serve  the  Lord :  the  other  is  hy 
commandment^  on  such  days  as  be  appointed  by  common  order 
of  the  country,  wherein  we  must  beware  that  we  be  not  break- 
ers of  polities.  These  kinds  of  fasting  stand  in  outward  disci- 
pline, and  are  to  be  observed  with  freedom  of  conscience,  so  far 
as  the  health  of  the  body  may  bear,  and  superstition  be  not 
isai.  hiii.  maintained.  There  is  a  third  sort  which  Esay  speaks  of,  that 
stands  not  in  forbearing  meats  only,  but  in  exercising  the  works 
of  mercy.  "  Is  this  the  fast  that  I  choose,''  says  the  Lord,  "that 
a  man  should  punish  himself,  pinch  his  belly,  and  pull  down 
himself,  so  that  for  hunger  and  pain  he  cry  out  or  fall  into  sick- 
ness, that  he  ^\  rithe  and  lap  his  head  in  hoods  and  kerchiefs  \ 
No,"  says  the  Lord;  "but  this  is  the  fast  that  I  have  chosen; 
bring  the  poor  and  strangers  to  thy  house,  feed  the  hungry, 
clothe  the  naked,  &c."  God  is  not  delighted  with  a  hungry  belly 
for  meat,  l)ut  with  the  soul  that  hungers  for  his  righteousness. 
Furthermore,  this  general  kind  of  fasting,  which  stands  in  for- 
bearing flesh,  and  eating  but  one  meal  a  day,  to  many  it  is  no 
grief  nor  a  bridhng  to  the  lust  of  the  flesh.  Some  love  fish  so 
well,  that  they  had  rather  feed  of  that  than  of  other  meat ;  and 
some  have  so  weak  stomachs,  or  live  so  idle  lives,  that  they  can 
scarce  digest  one  meal  a  day.  Again,  other  some  have  so  cost- 
ly and  great  dinners,  that  they  eat  more  at  that  one  dinner, 
than  tlie  poor  man  can  get  at  three  scamlings  on  a  day\  There- 
fore I  cannot  say  that  he  punishes  his  body  by  abstinence,  that 

['  Scamlings  or  bcaniLlings:  meals  ol^tained  by  shifting  or  scram- 
bling.    Ei),^ 


VIII.]  CONFUTATION    OF    AN     ADDITION.  559 

eats  fish  which  he  loves  ;  nor  that  for  weakness  of  stomacli  can- 
not eat  more,  although  his  appetite  desire  it ;  nor  lie  that  gorges 
himself  so  full  at  one  meal,  that  he  cannot  he  hungry  of  a  whole 
clay  after.  Hard  it  is  therefore  to  appoint  to  every  particular 
man,  what,  when,  or  how  seldom  he  shall  eat  when  he  fasts : 
but  because  generally  every  man  loves  flesh  better  than  fish, 
and  eats  twice  a  day  at  the  least,  generally  it  was  well  appointed 
in  fasting  to  forbear  flesh,  and  eat  but  once  a  day,  though  it 
I'ail  in  many  particulars. 

Therefore,  when  any  is  to  be  charged  with  breaking  his 
fast,  the  person  is  to  be  considered,  whether  he  may  do  it 
with  the  health  of  his  body ;  the  Mnd  of  fasting,  whether  it 
be  superstitious,  to  buy  forgiveness  of  sins  and  righteousness ; 
the  thne^  that  it  be  not  with  Jewish  obseiTation  of  days; 
and  the  meat  itself,  that  it  be  not  thought  unclean  by  nature 
and  unla^^ful ;  and  the  cause,  that  it  be  for  taming  the 
flesh,  and  not  to  compound  with  God  or  bargain,  that  for  so 
many  days'  fasting  God  shall  reward  him  with  such  worldly 
blessings  as  please  him  to  appoint.  In  Flanders,  every  Satur- 
day betwixt  Christmas  and  Candlemas  they  eat  flesh  for  joy, 
and  have  pardon  for  it,  because  our  lady  lay  so  long  in  child-bed, 
say  they :  we  here  may  not  eat  so  ;  the  pope  is  not  so  good  to 
us :  yet  surely,  it  were  as  good  reason  that  we  should  cat  flesh 
with  them  all  tliat  while  that  our  ladv  lav  in  child-bed,  as  that 
we  should  bear  our  candle  at  her  churching  at  candlemas  with 
them,  as  they  do.  It  is  seldom  seen  that  men  ofter  candles  at 
womens'  churchings,  saving  at  our  lady's  :  but  reason  it  is,  that 
she  have  some  preferment,  if  the  pope  woidd  be  so  good  master  to 
us,  as  let  us  eat  flesh  with  them.  Every  one,  even  by  the  pope's 
law,  is  not  bound  to  fast,  as  children,  old  folks,  women  with 
child,  pilgrims,  poor  prisoners,  labouring  or  journeying  men;  and 
by  the  con.sent  of  the  i)hysician  and  ghostly  father,  even  in  the 
midst  of  blind  j)oper}',  all  sick  persons  might  eat  flesh  at  all 
times:  and  those  that  be  bound  to  fast  mav  be  dispensed  with 
for  a  little  monev.  That  is  jxood  holiness,  that  is  bou^^lit  for  so 
little  money.  Our  Saviour  Christ,  seeing  the  Pharisees  ofl*ended 
with  eating  meat,  said  to  them,  "That  which  enters  in  at  the  Matt.w, 
mouth  defiles  not  the  man;"  and  when  they  would  not  be  so 
.siitisiied,  he  said,  ''Let  them  Jilone,  they  be  blind,  and  guides  of 
the  blind."    So  .surely  to  such  obstinate  blind  papists,  as  will  not 


560  THE    BURNING    OF    PAUl/s.  [sECT. 

learn  the  freedom  of  conscience  taught  in  the  scriptures,  and 
serve  the  Lord  in  singleness  of  heart,  but  put  their  whole  de- 
votion in  outward  observation  of  man's  traditions,  it  may  well  be 
said,  '-Let  them  alone,  they  be  blind,  and  guides  of  the  blind." 
It  is  the  weak  conscience  that  is  to  be  borne  with,  as  St  Paul 
teaches,  saying,  "I  had  rather  never  eat  flesh,  than  offend  my 
brother;"'  and  not  the  obstinate  wilful  bhndness  of  the  supersti- 
tious, that  may  learn  and  will  not.  When  he  has  proved  that 
the  protestants  upon  their  wilful  lusts,  and  not  for  such  neces- 
sary considerations  as  is  here  rehearsed,  have  contemptuously 
l)roken  the  fasting-days  appointed  by  common  order,  he  may 
well  rebuke  them  :  but  there  be  too  many  witness,  which  have 
heard  many  of  them,  sundry  times,  out  of  the  solemnest  places 
and  pulpits  in  the  realm  teach  the  contrary :  therefore  none  can 
believe  these  his  lying  words  to  be  true.  Breaking  thy  fast 
stands  not  so  much  in  eating  any  kind  of  meat,  as  in  the  quan- 
tity of  it,  or  doing  it  with  contempt  of  the  higher  powers  and 
common  order  appointed;  or  else  in  offending  the  weak  con- 
science, which  has  not  learned  his  liberty  given  by  God  in  his 
holy  word. 
Lent.  Where  he  casts  in  our  teeth  the  breaking  of  Lent,  as  though 

that  were  commanded  by  Clod's  own  mouth,  and  should  be  ob- 
served without  all  excuse,  they  that  lust  shall  see  how  great 
diversities  of  fasting  Lent  have  been  in  old  time  before,  and 
then  judge,  whether  this  their  one  kind  of  fasting  Lent  be  so  ne- 
cessary. Socrat.  lib.  v.  cap.  xxii.  of  his  ecclesiastical  history^ 
writes  of  the  diversities  of  sundry  things  in  the  church,  as  keep- 
ing of  Easter,  baptizing,  marriage,  and  the  communion,  &;c.; 
among  which  he  touches  the  diversity  of  Lent  fast,  and  says, 
that  "the  Romans  fasted  three  whole  wrecks  afore  Easter,  except 

Uri  Ce  et;  €"ou?  /jiaAAoi/  »;  utto  vofxov  irap  eKao-rot?  e^  ap-^aiov 
Tr]v  irapaTrjprjaiu  eXal^ev,  avrd  tu  Trpdy/JiaTa  ceiKuvei.  *  *  *  avTiKa 
TttQ  TTOo  Tou  TTao-^u  vrjo-Teiw;  aAAc«)9  Trap  aAArn?  (pvXaTTO}X€va<i  ea-Tiv 
evpclv.  oi  fxev  'yap  ei>  Puifir]  t/qg??  Trpo  tov  iracr-ya  e/Sco/jiada^,  7rA>;i/ 
(TaftftoLTov  Ka\  KvpiaKt}^,  (Tvvr}fX}Xeva<i  vt)(TTevovaiv'  oi  he  eu  l\Xvpiot<;, 
Kui  oXr]  Tt]  'I'AXdci,  K.  T.  A.  *  *  ecTTJ  3e  evpeiv  ov  jkovov  Trep)  tov  upidfxov 
TUiv  rnxcpdv  cia^mvovvTa^,  aXXa  Ka\  Trjv  aTroytjv  twv  edeapaTvov  ov^ 
o/joiai/  'Troiovpeuov^'  ol  fxev  jap  irauTri  €p\l/v'y<ov  aire'^ovTai,  ol  Cc  tiuv 
c/ix/zu^aji'  \-^dv^  povov^  pcTaXapftavovcri'  Tiue^  Be  avv  to?<?  i-^Boai,  k,  t.  A. 
p.  249.  Ed.  1544.     It  is  needless  to  quote  more  at  lengtli.     Ed.] 


VIII.J  CONFUTATION    OF    AN     ADDITION.  5G1 

Saturday  and  Sunday;  some  Grecians  fast  six  weeks;  some  begin 
seven  weeks  afore,  and  fast  but  fifteen  days  in  that  space,  and 
those  not  all  together.  They  differed  also  in  meats,  for  some 
would  eat  nothing;  that  had  life  ;  some  would  eat  no  lively  thinof 
but  fish  ;  some  would  eat  both  fish  and  fowl ;  other  forbare 
berries  and  eggs;  other  forbare  all  things  save  diy  bread ;  and 
other  would  not  eat  that :  some  would  not  eat  afore  the  ninth 
hour,  but  then  would  feed  of  divers  meats ;  some  at  one  hour 
of  the  day,  some  at  another,  &c."  If  all  these  christian  men 
served  God,  and  yet  had  such  diversities  of  fasting  their  Lent, 
why  should  they  be  counted  evil  men,  that  do  no  worse  tlian 
they  did,  or  swerve  but  a  little  from  this  their  used  Lent  fast  i 
1h  this  so  well,  that  nothing  is  well  but  this  2  And  because 
they  stick  so  nmch  to  the  Romish  church,  note  that  he  says 
the  Romans  fasted  but  three  weeks ;  whv  should  we  then  fast 
six  ?  Or  how  has  Rome  changed  this  old  custom  I  Or  may  it 
be  changed  I  If  it  may  not,  why  have  they  done  it  I  and  if  it 
may,  why  blame  they  them  that  do  it  I  Polychronicon,  lib.  v. 
cap.  ix.  writes,  that  pope  Gregory  the  fii*st  ordained  fasting 
of  all  Lent",  who  lived  six  hundred  y^r  after  Christ :  then  it 
lacks  much  of  their  authority  and  ancienty,  that  they  crack  so 
much  of. 

AVe  read  tliat  our  Saviour  Christ  eat  flesh  at  his  last 
supper  on  maundy-thursday,  which  day  of  all  in  Lent  is  one  of 
the  holiest.  If  Christ  then  fasted  Lent,  I  speak  not  this  Ijecause 
I  would  Iiave  men  to  break  the  common  appointed  order  of 
fasting  without  lawful  cause  ;  but  that  I  would  every  man 
should  know  the  liberty  of  conscience  that  Christ  has  given 
and  taught  us  in  his  word.  Let  every  man  obey  the  ordinance 
of  the  rulers,  which  command  not  any  thing  contrary  to  God ; 
and  let  them  know  also  the  freedom  of  conscience,  that  they  he 
not  boundmen  to  the  creatures,  which  God  of  love  has  made  to 
serve,  and  not  to  rule  us.  Surely  these  people  were  christened, 
and  holy  members  of  the  church  of  Christ :  and  yet  so  shame- 
lessly he  cracks  so  much  of  the  whole  church  to  maintain  their 
doin<rs.    Spiridion,  bishoi)  of  a  town  in  (vnrus,  when  his  friend  soio.  lib.  j. 

,  ^  •  *  .  cap.  11- 

came  to  him  on  the  fa.sting-day  after  dinner,  bade  his  tlaughter 
Irene  dress  a  piece  of  bacon,  because  he  had  no  other  meat  in 

[j*  Also  in  all  the  churches  of  Rome  he  onlaincJ  fiibting  every  day  in 
tlie  Lent  for  forijivenesii  of  sins.     Kd.J 

[iMI.KIXtJTON.J 


562  THE    RURNING    OF    PAUl''s.  [sECT. 

the  house  :  "  Nay,''  says  the  man,  "I  am  a  christian  man  ;  I 
eat  no  flesh  on  the  fasting-day/'  "Why,"  says  Spiridion, 
"  because  thou  art  a  christian  man,  thou  should  eat\"  0  wor- 
tliy  lesson,  teaching  both  the  marriage  of  bishops,  and  also 
liberty  of  meats  ! 

Prayer.  Thirdly,  where  he  belies  us,  saying  that  we  call  prayer 

superstition,  read  the  books  of  prayers  which  the  protestants 
have  made,  the  order  that  they  teach  to  pray  in ;  mark  their 
prayers  openly  in  their  sermons,  with  what  fervent  zeal  it  is 
done;  and  judge  then,  how  falsely  he  misreports  them.  But  if 
he  mean  the  prayers  of  monks,  friars,  nuns,  &c.  we  will  not 
greatly  stick  to  grant  them  to  be  so  indeed  :  and  good  reasons 
we  have  out  of  their  own  doctors,  why  to  say  so.  St  Thomas 
in  his  secunda  seciindw^  Quaest.  xcii.  writes,  that  "  it  is  super- 
stition when  a  man  is  too  holy"."  As  when  he  is  so  pope-holy, 
that  he  believes  things  not  to  be  believed,  fears  things  not 
to  be  feared,  worships  things  not  to  be  worshipped,  or  does 
things  as  holy  which  be  not  holy  indeed.  Confer  these  say- 
ings with  monkish  prayers,  and  such  like,  and  see  whether 
we  say  true.  Things  necessary  to  be  believed  are  written 
only  in  the  scriptures :  so  be  things  to  be  worshipped,  to  be 
feared  as  godly,  or  counted  holy,  are  taught  there  only.     Then 

u'm!^^^'  ^^^  ^^^^^  believes  more  than  the  holy  bible  teaches,  or  worships, 
fears  other  gods  than  the  only  living  God,  or  does  any  thing 
for  the  service  of  God,  or  counts  holy  that  which  is  not  taught 
there  generally,  he  is  superstitious,  and  the  use  of  the  thing 
itself  is  superstition. 

The  English  word  is  the  harder,  because  we  use  the  Latin 
word  superstition,  and  makes  it  English :  but  the  Greek  word 
makes  the  nature  of  it,  and  the  things  afore  rehearsed,  plainer  by 
much.    There  be  two  Greek  words  signifying  this  superstition; 

ui^resctia.  ^^^^'■^lotlivesceia  \kde\odpn(jK^ia\  and  deisidwmonia  [^eiat^ai- 
fxov'ia].     The  further  word  signifies,  as  the  interpretation  of  it 

L  Taurr;  /xaWoi/,  e<pri,  ov  Trapairrjreov  -rrcivTa  yap  Kudapd  to?-? 
KudapoT^,  6  6eTo^  dirccpi^vaTo  Ao'70?.    Sozomen.  Eccl.  Hist.  11.  11.    Ed.] 

Q^  Dicitur  enim  superstitio  esse  religio  supra  modum  servata,  lit 
patet  in  Gloss,  ad  Coloss.  ii.  super  illud,  Qucs  sunt  rationem  hahentia 
mpienticp  in  superstitione.  Qusest.  xcii.  Artie,  i.  p.  266.— Simulata  religio 
ibi  dicitur,  quando  tradition)  humanie  nomen  religionis  applicatur,  prout 
in  Glossa  sequitur.  Ibid.  Artie,  ii.  p,  267.  Antverp.  1575.    Ed.] 


VIII.]  CONFUTATION    OP    AN    ADDITION.  563 

declares,  all  such  religious  worshipping  of  God,  as  man  de^'ises 
on  his  own  head,  and  is  not  taught  in  the  holy  scripture.  So 
says  the  Gloss.  Coloss.  ii.  "  When  man's  tradition  is  taken  for 
religion,  then  it  is  superstition^:"  as,  either  to  worship  any 
other  God  tlian  the  only  true  living  God,  or  to  worship  the  fi^P^"*'" 
only  God  otherways  than  he  has  appointed  us  in  his  word,  as 
with  lady  psalters,  trentals,  pilgrimages,  kc.  And  because  the 
chief  part  of  godly  worship  stands  in  praying  to  God,  and  call- 
ing on  him  in  our  necessities  with  a  stedfast  behef  of  his  holy 
word  and  promise ;  he  that  calls  on  any  creature  but  God  alone 
for  help,  or  believes  other  doctrine  necessar}^  to  salvation  than 
God's  book  alone,  he  is  well  called  superstitious.  The  latter 
word  sifmifies  that  godly  fear  in  their  opinion  which  is  due  to  Deisidae- 

,  ,  ,        monia. 

God  alone;  which  whosoever  gives  to  any  other  creature  beside 
the  true  God,  he  is  superstitious  also :  as  they  that  to  know 
things  to  come  will  counsel  with  spirits,  or  in  their  sickness 
or  trouble  seek  help  at  their  hands,  hang  upon  the  stars  for 
lucky  or  unlucky  days,  or  fear  any  creature  more  than  the 
Lord  and  creator.  All  the  pope's  creatures  therefore  be  su- 
perstitioas,  putting  their  holiness  and  religion  in  their  cowls, 
cloisters,  order  invented  of  men,  and  fearing  more  to  break 
the  rule  of  Austin,  Dominic,  Benet,  than  of  any  apostle,  evan- 
gelist, or  Christ  himself.  They  also  be  superstitious,  that  put 
holiness  in  meats,  days,  times,  places,  beads,  holy  water,  palm, 
cross,  pardons,  St  Agathe's  letters  for  burning  houses,  thorn- 
bushes  for  lightnings,  Szc. 

Learn  therefore  to  put  difference  betwixt  religion  and  su- 
perstition, and  then  ye  shall  easily  know  how  we  disallow  no 
prayer  but  the  superstitious.  The  scribes  and  Pharisees  prayed 
at  every  corner  of  the  streets,  and  fasted  oft :  yet  our  Saviour 
Christ  rebuked  them,  not  condemning  prayer,  but  their  mis- 
using of  it.  So  we  will  every  man  to  pray  in  ever}'  time  Prayer, 
and  place ;  yet  superstition  we  abhor  in  all  sorts  of  men, 
prayer,  time  and  place.  What  wicked  blindness  is  this  then, 
to  think  that  bearing  prayers  written  in  rolls  about  with  them, 
as  St  John's  gospel,  the  length  of  our  Lord,  the  measure  of 
our  lady,  or  other  like,  they  sliall  die  no  sudden  death,  not 
be  hanged,  or  if  he  l)e  hanged,  he  shall  not  die!     There  Is 

P  Sec  the  preceding  note.     En.] 

30—2 


504  THE    BURNIXG    OF    PAUl''s.  [sECT. 

too  many  such,  though  ye  laugh  and  beheve  it  not,  and  not 
hard  to  shew  them  with  a  wet  finger. 

Prayer  then  is  of  two  sorts,  either  in  begging  that  that  we 
want,  or  orivinff  thanks  for  that  which  w^e  have  received:  and  it 
is  the  earnest  Hfting  up  of  a  man's  mind  to  God,  or  a  famiHar 
and  reverent  talk  and  complaint  to  our  heavenly  Father  of  our 
miseries,  with  a  craving  of  his  mercies,  and  trusting  to  obtain 
of  his  mercy  that  which  shall  be  necessary ;  or  else  an  humble 
thanksgiving  for  his  liberal  benefits,  so  plenteously  bestowed  on 
us  undeserved.  These  stand  in  deep  sighs  and  groanings,  with 
a  full  consideration  of  our  miserable  state  and  God''s  majesty; 
in  the  heart,  and  not  in  ink  or  paper  ;  not  in  hanging  written 
scrolls  about  the  neck,  but  lamenting  unfeignedly  our  sins  from 
the  heart,  accusing  and  condemning  ourselves,  and  begging  par- 
don for  them;  not  in  speaking  a  number  of  words  with  the 
lips  unconsiderately,  be  they  never  so  holy,  but  with  bitter 
tears  weighing  from  the  heart  every  syllable  that  he  thinks  or 
[isam.i.]  speaks.  Thus  prayed  Anna  to  have  a  son,  1  Kings  i.  so  sor- 
rowfully pouring  out  her  griefs  afore  God  in  her  mind,  that 
the  priest,  seeing  her  lips  move  and  hearing  not  her  words, 
thought  she  had  been  drunken.  Thus  earnestly  called  Moses 
on  God  in  his  sorrowful  meditation,  that  the  Lord  said  to  him, 
"  Why  criest  thou  so  to  me  V — ^and  yet  we  read  not  that  he 
spake  any  word  at  all.  The  other  is  lip-labour  in  speaking 
much,  or  saying  a  great  number  of  their  own  devised  prayers, 
or  else  a  charming;  thinking  that  in  certain  words  speak- 
ing they  could  make  things  come  to  pass  as  they  lust.  These, 
with  such  other  as  popery  is  full  of,  we  say  be  supersti- 
tious. 

Lastly,  he  burdens  us  with  breaking  all  laws  of  the  church, 
civil,  canon,  and  the  realm,  in  that  we  say,  marriage  of  priests 
is  lawful.  This  is  that  which  may  not  be  borne:  this  is  thought 
so  heinous,  that  christian  men  should  not  suffer  it.  If  he  were 
learned,  he  could  never  have  heaped  so  many  lies  together. 
All  writers  confess,  that  the  Greek  church  in  the  east  part 
of  the  world  (which  is  the  greater  part  of  Christendom)  never 
iorbad  their  priests  marriage,  nor  do  at  this  day.  For  the 
west  and  Latin  church  now  will  I  try  a  little,  whether  any 
such  have  been  borne  by  law,  or  no.  Hildebrand,  commonly 
called  Gregory  VH.  (who  for  his  deeds  might  be  turned  and 


Marriage  of 


VIII.]  COM-r.TATlO.V    OF    A\     ADDITION .  565 

called  a  hll-hrand)  was  the  first  that  ever  brought  about  (but  J'j[i-4;'''''^' 
with  much  ado,)  that  priests  should  not  marry',  and  the  mar-  i>ein^<^"^'J»- 
ried  should  lose  either  their  wives  or  livings :  but  the  priests 
of  Spain  withstood  him  by  their  bishop.    Some  afore  attempted 
it,  but  never  one  could  compass  it.     This  pope  lived  about 
the  conquest,  five  hundred  year  since ;   and  since  the  begin- 
ning of  the  world  unto  his  time  it  was  not  brought  to  pass. 
There  is  a  great  difference  in  continuance  of  time  then,  that 
marriage  was  allowed,  and  a  small  that  they  were  forbidden. 
In  Moses'  law  it  was  not  forbidden,  two  thousand  year  afore 
Christ.    Peter  the  apostle  and  Philip  the  evangelist  were  mar-  Actsxxi. 
ried,  and  had  daughters.     Gregory,  bishop  of  Nazianzum,  was  J^a'lf'./'^' "' 
bishop  there,  as  his  father  was  afore  him^.     Polycrates,  bishop  Kusph.  lib. 
of  Ephesus,  says,  that  "seven  of  his  cousins  and  ancestors  had 
been  bishops  afore  him^.""    When  Phileas,  bishop  of  Chinna, 
was  led  to  martyrdom,  the  greatest  reason  they  had  to  per- 
suade him  to  recant,  was  that  he  would  have  pity  on  his  wife'. 
Eustathius  and  his  scholars  are  blamed  because  they  despised  sozo.  lib.  iii. 

•^  ^  cap.  14. 

married  priests\ 

These  among  the  Grecians,  I  trust,  prove  that  the  church 

(]'  Ita  aliis  deniquc  super  aliis  promulgatis  Icgibus,  non  ante  poiiti- 
ficatum  Grej^oiii  septimi,  qui  anno  salutis  MLXXIV.  est  pontifex  creatus, 
conjugiuni  adinii  occidcntalibus  sacerdotilms  potuit. — The  remark  which 
the  writer  suhjoins,  sliortly  after,  is  too  much  to  the  pur])ose  to  he  passed 
over:  Illud  tamen  dixerim,  tantum  ahfuisse  ut  ista  coacta  castitas  illani 
conjugalem  vicerit,  ut  etiam  nullius  delicti  crimen  majus  ordini  dedecus, 
plus  mali  religioni,  plus  doloris  omnihus  bonis  impresserit,  inusserit, 
attulcrit,  quam  sacerdotum  lihidinis  lahes.  Polyd.  Vergil.  Lib.  v.  caj).  4. 
pr.  fin.  ]».  298.  Argentor.  KIOO.     Ed.] 

Q^  Gregorius  vero  apud  Nazianzon  oppidum  in  locum  patris  episcopus 
su])rogatus  hicrcticorum  turhinem  fidelitcr  tulit.  Auctores  Hist.  Ecclcs. 
Lib.  XI.  (Ruffini  ii.)  cap.  ix.     Ed.] 

Q  In  his  letter  addressed  to  Victor,  bishop  of  Rome :  'V.-rrrd  fxiu  iitrav 
<Ti/77£i/cK  fiov  eTTtn-KOTToi,  €yw  ce  oycoo<:.  Translated  by  Ruftinus,  Septcm 
namque  ex  parcntibus  meis  i)cr  ordinem  fuerunt  episcopi.     En.] 

r*    riooV   C€  KUi  avrov  tou   cinaaTov  "TrapaKuXovfroc^  4o<;   uv  avrtai' 

(HKTOV    \uf30iei',     (^CHO)     T€     TTa'tCWU     KCH     "/VVIUKUJI/     Trajf/rTCt JI/TO.  Euscl). 

Eccl.  Hist.  Lib.  viii.cap.  ix.,  where  it  is  told  of  I'hilcas,  bishop  of  Thmuis, 
and  his  fellow-martyr,  Philoromus,     Ed.] 

fiivov^y  Ku\   tv  o'lK-ojc  ycyuiit]KoTU}v   iv\((rOai    7r«^)«iToi/^fi/oi/v,   ku)    tov^ 
ytyuistiKora^  "rrnta-livrepov^  v-n(p(f)povovvTas.      1*.  -i'l.  Ed.  \b\A^     Ed.] 


566'  THE    BURNING    OF    1'AUL\«!.  [sECT, 

has  had  married  priests  of  old  time.  The  fiftieth  canon  of 
the  apostles  says :  "  If  any  bishop,  priest,  deacon,  or  any  of 
the  clergy,  forbear  marriage,  flesh  and  wine,  not  for  that  his 
mind  might  be  fitter  to  godliness,  but  for  abomination,  for- 
getting that  all  that  God  has  made  is  good,  and  that  he  made 
both  male  and  female  ;  let  him  be  correct  or  deposed  ^"  The 
third  council  of  Carthage  says  thus :  "  Let  not  priests'  chil- 
dren make  any  plays  and  games  .^'''  "  If  any,''  says  the  pope's 
canon  law,  "  should  teach  that  a  priest  for  religion  sake  should 
despise  his  wife,  accursed  be  he."  Distinct,  xxviii^.  Again, 
the  next  chapter  following :  "If  any  make  a  difference  of  a 
married  priest,  as  though  he  should  not  minister  by  occasion 
of  his  marriage,  and  therefore  forbear  from  his  ministration,  ac- 
cursed be  he."  When  this  foolish  unlearned  papist  has  scraped 
these  and  such  like  sayings  out  of  the  pope's  testament,  com- 
monly called  his  decrees,  then  he  may  say  the  pope's  law  has 
utterly  condemned  marriage  of  priests  in  the  Latin  church. 

St  Paul.  But  what  needs  these  proofs,  when  St  Paul  says  plain, 

"A  bishop  must  be  the  husband  of  one  wife  ?"     And  Am- 

Ambrosc.     brosc.  Writing  on  the  same  place,  says  that  "  he  is  not  for- 

piatina.  bidden  to  have  a  second \"  Pope  Pius  11.  writes,  that  "there 
were  great  causes  why  priests  were  forbidden  wives,  but  there 

Jerom.        were  greater  causes  why  they  should  be  restored.^"    Jerome 

[^  Si  quis  episcopus  aut  presbyter  aut  diaconus,  aut  qiiivis  omnino  do 
sacerdotali  consortio,  nuptiis  et  carnibus  et  vino  abstinuerit,  non  prop- 
terea  quo  mens  ad  cultum  pietatis  reddatur  exercitatior,  sed  propter 
aboniinationem,  oblitus,  quod  omnia  pulchra  valde,  et  quod  masculum  et 
feminam  Deus  creavit  hominem,  sed  difFamationibus  lacessens  creationem 
Dei  vocat  ad  calumniam;  aut  corrigitor,  aut  deponitor,  et  ex  eeclesia 
rejicitor.  Consimiliter  et  laicus. — Canones  sanctorum  apostolorum  per 
Clemcntcm,  a  Petro  Apostolo  Romae  ordinatum  episcopum,  in  unum 
con^osti.     Can.  l.    Ed.] 

P  Held  in  the  year  397.  Cap.  xi.  Ut  filii  episcoporum  vel  cleri- 
forum  spectacula  sccularia  non  exhibeant,  sed  nee  spectent.  Concil. 
Tom.  III.  p.  480.     Ed.] 

P  Si  quis  docuerit  sacerdotem  sub  obtcntu  religionis  propriam 
uxorem  contemnere,  anathema  sit.  Decret.  Gratiani,  Pars  i.  Distinct, 
xxviii.  p.  148.  Antvcrp.  I'uPj.     Ed.] 

[^  Sed  conjugia  non  rcsolvuntur,  si  quis  iteraverit.  «  *  *  Qui  autem 
iteraverit  conjugium,  culpam  quidem  non  habet  coinquinati,  sed  prac- 
rogativa  exuitur  sacerdotis.     Class,  i.  Epist.  lxiii.  (lxiv.)  §  63.    Ed.] 

[■'  Sacevdotibus  magna  rationc  sublatas  nuptias,  majori  restituendas 
vidcri.     Platina,  De  Vit.  Pontif.  fo.  157.  Colon.  1540.    EDr\ 


VlIl.J  COXFUTATIOX    Or    A.\     ADDlTlU.N.  .567 

grants  that  in  his  time  many  priests  were  married,  contra  Joici- 
nian^  And  on  the  sixth  chapter  of  the  epistle  to  the  Ephesians 
he  WTites  thus:  "Let  bishops  and  priests  read  these,  which 
teach  their  children  \vorldly  learning,  and  make  them  to  read 
comedies,  and  sing  bawdy  songs  of  minstrels,  &c.'  Nauclerus, 
Part  VII.  Generat.  xxxvii.  writes  thus:  "Gregory  VII.  de- Grcj;:ory vn 
creed  in  the  year  one  thousand  and  seventy-tliree,  that  from 
thenceforth  priests  should  not  have  wives ;  and  they  that  had, 
should  leave  them  or  be  deposed.  He  wrote  to  the  bishops  of 
France  and  Germany,  that  they  should  procure  it  so  to  be  with 
them.  The  whole  clergy  cried  out  against  this  decree,  calling 
him  heretic;  who  had  forgotten  the  word  of  the  Lord,  who  said,  ^^^^^-  ''»''• 
"  All  receive  not  this  saying ;  and  he  that  cannot  refrain,  let  ^  ^'■-  ^''•• 
him  marr}';  and  it  is  better  to  marry  than  to  burn."  How  vio- 
lent a  thing  is  this  to  compel,  that  men  should  live  like  angels! 
and  when  he  denies  the  accustomed  course  of  nature,  he  should 
give  liberty  to  whoredom  !  If  he  continued  to  confirm  this 
decree,  they  had  rather  leave  their  priesthood  than  marriage. 
Gregorj',  notwithstanding,  was  instant,  and  rebukes  the  bishops  Gregorj-. 
of  slothfulness,  that  these  things  were  not  done  among  them. 
The  archbishop  of  Mcntz,  perceiving  how  hard  a  thing  it  was, 
to  break  so  long  a  rooted  custom,  and  to  reform  the  world 
in  his  old  age",  appointed  his  priests  six  months  to  do  that 
in,  which  they  must  necessarily  do :  they  purposed  then  to 
lay  violent  hands  on  the  bishop,  except  he  changed  his  pur- 
pose. The  year  following  Gregory  attempted  that  divorcing 
of  them  by  his  legate,  which  he  could  not  ])ring  to  pass  by 
the  bishop.     The  priests  were  so  moved  against  the  legate, 

\^  Eliguntur  mariti  in  siicerdotium,  non  ncgo ;  quia  iion  sunt  tanti 
virj^nes,  quanti  neccssarii  sunt  saccrdotcs.  Hieron.  advcrsus  Joviniiuunn, 
Lib.  I.  Tom.  IV.  Pars  ii.  p.  17').  Paris.  1706.     Ed.] 

p  Lcj^ant  c])isc'opi  at(iuc  prcsl)yteri,  <|ui  filios  suos  socularihus  litem 
crudiunt,  ct  faciunt  conicdijis  lege  re,  et  minionun  turpia  scripta  cantarc. 
In  Ephes.  vi.  Tom.  iv.  p.  31K).     Ed.] 

Q"  i.  e.  its  old  age,  the  world's.  Ad  rudimcnta  nascentis  ccc-lcsiic  se- 
noscontem  jam  mundum  rofonnaret. — It  is  unncccssiiry  to  (juoto  the 
original,  of  which,  in  substance,  the  text  gives  an  accurate  tran.slation. 
The  conclusion  is  as  follows:  Hanc  disceptationem  horrcnda  ecclesitc 
occi<lentalis  pestis  sccuta  est;  udeo  ut  et  laiei  in  hoc  saeerdotum  dissidio 
sjicra  tnutarent,  bapti/arent,  inungerent  sonlibus  pro  vero  pietatis()le<»,  i\:e. 
Nauclcri  Chronica,  Tom.  ii.  Gcncnit.  x.vxvi.  p.777 — 0.  Colon.  lo7l>.  En.] 


matter. 


.56*8  THE    BURNING    OF    PAUl/s.  [sECT. 

that  they  had  ahnost  torn  him  in  pieces,  except  he  had  gone 
away,  and  left  the  matter  undone.  A  horrible  plague,""  he  says 
further,  ''did  follow  this  contention  of  the  west  church,  inso- 
much that  laymen  did  christen  and  minister  sacraments,  be- 
cause the  priests  had  rather  forsake  their  priesthood  than 
their  wives,  and  would  not  minister,  &c.''  Thus  far  the  his- 
tory. i\Iark  when  this  was  done,  the  trouble  in  doing  it,  the 
plague  that  followed,  and  that  marriage,  as  he  says,  was  long 
used  afore  him. 

Note  also  "  To  the  lord  and  fother  Nicliolas,  the  diligent  provider  for  the  holy 

episUc*^    ^  Romish   church:    Huldrich,  l)ishop   of  Augsburgli  in  name  only, 

cnurerning  Avislics  love  as  a  son,  and  fear  as  a  servant. 

the  same 

"  Where  I  found,  O  father  and  Lord,  your  decrees  for  the 
continenty  of  clerks,  which  ye  send  me  of  late,  to  be  without 
discretion,  a  certain  fear  and  heaviness  both  troubled  me :  fear, 
because  the  judgment  of  the  shepherd,  whether  it  be  right  or 
wrong,  is  to  be  feared ;  for  I  was  afraid  lest  the  weak  hearers 
of  the  scripture,  which  will  scarce  obey  a  righteous  judgment, 
not  regarding  this  of  yours,  as  wrongful,  should  boldly  break  this 
so  heavy  a  commandment  of  the  shepherd,  that  it  may  not  be 
borne :  sorrow,  or  rather  pity,  troubled  me,  when  I  doubted  by 
what  means  the  members  might  escape,  where  their  head  was 
so  sore  sick.  What  can  be  more  grievous,  or  more  to  be 
pitied  of  the  whole  church,  than  that  you,  the  bishop  of  the 
chiefest  see,  should  swerve  but  a  little  from  a  holy  discretion  i 
Thou  swerved  much  from  this,  when  thou  would  that  clerks, 
(whom  tliou  should  warn  for  the  continenty  of  marriage,)  should 
be  compelled  to  it  by  a  certain  imperious  violence.  Is  not  this 
worthily  to  be  counted  a  violence,  by  the  common  judgment  of 
all  wise  men,  when  any  man  is  compelled  to  execute  private 
decrees,  contrary  to  the  doctrine  of  the  gospel  and  decree  of 
the  Holy  Ghost? 

"  Therefore,  where  there  be  many  examples  of  the  old  testa- 
ment and  jiew,  teaching  discretion,  as  ye  know;  I  beseech 
your  fatherhood,  be  content  that  some  few  among  many  may 
be  put  in  this  writing.  Our  Lord  appointed  marriage  to 
priests  in  the  old  law,  which  is  not  read  to  be  forbidden  them 
afterward.  J3ut  he  says  in  the  gospel,  "  There  be  eunuchs 
which  have  gelded  themselves  for  the  kingdom  of  heaven  :  but 


V 


Til.]  C'l.N  FUTATIOX    OF     AN     ADDITION.  569 

all  men  receive  not  this  word ;  he  that  can  take  it,  let  him  take 
it."  Therefore  the  apostle  says,  ''  For  virgins  I  have  no  com- 
mandment of  the  Lord,  but  I  give  counsel.'^  Ye  see  that  all 
men  cannot  take  this  counsel,  according  to  the  saying  of  the 
Lord.  And  ye  see  also  many  flatterers  of  the  same  counsel, 
willing  to  please  men  and  not  God,  with  this  false  shew  of  con- 
tinenty,  to  do  more  heinous  things;  as  to  provoke  their  fathers'* 
wives,  not  abhor  to  he  by  beasts  and  men.  But  lest  the  state 
of  the  whole  church  should  be  decaved  bv  the  great  mischiefs 
of  this  filthiness,  he  said,  ^'For  fornication  let  every  man  have 
his  own  wife."  Yet  these  hypocrites  falsely  say,  that  this  same 
belongs  specially  to  laymen  :  which  h\q)ocrites,  although  they 
be  in  a  most  holy  order,  yet  they  doubt  not  to  misuse  other 
men's  wives.  These  men  understood  not  the  scripture  rightlv; 
and  because  they  wrung  the  pap  too  sore,  they  sucked  blood 
instead  of  milk.  For  that  saying  of  the  apostle,  '*Let  every 
man  have  his  own  wife,"  excepts  no  man  indeed,  but  him  that 
professes  continenty,  or  him  that  determines  to  continue  his 
virginity  in  the  Lord,  «S;:c.  And  that  ye  may  know  that  they 
which  have  not  made  this  vow,  ought  not  to  be  compelled, 
hear  the  apostle  to  Timothy,  saying,  "  It  becomes  a  bishop  to 
be  blameless,  the  husband  of  one  wife:"  and  lest  any  man  should 
turn  this  saying  to  the  church  only,  he  adds,  ''He  that  cannot 
rule  his  own  house,  how  can  he  rule  the  church  of  Godf  Like- 
wise he  says, '' Deacons  must  be  the  husband  of  one  wife,  which 
can  well  rule  their  children  and  houses." 

'•  I  know  that  ye  have  taught  by  the  decrees  of  holy  Silvester, 
pope,  that  this  wife  must  be  blessed  of  the  priest.  The  writer 
of  the  rule  of  clerks'  lives,  agreeing  with  these,  and  such  sen- 
tences of  the  scripture,  says,  '-A  clerk  must  be  chaste,  or  else 
bound  with  the  band  of  one  marriage."  Of  all  which  savings 
lie  gathers  truly,  that  a  bishop  and  deacon  are  to  be  blamed, 
if  they  be  divided  into  many  women  :  but  if  either  bishop  or 
deacon  forsake  one  woman  for  religion  sake,  the  canonical  sen- 
tence here  condemns  them  without  respect  of  their  degrees, 
saying,  "A  bishop  under  pretence  of  religion  must  not  put  away 
his  own  wife  :  if  he  put  her  away,  lot  him  be  excommunicate ; 
Imt  if  he  ccmtinue,  lot  him  be  deposed,  ^wvXposini.  There  Ix) 
some  which  take  St  (Jregory  for  a  helj)  of  this  oj)inion  ;  whose 
foolishness  I  laugh  at,  and  am  sorry  for  their  ignorance :  they 


570  THE    BURNING    OF    PAUL's.  [sECT. 

know  not  that  the  perilous  decree  of  this  heresy,  made  by  St 
Gregory,  was  purged  afterward  of  him  by  worthy  fruit  of  repent- 
ance. For  on  a  time  when  he  send  to  his  pond  for  fish,  and 
see  more  than  six  thousand  children's  heads  brought,  he  sighed, 
moved  with  inward  sorrow,  and  confessing  that  decree,  which  he 
made  for  forbearing  of  marriage,  to  have  been  the  cause  of  so 
great  a  slaughter,  did  purge  it  with  worthy  fruit  of  repentance; 
and  condemning  his  own  decree  praised  that  counsel  of  the  apo- 
stle, "It  is  better  to  marry  than  to  burn;"  adding  for  his  part 
this.  It  is  better  to  marry,  than  give  occasion  of  murder  ^" 

Thus  much,  among  many  other  reasons  concerning  this 
matter,  this  bishop  wrote  a  seven  hundred  year  since.  Friar 
Mantuan  says  that  Hilary,  the  learned  writer  and  bishop  of 
Poitiers  in  France,  was  married.  The  council  Grangrense, 
about  a  three  hundred  year  after  Christ,  says :  "  If  any  man 
think  that  it  is  not  lawful  for  a  married  priest  to  use  his 
ministery,  or  abhor  him  for  that  cause,  cursed  be  he\'''  The 
priests  of  Spain  did  earnestly  defend  their  marriage  against 
pope  Syricius,  being  angry  with  them. 

Thus  far  ye  see  of  how  late  years,  and  how  troublesome 
a  beginning  this  forbidding  of  priests'  marriage  had  in  other 
countries :  now  let  us  see  a  little  how  and  when  it  began  here  in 
England,  that  this  proud  pricker  and  unlearned  papist  may  see 
his  own  foolishness.  If  I  should  begin  at  Wales,  the  relics 
of  the  old  Britons,  which  have  at  all  times  suffered  their  priests 
to  marry  in  all  popery,  peradventure  some  would  call  them 
concubines  for  a  shift,  rather  than  wives,  as  they  be  indeed;  but 
surely,  if  papists  will  suffer  fathers  so  to  bestow  their  daughters, 
and  their  chaplains  to  keep  unlawful  women,  rather  than  their 
lawful  wives,  (as  Pighius,  their  great  patron,  says  it  is  better 
for  a  priest  to  keep  a  whore  than  have  a  wife',)  they  declare 

\J  For  the  original  of  this  letter,  with  some  further  notice  of  it,  see 
Note  C  in  the  Appendix.     Ed.] 

\y  Quicun(|uc  discernit  a  presbytero  <iui  uxorem  habuit,  quod  non 
oporteat  eo  ministrante  de  oblatione  percipere,  anathema  sit.  Cap.  iv.  De 
oblatione  Presbyteri  conjugati.  Concil.  Tom.  ii.  p.  501.  Paris.  1644.  Ed.] 

\^^  Having  explained  just  before  the  sense  of  uri  (^Trvpovadai,  1  Cor. 
vii.  9.),  Non  est  writentari,  ut  adversarii  falsissimo  intelligunt  et  jjersua- 
dent  miseris,  sed  tentationi  succumbere,  Pighius  discusses  the  question 
as  follows :  Sed  csto,  non  faciunt  obligati  voto  omnes,  quod  possunt  et 
debent,  ut  habeant  contincntiic  gratiam,  et  proinde  non  solum  tentantur, 


VIII.]  CONFUTATION    OF    AN     ADDITION.  571 

wlioso  children  they  be :  marriage  is  of  God,  whoredom  is  of 
the  devil.  Therefore  I  come  to  more  certain  things.  In  the 
time  of  king  Henry  the  first,  Paschal  being  pope,  and  Anselm 
bishop  of  Canterbur}',  about  four  luindred  years  since,  this  di- 
vorcing of  priests  began  chiefly  here  with  us.  The  pope  willed 
Anselm  to  do  it :  he  attempted  to  do  it,  and  the  king  withstood 
it,  as  appears  by  sundry  epistles  of  Anselm  concerning  the 
same  matter,  Epistle  77,  and  376. 

"  Anselm  to  his  brother  and  sons,  the  lord  prior  Ernulph,  E'""'ph- 
and  other  serving  God  under  him  in  Christ'*s  church  in  Canter- 
bury, greeting  and  his  blessing.  As  concerning  priests,  of 
wh(3in  the  king  gave  commandment  that  they  should  have  both 
their  churches  and  their  wives,  as  they  had  in  the  time  of  his 
father,  and  of  Lanfranc,  late  archbishop  ;  yet  both  because  the 
king  has  revested  and  reseised  me  of  the  whole  archbishop- 
rick,  and  also  because  so  cursed  a  marriage  was  forbidden  in  a 
council  in  the  time  of  his  father  and  the  same  archbishop,  bold- 
ly by  that  authority  which  I  have  by  the  archbishoprick,  I  com- 
mand, not  only  within  the  archbishoprick,  but  also  throughout 
England,  that  all  priests  which  keep  their  wives,  shall  be  de- 
prived of  their  churches  and  ecclesiastical  benefice."' 

Mark  the  things  contained  in  these  few  words :  the  king'*s   * 
connnandment  for  priests  to  keep  their  benefices  and  wives  both, 
contrary  to  pope  Grogorj^'s  decree  afore,  and  yet  not  contrary 
to  the  custom  in  his  father's  time  and  bishop  Lanfranc.     And 

sed  otiam  iinintur  eonim  ]»kTi(iiit'.  Quid  iiifitur?  An  niihere  his  minus 
malum  crit  ?  Nam  melius  hoc  ditcre  non  j)otc'S,  ([uod  apostolus  dam- 
nation! imputat,  si  primam  fidcm  irritam  faciant.  His,  inquam,  an 
saltern  minus  malum  minusijue  <lamnabilc  crit  nuboro,  (juam  uri  ?  Tu 
vide,  (|uis  i>ojor  scrvus  est  ?  •  •  •  In  (|uil)us  si  (|uand(>  remissiorcs  ex  in- 
firmitatc  camis  ecciderimus,  tolerabilius  hoe  ])eeeatum  est,  (|uam  si  jup:uni 
in  totum  cxcutiamus,  i.e.  by  marriage.  Alberti  Piji^hii  Explicationes 
Catholieic  pnceipuarum  Controversiarum.  p.  215.  Paris.  1.58().    En.] 

[_*  Ansclmus   Arehiepisenpis,  t'^e De   prcsbyteris   ct   quibus   rex 

linreepit,  nt  et  ceelesias  ct  feminas  liabeant.  sieut  tempore  j)atris  sui  et 
I^anfranei  archiopiscopi  habucrimt ;  et  quia  rex  me  resarsivit  dc  toto 
arehiej)iscopatu,  et  quia  tem])ore  patris  ejus  et  ejusdem  areliiejiiseopi  in 
eoncilio  probibitum  est  tarn  cxeerabile  eonjuerium  ;  fidueialitcr  ea,  quam 
in  an-biepiseojiatu  ha])eo,  auetoriUite  pnecipio,  non  solum  in  arehie- 
piseopatu,  scd  ctiam  per  totnm  Ani^^liam,  ut  omnes  siieerdotes,  qui  femi- 
nas tenueriut  ceelesiis  et  omni  eeelcsiastieo  beneficio  privcntur.  Lib.  m. 
Epist.cx.  Tom.  IV.  p.  ll.'J.  Colon.  1012.    En] 


572 


THE    BURNING    OF    PAULS. 


TSE 


SECT. 


Anseim.  \\Iicrc  Aiiselin  demanded  the  pope^s  advice  what  was  best  to 
do,  seeing  it  was  so  hard  to  divorce  them,  note  the  pope's 
answer,  Epistle  331. 

Faschai.  ''Paschal  bishop,  servant  of  God's  servants,  to  his  reverend 

brother  Ansehn,  bishop  of  Canterbury,  greeting  and  apostohcal 
blessing.  We  beheve  3'our  brotherhood  is  not  ignorant,  what 
is  decreed  in  the  Romish  church  concerning  priests'  children : 
but  because  there  is  so  great  a  multitude  of  such  within  the 
realm  of  England,  that  almost  the  greater  and  better  part  of  the 
clerks  are  reckoned  to  be  on  this  side ;  we  commit  the  order 
herein  to  your  charge :  for  we  grant  those  to  be  promoted  to 
holy  offices  (by  reason  of  the  need  at  this  time,  and  for  the 
profit  of  the  church)  whom  learning  and  life  shall  commend 
among  you,  and  yet  notwithstanding  the  prejudice  of  the 
ecclesiastical  decree  be  taken  heed  to  hereafter  1." 

Here  I  note  the  pope's  confession,  that  almost  the  greater 
and  better  part  of  the  clergy  here  in  England  were  married 
then,  and  that  he  suflPers  them  to  be  promoted  to  benefices,  and 
afterward,  as  time  would  suifer,  to  execute  the  pope's  divorcing 
decree.  When  the  bishops  could  not  well  bring  those  divorces 
to  pass,  the  pope  send  Joan,  his  cardinal,  to  do  it :  and  he,  as 

Poiychron.  Polyclironicon  writes,  lib  vii.  cap.  xvi.  was  taken  the  same 
night  in  bed  with  a  whore,  in  the  time  of  Henry  the  first.^  0 
holy  single  life  that  the  pope  went  about ! 

But  not  only  this  hardness  was  in  beginning  of  this 
divorce,  but  after  that  they  were  separated,  divers  came  to- 
gether again,  as  appears  in  the  epistle  that  Anseim  wrote  to 
WiUiam  his  archdeacon  in  this  behalf.     "Anseim,  archbishop, 

Q^  In  Lib.  III.  Epist.  xlv.  of  Anseim  is  pope  Pascliars  letter,  giving  a 
succinct  account  of  the  various  points  on  which  Anseim  asked  for  counsel, 
Avitli  the  respective  answers.  The  answer  to  the  second  question  is  as 
follows:  De  sacerdotum  filiis  vel  concubinarum  quam  vitam  tenendam 
priL'decessorcs  nostri  sedis  apostolicae  pontifices  instituerunt,  nosse  te 
cicdimus:  nee  nos  ah  illorum  volumus  aberrare  vestigiis.  Quod  igitur 
tibi  super  his  in  harbaris  regionibus  sit  disponcndum,  ex  ipsius  praecepti 
jtotoris  collatione  distinguere.     Ed.^ 

P  John,  cardinal  of  Homo,  came  into  England,  and  made  a  grievous 
l)roccss  against  priests'  concubines,  and  said,  that  "  it  is  a  foul  sin  and  a 
great  to  arise  from  a  strumpet's  side  to  sacre  [[consecrate]  Christ's  body:" 
but  the  same  day,  after  that  he  had  sung  mass,  he  was  taken  with  a 
strumpet  at  even.  Thing  that  was  openly  kno^vn  might  not  be  forsake : 
it  must  needs  be  known.    Ed.] 


VIII.]  CONFUTATION     OT    AN     ADDITION.  573 

to  the  reverend  Gundulph  bishop,  and  to  Ernulpli  prior,  and  to 
William,  archdeacon  of  Canterbury,  and  to  all  in  his  diocese, 
greeting.  Epistle  .373.  William  our  archdeacon  has  written 
to  me,  that  some  priests  which  be  under  his  custody,  taking 
again  their  wives  that  were  forbidden  them,  have  fallen  into 
uncleanness,  from  which  they  were  drawn  by  wholesome  coun- 
sel and  commandment,  ^^'hen  the  archdeacon  would  amend 
this  thing,  they  utterly  despised  his  warning  and  worthy  com- 
mandment \N'ith  a  wicked  pride.  Then  he,  calling  together 
many  religious  men,  and  obedient  priests,  excommunicated 
worthily  the  proud  and  disobedient,  which  beastly  despised  his 
curse,  and  defiled  the  holy  ministery  as  much  as  in  them  lay, 

Here  appears,  liow  hard  it  was  to  divorce  the  married 
priests,  and  how  some  would  not  obey,  though  they  were  ex- 
communicate. I  mark  also,  how  the  bishop  calls  these  mar- 
riac^es  ''uncleanness,"  and  savs,  thev  "defile  the  ministerv:"  but 
to  an  indifferent  judge  the  priests  have  better  reasons  out  of  the 
scriptures  for  themselves,  than  the  bishop  had.  Let  all  them 
therefore,  that  have  the  fear  of  God  afore  thera,  consider  the 
great  plagues  that  God  laid  on  this  realm  at  that  time.  The 
realm  was  conquered  by  strangers,  William  conqueror  and  his 
fellows,  the  ])ope^s  chaplains.  Lanfranc,  bishoj)  of  Canterbury 
under  king  William  the  second,  brought  in  transubstantiation, 
and  Anselm  under  Henrv  the  first,  next  kiuGT  folio winor  brouirht 
in  unmarried  priests,  and  divorced  the  married.  The  doctrine  of 
transubstantiation  is  so  holy,  that  a  married  priest  may  not 
handle  it  :  the  one  cannot  stand  without  the  other,  and  the  one 
necessarily  brings  in  the  other.     The  late  popes  were  better 

P  Nuper  rclata  est  mihi  Deo  cxecrabilis  et  omnibus  christianis 
oilibilis  superba  quorundam,  qui  se  sacerdotes  nominant,  pra?sumptio. 
Scripsit  imiTKiue  mihi  archidiaconus  iiostcr  A\Mllc'linus,  <inia  nunnulli 
jircsbyteri,  \,\\\\  sub  ejus  sunt  custodia,  iteium  ivpetcntt's  ju-oliibitiis 
i'ominas,  in  immunditiam,  a  qua  salubri  consilio  et  jussione  abstract! 
fuerunt,  se  revolverunt.  C^uod  cum  idem  archidiaconus  vcliet  corrii^cre, 
(tinnino  ejus  monitiunem  et  susceptibilem  jussionem  nefamhi  supcrl)ia 
contcmpscrunt.  Qui,  convocatis  secuui  phirilms  rcligiosis  ct  obcthi'n- 
tibus  sacenlotibus,  superbos  et  inobedientes  ^hidio  di^ue  excom- 
municationis  jwrcussit:  quam  excommunicationem  In'stiali  ins^inia 
cnntemnentes,  ministcrium  sanctum  pollucre,  ijuantum  in  ipsis  est,  non 
I'tninidant.     Lil>.  in.  Kpist.  cxii.  Tom.  iv.  p.  1-J4.  Colon,  1012.     En.] 


574  THE    BURNING    OP    PAUl's.  [sECT. 

than  they  ;  for  in  the  time  of  pope  Paul  the  third,  keeping  his 
council  at  Trident  a  seventeen  year  since,  came  forth  that 
worthy  book  Interim^  wherein  is  entreated  the  marriages  of 
priests,  and  concluded  that  those  which  be  married  should  not 
be  divorced ;  but  whether  any  more  should  marr}',  it  should  be 
referred  and  deferred  to  a  general  council.  These  men  were  more 
reasonable,  modest,  and  wise  than  om*  late  brutish  papists: 
for  in  the  late  days  of  their  raging  madness,  contrary  to  this 
decree  of  the  pope  made  not  sixteen  year  afore,  they  divorced 
here  with  us  all  priests  that  afore  were  married. 

But  when  these  old  popes  see  how  hard  it  was  to  drive 
priests  from  their  wives,  that  hell-brand  Gregory  VII.  decreed 
that  none  should  hear  his  mass,  that  was  married :  and  by  this 
polity  he  brought  more  to  pass,  than  by  excommunication  or  any 
other  way.  Such  practices  the  pope's  prelates  are  full  of :  for 
when  the  priests  perceived  their  ministery  was  despised,  it  made 
them  something  to  relent,  and  at  length  altogether  to  quail.  At 
the  same  time,  and  straight  after  the  conquest,  were  swarms  of 
monks  brought  almost  into  all  the  cathedral  churches  of  the 
realm.  As  at  Duresme,  in  the  year  one  thousand  and  eighty- 
three,  the  priests  (which  then  were  married)  were  brought  from 
Daresme.  Duresme,  and  had  the  prebends  of  Aucland,  Darnton,  and  Nor- 
ton ;  and  monks  were  placed  in  their  steads  at  Duresme,  in  the 
eighteenth  year  of  William  the  Conqueror :  and  these  prebends 
were  then  first  founded  and  appointed  for  these  secular  married 
priests.  0  gentle  papists  of  old  time,  that  would  not  displace 
married  priests,  but  provide  livings  for  them,  where  our  Edom- 
ites  persecute  them  without  mercy  !  Marriage,  God's  holy  ordi- 
nance in  paradise,  and  blessed,  is  punished  of  popery  in  the 
world :  such  is  their  wickedness.  In  other  places,  as  Winches- 
ter, Worcester,  and  elsewhere,  this  bringing  in  of  monks  and 
driving  out  married  priests  began  a  little  afore  the  conquest 
under  king  Edgarus,  but  no  great  difference  in  the  years. 
Dunstan  and  Oswalde,  bishops  of  Worcester  first,  and  after  of 
Canterbur}'  and  York,  were  great  helpers  in  this  matter.  Os- 
walde thrust  all  the  clerks  out  of  Worcester  church,  which 
would  not  be  made  monks.  Ethel woldus,  bishop  of  Win- 
chester, thrust  out  his  married  priests  likewise,  if  they  would 
not  forsake  their  wives,  and  become  monks,  and  placed  monks 
in  their  stead ;  but  they  so  hated  the  monkish  life,  that  they 


VIIl 


.]  CONFUTATION     OF    AN     ADDITION.  'u  O 


were  content  to  leave  all  rather  than  become  monks,  ever}'  one 
of  them  save  three.  But  after  the  death  of  Edgarus,  Aelfer, 
king  of  Mercia,  (which  was  the  middle  and  chief  part  of 
England,)  and  many  other  nobles  of  the  realm,  drove  out  the 
monks,  and  brought  in  the  married  priests  again.  These  and 
such  like  are  written  in  the  records  of  these  churches,  and  were 
done  many  of  them  about  the  year  of  our  Lord  nine  hundred 
and  sixty-three,  and  after.  Polychronicon  also,  in  his  sixth 
book,  touches  many  of  these  things. 

These  things  I  have  spoken  more  largely,  because  he 
charges  us  with  disobeying  all  laws,  a.s  though  these  were  never 
done  in  England  afore,  and  good  men  should  not  suffer  them; 
and  also,  that  the  world  may  see  how  lewd,  unlearned  a  j)roc- 
tor  has  taken  their  case  in  hand.  If  he  were  not  too  far  past 
shame,  he  would  not  deny  the  laws  of  the  realm  to  suffer 
priests'  marriage,  seeing  the  twenty-ninth  Injunction,  which 
the  queen's  highness  set  forth,  entreats  of  their  marriage  only*. 
But  this  is  their  obedience  that  they  shew  to  their  princes,  in 
denying  their  laws :  and  it  is  their  old  opinion,  that  injunctions 
be  not  laws,  nor  princes  have  that  authority  over  them  to  make 
such  laws.  God  give  them  better  minds,  or  grant  the  prince 
better  subjects  ! 

It  were  too  long  to  write  all  that  may  be  said  in  this  behalf, 
and  it  is  not  my  meaning :  only  I  would  let  them  see  which 
would  learn,  how  \vrongfully  priests'  marriage  is  accused.  For 
the  fro  ward  obstinate,  that  will  not  learn,  but  contemn  and  con- 
demn all  that  gaiasay  it,  afore  they  hear  them  speak,  I  say  with 
our  Saviour  Christ  in  a  like  case,  **  Let  them  alone,  they  be  blind.  Matt.  w. 
and  guides  of  the  blind."  They  are  not  to  be  passed  on:  do  as 
truth,  God's  word,  and  a  j^ood  conscience  teaches  vou.  nothinjr 
regarding  their  railing  blaspliemies.  Austin,  in  his  book  De 
Bono  Conjugally  cap.  21,  comparing  the  chastity  of  marriage 
and  single  life  together,  says  tlius:  '•  The  virtue  of  continenty 
must  be  always  in  the  power  of  the  mind,  but  indeed  it  must 
be  shewed  as  things  and  times  change.  For  as  there  wa.s  not 
a  diverse  merit  of  suffering  martyrdom  in  Peter  that  suffered 
cruel  death,  and  in  John  that  suHered  not ;  so  there  is  not  a 
diverse  merit  of  chastity  in  John  wliich  was  not  married,  and 

['  Qiu'c'ii    Kliz;il)fth's    Injuiutit)iis   piildislu'tl    in    lo.*)!).      Injunctiuii 
xxix.     Si-e  Bp.  i>i»arruw's  (oUectiuii,  \).  T'l.  Loud.  K^  •*>.     Kn.] 


570  THE    r[JRNIXG    OF    PAUl's.  [sECT. 

in  Abraham  which  gat  children.  For  both  his  single  life  and 
this  man's  marriage  served  Christ,  as  the  time  changed ;  but 
John  had  chastity  both  in  power  and  deed,  Abraham  only  in 
poweri.""  Again,  cap.  22,  "  Evil  men  say  to  him  that  is  chaste. 
Art  thou  better  than  Abraham?  But  when  he  hears  it,  let 
him  not  be  afraid ;  but  say,  I  am  not  better,  but  the  chastity  of 
single  men  is  better  than  the  chastity  of  marriage"."  Again, 
cap.  23,  "  If  we  compare  the  things  themselves  together,  it  is 
sure  that  the  chastity  of  continenty  is  better  than  the  chastity 
of  marriage,  and  yet  both  good :  but  when  we  compare  the  men 
together,  he  is  the  better  that  has  a  greater  goodness  and  virtue 
in  him  than  the  other  has^"  Thus  far  Austin.  Mark  the 
difference  that  he  puts  betwixt  the  goodness  of  things  them- 
selves, and  the  goodness  of  the  men  that  have  them. 

I  am  sure  many  will  judge,  that  I  speak  this  to  please  my 
S07.0.  lib.  i.  wife :   but  we  read  that  Paphnutius  unmarried,  when  some  in 

cap.  23.  .  *^         . 

the  council  would  have  determined  that  priests  should  leave 
Ibid. cap.  11.  their  wives,  persuaded  the  contrary^.  Spiridion,  being  married, 
as  he  writes  also^  and  having  children,  was  never  the  worse, 
or  hindered  to  minister  the  sacraments.  Chrysostom,  in  his 
homily  on  the  marriage  in  Cana  of  Galilee,  writes  thus:  "Thou 
reprovest  marriage,  that  they  be  a  let  to  godliness  :   but  wilt 

[}  Qui  vident  continentiae  virtutem  in  habitu  animi  semper  esse 
dtl)crc,  in  opere  autem  pro  rerum  ac  temporum  opportunitate  mani- 
festari.  *  ^  Quocirca  sicut  non  est  impar  meritum  patientiae  in  Petro 
qui  passus  est,  et  in  Joanne  qui  passus  non  est ;  sic  non  est  inipar  meritum 
continentiae  in  Joanne  qui  nullas  expertus  est  nuptias,  et  in  Abraham 
qui  filios  generavit.  Et  illius  enim  caelibatus  et  iUius  connubium  pro 
temporum  distributione  Christo  mihtarunt:  sed  continentiam  Joannes 
(;t  in  opere,  Abraham  vcro  in  solo  habitu  habebat.  Cap.  xxvi.  (21.)  Tom. 
VI.  i>.  504.  Paris.  188G.     En.] 

P  Ac  per  hoc  ab  eis,  qui  corrumpunt  bonos  mores  coUoquiis  malis, 
inani  et  vana  versutia  dicitur  homini  christiano  continenti  et  nuptias 
recusanti,  Tu  ergo  mehor  quam  Abraliam  ?  Quod  ille  cum  audierit,  non 
perturl)etur ;  *  *  sed  dicat,  Ego  quidem  non  sum  mehor  quam  Abraham  ; 
sed  melior  est  castitas  caehbum  quam  castitas  nuptiarum.  Ibid,  xxvii. 
(22.)    Ed.] 

[•*  Kcs  ergo  ipsas  si  comparemus,  nullo  modo  dubitandum  est  melio- 
rem  esse  castitatem  continentiae  quam  castitatem  nuptiarum,  cum  tamen 
utrumque  sit  bonum :  homines  vero  cum  comparamus,  ille  est  melior  qui 
bonum  amplius  quam  alius  liabet.     Ibid,  xxviii.  (20.)     Ed.] 

['  See  above,  p.  582.     Ed.] 

[■'  See  above,  p.  501.    En.] 


VIII.]  CONFUTATION    OF    AN    ADDITION.  5T7 

thou  know  that  it  hurts  not  to  have  wife  and  children?  Had 
not  Moses  wife  and  children?  Was  not  Elias  a  virgin?  Moses 
brought  manna  from  heaven,  and  Elias  fire :  God  spake  to 
Moses,  and  was  conversant  with  Elias.  Did  not  Moses  make 
quails  to  come  ?  and  Elias  shut  up  heaven  from  rain  with  a 
word  ?  Did  not  Moses  divide  the  sea.  and  brouQ-ht  througrh  the 
people  ?  Was  not  Elias  taken  into  heaven  in  a  fiery  chariot  ? 
Did  virginity  hurt  the  one,  or  was  wife  and  children  a  hindrance 
to  the  other?  Hast  thou  marked  Elias  in  his  chariot  in  the 
air,  and  Moses  going  on  foot  in  the  sea  ?  Mark  Peter  also,  a  ^^^^^-  ^  '>>• 
pillar  of  the  church,  that  he  had  a  wife  ;  for  it  is  written,  that 
Jesus  went  in  to  Peter's  mother-in-law,  being  sick,  touched 
her,  and  the  fever  left  her.  Where  there  is  a  mother-in-law, 
there  must  needs  be  a  wife  and  daughter-in-law.  Seest  thou 
not  then  that  Peter  had  a  wife  ?  Blame  not  marriage  then, 
&;c."    Thus  far  Chrysostom*^. 

I  could  shew  you  like  examples  of  married  ministers  at 
these  davs,  which  are  not  hindered  in  their  dutv  doingf  therebv, 
nor  in  any  part  of  godliness ;  Init  rather  furthered,  in  that 
household  cares  be  taken  from  them  thereby,  and  in  sickness 
they  better  cherished.  These  be  enough  for  them  that  will 
be  persuaded,  or  more  will  not  serve.     It  is  not  hard  to  bring 

[^''  Su  ei/u/joi^fj?  Tov  ydfiov,  kui  Aeyej?  otj  (fXiroCKTfxa  ecTiv  o 
fdixo^  ;  ovcev  efXfrdcKTfxa  tt^o?  eva-e/Seiav.  ftovXci  juade^v  oti  ovceu  7ra- 
paftXaTTTfi  eycM'  yvvctiKa  Kai  TCKva  ;  yiwvat)^  "^X^  'yvvaiKU  Ka\  TtKi/a 
e'lyev  y  H\/a9  tJi'V'  irap^evu^  i/i/;  ov^i  Mwucr^c  fxavva  KaTtjyayev  e'/c 
Tov  ovpavov  ]  o^'X^  li\ia<s  irvp  KCiTtjyayeu  ex  tov  uvpauov  \  t)uy( 
lMa)i;(n7<r  onrvyofitjTpav  e^eneracreu  ;  ov^i  liXia^  r(o  Xoyio  tov  ovoavov 
tK'Aejcrci/ ;  ovyi  Mwuo-f;  6  t)eo9  to/AiAf « ;  ov^i  kui  Wxla  tJfo?  tafxlXci  \ 
oi/vi  Mwi/rr»/?  OuXcKTCTUv  tcv^Kre^  kui  Cttjyaye  tov  Xuov  ;  f'^Y'  MAk(?  ev 
upfxuTi  irvpivui  dveXr](p0t]  ;  ixtj  t»  TrapefSXaxj/e  tovtov  tj  irapBevia  ;  /iiy 
Ti  TTupfveiroCiae  tovtov  »/  ywti  kui  tu  t€kvu  ;  cicei  'Wxlav  tuv  tov 
depo*:  tjvio'^oVf  e7ce<?  M(ou(Tf;i^  tov  ti-/?  OuXaaarj^  oconrdpov'^  (iXttre  ku\ 
YliTpov  TOV  (TTvXov  Tt}^  eKK/Xf/fTtac,  uTi  KUI  uvToc  yvvu?Ka  f'^c*  iroucv 
twu  Ct]\ov  oT I  yvvuiKU  ciy€v  \  eyu)  Aeyo).  V^lcrtiXOc,  (pt]criv,  o  lt}n-ovf:  Trpo<: 
Ttjv  TTcvdepav  FleTpoi/*  Kai  »)i/  eKe'ivtj  appuxvTovau,  kui  »/\|/aTO  ai/Tr;<r, 
KUI  ecpvycv  o  irvptTO^  «uti/v,  kiu  citjKovci.  itpn<;  oti  kui  \\eTpu<:  yvvuTKU 
€j  Vf »/ ;  oTTOv  yup  TTCvvcpay  etcijXoi'  on  ku«  yvvti.  i>pu<:  oti  kui  VleTpo*: 
yvvu^KU  u^(  ;  ft/]  TI  Cia/i«\/\»/<j  tov  yci/xov.  Hoinil.  contr.l  JudiL'OS, 
(.iontiics,  vt  IIiiTftk'o^.  Tom.  i.  \t.  1(M)0.  Paris.  IHiJi*. — liut  tlu*  ^'cnuino- 
ness  of  this  Homily  is  ((uestioned.     Ki>.] 

:J7 

[I'i  IK  i.\(;tox.] 


578  THE    BURNINCx    OP    PAUl's.  [sECT- 

divers  more  authorities  out  of  the  pope's  distinct,  xxviii.  and 
XXXI.'  to  prove  this  withal:  but  he  that  is  father  of  all  filthi- 
ness,  is  not  worthy  to  bear  witness  in  so  honest  a  matter.  In 
Moses'  law,  where  every  one  should  marry  within  his  own 
tribe,  the  priests  had  this  privilege,  that  they  might  marry 
with  the  king's  stock:  but  our  men  abhor  priests'  marriage, 
lest  they  should  get  gentlewomen,  and  so  possibly  might  in- 
herit their  lands.  God  was  not  so  wise  to  foresee  these  things 
as  we  be;  and  that  which  God's  wisdom  thought  good  and 
commendable,  we  with  our  polities  think  hurtful  and  unpro- 
fitable. God  make  us  wise  in  him  !  For  the  foolish  writhing 
and  racking  of  the  scriptures  following,  because  they  be  so 
unaptly  applied  that  a  bhnd  man  may  see  them,  I  will  not 
stand  to  set  out  his  folly;  for  they  contain  no  matter  of  weight 
against  us. 

IX.  They  have  invented  a  new  way  to  make  bishops  and  priests,  and  a 
manner  of  service  and  ministration  that  St  Austin  never  knew,  St 
Edmond,  Lanfranc,  St  Ansehn,  nor  never  one  bishop  of  Canterbury, 
saving  only  Cranmer,  who  forsook  his  profession  as  apostata;  so 
that  they  must  needs  condemn  all  the  bishops  in  Canterbury  but 
Cranmer,  and  he  that  now  is;  all  the  bishops  of  York,  saving 
Plolgate,  and  he  that  now  is;  although  St  Wilfride,  St  William 
have  been  taken  for  saints,  and  were  bishops  in  York.  In  Coventry 
and  Lichfield  St  Chad  was  bishop,  and  many  blessed  bishops ;  and 
he  that  now  is  bishop,  can  find  not  any  one  that  ever  was  made  as 
he  is,  nor  of  his  religion.  Therefore  he  must  prove  all  bishops  of 
Lichfield  were  deceived,  walked  in  blindness,  and  ignorance;  or 
else  he  that  now  is  must  needs  be  deceived  and  be  in  blindness. 
In  Durcsme  have  been  many  good  fathers ;  but  he  that  now  is 
bisliop  cannot  find  any  one  predecessor  in  that  see  that  was  of  his 
reUgion,  and  made  bishop  after  such  sort  as  he  was :  so  that  he 
that  now  is  must  take  in  hand  to  condemn  all  the  bishops  afore 
him,  that  they  were  in  ignorance  and  blindness,  or  they  will  come 
to  his  condemnation  at  the  day  of  judgment.  And  this  in  all 
bishopricks  in  England;  some  can  find  one,  and  some  none,  that 
ever  was  of  their  religion.  What  arrogancy  may  be  thought  in 
those  men  that  will  take  in  hand  to  condemn  so  many  blessed 
fathers  all  to  be  in  bhndness! 

Here  this  proud  papist  triumphs,  as  though  nothing  could 
be  said  to  the  contrary.  For  our  church  service  I  said  enough 
afore:  now  mark  what  weight  his  raging  railing  words  have. 

['  See  p.  560.    Ed.] 


X.]  CONFUTATION    OF    AN     ADDITION.  o79 


IX 


He  says  St  Edmond,  Lanfranc,  Anselm  never  knew  such  an 
ordering  of  priests  and  bishops :  how  proves  he  that  I  I  tliink 
they  did :  for  they  hved  in  that  age  when  rehgion  began  to 
decay,  bhndness  and  superstition  to  creep  into  the  world,  and 
therefore  could  not  be  ignorant  of  such  good  order  as  had 
been  afore  them,  although  they  themselves  then  began  to 
change  and  bring  in  the  contraiy ;  whereof  I  declared  part 
afore,  as  marriage  of  priests,  church  service,  &;c.  To  grant 
that  so  many  bishops  of  Canterbm-y,  York,  Lichfield,  and 
Duresme  were  in  blindness,  he  thinks  it  such  an  inconvenience 
as  no  man  will  do  it ;  and  therefore  these  that  now  be  bishops 
must  needs  be  deceived.  I  am  not  of  that  opinion,  to  think 
it  a  shame  to  grant  that  bishops  be  deceived,  either  in  that 
age  or  other :  for  there  has  been  no  man  so  holy  (except 
Clu-ist  Jesus)  but  he  has  been  deceived  and  ignorant  in  many 
things,  even  in  religion.  Did  not  Paul  rebuke  Peter  for  dis- 
sembling in  meats  with  the  Jews?  Only  Christ  has  the  full 
truth.  That  is  the  proud  principle  of  popery,  to  think  that 
they  cannot  be  deceived :  yet  in  that  saying  they  are  most 
foully  deceived.  The  scribes  and  Pharisees  used  the  same  rea- 
sons against  Christ  our  Lord,  and  the  false  prophets  against 
the  true,  saying  that  they  kept  the  old  true  learning,  and  the 
other  brought  in  a  new,  and  deceived  the  people. 

But  in  granting  these  old  bishops  to  be  made  after  another 
sort  than  these  be  now,  what  harm  may  follow?  ^Mlat  an- 
cienty  be  they  of?  All  since  the  conquest,  and  not  past  five 
hundred  year  since.  Then  it  is  but  new  in  comparison  of  one 
thousand  five  hundred  and  fifty.  And  if  our  order  agree  with 
Christ's  doings  and  his  apostles'  wTitings  better  than  theirs, 
are  we  to  blame  in  forsakino:  them  and  followinjx  Christ  and 
his  apostles  i  or  are  we  to  be  counted  devisers  of  a  new  way, 
when  we  follow  that  which  is  a  thousand  year  elder  than 
theirs  ?  Nay  surely,  their  devices  be  new,  and  we  restore  the 
old  religion  again,  practised  and  taught  by  Christ  and  his 
apostles,  which  they  have  defaced  with  their  new  devised  su- 
pei*stition  and  popcr}'.  AVhether  is  it  more  to  contenm  or 
correct  these  bishops  of  Canterl)ury,  York,  Lichfield,  and 
Duresme,  that  he  names,  rather  than  Christ  our  Lord,  Peter, 
Paul,  Timothy,  Titus,  &c.  ?  WhctluT  is  to  be  judged  elder, 
wiser,  and  godlier,  these  bishops  that  he  names,  which  are 

'37—2 


Acts  xiii. 


580  THE    BURNING    OP    PAUl'*S.  [sECT. 

not  five  hundred  year  old,  or  Christ  and  his  apostles,  which 
be  one  thousand  five  hundi-ed  year  old  and  more? 

In  the  Acts  of  the  Apostles,  where  Matthias  was  chosen 
instead  of  Judas  the  traitor,  where  the  seven  deacons  were 
chosen,  and  when  Paul  and  Barnabas  were  sent  forth  to  preach, 
how  few  ceremonies  were  used  in  comparison  of  that  multitude 
^e  order-  ^yjiich  the  papists  usc  now  !  And  how  much  does  it  agree 
ministers,  ^yj^j^  Q^J.  ]^\y^^  ^f  ordering  ministers  better  than  with  theirs! 
When  Paul  taught  Timothy  and  Titus  to  appoint  ministers 
and  bishops  in  every  town,  how  far  differs  it  from  the  pope's 
oiled  shavelings!  Acts  i.  Peter  calls  the  disciples  together, 
preaches  unto  them;  they  fall  to  prayer,  and  chose  Matthias 
instead  of  Judas.  In  the  sixth  of  the  Acts  the  apostles 
assemble  the  people,  declare  to  them  how  they  themselves 
should  follow  preaching,  and  wills  them  therefore  to  pick  out 
men  of  honesty  and  godliness  to  serve  the  poor :  they  pray 
together,  lay  their  hands  on  them,  and  made  them  deacons 
to  provide  for  the  poor.  In  sending  forth  Paul  and  Barna- 
bas, when  they  were  assembled,  to  their  ministery,  they  fasted, 
prayed,  laid  their  hands  on  them,  and  send  them  forth.  In 
the  fourteenth,  Paul  and  Barnabas  "  ordained  in  every  church 
ministers,"  requiring  the  consent  of  the  people  by  holding 
up  their  hands,  as  the  Greek  word  there  signifies  \  In  the 
first  epistle  to  Timothy,  chap.  v.  he  bids  him,  that  he  "lay 
not  his  hands  rashly  on  any  man,"  where  afore  he  had  taught 
him  sufficiently  what  manner  of  men,  and  with  what  qualities 
he  should  call  and  think  them  meet  for  the  ministery. 

But  because  he  finds  not  so  great  fault  with  the  men  that 
be  called  now  a  days,  (although  other  do  grudge  at  them,)  as 
with  the  order  and  manner  of  their  calling,  I  will  only  an- 
swer to  that  point  which  he  touches.  In  these  places  of  the 
scripture  afore  rehearsed,  there  be  these  things  to  be  noted, 
in  sending  forth  ministers.  First,  an  assembly  of  the  clergy 
and  people,  to  bear  testimony  of  their  honesty  and  aptness 
that  be  called :  for  it  must  not  be  done  in  corners,  lest  such 
be  admitted  as  be  unworthy,  and  with  whom  some  could  or 
would  have  found  fault,  if  it  had  been  known  and  done  openly. 
The  ministery  is  so  godly  a  vocation,  that  none  ought  to  be 
admitted  to  it  having  any  notable  fault  in  them,  or  if  they 
Q    ')^€tpoTovt]<j-a'jr€^f  v.  2o.    Ed.] 


IX.]  CONFUTATION*    OF    AN    ADDITION.  5<S1 

may  not  abide  the  trial  and  judc^inent  of  the  multitude,  vca, 
though  they  be  heathens.  For  8t  Paul  says,  they  must  have 
good  testimony  of  their  honesty,  even  "  of  them  that  be  out 
of  the  church.''  Secondly,  I  note  they  used  exhortations,  with 
fasting,  prayer,  and  laying  on  of  hands.  These  ceremonies 
we  be  sure  are  good  and  godly,  because  the  apostles  used 
them  so  oft :  and  these,  except  some  great  cause  to  the  con- 
trary, are  to  l^e  used  of  all  in  calling  of  the  ministers. 

All  these  things  the  order  now  appointed  observes,  and  no 
more  :  all  the  popish  ceremonies  be  cut  off  as  vain  and  super- 
fluous. The  time  of  giving  orders  now  is  the  holy  day,  when 
the  people  be  assembled,  that  they  may  see  who  be  called :  and 
if  they  know  any  notable  fault  in  any  of  them  that  are  there  to 
be  appointed  ministers  or  bishops,  they  may  declare  it,  that 
they  may  be  rejected  as  unworthy.  The  popish  prelates  give 
their  orders  on  the  Saturday,  when  the  people  is  not  present, 
and  commonly  at  home  in  their  chapels,  where  few  resort  to  see. 
The  bishops  now  use  in  gi^^ng  their  orders  an  exhortation, 
common  prayer,  the  communion,  and  laying  on  of  hands,  which 
the  apostles  used.  The  pope  and  his  prelates  have  devised  of 
themselves  clippings,  shaving  their  crowns,  an  unlawful  com- 
pelled vow  to  live  unmarried,  oil  for  anointing  their  fingers,  and 
power  to  sacrifice  for  quick  and  dead,  their  double  Latin  matins 
and  even  song  daily,  with  such  a  kind  of  apparel,  that  they 
be  more  like  to  Aaron  and  Moses,  priests  of  the  old  law,  than 
a  simple  preacher  of  Christ's  gospel,  or  minister  of  his  sacra- 
ments of  the  new  testament. 

When  we  do  that  which  Christ  and  his  apostles  did  and 
used,  we  may  be  sure  it  is  good,  lawful,  and  necessary:  when 
we  add  any  thing  of  our  own,  it  may  be  dou])ted  on ;  and  if 
it  be  commanded  as  necessary,  or  as  the  true  worship  of  (iod, 
it  ought  to  be  refused,  changed,  yea  condenmed.  For  Christ 
says,  "They  worship  me  in  vain,  teaching  doctrines  the  com-  Matt. xv. 
mandments  of  men."  Therefore,  as  he  reasons  here,  that  it 
should  be  too  great  an  inconvenience  to  say,  that  these  bishops 
which  he  names  were  blind  and  ignorant  in  their  doings,  and 
that  they  would  come  at  the  judgment  to  the  condenination 
of  these  new  bishops  whicli  iollow  not  their  ways,  1  had  ra- 
ther turn  his  argument  against  himself  on  his  own  head,  and 
say,  that  it  is  a  greater  inconvenience,  yea  blasphemy,  to 


582  THE    RURNING    OF    PAUL's.  [sECT. 

say  that  Peter,  Paul,  Timothy,  Titus,  &c.,  were  in  blindness, 
and  had  not  the  right  order  of  appointing  their  ministers,  but 
that  these  latter  popish  prelates  have  invented  of  late  years  a 
perfecter  way  to  do  it  than  they  knew  or  used.  Let  them  prove 
that  either  the  apostles  themselves,  or  any  of  their  scholars,  used 
clipping,  shaving  their  crowns,  the  vow  of  single  life,  sacrificing 
for  the  dead,  oiling  their  fingers  or  crown,  their  Jewish  apparel, 
their  hallowings,  crossings,  blessings,  or  such  trash  as  their 
order  is  full  of,  and  then  blame  this  new  order :  but  because 
they  cannot,  the  scripture  teaching  no  such  thing,  I  say  they  be 
hypocrites,  laying  heavy  loads  on  men's  backs  and  consciences, 
yea,  greater  than  any  may  bear,  not  touching  them  with  their 
finger  to  ease  them,  but  rather  to  press  them  down  lower,  in 
preferring  man's  dreams  before  the  simple  truth  of  the  gospel. 
Christ  and  his  apostles,  with  their  scholars,  shall  come  in 
judgment  to  their  condemnation,  for  that  they  have  main- 
tained their  own  devices  afore  the  infallible  truth  of  the  scrip- 
ture, the  perfect  rule  and  only  example  of  all  our  doings  and 
religion.  Then,  if  our  bishops  now  use  all  such  order  as  the 
apostles  themselves  used  (as  in  comparing  them  together  it 
will  easily  appear),  why  should  any  proud  papist  be  so  bold  to 
correct  maqnificat^  to  reprove  them,  and  say  that  the  pope  has 
devised  a  better  way  than  the  apostles  used?  Or  why  should 
any  weak  conscience,  hanging  on  man  rather  than  on  God,  be 
offended  to  see  such  vain,  superfluous,  and  wicked  toys  left  off 
and  not  used  ?  If  they  left  out  any  thing  that  the  apostles  used, 
they  might  well  be  blamed  :  but  seeing  they  had  rather  follow 
them  as  their  schoolmasters,  and  not  the  pope,  they  were  to  be 
praised.  Are  popes  wiser  than  the  apostles  ?  Or  shall  papists, 
for  following  their  father  of  lies,  be  preferred  to  protestants, 
which  have  God's  word  and  his  truth,  with  the  doings  of  the 
apostles,  for  their  defence  to  allege  for  them  ?    God  forbid  ! 

But  I  think,  this  good  proctor  of  the  pope  is  offended,  be- 
cause the  new  bishops  run  not  to  Rome  themselves,  or  by  their 
deputy  to  do  their  homage  to  their  holy  father,  and  swear  an 
unlawful  and  traitorous  oath  against  their  lawful  and  natural 
prince,  and  bring  home  the  holy  relic,  their  pall,  which  many 
have  bought  so  dear,  that  in  gathering  money  for  it  they  beg- 
gared their  whole  diocese.  Yet,  that  the  blind  may  see  that 
these  ragged  popish  clouts,  which  they  think  so  holy  relics  and 


IX.]  CONFUTATION    OF    AX    ADDITION.  583 

necessary,  are  not  of  such  worthiness,  nor  to  be  rcfj^arded  so 
highly,  it  is  easy  to  see  even  in  this  reahn  and  others,  that 
both  they  have  been  not  regarded  of  old  time,  and  also  that 
they  had  another  fashion  of  making  priests  and  bishops,  than 
our  papists  of  these  days  have,  and  more  agreeing  with  the 
order  that  the  new  bishops  use.     Fabian  writes,  part  in.  cap. 
Ix.  that  the  bishop  of  St  David's  had  no  pall  from  Rome  at  Pali, 
all,  from  the  time  that  Samson  was  bishop  there,  unto  the  time 
of  king  Henr}'  the  first,  in  which  space  were  there  twenty-one 
bishops^     Polychronicon  writes,  hb.  v.  cap.  xii-.  that  North- 
umberland was  ^^^thout  bishop  thirty  year ;  without  pall  one 
hundred  and  twenty-five  year ;    nor  had  any  altar  at  all  unto 
the  six  hundred  and  twenty-third  year  of  our  Lord.   Then  these 
things  are  neither  so  ancient  nor  so  necessary  as  papists  would 
make  men  believe:  seeing  they  had  no  altars,  then  they  had  no 
popish  masses ;  for  they  may  not  be  said  but  on  a  hallowed 
altar  or  superaltar.     The  pope  decreed  that  all  abbots  and  bi- 
shops, being  chosen  to  their  dignities,  should  come  to  Rome  to 
be  confirmed  and  blessed :  by  which  means,  he  and  the  cardi- 
nals made  them  to  pay  such  sums  of  money  to  be  speedily  dis- 
patched (as  our  under  officers  do  now  for  expedition),  that  they 
impoverished  many  realms  by  it,  and  enriched  themselves;  by 
reason  whereof  king  Edward  the  first,  perceiving  the  bishop  of 
Ely  and  the  abbot  of  St  Edmond's  Bury,  l)eing  then  chosen 
to  their  dignities,  to  have  spent  so  much  money,  was  ashamed 
of  it,  and  forbad  any  more  to  go  thither  afterward  themselves. 
For  they  beggared  their   churches,   or  they  could  pay  their 
debts,  as   Matthew   Parisiensis  writes   all  this  at  large  and 
more,  speaking  against  this  decree  of  the  popes.     The  bishops 
of  Colen  and    Mentz  pay  either  to  the  pope  for  their  pall 

['  The  said  Sampson  took  witli  him  the  pall,  and  sailed  into  Amorica 
or  Little  liritiiiu,  and  was  there  l)i.shop  of  Dolencc  or  Dolonccs.  And 
from  that  time  unto  the  first  Henry's  time,  kin;:?  of  Eni,dand,  had  sitten 
at  Menevia,  or  St  David's,  one  and  twenty  1)ishops,  and  all  without  jiall. 
Chap.  Lx.  col.  .3. — The  jxdl  was  a  short  cloak,  or  rather  strip  of  woollen 
cloth,  worn  hy  an  archhishop,  who  received  it  from  the  pojie.     En.] 

['''  And  so  the  church  of  men  of  Northumherland  was  without  bishop- 
l-ick  after  Paulinus'  death  xxx.  year;  an<l  was  without  the  us<'  of  pall 
six  score  year  and  five.  •  •  •  To  fore  that  time  was  no  church  that  had 
an  altar  in  Brenicia,  till  kinp^  Oswaldus  had  raised  that  cross  at  that 
battle.     Lib.  V.  chap.  xii.  col.  5,0.     En.] 


584  THE    BURNING    OF    PAUl's.  [sECT. 

twenty-four  thousand  ducats.  The  same  man  says  also,  that 
Thurstan,  archbishop  of  York,  going  to  a  council,  holden  at 
llemis  by  pope  Calixtus,  was  forbidden  of  the  king  to  be  con- 
secrate of  the  pope,  and  sworn  also:  but  he  notwithstanding, 
as  a  wicked  man,  obtained  of  the  wicked  Romans  by  rewards 
to  be  consecrate  there  of  the  pope  :  which  thing  when  the  king 
heard  tell  of,  he  forbad  him  all  places  of  his  dominion.  Tho- 
mas Hatfield,  bishop  of  Duresme,  chosen  a.  d.  one  thousand, 
three  hundred  and  forty-five,  and  the  nineteenth  year  of  Ed- 
ward the  third,  payed  to  pope  Clement  the  sixth  nine  thousand 
florins  of  gold,  for  his  common  service,  beside  five  accustomed 
services,  which  were  forty-three  florins  yearly :  which  appears 
by  the  pope's  acquittance  made  to  him.  The  bishop  of  Lyons 
declared  in  the  council  of  Basil,  that  the  pope  had  nine  millions 
of  crowns  yearly  out  of  France  of  the  bishops.  A  million  con- 
tains ten  hundred  thousand.  If  these  be  not  his  griefs,  perad- 
venture  because  they  have  not  the  cruche  [crook]  and  mitre,  as 
the  old  bishops  had,  displeases  them :  surely  such  horned  beasts 
be  fitter  for  the  pope  than  the  gospel ;  for  as  the  Latin  proverb 
says  of  unruly  beasts,  that  they  were  wont  to  be  known  by  hang- 
ing hay  on  their  horns, /wnum  hahet  in  cornu^;  so  these  unruly 
popish  cattle  have  their  mark  that  they  might  be  known  by,  their 
horned  mitres  ;  or  else,  because  they  were  of  the  generation  of 
the  horned  beast,  that  Daniel  in  the  seventh  chapter  and  St 
John  writes  of  in  his  Revelation,  thirteenth  and  seventeenth. 

Read  the  latter  end  of  Gildas^,  our  countryman,  in  his 
chronicle  and  chiding  exhortation  to  the  priests ;  and  ye  shall 
find,  that  in  his  time,  which  is  a  thousand  year  since,  there 
were  divers  other  parts  of  the  scriptures  appointed  to  be  read 
out  of  the  Acts  of  the  Apostles  and  Peter's  epistle,  when  they 
were  appointed  ministers  and  made  priests,  which  the  popish 
prelates  use  not  in  ordering  their  chaplains  now.  Whereby  it 
may  be  gathered,  that  the  ceremonies  differed  also.  But  the 
barbarousness  of  the  time  has  been  such  since,  that  scarce  any 
perfect  memorial  of  their  doings  remain.     The  rude  Saxons 

P  Horat.  Satir.  i.  iv.  34.    Ed.] 

[  In  the  Rerum  Britannicarum  Scriptores  Vetustiores,  referred  to 
before,  p.  515.  Audistis  etiam  illo  die,  quo  multo  dignius  multoque 
rcctius  erat,  ut  ad  carcerem  vol  catastam  poenalem  quam  ad  sacerdotium 
traheremini,  &c.  p.  145.     Ed.] 


IX.]  CONFUTATION    OF     AN    ADDITION.  585 

overran  this  realm,  and  destroyed  all  learning  and  religion,  with 
help  of  the  pope  and  his  creatures,  the  monks  and  friars :  so 
that  unto  now  of  late  years  very  little  good  learning  has  been 
heard  of.  Dionysius  Areopagus,  as  he  is  commonly  called,  and 
whom  they  say  was  Paul's  scholar,  and  of  whom  St  Luke 
writes,  Acts  xvii.,  says  in  his  book,  (if  it  be  his  book,  as  they  Ecciesiast, 

.  ..  ..  .  ...  Hierarch. 

say  it  is,)  that  ''in  making  their  priests  and  bishops  in  his  time 
they  used  no  more  ceremonies,  than  to  bring  him  that  was  to 
be  called  a  bishop,  to  kneel  afore  the  altar,  to  lay  the  bible 
on  his  head,  and  the  bishop  his  hands  also,  with  certain  prayers 
and  salutations.''^  This  simple  fashion  was  used  of  old  time, 
without  any  further  ado.  The  priests  and  deacons  had  not  all 
these  ceremonies  in  their  creating:  and  yet  our  bishops,  which 
follow  this  ancient  simplicity,  are  blamed  that  they  have  de- 
vised new  fashions  of  their  own,  which  never  were  heard  of 
afore.  But  by  these  few  things  that  I  have  recited  it  may 
well  be  seen,  how  malice  has  blinded  their  popish  hearts,  falsely 
to  accuse  the  protestants  of  those  things  which  are  not  true. 
And  to  put  away  all  doubts,  that  may  be  moved  for  the  ancienty 
and  authority  of  their  order  and  fashion  of  making  priests  and 
bishops,  Polychronicon  writes,  lib.  v.  cap.  12,  that  pope  Hono- 
rius  sent  to  Honorius,  bishop  of  Canterbury,  the  pall  and  the 
order  how  to  make  bishops :  this  was  about  the  year  of  our 
Lord  one  thousand  one  hundred  and  twenty-seven*.  Look  how 
ancient  it  is ;  and  they  cry  one  thousand  five  hundred  year  old, 
where  it  is  not  past  four  hundred. 

And  as  Dionyse  in  this  ordering  of  priests  declares,  how 

[f  ()  fiev  lepdp-^ti^  tVl  Ttiv  lepapy^iKriv  TcXe'mcriv  'Trpoaayofxeuo^y 
a/ui0(o  TO)  TToce  k\<V(K  eirnr poaSev  rov  dva-iaa-Ttjplov,  eV)  K€(t>a\tj^  f  yf 
Tu  diOTTcipacora  Xoyici  Ka\  Ttjv  lepnp-^iKtiu  -^eTpa,  kcu  tovtm  tw 
TpoTTw  Trpo<:  Tov  Te\oviiTo<:  avrou  lepapyov  rai?  Trat/ayecrTaTai?  eiri- 
K\t](r€(Tiu  aTTOTeXeiovTcti.  O  ce  't€p€v<:,  aiKpto  tw  iruce  kA/i/o":  eV/- 
TrpofTueu  TOV  Oeiov  6u(Tia(TTriptov,  eir)  Ke(pa\t}f;  ei^ei  rtju  Upap-^iKtjv 
C€^iav,  Ktti  TOVTia  Tti)  rpoTTto  irpo^  tov  Te\ovvTO<i  avTOv  Kpunyov  raic 
iepoTTomT^  €-niK\tj(T€(rti>  dyui^cTui.  Dionys.  Areo|).  De  Eccksiiistica 
Ilierarchia,  Tom.  i.  cap.  v,  p.  .*3f).3.  Aiitvcrp.  lO'U.— I'^hcr  say8,  {Ausxtrr 
to  a  Jesuit,  p.  TjOT.  la^d.)  "  The  books  that  l)car  his  (l)ionysius')  name 
seem  to  he  written  in  the  fourth  or  fifth  a:,'e  after  Christ."     En.] 

[*  That  year  thep«»pe  Honorius  si'iit  the  pall  to  Honorius,  ar(hl)i8liop 
of  Cantcrhury,  with  letters  that  informed  hi  in  of  the  manner  of  tho 
ordaining  of  archbishops  in  Britain.     Lib.  v.  chap.  ,\ii.  col.  4.    Ed.] 


^^^  THE    BURNING    OF    PAUl's.  [sECT. 

far  they  differed  in  his  time  from  all  these  popish  toys,  that 
this  beast  would  burden  the  church  and  simple  souls  withal ; 
so  shall  ye  find  in  him  also,  how  much  they  differed  in  his  age, 
in  ministering  the  communion,  in  burying  the  dead,  and  other 
such  service  and  ceremonies,  from  the  pope^s  synagogue  in  our 
days  :  in  so  much  that  it  may  be  truly  said  of  this  our  re- 
ligion, that  friar  Mantuan  said :  Hggc  novitas  non  est  ozovitas, 
sed  vera  vetustas.  The  pope's  superstition  may  well  be  called 
new,  as  I  have  proved  by  many  particulars  afore :  but  this  of 
ours  is  both  old  and  true,  as  it  may  be  more  fully  proved  than 
I  have  yet  spoken.  Therefore  let  them  set  better  clerks  to 
speak  for  them,  and  prove  it  by  the  scriptures,  or  else  for  shame 
hold  their  peace.  But  a  scalled  horse  is  good  enough  for  a 
scabbed  esquire ;  and  for  so  false  a  doctrine,  so  foolish  unlearned 
.{i    ir.  a  drunken  dotel  is  a  meet  schoolmaster.      They  know  well 

^  enough,  that  they  be  not  able  to  stand  in  defence  of  it,  and 

^     / .  J   therefore  they  set  up  such  a  dolt,  that  when  he  takes  a  foil,  no 
.  y     man  will  marvel;  and  yet  they  shall  think  that  the  stout  cham- 

**''  ^  pions  are  behind,  which  can  bind  bears  and  confute  all  men. 
fn^ni-H/UL^  But  surely  this  rude  ass  is  the  mouth  of  them  all  to  utter  what 
/^  /f^  they  think,  and  they  have  no  better  ware  than  he  has  uttered : 
let  them  put  their  helping  hands  to,  and  bring  better  stuff,  if 
they  have  it;  but  if  they  run  to  the  later  constitutions  of  Gregory 
and  Clemens,  or  such  like,  w^e  know  what  ancienty  and  authority 
they  be  of,  and  our  answer  is  ready :  for  they  themselves  keep 
them  not. 

What  religion  the  old  bishops  have  been  of  from  the  be- 
ginning in  these  sees  which  he  names,  or  how  they  were  made, 
I  think  no  good  record  declares.     The  rudeness  of  the  times 
have  been  such,  and  such  destruction  of  old  monuments,  both 
by  inward  and  outward  war,  that  none  or  few  remains.     I  will 
note  only  therefore  such  things  as  were  done  in  our  days,  that 
every  man  knows,  or  else  such  as  be  in  print.     In  Duresme 
I  grant  the  bishop  that  now  is  and  his  predecessor  were  not  of 
one  religion  in  divers  points,  nor  made  bishops  after  one  fashion. 
This  has  neither  cruche  nor  mitre,  never  sware  against  his  prince 
his  allegiance  to  the  pope :  this  has  neither  power  to  christen 
bells,  nor  hallow  chalices  and  superaltars,  &c.  as  the  other  had; 
and  with  gladness  praises  God,  that  keeps  him  from  such  filthi- 
ness :  his  predecessor  wrote,  preached,  and  sware  against  the 


f^,r 


IX.]  CONFUTATION    OF    AN     ADDITION.  587 

pope,  was  justly  deprived  afterward  for  disobedience  to  his 
prince  ;  and  yet,  being  restored,  submitted  himself  to  the  pope 
again.  Stout  Stephen  and  bloody  Bonner,  with  other  cham- 
pions yet  living,  be  in  the  like  case.  God  defend  all  good  people 
from  such  religion  and  bishops  ! 

For  these  other  holy  bishops  that  he  reckons  and  calls 
saints,  if  I  should  speak  all  that  I  know  and  they  deserve, 
it  were  too  long:  a  book,  and  to  wise  men  it  would  be  thouofht 
a  scorn,  rather  than  a  praise.     There  is  no  good  ancient  his- 
'tory  that  makes  mention  of  them;    for  they  themselves  are 
not  ancient,  nor  long  it  is  since  they  lived  here.     There  is 
no  better  history  than  the  pope's  portus  and  Legenda  Sane- 
toniin.  with  such  like,  that  speaks  of  them ;  and  to  read  those 
miracles  would  make  a  horse  to  laucrh  :  vet  something  will  I 
say.     In  the  time  of  that  famous  prince,  Henry  VIIL,  when 
God's  enemy  and  the  overthrower  of  all  princes,  the  pope, 
was  banished  this  realm,  it  was  decreed  well,  tliat  all  doc- 
tors, deans,  and  other  head  men  of  the  clergy,  should  de- 
clare to  the  people  in  their  sermons   the  usurped  power  of 
the  pope  divers  times  in  the  year.      Among  other,   one  D. 
Str.  preaching  at   York,   and  inveighing  against  the  abuses 
of  popery,   (although  in  many  things  a  papist  himself,)  and 
namely  against  his  canonizing  and  making  of  saints ;  among 
other,  he  fell  in  talk  of  St  Wilham  of  York,  and  said,  that 
St   William's  horse  was  more   worthy  to  be  made  a   saint, 
than  St  William  himself.     The  reason  was  this :  St  William  -^t  wiiiiam 
on   a   tmie,   when  he  was  made  new  bishop,    ridmg   m  his 
royalty  over  Ouse  bridge  within   York,  (as  he  was  wont  to 
do  oft  very  gloriously,  and  as  stoutly  as  Thomas  Becket,  in 
whose  time  he  lived  also,)  the  bridge  brake,  and  many  that 
followed  were  drouned.     St  William's  horse,  as  full  of  cou- 
rage as  liis  master,  with  \\Testling  and  s])urring  up,  saved 
himself  and  his  master  from  drowning.     The  horse  did  the 
notable  deed,  and  deserved  the  praise :  but  the  ma-ster  won 
tho  reward,  and  was  made  a  saint  by  the  pope.     This  and 
such  other  is  enough,   witli  the  pope,   to   make  his  servants 
saints:  ])ut  this  bishop's  life  and  doings  otherwise,  afore  (iod 
and  godly  men,  are  in  wickedness  as  evil  as  Thomas  Beckct's. 
He  was  sr)   unhappy  a  man,  that  when   he  wius  first  chosen 
bishop  of  York,  tiie  pope  Eugenius  would  not  confirm  liim, 


."588  THE    BURNING    OF    PAUl's.  [sECT. 

but  made  Henry  Murdach  bishop  there  in  his  stead.  When 
both  that  pope  and  bishop  were  dead,  then  he  was  chosen 
again  and  made  bishop  of  York,  and  coming  so  gloriously 
into  the  city  as  I  spake  of,  the  bridge  brake  for  the  weight 
of  men  that  followed,  as  Legenda  Nova  Sanctorum  says  in 

stEdmond.  his  life.  St  Edmond  was  so  holy,  as  the  same  worthy  his- 
tory says,  that  when  divers  women  came  to  his  chamber  to 
him,  he  would  not  touch  them.  If  ye  believe  him,  he  ever 
set  great  store  by  women,  for  honour  of  our  lady,  the  same 
writer  says  also ;  and  when  one  of  his  friends  rebuked  him 
because  he  talked  so  oft  with  a  certain  wife,  he  said,  "Seest 
thou  not  how  fair  she  is,  and  oft  sat  by  me,  and  yet  I  was 
never  tempted  with  her?"  Polychronicon  also  tells  the  same 
tale,  lib.  vii^  Further,  when  one  of  his  clerks,  sitting  at 
dinner,  did  eat  nothing,  because  that  day  was  ordinary  to  have 
his  fit  of  a  quartan,  he  asked  why  he  did  not  eat:  "because  I 
look  for  my  fit,"  says  he.  "I  will  make  a  cross  on  this  lamprey 
in  my  dish,"  says  Edmond,  "and  put  in  thy  mouth  in  the  name 
of  the  Trinity,  and  thou  shalt  be  whole."  But  that  such  holy 
men  may  do  what  they  lust,  and  have  it  for  well,  yet  if  poor 
souls  should  have  done  it,  it  would  have  been  laughed  at,  and 
counted  a  charming ;  for  lamprey  is  very  evil  for  a  quartan. 

Lanfranc.  Lanfranc   brought    in   the   heresy  of   transubstantiation. 

Anseim.  Ausclm  divorced  married  priests,  and  says  also  further,  that 
Linus  was  the  first  bishop  of  Rome,  writing  in  the  latter 
end  of  his  commentaries  on  the  second  epistle  to  Timothy^. 
Let  the  papists  look  their  books,  and  see  whether  I  say 
true;  and  then  judge  how  truly  they  crack,  that  Peter  was  the 
first  pope  at  Rome,  and  that  all  the  rest  have  their  autho- 
rity from  him.  If  this  fool  had  looked,  he  should  find  some 
bishops  of  Canterbury,  even  papists,  as  Austin  and  Anseim, 
to  have  been  of  our  religion  in  some  opinion  of  the  greatest 
matters,  more  than  Cranmer:  whose  writings  and  doings,  be- 
cause they  be  in  print  and  so  fresh  memory,  like  a  barking 
cur  in  the  night  at  the  moonshine,  he  may  declare  his  own 
malice  rather  than  deface  the  godly  memory  of  that  holy 

\}  Chap.  XXXV.  col.  8.     Ed.] 

^  Romse  vcro  morantes  te  salutant  Eubulus,  ct  Ptidens,  et  Linus, 
(iste  Linus  fuit  primus  Romanae  sedis  episcopus,)  et  Claudia.  Anseim. 
Tom.  II.  p.  379.  Colon.  1612.    Ed.] 


IX.]  CONFUTATION    Or    AN    ADDITION.  589 

martyr,  and  therefore  I  will  not  speak  of  him.  But  that  the 
world  may  see  how  lewdly  he  lies,  when  he  says  that  no  bishops 
have  been  of  our  religion,  the  same  Legenda  Hanctorum  tells 
that  Anselm,  bishop  of  Canterbury,  came  to  king  Henry  the 
first,  to  desire  licence  to  go  to  Rome  to  pope  Urban  to 
fetch  his  pall.  The  king  said,  he  knew  him  not  for  pope, 
nor  it  was  not  lawful  for  any  to  name  any  pope  without  his 
hcence.  The  prelates  and  nol)lemen  were  called  together, 
and  Anselm  accused ;  and  all  the  bishops  there  said,  it  was  not 
lawful  for  him  to  take  Urban  for  pope  in  his  realm,  and  keep 
his  oath  that  he  made  to  the  king :  and  so  all  the  bishops 
(except  Rochester)  forsaked  him,  and  would  not  obey  him  as 
their  archbishop.  Judge  now,  whether  any  bishops  in  this 
realm  have  refused  the  pope  afore  these  our  days. 

And  because  I  have  entered  to  entreat  of  these  holy  fathers 
that  he  cracks  so  much  on,  I  will  shew  you  what  is  written  in 
the  life  and  history  of  Thomas  13ecket,  bishop  of  Canterbury,  Ti.omas 
their  stinking  martyr,  and  tmitor  to  his  prince.  When  the  ^*'''^'^*^^- 
bishop  was  fled  out  of  the  realm,  the  king  sent  embassadors 
by  the  consent  of  the  nobles  and  prelates  to  Rome  after  him, 
to  declare  the  matter,  and  accuse  him  of  disobeying  the  king, 
troubling  the  realm  and  the  clergy,  and  of  perjury  in  not  keep- 
ing the  laws  which  he  sware  to  first.  The  em])assadors  were 
Roger,  archbishop  of  York,  Gilbei*t,  bishop  of  London,  Roger, 
bishop  of  Worcester,  Hilar}',  bishop  of  Chichester,  Bartholo- 
mew, bishop  of  Exeter,  the  Earl  of  Arundel,  with  many  other 
noblemen  and  clerks.  Their  orations,  wherein  thev  accuse  this 
holy  traitor,  bo  there  in  print  severally,  and  somewhat  long 
to  recite;  but  judge  indifferently,  when  so  many  bishops  and 
the  earl  accuse  Thomas  J3ccket  afore  the  pope  so  earnestly, 
whether  we  be  to  blame  to  accuse  him  now.  The  effect  of 
the  bi.shoj)  of  London's  oration  to  the  pope  and  cardinals  was 
this ;  and  the  other  bishops''  orations  are  like :  Fathers,  the 
care  of  the  church  Ix^longs  to  you,  that  they  which  be  wise 
niiijht  1)0  cherished  bv  vou,  and  thev  that  bo  unwise  might 
be  c(jrrected,  that  they  might  ho  wise:  but  he  is  not  thought 
wise  to  your  wisdoms,  that  trusts  in  his  own  wisdom,  and 
goes  about  to  troul)le  the  peace  of  his  brother  and  the  king. 
Of  late  there  fell  a  debate  in  England  betwixt  the  king  and 
tlie  clerg}',  for  a  light  cause,  whicli  might  have  been  easily 


590  THE    BURNING    OF    PAUl'*S.  [sECT. 

buried,  if  a  gentle  medicine  had  been  ministered:  but  the 
bishop  of  Canterbury,  using  his  own  will,  and  not  ours,  was 
too  earnest,  not  considering  what  harm  might  come  by  such 
headiness.  And  because  he  could  not  get  our  consent,  he 
went  about  to  cast  the  fault  of  his  rashness  on  our  lord 
the  king,  and  the  realm :  and  that  he  might  deface  our  bro- 
therly love,  he  flees  away,  no  man  compelling  him,  as  it  is 
written  in  the  psalm,  "  The  wicked  flees  when  no  man  per- 
secutes him."  The  other  bishop  and  earl  follow  with  like  or 
more  vehement  words. 

When  long  Egfride  had  married  Etheldrede,  and  she  had 
rather  live  a  virgin  than  do  the  duty  of  a  wife,  the   king 

stwiifride.  desired  St  Wilfride  to  counsel  his  \vife  to  do  her  duty:  the 
bishop  would  not,  but  rather  encouraged  her,  divorced  her, 

Le?enda      made  her  a  nun^,   and  the  kinej  married   another :    which 

rsova  banc-  ,      ,  ^  '-' 

torum,  in  couuscl  of  Wilfride  was  plain  contrary  to  St  Paul,  saying, 
"The  woman  has  not  power  of  her  own  body,  but  the  man; 
for  she  cannot  depart  from  her  husband  without  licence, 
and  but  for  a  time."  God  keep  us  from  such  holy  bishops! 
Polychronicon,  lib.  v.  cap.  xxii.  declares  a  knot  of  these  his 
holy  fathers.  Adelme,  first  priest,  then  abbot,  and  lastly 
a  bishop,  when  he  was  tempted  in  the  flesh,  took  a  fair 
wench  into  bed  with  him  while  he  might  say  the  psalter; 
and  yet  would  not  marry ^  Lib.  vii.  cap.  ii,  Walter,  bishop 
of  Hei-tford,  was  slain  by  a  woman,  which  gored  him  in  the 
groin^  with  her  shears,  because  he  would  have  ravished  her. 

[}  Juncta  est  turn  (Etheldreda)  regi  praefato  lege  conjugali,  non  con- 
junctioiii  carnali.  Cujus  rei  gratia  beatum  Wilfridum  tarn  per  se  quam 
per  alios  rex  convenit,  orans  et  obsecrans  quatenus  reginse  persuaderet, 
ut  omisso  virginitatis  proposito  regiae  voluntati  assensum  praeberet.  Ille 
tamen  non  consentiens  vigilanti  animo  procurabat,  nequa  feminese  mentis 
inconstantia  propositum  virginitatis  postponcret,  et  terrenis  illecebris 
animura  divicta  supponeret.  Sua  enim  crat  industria  ut  virgo  di- 
vortium  qusererct,  quatenus  libertate  potita  seculum  relinquere  et  regi 
c  &v>«  ctema  (sic)  feHciter  inhaerere  posset.    Et  factum  est  ita.     Nam  cum 

regi  constaret  nullo  illam  pacto  a  proposito  posse  mutari^  licet  invitus 
concessit,  ut  relicto  seculo,  sicut  volel)at,  virginitatis  velamen  acciperet. 
/ff««Kk/    Legenda  Nova  Angliae,  fo.  cccii.  col.  4.  Lond.  151G.    Ed.] 

P  He  took  ui)on  him  this  martyrdom,  that  vv^hen  he  were  tempted  in 
his  flesh,  he  -svould  hold  with  him,  &c.  col.  2.     Ed.] 

(^■*  This  expression  is  slightly  altered  from  the  original.  The  story 
is  in  Polychron.  Lib.  vii.  chap.  ii.  col.  2.    Ed.] 


IX 


.]  CONFUTATION    OF    AX     ADDITION.  o91 


Cap.  xi,  Walter,  bishop  of  Durham,  made  women  to  serve 
him  and  the  monks  at  the  table,  with  their  hair  hanging 
down,  where  few  scaped  their  hands'.  Cap.  xii,  Giraldus, 
bishop  of  York,  was,  says  he,  "a  lecherous  man  and  a  witch*." 
The  same  Polychronicon  says  also,  lib.  vii.  cap.  xxxi.  that 
Fulco,  a  French  priest,  came  to  king  Richard  the  first,  and  bad 
him  marry  his  tlu-ee  daughters.  The  king  said,  he  had  none : 
"  Yes,'"*  says  he,  "  pride,  covetousness'',  and  lechery."'  Then 
the  king  said :  "  Pride  I  give  to  templers ;  covetousness  to 
white  monks;  and  lecher}-  to  prelates."  This  marriage  was 
so  knit  then,  that  it  could  not  be  broken  since;  and  this 
was  the  king's  opinion  of  them. 

0  holy  fathers !  I  trust,  whosoever  considers  these  things 
well,  will  judge  the  holiness  of  these  good  bishops,  on  whom 
he  glories  so  much.  The  rest  of  the  bishops  which  he  names 
be  such  like;  and  because  he  speaks  not  much  of  them,  I  will 
let  them  pass,  for  they  be  no  better :  and  out  of  the  same 
worshipful  history  ye  shall  read  of  them,  because  no  learned 
man  has  thought  meet  to  lose  his  time  in  commending  such. 
They  lived  all  since  the  conquest,  not  five  hundred  year 
since :  all  made  saints,  and  promoted  by  the  pope,  and  he  by 
them :  therefore  they  must  need  maintain  his  doings,  and  he 
theirs. 

1  would  not  have  blotted  so  much  paper  with  so  much 
wickedness,  nor  filled  your  ears  and  eyes  ^^  ith  such  filthiness, 
but  that  he  provoked  me  to  it,  and  calls  that  good,  which  is 
evil,  and  light,  darkness :  the  rest  be  no  better.  In  every 
bishoprick  ye  shall  find  some  bishops,  that  were  enemies  to  the 
pope  and  his  doings  in  that  blind  age.  In  Lincoln,  Robert 
Grosshead  appealed  from  the  pope  to  Jesus  Christ,  and  wrote 
divers  good  books  against  many  his  doings.  Ranold  Pecocke 
of  Chichester  was  condemned  in  the  twenty-sixth  ye-ar  of 
Henry  VI.  for  this  new  learning,   and  specially   for  saying 

[*  Col.  2.  But,  continues  Polychron.  this  is  wortliy  to  1)C  greatly 
praised  :  for  by  liis  prut  urini,',  St  C'uthl)ert's  body  was  taken  out  of  thu 
i;riive,  and  clothed  worshipt'uUy  in  new  clothing.     En.] 

[f  And  (lyralde  was  urchljislioj*  after  liini,  a  kiherous  man,  a  witch, 
and  an  evil  doer,  as  the  fame  telletli.     Chap.  xii.  col.  l'.     En.]] 

P  In  the  old  edition,  covetous:  in  Polychron.  covetym:  It  occurs 
ill  the  be^'innin^  of  the  chapter.     En.] 


592  THE    BURNING    OP    PAUl''s,  [ 


SECT. 


that  a  general  council  and  the  church  may  err  in  religion.  In 
the  late  days  of  popery  were  burned  five  bishops,  and  five 
banished  :  let  them  shew  so  many  bishops  that  suffered  within 
this  thousand  year  for  their  god,  the  pope,  and  they  might 
have  some  shew  of  honesty  for  them.  It  is  a  rare  thing  to 
see  a  bishop  die  for  religion,  and  specially  a  papist. 

X.  Seeing  they  reform  religion  so  well,  as  tliey  say,  it  were  meet,  as 
they  foi-sake  the  religion  that  their  predecessors  used,  as  mass, 
matins,  ministration  of  sacraments,  that  they  should  also  forsake 
houses,  parks,  lands,  and  revenues,  that  their  predecessors  had,  and 
go  from  place  to  place  for  God's  sake  and  preach. 

If  nothing  else,  this  one  saying  will  prove  him  a  dissem- 
bling lying  hypocrite.  All  the  world  knows,  that  the  greatest 
fault  and  readiest  that  they  have  to  lay  against  the  gospel- 
time,  is,  that  church-lands  and  livings  are  taken  from  spi- 
ritual men,  and  bestowed  on  other;  and  of  this  thing  he 
complains  himself  in  manifest  words  hereafter.  Therefore  it 
is  manifest,  that  he  would  not  have  the  bishops  to  give  away 
their  lands,  seeing  he  complains  of  the  taking  it  away  :  but 
he  would  so  fain  find  a  fault  in  the  new  bishops,  that  rather 
than  he  find  none,  he  will  shew  himself  a  fool  in  blaming  them 
wherein  they  deserve  it  not,  and  which  he  thinks  to  be  no 
fault  indeed.  Why  they  forsake  their  mass  and  matins,  is 
sufficiently  declared  afore.  For  their  houses,  parks  and  lands, 
why  some  few  that  have  any  such  do  not  forsake  them  that 
be  left,  there  is  good  reason :  but  why  other  some  have  them 
not  (that  they  might  forsake  them,  if  they  should),  I  fear  their 
popish  predecessors  have  provided  too  well  for  them  against 
reason.  They  keep  house,  and  such  lands  as  they  can  get, 
because  they  be  not  anabaptists,  nor  heretics,  thinking  it  not 
to  be  lawful  for  them  so  to  do,  (for  God's  good  creatures  are 
ordained  to  serve  God's  good  ministers;)  and  also,  because  they 
bo  not  so  superstitious  as  the  observants  friars,  which  thought 
themselves  so  holy  that  they  might  not  handle  money.  They 
remember  also,  that  God  commands  them  to  keep  hospitality 
to  their  power  :  and  because  by  this  means  it  may  the  better 
5«pirrnia-i  Le  done,  they  do  not  refuse  it,  although  greedily  they  do  not 
un.i».  desire  it.  The  prince  also  and  commonwealth  desires  a  service 
of  them,  which  they  cannot  so  well  perform  without  these  ; 


X.]  COXPUTATION'    01"    AX     ADDITION'.  .'93 

hut  chiefly  for  the  maintenance  of  learnins:,  which  is  so  de- 
cayed ahnost  remediless,  and  so  little  hope  to  recover  it,  if 
these  helps  be  clean  taken  away,  that  extreme  blind  ignorance 
is  like  to  follow  this  age. 

Look  into  the  universities,  and  spy  what  ancient  learned 
men  ye  find  there,  either  papist  or  protestant.  1  am  ashamed 
to  tell,  and  it  is  to  be  lamented  to  see  that  there  is  so 
few,  and  it  is  earnestly  to  be  begged  at  God's  hand  that  it 
may  be  amended :  but  I  fear  it  is  rather  to  be  wished  than 
hoped  for.  This  plague  is  over  our  heads  not  regarded,  and 
cannot  be  avoided,  howsoever  the  w^orld  go.  These  few  that 
now  live,  both  papist  and  protestant,  must  needs  die.  AV'here 
is  there  then  any  learned  number  to  supply  their  rooms? 
There  be  few  schools  abroad  to  bring  up  youth  ;  but  so 
many  ])enefices  so  small,  that  no  man  will  take  them,  and  so 
the  parishes  ])e  unserved,  and  the  people  wax  without  fear  of 
(xod.  The  universities  have  many  goodly  fresh  wits  in  them, 
but  so  young,  and  \n  itliout  a  sufficient  number  of  ancient  guides 
to  teach  and  rule  them,  that  many  men's  days  shall  be  spent 
afore  any  number  come  to  ripeness,  although  for  their  young 
years  many  can  do  well.  But  fathers  and  mothers  nmst  an- 
swer this  question ;  and  they,  if  they  be  asked  why  they  keep 
not  their  children  at  school,  will  say,  there  is  more  profit  to 
be  had  in  making  his  son  a  lawyer,  a  physician,  or  any  tiling 
except  a  minister  :  for  when  they  have  bestowed  all  they  can 
get  on  one  child  in  the  university,  he  shall  not  be  able  to 
live  himself,  nor  help  any  friend  he  has  ;  where  the  lawyer  will 
become  a  gentleman,  a  purchaser,  within  few  years.  They  will 
do  any  thing  with  him,  rather  than  make  him  a  priest. 

St  Paul  bids,  '-lie  tliat  is  taught,  let  him  give  part  of  all  his  Cai.  vi. 
goods  to  him  that  teaches  him  :"*  and  the  next  words  following 
be,  ''God  is  not  mocked;''  as  though  he  should  say.  If  ye  deal 
not  liberally  with  your  teachers,  and  think  nothing  so  pre- 
cious, but  they  should  have  their  ]>art  of  it  in  their  need,  ye 
but  mock  God  in  so  mocking  his  ministers;  but  ''he  that  dwells  Psai.  ii. 
in  heaven  will  mock  you  again,"  says  David.  Let  them  weigh 
these  words  well,  which  in  paving  their  tithes,  if  they  find  <tne 
sheaf,  lamb,  or  Heece,  worse  than  another,  ca.st  it  out  in  .scorn, 
and  say  it  is  good  enough  for  a  priest,  or  with  worse  words, 
as  thev  b<'  full  of  sucli.      *  If  thcv   son   spiritual  thini^.  is  it  i  <-'or.  ix. 

[  I'll.K  IMITON.] 


594  THE    BURNING    OP    PAIJl''s.  [ 


SECT. 


much  if  they  reap  your  carnal  things?"  No,  sure:  ye  have  no- 
thing good  enough  to  recompense  their  labour  withal.  In  the 
primitive  church  it  was  not  unlawful  to  have  lands,  though 
many  sold  their  lands  for  to  relieve  the  poor  Christians  withal. 
It  is  no  more  unlawful  to  keep  lands,  tlian  to  keep  the  money 
for  which  he  sold  the  lands ;  and  Peter  said  to  Ananias  that 
Actsv.  sold  his  land,  "Did  it  not  remain  to  thee,  and  when  thou 
had  sold  it,  was  it  not  in  thine  own  power  to  do  with  it  what 
thou  would  V  So  Peter  grants  that  it  was  lawful  for  him  both 
to  keep  the  lands,  and  to  keep  the  money  too,  that  he  received 
when  he  had  sold  it :  and  yet  I  doubt  not  but  the  new  bishops, 
if  case  so  should  require,  could  be  content  to  forego  all,  and  live 
as  God  would,  as  their  deeds  of  late  well  declared,  so  that  they 
might  serve  God  or  his  people  the  better,  and  rather  than  they 
defile  themselves  with  popery.  We  read  that  divers  of  the 
holy  fathers  and  bishops  had  lands  with  their  churches :  but  it 
is  folly  to  answer  so  curious  a  fool  in  a  matter  of  no  doubt, 
but  invented  of  an  idle  scoffing  brain.  If  ye  demand,  why 
some  bishops  have  so  little  lands,  few  houses  and  parks,  the 
reasons  also  be  sundry :  but  surely,  few  or  none  have  so  much 
as  to  keep  them  out  of  debt,  or  to  maintain  that  hospitality 
which  is  looked  for  at  their  hands.  Some  of  their  lands  and 
parks  against  their  wills  be  exchanged  by  order  of  law :  but 
the  most  part,  the  malicious  popish  prelates,  that  were  their 
predecessors,  seeing  their  kingdom  decay,  and  that  professors 
of  God's  gospel  should  follow  in  their  places,  would  rather 
give  it  women,  children,  horsekeepers,  (I  say  no  worse,)  by 
lease,  patents,  annuities,  than  any  that  loves  God  should  en- 
joy it.  This  is  the  greatest  reason  why  they  have  not  lands, 
and  tliat  cannot  be  avoided;  more  is  the  pity.  How  many 
bishopricks  in  the  realm  have  they  impoverished  by  these 
means  !  So  that  they  which  now  succeed,  are  not  able  to  re- 
lieve themselves  nor  the  poor  as  they  would  and  should. 

The  nmltitude  ciy  out  on  the  protestants,  that  they  keep  not 
liouses,  like  the  papists,  nor  such  a  number  of  idle  servants: 
thoy  consider  not  how  barely  they  came  to  their  livings,  what 
})ensions  they  pay,  and  annuities,  which  their  predecessors 
granted  ;  how  all  commodities  be  leased  away  from  them  ;  what 
charges  they  bear  for  first-fruits,  subsidies  and  tenths ;  how  they 
lack  all  household  stuff  and  furniture  at  their  entering ;    so 


X.]  CONFUTATION    OF    AN     ADDITION.  /)95 

that  for  three  years'*  space  they  be  not  al)le  to  live  out  of  debt, 
and  get  them  necessaries.  The  popish  prelates,  afore  they  were 
bishops,  had  divers  fat  benefices  and  prebends,  which  they  kept 
still  for  a  commendam :  they  were  stored  of  all  necessaries  of 
household  afore  they  entered ;  they  paid  no  fii-st  fruits ;  so  that 
they  may  do  on  the  first  day  more  than  the  other  can  do  in 
seven  year.  "  If  ye  were  of  the  world,"  says  our  Lord,  "  the  J^hn  xv. 
world  would  love  you ;  but  because  ye  be  not  of  the  world, 
therefore  the  world  hates  you."  The  world  loves  the  papists  ; 
therefore  they  be  worldlings,  and  not  of  God :  the  poor  pro- 
testant,  because  he  will  not  lie,  not  flatter,  is  despised  of  the 
world.  The  world  gives  to  the  papist  honour,  castles,  towers, 
and  all  that  it  has :  to  the  protestant  if  he  give  any  thing, 
it  is  thought  too  much;  and  of  those  things  that  it  gives,  it 
gives  the  worst  that  can  be  picked  out,  and  yet  thinks  it  too 
good.  Therefore,  surely  the  one  has  his  reward  in  this  world  : 
the  other  must  look  for  it  at  God's  hand.  For  the  proud 
papist  there  is  nothing  good  enough :  for  the  poor  protestant 
every  thing  is  too  good.  What  can  the  professors  of  God's 
truth  therefore  look  to  have  here,  but  to  follow  the  example 
of  the  apostles  whose  doctrine  they  teach,  to  suffer  wrongs, 
slanders,  contempt,  to  be  counted  as  outcasts,  and  sheep  ap- 
pointed to  the  slaughter  i  \Vhon  the  pope's  butchers  are  aloft, 
they  broil  and  brenne,  they  prison,  hang  and  torment  the  sely 
gospeller  at  their  pleasure :  when  the  protestant  Ls  at  the  best, 
and  the  world  seems  to  laugh  on  him,  he  is  scarce  able  to 
live,  runs  in  contempt  and  slander  of  the  world;  and  the 
lurking  papist,  looking  for  his  day  when  he  may  run  loose 
again,  gapes  to  satisfy  his  bloody  heai't  and  hands,  which 
never  will  be  satisfied  with  blood. 

Divers  of  these  holy  prelates,  that  he  cracks  so  much  of,  had 
so  leased  out  their  houses,  lands  and  parks,  that  some  of  the 
new  bishops  had  scarce  a  corner  of  a  house  to  lie  in,  and  divers 
not  so  nuich  ground  as  to  grese  [graze]  a  goose  or  sheep;  so  that 
some  were  compelled  to  tether  their  horse  in  their  orchard:  and 
yet  have  these  holy  fathers  provided,  that  if  they  be  restored 
(as  they  look  for,  as  many  think,)  that  they  sliall  have  all  tlu'ir 
commodities  again,  O  notable  charity,  and  meet  for  the  chil- 
dren of  such  a  father  !  The  Lord  (iod  for  his  mercy  amend 
this  at  his  good  will  and  plea,sure  !    The  jxjople  are  so  blind, 

;J8— 2 


.'i)6'  Tlir:    BURNINO    OF     PM'LS.  [sKCT. 

that  thev  rather  beHeve  him  that  fills  their  belly,  than  him  that 
teaches  them  Christ ;  so  rude,  that  they  care  more  for  the  body 
than  for  the  soul :  even  as  Christ,  when  he  filled  five  thousand 
^^  ith  five  loaves,  they  would  have  made  him  a  king ;  but  with- 
2  Thess.  iii.  jj^  fg^y  fi^yj^  ^f^gj.  ii^Qy  ^vould  have  stoned  him.  Paul  wrought 
for  his  own  living,  and  would  not  be  a  burden  to  any  congre- 
gation :  yet  he  says,  that  it  was  lawful  for  him  to  take  all  his 
necessaries  of  them  whom  he  taught.  Chrysostom  in  the  eighty- 
sixth  homily  on  ]Matthew,  writing,  entreats  the  like  question, 
and  tells  causes  why  he  and  others  had  lands  belonging  to  their 
churches.  He  says,  "  The  unthankfulness  of  the  people  was 
such,  that  if  they  had  not  such  provision,  they  should  go  a 
begging'."'  So  surely  I  think  now,  if  the  bishops  and  ministers 
had  not  that  provision,  they  might  starve  for  hunger.  Love 
and  duty  to  God,  his  word,  and  ministers,  is  so  decayed,  that 
y^^  to  get  away  from  them  is  thought  godliness,  pastime  and  profit. 

Surely  God  will  not  have  his  servants  so  mocked :  God  turn 
from  us  for  Christ's  sake  that  which  we  deserve  and  provoke  him 
to  in  these  our  doings  !  Julianus  apostata,  the  emperor  that 
forsaked  his  faith,  hearing  that  the  gospel  taught  the  Christ- 
ians to  live  in  poverty  and  suffer  persecution,  took  their  goods 
from  them,  and  punished  them,  saying,  he  would  help  them  to 
heaven,  because  their  gospel  taught  them  to  live  poor  and 
suffer :  ^  so  our  papists,  hearing  the  protestants  preach  poverty, 
and  condemn  their  proud  prelaty,  have  leased,  granted,  and 
given  away  their  livings,  that  now  the  poor  gospeller  has 
scarce  whereon  to  live,  through  their  malice. 

XI.  In  ("lirist's  church  has  ever  been  a  succession  of  bishops  from  the 
apostles'  time  to  this  day,  in  every  see.  Tertullian  says:  "If  in 
any  sec  there  be  a  bishop  that  walks  not  in  his  fiither's  steps,  he  is 

[_  Kcu  yuf)  jxlB  vhoju  t'jua^;  KarayeXdarov^  y\  dTrauOpwTTia  avrtj 
'noicT,  ijTi  Ta\  ev-^^^d^:  dcpevre^  kui  Trju  cidaa-KaXiav  kui  Trjv  d\\i]u  dym- 
<rvvi]v,  1,1  jiiv  oiuo7r(a\ai<;,  k.  t.  e. — The  passage  in  the  text  is  rather  an 
allusion  to  the  whole  passage,  than  a  direct  quotation.  In  Matth.  Homil. 
i.xxxv.  (al.  i.xxxvi.)  Tom.  vii.  j).  01.5.  Paris.  1830.     Ed.] 

[■-  Quod  Imperator  audiens,  Christianis  videlicet  adeuntibus  eum,  de- 
fcndcro  contemnebat,  diccns,  "  Vostrum  est  ut  patientcs  mala  sustineatis ; 
Jioc  cnim  est  prircoptum  vestri  Dei."  Hist.  Tripart.  Lil).  vi.  Cap.  39.  p. 
43(;.  in  Auctores  llistoriie  Ecdcsiast.  Basil.  ^TAo,    En.] 


XI.]  CONFUTATJO.V    01      A\     ADDITION.  .597 

to  he  counted  a  bast<ird,  and  no  tnie  inheritor  in  Christ's  ehurchV 
St  Cyprian  docs  say  :  "  They  that  he  made  Inshops  out  of  the 
order  of  the  eliureh,  and  not  hy  tradition  and  ordinance  of  the 
apostles,  coming  hy  succession  from  time  to  time,  are  not  bishops 
hy  the  will  of  God,"  but  thieves  and  murderers^ 

A  .succession  of  bishops  or  ministers,  we  grant,  has  been 
in  the  world,  rather  than  in  any  one  see  or  country,  since 
Christ :  which  succession  we  say  we  have  and  follow  better 
tlian  the}',  Ijut  not  after  such  sort  as  he  says  and  means. 
God  is  never  without  his  church  in  the  world,  although  some 
countries  fall ;  and  his  church  never  wants  his  ministers  and 
true  teachers,  at  the  least  privily,  although  in  sonic  ages  it 
lias  them  more  plenteously  than  in  other  some,  and  some- 
times the  outward  face  of  the  church  wants  not  his  errors 
and  blots.  But  where  he  says,  there  has  been  bishops  in 
every  see  since  the  apostles'  time,  it  must  needs  be  false : 
for  here  with  us  unto  the  time  of  king  Lucius,  almost  two 
hundred  year  after  Christ,  there  were  no  ])isliops  in  this 
realm  at  all,  but  Haniines,  as  Fabian^  and  Polychronicon''  sav, 

P  Quos  apostoli  (a/,  ah  apostolis)  in  cpiscopatum  constitutos,  apostolici 
seminis  traduces  haheant,  ike.  See  the  whole  passage.  Do  Pracscript. 
Ha?reticoi'um,  cap.  xxxii.  Tom.  ii.  p.  31.  I\Iagd.  1828.  But  in  this  and 
other  instances  the  author  cited  is  so  overlaid  by  the  mass  of  papistical 
comment,  that  it  is  not  easy  to  identify  the  passage  intended.  ISee  what 
Pilkington  says  on  this  practice  at  the  end  of  his  answer  to  the  first 
question  of  the  papist.     Kn.] 

Q'  Plane  episcopi  non  dc  voluntate  Dei  fiunt,  (^ui  extra  ecclcsiam 
fiunt ;  sed  contra  dL^positionem  et  traditionem  evangelii  fiunt.  Epist. 
Lix.  (lv.)  p.  2G1.  ed.  Fell.  Oxon.  1700.     En.] 

P  The  which  Lucie,  after  the  faith  thus  by  him  received,  "  •  insti- 
tuted and  ordained,  that  all  or  tlie  more  part  of  arch-flamines  and  flami- 
ncs,  which  is  to  mean  archbishops  and  bishops  of  the  pagan  law,  which 
at  that  day  were  in  number,  as  witnesseth  Claufryde  and  other,  three  of 
the  arch-flamines  and  twenty-eight  of  the  flamines,  were  made  and 
ordained  archbishops  and  bishojjs  of  the  church  of  Christ.  Faliian,  Part 
in.  chap.  lix.  fin.     Vak~\ 

Q"  In  his  time  (Lucius')  were  three  archhisliops'soes  in  liritain.  •  •  ■ 
To  tliese  archbishops'  sees  were  subject  eighteen  bishops,  and  were  called 
flamines.  Polychron.  Lib.  i.  chai).  lii.  init.  Here  xviii.  is  apparently  a 
mere  cn*or  for  xxvin.  the  number  twice  given  by  Fabian,  who  cites  Poly- 
chron. as  his  authority. 

Tlic  Ptdychronicon,  so  frequently  cited  by  thi^  autluir,  was  originally 
compiled  in  Latin  by  ll;inuii»h,  monk  of  Chester,  translated  into  English 

bv 


698  THE    BURNING    OP    PAUL'*S.  [sECT. 

and  heathen  priests;  and  sundry  times  since  divers  sees  in 
this  reahu  many  years  together  had  no  bishops  at  all,  when 
poiychron.  the  micliristened  Saxons  were  here;  and  divers  bishopricks 
''^'^"  here  are  not  half  so  old  as  the  apostles'  time.  Yet  in  all 
these  ages  were  some  that  both  knew,  taught  privately,  and 
followed  the  truth,  though  they  were  not  horned  and  mitred 
bishops,  nor  oiled  and  sworn  shavelings  to  the  pope.  Such 
popish  bishops  I  am  sure  no  man  is  able  to  prove  to  have 
been  in  every  see  of  this  realm  continually,  since  the  apostles' 
time,  nor  elsewhere :  when  he  has  proved  it,  I  will  say  as  he 
does.  Does  the  see  make  the  bishop  and  his  doctrine  good 
or  bad  ?  Does  the  place  make  him  good  or  bad  ?  If  his 
saying  be  true,  that  they  have  such  a  succession,  the  man 
must  needs  be  good  because  he  is  bishop  of  such  a  place  or 
such,  (for  he  means  to  have  a  continual  succession  of  good 
bishops  everywhere  without  interniption :)  but  whether  they 
succeed  in  agreement  of  one  true  doctrine,  as  they  do  of  one 
see  or  place,  he  cares  not.  If  succeeding  in  place  be  suffi- 
cient to  prove  them  good  bishops,  then  the  Jews  and  Turks 
have  their  good  bishops  and  religion  still  at  Jerusalem,  Con- 
stantinople, and  elsewhere ;  for  there  they  dwell  where  the 
apostles  did,  and  have  their  synagogues,  Levites,  priests  and 
bishops  after  their  sort. 

We  do  esteem  and  reverence  the  continual  succession  of 
Succession,  good  bishops  in  any  place,  if  they  can  be  found :  if  they  can- 
not, we  run  not  from  God,  but  rather  stick  fast  to  his  word. 
I  think  there  is  no  place,  where  evil  bishops  have  not  been. 
If  Corinth,  Galatia,  Ephesus,  Philippos,  Colossa,  Thessalonica, 
Macedonia,  where  Paul  preached,  and  to  whom  he  wrote  his 
several  epistles,  might  fall  and  have  Turkish  prelates;  why 
may  not  Home  fall  too  ?  The  same  may  be  said  of  Jerusalem, 
where  St  James  was,  and  of  Africk,  where  Cyprian  and  Aus- 
tin were,  and  of  other  places  where  the  apostles  preached, 

])y  "  one  Trcvisa,  then  vicar  of  the  parish  of  Barkley,"  and  afterwards 
contmued  by  William  Caxton,  "a  simple  person,"  as  he  calls  himself, 
from  the  year  1^57  to  the  year  14G0,  in  which  he  complains  that  he  has 
not  "ne  can  getc  no  bokcs  of  auctoryte  treatynge  of  such  cronycles, 
except  a  lytel  boke  named  Fasciculus  temporum,  and  another  called 
Aureus  fie  Universo."     Ed.] 

[}  This  is  a  general  reference  to  the  state  of  things  under  the  Saxons, 
not  to  any  pailicular  passage.    Ed.J 


XI 


.]  CONFUTATION    OF    AN    ADDITION.  599 


and  now  be  fallen  away.  Succession  of  good  bishops  is  a  great 
blessinir  of  God  :  but  because  God  and  his  truth  hannrs  not  on 
man  nor  place,  we  rather  hang  on  the  undeceivable  ti-uth  of 
God's  word  in  all  doubts,  than  on  any  bishops,  place,  or  man : 
for  '•'•  all  men  are  liars,''  and  may  be  deceived ;  only  God  and 
his  word  is  true,  and  neither  deceives,  nor  is  deceived.  In  the 
ten  tribes  of  Israel,  where  Jeroboam  made  him  priests  against 
God's  law,  and  the  greater  part  of  their  religion  was  defaced 
^vith  idolatry,  yet  were  there  ever  some  good  prophets  among,  /hi/n^. 
that  taught  God's  people  their  duty,  though  not  of  the  higher 
sort  of  priests  and  in  authority,  as  there  be  some  few  among 
the  Turks  at  this  day  also.  Elias  complains  that  he  was  left 
alone :  of  all  the  true  followers  of  God's  law,  he  knew  none 
that  feared  God  beside  himself:  but  God  said,  he  had  "re- 
served seven  thousand  that  never  bend  their  knee  to  Baal." 
So,  surely,  though  the  great  number  of  priests  and  bishops, 
having  authority,  have  been  these  many  years  the  pope's 
darlings,  rather  serving  ]3aal  than  God ;  yet  our  good  God, 
pitying  his  people,  has  in  all  ages  resened  some  few  that 
tauffht  the  truth  and  feared  him. 

God  has  not  promised  that  every  bishoprick,  no,  nor  any  one 
bishoprick,  should  have  always  good  bishops  one  after  another, 
no  more  than  one  good  father  should  have  always  good  children 
born  of  him,  nor  a  good  king  should  have  good  princes  to  reign 
after  him.  After  wise  Salomon  reigned  foolish  Roboam  :  after 
godly  Ezechias  reigned  wicked  Manasses ;  and  after  Jesus, 
the  son  of  Josedec,  followed  not  long  after  x\nnas  and  Caiphas, 
and  manv  wicked  ones  afore  them.  Contrariwise,  of  sinful 
ancestors  came  the  innocent  Laml^  of  God,  Christ  Jesus,  and 
after  the  traitor  Judas  followed  the  good  apostle  Matthias.  So 
that,  both  in  kingdoms  and  priesthood,  the  good  has  followed 
the  bad,  and  the  bad  the  good.  The  gospel  says,  that  "  in  Matt,  xxiii. 
Moses'  chair  the  scribes  and  Pharisees  sit :"  if  after  Moses 
followed  the  wicked  scri])es  and  Pharisees,  what  privilege  have 
our  bishops  or  popes  more  than  Moses,  that  their  successors 
should  continue  in  pureness  of  religion,  and  not  fall  away  as 
the  Pharisees  did?  Are  thov  better  than  Moses  ^  Or  where 
is  this  their  promise  written  in  (Jod's  book?  The  glorying  of 
this  succession  is  like  the  proud  brags  of  the  Jews  for  their 


600  THE    BTTRXrXG    OF    PAUl's.  [sECT. 

ij^onealogies  and  j)edigrees,  saying,  •'  We  have  Abraham  for  our 
John  viii.  father;*'  but  our  Saviour  Christ  said,  "Ye  are  of  the  devil,  your 
father,  and  his  works  will  ye  do."  So  it  may  be  said  to  these 
which  crack  that  they  have  the  apostles  for  their  fathers,  that 
they  have  the  pope  their  father;  for  his  works  and  doctrine 
they  follow,  and  not  the  apostles\  As  Christ  our  Lord  there- 
fore proved  the  Jews  to  be  of  the  devil,  because  they  filled  his 
desires,  and  therefore  not  the  children  of  Abraham ;  so  it  is 
easy  to  see  whose  children  these  be,  when  they  follow  the  pope 
and  not  the  apostles.  Succession  in  doctrine  makes  them  the 
sons  of  the  prophets  and  apostles,  and  not  sitting  in  the  same 
seat,  nor  being  bishop  of  the  same  place. 

There  is  one  of  his  holy  bishops  that  he  cracks  so  much  of, 
a  little  wiser  and  subtler  than  he  in  words,  although  in  sense  they 
agree.  He  says,  that  in  every  see  there  has  been  a  succession; 
but  for  example  he  takes  Canterbury,  and  says  in  a  little  scroll 
that  he  wrote  for  the  authority  of  the  church,  and  sent  it  privily 
to  his  friends,  to  comfort  and  confirm  them  with  that  they 
should  stick  fast,  thus:  "AVe  can  reckon  all  the  bishops  there 
since  St  Austin,  tliat  was  the  first,  and  from  him  go  to  Gregory, 
bishop  of  Eome,  who  sent  Austin  hither,  and  from  Gregory 
up  to  Peter,  and  so  prove  that  all  our  religion  came  from  Rome 
by  succession;  and  therefore  we  must  hang  on  Rome  still."  He 
says,  the  like  may  be  done  in  every  see :  and  when  it  is  proved, 
I  will  believe  it.  But  I  am  content  to  stand  with  him  in  trial 
of  this.  If  Austin  was  the  first,  as  he  says,  then  Canterbury 
has  not  had  a  continual  succession  since  the  apostles'  time.  It 
is  since  Austin  lived  a  seven  hundred  and  sixty  year,  but 
since  the  apostles  it  is  one  thousand  five  hundred  and  sixty. 
How  is  there  then  a  continual  succession  in  Canterbury  since 
the  apostles'  time,  if  they  wanted  bishops  the  space  of  eight 
Jmndred  year.'  The  same  reason  is  against  other  bishopricks 
too  ;  and  there  cannot  be  proved  a  succession  of  their  bishops 
in  any  one  place  of  this  realm  since  the  apostles. 

And  for  a  succession  of  agreement  in  one  doctrine,  religion, 
and  other  their  doings,  they  cannot  find  it  in  Rome,  neither  afore 
Gregory  nor  after.  Clemens,  in  the  book  that  goes  in  his  name, 
says,  tliat  wives  ought  to  be  connnon,  which  God  forbids :  and 
hereof,  1  tln'nk,  the  papists  are  so  bold  with  other  men's  wives, 


Cle-.nens. 


XI 


]  rOXFUTATIOX    OF    AN     ADOmON.  HOl 


and  will  none  of  their  own.     Alexander  made  holy  water*.  a.s  Alexander. 
they  sav,  to  drive  away  devils  and  heal  diseases,  as  thoni>h  it 
were   more  holy  than  Christ  himself:  for  the  devil  tempted 
him.  and  yet  runs  away  from  their  conjured  water,  as  they 
would  make  fools  to  believe.     Jiut  what  papist  was  ever  so 
mad  to  forsake  the  physician's  help  in  his  sickness,  and  say  he 
wiis  healed  by  the  pope's  holy  water  ^     If  that  were  true,  phy- 
sicians might  put  up  their  pipes.     Pope  Pius  bad  keep  Easter  Pius, 
in  the  full  moon,  wliat  day  in  the  week  so  ever  it  light  on  ;  and 
not  alwavs  to  keep  it  on  the  Sunday,  as  we  do  now".     Mar-  -''arreiiinus. 
cellinus,  in  persecution,  sacrificed  [to]  idols*\     Liberius',  Fe-  Feij^'"^' 
lix\  and  Anastasius'^,  popes,  were  Arians  and  great  heretics,  Anastasius. 
denying  Christ  to  be  God  equal  with  his  Father.     Pope  Leo  Leo. 
cut  off  his  hand,  because  a  woman  kissed  it,  and  he  felt  himself 
something  tempted'.  John  the  first  was  sent  to  the  emperor  as  John. 

Q'  Instituit  item  iit  uqua,  <iuam  sanctam  appellamui?,  Siile  adinixta, 
interpositis  sacris  orationibus,  et  in  tcini)Iis  et  in  cubiculis  ad  fugi- 
endos  datuiones  retineretur.  Platina,  De  Vitis  Pontilicuni,  fo.  9.  \'enet. 
loll.     Ed.] 

P  Hoc  tempore  Pius  pontifex  consuetudinem,  ct  quidem  magiiam, 
cum  Hermete  habuit,  qui  librum  scripsit  titulo  Paatoris  insignitum  ; 
(|uo  quidem  in  Ubro  angelus  pastoris  personam  induens  ei  mandat,  ut 
omnibus  pereuadeat  pa.scha  die  dominico  celel)rari:  ([uod  etiam  fecit. 
Ibid.  fo.  11.     El).] 

p  At  Marccllinus  pontifex,  ad  sacriiicia  gentium  ductus,  cum  nimis 
instarent  carnifices  ut  thura  diis  exliiberet,  mctu  perterritus  deos 
alienos  adoravit.     Ibid.  fo.  11).     Ed.] 

Q^  Qui,  imperatoris  beneticio  motus,  cum  htereticis  in  rebus  onmibus, 
ut  quidem  volunt,  sentiens,  illud  tamen  cum  catholicis  tcnebat,  ha?ie- 
ticos  ad  fidem  redeuntes  non  esse  rebaptizandos.     Ibid.  fo.  2o.     En,] 

\j  Hie  vero  (Acbatius)  tantje  auctoritatis  apud  Constantium  fuit, 
quemadmodum  Hieronymus  dicit,  (quod  ego  certe  miror,)  ut  Romie  in 
Libcrii  locum  Felicem  Arianum  episcopum  constitueret ;  quern  profecto 
catholicum  fuisse  constat,  ut  scripsimus,  et  Arianos  semper  damnasse. 
Ibid.  fo.2(J.    En.] 

P  Anastasius  (Secundus)  Anastasium  impcratorem  excommunicavit, 
quod  Acatio  favcret :  tamctsi  postea  ipse  ab  Acatio  seductus,  dum  eum 
revocaro  clanculum  tentat,  clcrum  a  se  gravitcr  alienavit ;  qui  se  a  com- 
inuuione  p<intifRis  turn  maxiinc  subtraxit,  (|Uod  etiani  >ine  cathulicoruin 
consensu  Photino  Thessalonicensi  diacono  c»)mnninicji.vset,  qui  turn 
Acatii  ciTorem  iinita])atur.     Ibi<l.  fo.  .'U.     P^n.] 

[^  Tliis  circumstance,  and  some  otbei-s  referred  to  in  the  following 
]»assage,  are  not  mentioned  in  Platina,  \\\\o  is  the  only  authority  named 
l»y  the  author.     Ed.  j 


602  THE    BURNING    OF    PAUL's.  [sECT. 

embassador  from  the  king  of  Goths,  to  counsel  him  to  restore 
sergius.      the  churches  to  the  Arians,  heretics'.     Sergius,  pope,  set  forth 

yearly  a  piece  of  a  cross  (which  he  said  was  Christ's)  to  be 

Gregory  III.  worshipped  and  kissed.     Gregory  the  third  granted  licence  to 

Zach^'.     marry  his  uncle's  wife,  plain  against  the  scripture.     Zachary 

'^  'the  first,  pope,  absolved  the  Frenchmen  from  obeying  their 

king,  deposed  him,  and  confirmed  Pipin  for  their  king^  and  so 
Stephen,      dij  pope  Stephen  too^    Leo  the  third  allowed  the  blood  of 

Christ  at  Mantua \  such  a  one  as  was  the  sweet  blood  of  Hahs 
John  VIII.   here.     John  the  eighth,  a  harlot  wearing  man's  apparel,  was 

made  pope,  and  got  with  child,  and  delivered  as  she  went  in 
Nicholas,     proccssion  solemnly  \     Nicholas  the  first  was  so  proud,  that 

he  said  "  it  was  not  lawful  to  reprove  the  pope's  judgments^'." 
siivesterii.  Silvcster  the  second^  and  Benet  the  ninth^  gave  themselves  to 

Benet  IX.  ^ 

[}  Quam  quidem  rem  Theodoricus  segre  ferens,  Joannem  pontificem, 
Theodorum,  duosque  Agapitos  oratores  ad  Justinum  mittit,  qui  eum 
adliortarentur,  ut  Arianos  restitueret.  *  *  Ad  lacrymas  versi,  ac  suppH- 
citer  petcntcs  ut  periturse  Italic  una  cum  catliolicis  omnibus  subveniret, 
CO  tandem  pium  hominem  pepulere^  ut  Arianos  restitueret.  Ibid.  fo. 
35.     Ed.] 

p  At  Pipinus,  regnandi  cupidus,  legatos  sues  ad  pontificem  mittit, 
cumfjue  rogat  ut  regnum  Francis  sibi  auctoritate  sua  coniirmet.  Aunuit 
pontifex  ejus  postulatis,  accepti  beneficii  et  veteris  benevolentiae  memor, 
quic  inter  pontifices  et  principes  hujus  familiae  intercesserat :  atque  ita 
ejus  auctoritate  regnum  Francise  Pipino  adjudicature  anno  Domini  758. 
Ibid.  fo.  58.    Ed.] 

f*  After  Zacharias  Stephen  was  pope  five  year.  This  anointed  Pipi- 
nus'  two  sons.  Polycliron.  Lib.  v.  chap.  xxv. — Platina,  without  expressly 
mentioning  the  fact,  assumes  it,  fo.  54.     Ed.] 

\j^  At  Leo,  cum  seditionibus  semper  vexaretur,  ab  urbe  discedens 
Mantuam  proficiscitur  ad  visendum  Cliristi  sanguinem,  qui  tum  miraculis 
magno  in  pretio  erat.    Platina,  fo.  59.    Ed.] 

[^'  Postea  a  servo  compressa,  *  *  inter  theatrum,  quod  Colosseum 
vocant  a  Neronis  colosso,  et  sanctum  Clementem  doloribus  circumventa 
jjcpcrit,  eoque  loci  mortua,  pontificatus  sui  anno  ii.  Ibid.  fo.  64. — The 
disgusting  storj'  is  told  also  in  Polychronicon,  Lib.  v.  chap,  xxxii.  The 
papists  in  general  deny  the  truth  of  it :  several  works  have  been  written 
on  the  controversy.     Ed.] 

[•'  Is  Nicholas  I.  the  person  here  intended  ?  It  is  of  Paul  II.  that 
the  memorable  expressions  arc  recorded,  Nos  ad  judices  revocas  ?  ac  si 
nescircs  omnia  jura  in  sci-inio  pectoris  nostri  coUocata  esse,  &c.  Platina, 
fo.  1.58.     Sec  above,  p.  90.     Ed.] 

(7  Pontificatum  postremo  majore  conatu,  adjuvante  diabolo,  conse- 
cutiis  est;  hac  tamcn  lege,  ut  post  mortem  totus  illius  essct,  cujus 
fraudibus  tantam  dignitatem  adeptus  erat.    Ibid.  fo.  75.    Ed.] 


XI.]  CONFUTATION    OF    AN    ADDITION.  60S 

the  devil,  and  offered  sacrifice  to  him,  tliat  he  would  make 
them  popes,  and  promised  after  their  death  wholly  to  be  his: 
they  enticed  women  to  naughtiness  with  them  by  witchcraft. 
Innocent  the  third  dispensed  with  the  emperor  Otho  to  marry  innocent 
his  niece,  plain  contrary  to  God's  word.  John  the  twenty-  John 
third  denied  the  souls  to  live  after  this  life,  the  cardinals  findino- 
no  fault  with  him :  but  the  French  king  compelled  him  to  re- 
cant. 

This  is  the  goodly  succession,  that  he  would  have  us  to 
follow,  of  doctrine  in  Romish  popes,  written  by  Platina  and  such 
like,  no  protestants  :  these  be  the  successors  and  fathers,  whom 
he  would  have  us  to  be  like  unto.  God  defend  all  good  folk 
from  all  such  doings,  sayings,  believing,  living,  loving,  or  fol- 
lowing !  Except  God  dwell  and  be  tied  in  chairs,  seats,  and 
places,  he  cannot  dwell  in  such  wicked  men  as  these  popes  be. 
God  "  dwells  not  in  houses  made  with  man's  hands,"  nor  in  the 
mighty  prelates  of  the  world  :  but  he  dwells  in  the  pure  minds 
and  consciences  of  his  elect  people,  of  what  estate  or  degree  so- 
ever they  be.  Compare  the  doings,  preachings,  and  troublesome 
life  of  Peter  the  apostle,  from  time  to  time,  with  the  wicked 
blasphemies  of  these  Romish  prelates,  and  with  their  lordly 
idleness  ;  and  mark  in  what  thing  he  is  like  to  them,  or  they  to 
him.  They  are  no  more  like  than  an  apple  and  oyster  :  then  can- 
not he  be  their  predecessor,  nor  they  his  successoi*s.  If  they 
claim  to  be  Judas'  successors,  I  will  not  stick  with  them. 

In  temporal  inheritance  an  evil  man  may  succeed  as  right 
heir  to  a  good  ;  but  in  matters  of  pure  religion  a  heretic,  or  he 
that  differs  from  the  tnith,  cannot  be  a  lawful  follower  in  God's 
church,  and  defender  of  the  same  religion  and  truth  from  which 
he  is  fallen,  and  become  an  enemy.  Therefore,  as  the  suc- 
cession of  good  kings  stands  not  only  in  enjoying  the  lands, 
goods,  possessioas  and  pleasures  of  the  realm,  but  in  the  pain- 
ful ministering  of  justice,  defending  his  subjects  from  strangers, 
maintaining  the  good,  and  punishing  the  evil,  by  wholesome 

[^  Constat  enim  simulacrum  ejus  admodum  monstruosum  post 
mortem  cuidam  apparuissc;  intcrrogatumquc,  quid  ilia  horrida  imago 
pne  sc  ferret,  cum  antca  pontifex  fuisset,  •'Quia,"  in(|ijit,  "in  vita  sine 
lege  et  rationc  vixi,  ideo,  volente  Deo  et  IVtro,  i  ujus  sedem  omnilnis 
prohris  fa'davi,  simulacrum  meum  plus  tcritatis  quam  humaiiitatis  iii  sc 
habet."    Ibid.  fo.  77.    Ku.] 


()()j.  Tin:   1)1  jjxixfi   OF  PAur/s.  [sj:ct. 

and  iL;odly  laws:  so  stands  the  succession  of  the  church  not 
in  mitres,  palaces,  lands,  or  lordships,  but  in  teaching  true 
doctrine,  and  rooting  out  the  contrary ;  by  sharp  discipline  to 
correct  the  offenders,  and  godly  exhortation  to  stir  up  the 
slothful,  and  encourage  the  good,  to  raise  thcni  that  be  fallen 
In-  comfortable  promises,  to  strengthen  them  that  stand,  and 
bring  home  them  that  run  astray.  He  that  does  these  is  the 
true  successor  of  the  prophets  and  apostles,  though  he  live  in 
wilderness,  as  Elias  did,  or  be  tied  in  chains,  as  Peter  and 
Paul :  he  that  does  not,  is  not  their  successor  indeed,  but  in 
name  only,  though  he  have  the  pope's  blessing,  cruche  and 
mitre,  lands  and  palaces,  hallowings  and  blessings,  or  all  that 
the  pope  has  devised  for  his  prelates. 

To  be  a  bishop  is  to  be  an  officer,  a  ruler,  a  guide,  a  teacher 
of  God's  flock  in  God's  church ;  and  to  be  a  true  successor 
in  a  bishoprick,  is  to  succeed  in  like  pains,  care,  and  diligent 
regard  of  God's  people.  Is  he  an  officer  that  does  not  his 
office  i  Nay,  sm-ely,  but  only  in  name  ;  for  he  is  a  thief  in  his 
office,  and  an  usurer,  that  takes  the  profit  and  not  the  pain. 
An  office  stands  properly  in  doing  the  duty  of  it,  and  not  in 
talking  of  it,  setting  in  deputies,  bearing  a  shew,  brag  and  face 
of  a  bishop.  When  they  can  bring  the  apostles'  doctrine  or  life 
for  example  to  be  like  their  life  and  teaching,  they  may  say 
they  follow  the  apostles  :  but  because  they  seek  to  be  lords  over 

[1  Pet.  v.]  the  flock,  contrary  to  Peter's  doctrine,  and  be  enemies  to  the 
gospel,  and  murderers  of  the  professors  of  it,  they  be  traitors 
to  their  Lord  God. 

\Vhat  does  Tertullian  make  for  his  purpose  ?  "  If  he  walk 
not  in  his  father's  steps,"  says  he,  "  he  is  a  bastard."  Content : 
who  be  the  fathers  ?  Surely,  the  apostles ;  for  in  his  time  the 
pope  had  no  such  authority,  nor  there  were  any  such  horned 
cattle  of  the  pope's  made  bishops.  Prove  then,  that  the  pope 
walks  in  the  apostles'  steps,  and  we  will  reverence  him.  Surely 
he  is  like  no  apostle,  except  Judas ;  and  these  popish  prelates, 
so  as  the  father  is,  such  is  the  son.  Judas  sold  and  betrayed 
his  master  for  thirty  pieces  of  silver  ;  and  our  papists  sell  their 
purgatory  for  thirty  groats,  the  price  of  a  trental.  Or  else,  for 
their  pleasure,  I  will  grant  them  something.     The  pope  may  be 

Matt.  wi.  like  to  Peter  in  such  case  as  Christ  our  Lord  said  to  him,  "  Go 
after  me,  Satan,  for  thou  understandest  not  the  things  of  God." 


XI 


.]  CONFUTATION     OF     AX     ADDITION*.  CO- 


Peter  was  ambitious,  and  therefore  our  Lord  called  him  devil, 
and  bad  him  go  back :  so  the  pope,  desiring  to  be  above  all, 
follows  the  devil  his  father;  and  therefore  we  may  justly  say  to 
them  with  Christ,  '•  Come  after  me,  thou  devil/' 

But  I  put  case  a  man  should  grant,  that  the  fathers  which 
Tertullian  speaks  of,  be  the  popes  indeed  of  Rome :  what  then  i 
what  makes  it  for  this  man's  purpose  I  Tertullian  lived  within 
one  hundred  and  seventy-seven  yeai*s  after  Christ's  death :  why 
then,  prove  that  any  of  these  popes,  and  their  trash  which  he 
esteems  so  hi^hlv,  to  be  of  that  authority  and  ancientv.  that  he 
would,  and  then  let  him  begin  to  crack  something.  He  is  not 
able  to  do  it.  Thirty  of  the  first  popes,  which  lived  almost  three 
hundred  years  after  Christ,  were  persecuted,  suffered  death  for 
their  religion,  lived  in  caves,  and  had  none  of  the  royalty  of  the 
world,  but  were  subjects  to  princes  according  to  their  duty : 
then  these  latter  proud  popes,  that  would  rule  both  God  and  the 
world,  by  Tertullian's  saying,  be  bastards,  and  follow  not  their 
ancient  lathers,  the  first  popes.  And  tluis  he  has  brought  a 
good  reason  against  himself. 

Does  Cyprian  make  any  more  for  his  purpose  i  Mark  his 
words,  and  judge.  *•  They  that  be  made  bishops"  (says  he) 
"out  of  the  order  of  the  church,  and  not  by  tradition  of  the 
apostles  by  succession,  are  not  bishops,  but  thieves,  &c."  I  am 
content  to  be  judged  by  these  words.  I  proved  afore  by  Paul 
and  Timothy,  by  Dionysius,  &c.  that  the  order,  by  which  our 
bisho[)S  and  priests  are  made  now,  is  more  agreeing  to  the  order 
of  the  church  in  Cyprian's  time,  and  tradition  of  the  apostles, 
than  that  misorder  whereby  the  popish  prelates  order  their 
clergy.  Let  them  prove  by  good  writers,  that  their  oiling, 
shaving,  vowing,  sacrificing,  apparel,  &;c.  was  used  in  the  church 
in  Cyprian's  time,  and  I  submit  myself.  Cyprian  was  living 
more  than  two  hundred  and  fifty  year  after  Christ,  in  which 
time  was  no  such  proud  pope  nor  popish  order  used  in  the  church 
as  he  requires  of  us,  but  only  such  a  simplicity  as  1  spake  of 
afore.  Thus,  like  a  foolish  bov,  he  has  i»otten  a  rod  to  beat 
himself  withal:   (Jod  send  him  more  wit! 

XII.  A\'li('n'  tin*  saiil  i)ri';K]u'r  docs  artinii  cjivattT  inattirs  than  tlio 
Iturninj,^  of  Paul's  to  have  chanced  in  the  time  of  sujterstition  and 
ic^n^ranco,  as  the  church  of  Paul's  was  hrent  in  the  first  year  i»f 
Sto]»hcn,  and  the  sterjde  of  l\iur>^  set  on  tire  hy  liLrhtiiini:  in  the 


606  THE    BURNING    OF    PAUL's.  [sECT. 

time  of  king  Henry  the  sixth;  they  that  count  that  to  be  the  time 
of  superstition  and  ignorance,  when  God  was  served  devoutly  night 
and  day,  the  people  lived  in  the  fear  of  God,  every  one  in  his  own 
vocation,  without  reasoning  and  contention  of  matters  of  religion, 
but  referred  all  such  things  to  learned  men  in  general  councils  and 
universities,  there  to  be  disputed :  then  was  the  commandments  of 
God  and  virtue  expressed  in  living;  now  all  is  in  talk,  and  nothing 
in  living:  then  was  prayer,  now  is  prating;  then  was  virtue,  now 
is  vice :  then  was  building  up  of  churches,  houses  of  religion  and 
hosjiitals,  where  prayer  was  had  night  and  day,  hospitality  kept, 
and  the  poor  relieved ;  now  is  pulling  down,  and  destroying  such 
houses,  where  God  should  be  served,  hospitality  kept,  and  the  poor 
relieved:  by  means  whereof  God's  glory  is  destroyed,  and  the 
commonwealth  impoverished :  then  was  plenty  of  all  things,  now 
is  scarceness.     Therefore  operihus  credite. 

If  I  should  fall  into  a  comparison  of  the  plagues  in  the  time 
of  popery  and  the  gospel,  although  both  were  great,  yet  in  super- 
stitious times  were  the  greater.  Many  did  not  believe  that 
these  other  brennings  of  Paul's  were  true,  which  the  bishop 
declared,  when  he  spake  it  openly  there :  but  it  was  either  for 
ignorance  or  malice,  or  both ;  for  all  these  were  true,  as  appears 
in  records,  and  many  more.  In  the  year  of  our  Lord  one 
thousand  and  eighty-seven,  and  the  seventh  day  of  July,  the 
church  of  Paul's  and  all  that  was  in  it,  with  a  great  part  of  the 
city,  were  burned,  Maurice  then  being  bishop  of  London,  and 
the  twenty-first  year  of  William  conqueror.  In  the  year  one 
thousand  one  hundred  and  thirty-two,  the  most  part  of  the  city 
of  London  was  burned  by  the  fire  of  Gilbert  Becket,  and  in 
the  thirty-second  year  of  king  Henry  the  first.  Of  this  kin- 
dred came  that  goodly  imp,  Thomas  Becket.  In  the  year  one 
thousand  one  hundred  and  ihirty-seven,  and  the  first  year  of 
king  Stephen,  began  a  fire  at  London  bridge,  and  burned  all 
the  city  and  church  of  Paul's,  unto  ye  come  out  at  Temple-bar, 
to  St  Clement's  church,  which  was  then  called  the  Danes'  church. 
Kr^at/r"'^  ^"  ^^^^  ^'^^^'  ^"^  thousaud  thrcc  hundred  and  eighty-two,  and 
[Hf,i"r^'than  ^^^^  twent}-first  day  of  May,  with  a  great  earthquake  thi'ough 
u.e  gospel,  the  realm,  the  cross  in  Paul's  churchyard  was  overthrown,  in 
the  sixth  year  of  Kichard  the  second.  To  the  buildinfr  of  that 
cross  again  AV^illiam,  then  bishop  of  Canterbury,  gathered 
great  sums  of  money,  and  enriched  himself.  And  because 
men  should  be  more  willing  and  liberal  to  give,  he  and  the  rest 
of  such  lioly  bishops  granted  many  days  of  pardon  to  them 


XII.]  CONFUTATION    OF    AN    ADDITION.  6'07 

that  would  freely  give  money  to  the  building  of  that  cross  again. 
Canterbury  granted  forty  days;  London,  Ely,  Bath,  Chichester, 
Carlisle,  Llandaff,  Bangor,  every  one  forty  days  :  the  sum  in  all 
three  hundred  and  twenty  days  of  pardon;  but  not  one  dodkin^ 
of  money  came  out  of  their  purse.  All  which  things,  and  more, 
the  dean  of  PauFs  declared  well  at  the  cross  out  of  the  records 
of  their  church  and  city.  Three  year  afore  Lanfranc  was  made 
bishop  of  Canterbur}%  as  Legenda  Sanctorum  writes,  the  whole 
city  of  Canterbury  almost,  and  Christ's  church  there,  was  burned 
up  with  fire,  in  the  beginning  of  AV'illiam  conqueror's  days. 
Polychronicon  tells,  hb.  vii.  cap.  4,  that  "a  great  piece  of 
London,  and  Paul's  church,  with  the  principal  cities  of  England 
were  burned.'"*  Cap.  7,  he  says,  "  a  whirlwind  threw  down  a 
hundred  houses  in  London-,  and  many  churches  also."  Lib. 
VIII.  cap.  1,  liasil,  a  great  city  with  many  towers  fell  \A^\\ 
earthquake  in  Edward  the  third's  days ;  and  in  Naples  forty 
thousand  were  killed,  cap.  28.  On  Candlemas  even,  in  mid- 
Vvinter,  Paul's  steeple  was  burned  with  lightning  in  the  time  of 
Henry  the  sixth,  cap.  22.  The  church  of  Durham  likewise, 
about  forty  year  since  ;  with  many  other  like. 

But  why  should  I  stand  to  prove  that  which  every  man 
knows  to  be  true,  if  he  be  of  any  learning  and  knowledge, 
as  though  it  were  a  doubt  or  strange  thing?  What  great 
town  or  church  can  ye  reckon  within  the  realm,  or  without 
almost,  that  has  not  suffered  the  like  ?  Why  should  we  then 
marvel  of  this  \  Call  to  remembrance  the  late  days  of  popery 
here  with  us,  not  seven  year  since  ;  and  see  what  horrible 
stomis,  thunders,  and  lightnings,  was  here  by  Nottingham, 
where  houses,  churches,  bells,  woods,  and  loadeii  carts  were 
overthrown  and  carried  away.  ]3ut,  he  says,  these  chanced 
some  in  time  of  civil  war,  and  not  all  with  fire  from  heaven. 
What  then  i  What  helps  that  his  case  \  All  were  in  the  time 
of  popery,  and  many  more  like.  And  though  all  these  were 
not  with  fire  from  heaven,  yet  it  is  as  great  a  token  of  God's 
anger  as  well  as  the  other,  or  more.    Says  not  David,    ••'  Fire,  Psai.  cxiviii. 

Q'  Dodkiu:  little  iloit.  A  Dutch  duyt  is  the  eighth  part  of  a  penny. 
Ei>.] 

P  Also,  at  London  a  whirhvind  tlircw  down  six  hundred  houses  or 
more,  and  many  eliunhes  thereto. — The  otlier  facts  stated  in  this  passaj^e 
are  accurately  quoted.     Kn.] 


(108  Tiin   nrRXixr,   of   paitl's.  [sfxt. 

hail,  snow,  ice,  and  windy  storms  do  his  commandment  f'  If 
tliey  do  his  commandment,  then  the  one  is  his  doing  as  well 
as  the  other.  Does  not  God  rule  the  earth  as  well  as  the 
heaven?  These  fires  from  heaven  chance  more  seldom  than 
the  other,  and  therefore  more  fearful  when  they  come :  yet 
these  on  earth  obey  his  word  as  well  as  the  other,  and 
are  not  done  ^^•ithout  him.  And  not  without  a  cause  it  may 
be  a  token  of  God's  greater  anger  to  punish  us  rather  with 
those  thinofs  that  be  dailv  amonoj  us,  and  were  ordained  to 
serve  us  for  our  health,  than  to  correct  us  with  those  that 
fall  so  seldom,  and  are  made  to  fear  us,  and  declare  God's 
gi'eat  fearful  majesty. 

But  this  grieves  him,  to  call  that  the  time  of  superstition 
and  ignorance,  when  God  was  served  night  and  day  so 
devoutly,  as  he  thinks,  and  every  one  lived  quietly  with- 
out reasoning  of  the  scripture,  and  believed  whatsoever  the 
jiope  sent  them,  and  served  God  after  their  own  device,  and 
not  as  God  himself  taugrht  them ;  and,  so  that  the  bellv  were 
full,  all  was  well,  though  they  maintained  idle  lubbers,  which 
was  no  more  alms  afore  God  than  their  prating  was  pray- 
ing. For  their  monkish  night-prayer,  how  vain  lip-labour  it 
was,  and  mumbled  up  of  an  unlearned  sort,  I  said  enough 
afore,  and  declared  how  far  it  differed  from  true  prayer :  but 
this  is  that  may  not  be  borne,  when  the  people  have  the 
scripture  in  their  own  tongue ;  for  then  they  are  able  to  tell 
the  priests  their  duty,  and  correct  their  superstitious  idolatry. 
It  skills  not  much,  though  the  papists  would  have  the  people 
to  live  in  blindness  still :  for  in  that  the  pope  and  the  Turk 
Theppoi>ie   agrees  well,  that  their  people  shall  be  unlearned,  and  under- 

sliouhl  learn     .i,!-,.,.,  .  i 

thpscrip-  Stand  notnmg  but  whatsoever  it  pleases  the  priests  to  teach 
them,  which  is  neither  much  nor  good :  but  God  in  his  word, 
and  the  ancient  fathers  in  their  writinors,  do  teach  christian 

Pwi.  ixxviii.  people  othorways.     David  says,    '-The  father  should  declare 

Deut.  xxxii.  his  truth  to  their  cliildren."  Moses  says,  "  Ask  thy  father, 
and  he  will  tell  thee ;  demand  of  the  elders,  and  they  will 
declare  unto  thee.''  Paul  says,  '-  Wives,  if  they  would  know 
any  thing,  let  them  ask  their  husbands  at  home."  If  fathers 
must  teach  their  children,  and  children  learn  of  their  fathers, 
and  wives  of  their  husljands  ;  how  should  cither  party  be  ig- 

p*ai.rTxxiii.  norant  ?    Jerome  savs.   •'  Men  are  wont,  women  are  wont,  and 


XII 


.]  CONFUTATION    OF    AN    ADDITION.  C09 


monks  are  wont,  to  strive  among  themselves,  who  should  learn 
most  scriptures,  and  thinks  them  best  that  learns  mcjst ;  but 
he  learned  most,  that  does  most'.''  Chrjsostom,  in  his  thirty- 
first  homily  on  St  John,  rebukes  the  people  "that  were  so  un- 
willing to  learn  the  scriptures,  seeing  the  woman  of  Samaria, 
of  whom  there  he  ^\Tites,  was  so  desirous ;  and  that  at  home 
in  their  houses  they  had  tables  and  chesses,  rather  than  books; 
and  if  they  had  any  books,  they  were  not  occupied,  kc.''''- 
In  his  second  homily  on  Matthew,  in  declaring  how  "  the 
scriptures  refresh  the  mind,  as  a  wholesome  air  does  the  ])ody."' 
he  moves  them  to  the  reading  of  it,  and  rebukes  them  that 
say  it  "belongs  to  monks  and  priests  to  read  it  and  study 
it,  and  not  to  the  people^."  Thus  in  corners  these  enemies 
of  God  and  his  word  would  draw  the  people  from  their  sal- 
vation, and  would  make  them  believe  that  it  were  not  their 
duty  to  learn.  What  bhndness  is  this,  to  think  ignorance 
better  than  learning,  and  lilindness  than  sight  I  St  Paul  says, 
"the  gospel  of  God  is  the  [wwer  of  (iod,  to  save  them  that  iiom.  i. 
beheve."  St  James  says,  "the  word  of  God  is  able  to  save  our  James » 
souls.''  Then  surely,  those  thieves  that  would  rob  God's  people 
of  God's  word,  would  rob  them  of  their  salvation  by  Christ, 
and  sell  them  such  filthy  salves  as  the  pope  would  heal  his 
scabbed  .sheep  withal,   which   stinks   in   God's  sight.     Christ 

[]^  Solent  et  viri,  solciit  et  moiiachi,  solcnt  et  muliei-culse,  hoc  inter  so 
habere  certamcn,  ut  pluros  ediscant  scripturas;  et  in  co  se  putant  esse 
meHorcs,  si  j»luros  odidiiciint :  illo  plus  odidicit,  qui  plusfacit.  Hieron. 
Opera,  Tom.  ii.  Pai-s  ii.  ji.  474.  Paris.  lOlM).     Ed. J 

Q'  ll/te??  ce  ov  fun'ou  ttc^i  coynciTiav  ov  CtjTovneu,  aWa  kui  Trefn  irav- 
Toiv  wnXta^  kui  u)<:  €tv^€  cuiK€ift€0a.  cut  tovto  ra  iravra  tifXtXrirai.  tiv 
7ap  vfxcov,  elire  fioi,  tu  oiKin  yevofxevo^y  trvKTiov  eXctf^e  "^piffTiaviKov  fxera 
^t7pa<i,  Kai  Ttt  eyKe'ifxeva  (TnjXde,  kui  t}ptvvt](Te   rtjv   ypacptjv  ;   oi/ct«?  av 

C^Ol     TUVTU     ClTTcTll'    CtWa     TT€TTin>^    fltV     KUl    KvftoV^    TTUpd    TOK     7rAflOO"<|/ 

tvpticrupev  oi/ra?,  jSifSxla  cc  ovca/iaVy  aWa  kui  Trap    (tXiytuK.      Ilnni.  lU 
Joann.  xxxii.  (al.  xxxi.)  Tom.  viii.  p.  21(}.  Paris.  1U3(>.     Ed.] 

Q^  "ilcTfrep  yap  mjHuu  cuno^  uiroXuvnv  kuOuoov  vyidvorepov  t(TTui, 
owT*)  KUi  \l/v^rj  <pi\o(ro(pa)Tt:pu  toiuvtui'!  tvTp€(pofxevrj  piXeTai>i. 
u\Xu  t/c  1/  uTToXoyui  lyKXtifiurw:'  'r<)VTU)u ;  ovk  e</i'i  ^P'l'^'^  rtcv  /lova' 
yaii/,  a\.\a  Kut  yvmiTKU  t^u)  kul  iraiciu,  kui  (UKiwi  ctti/k Aouiuu.  touto 
yap  €(rrtu  u  iravTa  eXvfktjvnTOy  on  €Keivui<:  ftovoi^  vopiQcre  trpoatjK^iv 
T»/i/  uvuyvui(Tiv  TWO  vcitav  ypa(ptov,  iroXXu)  vXiov  (K'^iccdi'  v/tieic  CCOfUvot. 
Mom.  ir.  in  Mattli.  Tom.  \  ii.  pp.  n2,  '{-1.     Ed. J 

39 

[I'll.klXr.TO.N.] 


GIO  Till:   niiRXJNG  op  Paul's.  [sect. 

Matt.  XV.  our  Lord  says,  ''  If  the  bilnd  lead  the  bHnd,  both  fall  into  the 
ditch.''  Then  it  is  not  enough  to  say,  Sir  John  our  priest 
taught  me  thus:  for  surely,  if  he  be  as  bold  as  blind  Bayerd^ 
to  lead  thee  wrong,  and  thou  be  so  mad  to  follow  him,  thou 
shalt  be  condemned  as  well  as  he.  If  he  alone  might  fall 
in  the  ditch,  thou  might  more  boldly  follow  him :  but  now 
thou  art  warned,  learn  and  take  heed;  for  ignorance  will  not 
excuse  thee. 

Hospitality.  The  hospitality  and  alms  of  abbeys  is  not  altogether  to  be 
either  allowed  or  dispraised.  The  most  of  that  which  they  did 
bestow  was  on  the  rich,  and  not  the  poor  indeed,  as  halt,  lame, 
blind,  sick,  or  impotent,  but  lither  lubbers,  that  might  work 
•• '  and  would  not:  insomuch  that  it  came  into  a  common  proverb 
to  call  him  an  abbey  lubber,  that  was  idle,  well  fed,  a  long  lewd 
lither  loiterer,  that  might  work  and  would  not.  On  these  and 
the  richer  sort  was  the  most  part  of  their  liberality  bestowed, 
that  I  need  not  to  speak  of  any  worse :  the  smallest  portion  was 
on  them  that  needed  most,  not  according  to  their  foundation. 
Polychronicon  says,  lib.  v.  cap.  xxxii,  that  abbeys  "wasted  their 
goods  in  gluttony  and  outrage";''  lib.  vii.  cap.  vi,  that  "monks 
used  hawking,  hunting,  dicing,  drinking ;"  and  therefore  under 
king  Richard  T.  monks  were  put  from  Coventry  and  clerks 
brought  in,  lib.  vii.  cap.  xxv.  and  Baldwin  a  monk,  and  bishop 
of  Canterbury,  did  the  like  with  his  monks  the  same  time, 
cap.  xxviii.  But  whether  the  new  monks  with  their  short 
coats,  and  almost  without  all  religion,  keeping  a  shepherd  and 
a  dog,  wliere  all  this  good  cheer  was  afore,  be  worse  than 
the  monkish  idolatrous  popish  creatures,  which  devised  a  reh- 
gion  of  their  own,  shewing  their  holiness  in  their  long  coats, 
I  leave  it  to  the  disputation  of  the  learned.  Look  into  Lon- 
don, and  see  what  hospitals  be  there  founded  in  the  gospel 
tune,  and  the  poor  indeed  relieved,  youth  godly  brought  up, 
and  the  idle  set  to  work.  Popery  would  sometime  feed  the 
hungry,  but  seldom  correct  the  unprofitable  drones  that  sucked 

['  Bayard,  a  name  commonly  applied  to  a  horse.  The  proverb  here 
used  is  frefiuent  in  Chaucer  and  the  old  writers.    Ed.] 

P  But  in  our  time  covetyse  (covetousness)  and  pride  hath  so  changed 
all  things  in  England,  that  things  that  were  given  to  abbeys  in  old  time  be 
now  more  wasted  in  gluttony  and  outrage  of  owners  than  in  sustenance 
and  helj)  of  needy  men  and  guests.    Chap,  xxxii.  fin.     Ed.] 


XII.]  CONFUTATION     OF     AN     ADDITION.  0  i  J 

the  honey  from  the  labouring  bees,  nor  })ring  up  children  in 
the  fear  of  God :  but  to  fill  the  belly,  and  not  to  teach  virtue, 
is  to  increase  vice.  A  Veil  \\orth  Bridewell^  therefore,  for  it  is 
a  good  school. 

The  rest  of  his  railing  is  not  worthy  answering,  for  there  is  as 
much  and  more  virtue  and  keeping  God's  commandments  used 
now  as  was  then,  and  more  ;  though  both  sorts  be  bad  enough, 
and  the  best  may  be  amended.  Ask  an  old  papist  of  the  com- 
mon sort,  how  many  commandments  of  God,  and  what  they  be, 
and  he  cannot  tell.  Ask  a  protestant's  child  of  seven  year  old 
that  has  learned  his  catechism,  and  he  can  tell  his  duty  to  God 
and  man,  how  to  live  and  die,  what  to  love,  and  what  to  flee, 
better  than  all  their  popish  priests.  Is  it  like  that  he  keeps 
God's  commandments,  which  knows  not  what  they  be  ?  How 
many  of  the  people  were  taught  then,  would  learn,  or  were  moved 
to  learn,  their  conmiandments?  No:  few  such  at  these  days  are 
willing  to  hear  them,  or  learn  them;  how  much  less  to  practise 
them  !  AVhat  a  wicked  opinion  is  this,  to  think  that  igno- 
rance is  better  than  learning,  or  that  a  man  shall  better 
serve  God  without  knowledge  of  God,  his  duty  and  his  word, 
rather  than  by  knowing,  feeling,  and  understanding  God's  good- 
ness and  man's  frailness,  God's  mercy  and  man's  miser),  our 
wretched  worldly  state  and  God's  everlasting  blessed  felicity  ! 
God  give  us  grace  to  think  and  thank! 

The  last  reason  tliat  he  lays  for  maintaining  his  superstition, 
declares  what  religion  and  opinion  he  is  of.  "Then  was  plenty," 
he  says,  "and  now  is  scarceness  of  all  things  :"  w^hich  how  true 
it  is,  let  the  world  judge."  Look  at  the  late  days  of  poper}^ 
and  see  what  dearth,  death,  and  scarceness  was  then;  and  com- 
pare it  with  these  days,  and  the  plenty  of  God's  imdeserved 
blessing  poured  on  so  unthankful  a  people.  Then  acorns  were  Dearth, 
good  to  make  bread  of,  and  under  Henry  the  Sixth  they  made 
bread  of  fern  roots,  as  Polychronicon  says,  lib.  viii.  cap.  21: 
now  commonly  the  poorer  sort  almost  have  disdained  with  brown 
bread.  Then  scholars  of  the  universities  brake  up  their  houses, 
went  and  lived  abroad  with  their  friends,  being  not  able  to  con- 
tinue at  their  study  :  then  was  such  dearth  and  scarcity,  as  the 

[^  Br'uIcwt'U  was  ouf  of  the  hosititals  ioundeJ  by  kiiiij  Edward  \'I. 
whose  rci^^n  is  meant  by  "the  gowpel  time."  It  was  espeeiaily  dcsig^neil 
for  the  einployiueut  of  the  idle.     En.]] 

;J1)— 'J 


(;i2  THE     BURNING    OP    PAlIl/s.  [sKCT. 

like  has  not  oft  been  read  of:  then  a  bishop  of  Mentz  was  so 
pursued  with  rats  in  a  time  of  dearth,  that  he  was  compelled  to 
flee  to  his  tower  standing  in  the  midst  of  the  river  Rhine,  a 
mile  from  any  land;  yet  the  rats  followed  him  and  devoured  him 
there,  for  his  unmercifulness,  and  therefore  is  called  the  rats' 
tower  to  this  day'.  This  bishop  was  no  protestant.  Whether 
the  like  be  now,  the  blind  may  see.  Who  feels  it  ?  God  gives 
his  blessing  plentifully,  if  man  could  consider  it  thankfully,  and 
use  it  lilierally.  ^Vho  has  cause  to  complain,  or  where  is  it 
seen?  I  think,  England  had  not  the  like  plenteous  time  so 
commonly  these  many  years,  although  this  year  corn  be  dear, 
and  somewhat  scarce^. 

But  I  put  the  case,  that  there  were  scarceness  and  dearth 
of  all  things,  plagues  and  war,  &;c.  ^Vere  this  a  sufficient 
cause  to  condemn  our  religion  I  No,  sure :  no  worldly  thing, 
good  or  evil,  will  move  God's  people  to  judge  God's  truth  by 
any  other  thing  than  by  God's  holy  book.  Should  we  condemn 
St  Austin,  because  the  city  where  he  was  bishop  was  besieged 
and  won  by  God's  enemies,  Austin  himself  being  within  it,  and 
died  a  little  before  the  winning  of  it?  Should  Elias  and  Eliseus 
have  forsaken  God's  law,  because  there  was  so  great  dearth 
and  scarceness  in  their  times?  Should  Daniel  for  the  lions' 
den,  or  Paul  for  his  chains,  have  forsaken  their  God  ?  In  the 
days  of  Elias  it  rained  not  the  space  of  three  year  and  a  half : 
under  Eliseus,  in  the  siege  of  Samaria,  women  eat  their  children, 
and  dove's-dung  was  good  meat.  Only  the  worldlings  judge 
by  their  belly  their  religion.  The  godless  people  said  to  Jere- 
jfr.  xiiv.  miah,  "  We  will  not  hear  the  word  of  God  of  thee  :  for  while 
we  worshipped  the  moon  and  stars,  we  had  plenty  of  all  things ; 
but  since  we  heard  the  word  of  God  of  thee,  we  have  had 
scarceness  of  all  things."  This  is  the  reason  that  led  the 
Jews,  and  by  the  same  is  this  Jewish  papist  moved  to  judge 
of  God's  ti-uth.  Therefore  I  cannot  judge  him  to  be  of  another 
religion  than  those,  whose  belly  is  their  God. 

Let  us  praise  God  for  our  health,  wealth,  and  liberty,  that  he 
bestows  on  us  undeserved  so  plenteously,  lest  in  not  thankfully 

['  liI.-,liop  Ilatto.     Sec  p.  30.     Ed.] 

£^  In  the  year  1561-2  wheat  and  ryo  were  8s,  the  quarter ;  in  15G2-3 
rye  was  l-O.-.  4d.— Fleetwood,  Cfiron.  Free.     Ed.] 


XI 


I.]  CONFUTATION    OF     AN     ADDITION.  613 


receiving  his  word,  and  niurnuiring  against  his  bleSvSings,  wc  pro- 
voke him  to  plague  us  worse  than  afore.  If  wealth  may  move, 
consider  what  great  things  the  Lord  has  wrought  by  the  queen's 
majesty,  and  then  judge.  ^Vhen  the  realm  was  in  danger  to  be 
given  into  strangers'  hands,  and  none  could  tell  how  to  deliver 
themselves,  God  of  his  undeserved  goodness  set  up  the  queen  our 
mistress,  who  quietly,  contrary  to  all  men's  expectation,  avoided 
them  all.  AVhat  danger  was  Scotland  in  I  Yet  so  God  blessed 
the  queen's  majesty,  that  she  not  only  delivered  us,  but  them 
from  their  enemies'  hands.  AVhat  release  in  France  the  poor 
oppressed  have  had  at  her  highness'  hands,  the  blind  see,  all 
her  loving  subjects  rejoice,  though  the  envious  papists  murmur 
and  grudge.  God  grant  her  highness  grace  to  be  thankful  to 
God's  majesty,  who  does  so  past  all  man's  expectation  prosper 
her  doings,  that  he  only  may  have  the  praise  !  A\'hat  cause 
we  have  to  praise  God  for  restoring  religion  through  the  queen's 
travail,  all  men  of  God  do  see  and  praise  him  for  it.  though  blind 
papists  be  sorr}-  therefore.  AVhat  cost  her  highness  has  sus- 
tained in  restoring  us  a  fine  coin  from  so  base,  wise  men  rejoice, 
though  this  malicious  fool  say  we  be  in  great  poverty.  Look 
how  few  taxes  she  has  taken  to  do  this  withal,  and  how  many 
and  how  great  were  levied  afore.  How  was  this  realm  pestered 
with  strange  rulers,  strange  gods,  strange  languages,  strange 
religion,  strange  coins;  and  how  is  it  now  peaceably  rid  of  them 
all,  to  the  great  glory  of  God,  that  has  wrought  so  many  won- 
derful, strange,  great  things  in  so  short  a  time  in  a  weak  vessel, 
which  he  never  did  by  any  her  noble  progenitors,  which  have 
been  so  many  and  so  worthy !  Could  any  be  so  blind,  but  that 
malice  has  bewitched,  to  not  see,  or  not  praise  God  for  these 
worthy  deeds  ?  I  would  have  wanted  the  suspicion  of  flattery 
in  rehearsing  these  things,  but  that  I  would  the  unthankful 
world  should  see  the  disdainful  blind  malice  of  popery,  which 
cannot  say  well  by  God's  good  blessings. 

The  foolish  linking  and  clouting  of  the  scriptures  together 
which  follows,  declares  what  wit  he  has  :  they  may  be  applied 
all  against  himself,  and  such  as  he  is,  rather  than  against  the 
professors  of  God's  truth.  A\'hat  blasphemy  is  it  to  lay  all  kind 
of  wickedness  on  God's  word  !  What  evil  soever  reigns  in  the 
world,  it  is  to  be  imputed  to  man,  and  not  to  God;  to  man's 
frailness,  and  not  to  God's  truth  and  goodness.     God  and  his 


614  THE    BURNING    OF    PAUl's.  [sECT. 

holy  word  punish  and  condemn  all  false  doctrine  and  filthiness  : 
therefore  God  vAW  confound  all  such  filthy  mouths,  as  blaspheme 
him  or  his  holy  word,  to  be  the  cause  of  any  kind  of  naughti- 
ness. 

XIII,    "All  liberty  is  now  used,"  he  says: 

Justice.  where  indeed  justice  was  not  better  ministered  these  many 
years,  even  as  the  \\'iser  and  indifferenter  sort  of  papists  do  grant. 
Call  to  remembrance  how  sharply  unnatural  lust\  conjuring, 
witchcrafts,  sorcery,  &c.  were  punished  with  death  by  law  in 
the  gospel  time  of  blessed  King  Edward.  When  were  these 
laws  repealed,  but  in  the  late  days  of  popery?  Then  judge, 
whether  there  was  greater  liberty  to  sin  under  the  christian 
king,  or  under  superstitious  popery.  But  the  sodomitical  pa- 
pists think  these  to  be  no  sins,  and  therefore  beastly  do  mis- 
use themselves,  defiling  themselves  both  with  spiritual  and 
sodomitical  uncleanness.  Whether  is  there  more  liberty  given 
to  sin,  when  such  sins  be  made  death  by  order  of  law,  or  when 
the  laws  appoint  no  punishment  for  them  ?  Surely  the  gospel 
is  unjustly  blamed  in  giving  carnal  liberty,  and  popery  right- 
fully condemned  in  taking  away  the  pain,  and  opening  a  door 
to  all  mischiefs.  Who  lives  more  licentiously  than  the  pope 
himself,  without  all  fear  of  God,  good  order,  and  God's  law, 
doing  what  he  will !  So  be  all  his  scholars,  following  their 
o^^^l  father's  steps. 

In  these  my  sayings  I  go  not  about  to  prove  us  angels,  yet 
surely  not  such  devils  as  he  would  make  us,  but  in  comparison 
of  them  we  be  saints.  Therefore  let  us  both  amend,  that  God 
may  be  merciful  to  both,  and  glorified  in  both.  And  as  the 
examples  in  his  beginning  were  good,  if  they  had  been  well 
applied,  so  is  his  conclusion. 

P  This  expression  is  altered  from  the  original. — "  This  offence,  being 
in  the  times  of  popery  only  subject  to  ecclesiastical  censures,  was  made 
felony  without  benefit  of  clergy  by  statute  25  Henr.  VIII.  c.  6.  revived 
and  confirmed  by  5  Eliz.  c.  17."  Blackstone's  Commentaries,  Book  iv. 
chap.  15.  Vol.  IV.  p.  216.  Lond.  1791.— It  was  made  felony,  punishable 
with  death,  loss  of  lands,  Sec.  by  the  statute  of  Henry,  which  was  so  fa?- 
repealed  })y  2  and  3  Edw.  VI.  as  to  remit  the  forfeiture  of  lands,  &c.  and 
wholly  repealed,  ^vith  several  other  penal  statutes,  by  1  Mar.  c.  1.    Ed.] 


XrV.]  CONFUTATION     OF     AN     ATJOmox.  615 

XIV.  I  will  conclude  with  liim  therefore,  in  the  right  sense 
and  meaninor  of  it  saving  with  him :  "  Return  to  the  steps  of 
the  good  fathei-s,  the  prophets  and  apostles,  framing  yourselves 
to  follow  their  doctrine  :  be  not  carried  away  with  strange  and 
diverse  doctrine  of  popes,  contrary  to  God's  holy  word,  and  in- 
vented of  late  by  men.  Embrace  the  religion  and  faith  taught 
from  the  beginning,  in  Christ's  church,  from  time  to  time  con- 
tinually/' Flee  this  new-fangled  popish  superstition,  which  has 
crept  into  the  church  of  late  years,  and  believe  that  only  which 
Christ  has  taught,  and  his  apostles  and  martys  have  confirmed, 
"  and  frame  your  lives  accordingly ;  or  else  God's  vengeance 
hangs  over  your  heads,  ready  suddenly  to  fall  upon  you :  and 
let  this  token  of  brenning  of  Paul's  be  an  example  and  token 
of  a  greater  plague  to  follow,  except  ye  amend  ;'"*  which  God 
srant  us  all  to  do!     Amen. 


A   PRAYER. 

Most  righteous  and  wise  Judge,  eternal  God  and  merci- 
fid  Father,  which  of  thy  secret  judgment  hast  suffered  false 
prophets  in  all  ages  to  rise  for  the  trial  of  thino  elect,  that 
the  world  midit  know  who  would  stedfa.stly  stick  unto  thv 
undoubted  and  infalHble  truth,  and  who  would  be  carried  awav 
with  every  vain  doctrine;  and  yet  by  the  might  of  thy  Holy 
Spirit  ha.st  confounded  them  all,  to  thy  great  glory,  and  comfort 
of  thy  people  :  have  mercy  upon  us,  we  beseech  thee,  and 
strengthen  our  weakness  against  all  assaults  of  our  enemies: 
confound  all  popers',  as  thou  did  the  doctrine  of  the  Pha- 
risees;  strenfrthen  the  lovers  of  thy  truth,  to  the  confusion  of 
all  superstition  and  hypocrisy  :  give  us  due  love  and  reverence 
of  thy  holy  word;  defend  us  from  man's  traditions:  increase 
our  faith;  grant  us  grace  never  to  fall  from  thee,  but  up- 
rightly to  walk  according  as  thou  hast  taught  us,  swening 
neither  to  the   right  liand   nor  the   left,    neither  a<lding  nor 


616  A    PRAYER. 

taking  any  thing  away  from  thy  written  word;  hut  submitting 

oursehes  wholly  to  thy  good  will  and  pleasure,  may  so 

pass  this  transitory  life,  that  through  thy  goodness 

^^c  may  live   everlastingly  with  thee   in   thy 

gIor}%  through  Christ  our  Lord,  who  with 

thee  and  the  Holy  Ghost  lives  and 

reigns  one  God  and  our 

Saviour,  for  ever 

and  ever. 

(*) 


Have  not  I  hated  them,  O  Lord,  that  hate  thee,  and  even  pined  away 
because  of  thine  enemies  ?     Psal.  cxxxix. 

I  will  give  you  a  mouth  and  wisdom,  which  all  your  enemies  cannot 
gainsay  and  A^ithstand.     Luke  xxi. 


FINIS. 


HERE  FOLOWE 

ALSO   CERTAINE   QL'ESTIONS    PROPOUNDED   BV   HLM, 

WIIICHE  ARE  FULLVE  ALTHOUGHE  SHORTLY 

AUNSU'ERED. 


L     MHiich  is  the  catholic  church  ? 

St  Ausrustinc  and  St  Jerome  do  say :  "  The  church  is  a  visible  compauv  Ausrusf.rap. 

4.  Epist. 
of  people  gathered  of  Christ  our  Lord  and  the  apostles,  and  continued  Fund. 

unto  this  day  by  a  perpetual  succession,  living  in  one  faith  apostolical,  trrLudfer. 

under  Christ  the  head,  and  his  vicar  in  earth,  being  the  pastor  and 

high  bishop.    Out  of  this  catholic  and  apostolical  church  is  no  trust  of 

salvation  ^" 

St  Augustine  says:  "  Whosoever  shall  be  out  of  this  churcli,  although  Augrust.  ^ 
his  life  be  esteemed  to  be  very  good  and  laudable,  by  this  only  fault,  that 
he  is  disjoined  and  separated  from  the  unity  of  Christ  and  liis  church,  he 
can  have  no  life,  but  the  wrath  of  God  hangs  over  him^" 

St  Cyprian  says:  "He  separates  liimself  from  Christ,  that  does  against  CypriaTnis 

the  consent  of  the  bishop  and  clerg^••^" 

St  Jerome  does  say :  '*  Wt  must  remain  in  that  church   which  is  Hiero.  con- 

tra  Lucifer. 

p  In  catholica  ecclesia  "'  •''■  tenet  me  consensio  populorum  atque 
gentium  :  tenet  auctoritas  miraculis  inchoata,  spe  nutrita,  caritate  aucta, 
vctustate  firmata:  tenet  ab  ipsii  sede  Petri  apustoli,  cui  pascendas  oves 
suas  post  resurrectionem  Dominus  commendavit,  usque  ad  pra?sentem 
episcopatum  successio  sacerdotum.  Augustin.  contra  Epist.  Manicli. 
cap.  .5.  (iv.)     Tom.  vin.  p.  200.  ed.  Paris.  1837. 

Super  illam  petram  sedificatam  ecdesiam  scio.  Quicunque  extra  banc 
domum  agimni  comederit,  profanus  est:  si  quis  in  area  Noe  non  fuerit, 
peribit  regnantc  diluvio.  Hieron.  Flpist.  xiv.  ad  Damasum.  Tom.  i\-. 
Pars  i.  p.  19.  ed.  Paris.  1700.  If  the  reference  in  the  margin  [to  tlic 
treatise  ''contra  Lucifer."  be  correct,  the  j)assage  intended  must  be  that 
quoted  below  in  note  1.  p.  010.     En.] 

\j^  Ab  ea  vero  separati,  (juamdiu  contra  illam  sentiunt,  l)oni  esse  non 
possunt :  quia  etsi  aliquos  eorum  l)onos  videtur  ostemk-re  quasi  lauda- 
bilis  conversjitio,  malos  cos  facit  ipsa  divisio.  .August.  Epist.  ccvin. 
(al.  ( rix.)  Tom.  n.  p.  1177-     Ed.] 

Q^  An  esse  sibi  cum  Chriato  videtur,  <|ui  advcrsus  siicerdotes  Christi 
facit;  qui  sea  cleri  ejus  et  plcbis  socictatr  .sccernit  ?  Dc  L'uitate  Ec- 
clesiw :  {ntlyo  Dc  Simplicitatc  Pnelatorum:)  p.  83.  Ed.  Fell.  Oxon. 
1700.     Ei).] 


618  QUKSTIOXS    AND     ANSWERS.  TqUEST. 

founded  of  the  apostles,  and  does  endure  unto  tliis  day  by  a  succession  of 
bishops,  to  whom  the  Holy  Ghost  has  appointed  the  rule  and  government 
of  this  church,  sanctified  by  Christ's  blood-shedding.  Nor  let  heretics 
take  any  comfort  to  themselves,  if  they  can  frame  out  of  the  chapters  of 
the  scripture  for  their  purpose  that  which  they  say,  seeing  the  devil 
has  alleged  some  things  of  scripture :  for  the  scriptures  consist  not  in 
reading,  but  true  understanding."^  If  we  will  be  members  of  Christ's 
church,  we  must  continue  firmly  in  that  faith  and  religion,  that  was  sent 
from  the  apostolical  see  of  Rome,  by  St  Gregory,  into  England :  which 
faith  and  religion  was  planted  and  stablished  by  St  Augustine  in  this 
realm."  St  Augustine  stablished  mass  and  seven  sacraments  to  be  used 
in  the  Latin  tongue,  as  Gildas  does  witness,  and  such  manner  of  divine 
service  as  is  now  used. 

The  Answer  to  the  First  Question. 

St  Austin,  in  the  first  place  alleged,  has  no  such  defi- 
nition, although  the  most  part  of  the  words  which  he  puts 
there  are  true :  and  would  to  God  he  considered  how  much 
he  speaks  against  himself  herein  !  This  is  that  which  we 
defend,  that  the  church  is  gathered  by  Christ  and  the  apostles 
first,  and  continues,  not  in  the  papistical  but  in  the  aposto- 
lical faith,  under  Christ  our  head,  who  rules  his  church  still 
by  his  Holy  Spirit  and  word,  and  has  not  put  it  into  the  hands 
of  any  one  only  general  vicar  in  the  earth,  as  he  untruly  says : 
whereas  their  church  is  builded  not  on  Christ,  but  on  the 
pope's  decrees,  which  the  apostles  never  knew,  and  were  un- 
written many  years  after  the  death  of  the  apostles,  and  are 
always  uncertain,  changing  ever,  as  it  pleases  the  pope  for 
his  time  to  determine  :  and  their  church  has  had  at  one  time 
three  or  four  popes  for  their  heads,  like  a  monster  with  many 
heads ;  some  country  following  one  pope,  some  another,  as 
their  head.  We  say  also,  that  the  papists  have  divided  them- 
selves from  this  church  of  Christ,  making  themselves  syna- 
gogues and  chapels,  gods,  and  religion  of  their  own  devising, 
Judff.  xvij.  as  Micha  did,  contrary  to  God's  word:  and  therefore  the  wrath 
of  God  hangs  over  them,  except  they  return,  how  holy  so- 
ever they  pretend  to  be. 

[^  In  ilia  esse  ecclesia  pennanendum,  qujc  ab  apostolis  fundata  usque 
ad  diem  banc  durat.  *  *  Nee  sibi  blandiantur,  si  de  scripturarum  capi- 
tulis  vidcntur  sibi  affirmare  quod  dicunt,  quum  et  diabolus  de  scripturis 
aliqua  sit  locutus,  ct  scripturje  non  in  Icgendo  consistant,  sed  in  intelli- 
gcndo.  Adv.  Lucifer.  Tom.  iv.  Pars  ii.  p.  .306.  Paris.  1699.     Ed.] 


I.]  QUESTIONS    AND    ANSWERiS.  619 

C)'prian''s  words  are  not  altogether  so  plain  as  he  sets 
them;  hut  if  they  were,  he  means  another  sort  of  priests 
and  clergy  than  the  pope's  :  for  neither  the}'  did  take  then 
to  them,  nor  he  knew  no  such  authority  in  them,  as  thev  now 
usurp  unto  themselves;  for  he  wTites  as  sharply  and  homely 
unto  Cornelius,  then  bishop  of  Rome,  as  he  does  to  any  other 
his  fellow  bishops.  Surely,  whosoever  divides  himself  from 
Christ's  ministers  and  people,  refusing  their  doctrine  and  dis- 
cipline, separates  himself  from  Christ :  even  a,s  he  that  flees 
from  the  filthy  dregs  of  poper}',  and  his  chaplains,  is  cut  off 
from  the  pope,  the  father  of  such  wickedness. 

In  Jerome's  words  we  most  rejoice,  teaching  us  to  continue 
in  that  church,  which  is  founded  by  the  apostles,  and  not 
popes,  and  endures  to  this  day.  The  words  of  "  succession," 
&c.  follo^^^ng,  are  his  own,  and  not  Jerome's.  By  this  doctrine 
of  Jerome  we  flee  to  the  apostolical,  and  flee  from  the  papis- 
tical church,  which  was  never  known  of  many  yeai*s  after  the 
apostles.  And  we  grant  that  the  devil,  papists,  and  heretics 
can  allege  some  words  of  the  scriptures ;  and  therefore  we  say 
that  the  papists  bo  devilish  heretics,  because  they  rack  and 
writhe  the  scriptures  to  a  contrary  meaning,  to  their  o\mi  dam- 
nation, as  the  devil  did.  For  succession  and  government  of 
bishops,  for  Austin's  religion,  massing  and  seven  sacraments, 
T  said  enoujjh  afore :  but  where  he  alleges  Gildas  as  father 
of  his  lies,  he  does  him  much  wrong;  for  he  has  never  such  a 
word  in  all  his  writings.  If  he  have,  let  him  shew  it.  This 
is  ever  the  fashion  of  lying  papists,  to  have  the  names  of  doc- 
tors and  ancient  writers  in  their  mouths,  as  though  they  were 
of  the  same  opinion  that  they  be,  where  indeed  they  be  no- 
thing less :  and  if  they  get  a  word  or  two  that  seems  to  make 
for  them,  they  will  add  a  whole  tale  of  their  own  making,  as 
though  it  were  a  piece  of  the  same  ancient  man's  saying; 
and  by  this  means  they  deceive  the  simple,  which  have  no  learn- 
ing to  judge,  or  have  not  the  books  to  try  their  sayings  by; 
as  this  miser  goes  about  in  those  places  afore. 

II.     Who  is  an  heretic  ^ 

He  that  tcaclies,  defends,  or  niaintain.s  any  erroneous  opinion  against 
the  decrees,  judgment,  or  determination  of  Christ's  catholic  church,  is  an 
heretic. 


(l20  QUESTIONS    AND    ANSWERS.  [qUEST. 

III.     Who  is  a  schismatic? 

He  that  is  divided  or  separate  from  the  unity  of  the  catholic  church 
in  ministration  or  receiving  the  sacraments  or  divine  service,  is  a  schis- 
matic and  in  state  of  perdition. 

The  Answer  to  the  Second  and  Third  Questions. 

He  would  gladly  appear  to  be  well  seen  in  logic,  if  he  had 
any.  If  all  be  heretics  that  defend  an  erroneous  opinion,  then 
many  disputations  shall  be  condemned. 

In  disputing,  it  is  oft  seen  that  of  ignorance,  or  for  his 
learning  sake,  many  defend  an  untruth :  yet  God  forbid  that 
they  should  all  be  heretics!  Austin  says  well,  "I  may  err, 
])ut  T  will  not  be  an  heretic.*"  Then  he  is  an  heretic  properly, 
that  defends  an  error  obstinately,  and  will  not  be  corrected. 

Tit.  iii.  So  teaches  St  Paul,  "Flee  from  an  heretic  after  one  or  two 
warnings  :"  he  says  not,  for  once  teaching  or  defending  of  it. 
Also  he  is  not  a  schismatic,  that  differs  in  small  points  or  cir- 
cumstances of  ministering  the  sacraments  from  other ;  for  then 
should  all  the  Greek  church  be  in  a  schism,  because  they  differ 
in  some  ceremonies  from  the  Latin  church,  and  also  one  from 
another,  as  I  declared  afore  in  the  ministration  of  Basil,  Chry- 
sostom,  St  James,  &c. :  the  same  may  be  said  of  the  Latin 
church  too,  as  for  Ambrose'  order,  Gregory's,  &c.  And  be- 
cause ever  under  the  catholic  church  he  signifies  Eome,  we 
say  that  no  country,  which  uses  other  ceremonies  than  they 
do,  is  in  this  case  a  schismatic ;  for  that  their  Romish  orders 
and  ceremonies  be  of  their  own  devising  for  the  most  part, 
and  not  commanded  by  God,  nor  never  were  used  generally 
in  the  universal  catholic  church,  as  I  proved  afore,  and  there- 
fore they  be  free  to  use  or  not  use,  as  shall  be  thought  meet. 
To  differ  in  the  substance  and  doctrine  of  sacraments  may 
make  a  schism  or  heresv :  but  such  ceremonies  are  free  to 
all  countries,  which  may  edify,  as  appeared  in  Anselm's  epistle 
afore. ^  These  few  words  are  sufficient  to  let  him  see  his  own 
foolishness:  more  might  be  said,  but  I  will  not  be  so  curious 

iccr.  i.  xi.  nor  tedious  to  note  all.  St  Paul  calls  the  Corinthians  schis- 
matics in  hanging  on  men's  sleeves  for  opinions  in  religion, 
and  for  misusing  the  communion ;  and  not  for  every  diver- 
sity of  trifling  ceremonies,  as  he  defines  it  here. 

I'  Sec  p.  .533.     Ed.] 


IV.]  QUESTIONS    AND    ANSWERS.  (j-l 

IV.     A\'hether  be  priests  in  schism  that  have  subscribed  to  the 
religion  now  used  in  England  { 

In  subscribing  to  this  religion  now  used  in  England,  they  have  both 
refused  the  power  and  authority  which  was  given  to  them  by  the  bishop, 
when  they  were  made  priests,  (that  is  to  say,  power  and  authority  to  con- 
secrate and  offer,  and  to  celebrate  mass  for  the  quick  and  the  dead;)  and 
also  they  have  refused  their  canonical  obedience  solemnly  promised  to  the 
bishops  with  a  kiss.  And  where  the  bishops  of  this  realm  witli  the  clergy 
assembled  at  time  of  parliament  would  agree  to  no  part  of  this  religion, 
(in  witness  whereof  the  bishops  be  in  prison,  and  put  from  all  their 
livings,  and  a  great  num])er  of  the  clergy  have  lost  all  their  livings,  some 
be  in  prison,  some  banislied  from  their  friends;  both  the  bishops  and  all 
the  clergy  that  has  lost  their  livings,  are  all  ready  to  suffer  death  afore  they 
will  consent  to  any  part  of  this  religion ;  but  all  they  which  have  sub- 
scribed, have  forsaken  the  bishops,  their  true  pastors  and  captains,  obeying 
and  following  wolves  and  apostates ;  in  witness  whereof  tliey  have  sub- 
scribed their  names;)  so  separating  themselves  from  the  bishops  and 
clergj',  they  must  needs  be  in  scliism. 

The  Fourth  Answer. 

Where  he  lays  to  the  priests'  charfre,  that  in  subscribing  to 
this  religion  they  have  refused  both  the  power  tliat  was  given 
to  them  to  offer  sacrifice  and  celebrate  mass  for  the  quick  and 
dead,  and  also  their  canonical  obedience  promised  to  the  bishops 
by  a  Judas  kiss,  because  the  old  bishops  in  parliament  did  not 
agree  to  it;  he  does  the  priests  more  honour  than  he  knows  of, 
or  thinks  well  Ijestowed.  If  he  would  call  to  remembrance  the 
answer  that  the  pillar  of  their  church,  stout  Stephen,  makes  in 
his  book  Dc  Vera  Ohedlentia  to  the  like  reason,  \\here  he  was 
charged  with  falling  from  the  pope,  and  ])reaking  that  oath  and 
vow  of  subjecti(jn  which  he  made  unto  him,  when  he  was  first 
made  bishop;  he  might  better  defend  the  priests  of  our  time 
than  accuse  them.  In  our  baptism  we  all  make  a  solemn  vow 
to  God  our  Lord,  that  him  only  we  will  serve,  and  believe  his 
word :  all  vows  following,  which  are  contrary  to  that,  not  only 
may  and  ought  to  be  l)roken,  ])ut  it  is  wicked  to  keep  them ;  for 
we  must  serve  (iod  onlv.  as  he  has  tauuht  us  in  his  holv  word. 
But  th(»  scripture  condemns  all  such  sacrificing  now  for  sin, 
save  only  that  sacrifice  which  .lesus  Christ  ofl'ered  (uice  for  the 
sins  of  the  whole  world,  and  bids  us  also  obey  our  king  as  chief 
and  highest  governor:  therefore  the  ]»riests,  forsiiking  these 
later  wicked  vows  and  pov\ei-s,   which   are  (•(•ntrary  to   (Jod's 


622  QUESTIONS     AND    ANSWERS.  [qUEST. 

word  and  their  solemn  profession  made  in  baptism,  (as  Stephen 
did  well  then,  though  he  flattered  afterward,  and  turned  to  his 
old  vomit, )  are  more  worthy  to  be  praised  than  these  obstinate 
prelates,  which  now,  misusing  the  gentleness  of  the  prince,  deny 
with  mouth  that  which  they  know  in  conscience  to  be  true, 
and  yet  charge  the  priests  with  it,  although  they  subscribed  to 
the  same  things  themselves  under  that  good  king  Edward,  be- 
cause both  they  knew  it  to  be  true,  and  see  the  rod  then  more 
sharply  shaken  than  it  is  now. 

And  though  he  crack  in  their  name,  that  they  will  rather 
die  than  agree  to  any  part  of  this  religion,  which  they  them- 
selves used,  ministered,  taught,  and  received  afore;  I  doubt 
not  but,  if  they  were  opposed  as  they  opposed  other,  they  would 
as  soon  eat  the  fagot,  as  feel  it  burn  them.     The  apostle  says, 

Hfb.  X.  "By  one  offering  he  has  made  perfect  all  them  that  be  sancti- 
fied.'' If  one  offering  once  made  have  made  all  perfect,  then 
cursed  be  they  that  will  correct  or  amend  Christ's  death,  as 
though  it  were  not  perfect  to  save  all  without  their  often  sacri- 

Actsv.  ficing.  "We  must  obey  God  rather  than  man,"  as  St  Luke 
teaches :  therefore  that  unlawful  obedience  promised  to  the  pope 
and  his  prelates,  contrary  to  their  due  allegiance  to  their  prince 
commanded  in  the  scripture,  not  only  may,  but  ought  with  safe 
conscience  to  be  broken.  At  the  preaching  of  Christ  our  Lord 
and  his  apostles,  many  forsaked  the  traditions  of  the  elders  and 
Pharisees,  receiving  and  believing  the  gospel  of  Christ  Jesus, 
and  forsaking  the  Jewish  ceremonies,  and  were  not  counted 
forsakers  of  God  and  his  word  :  no  more  are  they  surely  to  be 
/  reckoned  apostates,  that  forsake  the  pope's  (&ag  the  clog  of  all 
*^  good  consciences,  and  cleave  to  the  simplicity  of  God's  truth, 

taught  in  the  scripture. 

And  where  he  cracks  much,  that  they  have  lost  their  livings, 
and  be  in  prison,  or  banished,  let  the  world  judge  whether  they 
ever  lived  more  merrily,  quietly,  fared  better,  lay  easilier,  had 
more  plenty  of  all  things,  than  they  have  now.  They  are  far 
short  from  such  handling  as  they  dealt  with  other.  Some  they 
hungered  to  death,  some  they  beat  in  prison,  some  they  cast  on 
dunghills,  being  so  murdered  at  their  hands,  some  they  burned, 
after  they  had  been  long  buried  :  but  every  one  was  so  miser- 
ably handled,  that  christian  ears  and  hearts  abhor  to  think  or 
hear  (;f  it ;  and  yet,  like  shameless  beasts,  they  blush  not  nor 


IV 


:.]  QUESTIONS     AND    AXSWEIIS.  C2o 


repent,  but  wish  and  look  to  l)e  murdering  again.     They  are  j 

as  pale  in  prison  as  a  butcher's  boll :  they  are  as  lean  as  a  fat    '^^■*'*-^^^  F^ 
hog;  they  lie  at  ease  unto  their  bones  ache  with  rising  early;'  u't^^'^c^- 
they  fare  of  the  best;  they  take  no  thought,  but  look  for  a  day,    ^-^  y  o.^^ 
and  think  long  unto  they  may  imbrue  their  hands  in  blood   ,  ^^4   ^  C 
again,  and  make  all  officers  to  be  their  hangmen,  and  the  stout-  '       j/^^jL  ^ 
est  to  be  afraid  of  a  priest's  cap,  as  they  did  afore.     They  pro-  /^ 
vided  so  well  for  themselves  in  their  summer,  that  they  need  not 
to  starve  in  this  oentle  winter :  the  world  is  so  much  their 
friend,  that  they  can  lack  nothing  :  they  would  fain  be  counted 
to  suft'er  for  rehgion,  if  any  man  would  believe  it'.     The  poor 
protestant,  which  has  his  liberty,  lives  in  more  miser}',  need, 
debt,  reproach  and  contempt,  than  these  the  pope's  prisoners, 
who,  he  says,  have  lost  all.     It  is  better  in  the  world  to  be  the 
pope's  prisoner  than  Christ's  preacher.     God  amend  all ! 


V.  AV'hether  be  priests  in  schism  that  minister  the  communion  and 
other  sacraments  according  to  the  book  of  common  prayer  now 
set  forth  ? 

This  manner  of  ministration  of  sacraments,  set  forth  in  the  book  of 
common  prayers,  was  never  allowed  nor  agreed  upon  by  the  univei*sal 
church  of  Clirist  in  any  general  council  or  sacred  synod  ;  no,  not  by  the 
clergj'  of  England  at  the  last  parliament :  but  only  it  was  agreed  upon 
by  the  laity,  which  have  nothing  ado  with  spiritual  matters  or  causes  of 
religion,  but  ought  to  stand  to  the  decrees,  judgment  and  determination 
of  the  clrrgj'  in  causes  of  faith  and  religion.  For  so  it  was  used  in  the 
apostles'  time,  as  appears  in  the  Acts  of  the  Apostles:  As  when  the  apos-  Acts  vi. 
ties  took  then  order  to  make  seven  deacons,  and  when  they  put  away  Acts  xv, 
the  ceremonies  of  the  old  law.  Such  decrees  as  the  apostles  and  clergy- 
made  at  Jerusalem,  with(»ut  any  council  of  the  laity,  St  Paul  and  other 

Q'  The  pa])ists  had  nmch  libeily  in  the  early  part  of  queen  Elizabeth's 
reign,  till  the  bull  of  Pius  V.  in  1.570  required  them  to  rebel  against  their 
sovereign.  Even  of  Bonner,  who  was  committed  to  the  Marshalsea  in 
1560,  Strype  says:  "He  grew  old  in  jjrison,  and  died  a  natural  death 
in  the  year  15(Ji),  not  suffering  any  want,  or  hunger,  or  cold.  For  he 
lived  daintily,  liad  the  use  of  the  garden  and  orchards,  when  he  was 
minded  to  walk  abroad  and  take  the  air ;  suffering  nothing  like  im- 
prisonment, unless  that  he  was  circumsc-ribed  within  certain  liounds. 
Nay,  he  had  his  liberty  to  go  abroail,  but  dared  not  venture:  for  the 
people  retained  in  their  hearts  hLs  late  bloody  actions.  Strype,  .Aiinal.*,  i. 
(bap.  xi.  ]).  L'14.  Oxford,  1824.     En.] 


C24  QIJKSTIOXS     AXn     ANSWER:?.  [qUEST. 

of  the  apostles  taught  all  countries  and  nations  to  obey  and  observe :  and 
sith  the  apostles'  time  the  clergy  has  ever  decreed  matters  of  religion  and 
faith.  Nor  it  cannot  be  proved,  that  ever  the  laity  in  any  country  or 
nation,  afore  the  last  parliament,  did  presume  to  set  forth  a  religion  against 
the  whole  consent  of  the  clergy.  Therefore  this  manner  of  ministration 
of  sacraments  now  used,  being  against  the  consent  and  determination  of 
Acts  XX.  Christ's  church,  which  ought  to  be  ruled  and  governed  bj^  bishops,  it 
must  needs  be  schismatical,  and  they  that  use  this  manner  of  ministration 
must  needs  be  in  schism.  The  blessed  martyr,  St  Cyprian,  does  declare 
what  danger  they  do  stand  in,  that  do  use  this  manner  of  ministration 
against  the  order  of  Christ's  church,  saying  these  words:  "They  be 
enemies  of  the  altar,  and  rebels  against  the  sacrifice  of  Christ,  contemning 
the  bishops  and  forsaking  the  priests  of  God :  they  are  bold  to  set  up 
another  altar  with  unlawful  voices,  to  make  another  manner  of  prayer, 
to  profone  with  false  sacrifices  the  verity  of  the  blessed  sacrament  of 
A  C>  the  altar:  nor  they  will  not  know  them  thatiare  about  to  do  against 

v/        -,  tlie   ordinance   of  God,   for   their  bold  rashness,   by  the   punishment 

^0^    fA^^     of  God  ^they  J  shall  be  punished ;  as  he  punished  Chore,  Dathan,  and 
rd^^^  Abiron,  \vhich  would  offer  up  sacrifice  against  the  consent  of  Moses 

and  ^Aaron :    some   were  swallowed   up    of  the   earth,   and   the   rest 
brent  with  fire,  to  the  terrible  example  of  all  others."^     Hitherto  be 
St  Cyprian's  words. 
Mai.  i.  Also  Almighty  God,  by  his  holy  prophet  Malachi,  does  cry  out  upon 

such  priests  as  minister  against  the  ordinance  of  Christ's  church,  saying, 
'•'  they  despise  his  name  in  offering  up  polluted  bread." 
Hosea  ix.  The  prophet  Osee  does  call  the  sacrifice  of  such  priests  "  bread  of 

mourning,  and  all  that  eat  thereof  shall  be  defiled,"  says  the  prophet. 
Kzek.  x.\ii.  Almighty  God  does  complain  by  his  prophet  Ezechiel,  saying:  "The 
priests  have  condemned  my  law,  and  have  polluted  my  sanctuary."  "  Woe 
be  unto  you,  that  go  from  the  truth,"  says  our  Lord  by  Esay.  Our  Lord 
Mai.  ii.  says  by  his  j)rophet,  "  except  such  priests  will  amend  quickly  and  give 
glory  to  his  name,  they  shall  be  brought  into  great  necessity  and  poverty, 
and  he  will  curse  their  blessings ;  and  because  they  have  made  void  the 
pact  of  Levi,  they  shall  be  in  contempt  in  all  people." 


[^  Hostis  altaris,  adversus  sacrificium  Christi  rebellis,  pro  fide  perfi- 
dus,  pro  religione  sacrilegus,  inobsequens  servus,  filius  impius,  frater 
inimicus,  contemtis  cpiscopis  et  Dei  sacerdotibus  derelictis,  constituere 
audot  aliud  altare,  precem  alteram  illicitis  vocibus  facere,  Dominicse 
hostile  veritatem  per  falsa  sacrificia  profanare ;  nee  dignatur  scire,  quo- 
niam  (jui  contra  ordinationcm  Dei  nititur,  ob  temeritatis  audaciam  divina 
aiiimadversione  punitur.  Sic  Chore  et  Dathan  ct  Abiron,  qui  sibi  contra 
Moyscn  et  Aaron  sacerdotem  sacrificandi  licentiam  vindicare  conati  sunt, 
popiias  statim  pro  suis  conatibus  pependeiimt.  Terra  compagibus  ruptis 
in  jtrofiindum  sinum  ])atuit,  stantes  atque  vivcntes  recedentis  soli  hiatus 
absorl)uit.  The  fire  and  examph'.  of  others  are  afterwards  mentioned. 
Cypr.  Dc  rnitiito  Ecdesia',  p.  8-^.  ed.  Fell.  Oxon.  1700.     Ed.] 


v.]  QUESTIONS     A.\D    ANSWERS.  62o 

The  Fifth  Answer. 
What  if  this  order  of  ministering  and  common  prayer  was 
not  agreed  on  by  the  universal  church  in  general  council  I  Is 
it  not  good  therefore  ?  Then  is  neither  their  Latin  portus,  nor 
missal  and  mass-book  good;  for  the  general  church  never  al- 
lowed them,  as  I  declared  afore.  It  is  free  for  all  countries  to 
differ  in  outward  order  of  prayer  and  ceremonies,  so  that  they 
agree  in  substance  of  doctrine  with  the  scripture.  But  the  laity, 
he  says,  has  nothing  ado  with  spiritual  matters  and  religion,  and 
alleges  the  Acts  of  the  Apostles:  how  will  he  prove  that  none  Actsxv. 
of  the  eldei-s  there  were  of  the  laity,  nor  none  of  the  multitude 
in  the  choosing  of  the  deacons;  Unto  it  be  well  proved,  it  may 
well  be  doubted  on.  As  in  other  things,  so  in  this,  he  shews 
himself,  how  learned  he  is.  When  the  law  of  God  was  neglected 
in  the  days  of  Saul,  David  coming  to  be  king,  and  moved  with 
love  of  religion,  calls  all  the  nobility  and  worship  of  the  realm 
together,  thirty  thousand,  and  also  the  Levites  and  priests,  to  i.chron. 
know  their  minds,  whether  thev  would  brinir  home  the  ark  of  2  sam.  vi. 
God,  and  restore  the  religion  decayed,  or  no  ?  And  they  an- 
swered all,  "Yea.'"  What  a  great  parliament  was  this,  and  full 
of  the  laity,  to  determine  for  receivinfj  of  rclijrion  !    Josaphat,  2  Chron. 

•^  ^  o  ...  XXX.  XXXIV. 

Ezechias,  and  Josias,  go(xl  kings,  sent  their  visiters  aljroad  -^vii. 
through  the  realm,  joining  m  coumiission  from  the  king  noble- 
men of  the  laity,  to  go  in  visitation  with  the  Levites.  Legenda  luWiifrido. 
Sanctorum^  tells,  how  king  Oswi  called  a  synod  at  Whitby,  for 
taking  away  that  diversity  of  keeping  Ea.ster  which  was  here 
in  the  realm,  when  some  kept  it  in  the  full  moon,  what  day 
of  the  week  soever  it  fell  on,  other  only  on  the  Sunday  follow- 
ing :  wherein  appears  the  authority  that  the  king  justly  claims 
to  himself  in  religion,  even  in  that  blind  age,  when  he  calls  the 
.learned  men  together  to  dispute  on  it,  hears  what  they  can  say, 
and  concludes  so  the  matter  himself  that  all  other  did  follow 
his  sentence. 

[]*  Fiicta  est  itaquc  synodus  in  monasterio  Hilda;  a])batissa?  apud 
Streues/uilrh,  (juod  iiiodo  Whitehy  vocatur,  u])i  qua?stio  vcntilari  dobcret  ct 
terniiiiari  ;  iibi  conveiu'runt  rej^es  r)sui  et  filiu.s  ejus  Alfrrdus,  Ailbertus 
cpisc'opus  cum  bt-ato  N\'ill'ndo.  •  •  Hal)it()  autiiu  silLiitio  rex  Oswi  tali 
modo  loquutus  est :  "  Ilactcnus,  patrcs  veiicrandi,  scisnia,  &c.  *  •  I'ia  re 
ill  lianc  me  sentcntiani  ipsa  rationis  iurccssit;v3  potissiinum  duxit,  qua- 
tcnus  utriusi|ui'  partis  drfeiiMnvs  una  veniri'  jussio  nostra  const ringeret, 
ikv."     Nova  Legenda  Angliic.  fo.  ccc.  ccci.  Loud.  1  ">1(>.     Ei).^ 

40 
[iMi.Ki.\(n()\.) 


626  QUESTIONS    AND    ANSWERS.  [qUEST. 

John  Gerson  and  Panormitaniis,  as  I  alleged  afore  \  no 
new  protestants,  but  ancient  catholics,  and  both  being  pre- 
sent in  the  last  councils  at  Constance  and  Basil,  said  they 
would  rather  believe  a  poor  simple  learned  layman  that  brings 
and  alleges  the  holy  scripture,  than  all  the  whole  council 
having  no  scripture  for  them.  God's  truth  is  not  bound  to 
mitres,  bishops  and  priests  alone ;  but  laymen  may  have,  and 
oft  have,  better  the  true  understanding  of  it,  than  those  that 
look  highest  in  the  clergy :  and  therefore  they  are  to  be  be- 

1  chron.  lievcd  and  heard,  as  well  as  the  priests.  Did  not  king  David, 
no  priest,  set  in  order  the  Levites,  how  they  should  resort  in 
course  to  serve  in  the  tabernacle,  made  the  psalms,  appointed 
them,  how,  where  and  when  they  should  be  sung  ?  Ezechias 
and  Josias  pulled  down  the  brazen  serpent  and  other  images. 

Actsxviii.  Did  not  Priscilla  and  Aquila  teach  Apollo  the  mysteries  of 
the  scripture  ?  By  these,  I  trust,  it  appears  that  laymen  may 
do  something  in  religion.  If  these  may  not  serve,  look  the 
statutes  of  Queen  Mary,  how  she  takes  away  one  religion,  and 
brings  in  another:  and  there  is  no  more  done  now.  How  blind 
be  they  in  their  own  causes,  and  partial  to  themselves  ! 

But  it  was  never  heard  of,  he  says,  that  the  laity  in  any  coun- 
try presumed  to  set  forth  a  religion  against  the  whole  consent  of 
the  clergy,  afore  the  last  parliament.  0  proud  brag !  Was  all  the 
clergy  of  the  realm  contained  in  a  few  horned  popish  bishops  ? 
^Vas  there  no  clergy  in  the  university^,  nor  other  parts  of  the 
realm,  beside  those  few  bishops?  Did  not  many  in  the  university 
and  abroad  in  the  realm  use  this  service  openly  and  commonly 
in  their  churches,  afore  it  was  received  or  enacted  by  parliament? 
Because  the  rulers,  the  scribes,  and  all  the  priests,  Acts  iv. 
forbad  the  apostles  in  their  parliament  and  council,  that  they 
should  not  preach  Christ  any  more,  were  not  the  apostles  there- 
fore of  the  clergy,  or  was  not  their  doctrine  good,  because  it 
was  condemned  in  that  wicked  council  ?  Was  there  not  a  dis- 
putation for  religion  appointed  by  the  queen's  majesty,  wherein 
your  clergy  wa^  afraid  to  utter  their  foolishness  in  defending 
their  superstition,  lest  they  had  taken  more  shame  in  answering 

P  Sec  p.  632.     Ed.] 

[-  Both  here  and  in  the  next  line  Strype,  (who  quotes  this  passage, 
AimnLs,  Vol.  i.  p.  202.  Oxford,  1824.)  reads  nniversitief.:  The  old  edition 
of  Pilkmi,^(jn  lias  nnivrrsitie.     Ed.] 


v.]  QUESTIONS     AND    ANSWERS.  627 

than  they  did  in  holding  their  peace,  which  well  they  could 
not  V  I  think  the  universities,  with  so  many  places  of  the  realm 
receiving  religion,  and  these  other  disputing  for  it,  may  be 
counted  to  be  some  part  of  the  clergy  of  the  realm ;  and  so  it 
was  not  received  without  consent  of  the  clergy.  But  these 
were  not  of  the  parliament :  what  then  ?  Is  religion  to  be  de- 
termined no  where  but  in  parliament  i  He  is  wont  to  say,  and 
did  afore,  in  universities  and  councils.  To  make  a  religion,  as 
he  terms  it,  no  man  has  authority,  (for  that  belongs  to  God 
alone;)  but  to  restore  pure  religion,  which  has  been  defaced  by 
superstition,  princes  in  their  countries  ought  to  do,  though 
their  prelates  be  against  it.  Did  not  king  Joas  command  the 
priests  to  restore  the  temple,  and  first  ordained  the  poor  man''s 
chest  in  the  church  i  Did  not  Nabuchodonozor  and  Darius 
make  proclamation  through  all  their  countries,  without  and 
against  the  consent  of  their  priests,  that  all  people  should  wor- 
ship Daniel's  God  ?  Though  there  was  not  a  perfect  order  then 
set  forth  by  them  to  do  it  in,  yet  it  was  much  for  heathen 
princes  to  do  so,  and  it  teaches  christian  princes  how  to  do  in 
the  like  case.  But  as  Joas,  Josaphat,  Ezechias  and  Josias 
did  not  make  a  new  religion,  but  restore  that  which  afore  was 
defaced  and  had  long  lien  ])uried;  so  our  parliament  did  not  set 
forth  a  new  religion,  but  restore  that  which  was  godly,  begun 
under  good  king  Edward,  confirmed  by  the  parliament  and  the 
clergy  then,  but  suddenly  by  violence  trodden  under  feet  by 
bloody  papists  a  little  after. 

Yet  all  this  satisfies  not  them ;  for  nothing  can  be  con- 
cluded as  a  law  by  parliament,  say  they,  without  consent  of  the 
clergy  there  present ;  but  this,  having  not  their  consent,  caimot 
be  counted  a  law,  as  they  think.  I  had  rather  leave  this  to 
be  answered  Ijy  the  lawyers  than  otherwise,  because  it  is  a  mere 
temporal  case  to  dispute  on,  and  concerns  their  profession  :  yet 
that  the  world  may  see  that  something  may  be  said  in  it,  we 
grant  him  not  this  to  be  true,  that  no  law  at  all  can  be  made 
without  consent  of  the  bishops.  Look  your  okl  statutes  of 
]);irlianient,  when  bishoj)s  were  highest,  afore  Edward  III.  and 
ye  sliali  read  that  they  pa.ssed  by  the  consent  of  tlie  lords 
temporal  and   connnons,   without  any  mention   of  the   lords 

P  For  an  account  of  this  diKinitation,  set'  Strype,  Annals,  \'ol.  i.  cliap. 
iv.  i>.  12«,  \r.     Ki).] 

40—2 


628  QUESTIONS    AND    ANSWERS.  [qUEST. 

spiritual ;  which  statutes  many  of  them  stand  in  strength  at 
this  day.  Then  it  may  well  be  gathered,  that  the  consent  of 
the  clergy  \\as  not  always  so  necessary  as  they  think  it. 

If  it  be  so  strong  a  reason,  as  he  thinks  it  to  be,  to  have 
consent  of  the  bishops,  I  will  prove  by  the  same  reason,  that 
it  is  as  necessary  to  have  abbots  of  the  parliament :  for  they 
were  present  of  old  time,  and  their  consent  w^as  required  as  well 
as  the  bishops',  and  but  of  late  years  they  w^ere  put  off  the  par- 
liament, and  it  is  not  long  since  the  convocation  house  was 
separate  from  the  parliament  too.  The  lawyers,  judges  and 
justices,  put  in  practice  and  execute  these  laws:  therefore  their 
doings  may  be  a  sufficient  reason  to  lead  the  unlearned,  what 
opinion  they  have  of  these  statutes  for  religion,  except  justice 
Rascal,  first  executing  them  and  after  running  away,  may  con- 
demn the  rest,  which  I  trust  he  may  not.  I  think  they  would 
not  execute  them,  except  they  had  the  strength  and  nature  of 
laws  :  if  they  do  contrary  to  their  knowledge  and  opinion,  they 
cannot  be  able  to  answer  their  doino^s.  But  I  think  no  wise 
men  are  of  this  opinion ;  only  these  corner-creepers  that  dare 
not  shew  their  face,  and  w^ould  deceive  the  people,  go  about 
thus  to  deface  all  good  and  godly  order  that  displeases  them. 
In  the  days  of  blessed  king  Edward,  they  had  the  like  fond 
opinion,  that  a  king  could  not  make  laws  in  his  minority  until 
he  come  to  full  age :  but  this  and  that  was  only  to  hinder  re- 
ligion, and  to  make  the  people  disobey  their  prince  :  yet  God 
has,  and  I  trust  will  confound  all  such  wicked  devices. 

Cyprian's  words  are  not  truly  alleged ;  and  if  they  were, 
what  do  they  make  against  us?  How  could  Cyprian  write  against 
our  order,  which  he  never  knew,  being  found  of  so  late  years  as 
they  say  ?  And  he  does  not  mean  them  that  differed  in  outward 
order  of  prayer,  but  that  swerved  from  the  substance  and  verity 
taught  in  the  scriptures.  In  ceremonies  he  himself  differed 
from  other  countries,  and  every  country  almost  from  others, 
as  I  declared  afore :  and  the  bishops  which  he  speaks  of,  are 
a.s  like  our  popish  prelates  as  William  Fletcher  and  the  sweet 
rode.  The  prophefs  words  may  all  be  turned  against  him  and 
his,  so  wisely  he  apphes  them. 

VI.  Whether  they  be  in  schism  that  minister  no  sacrament,  hut 
only  instead  of  divine  service  read  chapters  and  psalms,  &c. 
afore  tlic  people  ? 


\^ 


VI.]  QUESTIONS    AND    ANSWERS.  629 

To  read  afore  tlie  people,  instead  of  divine  service,  psalms  and  chapters, 
or  other  such  like,  being  not  appointed  by  the  universal  consent  of  the 
church  of  God,  but  against  the  decrees  of  the  church,  must  needs  be 
schismatical,  and  they  in  schism  that  do  it.  For  as  the  two  sons  of  Aaron  Lev.  x. 
■were  stricken  with  sudden  death,  because  they  offered  up  strange  fire, 
which  was  not  appointed  to  them  by  Moses  and  Aaron;  even  so  do 
they  offend  that  will,  instead  of  matins  and  evensong  and  other  divine 
service  appointed  by  the  church,  read  psalms  and  chapters  and  such  like, 
not  appointed  by  the  catholic  bishops  lawfully  consecrated.  For  our 
Saviour  says  in  the  gospel :  "  He  that  will  not  hear  and  obey  the  church,"  Matt,  xviii. 
that  is  to  say,  the  bishops,  "  take  him  as  an  infidel."  And  St  Clement 
does  say  in  an  epistle  that  he  writes  to  St  James:  "By  the  judgment  of 
God  they  shall  sufi'cr  everlasting  torment  in  the  fire  of  hell,  that  neglect 
the  decrees  of  the  church ^"  Therefore  the  holy  martyr,  St  Cyprian, 
does  say :  "  He  that  has  not  defiled  his  hands  with  these  wicked  sacra- 
ments, and  has  polluted  his  conscience  otherwise,  let  him  not  comfort 
himself  that  he  needs  to  do  no  penance :  for  he  has  broken  his  profession 
and  canonical  obedience,  that  he  made  to  the  bishops  when  he  was  made 
priest  ^"  Also,  this  decree  was  made  in  the  canons  of  the  apostles :  Si  quia 
clericus  ant  laicus  syimgogam  Judcporum  nut  convcnticnlum  hcprcticorum 
ingrensusfnerit,  ut  preces  cum  illis  conjungat,  dcponatuP :  that  is,  "  If  any 
of  the  clergy  or  laity  shall  enter  into  the  synagogue  of  the  Jews,  or  the 
company  of  the  heretics,  to  say  prayers  with  him  l^them,^  let  him  be 
deposed." 

The  Sixth  Answer. 

The  cuckoo  has  but  one  song,  and  that  is  unpleasant :  no 
more  has  this  cokew^old  maker  but  one  foolish  false  principle  to 
ground  his  sayings  on ;  that  is,  the  Romish  church.  I  said  afore, 
(and  no  man  is  able  to  improve*  it,)  that  the  universal  church 
never  made  any  one  order  of  service  to  be  used  through  the 
whole  world,  but  every  country  has  and  may  have  divers  without 

[}  Hffic  ergo  pracepta  nemo  credat  absque  sui  periculo  negligere  vel 
dissimulare,  quia  in  judicio  Dei  ignis  aterni  tormenta  sustinebit,  qui  ec- 
dcsiastica  decreta  ncglexerit.  Clemens  Rom.  Epist.  ad  Jacol).  Concil. 
Tom.  I.  p.  104.  Paris.  1G44.     Hut  the  epistle  is  considered  spurious.  En.] 

(^^  Nee  sibi,  quo  minus  agant  pcenitentiam,  blandiantur,  qui  etsi  ne- 
fandis  sacrificiis  manus  non  contaminavenmt,  libellis  tamen  conscientiam 
polluerunt.  "'  *  '•■  Minus  plane  peccaverit  non  videndo  idola,  nee  sub 
oculis  circumstantis  at(pie  iusultantis  populi  sanctitatem  fidei  profanando, 
non  polluendo  manus  suas  funestis  sacrificiis,  nee  scelcratis  cibis  era 
maculando :  hoc  co  j)roficit,  ut  sit  minor  culpa,  non  ut  innoccns  consci- 
entia.     Cyprian.  De  Lapsis,  p.  Qn,  90.  Oxon.  17<)0.     En.] 

['  Concil.  Tom.  i.  p.  22.  Canon  (>3.    Ed.] 

[_*  Improve:  disprove.    En.] 


6o0  QUESTIONS    AND     ANSWERS.  [qUEST. 

oftending,  so  they  agree  in  one  substance  of  true  doctrine.  He 
knows  no  church  but  Rome,  and  yet  Rome  never  decreed  any 
one  general  order  for  the  whole  world;  nor  the  whole  world 
never  obeyed  nor  received  any.  The  pope's  portus  and  missal 
has  been  oft  changed,  as  I  proved  afore,  and  every  country  has 
their  divers  order  of  service.  Aaron's  sons  did  plainly  against 
God's  express  commandment,  and  therefore  were  justly  plagued: 
ours  do  not  so,  and  therefore  they  be  not  in  like  case,  but  unde- 
servedly blamed.  Clement's  words  and  Cyprian's,  when  they  are 
proved  to  be  truly  alleged,  touch  not  us,  but  such  as  he  is ;  for 
they  knew  no  such  priests  nor  church  as  he  means,  nor  any  such 
were  many  years  after.  The  papists  differ  very  little  from  Jews ; 
for  both  of  them  set  their  whole  religion  in  ceremonies  and  old 
customs.  We  stick  stiffly  to  the  word  of  God  only,  and  build 
not  on  such  vain  foundations.  Therefore  he  brings  that  canon 
against  himself  and  his  sort,  being  as  superstitious  as  the  Jews, 
and  blinded  obstinately  in  errors  as  heretics. 

VII.    "Vyhetlier  is  it  Ia^vful  for  priests  that  say  the  communion  also 

to  celebrate  mass  ? 

Cyprianus  The  holy  martyr,  St  Cyprian,  says :  "  It  is  not  leaful  by  and  bye  afore 

penance  done,  to  consecrate  or  touch  with  his  wicked  hands  the  body  of 
our  Lord,  and  with  his  polluted  mouth  to  receive  the  blood  of  our  Lord ; 
but  first  let  him  do  penance^."  "Does  thou  think,"  says  St  Cyprian, 
"  that  our  Lord  will  be  so  suddenly  mitigated,  whom  thou  has  refused, 
and  has  more  esteemed  thy  worldly  living  than  him?^"  St  Cyprian 
says :  "  The  bhnd  love  of  their  patrimony  and  worldly  goods  has  deceived 
many,  and  bound  them  as  it  were  in  stocks  and  fetters,  that  they  cannot 
follow  Christ ^"    "A  great  number,  for  fear  of  words  of  such  as  be  not 

[^  A  diaboli  aris  rcvertentes,  ad  sanctum  Domini  sordidis  et  infectis 
nidore  manibus  accedunt.  Mortiferos  idolorum  cibos  adhuc  pene  ruc- 
tantes,  exhalanti])us  etiam  nunc  scelus  suum  faucibus,  et  contagia  funesta 
redolcntibus,  Domini  corpus  invadunt.  *  *  Ante  cxpiata  delicta,  ante 
cxomologcsin  factam  criminis,  ante  purgatam  conscicntiam  sacrificio  et 
manu  sacerdotis,  ante  ofFcnsam  placatam  indignantis  Domini  et  minantis, 
paccm  putant  esse,  quam  quidam  verbis  fallacibus  venditant.  De  Lapsis, 
p.  92.    Ed.] 

P  Putasnc  tu  Dominum  cito  posse  placari,  qucm  verbis  perfidis 
abnuisti,  cui  patrimonium  praeponere  maluisti  ?     Ibid.  p.  98.     Ed.] 

[f  Decepit  multos  patrimonii  sui  amor  caecus;  nee  ad  recedendum 
parati  aut  expcditi  esse  i)otuerunt,  quos  facultates  suae  velut  compedes 
ligavei-unt.     Ibid.  p.  90.    Ed.] 


VII.]  QUESTIONS    AND    AX8WEiW.  631 

good,  have  refused  their  faith,  not  cast  dowii  by  any  violence  of  perse- 
cution, but  by  a  voluntaiy  lapse  have  cast  do^vn  their  selves^;"  although 
they  have  perceived  the  bishops  and  a  great  number  of  the  clergy  not 
to  be  afraid  to  lose  all  their  livings,  not  fearing  loss  of  goods,  or  im- 
prisonment, or  banishment  from  their  friends;  yea,  all  ready  to  suffer 
death  in  this  case.  Oui-  Saviour  in  the  gospel  says,  "  No  man  can  serve 
two  masters :"  that  is,  to  say  the  communion  decreed  and  appointed  by 
the  laity  parliament  against  the  consent  of  the  clergy  in  Christ's  church, 
and  also  celebrate  mass,  decreed  and  appointed  by  the  clergy  in  sacred 
synods,  representing  the  whole  estate  of  Christ's  church.  St  Paul  says  : 
"  Ye  cannot  be  pai-takers  both  of  the  table  of  our  Lord,  and  the  table  of 
the  devils."  St  Cyprian  says :  "  It  is  an  horrible  abomination  to  fare  Cyprianus 
about  to  serve  both  Baal  and  Christ :  it  is  contumely  and  not  religion,  it  uom. 
is  injury  and  not  devotion,  if  thou  communicate  of  the  cup  of  Christ  with 
the  devils^"  Hitherto  be  St  Cyprian's  words.  St  Paul  says:  "We  have  ^ 
an  altar,  whereof  they  may  not  eat  that  serve  the  tabernacle."  By  these 
examples  it  is  evident,  that  the  priests  may  not  minister  the  commu- 
nion to  one  sort,  and  mass  to  another  sort.  In  Tripartita  Historia  it 
appears,  the  catholics  and  the  Arians  did  not  communicate  one  with 
another". 

VIII.  A^Tiether  it  be  lawful  for  priests  to  say  mass  which  say  no 
communion,  but  only  read  psalms  and  chapters  to  the  people 
instead  of  service  ? 

St  Cyprian  says:  "  The  verity  is  not  to  be  dissembled^."   It  is  naught  Cyprianus 
to  halt  upon  both  the  parts :  "  if  God  be  the  Lord,  follow  him ;  if  Baal,    ^     ^^' 
follow  liim."     Even  so,  if  matins  and  evensong  be  the  ordinances  of 
Christ's  church,  use  them :  if  the  psalms  and  chapters,  use  them.  It  is  no 
less  offence  to  allow  a  schism  with  assent,  tlian  to  offer  to  idols.  St  Austin 

\^  Ad  prima  statim  verba  minantis  inimici  maximus  fratrum  nume- 
rus  fidem  suam  prodidit;  nee  prostratus  eat  persecutionis  impetu,  scd 
voluntario  lapsu  se  ipse  prostravit.     Ibid.  p.  89.     Ed.] 

^  Tu  si  tcmplum  Spiritus  sancti  viola.s,  si  intra  te  sacrarium  Dei 
deturpas  et  foedas,  si  cum  calice  Christi  de  calice  dacmoniorum  com- 
municas,  contumelia  est,  non  religio ;  injuria,  non  devotio.  Idolorom 
servitus  et  horrenda  abominatio,  velle  simul  Baal  famulari  et  Christo.  De 
Crena  Domini. — This  treatise  is  not  Cyprian's,  but  Arnold's,  abbot  of 
Bonavalla.  It  is  printed  with  his  other  works  in  the  appendix  to  Cv-prian, 
and  the  passage  here  cited  will  be  found  in  p.  77.  of  Fell's  edition,  Oxon. 
1700.    Ed.] 

[_"  Sunt  aliqui  in  Alexandria  populis  tuam  doclinantes  communionem, 
arc  the  words  of  Coastantius  to  Athanasius  in  Trip.  Hist.  Lib.  »v.  cap.  31. 
p.  O.')!).  And  sec  the  passage  quoted  below,  p.  033.  from  Lib.  v.  cap.  31. 
of  the  same  work.     En.] 

[J  DLssimuluuda,  fratros,  Veritas  non  est,  nee  vulncria  Doetri  materia 
ct  causa  rcticenda.     Dc  Laps.  p.  00.    Ed.] 


632  QUESTIONS    AND    ANSWERS.  [qUEST. 

August,  de  says :  "  Such  us  be  in  schism,  that  is  to  say,  in  sacraments  or  divine 
lib '.v\L  Jap!  service  separated  from  the  unity  of  Christ's  mystical  body,  and  not  in 
25.  joining  together  of  christian  members,  not  in  the  band  of  peace,  which  is 

expressed  in  the  sacrament  of  the  altar,  they  may  consecrate  and  receive 
this  sacrament ;  but  it  is  not  profitable  to  them,  but  very  hurtful,  whereby 
they  shall  be  judged  more  grievously  of  Almighty  God\"  St  Paul  says : 
[Rom.  u.]  a  -^Q^  Qj^iy  ^jjgy  that  do  evil  be  worthy  death,  but  also  they  that  con- 
sent to  the  doers."  The  Holy  Ghost  does  cry  by  his  prophet  Esay, 
saymg,  "  Get  you  hence,  go  forth,  beware  that  you  touch  no  unclean 
thing."  The  scripture  says :  "  Thou  shalt  love  the  Lord  God  with  all 
thy  heart,  with  all  thy  strength,  &c."  God  loves  no  half  service.  As 
[2  Sam.  X.]  foj.  example,  it  is  written  in  the  book  of  Kings,  that  king  David  sent  his 
servants  to  comfort  Anon  for  the  death  of  liis  father :  albeit  king  Anon 
took  them  as  espies,  and  caused  the  half  of  their  beards  to  be  shaven,  and 
cut  their  clothes  by  their  buttocks,  and  so  sent  them  back  again  to  king 
David.  But  when  king  David  heard  of  this,  he  would  not  suffer  them 
to  come  in  his  sight  at  Jerusalem,  but  commanded  them  to  tarry  at  Jericho 
until  their  beards  were  grown  out  again.  Even  so  such  priests  as  has 
gone  out  of  Christ's  church,  and  entangled  themselves  with  any  part  of 
this  religion  against  the  decrees  of  the  church,  are  not  worthy  in  minis- 
tration of  sacraments  to  come  in  the  presence  of  the  faithful,  that 
continue  stiU  in  Christ's  church,  until  they  be  reconciled,  and  have  done 
penance  for  their  lapse  into  schism. 

IX.    Whether  is  this  to  be  called  a  wicked  time,  that  such  heresy 
and  schism  does  reign  ? 

Cyprian,  de  No,  rather  it  is  a  blessed  time :  for  now  "  God  tries  his  family,"  as  St 
Cyprian  says ;  "  for  the  long  rest  and  peace,  which  has  been  in  Christ's 
church  aforetime,  caused  the  clergy  to  be  almost  on  sleep;  by  reason 
whereof  devout  religion  was  not  in  a  gTeat  number  of  priests,  in  works 
was  smaU  mercy,  no  discipline  in  manners^."  St  Paul  says,  "  It  is  meet 
that  there  be  heresy,  that  the  good  may  be  tried ;"  so  that  such  as  have 
grace  to  stand  this  troublous  time,  and  be  not  spotted  with  schism,  shall 

\}  Qui  ergo  est  in  ejus  corporis  unitate,  id  est,  in  Christianorum  corn- 
page  membrorum,  cujus  corporis  sacramentum  fideles  communicantes  de 
altari  sumere  consueverunt,  ipse  vere  dicendus  est  manducare  corpus 
Christi,  et  biljere  sanguinem  Christi.  Ac  per  hoc  hseretici  et  schismatici, 
ab  hujus  unitate  corporis  separati,  possunt  idem  percipere  sacramentum, 
sed  non  sibi  utile,  imo  vero  etiam  noxium,  quo  judicentur  gravius,  quam 
vcl  tardius  liberentur.  Non  sunt  quippe  in  eo  vinculo  pacis,  quod  illo 
exprimitur  sacramento.     Tom.  vii.  Pars  i.  p.  1038.  Paris.  1838.    Ed.] 

[^^  Dominus  probari  familiam  suam  voluit;  et  quia  traditam  nobis 
divinitus  disciplinam  pax  longa  corruperat,  jacentem  fidem  et  pene  dixe- 
rim  dormientem  censura  coelestis  erexit.  •  *  *  Non  in  sacerdotibus 
rcHgio  dcvota,  non  in  ministris  fides  integra,  non  in  operibus  misericordia, 
non  m  moribus  disciplina.    Cyprian,  de  Laps.  p.  88.     En.] 


VII 


IX.]  QUESTIONS    AND    ANSWERS.  633 


be  kindled  more  fervent  in  tlie  love  and  fear  of  God ;  and  siicli  as  be 
fallen  in  lapse,  if  they  will  seek  to  come  back  aj,^ain  to  our  mother  holy 
church  with  penance,  that  is,  with  prayer,  satisfaction  and  tears,  she  shuts 
her  bosom  from  none  that  will  so  come ;  for  God  is  near  at  hand  to  all 
that  call  on  him  in  virtue,  and  will  rejoice  more  in  them,  than  in  other. 
But  "  some  are  not  to  be  gathered  out  of  schism,"  says  Cyprian,  "  so  that 
such  as  be  whole  and  stedfast  be  thereby  wounded ;  nor  he  is  not  a 
profitable  and  wise  pastor,  that  gathcretli  the  sheej)  that  be  diseased, 
scabbed,  or  sick  unto  the  whole  flock,  afore  they  be  whole,  lest  they  infect 
all  the  flock  ^  Nor  the  bishoj)  must  not  have  a  respect  to  the  gi-eatness 
of  the  number :  for  better  it  is  to  have  one  good  priest  that  feareth  God, 
than  a  thousand  that  be  evil."    This  says  St  Cyprian. 

Answer  to  the  Seventh,  Eighth,  and  Ninth  Questions. 

What  a  fool  is  he  that  goes  about  to  prove  by  so  many  bald 
reasons,  (clouting  such  patched  pieces  together.)  that  which  is 
already  granted  him !  We  confess  that  no  man  ought  to  say  mass 
at  all,  much  less  they  that  say  the  communion  should  become 
mass-mongers :  his  authorities  are  fondly  brought  to  prove  his 
purpose,  and  may  be  turned  agaiast  himself  all ;  for  there  is  no 
sort  of  men  that  use  double  dissembling  so  nuich  as  the  pope's 
do.  Other  things  that  1  proved  afore  I  will  not  repeat  again 
now;  but  I  wish  of  God  that,  as  David  would  not  suffer  his 
men  that  were  shaven  so  to  come  in  his  sight,  so  all  christian 
princes  would  banish  the  pope's  shavelings :  for  so  the  reason 
holds  in  like  of  both.  The  time  for  trial  of  God's  people  we  do 
not  greatly  mislike :  only  this  grieves  us,  that  so  many  withstand 
the  manifest  truth,  which  their  conscience  acknowledges  to  be 
true,  and  yet  for  fear  of  a  change  or  flattery  of  the  world  they 
]je  cold,  and  will  not  or  dare  not  openly  profess  it;  and  also 
tliat  another  sort  of  turn-tippets,  for  lack  of  discipline,  occupy 
the  place  of  paiitors,  serving  rather  to  fill  their  belly,  than  for 
love,  conscience,  or  duty ;  where  good  order  would  that  either 
such  should  be  displaced,  or  else  do  great  and  worthy  open 
penance  solemnly,  afore  they  ministered.  The  alleging  of  these 
sundry  authorities  are  untrue  and  foolish. 

Q*  Quibusdam  cnim  ita  ant  crimina  sua  <)l)sistunt,  aut  fratrcs  obsti- 
nate ct  firmiter  renituntur,  ut  recipi  omnino  non  jtossint,  cum  scandalo 
ct  pcriculo  plurimorum.  Nequc  enim  sic  putiimina  qua?dam  coUigenda 
sunt,  ut  qutc  Integra  et  sana  sunt,  vulnerentur:  nee  utilis  aut  consultus 
est  pastor,  (jui  ita  morbidas  et  contractus  oves  gregi  admiscet,  ut  grcgcm 
totum  mali  coliarentis  afflictatione  contaminet.  Papist,  lix.  (al.  lv.) 
Comclio  Fratri.  p.  2G7.     Kd.]] 


634  QUESTIONS    AND    ANSWERS.  [qIIEST. 

X.    ^Vlietlier  it  is  lawful  for  the  laity  to  receive  the  communion  as 

is  now  used  ? 

In  receiving  the  communion  as  now  used,  you  break  your  profession 
made  in  baptism,  and  fall  into  schism,  separating  yourselves  from  God 
and  his  church,  refusing  the  bishops,  your  true  pastors ;  so  entering  into 
the  malignant  church  of  Satan.     St  Paul  does  command  us  to  obey  the 

[Heb.  xiii.]  bishops,  for  they  watch  as  to  give  an  account  for  our  souls.  The  bishops 
be  in  prison  ready  to  suffer  death,  afore  they  will  either  minister  or  re- 
ceive the  communion,  like  true  pastors:  they  put  themselves  walls  and  a 
sure  defence  for  the  people.  The  catholic  church,  which  we  professed 
at  our  baptism  to  believe  and  obey,  teacheth  us  to  receive  Christ's 
body  consecrate  at  mass  with  prayers,  invocations  and  benediction,  with 
the  sign  of  the  holy  cross,  and  not  bare  bread  and  wine  without  conse- 
cration and  benediction,  as  is  used  in  this  communion,  being  against  the 
decrees  and  ordinance  of  Christ's  catholic  church.    Almighty  God  does 

Num.  xvi.  command  us  to  separate  ourselves  from  such  as  take  in  hand  a  ministra- 
tion of  sacraments  against  the  ordinance  of  Christ's  church,  and  that  ye 
touch  nothing  pertaining  to  them,  lest  ye  be  lapped  in  their  sin.  The 
prophet  Osee  does  say,  that  "all  that  receive  that  bread  of  mourning," 
over  the  which  words  of  blasphemy  be  spoken  at  the  table,  "  shall  be 

C>'prian.       defiled."     Therefore  St  Cyprian  says:  "Forasmuch  as  we  can  exhort 
^'^  ■  you  by  our  letters,  that  you  come  not  to  the  cursed  communion  with 

,/  -,.  ,   ^  priests  that  be  maculate ;  for  they  be  not  worthy  death  that  do  evil,  but 

y  ..  all  that  consent  to  the  doing  of  evil.  Nor  let  not  the  people  persuade 
^-^1  -^  "^  with  themselves,  that  they  can  be  free  without  spot  of  sin,  communicating 
with  a  priest  in  sin^."  No  man  can  be  well  excused  by  ignorance :  be  he 
never  so  gross  of  wit,  he  may  perceive  it  is  not  that  which  we  have  pro- 
fessed to  believe,  but  against  it ;  and  if  it  were  for  a  worldly  gain,  every 
one  would  learn  a  longer  matter,  and  keep  it  in  memory. 

The  Tenth  Answer. 

In  receiving  the  communion  now  used  the  laity  keep  their 
profession  made  in  baptism,  where  they  promised,  like  good 
sheep,  to  believe  the  catholic  church,  which  hears  the  voice  of 

P  Et  quantum  possumus,  adhortamur  Uteris  nostris,  ne  vos  cum  pro- 
fanis  ct  maculatis  sacerdotibus  communicatione  sacrilega  misceatis.  *  * 
Quoniam  qui  talia,  inquit,  agunt,  morte  sunt  digni,  manifestat  ct  com- 
probat  morte  dignos  esse,  et  ad  pcenam  venire  non  tantum  illos  qui  mala 
faciunt,  scd  etiam  eos  qui  talia  agentibus  consentiunt.  *  *  *  Nee  sibi 
ple])s  blandiatur,  quasi  immunis  esse  a  contagio  delicti  possit,  cum  sa- 
ccrdote  peccatore  communicans,  et  ad  injustum  atque  illicitum  praepositi 
8ui  episcopatum  consensum  suum  commodans;  quando  per  Osee  pro- 
phetam  comminetur  et  dicat  censura  divina,  Sacrificia  eorum  tanquam 
panis  luctus :  omnes  qui  manducant  ea,  contaminabuntur.  Epist.  lxvii. 
(al.  Lxviii.)  Cyprianus,  &c.    Felici  Prcsbytero,  &c.  p.  291,  288.    Ed.] 


X.]  QUESTIONS    AND    ANSWERS.  635 

their  shepherd  only,  and  flees  from  strangei's :  the  popish  church 
and  prelates  have  devised  a  fashion  of  the  communion,  contrary 
to  Clu-ist's  and  his  apostles"*  doings ;  and  therefore  they  be  wor- 
thily abhorred.  Ye  lie  in  sa\ing,  that  the  catholic  church  teaches 
to  receive  Christ's  body  consecrate  at  mass  with  the  sign  of  the 
holy  cross,  or  that  we  give  nothing  but  bare  bread  and  wine  now. 
Prove  where  the  church  teaches  so.  I  proved  afore,  how  many 
diverse  sorts  of  ministering  there  was  of  old  time,  and  all  good : 
therefore  this  your  one  only  popish  way  is  not  decreed^  by  the 
universal  church,  nor  never  was  generally  received  throughout 
all  the  world.  AVith  what  face  can  they  say,  we  have  no  con- 
secration, and  give  nothing  but  bare  bread  and  wine  ?  If  they 
have  any  in  their  mass,  if  the  evangelists  have  any  consecration, 
or  Paul,  or  if  the  apostles,  we  have  it  also.  For  if  consecration 
stand  in  words,  we  have  all  the  words  that  their  mass,  the  gospel, 
St  Paul,  or  the  apostles  had.  Eead  Matthew,  Mark,  Luke,  and 
the  eleventh  to  the  Corinthians,  what  is  written  of  the  Lord'*s 
supper;  and  see  whether  our  communion  want  any  one  word  that 
is  in  any  of  them.  Then  if  we  have  all  (as  we  have  indeed),  why 
is  there  no  consecration  with  us  •  Grefjorv  says,  the  apostles  Lib.  vii. 
consecrated  only  with  the  Lords  prayer';  and  that  we  use  as 
well  as  they.  John  Duns  says,  the  words  of  consecrating  the 
bread  be  these,  "This  is  my  body:"  and  those  words  we  have  Lib. iv.sen- 
too.  Further  he  says  :  "Neither  Christ  nor  the  church  has  de-  s. 
fined  which  be  the  words  of  consecrating  the  cup;"  and  therefore 
he  will  not  determine  them'.  What  are  we  now  worse  than  their 
own  doctors,  and  why  do  ye  lie  in  saying  the  church  has  defined 
it?  Duns  knew  it  not  in  his  time,  nor  the  church.  Where  is  one 

{^-  See  before,  p.  498.     Ed.] 

Q^  De  ffecundo  dico,  quia  verba  consecratioiiis  corporis  sunt  quatuor, 
scilicet  illud  pronomen  hoc,  et  verbum  est,  et  in  apposito  corpus  meum. 
p.  30,  G.  Venet.  1598. 

De  verbis  autem  consecrationis  sanguinis  est  (lubiuni  magis,  quia 
quantum  ad  duu.  Prinium  est,  quia  formani,  qua  utiniur,  nullus  cvan- 
gelistarum  recitat ;  idco  non  vidctur  ex  cvangelio  certa.  Graeci  ctiam  alia 
forma  utuntur,  dicentes,  Hie  est  sanguis,  6{C.  Et  per  consecjuens  fonna 
nostra  non  est  priecisa.  •  •  *  *  Do  isto  sccundo  articulo  dico  brcviter, 
quod  non  est  nobis  traditum  omnino  certitudinalitc  r,  an  ad  fonnam  con- 
.sccrationis  sanguinis  pertineant  aliqua  verba  i)0st  illud  sanguinis  niri,  vcl 
an  ali(|U<)d  illorum  sciiucntium  uscjue  illic,  Jfor  faritr,  S;r.  Imo  pericu- 
losum  est  lioc  if^screre,  de  quo  sulHciens  auctoritas  non  habetur.  Ibid, 
p.  36,  F.  37,  A.    Ed.] 


636  QUESTIONS    AND    ANSWERS.  [qUEST. 

SO  mad,  except  priests,  to  say  that  consecration  stands  in  cross- 
ing, or  that  henedicite  is  to  make  a  cross  I  Prove  it,  if  ye  can ; 
or  else  hold  your  tongue  for  shame.  Deceive  not  the  people. 
'^  All  ye  works  of  the  Lord,  praise  ye  the  Lord,""  says  the  psalm. 
Is  hless'mg  there  to  make  a  cross,  or  in  any  other  place  ye  can 
find  I  I  have  seen  and  heard  many  foolish  unlearned  papists, 
but  a  more  ass  than  this  I  have  not.  He  says,  the  people  which 
communicate  with  a  priest  that  is  in  sin,  cannot  be  free  from 
sin.  If  the  priest  be  a  drunkard,  art  thou  a  drunkard  too  in 
communicating  with  him  I  If  he  be  a  whore-hunter,  art  thou 
one  too  I  I  trust  ye  can  judge,  how  false  and  foolish  this  is. 
St  Paul  says,  "  He  that  eats  and  drinks  unworthily,  eats  and 
drinks  his  own  danmation  :"  he  says  not,  "  thy  damnation,  or 
any  other  man's,""  but  "his  own."  Chrysostom  notes  well,  that 
he  says,  sihi  ipsi,  non  tihi :  "  He  eats  it  and  drinks  it  damnation 
to  himself,  and  not  to  thee\*'"'  God  forbid  the  evilness  of  the 
priest  should  defile  them  that  receive  with  him !  for  what  priest 
is  so  clean  that  he  has  no  sin  in  him  1  If  the  sin  of  the  priest 
should  defile  the  receiver,  who  would  ever  receive  at  any  priest's 
hands,  seeing  all  be  sinners  1  It  is  a  general  rule  and  true  in 
their  own  books  :  the  unworthiness  of  the  priest  hurts  not  the 
goodness  of  the  sacrament.  God  forbid  that  the  evilness  of  man 
should  hurt  or  defile  God's  holy  ordinance,  or  that  the  wicked- 
ness of  the  priests  should  be  imputed  to  them  that  receive  the 
CEzek.         sacrament  at  their  hand !    "  The  father  shall  not  bear  the  sin  of 

XVIU.J 

the  son,  nor  the  son  of  the  father,  but  the  soul  that  sins  shall 
die  itself,''  as  the  prophet  says.  Much  less  shall  the  sin  of  the 
priest  condemn  the  people,  but  every  one  shall  answer  for  him- 
self. 

XI.  Whether  the  people,  compelled  with  fear  for  loss  of  worldly 
goods  or  temporal  punishment,  may  receive  the  communion  as 
bread  and  wine,  not  consenting  to  it  in  the  heart? 

Rom.  X.  St  Paul  says,  it  is  requisite  to  our  salvation  with  our  mouths  to  con- 

Matt,  x.  fess  the  truth :  also  our  Saviour  Christ  says,  "he  that  denies  him  afore 
men,  he  will  deny  him  afore  his  Father  in  heaven."  And  to  kneel  down 
to  receive  that  cursed  and  polluted  bread,  ye  commit  idolatry :  nor  it  is 

L'    Ku\    oi)^  cTcpov  erepui   KcXevei   coKindaui,    aA\'  avTOv  tavrov 

0  yap  ea-Oiojv    ku\    -nlvtav   uva^lu3<i    Kp'ijxa  cavrw    ea-Qki    Ka\   tt'ivci.      In 

1  Corinth.  Homil.  xxviii.  Tom.  x.  p.  293.     Paris.  1837.    Ed.] 


XI.]  QUESTIONS    AXn     ANSWERS.  Co7 

not  lawful  to  dissemble  herein ;  as  we  have  example  Eleazarus,  which  [2  Mace,  vi.] 
rather  than  he  would  dissemble  to  eat  swine's  flesh,  forbidden  by  the 
law,  he  was  content  to  suff^er  a  very  cruel  death.  Also  it  is  read  in  Tri- 
partita Historia  of  a  good  woman,  one  Olympias,  that  rather  than  she 
would  receive  the  communion,  was  content  to  have  her  paps  writhen  off, 
or  any  other  punishment,  saying,  "  Lay  upon  me  more  punishment ;  for 
it  is  not  lawful  for  me  to  do  that  which  the  good  priests  refuse  to  do^." 
Even  so  at  this  time  the  bishops  and  good  priests  refuse  to  meddle  with 
the  communion :  therefore  it  is  evident,  it  is  not  lawful  for  any  of  the 
laity  to  receive  it  for  any  cause.  Also,  when  Constantius  the  emperor 
persecuted  the  church  of  God,  such  as  would  not  receive  the  communion 
with  the  Arians,  the  bishop  Macedonius  put  them  in  prison,  and  caused 
the  communion  to  be  brought  unto  them  in  prison,  and  opened  their 
moutlis  witli  sticks  and  hot  irons^  Yet  for  no  i)unishment  the  good 
catholic  people  would  in  any  wise  receive  with  the  Arians:  much  less 
ought  we  to  receive  the  communion  now  used,  for  any  punishment.  For 
if  we  receive  it  against  our  conscience,  we  be  traitors  to  God,  and  dis- 
semblers with  the  queen,  as  Ustazadis  did  say  to  the  king  of  Persis, 
lamenting  that  he  did  live;  for  he  confessed  (after  the  archbishop  Simeon 
had  rebuked  him)  that  he  was  worthy  to  have  a  double  death,  for  he 
was  a  traitor  to  God  in  foi-saking  his  profession  in  religion,  and  a  dis- 
sembler with  the  king;  for  to  please  the  king,  and  to  avoid  punisliment, 
he  had  done  against  his  conscience;  but  utterly  he  did  i)rotest  that  he 
would  never  disseml)le  again,  offering  his  whole  body  to  make  amends : 
and  in  conclusion  had  liis  head  stricken  off  \  Would  to  God  all,  that  by 
dissimulation  be  traitors  and  dissemblers  with  the  queen  against  their 
conscience,  would  follow  the  example  of  Ustazadis  in  earnest  repentance! 
Our  Saviour  commands  us  "not  to  fear  them  that  can  but  only  kill  the  Matt.  x. 
body,  but  fear  him  that  can  kill  the  body,  and  after  cast  the  soul  into 
the  fire  of  hell." 

XII.  How  should  the  people  do,  that  cannot  have  the  sacrament  mi- 
nistered to  tliem  according  to  the  ordinance  of  Christ's  church  ? 

p  Olympias  autem,  injustum  credens  inaliti«  sati.sfacere,  dixit,  "  Ad- 
jice  milii  calumniatores,  et  violentiam  majorem  imi)onc:  mihi  vero  fas 
non  est  communicare,  et  ea  facere  qua;  piis  non  licet  perpetrare."  Quani 
cum  neijuisset  flectere  pra'fectus,  ut  communicaret  Arsatio,  turn  dirais- 
sam,  et  paulo  post  tentam,  multo  nudavit  auro,  hoc  modo  credens  ipsiu.s 
frangi  constantiam.  Hist.  Eccles.  Tnjjavt.  Lil).  x.  cap.  21. — The  original 
is  in  Sozomeii,  Lil).  viii.  cap.  21.     Ed.] 

[^  I'lurimi  vero  insigucs  viri  detenti,  nolentesque  ei  communicare, 
puniti  sunt :  i\\\\  ])Ost  tonnenta  violentcr  commuiiioueni  ore  suo  sus('ij)ere 
et  tenerc  conii>ellebantur.  Ligno  nanique  ora  hominum  aperientes,  eis 
sacramenta  inserebant.  llistor.  Eccles.  Tri]>art.  Lib.  v.  cap.  01.  p.  088. 
Sec  Socrat.  Eccl.  Hist.  Lib.  ii.  cap.  08.     Ed.] 

[*  The  storv'  is  in  the  Historia  Trijiartita,  Lib.  in.  cap  ii.  p.  025-0.  of 
Auctorts  motoric/'  KvdeniaHtiva'.  Basil.  J  jO.i.     Ed.] 


638  QUESTIONS    AND    ANSWERS.  [qUEST. 

In  no  wise  they  ought  to  receive  the  communion,  but  to  commend 
their  minds  and  good  wills  to  God  with  devout  prayer,  firmly  continuing 
in  that  faith  that  they  were  christened  in ;  which  sith  the  apostles'  time 
has  ever  been  taught  by  blessed  fathers  in  Christ's  catholic  church.  And 
so  being  in  will  to  receive  the  blessed  sacrament,  if  he  were  in  place 
where  it  is  ministered  according  to  the  ordinance  of  Christ's  church, 
God  will  accept  your  will  and  good  intent,  as  if  you  did  receive  it  cor- 
porally :  and  by  that  will  and  intent  ye  be  partakers  of  the  sacraments 
and  prayers  of  the  universal  church  of  Christ  in  all  christian  countries 
and  nations,  as  well  as  if  you  were  present  bodily.  But  if  you  receive 
this  communion,  ye  separate  and  divide  yourselves  from  the  sacraments 
and  prayers  of  all  the  universal  church  of  Christ,  and  so  wander  in  the 
way  of  perdition. 


The  Answer  to  the  Eleventh  and  Twelfth  Questions. 

To  receive  the  communion  dissemblingly,  we  grant  to  be 
damnable,  as  well  as  he  :  and  therefore  we  exhort  all  men  with 
an  earnest  faith  and  pure  love,  sorrowful  repentance,  and  full 
purpose  of  a  new  life,  to  resort  unto  the  Lord's  table  devoutly, 
without  all  hypocritical  dissimulation.     God  will  confound  such 
blasphemers,  as  open  their  filthy  mouths  to  rail  against  his  holy 
sacraments,  as  this  wicked  Morian  does  here,  calling  it  "cursed 
bread."    Eleazarus  did  well  in  obeying  God's  law ;  and  papists 
be  God's  enemies  in  their  doings  contrary  to  God's  law.     The 
Arians  were  heretics  and  enemies  to  the  truth,  denying  Christ 
our  Lord  to  be  God  equal  with  his  Father,  and  saying  he  was 
but  a  weak  simple  man  as  we  be.     So  the  papists  be,  saying 
Christ's  death  is  not  a  sufficient  sacrifice  for  the  whole  world, 
except  their  sacrifice  be  joined  to.     They  do  both  err  in  the 
chief  article  of  our  faith  and  salvation;  and  surely  to  communi- 
cate with  such  is  to  deny  our  faith  and  salvation:  therefore 
Olympias  and  other  well  abhorred  them.     He  that  has  not  a 
right  faith  of  Jesus  Christ  that  instituted  the  sacrament,  he 
cannot  have  the  true  use  of  the  sacraments  which  Christ  or- 
dained.   It  is  well  that  he  wishes  all  dissembling  papists,  which 
have  turned  with  every  world,  to  repent  as  Ustazadis  did;  and 
God  grant  that  they  may!  if  they  will  not,  if  their  reward  were 
like  his,  they  had  no  wrong.     And  thus,  as  all  dissembling 
papists,  receiving  the  communion  against  their  consciences,  are 
worthily  condemned  ;  so  surely  are  all  dissembling  protestants, 
resorting  to  mass  for  fear  of  worldly  losses.     God  grant  us  all 


XI.  Xir.]  QUESTIONS    AND    AN'SWEUS.  C39 

uprightly  to  walk,  not  feigning  a  conscience  to  om*selves  of 
man's  device,  but  following  the  rule  of  scripture  without  halt- 
inor,  whatsoever  the  world  sav  of  us  ! 

If  this  counsel  that  he  gives  for  not  receiving  the  commu- 
nion now  used  were  turned  and  applied  against  their  mass,  it 
were  well  and  truly  applied.  A\^e  were  never  christened  in  any 
faith  of  the  mass,  but  in  the  name  of  the  Father,  and  the  Son, 
and  the  Holy  Ghost,  who  in  the  holy  scriptures  condemn  all 
sacrificing  massers :  and  surely  to  communicate  with  mass-mon- 
gers is  to  forsake  God's  institution,  and  follow  the  pope ;  to  for- 
sake Christ,  the  head  of  his  church,  and  join  himself  to  papists, 
and  become  a  member  of  his  synagogue,  robbing  Christ  of  his 
glor}%  and  preferring  man's  dreams  and  doctrine,  de\ised  of  late 
years  by  popes,  as  was  proved  afore,  afore  the  infallible  truth  of 
the  gospel,  which  Jesus  Christ  himself  brought  from  heaven, 
preached  it,  and  commanded  us  all  diligently  to  follow  it.  To 
be  partaker  of  prayers  made  in  other  countries  is  true  that  we 
may,  and  to  be  wished  of  God  that  it  were  diligently  used :  but 
imto  he  have  proved  that  we  be  partakers  of  sacraments,  wise 
men  will  not  believe  it.  No  man  is  christened  one  for  another, 
nor  receives  the  communion  one  for  another.  This  doctrine 
comes  from  the  pope,  and  fed  his  cliaplains  fat,  when  they 
taught,  that  it  was  sufficient  to  come  and  sec  the  priests  lift  up 
their  sacrament,  oficr  it  for  the  dead  and  quick,  and  eat  all  up 
when  they  liave  done. 

XIII.     \Vliether  is  not  every  one,  as  well  the  priests  as  laity,  bound 
to  obey  the  queen  and  her  laws  ? 

Both  i)ricsts  and  tlio  laity  hv  1)0und  to  ohcy  the  queen  and  Iicr  laws, 
as  far  as  (Jod's  law  will  permit :  l)ut  no  man  ouj^dit  to  obt-y  tlic  (luccu 
and  her  laws  against  God  and  liis  laws.  For  lands,  goods,  and  body, 
every  one  is  l)ound  to  obey  the  queen  and  her  laws,  and  no  man  ought 
to  disol)ey  or  resist  her  or  her  laws:  for  Clod  in  the  scripture  commands. 
Hut  for  matters  of  faith  and  religion,  pertaining  to  our  soul  health,  she 
hath  nothing  ado  to  meddle :  for  Christ  himself  hath  dearly  bought  our 
souls  with  his  j»recious  blood-shedding,  and  committed  them  to  the 
rule  and  government  of  the  bishops,  which  watch  as  to  give  an  ac- 
count for  our  souls.  Therefore  the  scripture  commands  us  to  obey 
the  l)ishops  in  matters  of  faith  and  religion  pertaining  to  our  souls' 
health,  and  the  (jueen  in  temporal  causes  eoncemiug  land«,  and  goods, 
an<l  body. 


640  QUESTIONS    AND    ANSWERS.  [qUEST. 

The  Thirteenth  Answer. 

For  obeying  the  queen's  majesty  and  her  laws,  or  for  dis- 
obeying, we  do  not  greatly  differ  from  him:  but  where  he  says, 
she  has  nothing:  ado  with  matters  of  faith  and  religion,  we 
utterly  deny  it.  For  that  is  as  much  to  say,  as  that  she  were 
not  a  christian  prince,  no,  nor  a  prince  at  all;  for  princes  are 
charged  by  God  to  maintain  true  religion,  and  suppress  super- 
stition and  idolatry.  This  is  the  mark  that  they  shoot  at,  to 
be  exempt  from  all  correction  of  princes,  that  they  might  do 
what  they  lust,  bring  in  superstition  instead  of  religion,  and 
nourish  the  people  in  blood  devotion,  rule  all  other,  and  be 
ruled  of  none,  no,  not  of  God  himself.  So  much  obedience  the 
Turk's  subjects  owe  him,  and  yet  deny  him  not  authority  in 
their  religion.  But  this  matter  was  more  fully  handled  in  the 
fifth  answer.  King  Kichard  the  second  proves  well  in  his 
epistle  to  pope  Boniface  the  ninths  that  temporal  rulers  have 
often  from  the  beginning  bridled  and  ruled  the  spirituality, 
even  the  popes.  Salomon,  says  he,  put  down  the  priest  Abi- 
athar,  and  set  up  Zadoc.  Otho  the  emperor  deposed  pope  John 
the  twelfth.  Henry  the  emperor  put  down  Gratianus.  Otho 
deposed  pope  Benet  the  first.  The  controversy  betwixt  Sym- 
machus  and .  Laurence,  who  should  be  pope,  was  ended  afore 
Theodosius,  king  of  Italy.  Henry  the  emperor  deposed  two, 
striving  who  should  be  pope,  and  set  up  a  third,  called  Clement 
the  second.  Frederick  the  emperor  corrected  four  popes.  By 
these  and  many  such  like  he  proves,  that  princes  have  cor- 
rected and  iDrought  in  order  so  many  popes :  therefore  they 
liave  lawful  power  so  to  do. 

And  shall  not  our  queen  have  power  to  see  whether  the 
clergy  here  within  her  realm  do  their  duty,  in  teaching  true 
doctrine,  pure  ministering  of  the  sacraments,  and  an  upright 
godly  Hfe  'i  Indeed,  this  was  the  beginning  of  the  controversy 
Ijetvvixt  Tliomas  Becket  and  king  Henry  the  second;  and  these, 
like  good  scholars  of  tlie  same  school,  follow  the  same  way. 
Certain  priests  were  complained  on  for  their  lewd  living,  whom 
the  king  would  have  punished :  but  Becket  withstood  him,  say- 
ing it  belonged  not  to  the  king  to  handle  such  holy  anointed 
sj)iritual  men.     Austin  in  his  book  contr.  Liter.  Petiliani^  ii. 

['  Tlie  whole  letter  is  ia  Foxe,  Acts  and  Monuments^  Vol.  i.  p.  509.  ed. 
1583.    Ei).] 


XIII.]  QUESTIONS    AXD    ANSWERS.  G41 

in  tlie  sixth' and  other  sundry  chapters,  proves  that  it  belongs 
to  kings  to  liave  care  and  charge  for  rehgioii,  both  in  main- 
taining the  good  and  puHing  down  the  evil.  He  alleges  this 
of  the  second  psalm,  ''  Serve  the  Lord  in  fear,  «S:c.''  "  How 
should  kings,''  says  he,  "  serve  the  Lord  in  fear,  but  in  for- 
bidding and  punishing  those  things  that  are  done  against  the 
Lord's  commandment  ?  He  serves  in  one  sort,  inasmuch  as 
he  is  a  man ;  and  in  another,  insomuch  as  he  is  a  king  :  he 
serves  him  as  a  man  in  living  truly,  but  as  a  king  in  making 
laws,  which  command  just  thinors  and  forbid  the  contrarv.  So 
served  king  Ezechias  in  descrying  the  groves  and  temples  of  C^^  ^  ^ 
idols :  so  served  Josia.s,  so  the  king  of  Nineve  in  compelling 
the  whole  city  to  pacify  the  Lord.  Thus  served  Nabucho- 
donozor,  in  forbidding  by  a  fearful  law  that  they  should  not 
blaspheme  God.  Kings  serve  the  Lord  in  this  point,  when 
they  do  those  things  to  serve  him,  which  none  can  do  but  kings, 
&c.-"  Thus  far  Austin.  Constantine  also,  the  good  emperor, 
commands  the  Donatists  to  come  to  Home  to  hear  the  bishops' 
judgment;  but  afterward,  when  he  had  heard  the  matter  de- 
bated, he  judged  the  cause  himself,  and  made  a  law  against 
them,  as  Austin  writes,  Epist.  lxviii.-^ 

Thus  princes  then,  calling  their  clergy  together,  because 
few  of  them  have  sufficient  learning  of  themselves,  and  hearing 
the  matters  of  religion  debated,  and  the  truth  tried,  may  and 

["  Mirantcsqiie  fortassc  qucrunt,  propter  id  quod  in  consequent ibu 8 
audiunt,  Servile  Domino  in  tiniore,  in  i[\u>  illi  servile  possiiit  in  ([uantuni 
rcgcs  sunt.  Onines  cnim  homines  servire  Deo  dcbcrtt:  aliter  euiujnuni 
conditione,  qua  homines  sunt ;  aliter  diversis  donis,  quod  ille  aliud  ag^it 
in  rebus  humanis,  ille  aliud.  Non  enim  aufcrcnda  idola  de  terra,  quod 
tanto  ante  futurum  pra^dictum  est,  posset  (iuis<piam  julierc  i)rivatus.  1  la- 
bent  ergo  reges,  exeepta  generis  liumani  sueietate,  eo  ipso  quo  reges  sunt, 
unde  sic  Domino  serviant,  quomodo  non  possunt  qui  reges  non  sunt. 
Contra  Lit.  Petiliani,  Li!),  ii.  eap.  210.  Tom.  ix.  p.  441).  Paris.  I«n7.— 
('omi)arc  also  the  following:  Quomodo  ergo  reges  Domino  rervinnt  in 
tiuiore,  nisi  ca,  qua;  contra  jussii  Domini  fnint,  religios;i  severitate  i)ro- 
liibendo  ntque  pliKriendo  ?  Aliter  enim  servit,  <iuia  hon;o  est ;  aliter  quia 
etiam  rex  est.     Ei)ist.  clxxxv.  Tom.  ii.  p.  {>77.     I'n.]} 

[/  Post  banc  relationem  ad  sc  miss;im  jussit  Imperator  venire  partes 
nd  episcopalc  judicium  in  urbc  Iloma  faciendum.  •  •  "  Postea  ct  ipse 
coactus  episcopalem  causam  inter  partes  cognitam  terminavit,  et  primus 
contra  vcstram  partem  legem  constituit.  Kpist.  i.xxxviii.  (al.  i.xvni.) 
Tom.  n.  J).  .121.     Kd.^ 

41 

[PILKINGTO.V.] 


642  QUESTIONS    AND    ANSAVEBS.  [qUEST.  XIII. 

ouoht  by  their  law  and  royal  power  defend  that  truth,  and 
isai.  xiix.  punish  the  disobedient,  whosoever  they  be.  The  prophet  says, 
that  God  made  kings  and  queens  to  be  nurses  to  his  church. 
The  nurse's  duty  is  to  feed,  guide,  and  cherish  the  child  ;  yea, 
to  correct,  instruct,  and  reform  him  when  he  does  a  fault.  She 
must  not  be  a  dry  nurse,  but  with  the  two  paps  of  the  new 
testament  and  old  feed  her  children :  she  must  teach  him  to 
go;  when  he  is  fallen,  take  him  up  again;  and  give  him  such 
wholesome  meat,  that  she  may  and  dare  taste  and  try  it  her- 
self. God  grant  princes  thus  to  be  nurses,  and  not  stepmothers, 
that  God's  children  may  serve  their  Lord  God,  Master  and 
Father,  quietly  under  their  wings  ! 


THE   CONCLUSION. 

Our  Saviour  Christ,  when  they  called  him  Samaritan,  a 
friend  of  publicans  and  sinners,  a  drunkard,  &c.,  held  his 
tongue,  and  made  no  answer  :  but  when  they  said  he  had  a  devil, 
lie  said,  "I  have  no  devil."  It  is  written  also  in  mtis  patrum 
of  Agathon,  whom  certain  would  try  whether  he  could  patiently 
bear  slanders,  and  called  him  proud,  advoterer  [adulterer],  a 
thief  and  heretic  :  all  other  he  let  pass,  and  said,  "I  am  a  sinner, 
but  I  am  not  an  heretic.''  They  asked  him,  why  he  answered 
to  that  rather  than  to  the  other:  he  said,  he  learned  of  Christ 
his  master  to  suffer  lies,  but  not  his  doctrine  to  be  touched ; 
for  heresy  separates  a  man  from  God^  So  among  all  slan- 
derous tongues,  that  go  about  to  deface  God's  truth  by  railing 
on  the  ministers  of  it,  many  are  borne  of  many  with  grief  of 
mind :  but  to  be  charged  with  false  doctrine,  no  honest  mind 

p  Ilia  prima  milii  ascribe,  utilitascnim  aniinae  meae  est:  quod  an  tern 
(lixistis  hiLTcticum  me  esse,  idco  non  acquievi,  quia  scparatio  est  a  Deo, 
ot  non  opto  separari  a  Deo.  Vitae  Patrum,  Lib.  v.  Libell.  x.  cap.  10. 
p.  .097.  Antverp.  10]. 5.  Ed.] 


THE    CONCLT'SrO.V.  048 

can  bear,  nor  good  man  sliould  suffer.  For  as  he  teaches  the 
good  and  wholesome  doctrine,  so  he  should  confound  the  con- 
trar}'  to  his  power.  And  this  was  among  other  a  great  cause, 
why  I  (though  not  hurt  by  this  his  foolish  railing)  took  in 
hand  to  answer  this  blind  papist;  and  because  those  learned 
fathers,  whom  he  would  seem  to  touch,  thought  it  unworthy  any 
answer.  When  I  see  this  copy  cast  abroad  by  a  malicious 
member  of  antichrist,  to  withch^w  God's  people  from  his  truth, 
my  spirit  was  stirred  to  the  answering  of  the  same  :  but  many, 
when  they  see  how  foolish  it  wa.s,  laughed  at  it,  and  thought  it 
to  be  passed  away  with  silence,  for  that  foolishness  of  itself 
would  confound  itself  to  them  that  had  wit  or  leaniing.  Yet 
that  the  simple  ones,  for  whose  cause  chiefly  this  labour  is 
taken,  should  not  be  deceived  and  overcome  with  fond  fanta- 
sies of  idle  brains,  and  lest  God's  enemies  should  crack,  that 
none  could  or  durst  answer  it;  I  thought  good,  because  other 
that  can  do  better  would  not,  thus  shortlv  to  answer  the  chief 
points  of  popery,  touched  in  this  his  unlearned  apology. 

This  is  the  polity  of  papists,  to  set  out  a  broker  to  utter 
their  ware,  and  catch  the  unlearned,  but  the  subtler  sort  hold 
their  tongue,  stand  aloof  to  see  how  this  forerunner  will  take 
place,  and  are  thought  by  their  silence  to  be  able  to  say  nmch 
more ;  when  as  they  fear  indeed,  lest  in  being  answered  they 
should  take  the  foil,  to  the  clean  overthrowing  of  their  cause. 
This  proud  Golias  has  cracked  and  provoked  all  God's  people, 
as  though  none  durst  meddle  with  him :  but  I  trust  poor 
David  has  wiped  his  nose,  and  given  him  a  fall  with  his  jjoor 
sling  and  few  stones.  But  I  fear  I  lose  my  labour  :  for  as  the 
prophet  says,  ''Can  the  black  man  of  Ind  change  his  colour f  Jer.  lUi. 
No  more  can  this  Morian  learn  to  say  well.  If  the  miserable 
state  of  the  peoj)le  had  not  moved  me,  1  would  have  holden  my 
tongue,  and  laugh  at  it,  as  wise  men  do;  but  that  with  the  pour 
simple  ones,  whom  they  deceive  in  corners  with  such  lies  as 
these,  such  common  bald  reasons  as  he  lias  brought  should 
not  prevail,  I  thought  good  for  pity  sake  to  say  thus  much, 
to  stay  them  whose  eyes  God  shall  open  to  see. 

My  rea.sons  and  authorities  of  purpose  are  conunonly  taken 
out  of  their  own  doctors  and  writers,  and  such  books  as  are  not 
counted  protestants,  nor  made  by  any  of  this   new  learning. 

41— '2 


644  THE    CONCLUSION.  ^      «r  ^/ 

For  tlie  nonest',  I  forbare  to  allege  the  learneder  sort,  lest  the 
unlearned  should  say,  they  could  no  skill  on  such  books,  nor 
knew  not  whether  they  were  truly  brought  in  :  and  seeing  their 
own  doctors  and  schoolmasters  have  given  us  this  vantage 
against  them,  I  fear  not  to  try  with  them  in  writers  of  greater 
authority  and  ancienty. 

Thus  much  I  have  spoken  for  my  part :  let  the  rest,  whom 

God  has  given  greater  knowledge  and  utterance  unto,  help  thus 

to  stop  the  mouths  of  God's  enemies ;  and  I  trust,  by  the 

power  of  his  Holy  Spirit,  antichrist  with  his  members  shall 

daily  decay,  and  God's  glorious  truth  shall  shine  to  the  comfort 

of  all  his  elect;  though  their  eyes  be  not  yet  fully  opened  to  see, 

nor  their  hearts  lightened  to  understand  it.  God  the  Father 

grant  for  his  Son's  sake,  Jesus  Christ  crucified,  that 

we  all  may  be  partakers  of  his  Spirit  of  truth,  and 

his  wilful  obstinate  enemies  confounded, 

his  poor  lambs  delivered  from  the 

wolves,  and  strengthened  against 

the  assaults  of  Satan ;  that 

at  the  length  we  may 

be  glorified  with 

him  for  ever 

and  ever. 

Amen. 

Behold,  says  tlic  Lord  of  Hosts  to  thee,  I  will  lay  thy  skirts  on  tliy 
face,  and  open  tliy  filthiness  to  the  people,  and  thy  shame  to  kingdoms ; 
and  I  will  cast  tliy  abominations  upon  thee,  and  I  will  revile  thee,  and 
make  thee  like  dung :  and  it  shall  come  to  pass,  that  every  one  that  sees 
thee  shall  fall  from  thee.    Nah.  iii. 

Have  mercy  on  us,  O  Lord,  have  mercy  on  us,  for  we  arc  utterly 
despised.  Our  soul  is  filled  with  the  mocking  of  the  rich,  and  despite 
of  the  proud.     Psalm  exxiii. 

\}  The  nonest:   the  nonce.     For  tlie  purpose.    En."] 


COMMON   PLACES   ENTREATED. 


The  authority  of  bishops 488 

St  James's  mass  and  others' 495 

England  received  not  the  faith  from  Rome 510 

None  is  universal  bishop  over  all 518 

Kxtreme  unction  is  no  sacrament 524 

Our  cliurch  service 533 

Communion.    Burials.    Communion-table 541 

Altars  547 

Confession   553 

Fasting  55(5 

Lent "^ 560 

Marriage  of  priests 564 

Ordering  of  ministers    580 

Succession    597 

The  people  learn  the  scriptures     608 

The  prince's  authority  in  religion,.  625 


at  Honiron  ftg  WB^l- 

at  t))z  Mm  cntr  of  ^au= 

Us,  at  tf)c  spgnc  of 

tf)e  l^eUge= 

f)oggc. 

H  The  tenth  of  March. 
Anno.  1563. 


f  ^  Though  the  Sermon  of  bishop  Pilkington,  ^vhic•h  gave  rise  to  the 
preceding  tontrovei-sy,  is  not  extant,  and  probably  never  was  printed, 
(see  note,  p.  481.)  yet  we  have  a  very  minute  abstract  of  its  contents, 
published  by  Seres  himself  only  on  the  Tueadinj  following  the  sermon. 
This  abstract  is  preserved  in  a  Tract  printed  and  published  on  that 
day  by  Seres,  and  reprinted  in  the  Archaologia,  Vol.  xi.  p.  74,  London, 
1794,  and  from  thence  in  the  new  edition  of  Dugdale's  History  of  St 
Paul's.    The  title-page  of  this  Tract  is : 

"The  true  Report 
uf  the  buniATig  of  the  Steple 
and  Churche  of  Poulct, 
in  London. 
Jeremy,  xviii. 
I    will   speake   suddenlye   agaynst   a   nati- 
on, or  agaynste  a  kjmgdome,  to  plucke 
it  up;  and  to  roote  it  out,  and  dcstroye 
it.     But  yf  that  nation,  agaynste 
whom  I  have  pronounced,  turnc 
from  their  wickedness,  I  wyll  re- 
pent of  the  plage  that  I  thought 
to  brynge  uppon 
them. 
Imprynted  at  London,  at  the 
West   ende   of  Panics   ("hurch 
at   the   Sygne   of  the   Hedghogge, 
by  M'"ylliam 
Seres. 
Cum  privilcgio  ad  imprimendum 
solum. 
Aimo  156L    The  x  of  June." 

The  Rev.  S.  Denne,  in  communicating  this  tract  to  the  Arcliypologia, 
says :  "  The  passage  from  Jeremiah  printed  in  the  title-page  was,  it  may 
be  presumed,  the  text  to  bishop  Pilkington's  sermon,  the  substance  of 
which  so  speedily  issued  from  the  press  of  Master  Seres." 

The  former  part  of  the  tract  gives  an  interesting  nai-rative  of  the  fire, 
and  then  concludes  with  the  following  abstract  of  the  bishop's  Sermon  : 

On  S)nday  folowing,  beynge  the  viii  day  of  June,  the  reverend  in 
God,  the  Bishop  of  Duresmc,  at  Panics  Cros'-c,  nuide  a  leamcd  and  fruit- 
ful scnnon,  exhorting  the  auditory  to  u  general  repentance,  and  namely 
to  humble  obediecc  of  the  lawes  and  superior  powers,  which  vertuc  is 
much  decayed  in  these  our  <laics.  Seeming  to  have  intellygOce  from 
the  Queenes  highnes,  that  her  Majestie  inteiideth  that  more  severitie  <»f 
lawes  shall  l>c  executed  against  persons  disolnxlycnt,  as  well  in  causes  of 
religion  as  civil,  to  the  great  rejoysing  of  his  auditoui-s.     He  cxliorted 


also  hys  audiece  to  take  this  as  a  general  warningc  to  the  whole  realmc, 
and  namclye  to  the  citie  of  London,  of  some  greater  plage  to  folow,  if 
amcndenicnte  of  lyfe  in  all  states  did  not  ensue :  He  muclie  reproved 
those  persons  wliiche  would  assigne  the  cause  of  this  wrathe  of  God  to 
ahy  particular  state  of  me,  or  that  were  diligent  to  loke  into  other 
men's  lyves,  and  could  see  no  faultes  in  themselfes;  but  wished  that 
every  man  wold  descend  into  himselfe,  and  say  with  David,  Ego  sum 
qui  peccavi :  I  am  he  that  hath  sinned ;  and  so  furth,  to  that  effect  very 
godlye.  He  also  not  onely  reproved  the  prophanatyon  of  the  said  churche 
of  Panics,  of  long  time  heretofore  abused  by  walking,  jangling,  brawling, 
fighting,  bargaining,  &c.,  namely  in  sermons  and  service  time ;  but  also 
auswered  by  the  way  to  the  objections  of  such  evil-tunged  persos,  which 
do  impute  this  token  of  God's  deserved  ire.  to  alteratio  or  rather  refor- 
matio of  rcligio,  declarmg  out  of  aucicnt  records  and  histories,  y^  like, 
yea  and  greater  matters,  had  befallen  in  the  time  of  superstitio  and 
ignorance.  For  in  the  first  year  of  King  Stephe,  not  only  the  said 
churche  of  Paules  was  brent,  but  also  a  great  part  of  the  city,  that  is  to 
say  fro  Londo  Bridge  unto  St  Clemets  without  Teple  bar,  was  by  fier 
cosumed.  And  in  y*^  daies  of  King  Hery  VI.  y^  Steple  of  Paules  was 
also  fired  by  lightning,  although  it  was  then  staide  by  diligece  of  y*' 
citizens,  y^  fier  being  the  by  likely hode  not  so  fierce.  Many  other  suche 
like  comon  calamities  he  rehersed,  which  had  happened  in  other  coutreis, 
both  nigh  to  this  realm,  and  far  of,  where  the  church  of  Rome  hath  most 
authority,  and  therefore  concluded  the  surest  way  to  be,  y'  every  man 
should  judge,  cxamin,  and  amed  himselfe,  and  embrace,  beleve,  and 
truely  folow  y^  word  of  God,  and  earnestly  to  pray  to  God  to  turn  away 
fro  us  his  deserved  wrath  and  indignation,  whereof  this  his  terrible  work 
is  a  most  ccrtcin  warning,  if  we  repent  not  unfeinedly.  The  whiche  God 
grat  may  come  to  passe  in  all  estates  and  degrees,  to  y^  glory  of  his 
name,  and  to  our  endlesse  comforte,  in  Christ  our  Saviour,  Amen. 
God  Save  the  Qucene. 

So  ends  the  Tract  published  by  W.  Seres,  probably  from  his  own 
notes  of  the  Sermon,  only  two  days  after  it  was  preached.  And  this  is 
]icrhaps  all  the  printing  of  the  sermon  which  Strype  refers  to.  Life  of 
Parker,  Book  ii.  ch.  5.  where  he  states  that  "  Pilkinton,  bishop  of  Dur- 
ham, a  great  preacher,  made  a  sermon  at  Paul's  Cross  on  this  occasion, 
which  was  afterwards  printed  and  entitled,  &c." 

After  all  that  has  been  written  on  the  subject  of  this  fire,  it  is  stated 
by  Baker,  (MS.  History  of  St  John's  College,  Cambridge,  of  which  the 
original  is  in  the  British  Museum,)  that  it  arose  from  an  accident  through 
the  carelessness  of  a  plumber:  he  remarks,  ''Had  he  (Pilkington)  out- 
lived tlie  i)lumber  tliat  burnt  that  church  by  his  carelessness,  he  would 
have  known  the  true  cause  by  the  poor  man's  own  confession."  But 
wjiatcver  may  be  tlie  case  as  to  the  fact  here  mentioned,  the  conclusion 
intended  to  be  drawn  docs  not  follow  :  the  pious  bishop  would  still  have 
dealt  with  circumsUmcc  as  a  judgment  and  warning.  See  his  remarks 
in  p.  608— y.    Ed.] 


MISCELLANEOUS    PIECES. 


SERMON 


Al    THt    RESTITUTION    OF 


MARTIN  BUCER  AND  PAULUS  PHAGIUS. 

(From  Foxes  Acts  and  Monuments,  p.  196G — 8,  edit.  1583.) 


[]The  Commissioners  appointed  by  the  queen  to  make  a  reformation 
of  rclij^ion  in  the  University  of  Cambridge  and  other  parts  of  the  realm, 
having  addressed  their  lettei-s  to  the  Vice-Chancellor  of  tlie  University 
touching  the  restitution  of  Bucer  and  Phagius  to  the  degi-ees  and  titles  of 
honour  which  had  been  taken  from  them  after  their  death,  and  the  re- 
pealing of  all  acts  done  against  them  and  their  doctrine ;  these  demands 
were  openly  consented  unto  by  all  tlie  graduates  of  the  University :  and 
a  congregation  being  called  in  St  Mary's  Church  on  the  30th  of  July, 
1560,  an  oration  was  made  on  the  occasion  by  Master  Acworth,  the 
common  orator  of  the  Univei"sity.] 


WiiK.N  Acworth  Iiad  made  an  end  of  his  oration,  Master 
James  Pilkington,  the  queen's  reader  of  tlie  divinity  lecture, 
going  up  into  the  pulpit,  made  a  sermon  upon  the  1 1 2tli  psalm, 
the  beginning  whereof  is :  "  Blessed  is  the  man  that  feareth 
the  Lord/' 

Where,  intending  to  prove  that  the  remembrance  of  the  tiu 
iust  man  shall  not  i)erisli,  and  that  ]]ucer  is  blessed,  and  that  Jam. 
the  ungodly  shall  fret  at  the  sight  thereof,  but  yet  that  all  their 
attempts  shall  be  to  no  purpose,  to  the  intent  this  saying  may 
be  verified,  ''  I  will  cm*se  your  blessings,  and  bless  your  curs-  [^'»i 
ings ;"  he  took  his  beginning  of  his  own  person,  that  albeit  he 
were  both  ready  and  willing  to  take  tliat  matter  in  hand,  partly 
for  the  worthiness  of  the  matter  itself,  and  in  especially  for  cer- 
tain singular  virtues  of  those  persons  for  whom  that  congrega- 
tion was  called,  yet  notwithstanding,  he  said,  he  was  nothing 
meet  to  take  that  charge  upon  him.  For  it  were  more  reason, 
that  h(?  which  liefore  had  done  JJucer  wrong,  should  now  make 
him  amends  for  the  displciisure.  As  for  his  own  i)art,  lie  was 
so  far  from  working  any  evil  against  IJucer,  either  in  word  or 
deed,  that  for  their  .singular  knowledge  almo.st  in  all  kind  of 
learning  he  embraced   both   him   and    IMiagius   \Nith   all    his 


652  SERMON    AT    THK    RESTITUTION    OF 

heart :  but  yet  he  somewhat  more  favoured  Bucer,  as  \\ith 
>\hom  he  had  more  famiharity  and  acquaintance.  In  con- 
sideration whereof,  although  that  it  was  scarce  convenient 
rhat  he  at  that  time  should  speak,  yet  notwithstanding  he  was 
contented,  for  friendship  and  courtesy  sake,  not  to  fail  them 
lii  this  their  business. 

Having  made  this  preface,  he  entered  into  the  pith  of  the 
matter ;  wherein  he  blamed  greatly  the  barbarous  cruelty  of 
the  court  of  Rome,  so  fiercely  extended  against  the  dead.  He 
said,  it  was  a  more  heinous  matter  than  was  to  be  borne  with, 
to  have  shewed  such  extreme  cruelness  to  them  that  were  alive ; 
but  for  any  man  to  misbehave  himself  in  such  wise  toward  the 
dead,  was  such  a  thing  as  had  not  lightly  been  heard  of:  saving 
that  he  affirmed  this  custom  of  excommunicatino;  and  cursinjj 
of  dead  folk  to  have  come  first  from  Eome.  For  Evagrius  re- 
porteth  in  his  writings,  that  Eutychius  was  of  the  same  opinion, 
induced  by  the  example  of  Josias,  who  slew  the  priests  of  Baal, 
and  burnt  up  the  bones  of  them  that  w^ere  dead,  even  upon  the 
altars.  Whereas,  before  the  time  of  Eutvchius  this  kind  of 
punishment  was  well  near  unknown,  neither  afterward  usurped 
of  any  man,  that  ever  he  heard  of,  until  a  nine  hundred  years 
after  Christ.  In  the  latter  times,  (the  which  how  much  the 
further  they  were  from  that  golden  age  of  the  apostles,  so  much 
the  more  they  were  corrupted,)  this  kind  of  cruelness  began  to 
creep  further.  For  it  is  manifestly  known,  that  Stephen  the 
sixth,  pope  of  Rome,  digged  up  Formosus,  his  last  predecessor 
in  that  see ;  and  spoiling  him  of  his  pope's  apparel,  buried  him 
again  in  layman's  apparel,  (as  they  call  it,)  having  first  cut  off 
and  thrown  into  Tiber  his  two  fingers,  with  which,  according 
to  their  accustomed  manner,  he  was  wont  to  bless  and  conse- 
crate. The  which  his  unspeakable  tyranny  used  against  For- 
mosus, within  six  years  after,  Sergius  the  third  increased  also 
against  the  same  Formosus.  For  taking  up  his  dead  body, 
and  setting  it  in  a  pope's  chair,  he  caused  his  head  to  be  smit- 
ten off,  and  his  other  three  fingers  to  be  cut  from  his  hand,  and 
his  body  to  be  cast  into  the  river  of  Tiber,  abrogating  and  dis- 
annulHng  all  his  decrees ;  which  thing  was  never  done  by  any 
man  before  that  day.  The  cause  why  so  great  cruelty  was 
exercised  (by  the  report  of  Nauclerus)  was  this :  because  that 
Formosus  had  been  an  adversary  to  vStephen  and  Sergius,  when 
they  sued  to  be  made  bishops. 


MARTIN'     nuCER    AND    PAULUS    PHAGIUS.  (j53 

This  kind  of  cruelty,  unheard  of  before,  the  popes  awhile 
exercised  one  against  another.  But  now,  or  ever  they  had 
sufficiently  felt  the  smart  thereof  themselves,  thev  had  turned 
the  same  upon  our  necks.  Wherefore  it  was  to  be  wished 
tliat,  seeinc:  it  beoran  amonjj  them,  it  mifjht  have  remained  still 
with  the  authors  thereof,  and  not  have  been  spread  over  thence 
unto  us.  But  such  was  the  nature  of  all  evil,  that  it  quickly 
passeth  into  example,  for  others  to  do  the  like.  For  about  the 
year  of  our  Lord  1400  [1428],  John  Wickliffe  was  in  like 
manner  digged  up,  and  burnt  into  ashes,  and  thrown  into  a 
brook  that  runneth  by  the  town  where  he  was  buried.  Of  the 
which  self-same  sauce  tasted  also  ^^^illiam  Tracy  of  Gloucester, 
a  man  of  a  worshipful  house,  because  he  had  written  in  his  last 
will  that  he  should  be  saved  only  by  faith  in  Jesus  Christ,  and 
that  there  needed  not  the  help  of  any  man  thereto,  whether 
he  were  in  heaven  or  in  earth ;  and  therefore  bequeathed  no 
legacy  to  that  purpose,  as  all  other  men  were  accustomed  to 
do.  This  deed  wixs  done  sithens  we  may  remember,  about 
the  twenty-second  year  of  the  reign  of  king  Henry  the  eighth, 
in  the  year  of  our  Lord  \^)oO. 

Now,  seeing  they  extended  such  cruelty  to  the  dead,  he  said, 
it  was  an  easy  matter  to  conjecture  what  they  would  do  to  the 
livinrr.  AN'hereof  we  had  sufficient  trial  bv  the  exam])les  of 
our  own  men,  these  few  years  past.  And  if  wo  would  take 
the  pains  to  peruse  things  done  somewhat  longer  ago,  we 
minrht  find  notable  matters  out  of  our  own  chronicles,  llov,- 
beit  it  was  sufficient,  for  the  manifest  demonstration  of  that 
matter,  to  declare  the  beastly  butchery  of  the  French  king,  ex- 
ecuted uj^on  the  ^^'aldenses  at  Cabrier  and  the  places  near 
thereabout,  by  his  cajjtain  Miner,  about  the  year  of  our  Lord 
1  .■>4o ;  than  the  which  there  was  never  thing  read  of  more 
cruelty  done,  no,  not  even  of  the  barbarous  pagans.  And  yet 
for  all  that,  when  divers  had  shewed  their  uttermost  cruelty  both 
anrainst  these  and  many  otiiers,  thev  were  so  far  from  their 
purjjose  in  extinguishing  the  light  of  the  gosj)el,  which  they 
endeavoured  to  suppress,  that  it  increased  daily  more  and  more. 
The  which  thing  Charles  tlie  Hfth,  (tlian  whom  all  Christendom 
had  not  a  more  prudent  prince,  nor  the  church  of  Christ  ahnost 
a  sorer  enemy,)  easily  |>erceive(l ;  and  therefore,  when  he  had  in 
his  iiand  Luther  dead,  an<l  Melancthon  and  I\)meran  with  cer- 


654  SERMON    AT    THE    RESTITUTION    OF 

tain  other  preachers  of  the  gospel  ahve,  he  not  only  determined 
not  any  thing  extremely  against  them,  nor  violated  their  graves, 
but  also  entreating  them  gently  sent  them  away,  not  so  much 
as  once  forbidding  them  to  publish  openly  the  doctrine  that 
they  professed.  For  it  is  the  nature  of  Christ's  church,  that 
the  more  that  tyrants  spurn  against  it,  the  more  it  increaseth 
and  flourisheth. 

A  notable  proof  assuredly  of  the  providence  and  pleasure 
of  God  in  sowing  the  gospel,  was  that  coming  of  the  Bohe- 
mians unto  us,  to  the  intent  to  hear  Wickliffe,  of  whom  we 
spake  before,  who  at  that  time  read  openly  at  Oxford  ;  and 
also  the  going  of  our  men  to  the  said  Bohemians,  when  perse- 
cution was  raised  against  us.  But  much  more  notable  was  it, 
that  we  had  seen  come  to  pass  in  these  our  days ;  that  the 
Spaniards,  sent  for  into  this  realm  of  purpose  to  suppress  the 
gospel,  as  soon  as  they  were  returned  home,  replenished  many 
parts  of  their  country  with  the  same  truth  of  religion,  to  the 
which  before  they  were  utter  enemies.  By  the  which  examples 
it  might  evidently  be  perceived,  that  the  princes  of  this  world 
labour  in  vain  to  overthrow  it,  considering  how  the  mercy  of 
God  hath  sown  it  abroad,  not  only  in  those  countries  that  we 
spake  of,  but  also  in  France,  Pole,  Scotland,  and  almost  all 
the  rest  of  Europe.  For  it  is  said,  that  some  parts  of  Italy, 
(although  it  be  under  the  pope's  nose,)  yet  do  they  of  late  incline 
to  the  knowledge  of  the  heavenly  truth.  Wherefore  sufficient 
argument  and  proof  might  be  taken  by  the  success  and  in- 
creasement  thereof,  to  make  us  believe  that  this  doctrine  is 
sent  us  from  heaven,  unless  we  will  wilfully  be  blinded.  And  if 
there  were  any  that  desired  to  be  persuaded  more  at  large  in 
the  matter,  he  might  advisedly  consider  the  voyage  that  the 
emperor  and  the  pope  with  both  their  powers  together  made 
jointly  against  the  Bohemians;  in  the  which  the  emperor 
took  such  an  unworthy  repulse  of  so  small  a  handful  of  his 
enemies,  that  he  never  almost  in  all  his  life  took  the  like  dis- 
honour in  any  place.  Hereof  also  might  bo  an  especial  ex- 
ample that  death  of  Henry,  king  of  France,  who  the  same  day 
that  he  had  purposed  to  persecute  the  church  of  Christ,  and  to 
have  burned  certain  of  his  guard,  whom  he  had  in  prison  for 
religion,  at  whose  execution  he  had  promised  to  have  been 
himself  in  proper  person,  in  the  midst  of  his  triumph,  at  a 


MARTIN     m'CER     AND    PAULU.^     PIIAGd'S.  6')') 

tonmey,  was  wounded  so  sore  in  the  head  with  a  spear  by  one 
of  his  own  subjects,  that  ere  it  was  long  after  he  died.  In  the 
which  Ijehalf  the  dreadful  judgments  of  God  were  no  less  ap- 
proved in  our  own  countrymen.  For  one  that  was  a  notable 
slauo^hterman  of  Christ's  saints,  rotted  alive ;  and  ere  ever  he  Stephen 

~  ^  Gardiner 

died,  such  a  rank  savour  steamed  from  all  his  bodv,  that  none  of  ^'  ^^  incues- 

ter. 

his  friends  were  able  to  come  at  him,  but  that  they  were  ready 
to  vomit.  Another,  being  in  utter  despair  well  nigh  of  all  health, 
howled  out  miserably.  The  third  ran  out  of  his  wits.  And  divers 
other,  that  were  enemies  to  the  church,  perished  miserably  in 
the  end.  All  the  which  things  were  most  certain  tokens  of  the 
favour  and  defence  of  the  divine  majesty  towards  his  church, 
and  of  his  wrath  and  vengjeance  towards  the  tvrants. 

And  forasmuch  as  he  had  made  mention  of  the  Bohemi- 
ans, he  said,  it  was  a  most  apt  example  that  was  reported  of 
their  captain  Zisca :  who,  when  he  should  die,  willed  his  body 
to  be  slain,  and  of  his  skin  to  make  a  parchment  to  cover  the 
head  of  a  drum :  for  it  should  come  to  pass,  that  when  his 
enemies  heard  the  sound  of  it,  they  should  not  be  able  to  stand 
against  them.  The  like  counsel,  he  said,  he  himself  now  gave 
them  as  concernin";  iiucer ;  that  like  as  the  Bohemians  did 
with  the  skin  of  Zisca,  the  same  should  they  do  with  the  argu- 
ments and  doctrine  of  JJucer  :  for  as  soon  as  the  papists 
should  hear  the  noise  of  him,  their  gewgaws  would  forthwith 
decay.  For  saving  that  they  used  violence  to  such  as  witli- 
stood  them,  their  doctrine  contained  nothing  that  might  seem 
to  any  man,  having  but  mean  understanding  in  holy  scripture, 
to  be  grounded  upon  any  reason.  As  for  those  things  tliat 
were  done  by  them  against  such  as  could  not  play  the  madmen 
as  well  as  they,  some  of  them  savoured  of  open  force,  and  some 
of  ridiculous  foolishness.  For  what  was  this  first  of  all  ?  was 
it  not  frivolous,  that  by  the  space  of  three  years  togetlier  mass 
should  be  sung  in  those  places  where  Bucerand  Phagius  rested 
in  the  Lord,  without  any  offence  at  all ;  and  as  soon  as  they 
took  it  to  l:)e  an  offence,  straightway  to  be  an  offence  if  any 
were  heard  there?  or  that  it  sliould  not  1)0  as  good  then  as 
it  was  before? — as  if  that  then  ui)on  the  sudden  it  had  been 
a  heinous  matter  to  celebrate  it  in  that  place,  and  that  the 
fault  that  was  j)ast  should  be  counted  the  grievouser,  because 
it  was  done  of  lontrer  time  before. 


sometime 
iiia\or  of 
Uic  town 


GTyC)  SERMON    AT    THE    nESTITUTION     OF 

Moreover,  this  was  a  matter  of  none  effect,  that  Bucer  and 
Phagius  only  should  be  digged  up,  as  who  should  say,  that  he 
alone  had  embraced  the  religion  which  they  call  heresy.  It  was 
well  known,  how  one  of  the  burgesses  of  the  town  had  been 
r.iiuip,  minded  toward  the  popish  religion :  who,  when  he  should  die, 
willed  neither  ringing  of  bells,  diriges,  nor  any  other  such  kind 
of  trifles  to  be  done  for  him  in  his  anniversary,  as  they  term  it ; 
but  rather,  that  they  should  go  with  instruments  of  music  before 
the  mayor  and  council  of  the  city,  to  celebrate  his  memorial,  and 
also  that  yearly  a  sermon  should  be  made  to  the  people,  be- 
queathing a  piece  of  money  to  the  preacher  for  his  labour. 
Neither  might  he  omit  in  that  place  to  speak  of  Ward,  the 
painter ;  who,  albeit  he  were  a  man  of  no  reputation,  yet  was  he 
not  to  be  despised  for  the  religion  sake  which  he  diligently  fol- 
lowed. Neither  were  divers  other  more  to  be  passed  over  with 
silence,  who  were  known  of  a  certainty  to  have  continued  in  the 
same  sect,  and  to  rest  in  other  churchyards  in  Cambridge,  and 
rather  through  the  whole  realm,  and  yet  defiled  not  their  masses 
at  all.  All  the  which  persons,  (forasmuch  as  they  were  all  of 
one  opinion,)  ought  all  to  have  been  taken  up,  or  else  all  to  have 
been  let  lie  with  the  same  religion :  unless  a  man  would  grant, 
that  it  lieth  in  their  power  to  make  what  they  list  lawful  and 
unlawful  at  their  own  pleasure. 

In  the  condemnation  of  Bucer  and  Phagius,  to  say  the  truth, 
they  used  too  nmch  cruelty  and  too  much  violence.  For  how- 
soever it  went  with  the  doctrine  of  Bucer,  certainly  they  could 
find  nothing  whereof  to  accuse  Phagius,  inasmuch  as  he  wrote 
nothing  that  came  abroad,  saving  a  few  things  that  he  had 
translated  out  of  the  Hebrew  and  Chaldee  tongues  into  Latin : 
after  his  coming  into  the  realm  he  never  read,  he  never  dis- 
puted, he  never  preached,  he  never  taught ;  for  he  deceased  so 
soon  after,  that  he  could  in  that  time  give  no  occasion  for  his 
adversaries  to  take  hold  on,  whereby  to  accuse  him,  whom  they 
never  heard  speak.  In  that  they  hated  Bucer  so  deadly  for  the 
allowable  marriage  of  the  clergy,  it  v»'as  their  own  malice  con- 
ceived against  him,  and  a  very  slander  raised  by  themselves. 
For  he  liad  for  his  defence  in  that  matter,  over  and  besides 
other  helps,  the  testimony  of  the  pope  Pius  the  second,  who  in 
a  certain  place  saith,  that  upon  weighty  considerations  priests' 
wives  were  taken  from  them,  but  for  more  weighty  causes  were 


MARTIN    BUCEK    AND    PAULL'S     PHAGIL'S.  Go7 

to  be  restored  again ;  and  also  the  statute  of  the  emperor, 
(they  call  it  the  Interim^)  by  the  which  it  is  enacted,  that 
such  of  the  clergy  as  were  married  should  not  be  divorced 
from  their  wives. 

Thus  turning  his  style  from  this  matter  to  the  university, 
he  reproved  in  few  words  their  unfaithfulness  towards  these  men. 
For  if  the  Lord  suffered  not  the  bones  of  the  king  of  Edom, 
being  a  wicked  man,  to  be  taken  up  and  burnt  without  revenge- 
ment  (as  saith  Amos),  let  us  assure  ourselves,  he  will  not  suffer  [Amos  ii.i.] 
so  notable  a  wrong  done  to  his  godly  preachers,  unrevenged. 
Afterward,  when  he  came  to  the  condemnation  (which  we  told 
you  in  the  former  action  was  pronounced  by  Perne,  the  vice- 
chancellor,  in  the  name  of  them  all),  being  somewhat  more  moved 
at  the  matter,  he  admonished  them,  how  nnich  it  stood  them 
in  hand  to  use  great  circumspectness,  what  they  decreed  upon 
any  man  by  their  voices,  in  admitting  or  rejecting  any  man  to 
the  promotions  and  degrees  of  the  university.  For  that  which 
should  take  his  authority  from  them,  should  be  a  great  preju- 
dice to  all  the  other  multitude,  which  (for  the  opinion  that  it 
had  of  their  doctrine,  judgment,  allowance,  and  knowledge)  did 
think  nothing  but  well  of  them.  For  it  would  come  to  pass, 
that  if  they  would  bestow  their  promotions  upon  none  but  meet 
persons,  and  let  the  unmeet  go  as  they  come,  both  the  common- 
wealth should  receive  much  commodity  and  profit  by  them,  and 
besides  that  they  should  highly  please  God.  J  hit  if  they  per- 
sisted to  be  negligent  in  doing  thereof,  they  should  grievously 
endamage  the  common  weal,  and  worthily  work  their  own  shame 
and  reproach.  Over  and  besides  that,  they  should  greatly  of- 
fend the  majesty  of  G(xl,  whose  commandment,  not  to  bear 
false  witness,  they  should  in  so  doing  break  and  violate. 

In  the  mean  while  that  he  was  speaking  these  and  many 
other  things  before  his  audience,  many  of  the  university,  to  set 
out  and  defend  ]3ucer  withal,  beset  the  walls  of  the  church  and 
church-porch  on  both  sides  with  verses,  some  in  Latin,  some  in 
Greek,  and  some  in  English,  in  the  which  they  made  a  manifest 
declaration  how  they  were  minded  both  toward  Ihicer  and  IMia- 
gius.  Finally,  when  his  sermon  was  ended,  they  made  common 
.supplication  and  prayers.  After  thanks  rendered  to  God  for 
many  other  things,  but  in  especially  for  restoring  of  tlie  true 
and  sincere  religion,  eveiy  man  departed  his  way. 

42 

[i»n-Ki.\(;T0N.] 


LETTER 

TO 

THE    EARL    OF     LEICESTER, 

IN   BEHALF   OP  THE 

REFUSERS  OF  THE  HABITS.^ 


(From  Strype's  Life  of  Archbishop  Parker,  Appendix  xxv.  Vol.  iii. 
p.69.  Oxford,  1821.) 

Right  honourable,  my  duty  considered,  and  under  cor- 
rection : 

I  understand  by  common  report,  and  I  fear  too  true,  that 
there  is  great  offence  taken  with  some  of  the  ministery  for  not 

P  In  Tanner's  account  of  Bishop  Pilkington  there  is  mention  made 
of  an  "Epistola  Consolatoria  (contra  usum  vestium  pontif.  in  sacris)"  as 
existing  in  the  MSS.  of  the  Bodleian.  This  appears  to  be  a  mistake. 
There  are  two  MS.  letters  of  Pilkington's  in  that  collection,  viz.  this  to 
"the  Right  Hon.  Lord  Rob.  Dudley,  Earl  of  Leicester,"  and  the  Latin  letter 
to  his  brother-in-law,  Andrew  Kingsmill,  inserted  in  the  Appendix  to  this 
volume.  The  "  comfortable  letter  "  is  found  in  a  printed  volume  in  the 
same  Ubrary,  and  is  only  another  form  of  the  present  letter.  The  author 
appears  to  liave  made  a  double  use  of  this  letter,  addressing  it  as  a  letter 
of  comfort  to  the  refusers  of  the  habits,  and  as  a  letter  of  intercession  to 
the  earl  of  Leicester  on  their  behalf:  or  more  probably,  the  former  use 
was  not  made  of  it  by  himself,  but  by  some  one  else  after  his  deatli. 
There  is  no  reason  to  think  that  in  either  form  he  wrote  it  m  Latin. 
There  are  some  unimportant  variations  between  the  letter  as  printed  by 
Strype  from  a  manuscript  in  his  possession,  and  that  in  the  volume  above 
mentioned;  chiefly  to  change  the  form  of  the  letter  from  that  of  an 
address  to  an  influential  individual  to  that  of  a  consolatory  epistle  to 
"the  refusers  of  the  habits":  but  these,  as  already  noticed,  do  not  appear 
to  have  been  made  by  Bishop  Pilkmgton  himself,  but  at  a  later  date. — 
The  beginning  and  ending  are  here  subjoined,  as  they  stand  in  the 
printed  book;  which  is  that  "very  rare"  volume  entitled,  A  parte  of  a 
Register,  printed  1593,  at  Edinburgh,  an  account  of  which,  and  the 
circumstances  attending  its  suppression,  is  given  by  Herbert  in  his 
Typographical  Antiquities;  Vol.  iii.  p.  1414.  See  also  Archbishop  Ban- 
croft's Dangerous  Positions,  as  there  quoted. 

"Grace  and  peace,  with  all  manner  spiritual  feeling  and  living  worthy 
of  the  kindness  of  Christ,  be  with  all  that  thirst  after  the  will  of  God.— 
To  my  faithful  and  dear  brethren  in  Christ  Jcsu  :  As  in  common  dangers 


LETTER    TO    THE    EARL    OF     LEICESTER.  059 

using  such  apparel  as  the  rest  do.      Therefore,  as  in  great 
common  dangers  of  fire  or  such  hke,  they  that  be  far  off  come 
to  succom-  those  that  have  need ;  so  I,  being  out  of  that  jeopardy 
and  far  off,  cannot  but  of  duty  wish  well  to  those  that  be  touched 
in  this  case.     In  this  hberty  of  God's  truth,  which  is  taught 
plainly  ^^^thout  offence  in  the  greatest  mysteries  of  our  religion 
and  salvation,  I  marvel  much  that  this  small  controversy  for 
apparel  should  be  so  heavily  taken.     But  this  is  the  malice  of 
Satan,  that  where  he  cannot  overthrow  the  greatest  matters,  he 
will  raise  great  troubles  in  trifles.     Peter  and  Paul  agreed  in 
the  chiefest  articles  of  our  salvation ;  and  yet  they  differed  so 
about  meats,  that  Paul  withstood  and  rebuked  him  openly. 
Paul  and  Barnabas  fell  at  such  bitter  contention,  whether  Mark 
should  go  with  them  or  no,  so  that  they  parted  companies,  and 
went  either  sundiy  ways.    God  defend  us  from  the  like  !     Paul 
circumcided  Timothy,  when  there  was  hope  to  win  the  Jews ; 
but  when  they  \\ould  have  it  of  necessity,  he  would  not  circum- 
cide  Titus.     Therefore  compelling  would  not  be  used  in  things 
of  liberty.     In  this  rude  superstitious  people,  on  the  borders, 
priests  go  with  sword,  dagger,  and  such  coarse  apparel  as  they 
can  get,  not  being  curious  or  scrupulous  what  colour  or  fashion 
it  be,  and  none  is  offended  at  them.    ]3ut  such  grief  to  be  taken 
at  a  cap  among  them  that  are  civil  and  full  of  knowledge,  is 
lamentable.     Consider,  I  beseech  your  honour,  how  that  all 
countries,  which  have  reformed  religion,  have  cast  away  the 
popish  apparel  with  the  pope ;  and  yet  we,  that  would  be  taken 
for  the  best,  contend  to  keep  it  as  a  holy  relic.     Mark  also, 
how  many  ministers  there  be  here  in  all  countries,  that  be  so 
zealous,  not  only  to  forsake  that  wicked  doctrine  of  popery-,  but 
ready  to  leave  the  ministery  and  their  livings,  rather  than  to  be 
hke  the  popish  teachers  of  such  superstitions,  either  in  apparel 
or  behaviour.    This  realm  has  such  scarcity  of  teachers,  that  if 
so  many  worthy  men  should  be  cast  out  of  the  ministery  for  such 
small  matters,  many  })laces  should  ];e  destitute  of  i)rcachers. 

of  fire  or  such  like,  well  beloved,  they  that  be  far  off  come  to  succour 
those  that  have  need ;  so  I,  bemg  out  of  jeopardy,  &c." 

"(iod  grant  that  we  may  give  all  honour  to  whom  all  honour  is  due, 
l)oth  inwaRlIy  and  outwardly,  to  servi-  him  unfeignedly  all  the  days  of 
our  life.  Farewell,  dear  brethren  in  tlic  Lord  tJesus,  who  ever  keep  us  in 
his  faith,  fear,  and  love  for  ever.    Amen."     Ed.] 

42— i3 


660  LETTER    TO    THE    EARL    OF    LEICESTER. 

And  it  would  give  an  incurable  offence  to  all  the  favourers  of 
God's  truth  in  other  countries.  Shall  we  make  so  precious  that, 
that  other  reformed  places  esteem  as  vile?  God  forbid.  St 
Paul  bids  women  use  such  apparel  as  becomes  them  that  pro- 
fess true  godliness.  Which  rule  is  much  more  to  be  observed 
of  men,  and  specially  preachers.  But  if  we  forsake  popery 
as  wicked,  how  shall  we  say  their  apparel  becomes  saints  and 
professors  of  true  holiness  I  St  Paul  bids  us  refrain  from  all 
outward  shew  of  evil :  but  surely,  in  keeping  this  popish  apparel, 
we  forbear  not  an  outward  shew  of  much  evil,  if  popeiy  be 
judged  evil.  As  we  would  have  a  divers  shew  of  apparel  to  be 
known  from  the  common  people,  so  it  is  necessary  in  apparel  to 
have  a  shew,  how  a  protestant  is  to  be  known  from  a  papist. 

It  has  pleased  God  to  call  your  lordship  to  honour  worthily, 
(God  be  praised  for  it  !)  and  the  same  God  will  preserve  and 
increase  it,  if  ye  diligently  endeavour  yourself  to  set  forth  his 
glory  again.  For  so  he  has  promised,  "  Honorantes  me  glori- 
ticabo  ;  qui  vero  contemnunt  me,  contemnentur.''  When  Hester 
made  courtesy  to  speak  for  God's  people,  being  in  danger,  Mar- 
docheus  said  to  her :  "Si  nunc  tacueris,  alia  ratione  libera- 
buntur,  et  tu  et  domus  patris  tui  peribitis."  Wherein  it  easily 
appears  by  these  threatenings,  how  great  a  fault  it  is,  not  to 
help  God's  people  in  their  need,  or  not  to  further  religion  when 
they  may.  But  of  your  good  lordship's  inclination  to  further 
God's  cause  no  man  doubts ;  and  seeing  many  good  men  have 
felt  and  rejoiced  of  it,  I  am  bolder  to  crave  it.  When  Teren- 
tius,^  a  good  christian  captain,  returned  with  great  triumph  and 
victory,  the  emperor  Valens  bad  him  ask  what  he  would,  and 
he  should  have  it,  for  his  good  service :  he,  having  God  afore 
his  eyes,  desired  neither  riches  nor  honour,  but  that  those 
which  had  aventured  their  lives  for  true  religion,  might  have  a 
chiu-ch  allowed  them  to  serve  their  God  purely  in,  and  several 
from  the  Arians.  The  emperor,  being  angry  with  his  request, 
pulls  his  supplication  in  pieces,  and  bade  him  ask  some  other 
things.  ]3ut  he  gathered  up  the  pieces  of  his  paper,  and  said, 
"  I  have  received  my  reward,  I  will  ask  nothing  else."  God 
mcrease  about  princes  the  small  number  of  such  zealous  suitors 
and  promoters  of  religion ;  and  then,  no  doubt,  God's  glory  shall 
Hourish,  when  we  seek  his  due  honour,  and  not  our  own  profit. 

C  See  p.  324.    Ed.] 


LKTTER    TO    THE    EARL    OF    LEICESTEK.  661 

Your  honourable  gentleness  toward  all  has  encouraged  me  thus 
boldly  to  speak  for  this  case ;  and  I  doubt  not,  but  your  ac- 
customed goodness  has  sundry  times  spoken  in  it ;  and  though 
ye  speed  not  at  the  first,  yet  importunity  procures  many  things 
in  time.  Austin  in  mine  opinion  gives  a  good  rule,  how  a  man 
should  behave  himself  in  contentions  of  religion,  to  avoid  both 
schisms  and  breaking  the  quietness  and  peace  of  christian  men  ; 
which  God  grant  might  take  place  in  this  case  !  '*  Quisquis 
quod  potest  arguendo  corrigit,  vel  quod  con*igere  non  potest, 
salvo  pacis  vinculo  excludit,  vel  quod  salva  pace  excludere  non 
potest  tolerat,  lequitate  improbat :  hie  est  pacificus,  et  a  male- 
dicto  alienus/'     Contra  Epist.  Par.= 

]5ut  how  this  christian  peace  should  be  kept  in  this  church, 
when  so  many,  for  so  small  things,  shall  be  thrust  from  their 
minister}'  and  livings,  it  passes  my  simple  wit  to  conceive.  St 
Paul's  rule  in  such  things  is,  '•  Omnia  mihi  licent,  sed  non 
omnia  expediunt :  omnia  mihi  licent,  sed  omnia  non  sedificant.'"* 
Therefore  in  this  case  we  must  not  so  subtilly  dispute,  what 
christian  liberty  would  suffer  us  to  do,  but  what  is  meetest 
and  most  edifying  for  christian  charity  and  promoting  pure 
religion.  15ut  surely,  how  popish  apparel  should  edify,  or  set 
forward  the  gospel  of  Christ  Jesus,  cannot  be  seen  of  the 
multitude.  Nay,  it  is  so  much  felt,  how  much  it  rejoices  the 
adversary',  when  they  see  what  we  borrow  of  them,  and  contend 
for  therein,  as  things  necessary.  The  bishops'  wearing  of  their 
white  rochets  began  first  of  Sisinius,  an  heretic  bishop  of  the 
Novatians  :  and  these  other  have  the  like  foundation.  Ihit  thev 
have  so  long  continued  and  pleased  popery,  which  is  beggarly 
patched  up  of  all  sorts  of  ceremonies,  that  they  could  never  be 
rooted  out  since,  even  from  many  professors  of  the  truth. 

Thus,  setting  shame  aside  in  God's  cause,  and  forgetting  my 
duty  in  troubling  your  honour  so  much.  I  most  humbly  beseech 
your  honour  to  defend  this  cause,  though  it  be  with  some  dis- 
pleasuro.     God  will  reward  it. 

Ihit  while  T  defend  others,  it  may  1)0  said,  "  Medice,  cura 
teipsum  /"'  and  let  your  doings  and  sayings  agree  in  yourself. 
Surely,  my  good  lord,  though  I  in  this  ca.se  follow  St  Austin's 
rule  afore  rehearsed,  vet  should  not  anv  man's  doinj^s  be  a 

P  (.'on.  Epist.  Parmcn.  Li!),  ii.  cap.  3.  Tom.  ix.  p.  82.  Paris.  1837.    Ed.] 


662  LETTER    TO    THE    EARL    OF    LEICESTER. 

prejudice  to  others  that  would  come  to  a  better  perfection. 
Though  things  may  be  borne  with  for  christian  Hberty  sake  for 
a  time,  in  hope  to  win  the  weak ;  yet,  when  Hberty  is  turned  to 
necessity,  it  is  evil,  and  no  longer  liberty:  and  that  that  was  for 
^vinning  the  weak  suffered  for  a  time,  is  becomen  the  confirm- 
ino"  of  the  froward  in  their  obstinateness.  Paul  used  circumcision 
for  a  time,  as  of  liberty ;  but  when  it  was  urged  of  necessity, 
he  would  not  bend  unto  it.  Bucer,  when  he  was  asked  why 
he  did  not  wear  "quadrato  pileo,''  made  answer,  "Quia 
caput  non  est  quadratum."  Wherein  surely  he  noted  well  the 
comeliness  of  apparel  to  be,  when  it  was  fashioned  like  the  body, 
and  great  folly,  when  a  square  cap  was  set  on  a  round  head. 
God  be  merciful  to  us,  and  grant  us  uprightly  to  seek  his  honour 
mth  all  earnestness  and  simplicity !  The  Lord  long  preserve 
your  lordship  to  the  comfort  of  his  afflicted  church,  and  gi-ant, 
that  in  this  old  age  of  the  world  we  may  serve  the  Lord  of  hosts 
in  singleness  of  heart,  and  root  out  all  stumbling  blocks  in 
religion ;  that  Christ's  glory  may  nakedly  shine  of  its  self,  with- 
out all  man's  traditions  or  inventions,  as  in  the  beginning,  when 
it  was  purest,  and  all  such  devices  unknown,  but  invented  of  late 
to  blear  the  eyes  of  the  ignorant  vdth  an  outward  shew  of  holi- 
ness. So  craving  pardon  for  my  boldness  in  so  long  a  tale,  I 
humbly  take  my  leave,  and  commend  your  honour  to  him  that 
gives  all  honour,  and  to  whom  all  honour  is  due. 

Yom*  honour's  to  command, 

J.  A.  DURESME. 

From  my  house  at  Awcland  the 
25th  of  October,  1564. 


EXTRACTS 

FROM 

THE  STATUTES  OF   RIVINGTON  SCHOOL, 

IN    THE   COUNTY    OF    LANCASTER, 

FOUNDED  BY   BISHOP   PILKINGTON. 


From  the  "Statutes  and  Charter  of  Rivington  School,  &c.    By  the 
Rev.  J.  Whitaker,  M.A."    8vo.  London.  1837.) 

I.     Meetings  of  the  Governours. 

But  before  they  begin  to  talk,  they  shall  call  on  God  by 
prayer  severally,  every  one  by  himself,  desiring  God  so  to  rule 
their  minds,  that  they  may  do  those  things  that  be  for  his  glor}-, 
and  profit  to  his  people ;  and  if  they  meet  for  the  choosing  of  a 
governour,  or  schoolmaster,  they  shall  procure  also  an  exlioi*ta- 
tion  to  be  made  by  the  schoolmaster,  or  some  other  learned 
man,  to  move  them  to  consider  deeply  their  duty  and  weighty 
cause  that  they  have  to  do,  declaring  to  them  what  good  may 
follow  in  choosing  a  good  man,  and  what  harm,  if  they  do  not. 

Chap.  II.  p.  147-8. 

1 1 .     Character  of  the  Governours. 

The  schoolmaster,  usher,  or  curate,  shall  not  be  chosen  a 
governour ;  but  it  shall  be  well  to  use  the  assistance  and  advice 
of  them,  and  other  honest  neighbours,  as  occasion  shall  serve : 
none  shall  be  chosen  a  governour  also,  but  he  that  is  sober,  wise, 
discreet,  a  favourer  of  God's  word,  and  profea'^or  of  pure  re- 
ligion, and  is  a  hater  of  all  false  doctrine,  popish  superstition 
and  idolatry :  further,  he  that  is  chosen  a  governour,  must  be 
of  honest  name  and  behaviour,  no  adulterer  nor  fornicator,  no 
drunkard  nor  gamester,  no  waster  of  his  onnti  goods,  but  able 
to  live  of  himself. 

Chap.  III.  p.  150-1. 


664  EXTRACTS  FROM  THE  STATUTES 

III.     An  oath  to  he  taken  of  every  one  that  is  appointed  and 

chosen  Governoitr. 

I,  A.  B.,  chosen  governour  of  this  school  of  Rivington,  do 
swear  and  promise  here  afore  God  and  the  world,  that  I  shall 
be  true  and  diligent  in  this  office  of  governing  this  school, 
scholars,  and  goods  thereto  belonging,  to  the  uttermost  of  my 
power  and  knowledge ;  I  shall  suffer  no  popery,  superstition, 
nor  false  doctrine,  to  be  taught  nor  used  in  this  school,  but  only 
that  which  is  contained  in  the  Holy  Bible  and  agreeing  there- 
with. These  statutes  of  governing,  nurture,  learning,  and  teach- 
ing, which  James  Pilkington,  bishop  of  Durham,  hath  allowed 
and  appointed  for  this  school,  I  shall  see  diligently  practised  and 
put  in  use.  The  goods  and  lands  belonging  now  to  this  school, 
or  that  hereafter  shall  belong,  I  shall  not  consent  at  any  time  to 
tiu*n  them  or  any  of  them  to  any  other  use,  but  on  the  school, 
schoolmaster,  usher,  and  scholars  only ;  such  lands  or  rents  as 
be  given  or  shall  be  given  to  this  school  hereafter,  or  bought,  I 
shall  never  consent  to  sell,  change,  give,  or  put  away,  all  or  any 
part  of  them,  except  it  be  for  procuring  as  good  or  better,  and 
of  the  same  yearly  value  at  the  least,  and  to  be  bestowed  on  this 
school  as  the  other  was ;  and  that  I  shall  see  done  afore  any 
bargain  and  putting  away  of  any  lands,  rents,  or  goods  be  made, 
stated,  and  dehvered :  w'hat  office  or  charge  soever  shall  be  put 
to  me  by  the  governours  of  this  school,  I  shall  willingly  take  it, 
and  faithfully  to  my  wit,  power,  and  knowledge  discharge  it,  so 
help  me  God,  and  as  I  hope  to  be  saved  by  Jesus  Christ. 

p.  154-6. 

IV.    Devotions  of  the  Scholars. 

In  the  morning,  afore  they  come  out  of  their  chamber,  every 
scholar  shall  pray  kneeling,  as  foUoweth : 

In  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  Amen.  Most  merciful  God  and  loving  Father,  I  give 
thee  most  hearty  thanks  for  that  it  hath  pleased  thy  godly 
Majesty  to  save,  defend,  and  keep  me  thy  unworthy  servant  all 
this  night,  and  hath  safely  brought  me  to  the  beginning  of  this 
day,  and  for  all  other  thy  benefits  and  blessings,  which  of  thine 
only  goodness  and  not  for  our  deserving  thou  hast  bestowed,  not 
only  on  me,  most  vile,  wretched,  and  miserable  sinner,  but  also 


OF    BIVINGTOX    SCHOOL.  665 

on  all  other  thy  people  and  servants  most  plenteously.  I  beseech 
thy  fatherly  goodness  for  Jesus  Christ's  sake  not  to  deal  with 
us  as  we  have  deser\'ed,  but  forgive  us  our  manifold  wickedness, 
whereby  we  have  provoked  thine  anger  and  heavy  displeasure 
to  be  poured  upon  us ;  and  grant  me  and  all  thy  people,  quietly, 
without  all  dangers  and  assaults  of  our  enemies,  to  pass  this 
day,  and  all  the  rest  of  our  lives,  in  thy  holy  service ;  that  as 
the  darkness  of  this  night  is  past,  and  my  weak  body  refreshed 
with  sleep  through  thy  goodness,  so  thy  heavenly  grace  may 
lighten  my  heart,  and  stir  up  this  sinful  flesh  and  sluggish 
body,  \\iningly  to  walk  in  thy  commandments  and  obedience 
of  thy  word ;  that  I  may  worthily  praise  thy  holy  name  in  this 
life,  and  after  be  partaker  of  that  glory  which  thou  hast  pre- 
pared for  them  that  love  thee ;  through  the  bloodshed  of  thy 
dear  Son  Jesus  Christ,  our  God  and  only  Saviour.    Amen. 

After  this  he  shall  say  the  2oth  Psalm,  "  I  lift  up  my  soul 
unto  the  Lord,''  &lc.  then  desiring  God  to  increase  his  faith,  he 
shall  rehearse  the  articles  of  his  belief,  "  I  believe  in  God  the 
Father  Almighty,''  &c.,  and  last  of  all,  the  Lord's  prayer,  ''Our 
Father,  which  art  in  heaven,"  &c. 

Every  time  afore  they  begin  to  eat  breakfast,  dinner,  or 
supper,  they  shall  begin  with  prayer  openly,  that  all  in  the 
house  may  pray  with  them,  as  this : — "  The  eyes  of  all  things 
look  up  and  trust  in  thee,  O  Lord,"  &c. ;  and  so  after  meat 
likewise  they  shall  give  God  thanks  for  the  repast  which  they 
have  received,  as  thus,  viz.  "  Most  mighty  Lord  and  merciful 
Father,  we  give  thee  hearty  thanks  for  our  bodily  sustenance," 
&c.  Which  graces  and  divers  others  more,  because  they  be 
printed  in  the  catechism  and  other  places,  I  will  not  rehearse 
here,  but  will  that  the  schoolmaster  and  usher  see  dilijrentlv, 
that  every  one  of  the  scholars  can  say  perfectly  by  heart  divers 
sorts  of  them,  and  use  them  reverently,  or  else  be  duly  cor- 
rected therefore. 

Pif'tas  Mendiana. 

And  because  the  number  of  (iod's  mercies  and  blessings 
are  infinite,  and  plenteously  j)Oured  every  minute  of  an  hour 
upon  us,  and  the  forgetfulness  of  our  dull  and  unthankful  minds 
hatli  no  measure,  ever  after  dinner  especially,  and  at  other 
times  also,  in  his  chamber  or  elsewhere,  every  one  shall  by 


66 G  EXTRACTS    FROM    THE    STATUTES 

himself  say,  and  consider  with  himself,  the  103rd  Psalm,  "  My 
soul,  praise  thou  the  Lord,"  &;c.  and  then,  as  David  doth  here 
reckon  the  great  number  of  blessings  that  God  hath  plenteously 
poured  upon  him,  so  every  one  shall  enter  an  account  with  him- 
self, what  mercies  and  special  blessings  God  hath  poured  upon 
him  from  his  childhood,  and  give  God  hearty  thanks  for  every 
one  of  them,  as  the  prophet  in  the  psalm  doth  :  for  this  thankful 
kind  of  receiving  goods  is  a  provoking  God,  of  his  fatherly  kind- 
ness, continually  to  pour  more  of  them  on  us  plenteously,  as  the 
unthankful  taking  and  using  of  them  is  likewise  a  cause  of  the 
loosing  and  taking  away  of  those  mercies  which  he  hath  already 
given,  or  would  most  lovingly  give  us :  that  done,  he  shall  pray 
as  folio weth :  "  Eternal  God  and  loving  Father,  who  lovedst  us 
when  we  hated  thee,  and  pourest  thy  blessings  plenteously  on 
us  when  we  are  unthankful  unto  thee  ;  give  us,  we  beseech  thee 
now,  hearts  to  love  thee,  that  we  may  think  upon  thy  manifold 
mercies,  and  thank  thee  for  the  same ;  root  out  of  us  this 
unthankful  forgetfulness  of  thee,  and  of  thy  name  and  great 
mercies ;  make  us  often  worthily  to  consider  this  thy  fatherly 
dealing  with  us,  that  from  henceforth  we  may  become  new 
men,  and  may  worship,  love,  and  obey  thee  as  becometh  good 
children,  through  Christ  our  Lord.     Amen." 

Fief  as  Vespertina. 

Likewise  at  night,  afore  they  go  to  bed,  they  shall,  on  their 
knees,  first  say  the  Ten  Commandments ;  and  afterwards  ex- 
amine themselves  diligently,  how  they  have  lived  according 
unto  them,  and  spent  that  whole  day;  what  company  they  have 
been  in,  what  evil  or  bawdy  talk,  vain  oaths,  chiding,  or  slan- 
dering they  have  used ;  then,  what  shrewd  turns  they  have 
done,  how  slow  they  have  been  to  do  good,  and  how  much  de- 
lighted in  filthy  thoughts  and  naughty  deeds:  which  being 
done,  they  shall  with  sorrowful  hearts  and  tears  ask  God  for- 
giveness for  that  they  have  so  lewdly  misbehaved  themselves, 
in  breaking  his  holy  laws,  provoking  him  to  anger,  and  deserv- 
ing so  grievous  punishment  for  the  same  ;  and  then  say  the 
fifty-first  psalm,  "  Have  mercy.  Lord,  on  me,  according  to  thy 
great  mercy,"  &c.,  diligently  considering  every  word  and  verse 
in  it.     Then  shall  follow  this  prayer  : 


OF    RIVINGTON    SCHOOL.  667 

"All  praise  and  tlianks  be  to  thee,  0  Lord,  for  that  thou 
hast  vouchsafed  to  look  down  out  of  thv  holv  heavens  in  this 
vale  of  misery,  on  us  thy  miserable  creatures,  and  liast  saved  us 
this  day  from  all  dangers  and  assaults  of  our  enemies  :  Forgive 
us,  most  gracious  God,  ^vhere  we  have  offended  thy  divine 
majesty  in  word,  thought,  or  deed,  and  strengthen  us  by  thy 
Holy  Spirit,  that  we  never  fall  more  from  thee :  and  as  thou 
hast  ordained  the  day  for  man  to  travel  and  labom*  in,  and  the 
night  to  rest  and  refresh  our  feeble  bodies ;  so  we  beseech  thy 
fatherly  goodness,  that  thou  wilt  defend  and  keep  us  from  all 
perils  of  this  night,  that,  our  bodies  taking  rest  and  sleep, 
which  is  the  imaffe  of  death,  our  minds  may  think  on  thee 
which  only  giveth  life,  and  not  be  overcome  with  any  tempta- 
tions of  the  devil ;  that  we  mav  afterwards  cheerfullv  rise,  and 
painfully  labour  in  our  vocations  to  the  praise  of  thy  holy 
name,  and  the  profit  of  thy  people ;  and  that  lastly,  both  in 
body  and  soul,  we  may  be  partakers  of  that  kingdom,  which 
Christ  thy  dearly  beloved  Son,  our  Lord  and  Redeemer,  hath 
wrought  for  us  with  the  shedding  of  his  precious  blood  :  to 
whom,  with  thee  and  the  Holy  Ghost,  be  praise  in  all  congre- 
gations for  ever.    Amen." 

Then  he  shall  say  the  Lord's  prayer,  '•  Our  Father,  which 
art  in  heaven,"  &c.  And  so  commending  himself  and  all 
christian  people  to  God's  goodness  and  merciful  keeping,  ho 
may  lie  down  and  take  his  rest.  But  it  is  not  sufficient  only 
to  use  these  prayers  evening  and  morning,  but  every  one  shall 
learn  more  such  out  of  the  psalms  and  other  godly  prayer 
books,  being  not  popish. 

Chap.  V.  p.  J  65-71. 
« 
V.     Tfie  Oath  of  the  Schoolmaster  and  Usher. 

I,  A.  B.,  appointed  to  be  schoolmaster  (or  usher)  of  this 
granunar  school  in  llivington,  do  swear  and  pronn'sc  here  afore 
God  and  the  world,  that  I  will  unfcignedly,  unto  the  uttermost 
of  my  power,  teach  all  such  sorts  of  those  that  T  have  to  do 
withal,  the  tnie  fear  of  God,  as  it  is  written  in  his  holy  word, 
and  shall  set  fonvard  no  other  reh'gion  nor  worship  of  (iod,  but 
that  which  shall  bo  contained  in  the  Holy  Hiblc,  and  agreeing 
therewith;  all  llomish  superstition,  doctrine,  and  idolatr>',  I 


668  EXTRACTS  FROM  THE  STATUTES 

sliall  not  only  in  conscience  abhor,  and  in  deed  flee  from,  but 
also  shall  diligently  exliort,  persuade,  and  teach  my  hearers  to 
do  the  same. 

I  shall  also  teach  my  scholars,  and  bring  them  up  in  learn- 
ing and  good  nurture,  according  to  these  orders  and  statutes, 
which  the  governours  of  this  school,  with  the  assent  of  James 
Pilkington,  bishop  of  Durham,  have  appointed  us  for  that  pur- 
pose, and  so  diligently  as  they  may  in  short  time  proceed  to 
higher  kinds  of  learning. 

The  goods  belonging  at  any  time  to  this  school,  I  shall  not 
only  save  as  they  were  my  own,  and  suffer  none  other  to  spoil 
or  waste  them  to  my  power ;  but  I  shall  counsel  and  persuade 
others  to  give  more  thereto  ;  and  if  any  w^aste  be  made  of 
them,  I  shall  declare  it  to  the  governours  of  the  school,  so  soon 
as  I  know  it  and  conveniently  may,  and  help  that  it  may  be 
restored  or  recompensed  with  speed.  All  which  things  afore- 
said I  shall  keep  to  my  power,  as  I  shall  answer  God  at  the 
dreadful  day  of  judgment,  and  hope  to  be  saved  by  the  death 
of  Jesus  Christ,  or  look  for  the  comfort  of  the  Holy  Ghost  in 
this  hfe. 

Chap.  VII.  p.  193-4. 

VI.    Morning  and  Evening  Prayers  in  the  School, 

As  soon  as  the  scholars  be  assembled  in  the  school  in  the 
morning,  at  the  master^s  or  usher''s  appointment  they  shall  all 
fall  on  their  knees  to  common  prayer  openly,  and  begin  first 
with  some  general  confession,  as  that  which  is  set  forth  in  the 
common  book,  and  appointed  to  be  said  before  the  receipt  of 
the  communion,  "  Almighty  God,  Father  of  our  Lord  Jesus 
Christ,  Maker  of  all  things,  Judge  of  all  men,7  &c.  or  this 
confession  that  folio weth,  or  other  such  like,  not  being  super- 
stitious : 

"  Most  terrible  and  merciful  God,  we  do  acknowledge  before 
thy  di\ine  majesty,  that  we  are  miserable  sinners,  not  only  con- 
ceived and  bom  in  sin  and  blindness,  but  are  daily  heaping 
great  wickedness  in  thy  sight.  We  cannot  for  shame  lift  up  our 
eyes  and  minds  to  thee,  whom  we  have  so  often  and  so  grievously 
offended ;  yet  thy  infinite  goodness  and  mercy,  shewed  in  all  ages 
to  them  that  repent,  embolden  and  encourage  us  to  present  our- 
selves before  thy  goodness,  to  beg  and  crave  some  drops  of  thy 


or     RIVINGTOX    SCHOOL.  069 

manifold  gifts  and  graces.  Let  not  our  miseries  overcome  thy 
mercies,  nor  our  blind  ignorance  deface  the  brightness  of  thy 
gifts  in  us.  ^\'e  are  unapt  unto  all  goodness,  until  thou  hast 
fashioned  us  anew  by  thy  Holy  Spirit,  to  understand  some  part 
of  our  duty  to  thee.  We  forgret  our  bounden  duties  to  thee 
and  to  thy  people,  until  it  please  thy  fatherly  mercy  to  enlighten 
our  minds  with  thy  heavenly  grace :  frame  us  anew,  most 
merciful  Lord,  from  henceforth  to  serve  and  fear  thee  ;  stir  up 
our  dull  and  sluggish  nature  to  the  obedience  of  thy  holy  word  ; 
enlighten  om*  blind  and  ignorant  minds,  that  we  may  learn  such 
tilings  as  may  help  us  more  plainly  to  behold  the  treasures  thou 
hast  laid  up  for  us  in  Christ,  thy  dearly  beloved  Son  ;  to  whom, 
with  the  Father  and  the  Holy  Ghost,  be  praise  for  ever,  in  all 
congregations.     Amen.*"* 

Then  shall  be  sung  or  said  a  psalm  or  two  in  prose,  if  they 
be  not  long,  at  the  discretion  of  the  master  or  usher,  in  English, 
in  order  as  they  stand  in  the  psalter,  and  then  begin  again  con- 
tinually ;  and  when  the  psalm  is  ended,  with  the  Lord's  prayer, 
the  schoolmaster  or  usher  shall  say  the  collect  appointed  in  the 
morning  prayer,  '•  0  Lord,  our  heavenly  Father,  almighty  and 
everlasting  God,  who  hast  safely  brought  us  to  the  beginning  of 
this  day,"  kc.  and  then  this  prayer  following : 

•*  Most  loving  God  and  merciful  Father,  which  of  thine  own 
iree  good  will  hast  stirred  up  the  minds  of  some  of  thy  ^vell 
beloved  ser\'ants  to  have  a  care  and  respect  to  thy  church  and 
people  after  them,  and  hast  moved  them  to  provide  some  places 
where  youth  may  be  brought  up  in  learning  and  virtue  ;  we  give 
thee  most  hearty  thanks  for  all  such,  but  especially  for  this 
school,  which  of  thy  goodness  thou  hast  provided  for  us.  Make 
us,  we  beseech  thee,  profitable  members  of  thy  church  and 
people,  and  as  thou  hast  given  us  wit  and  aptness  to  take  learn- 
ing, so  make  us  to  take  pleasure  and  to  prosper  in  the  same. 
Enlighten  our  ignorant  minds,  and  stir  up  our  dull  and  sluggi.sh 
natures,  to  the  learning  and  understanding  of  such  things  as 
may  plea.se  thee,  and  serve  to  the  setting  forth  of  thy  glory  and 
the  edifying  of  thy  people.  Jiless  and  increa.se,  we  pray  thee, 
the  ministers  of  thy  church  ;  grant  that  their  labours  l)e  not  in 
vain.  Send  forth  many  diligent  workmen  into  thy  harvest,  and 
of  thy  goodness  accept  our  Ijoundtn  duty  and  service,  and  frame 
us  to  .serve  thee  ;  that  we  may  apj)ly  our  whole  study  and  labour. 


G70  EXTRACTS    FROM   THE    STATUTES 

SO  that  out  of  this  school  may  proceed  a  number  of  faithful  and 
true  ministers,  that  by  their  labom-s  and  study  thy  holy  name 
may  be  better  had  in  reverence  among  all  people;  and  that 
learning  and  virtue  may  so  appear  in  us,  that  we  may  serve 
thee  as  our  Master,  fear  thee  as  our  God,  and  love  thee  as  our 
Father  ;  to  whom,  with  Jesus  Christ  thy  Son  our  only  Saviour, 
and  the  Holy  Ghost  the  Comforter,  be  praise  for  ever.   Amen." 

Then  shall  they  go  to  their  lectures,  and  so  continue  till 
eleven  o'clock,  at  which  time,  after  the  rehearsal  of  the  ten 
commmandents,  by  a  scholar  appointed  thereto  in  order  through 
them  all,  they  shall  sing  a  psalm  in  English  metre,  in  order 
through  them  as  they  stand,  or  part  of  one,  if  it  be  too  long ; 
and  so  every  one  go  to  dinner,  after  the  master  or  usher  hath 
read  openly  in  English  a  common  prayer  drawn  out  of  the  psalms, 
gathered  into  the  form  of  prayers  by  Peter  Martyr,  or  some 
such  like ;  that  so  the  scholars  may  learn  to  gather  the  effect 
of  the  psalms  into  prayers,  and  use  them  to  their  comfort. 

Likewise  in  the  evening,  before  they  depart  from  the  school, 
they  shall  sing  or  say  a  psalm  or  two  in  English  prose  all  to- 
gether, if  they  be  not  too  long,  at  the  discretion  of  the  master 
or  usher ;  which  being  done,  with  the  Lord's  prayer  and  the 
articles  of  our  faith  said  openly,  the  master  or  usher  shall  pray 
openly  as  foUoweth : 

"  0  Lord,  our  God  and  only  Saviour,  which  hast  ordained  all 
creatures  to  serve  and  obey  us  for  our  health  and  comfort,  grant 
us,  we  pray  thee,  such  plenty  of  thy  grace,  that  we  may  never 
abuse  them,  nor  be  found  unthankful  unto  thee :  turn  and 
subdue  our  stubborn  and  froward  minds  to  the  obedience  of 
thy  holy  will.  Save  and  defend,  we  humbly  beseech  thee,  our 
realm  and  commonwealth ;  relieve  the  oppressed  and  comfort 
the  heavy  hearted.  Protect  our  king  and  the  honourable 
council ;  grant  unto  him  and  them,  and  all  that  be  in  authority 
under  them,  such  godly  wisdom,  fear,  love,  and  reverence  of  thy 
godly  majesty,  that  they  may  maintain  peace  with  justice,  and 
punish  sin.  Set  forward  and  advance  pure  religion;  suppress 
idolatry  and  superstition ;  and  of  thy  goodness  make  us,  0  Lord, 
thy  poor  servants,  profitable  members  of  this  commonwealth. 
]31ess  our  studios  so  in  learning  and  good  nurture,  that  we  may 
be  profitable  to  many  others ;  and  that  by  our  travail  and  labour 
thy  glory  may  shine  and  appear  to  the  comfort  of  thy  chosen 


OF    niVINGTON    SCHOOL. 


r,7i 


people,  through  Christ  our  Lord,  thy  Son ;  to  whom,  with  thee 
and  the  Holy  Ghost,  three  Persons  and  one  God,  be  praise  and 
thanksgiving  tlu'oughout  all  ages.     Amen.'' 

Chap.  viii.  p.  199-204. 

VII.     Catechising, 

On  Saturdays  and  holyday  eves  the  usher  shall  exercise  his 
younger  sort  in  learning  their  short  catechism  in  English,  in 
the  common  book ;  and  the  same  days  to  all  sorts  the  ma.ster 
shall  read  Mr  NowelFs'  or  Calvin's  Catechism,  taught  in  Cal- 
vin's Institutions,  willing  the  elder  sort  both  to  learn  it  by  heart, 
and  examine  them  briefly  the  next  day  after,  when  they  come 
to  school  again,  before  they  go  to  other  things,  how  they  can  say 
it,  and  shall  commend  them  that  have  done  well,  and  encourage 
others  to  do  the  Hke. 

Chap.  X.  p.  215-6. 

VIII.     Nature  and  end  oftlieir  Studies. 

But  above  all  thinfjs  both  the  master  and  the  usher  shall 
continually  move  their  scholars  to  godliness,  both  in  manners 
and  conditions ;  and  jirosper  theu-  studies,  that  they  may  serve* 
God  and  the  commonwealth  diligently,  as  becometh  Christians 
and  faithful  members  of  his  church  ;  teachin<r  and  notinfj  unto 
them  such  wise  and  godly  sentences  out  of  the  scriptures,  and 
other  authors,  as  may  stir  them  up  more  earnestly  thereto,  and 
will  them  to  learn  them  by  heart,  and  oft  to  think  upon  them. 

p.  218-9. 

IX.     Commemoration  of  the  Founder. 

Every  year  once,  on  that  day  in  which  it  shall  plea.se  God 
to  take  James  Pilkington,  now  bishop  of  Durham,  out  of  this 
wretched  |life  to  a  better  with  himself,  the  scholars  shall  have 
liberty  to  play,  so  that  they  exercise  themselves  in  making 
verses,  orations,.or  declamations  severally  in  praising  (iod,  that 
moved  him  and  others  to  prepare  this  school  for  the  bringing 
uj»  of  youth,  and  proHt  of  his  ehurch. 

Likewise  the  schoolmaster  shall  yearly,  on  the  same  day 
openly  in  the  school,  or  rather  the  next  holiday  in  the  church, 

[]'  Si'c  Nuwcll.  Catechism Uii,  p.  xxi.x.  Oxhh,  WVX,.    ¥Ai.~\ 


672       EXTRACTS    FROM     THE    STATUTES    OF    RIVINGTON    SCHOOL. 

wliethersoever  the  governours  shall  appoint  him,  make  some 
exhortation  to  praise  God  for  his  fatherly  care  and  providence 
towards  his  people,  which  stirred  some  to  provide  some  means 
for  posterity  to  be  brought  up  in  learning  and  the  fear  of  God : 
and  shall  further  declare  the  comfortable  hope  of  the  last  resur- 
rection both  of  body  and  soul  to  everlasting  life,  and  of  the 
blessed  state  in  the  mean  time  of  those  that  die  in  the  Lord 
and  the  faith  of  Jesus  Christ ;  that  so  the  hearers  may  learn 
both  how  to  live,  and  bestow  their  goods  on  like  godly  uses, 
and  not  be  afraid  to  die,  nor  of  the  pope's  purgatory,  when  God 
calleth  them ;  but  desire  with  St  Paul  to  be  delivered  out  of 
this  mortal,  sinful,  and  most  wretched  body,  and  to  reign  with 
Christ  and  his  holy  angels  for  ever,  at  the  right  hand  of  God 
the  Father,  through  the  merits  and  bloodshed  of  Jesus  Christ 
our  Lord  and  only  Saviour:  to  whom,  with  the  Father  and 
the  Holy  Ghost,  be  praise  both  now  and  ever.     Amen. 

p.  220-2. 


TRACTATUS  JACOBI   PILKINGTON, 

DUM  ERAT  STUDENS  CANTABRIGI^. 


(From  the  Parker  MSS.  of  Corpus  Christi  College,  Cambridge, 

Vol.  cv.  15.) 

Deus  cujus  Tult  miseretur^  quern  mdt  indurat. 

Humana  temeritas  cum  audit  Deum  ipsam  esse  caritatem 
et  l)onitatem,  si  quicquam  de  illius  secretis  judiciis  in  repro- 
bos  perceperit  dictum,  veluti  quod  indurat,  excfecat,  rejicit, 
indignum  esse  clamitat  de  tanta  majestate  talia  cogitare :  sic 
tamen  hac  caecitate  nobis  placemus,  ut  ab  ea  divelli  nequea- 
mus,  et  niliil  de  Deo  pronunciari  velimus,  quod  non  cum  ra- 
tione  justiticG  nostnc  et  humano  judicio  per  omnia  conveniat. 
Apud  homines  condemnare  quenquam  indicta  causa  et  nullo 
commisso  flagitio  iniquum  esse  fateor  :  sed  apud  Deum,  cujus 
voluntas  est  aquissima  regiila,  et  qui  niliil  quicquam  cuiquam 
debet,  sed  pro  arbitrio  suo  justissime  quod  vult  facit,  hsec  juste 
fieri  ante  facta  secula  ratione  smnma  contendo. 

Sunuis  apud  ilium  tanquam  lutum  in  manu  figuli :  at  nun- 
quam  dicit  figmentum  figiilo,  Cur  me  finxisti  sic  ?  cimi  aliud 
vas  in  honorem  et  aliud  in  contumeliam  effinxerit.  Sic  tu,  cum 
non  potes  capere  cur  ille  reprobos  nonnullos  vult  esse,  noli 
quod  ita  fiat  calumniari,  sed  ilium  qui  id  fecit  venerare :  noli 
figulum  in  operibus  suis  culi)arc,  sed  justam  illius  voluntatem 
in  secreto  suo  consilio'  cole,  admirarc,  obstupcscc.  Audi  apos- 
tolum  intonantem,  et  nullam  aliam  causam  reddentem  nisi  quia 
voluerit :  Cujus  vult  miseretur^  inquit,  quern  cult  indurat.  Ecce 
eandem  causam  utriusque,  nempe  misericordiie  et  indurationis, 
nempe  Dei  voluntatem :  hie  conquiesce ;  hoc  uno  perturbatam 
conscientiam  jiacare  potes. 

Ne  audijis  furores  eorum  (pii  dicant,  Tyrannicum  hoc  est, 
quando  (juod  libct  licet,  et  (juibus  stat  pro  ratione  libido  :  Deus 
est  enim,  cujus  vohuitas  aberrare  non  potest.  Nee  ilhs  credas, 
qui  ob  piievisa  mcrita  tua  hiec  fieri  coiitendant.    lliec  nanKjue 

['  MS.  (wu'iV/o.    Ei>.] 

43 

[PILKINQTON.] 


()74  TRACTATUS 

omnia  ab  humano  nascimtur  judicio,  et  iis  qui  nihil  credant 
quod  ratione  humana  non  percipiunt.  Crede  apostolo  cum 
dicit,  Numquid  injustitia  apud  Deum  ?  vohntati  ejus  quis  re- 
sistit  ?  Et,  Aimon  habet  figidus  potestatem  ex  eadem  massa 
facere  aliud  ms  in  houorem,  et  alkid  in  contiimeliam  ?  Noli 
quferere  causam  antecedentem  aliquam,  quae  voluntatem  Dei 
ad  quicquam  faciendum  commoveat;  sed  illam  intellige  et  crede 
priorem  esse  omnibus,  et  quse  ceteras  omnes  ad  agendum  con- 
citet. 

Audi  Augustinum  contra  Manicliseos  disputantem,  qui  cau- 
sam aliquam  ponebant  priorem  voluntate  divina,  et  quse  illam 
ad^  agendum  impelleret,  his  verbis :  "  Causas  voluntatis  Dei," 
inquit,  "  quserunt,  cum  voluntas  ejus  causa  sit  omnium  quae 
sunt :  si  namque  causam  aliquam  habet  voluntas  Dei,  est  ali- 
quid  quod  pr?ecedat  volimtatem  Dei ;  quod  dicere  nefas  est. 
Compescat  se  ergo  humana  temeritas,  et  id  quod  non  est  non 
quaerat,  ne  id  quod  est  non^  inveniat.  Voluntas  Dei  causa 
est  cceli  et  terrae,  et  ideo  major  est  voluntas  Dei  quam  coelum 
et  terra^"  Hsec  Augustinus.  Si  ergo  nulla  causa,  turn  propter 
opera  pi*?evisa  nee  miseretur  nee  indurat,  sed  solum  quia  vult, 
attestante  apostolo:  Non  ex  operibus^  sed  ex  wcante^  dictum 
est,  Major  serviet  minori:  et  priusquam  nati  essent,  et  boni 
aut  etiam  mali  quicquam  fecissent,  dixit,  Jacob  dilexi  et  Esau 
odio  habui.  Hie  conquiescendum ;  hie  non  disputandum,  sed 
clamandum,  0  altitudo  divitiarum,  Sfc.    Hsec  de  voluntate. 

Misertus  est  nostri  Deus  ante  jacta  fundamenta  mundi, 
eripiens  nos  e  massa  perditionis  in  qua  jacebamus  submersi,  et 
adoptavit  nos  in  filios  per  Christum  suum,  in  quo  et  nos  elegit 
ante  tempora,  ut  essemus  sancti  et  irreprehensibiles  coram  eo  : 
miseretur  etiam  et  quotidie  tanquam  pater  dispensans  nobis  sua 
dona  i)ro  sua  prudentia,  prout  novit  ea  nobis  fore  usui.  Ni- 
hil novum  tamen  donat;  sed  quod  pro  beneplacito  suo  nobis 
daturum  se  decrevit  in  Filio  ante  secula,  id  nobis  distribuit 
per  Spiritum  in  tempora.  Novit  infirmitatem  nostram  et  te- 
moritatem,  quam  inopti  sumus  ad  dispensandum  illius  dona  et 
consorvandum  :  rescrvat  ergo  sibi  thesauros  suos ;  et  cum  ad 
petendum  accedimus,  effundit  in  nos  quam  opulente. 

['  Ad  illam  ad  MS.    Ed.]  p  Deest  non  in  MS.    Ed.] 

P  De  Goncsi  contra  Munich.  Lil).  i.  c.  4.  Tom.  i.  i).  1049.  Paris. 
18.%-.     En.] 


DE    PR^EDESTINATIOXE. 


C7.- 


Haec  certitudo  prsedestinationis  nostne  per  Christum,  et  fixa 
sententia  Domini,  quia  decrevit  apud  se  quod  nobis  impertiret 
boni,  aut  a  Christo  alienatis  nobis  eveniret  mali,  (et  sic  quidem 
ut  nulla  de  causa  conmiutari  queat  quin  quod"*  statuit  fuit,  et 
quod  non  sit  statutum  non  fuit,)  alienum  videtur  nonnullis  a 
recepta  doctrina  et  orthodoxoruni  scriptis,  ut  ferri  non  queat. 
Veruni  qui  pncjudicatam  non  asserunt  sententiam,  longe  aliud 
percipient  ex  lis  qua;  dixero,  non  tam  quidem  e  cerebro  meo, 
quam  ex  sacratissimis  scripturarum  penetralibus  et  patrum 
voluminibus. 

A  patribus.  quod  illorum  auctoritas  plus  apud  nonnullos 
poterit  quam  Spiritus  Sancti  majestas  in  scripturis  suis :  (xre- 
gorius,  immensa  bona  ilia  descripturus,  quiie  nobis  Pater  per 
Filium  communicavit,  et  non  poenitendo  consilio  suo  et  im- 
mutabili  sententia  pra^destinavit,  in  haec  verba  prorumpit : 
'•  Nulla  qua?  in  hoc  mundo  hunt,  absque  omnipotentis  Dei 
consilio  veniunt :  nam  cuncta  Deus  sequutura  praesciens  ante 
secula  decrevit,  qualiter  per  secula  disponantur.  Statutum 
quippe  jam  est  homini,  vel  quantum  hunc  mundi  prosperitas 
sequatur,  vel  quantum  advei*sitas  feriat ;  ne  electos  ejus  aut 
immoderata  prosperitas  clevet  aut  nimia  adversitas  gravet. 
Statutum  quoque  est,  quantum  in  ipsa  vita  mortali  tempora- 
liter  vivat :  nam  etsi  annos  quindecim  Ezechiie  regi  ad  vitam 
addidit  onmipotens  Deus,  cum  eum  mori  permisit,  tunc  eum 
pi*icscivit   esse   moriturum.    ■  Per  prophetam  Dominus 

dixit,  quo  tempore  mori  merebatur :  per  misericordiam  vero 
illo  eum  tempore  ad  mortem  distulit,  quod  ante  secula  ipse 
|)rtescivit.  Nee  propheta  ergo  I'allax,  quia  tempus  innotuit  quo 
mori  merebatur ;  nee  divina  statuta  couNiilsa  sunt,  quia  ut  ex 
largitate  Dei  anni  vitie  crescerent,  hoe  quoque  ante  secula 
pra'fixum  fuit,  atque  spatium  vita?,  quod  inopinato  foris  est 
additum,  sine  augmento  in  pnescientia  fuit  intus  statutum.  *  " 
Potest  hoc  quoque  juxta  spiritum  intelligi ;  quia  nonnunquam 
in  virtuti])us  proficere  conamm*,  et  quiedam  dona  percipinuis, 
a  quibusdam  vero  repulsi  in  imis  jacemus.  Nullus  cnim  est,  qui 
tautum  virtutis  apprchendat.  quantum  dcsiderat,  quia  onmipo- 
tens Deus,  interiora  tliscernens,  ipsis  spiritalibus  profectibus 
modum  ponit,  ut  ex  hoc  quod  liomo  apprehendere  conatur  et 

I'  Dccst  fjuod  in  MS.     Ed.] 


676  TRACTATUS 

lion  valet,  in  illis  se  non  elevet  quae  valet.  Unde  Paulus,  in 
tertium  coelum  raptiis,  post  revelationem  non  valebat  esse  tran- 
quillus  et  intentatus\"  ne  extoUeretur.  Eursus  de  eo  disputans, 
quod  nullus  possit  niori  nisi  eo  ipso  momento  quo  moritur, 
plura  asserit  in  eandem  sententiam,  quae  et  utilia  et  jucunda 
sunt  lectu,  ego  tamen  tempori  consulens  singula  prsetereo. 
Alibi  sic  quoque  generaliter :  "  Quicquid  foris  futurum  est  in 
opere,  intus  jam  factum  est  in  prsedestinatione'.'' 

Advertite  per  Deum  quod  dicit,  hsec  sic  statuta  esse  ante 
secula,  quae  nobis  distribuit  per  tempora;  tum  quid  boni  et  mali 
sequeretm-  singulos,  tum  etiam  quamdiu  in  hoc  ergastulo  corporis 
viveretm*,  et  postremo  quantos  progressus  in  virtutibus  facere- 
mus,  quia  hsec  dividit  singulis  Spiritus  prout  vult.  Et  talia 
non^  sunt  dona  Dei  et  vocatio,  ut  eum  dedisse  aut  non  dedisse 
poeniteat :  sed  sic  omnia  moderatur  pro  prudentia  sua  tarn 
bene,  ut  melius  quicquam  excogitari  non  queat,  nee  aliter 
fieri  quam  sit  hodie  debebat.  Eadem  sunt  quae  docet  Evan- 
gelista,  quamvis  non  eisdem  verbis :  Passer  non  cadit  in  ter- 
ram^  S^c.  Capilli  capitis  vestri  numerati.  Conjicite  curam 
wstram  in  illum^  quoniam  est  illi  cura  de  whis.  Hsec  de 
misericordia. 

Quae  de  indm'atione  dici  debeant  aut  possint,  eo  videntur 
esse  duriora,  quia  non  credimus  ea  quae  de  voluntate  Dei  dixi- 
mus  esse  vera.  Putamus  hoc  esse  tyrannicum,  si  Deus  quae 
velit  faciat :  si  non  omnibus  aequaliter  dona  sua  dispartiat, 
acceptorem  personarum  fore  clamamus :  si  non  futura  merita 
vel  bona  vel  mala  respiciat,  et  ideo  vel  misereatur  vel  induret, 
injustum  esse  pronunciamus.  Si  quempiam  rejiciat  qui  nihil 
mali  sit  commeritus,  statim  culpam  omnem  in  Deum  rejicimus, 
et  auctorem  flagitiorum  nostrorum  contendimus ;  et  quia  quod 
Dominus  decrevit  facimus,  placemus  nobis  in  nostris  vitiis,  et 
peccata  recte  facta  dici  volumus.  Potius  de  tanta  majestate  sic 
eogitare  fas  est.  Deus  est :  quicquid  cogitat  bonum  est ;  quod 
facit  justum  est :  sapientiae  ejus  non  est  numerus :  nihil  ergo 
cogitari  melius  poterat.  Nos  tanquam  lutum  sumus  in  iUius 
manu :  injustus  esse  non  potest,  si  te  matulam  et  vas  in  con- 

['  Gregor.  Op.  Exposit.  in  Job.  Cap.  xiv.  Tom.  ii.  p.  313.  Antverp. 
161.5.  ubi  (juacdam  alitor  leguntur.     Ed.] 

[^  Ibid.  p.  71C.  in  Job.  xxxviii.  4,  ike.    Ed.] 
C*  Decst  non  in  MS.    Ed.] 


DE    PR.^iDESTINATIONE.  677 

tumeliam  fecerit,  quia  fif^ilus  est.  Caiisam  ne  quadras  cur  sic 
te  fecerit,  sed  admirare  tantam  prudentiam,  cujus  consilii  ratio- 
nem  in  faciendis  ro])us  perspicere  non  potes.  Potius  deplora 
cajeitatem  tuam,  quod  in  tantis  tcnebris  vei-saris,  quam  illius 
justitiam  culpes,  cujus  splendorcni  intueri  non  potes.  Desine 
humano  judicio  divina  consilia  metiri :  potius  te  intra  tuos 
limites  contine,  et  ne  causam  perquiras  quod  ita  te  fecerit,  sed 
ilium  cole  qui  te  ita  fecerit.  Nihil  tibi  debet :  age  perinde 
gratias,  si  quid  dederit ;  et  ne  obmuniiures,  si  non  tantum 
quantum  alii  acceperis :  respondet  enim  tibi,  Aiuice,  non  facio 
tibi  injuriam ;  nihil  ti])i  debui.  ne  succenseas  ergo  quod  plus 
aliis  quam  tibi  dederim.  E.^fne  oculus  tuns  malus,  quod  eqo 
hoii^fs  sum?  et  annon  Ucebit  mihi  facere  de  meis  quod  toluero^  et 
quibus  libuerit  impartire,  et  quibus  visum  fuerit  subtrahere? 
Tu^  Tiomo^  quis  es  qui  respondeas  Deo  ?  Disce  loqui  de  Deo  et 
sentire,  quemadmodum  ipse  in  scripturis  suis  per  Spiritum  suum 
loquitm* :  ne  time ;  si  sic  loquaris,  non  errabis,  nisi  novos  lo- 
quendi  modos  tibi  fingas.  Sic  dicit  Dominus  de  seipso :  quod 
tradit  in  reprobum  sensum ;  exc?ecat  cor  populi  ne  intelligant, 
et  aures  aj^gravat  ne  audiant ;  inducit  in  tentationcs  ;  indurat 
Pharaonem ;  odit  Esau  prius  quam  natus,  et  boni  quicquara 
aut  mali  fecisset ;  facit  vasa  quiedam  in  contumcliam ;  prae- 
cepit  Semei  maledictis  proscindere  et  lapidibus  impetere  David ; 
seducit  prophetas,  errare  facit,  indurat  cor  nostrum,  ne  timea- 
mus  ilium ;  immittit  spiritum  malum  in  Saul ;  abstulit  omnia 
bona  Job ;  voluit  occidere  filios  Heli ;  projicit  a  facie  sua,  et 
Spiritum  Sanctum  aufert,  obliviscitur  nostri ;  non  est  malum  in 
civitate  quod  non  facit ;  inunittit  spiritum  mendacem  in  pro- 
phetas Achab ;  pneparat  va.sa  ine,  scindit  regnum  Israel,  et 
dat  Jeroboam  impio :  moi's  et  vita,  bona  et  mala  a  Domino ; 
mittit  operationem  erroris,  ut  credant  mendacio. 

Htcc  et  multa  similia  eisdem  verbis  de  seipso  pronunciat 
Dominus.  Cur  ergo  timebimus  sic  de  illo  loqui,  quemadmodum 
ipse  nos  docuit  et  loqui  voluit  l  Stulta  est  pnidcntia,  qua 
Domino  placoro  studcmus,  cum  tristitiam  istanmi  rerum  s;epe 
lonitatc  verbi  mitigare  velimus.  Non  opus  habct  prudontia 
nostra  ad  tollenda  (juie  nol)is  videntur  esse  injusta.  Injustus 
es,  si  illud  ci  surripis  quod  illc  sibi  vindicat :  non  est  tam  otio- 
sus  aut  invidus,  ut  velit  uspiam  dcessc  suis  et  gubcrnationeni 
suarum  rerum  aliis  concredcrc.     Ne  nega  hicc  esse  vera,  quia 


678  TRACTATUS    DE    PR.EDESTINATIOXE. 

ratione  non  potes  capere  cur  sint^  vera :  satis  tibi  sit  quod  hsec 
dixerit,  et  sua  dici  voluit.  Nimis  negligens  suarum  rerum  esset, 
si  hsec  in  suo  regno  sine  se  fieri  permitteret:  omnia  non  poterat, 
si  h^ec  depellere  non  poterat  et  voluerit:  imbecillis  esset,  si 
haec  invito  illo  fierent :  sapientissimus  non  haberetur,  si  haec 
futura  ignoraret,  sed  fortuito  aut  in  ignominiam  Creatoris 
cederent.  Sed  qui  excitavit  Pharaonem  ut  in  eo  ostenderet 
potentiam  suam,  et  potest  et  vult  ex  summis  flagitiis  nostris 
summam  sibi  comparare  gloriam :  et  quae  a  te  percipi  non  pos- 
sunt,  cm*  fierent,  ab  illo  cm*  fiant  pervidentur  clarissirae. 

Proinde  cum  nuUus  voluntati  ejus  resistere  queat,  quse- 
cunque  fiunt,  eo  volente  fiant  est  necesse :  et  cum  omnia  quae 
vivimt,  moventur,  et  sunt,  ab  eo  vivunt,  moventur,  et  sunt,  et 
in  eo,  ab  ulla  actione  ille  abesse  non  potest,  sed  omnibus  agendi 
vires  subministrat. 

Plura  possem  et  vellem,  sed  plura  non  vellet  tempus. 

[1  MS.  sit.    Ed.] 


EPISTOLA   AD   ANDREAM    KINGSMILL. 


(MS.  Bodl.  Mus.  oo.  olim  i).) 

Gratia  et  pax.  Gratulatorias  tiias  Uteras  cuiu  primas  tiim 
postremas  grato  quo  decuit  animo  accepi,  et  magnas  ob  illas 
ago  gratias.  Perge  porro  in  bonis  litcris,  et  cursuni  quern 
cepisti  perficc.  Dominus  novit,  qui  has  tibi  dedit,  in  quern 
usnni  t\h\  subserviet.  Otium  tibi  suppetit,  ut  Latine  ot  Graece 
ad  nic  scriljas.  Negotia  mea  non  s«^pe,  in  initiis  terminorum 
(quos  vocant  jurisconsulti)  prsesertim,  vix  amicos  salutare, 
aut  de  rebus  gravioribus  pro  dignitate  cogitare  sinunt.  Da 
igitur  veniam,  si  non  qu?e  velles  aut  ego  exoptem  scribam : 
nam  defatigatus  ad  hccc  pauca  aceedo. 

Quod  Cicero'  de  Hercule  Prodico  scribit,  hoc  tibi  jam  ego 
sic  venire  ex  literis  sororis  tuic  intelhgo.  Tile  cum  in  viam 
voluptatis  amo'nam  ct  virtutis  asperam  incidissot,  qua  potissi- 
muni  ingrederctur,  dubitavit :  tu  num  in  contemptte  theolo- 
gisc  an  in  splendidie  jurisconsultorum  scientisc  scholam  te 
tradas,  ignoras.  At  bono  sis  aninio :  fidelem  habes  duccm  ct 
consultorem,  qui  ad  exoptatum  suum  propositum  te  deducet. 
Si  cut  cestrum  desit  sap  tent ia,  inquit  Jacobus,  petat  ah  eo 
qui  dat^  et  dahltnr.  In  veteri  lege  de  rebus  dubiis  consulc- 
bant  Dominum  per  sacerdotcm  :  is  indutus  Urim  et  Thum- 
mim,  (gonmiis  in  veste  sacerdotali,)  si  resplenduerint,  aggrc- 
diendum  confidenter  rcsponsa  ferebat.  Sic  tu,  Andrea,  avopiQi' 
prostratus  coram  Domino,  pete  ap-^iepea  \pic7Tov  ffacrepov' 
pulsa,  qujere ;  bcnignus  est  Dominus,  dabit,  aperiet,  invenies. 
In  qua  parte  splendescentem  Christum  ct  mentcm  tuam  niagis 
illustratam  videris,  in  illam  inclina ;  si  pcrturl)atam  et  dejec- 
tam  senseris,  dcvita :  nam  pacis  ct  consolationis  Deus  noster 
auctor  est. 

At  me  vis  aliquid  dicere  i  ^'is  cnim  certc,  ct  in  talibus 
non  libentcr  rcspondere  soleo.  Non  is  sum  c  cujus  consilio 
pendens,  neque  per  quem  in  alicpiid  certum  vitie  genus  tc  con- 

['  Dc  OfhdLs  1.  32.     Kd.] 


6S0  EPISTOLA    AD    ANDREAM    KINGSMILL. 

jicias :  sed  qiiimi  dicendum  est,  ingenue  quid  sentio  dicam. 
"  Dat  Galenus  opes,  dat  Justinianus  honores ;""  quod  vel  pueri 
norunt :  quid  Christus  ?  crucem  et  carceres.  Elige  jam  :  quid 
tibi  videtur  ?  Potes  cum  psalmista  dicere,  Elegi  abjectus  esse 
in  domo  Dei  magis  qiiam  Jiabitare  in  tahernaculis  peccatorwn  ? 
Si  potes,  sequere  :  sin  minus,  ora  ut  possis ;  est  enim  Domi- 
nus  exercituum  et  potens;  non  sinet  suos  milites  labescere. 
Proponunt  leges  nostrse  prsemia  quidem,  at  peritura;  sed 
Christus  coronam,  non  lauream  nee  auream,  sed  seternam. 
Consiliis  principum  intersunt  jm-isperiti;  at  theologi  Dei 
patrLs  mandata  deferunt :  imo  non  solum  secreta  illius  intel- 
ligunt,  sed  et  interpretes  illius  sunt,  ac  cum  eo  regnabunt, 
regesque  ipsi  erunt,  modo  prius  fideliter  serviant. 

Difficillima  est  hsec  deliberatio,  fateor,  de  deligendo  certo 
vitse  genere ;  sed  hsec  non  e  re  ipsa  nascitur  dubitatio,  sed  ex 
teipso,  vel  iis  quae  in  vita  contingunt :  nam  si  hsec  inter  se 
conferas,  iniqua  est  comparatio ;  et  tantum  hoc  illi  prseponde- 
rat,  quantum  coelum  terrae,  si  dignitatem  rei  subjectse  spectes. 
Divina  oracula  e  coelo  sunt  delapsa,  auctorem  habent  Deum 
ipsum :  majestas  eorum  tanta,  ut  vel  Satanam  ipsum  compri- 
mant ;  Veritas  ac  certitudo  talis,  ut  nee  fallere  nee  falli  queant; 
usus  tam  necessarius  in  omnem  eventum  vitse,  ut  sine  his  beate 
vivi  non  possit.  Mentem  in  coelum  sublevant:  doctorem  et 
interpretem  habent  Spiritum  veritatis  :  in  adversis  sunt  solatio, 
in  prosperis  t)rnamento.  Hsec  sola  mentem  perturbatam  pacare 
possunt,  mores  formare,  et  inexhaustos  fontes  misericordise  mi- 
seris  aperire' :  haic  ignaros  decent,  lapses  erigunt,  robustos 
confirmant:  ex  his  solum  salus  petenda,  Deus  invocandus; 
promissorum  certitudo  firmissima  ad  incitandum,  minseque 
gravissimae  ad  deterrendum  proponuntur.  Jura  humana  humi 
repunt,  ab  liominibus  inventa :  pro  varietate  loci  varia,  incerta, 
contentionum  fomes :  mentem  perturbant,  animum  abducunt 
a  moditatione  renim  coelestium  et  saluti  propinquiorum.  Quid 
Cyprianus  de  sui  temporis  legislatoribus  scripsit  ?  pete  ex  epis- 
tola  2. 1.  1 1 2.  Confer  cum  nostris  hac  tempestate,  et  num  illos 
supcrant,  adverte.  Non  hsec  dice  quod  leges  condemnem  aut 
eanim  studium,  sed  ut  quantum  inter  has  intersit  appareat. 
Sunt  quidem  leges  et  earum  interpretes  in  republica  bene  in- 

\}  MS.  reperire.    Ed.] 

[*  Ad  Donatum,  de  Gratia  Dei.  p.  5.  ed.  Fell.  Oxon.  1700.    Ed.] 


EPI3T0LA     AD    ANDREAM     KING3MILL.  681 

stituta  adeo  necessarisp,  ut  sine  his  constare  nequeat  neque 
pax  publica  consen'ari.  Non  ergo  de  dignitate  rerum  est 
aliqua  dubitatio. 

De  teipso  dubitas :  non  satis  iastnictus  tibi  videris ;  non 
bene  jacta  fiindamenta.  manus  illotie.  lingua  balbutieas,  elo- 
quentise  carentia,  animi  juveniles,  mysteria  profunda;  in  re- 
prehendendLs  principibus  pericula,  paupertas,  exilium,  ignes, 
equuleus,  et  malorum  omnium  tolerantia :  hsec  quidem  sunt 
quae  plurimos  deterrent,  hsec  causari  solent.  His  moti  Moses, 
Jeremias,  Jonas  legationem  Domini  detraetabant ;  at  \'ide 
quid  Dominus  responderit:  Qui  Jinxit  os,  et  illud  aperiet.  Si 
gloriam  illius,  non  tuam  quaeras,  dabit  os  et  sapientiam,  cui 
contradici  nequit.  Etiam  nostra  prsemeditatio  luculentum  coe- 
num  humanae  eloquentiae  majus  non  raundat,  sed  coinquinat. 
In  Hebraicis  tantos  progressus  si  feceris,  quantos  in  Grdecis 
et  Latinis,  raultis  non  opus  erit  interpretibus.  Timotheus  in 
ipsa  adolescentia  fit  episcopus ;  et  quantumcunque  sunt  ardua 
mysteria,  Spiritus  veritatis  omnem  dabit  intclligentiam.  De 
ferenda  cruce  si  dubites,  non  est  serens  supra  Dominum: 
communis  est  ha?c  fors  et  omnium  conditio,  ut  persecutionem 
patiantur  qui  pie  volunt  vivcre.  (Juamprimum  apostolos  emisit, 
prsemonuit,  Mitto  ros  sicut  orr.<  ia  nydio  Inponmi.  Ora  Domi- 
num^ ut  extrudat  in  messem ;  nam  volens  \ix  quisquam  exit. 

Non  te  pigeat  laboris  in  legibus  perdiscendis  impensi ;  nam 
vellem  et  ego  magna  j)ecunia  vel  minimam  partem  cognitionis 
tuae  redimere.  Magnam  conciliat  concionatori  benevolent iam, 
si  possit  de  jure  resj)ondere  aut  oppressis  consilio  adesse. 
Dominus  concessit  apostolis  vim  miraculorum  edendonun.  ut 
indocta  plebs  avidius  eos  audiret,  et  evangelium  libentius  in 
connn  animos  inHueret.  Sic  onim  sunt  afibcti  maxima  ex  parte 
omnes,  ut  facilius  credant,  faveant.  ament.  a  quo  beneficium 
expectant,  vel  quos  sibi  consilio  aut  auxilio  profuturos  sperant. 
Sic  ergo  tu  pro  sapient ia  tua  h^ec  utraquo  conjunge,  ut  ha»c 
pnesit,  ilia  prosit ;  hiec  sit  velut  doniina.  et  ilia  ancilla : 
flirt i vis  fjuibusdam  horis  sic  stude,  ut  et  illud  quod  hactenus 
imbibisti  de  legibus,  retineas,  adaugeas,  et  in  usum  pauponnn 
qui  consilio  carent  convertas;  et  maxinumi  quod  datur  tcmporis 
in  sacras  literas  imponde.  <}\\iA  si  Dominus  ut  publici'  pro- 
fitearis  leges  te  vocat  ad  annum  uinun  aut  alterum,  ne  contem- 
nas :  potes  enim  interim  in  Hebraicis  sic  proficcrc,  ut  paratior 


582  EPISTOLA    AD    ANDREAM    KINGSMILL. 

et  instriictior  ad  theologiam  accedas ;  et  annorum  accessio 
auctoritatem  secum  adferet.  Etsi  Dominus  ssepe  "  Vse""  intonat 
leo-is  peritis,  Pauliis  tamen,  ne  vocatio  rejicienda  putaretur, 
virum  Zeiiara  bonum  jurisperitum  reperit  quern  commendet. 

Qiic^ris  adhuc,  quos  auctores  et  historiographos  tibi  legen- 
dos  censeam.  E  veteribus  maxime  popularis  S.  Ohrysostomus, 
et  formando  concionatori  aceommodatissimus.  Contentiones 
illius  aitatis  aeutissirae  tractavit  Augustinus,  e  cujus  epistolis 
velut  compendium  totius  illius  doctrinse  hauries.  E  recentiori- 
bus  duo  sunt  clarissima  lumina  Calvinus  et  Martyr :  sed  ille 
exlex  est  et  devius,  attentum  petens  lectorem ;  hie  facilitate  sua 
fluit,  et  tamen  pondus  rerum  subtiliter  satis  inquirit.  Historise 
seriem  ab  Adam  ad  Christum  et  Jerusalem  subversam  deducit 
Josephus;  post  Christum  ad  papas  ^  Eusebius;  post  Gregorium 
Magnum  paparum  tyrannidem  succincte  et  satis  luculenter 
descripsit  dominus  Barnes  noster  et  Bate.  Chronographorum 
infinitus  est  numerus ;  sed  illis  per  otium  poteris  uti ;  et  inte- 
rim contextum  scriptura?  potissimum,  qua  lingua  conscribe- 
batur,  famiharem  tibi  facito :  sic  enim  per  omnes  scriptores 
inoffenso  pede  pervagaberis ;  et  quis  dexterrime  sit  interpre- 
tatus,  sine  errore  judicabis. 

Vides  quomodo,  quicquid  in  buccam  venerit,  calamus  er- 
rando  obliteravit :  sed  mallem  apud  te  loquendo  peccare,  quam 
tacendo  ingratus  haberi.  Saluta  fratres  tuos  meosque  adeo 
quam  potes  officiosissime  :  quod  tibi  in  hac  re  dictum  sit,  et 
illis  dictum  esse  puta :  et  quum  tres  unus  sitis,  his  unis,  qui 
et  unus  esse  vobiscum  velim,  vos  omnes  compellari  existimo. 
Commendatissimum  me  habe  domino  D.  Humfrey  et  domino 
Sampsono,  Bernardo,  et  omnibus  qui  Christo  bene  volunt. 

James  Pilkinton  the  bishop  of  Duresmes 
lettre  to  his  brother  in  law  Andrew 
Kingsmill,  fellow  of  Allsoules 
College,  in  Oxon.  1564. 

[_^  ^IS.  ad papaa pod  Grcfjorium  Magnum  Eusebius;  paparum.   Ed.^ 


NOTES. 


NoTK  A.    Page  141. 

On  the  passage  of  Tertullian  cited  in  the  note  a  recent  Editor  re- 
marks: Totum  hoc  descripsit  Eusebius,  et  hist,  suae  eccles.  ii.  2.iuseruit. 
Narrat  idem  Scverus  et  ^lius  Lampridius:  Tanaq.  Faber  tomo  ii.  Epist. 
12.  multis  evincere  conatur,  deccptuni  esse  Tertiillianum,  veritateraquc 
hujus  rei  elevat.  Argumentis  quatuor  utitur:  Quod  liistoria  ex  libro 
supposito  sit  hausta,  Actis  Pilati  scihcct.  Quod  rcligionis  curam  nullam 
gesserit  Tiberius,  undo  Suetonio  dicitur  circa  deos  no  rellgioncs  ncyligen- 
tior.  Quod  senatus  Romanus  sub  Tiberio  ad  vilissimam  adulationem 
prolapsus,  ne  hiscere  quidem  contra  principem  ausus  fuisset.  Quod  ex 
chronologia  pateat,  christianum  nomen  eo  tempore  vix  notum  Roma? 
fuisse.  Quibus  adde  infensum  potius  Tiberium,  ut  Judiro,  ita  et  christi- 
ano,  nomini  fuisse,  ut  clare  patet  ex  Sueton.  cap.  xxxvi.  ubi  per  .similia 
ftectautes  nuUi  nisi  cliristiani  intelligi  possunt. — See  TertulHan.  Semler. 
Tom.  VI.  Ind.  v.  Tihcniis,  Habc  Magd.  1825. 

Tlie  passage  of  Eusebius  is  as  follows  : 

at  Ct]  Tt]<:  irapuco^ov  tov  wft)T;/oo<:  tifiwv  avufrracrciof:  Tt  KUi 
tiv  ovpavov^  ai/a/\»7\//-co)9  to??  ttXcio-toi^  tjcr]  TreptfiotjTov  KudeaTiaa-tj^f 
TTCiXaiov  KCKpaTtjKOTo^  l6ov<:  TO??  TU)U  edutov  upyovai  ra  irapa  (T(pl(Ti 
KixivoTOfxovfUva  T(o  Tr}v  iSatTiXeiov  apyt]v  eiriKpUTovvTi  crtjua'iueiVy  a)9 
uv  fitjcev  avToif  ciactcpacrKoi  tmu  "/ivo/ievoJUy  tu  trepi  t»;?  €k  veKpmv 
(tuaaTuacu)^-  tov  ScoT./jm  iifiiav  \}}(rou,  elf;  Tai/rac  »)ci/  ku6  o\»;«j 
Yla\ai(rTiur]f:  /iefSotjiievu,  YIiXcitoo  'VifStpito  (SaaiXeT  koiuovtui'  ojv  tmV 
T£  aXXat:  avTov  irvdufxcvo^  repciTcia^,  Kai  w^  oti  uctu  davciTou  en 
vQKpuiv  ai/atrrac,  rict]  Qio^  eii'cti  trapa  to??  xoXXoi<:  eireTTicrTtvTo,  Tor 
Ce  'Vifiipiov  uveveyneTu  fxev  t»/  ffv/KXyfru^^  eKelutjv  t  aTrwcran-Sai  vy)aa-i 
TOV  Xoyuu,  Tio  fiev  cokciv,  oti  fxt]  trpoTCpov  avTtj  tovto  coKifxarrcifra 
»/»/,  TTuXaiov  i/o/xoi/  KiKpaTrjKOTOf:,  fxif  aXXcoK  Tiva  irupa  1  tafiaioi^ 
veoiroieTffduiy  fitj  ovy\  yj^tjipot  kcu  coyixaTt  (rvyKXtjTov,  t?/  (  aXtjdctn, 
OTI  fXtjCe  Trj'i  €^  av6pu)7rtt)i>  etriKpi(T£(a^  tc  kcu  (TvrrTuaco)^  »/  (TWTtjpiof, 
TOV  deiov  K»/ou7/i«To?  cccTto  CicarrnaXta.  TavTfj^  c  ovv  (i7rMaan€vt]<: 
TOV  irpofrdyyeXSevTu  weni  tov  ^u}Ttjpo<:  tjiiwu  Xoyov  rr/v  Vtafiu'iuv 
lSovXt}<^,    Toi/     VifttpioVf    tji'    K(i\    irpoTcpov    ci^€    yvui)ii]v    TtipiitravTn, 

fXrjOeV    UTOTTOV    KUTU     Tf/C     TOU     \pl(TTOU     ClCa<TKaAia?     iTriV01}(T(H.     TQVTa 

'VcDTvXXiavo'iy    Toi*c     Vtajxiinav    voftov^    »/k-pi/3o)K'a)<r    avijp,    t«    tc   aXXa 
ti'Cofoc,    K-(C(    Toav   lutXiaTd   ctti   'Vwfit]<^    XufXirptiiVy    k.  t.  X. 

He  then  ])rocccds  to  quote  the  jui-iSiigc  of  Tertullian  cited  in  the 
note. 


684  NOTES. 

A  modem  writer,  Mosheim,  states  the  position  of  the  question  in  the 
following  terms : 

Ex  imperatoribus  Tiberius  Christum  inter  populi  Romani  deos  co- 
optare  voluissc,  at  senatu  resistente  baud  potuisse,  fertur.  Quod  licet 
multis  hodie  parum  videatur  probabile,  sunt  tamen  egregii  viri,  qui, 
magnis  ducti  rationibus,  licere  sibi  his  accedere  negant.  Institutionum 
Historige  Eccles.  Sec.  i.  cap.  iv. 


Note  B.    Page  142. 

A  full  account  of  this  circumstance  is  given  by  Hottinger : 
Constantiae  vero  documenta  dedit  [Zuinglius]  luculentissima,  quando 
nullis  vel  pontificum  promissis,  vel  pontificiorum  minis  aut  insidiis  a 
proposito  terreri  potuit.  Promissiones  Pontificis  liberalissimas  fuisse, 
vel  spem  saltem  non  obscuram  lautioris  conditionis  factam,  probat  Adri- 
ani  VI.  Breve,  quod  vocant,  an.  Chr.  1523.  d.  23  Januarii  ad  Zuinglium 
scriptum.  Archet^7)on  in  bibliotheca  adhuc  publica  asservatur;  ecty- 
pum  ita  sonat:  "  Dilecte  fili,  salutem  et  apostolicam  benedictionem : 
Remittimus  venerabilem  fratrem,  Ennium,  episcopum  Verulanum,  Prae- 
latum,  domesticum  nostrum  et  apostolicae  sedis  nuntium,  hominem  pru- 
dentia  et  fide  praestantem,  ad  istam  invictam,  nobisque  et  huic  sanctae 
sedi  conjunctissimam  nationem,  ut  de  maximis  rebus  nos,  eandem 
sedem,  totamque  christianam  rempublicam  concernentibus,  cum  illa^ 
agat.  Licet  autem  ei  dederimus  in  mandatis,  ut  ea  communiter  cum 
omnibus  et  publice  tractet ;  tamen  cum  de  tua  egregia  virtute  specialiter 
nobis  sit  cognitum,  nosque  devotionem  tuam  arctius  amemus  ac  diliga- 
mus,  ac  peculiarem  quandam  in  te  fidem  habeamus,  niandavimus  eidem 
episcopo,  nuncio  nostro,  ut  tibi  separatim  nostras  literas  redderet,  nos- 
tramque  erga  te  optimam  voluntatem  declararet.  Hortamur  itaque 
devotionem  tuam  in  Domino,  ut  et  illi  omnem  fidem  habeas^;  et  quo 
nos  animo  ad  honores  tuos  et  commoda  tendimus,  eodem  tu  in  nostris 
et  dictae  sedis  apostolicae  rebus  procedas,  de  quo  gratiam  apud  nos 
invenies  non  mediocrem.  Datum  Romae,  &c"  Eadem  epistola  inserta 
est  TTpoauyiroypaipia  Zuinglianae,  a  Myconio  editae,  et  Epist.  Zuing.  et 
Q^colamp.  praefixae;  cui  editor  subjungit:  "Has  literas  propterea  nolui 
nescires,  ut  constaret,  si  gratiam  hominum  quam  gratiam  Dei  maluisset 
Zuinglius,  quantusnam  esse  potuisset.  Non  enim  ad  hunc  solum  Papa 
scripserat,  verum  etiam  ad  eximium  D.  Franciscum  Ziggium,  ut  sibi  et 
scdi  apostolicae  virum  lucrifaceret.  Dumque  rogitarem  a  Francisco,  quid 
pro  illo  pollicitus  cssct  Papa,  serio  respondit,  '  Omnia  certe  prater  sedem 
papalem'."  Ipse  etiam  Zuinglius  an.  Chr.  1.523.  pracceptori  suo,  Thomae 
Witcnbachio,  postquam  dolorem  suum  expectorasset,  quod  praeteritis 
sctatilms  t('m])us  suum  non  melioribus  impendissent  studiis,  pauloquc 
fusius  suam  de  cocna  Domini  mcntem  apcruisset;  indicavit,  "Pontificem 
conatum  esse  se  a  proposito  avocare,  magnis  oblatis  poUicitationibus ;  se 

P  Hottinger  concernentem  cum  illo,  Myconius  concernentem  cum  ilia.    Ed.] 
['  Hottinger  habcads,  Myconius  habcait.    Ed.] 


NOTES. 


685 


interea  constanter  docuisse  Papam  esse  Antichristum."    J.  H.  Hottiiiger. 
Histor.  Eccles.  Nov.  Test.  Sec.  xvi.  Pars  ii.  p.  233,  ike.    Tiguri,  IGOo. 

The  passage  cited  from  Myconius  will  be  found  in  his  Letter  De  Vita 
et  Obitu  H.  Zuinglii,  prefixed  to  the  Epistola;  Doctonim  Virorum,  qui- 
buscum  Eucharistiae,  &c.  fo.  »/.  4.  Basil.  1548. 

Note  C.    Page  570. 

Haec  est  rescriptio  sancti  Hulderici  eiiiscopi,  in  qua  Nicolao  papse,  de 
continentia  clericorum  non  juste,  sed  impie,  non  canonice,  sed  indiscrete 
tractanti,  ita  respondit : 

Nicolao  Domino  et  patri  pcrvigili,  sanctae  Romance  ecclesia?  provlsori, 
Huldericus  solo  nomine  episcopus  amorem  ut  filius,  timorem  ut  servus. 

Cum  tua,  O  pater  et  doraine,  decreta  super  clericorum  continentiam 
nuper  milii  transraissa  a  discretione  invenirem  aliena;  timor  quidam 
turbavit  me  cum  tristitia :  timor  quidem  propter  hoc,  quod  dicitur  pas- 
toris  sententia,  sive  justa  sive  injusta,  timenda  es.se;  timebam  enim 
infirmis  scripturae  auditoribus,  qui  vel  justa  vix  obediunt  sententia?,  ut 
injustam  couculcantes  liberc,  onerosa,  imo  importabili  pastoris  praevari- 
catione  prseccpti  se  obligarent :  tristitia  vero  vel  compassio,  dum  dubi- 
tabam  (jua  ratione  membra  cavere  possent,  capite  suo  tam  gravi  morbo 
laborante.  Quid  enim  gravius,  quid  totius  ecclesise  compassione  dignius, 
quam  te,  summa;  sedis  pontificem,  ad  quem  totius  ecclesiae  spectat 
examen,  a  sancta  discretione  vel  minimum  exorbitarc  ?  Non  parum 
quippe  ab  hac  deviasti,  dum  clericos,  quos  ad  continentiam  conjugii  mo- 
nere  debebas,  ad  hanc  imi)eriosa  quadam  violentia  cogi  volebas.  Num- 
quid  enim  mcrito  communi  omnium  sapientum  judicio  hicc  est  violentia, 
cum  contra  evangelicam  institutionem  ac  Sancti  Spiritus  dictationem  ad 
privata  aliquis  decreta  cogitur  exequenda? 

Cum  igitur  plurima  veteris  ac  novi  tcstamenti  suppetant  exempla, 
sanctam,  ut  nosti,  discretionem  doccntia,  tu«e  rogo  ne  grave  sit  patcrni- 
tati,  vel  ])auca  ex  pluribus  liuic  i)agina.'  interseri.  Dominus  quidem  in 
veteri  lege  sacerdoti  conjugium  constituit,  quod  illi  postmodum  inter- 
dixisse  non  legitur.  Sed  in  evangelio  loquitur:  Sunt  euniuhi,  qui  ne. 
vastraverunt  propter  regtium  eo'lorutu  ;  sed  non  oninea  hoc  verbum  capi- 
unt  :  qui  potest  capere,  capiat.  Quajjropter  apostolus  ait :  De  virgini- 
bug  prcEceptum  Domini  non  Imbeo,  eontsilium  auteni  do.  Quod  etiani 
juxta  pra'dictum  Domini  non  omncs  lioc  consilium  capcre  posse  con- 
sideras;  sed  multos  ejusdcm  c«insilii  assentatorcs,  honiinibus,  non  Deo, 
pro  falsa  specie  contincntite  placere  volentes,  graviora  vides  committere, 
patrum  scilicet  uxores  subagitare,  masculorum  ac  pccudum  amplexus 
uon  abhorrcn.?:  ne  morbi  hujus  aspersionc  ad  usque  pestilcntiam  conva- 
lescente,  nimirum  status  labeiactctur  ecclesiie  totius,  propter  fornica- 
tionem,  dixit,  unuaquisque  ttuani  uxornn  hubeat.  Quod  specialiter  ad 
laicos  i>ertim're  iidem  mcntiuntiir  liypocrita- :  qui,  licet  in  »iu(»vis  wuic- 
tlssiuio  ordine  constituti,  tdieni:»  revcra  uxoribus  nou  «lul>iiant  abuti. 
Et  quod  ilendo  ccrnimus,  unme8  in  uupradictis  ii&*viunt  sceleribus.  Hi 
nimirum  nou  scripturom  rccte  iutullexerunt,  cujus  muiuillam  cjuiii  durius 


686  notes!. 

presseve,  sanguinem  pro  lacte  biberunt.  Nam  illud  apostolicum,  Unus- 
(}ni<ique  siKun  habeat  luorem,  nullum  excii)it  vere  nisi  professorem  con- 
tinentiae,  vel  cum  qui  de  continuanda  in  Domino  virginitate  prsefixit. 
Quod  niliilomiuus  tuam,  pater  venerande^  condecet  strenuitatem,  ut  om- 
nem  qui  tibi  manu  vel  ore  votum  faciens  continentiae  postea  voluerit 
npostatare,  aut  ad  votum  exequendum  ex  debito  constringas,  aut  ab 
omni  ordine  canonica  auctoritate  deponas:  et  hoc  ut  viriliter  implere 
sufficias,  me  omnesque  mei  ordinis  viros  adjutores  habebis  non  pigros. 
Verum  ut  hujus  voti  nescios  omnino  scias  non  esse  cogendos^  audi  Apos- 
tolum  dicentem  ad  Timotheum :  Opoi'tet,  inquam,  episcopum  irreprehen- 
sihUem  esse,  uniiis  iixoris  virum.  Quam  ne  quis  sententiam  ad  solam 
ecclesiam  verteret,  subjunxit :  Qui  autem  domui  suce  p7'(Besse  nescit,  quo- 
modo  ecclesicp  Dei  diligentiam  habehit?  Similiter,  inquit,  diaconi  sint 
unins  uxoris  viri,  quifiliis  suis  bene  prcesint  et  suis  domibus. 

Hanc  autem  uxorem  a  sacerdote  benedicendam  esse,  sancti  Sylvestri 
papse  decretis  scio  te  sufficienter  docuisse.  His  et  hujusmodi  Sanctis 
scripturae  sententiis  regulae  clericorum  scriptor  non  immerito  concordans, 
ait :  "  Clericus  sit  pudicus,  aut  certe  unius  matrimonii  vinculo  faedera- 
tus."  Ex  quibus  omnibus  veraciter  colligit,  quod  cpiscopus  et  diaconus 
reprehensibiles  notantur,  si  in  mulieribus  multis  dividuntur:  si  vero 
unam  sub  obtentu  religionis  abjiciunt,  utrumque,  scilicet  episcopum  et 
diaconum,  sine  graduum  differentia,  hie  canonica  damnat  sententia : 
"Episcopus  aut  presbyter  uxorem  propriam  nequaquam  sub  obtentu 
religionis  abjiciat:  si  vero  rejecerit,  excommunicetur ;  et  si  perse vera- 
verit,  dejiciatur."  *     *     *     * 

Sunt  vero  aliqui,  qui  sanctum  Gregorium  sua?  sectse  sumunt  adjuto- 
rium :  quorum  quidem  teraeritatem  rideo,  ignorantiam  doleo.  Ignorant 
cnim  quod  periculosum  hujus  haeresis  decretum,  a  S.  Gregorio  factum, 
Londigno  poenitentiae  fructu  postmodum  ab  eodem  sit  purgatum  :  quippe 
cum  die  quadam  in  vivarium  suum  propter  pisces  misisset,  et  allata  inde 
plus  quam  sex  millia  infantum  capita  videret,  intima  mox  ductus  poe- 
nitentia  ingemuit,  et  factum  a  se  de  abstinentia  decretum  tantae  caedis 
causam  confessus,  condigno  illud,  ut  dixi,  poenitentiffi  fructu  purgavit  ; 
suoque  decreto  prorsus  damnato,  apostolicum  illud  laudavit  consilium, 
Melius  est  nubere  quam  uri :  addens  ex  sua  parte,  "  Melius  est  nubere 
quam  mortis  occasionem  praebere." 

The  whole  of  the  letter,  of  which  the  above  (being  the  original  of  the 
bishop's  citation  in  ]).  o08-70.)  forms  about  one  half,  is  contained  in  a 
little  volume  published  at  Basil,  anno  1555,  consisting  of  various  treatises 
against  the  papacy,  and  entitled  Antilogia  Papa:  hoc  est,  De  corrupto 
Erelesia*  statu,  et  totius  Cleri  Papistici  perversitate,  Scripta  aliquot  vete- 
rum  aiithorum,  ante  nnnos  plus  minus  ccc.  et  interea :  nunc  primuni  in 
iKcem  ernta,  et  ab  interitii  vindicata.  At  the  end  of  the  letter  is  subjoined 
the  following  note :  "  Inventa  est  haic  epistola  in  quadam  bibliotheca 
opi)idi  Veteris  Aqua',  Gcrmanice  Altuuatter,  in  Hollandia,  inferioris  Ger- 
manitt.'  provincia."     Its  heading  is  as  follows : 

"  Ki)istola  Divi  Hulderichi,  Augustensis  cpiscopi,  adversus  constitu- 
tioncm  de  cleri  cielibatu,  plane  referens  apostolicum  spiritum:  quam  cum 


NOTES. 


687 


-Sneas  Sylvius,  tituli  sanctae  Sa])Insc  presbyter  cardinalis,  ac  Sencnsis 
episcopus,  in  sua  Germania,  cum  Augusta?  Vindclica?  mentionem  facit, 
incessat,  libuit  hie  subjicere:  judicium  esto  apud  lectorcm,  veri  et  pub- 
licse  utilitatis  amantem.  *Transimus/  inquit,  'Campidonam  et  Mcmmin- 
gam,  illustria  oppida:  Augustam  Vindelicam  (sanctus  Udalricus  huic 
pr^esidet,  qui  papam  arguit  dc  concubinis)]ad  Lycum  fluvium  jaccutem:' 
qui  vixit  anno  nongentesimo,  setatis  suae  lxxxiii." 

The  passage  of  yEneas  Sylvius  is  in  his  Descriptio  de  Ritu,  Situ,  Mori- 
bns  et  Couditione  Germankc,  and  will  be  found  in  p.  1053  of  his  works, 
Fol.  Basil.  lo71.  wliere  liowever  the  concluding  words  of  the  above, 
qui  vixit,  &c.  are  not  found.  But  Chemnitius,  quoted  by  Bishop  Hall, 
states,  that  ".Eneas  Sjdvius  writes  him  to  have  died  anno  900,  and  in  the 
year  of  his  age  83."  (It  cannot  1)C  doubted  that  vlrit  is  an  error.)  See 
Bishop  Hall's  Honour  of  the  Married  Clergy,  Book  in.  Sect.  ii.  In  that 
and  the  following  section  the  bishop  vindicates  the  genuineness  of  the 
letter  against  the  cavils  of  his  popish  adversary-,  summing  u])  the  argu- 
ment for  it  in  the  following  particulars:  "Whereas  tlieir  own  cardinal, 
jEneas  Sylvius,  almost  two  hundred  years  ago,  mentions  it,  and  reports 
the  argument  of  it ;  whereas  it  is  yet  extant,  as  Illyricus,  in  the  libraries 
of  Germany ;  whereas  Hedio  found  an  ancient  copy  of  it  in  Holland  ;  and 
our  Jolm  Bale,  Archbishop  Parker,  Bishoj)  Jc^vell,  John  Fox,  had  a 
copy  of  it,  remarkable  for  reverend  antiquity,  in  aged  parchment,  here 
in  England,  which  I  hope  to  have  the  means  to  produce  ;  whereas,  lastly, 
the  very  style  imi)ortcth  age." — ^Vhile  thus  vindicating  the  letter  itself, 
the  bishop  further  remarks  on  one  i)articular  in  it  which  has  been  made 
a  ground  of  objection:  "As  for  the  number  of  children's  heads,  I  can 
say  no  more  for  it  tlian  he  can  against  it.  This  history  shall  be  more 
worth  to  us  than  his  denial.  But  this  I  dare  say,  that  I  know  persons 
both  of  credit  and  honour,  that  siiw  betwLxt  fifty  and  threescore  cast  up 
out  of  the  little  mote  of  an  abbey  where  I  now  live.  Let  who  list  cast 
up  tlie  proportion."  lb.  Sect.  iii. — Errors  in  numbers  are  of  sucli  obvious 
occurrence,  that  they  can  seldom  seriously  aft'ect  the  tredit  of  an  ancient 
document. 


ADDENDUM. 

P.  26.  Pambo.  The  circumstance  here  recorded  of  him  will  be 
found  in  Socrates,  Eccles.  Hist.  Lib.  iv.  c.  23.  llaf^f^o}  he  aypdixnuTOfi 
101/  TrpoarjXde  tivi  eTr\  tw  didaydrjvai  xj/aXaov.  aKOv<ra<s  ce  tov  Trpu)" 
Tov  (TTiyov  TOV  Xtj  "yj/aXixov,  tov  XeyovTO<;,  EtTra,  (pvXa^u)  ra?  ooou? 
fxov,  TOV  fxrj  afxapTaveiv  fie  ev  jXwa-crr]  p.ov'  devTepov  aKovaai  p.t] 
aveyofxevo^  ave')^o)pr]<Tev,  apKeTcrOai  (pvicra^  tovtco  tw  evi  o"Ti^u),  eav 
^vvr]6(a  ep'yot}  avTov  eKfxadeTv.  eyKuXea-avTO^  Ce  tov  TrapaBeBtoKOTO? 
TOV  (TTi-^ov,  CiaTi  e^afxtjuiaiov  iTapaopafXovTOfi  tov  ypovov  fxr]  ew- 
puKei  avTov,  aireKpivaTO  oti  tov  \l/^aXfjLov  tov  (TTiyov  ovttw  t(o 
epyio  e^efxadov.  fxcTU  rai/ra  de  ttoAAou?  eTrijiiov^i  ypovov^,  irpo^ 
Tiva  Tuv  yvu}pip.(av  epuiTtjaavTa  el  tov  (TTiyov  e^efxadev,  Ej/  oXoi^, 
e(pr],  evveuKaldeKa  ereo-t  fxoXi^  avTov  "npuTTeiv  e^efxadov. 


ERRATUM. 


In  p.  486,  the  figures  in  the  margin  are  misplaced.  The  XIII.  should 
be  where  the  XIV.  now  stands,  opposite  "  all  liberty  used,"  and  the  XIV. 
should  be  removed  five  lines  lo:ver.  These  figures  and  the  accompany- 
ing marks  of  quotation  are  to  indicate  the  corresponding  sections  of  the 
bishop's  Confutation. 


INDEX. 


A. 


Abbeys,  hospitality  of,  CIO;  gluttony, 
ice,  ib. 

Abdia,  meaning  of,  2UI;  some  tliink 
him  tlie  same  as  Ahab's steward,  217- 

Abel,  a  chosen  vessel,  lfi8. 

Abimelech,  4')1. 

Abraham's  faith,  352, 

Absalom,  289,  309. 

Absolution,  general  and  particular, 
131. 

Acta  Conciliorum,  19,  22,  029, 

Actius  Sincerus,  33fJ. 

Adam,  meaning  of,  94,  9a,  219;  sup- 
posed to  be  buried  in  Jerusalem, 
373;  his  fall,  447. 

Adelme,  bishop,  ")90. 

Adonibezec,  2.')7. 

Adrian,  the  emperor,  built  /Elia,  *}7-} 
37.^. 

Adrian   IV'.  pope,  his  arrogance,   22. 

\'I.  his  offers  to  Zuingle,  142, 

^lla,  the  city  built  by  Adrian  in  i)lace 

of  Jerusalem,  372. 
yl'neas  ."Sylvius   (see  Pius   II.  pope.) 

»;a7. 

Affections  in  religion,  divers  good, 
127;  of  the  mind  shewn  in  the  face, 
292,  312;  must  be  kept  under,  313. 

Aga,  St,  (Agatha's)  letters,  177,  ^3(1, 

im. 

Agathon,  (»42. 

Agesilaus,  429. 

Agrippa,  troubled  at  Paul's  preaching, 
141. 

Ahasuerus,  king,  husband  to  Esther, 
14  ;  raised  up  to  punish  the  Jews,  37. 

Ahithophcl,  242. 

Alexander,  his  visit  to  Jerusalem,  fi9, 
1411;  appealed  from,  *M ;  his  answer 
to  Darius,  U<7;  punishment  uf  Ues. 
sus,  iKil. 

Alexander,  pope,  (101. 

Alleluia,  not  used  by  papistH  at  fune- 
rals, 320;  anciently  used,  321,  M3. 


Altar  of  the  Holy  Ghost,  433,  ri39; 
altars,  use  and  meaning  of,  r)47. 

Ambrose,  loi;,  381,  409,  491,  507,  543, 
54(J,  5r>(J,  56f;. 

Ammonites,  409. 

Analogy  between  David  and  Christ, 
371-2;  Adam  and  Christ,  374  ;  ihe 
earthly  and  heavenly  Jerusalem, 
37:.. 

Anastasius,  pope,  001. 

Angels,  134;  happinessof,  01.  Angel, 
a  piece  of  money,  429. 

Anger,  when  good,  391,  477;  a  hind 
of  madness,  408  ;  sin  of,  478. 

Ansegisus,  ap.  Baluz.  Capit.  rt30. 

Anselm's  letter  to  Walerani,  ,"i38,  020; 
forbids  priests'  marriages,  571?  ''88  ; 
pope  Paschal's  letter  to  him,  ,'•72; 
his  letter  to  his  archdeacon,  573 ; 
accused  for  acknowledging  pope  Ur- 
ban, 589. 

Anthems  in  .St  Paul's,  483  ;  why  in  the 
steeple,  529. 

Antilogia  Papa;,  080. 

Antiochus  Epiphanes,  4,  fl8. 

Antiquity  to  be  followed,  tliat  of 
Christ  and  his  apostles,  579. 

Antony,  the  monk,  140. 

Apostles,  their  faith,  352 ;  tlie  true 
fathers,  to  whose  steps  we  should  re- 
turn, 015. 

Apostolical  Canons,  SCO,  029. 

Apparel,  costly,  55,  50;  love  of,  re- 
proved, 380—7. 

Appose,  pose  or  question,  lOU. 

Arches,  court  of,  540. 

Arius,  his  death,  29. 

Artaxerxes,  name  of  Persian  kings,  14, 

307. 
Ascham's  Toxophi/iis^  421*. 
Astronomers  censured,  17,  H^ 
Alhanasius,  440. 
Augustine,  139,  144, 158,  208,  209,  28(;, 

320,  471,  474,  475,542,  557,  575,  012, 

017,  020,  032,  041,  001,  O74. 
Augustine,    missionary    to    England, 

482,  483,  515;    hi*   rtcci)tion,  5H;; 

44 


[PII.KI.NGTO.V.J 


cm 


INDEX. 


his  letter  to  Gregory,  r>17;  his 
christening,  518  ;  England  declined 
from  his  steps,  522;  established  mass 
and  seven  sacraments,  618. 

Aurelius,  Marcus,  280. 

Authority,  how  it  began,  125. 


B. 


Babel,  tower  of,  30,  231. 

Babylon,  greatness  of,  231  ;  country 
of,  &c.  281,  &c. 

Babylonian  captivity,  Romish  slavery 
compared  to,  4,  277  ;  Babylonians' 
cruelty  to  the  Edomites,  235,  &c. 

Badge,  pricked  on  the  sleeve,  35fi. 

Bale,  ii. 

Baptism,  of  faithful  ministers  to  be 
preferred  to  that  of  papists,  171 ; 
sin  after,  448;  our  vows  in,  021. 

Baronius,  76. 

Basil,  fell  by  an  earthquake,  007. 

Bayard,  a  horse,  010. 

Beasts,  their  disobedience  reminds  us 
of  our  sin,  91. 

Becket,  Thomas,  canonized,  19;  his 
service,  535,  536,  557 ;  accused  be- 
fore the  pope,  589;  quarrel  with 
Henry  II.,  640. 

Bede,  447,  512. 

"  Behold,"  its  use,  72,  225,  459. 

Benedict  IX.  pope,  002. 

Bene't,  St,  80,  550. 

Bernard,  158,  445. 

Billingsgate,  345. 

Bishop's  office  laborious,  30,  494,  604; 
blessings,  64;  popish,  82,  197,  003; 
church  committed  to  government  of, 
482,  488;  succession  of,  485;  their 
authority,  what,  488;  spiritual,  in 
doctrine  and  discipline,  491 ;  how  to 
be  executed,  492;  their  temporal 
authority  derived  from  the  prince, 
ib. ;  grounds  of  their  superiority, 
493 ;  Universal,  a  cursed  name,  519 ; 
popish,  their  oath  to  the  pope,  555  ; 
protestant,  impoverished  by  their 
predecessors,  592,  594-5 ;  by  tradition 
of  the  apostles,  005. 

Bishoping,  confirmation,  553. 

Blasphemy,  law  of,  301. 

Body  and  blood  of  Christ,  how  receiv- 
ed in  the  Lord's  supper,  552. 


Bohemians,  came  to  England  to  hear 

Wicklifie,  054. 
Boniface,  made  pope  by  Phocas,  76, 


321, 


VIII.  pope,  18. 


Bonner,  called  a  butcher,  361,  400, 
687,  623. 

Boulogne  won,  70,  86. 

Bow,  great  importance  of,  in  war,  428. 

Brast,  brust,  burst,  264. 

Brent,  brinning,  burnt,  burning,  481. 

Brether,  brethern,  brethren,  233. 

Brother,  how  used  in  scripture,  187, 
288. 

Bucer,  dug  up  from  his  grave,  65 ;  his 
disinterment  and  restitution.  651 ; 
his  learning,  ib. ;  his  doctrine,  655. 

Builders  of  God's  house  must  seek  his 
glory,  363;  must  not  fear  mockers, 
365;  blessedness  of  being  one,  366; 
will  have  no  fellowship  with  hypo- 
crites, 367. 

Burials,  out  'of  the  church  or  church 
yard,  64;  place  of,  316;  three  rules 
for  burials,  317-8 ;  comely  order  in, 
318;  in  the  English  service,  543. 

Burning  of  St  Paul's  cathedral,  cir- 
cumstances of,  481 ;  a  warning,  483, 
648;  whether  by  lightning  or  by 
accident,  ib. 

Buskle,  pTepare,».353. 


C. 


Cassar,  Julius,  280,  451. 

Calais  lost,  70,  86. 

Calendar,  of  the  Roman  church,  15, 
19. 

Canaanites,  what,  268. 

Canterbury  burnt,  607. 

Canute,  51. 

Capitolina,  built  by  Adrian,  372. 

Captain,  benefit  of  a  stout  one,  377; 
especially  Christ,  383;  good,  duties 
of,  449. 

Captivity  in  Babylon,  length  of,  127. 

Carthage,  third  council  of,  566. 

Casleu,  Jewish  month,  287. 

Catholic  church,  agrees  in  the  sub- 
stance of  doctrine,  differs  in  cere- 
monies, 552;  what?  617;  papists 
divided  from,  618;  never  had  one 
order  of  service,  629. 


INDEX. 


C91 


Cedron,  brook,  345. 

Celibacy  of  clergy,  527;  difficulty  of 
enforcing  it,  567. 

Ceremonies,  of  the  old  law,  129;  po- 
pish, 130. 

Chabrias,  a  saying  of  hi:$,  377- 

Chance,  things  do  not  turn  out  by,  but 
by  providence,  308. 

Charlemagne's  decree  for  reading  scrip- 
ture in  churches,  53fJ. 

Charles  V.,  opposer  of  the  gospel,  2(»5, 
«o3. 

Charms,  popish,  177,  536,  563. 

Children,  said  to  have  that  which  their 
fathers  had,  135. 

Chorebf  ehereh,  explained,  87. 

Christ,  his  zeal  for  God's  house,  5;  the 
only  schoolmaster,  81 ;  salvation  only 
by,  81 ;  before  his  incarnation  present 
with  the  fathers,  134;  promise  of, 
138;  connected  with  trouble,  139; 
trouble  at  his  birth,  140,  335;  the 
desire  of  all  people,  147-8 ;  glory  of 
in  his  church,  148  ;  his  kingdom  sha- 
dowed forth  by  temporal  conquests, 
261 ;  the  Holy  One,  262 ;  in  Sion, 
2W  ;  difference  of  his  kingdom  from 
an  earthly  one,  2fJ9  ;  all  night  in 
prayer,  340 ;  his  voluntary  humilia- 
tion, 341 ;  zeal  for  the  house  of  (rod, 
344 ;  signified  by  different  gates  of 
Jerusalem,  378-9 ;  his  body  and  blood, 
how  received  in  the  Lord's  supper, 
552;  his  one  sacrifice  for  sin,  621. 

Christians  serving  heathen,  lawfulness 
of,  311;  accused  of  troubling  the 
state,  359. 

Chrysostom,  23,  45,  ;»8,  542,  576,  696, 
609,  636,  »M{2. 

Church,  use  of,  64;  to  be  built  for 
God's  glory,  53!». 

Church  goods,  not  to  be  taken  away, 

61. 
Cicero,  317,  408,  439,  679. 
Clemens,  held  wives  should  be  com- 
mon, JJOO. 
Clemens  Romanus,  629. 
Comfort,  most  to   greatest    offenders, 

131. 
I'onmiunioM    service   of   the    English 
CImrch  not  contrary  to  our  vows  in 
baptism,  634,  W'M). 
Communion   tahlc    instead    of   altars, 
545. 


Confession,  553 ;  on  what  grounded, 
554. 

Conjuring  among  the  Jews,  385. 

Consecration  of  the  elements  by  the 
apostles,  498,  508,  635. 

Constantine  the  Great,  8,  413,  641. 

Constantius,  the  emperor,  637. 

Contentment  with  God's  will,  153. 

Corah,  &c.,  their  punishment,  28,  624. 

Corporas,  46. 

Councils,  popery  not  proved  by  gene- 
ral, 531 ;  Gregory's  (of  Nazianzum) 
opinion  of,  532 ;  but  few  general,  533 ; 
our  religion  older  than,  549. 

Courtiers,  Nehemiah  an  example  to, 
288;  their  character,  289,  309;  ex- 
amples of  good,  294. 

Cranmer,  his  reformation.  37;  his  dis- 
putation at  Oxford,  400;  book  on 
the  sacrament,  523,  547- 

Crantz,  or  Krantz,  Albert,  247. 

Creatures,  the,  obey  God,  59,  90;  re- 
fuse to  serve  man  through  man's  sin, 
91 ;  not  to  be  considered  in  them- 
selves, 2:i0. 

Cross, "must  be  borne  strongly,  though 
it    seem    long,    127;    the  livery  of 
Christ,  191  ;  cross-week,  556. 
Cruche,  crook,  584,  586.  c.-u»v»a*»i^  /I;  0 

Cyprian,  144,  245,  537,  542,  597,  605,      ^/ 
617,  619,  624,  628,  629,  630,631,632, 
(;.{3,  634,  680. 
Cyrus,  raised  up  to  deliver  God's  people, 
4,  11,  12;  restores  the  vessels  of  the 
temple,  8. 


D. 


Dalida,  Delilah,  169. 

Daniel,  his  diet  in  Babylon,  52;  his 
visions,  186. 

Darius,  how  far  removed  from  Cyrus, 
13;  son  of  Esther,  14;  same  with 
Artaxcrxes,  ib.  ;  his  embassy  to 
Alexander,  187. 

David,  his  zeal  for  (iod.  7  ;  for  the  ark, 
:U0  ;  collects  for  building  the  temple, 
8;  reproved  by  Nathan,  12,  112,  161  ; 
kills  Goliath,  30,  120,  'M\0,  415  ;  ana- 
logy  between  him  and  Christ,  371—2; 
tomb  of,  389. 

Days  of  the  week,  how  named,  16;  cer- 

44—2 


Ayn 


C92 


INDEX. 


tain  days  improperly  called  unfortu- 
nate, 17,  18. 
Deartlis  in  England,  289 ;  in  the  time 

of  popery,  611. 
Demaratus,  424. 
Aeo-/xos,  excommunication,  381. 
Devil,  the,  works  with  God  and  man 
in  one  deed,  178;  incarnate,  worse 
than  in  his  own  nature,  3(53 ;   con- 
stantly   hindering    the    building  of 
God's  house,  454-5;  tries  to  deface 
the  gospel,  467. 

Diogenes,  314,  317. 

Dionysius  Areopagus,  585. 

Discipline,  want  of  deplored,  5,  6,  211, 
382 ;  must  be  impartial,  67 ;  neces- 
sary in  a  church,  129,  176;  contro- 
versy about,  379;  insufficiency  of  that 
proposed,  381 . 

Disobedience,  to  God,  defiles  all  our 
doings,  172;  to  the  church,  protest- 
ants  charged  with,  484. 

Disputation  on  religion  in  Elizabeth's 
time,  626. 

Dodkin,  little  doit,  607. 

Doors,  locks,  &c.  the  emblems  ex- 
plained, 382-3. 

Duddles,  212. 

Dung.gate,  its  use,  387. 

Duns  Scotus,  80,  527,  550,  554,  635. 

Durandus,  509. 

Durham,  the  church  burnt,  607. 


E. 


Edmond,  St,  588. 

Edom,  Esau,  219;  several  prophesied 
against,  222. 

Edomites,  who,  219 ;  cruelty  to  Israel, 
223,  251,  252;  deceived  by  their 
prosperity,  232;  their  utter  destruc- 
tion, 235 ;  beginning  of  their  enmity 
to  Jacob,  248. 

Egfrid  and  Ethelreda,  590. 

%ypt,  plagues  of,  28, 29, 75 ;  no  refuge 
to  the  Jews,  240. 

Elder  brother,  privileges  of,  223;  re- 
fused by  God,  224. 

Eleutherius,  pope,  482,  510,  612;  his 
letter  to  Lucius,  512-3;  his  ordinance 
about  meats,  514. 

tli,  his  neglect  to  punish  his  sons,  35. 


Elijah,  54,  358,  599,  612 ;  his  zeal  for 

God,  7,  98. 
Elizabeth,  queen,  compared  to  Esther, 
4 ;  the  gospej  restored  by  her,  13 ;  her 
injunctions,  575;    prosperity  in  her 
reign,  613. 

Enemies,  how  to  pray  in  regard  to,  404- 
5 ;  kindness  to,  433 ;  outward  and 
inward,  449. 

England,  conduct  of  in  time  of  persecu- 
tion reproved,  24;  long  neglect  of 
building  God's  house,  25, 37 ;  plagued 
for  neglecting,  58;  oppressed  by 
Romans,  Saxons,  &c.,  73 ;  called  to 
repentance,  82 ;  warned,  89,  188 ; 
English  apparel,  56 ;  Enj^lishmen, 
nothing  to  boast  of  in  their  origin, 
125 ;  planting  of  Christianity  in  Eng- 
land, 481 ;  received  not  the  faith  from 
Rome,  510;  conquered  by  Danes  and 
Normans,  521. 

English  Service,  its  antiquity,  530; 
based  entirely  on  scripture,  631 ; 
agrees  with  the  ancient  church,  533  ; 
common  prayer,  541,  562;  baptism, 
lb. ;  communion,  541-2;  burials,  543; 
marriage,  544;  confession,  653. 

Engrossing,  460. 

Enk,  ink,  211. 

Envy,  its  nature  illustrated,  335-6  ;  of 
the  wicked  against  the  good,  398. 

Esther,  310,  660. 

Eunuch  of  queen  Candace,  149. 

Eusebius,  Eccles.  Hist.  333,  365,  413, 
565,  682,  683. 

Eustathius  despised  married  priests,5G5. 

Evil  company  to  be  avoided,  169  ;  mi- 
nister, does  not  hinder  the  sacrament 
or  word,  170,  636 ;  evil-gotten  goods 
never  thrive,  57,  58;  evil  to  be  im- 
puted to  man  only,  613. 

Example,  want  of  good,  451. 

Excommunication,  381,  388. 

Excuses  of  negligence  vain,  32,  41,  43, 
172. 

Exemptions,  claim  to,  reproved,  390. 

Exhumation  of  the  dead,  217. 

Ezra,  v/ould  not  ask  for  a  guard,  327 ; 
Pilkington's  exposition  on,  308,  367. 


F. 


Faber,  Joan.,  603. 


INDEX. 


603 


Fabian,  512,  516,  518,  583,  5f»7. 

Fagius,  associated  with  Bucer,  H51, 
H55-H,  fJ57. 

Faith,  how  gotten  and  increased,  112; 
the  same  in  different  effects,  132; 
sight  by  faith  surer  than  the  eye, 
215  ;  necessary  in  prayer,  295. 

Faithful,  the,  cannot  want,  154. 

Fasciculus  Temporum,  80,  545,  5H8. 

Fasts,  different  among  papists,  80 ; 
fasting  regulated  by  particular 
churches,  55«) ;  none  between  Easter 
and  Whitsunday,  ib. ;  laws  for,  first 
made  by  3Iontanus,  558 ;  two  sorts 
of,  voluntary  and  by  commandment, 
ib. ;  several  things  to  be  considered 
in,  559. 

Fathers,  different  children  from  the 
same,  219;  of  the  church,  their 
authority,  484 ;  called  to  return  to 
their  steps,  486 ;  followed  by  the 
En;;lish  church,  541. 

Faude,  mayor  of  Cambridge,  656. 

Fear  goes  before  love,  104;  two  sorts 
of,  ib. 

Fearfulness  condemned,  378,  432. 

Felix,  IW. 

popP)  ^^* 

Feries,  17.  v"^'      ^- -    3^4  U^-f^c 

Fire,  used  for  the  influence  of  the  Holy 
Ghost,  266;  wind,  &,c.,  God's  in- 
struments, 608. 

Florence,  council  of,  145-6,/,    ,      /!- 

Fonts,  baptism  without,  5l6.  V  /  fi  ^ 

Food,  moderation  in,  52;  miracle^ijy 
which  it  nourishes,  53. 

Forgiveness,  hope  of,  as  long  as  God 
speaks  to  us,  25. 

Formosus,  pope,  disinterred,  652. 

Foxe,  John,  505,  523,  640. 

P' ranee,  bloody  marriages  in,  420. 

Fratricelli,  18. 

Frederick,  king,  story  of  his  physicians, 
:J36. 

Frederick  Barbarossa,  letter  to  Pope 
Adrian,  22. 

Freres,  friars,  205;  and  monks,  their 
privileges,  380. 

Friar  JMantuan,  586.  ' 

Friday,  named  from  Fria,  16 ;  golden, 
80. 

O. 

Galfridus  Britannicus,  515. 


^  <^  f^*^ 


(Jangrense,  council,  570. 

Gardiner,  bishop,  his  threat,  197,  254; 
his  works  on  the  sacrament,  547;  his 
changing,  587, 622 ;  his  book  De  vera 
obedxentia,  621  ;  his  death,  655, 

Gates  of  cities,  how  named,  345;  mi- 
nisters compared  to,  348. 

Gelasius,  pope,  541,  546. 

Genesius,  a  jester,  401. 

(ientleness  better  than  sharpness,  183. 

Gerson,  532,  626. 

Gibeonites,  246 ;  burying  Saul,  318 ; 
commended,  392. 

Gideon,  29,  47,  109. 

Gildas,  510,  517,  aW,  618,  619. 

(riraldus,  bishop  of  York,  591 

Gluttony,  52  ;  of  abbeys,  610. 

God,  his  house,  building  of,  3  ;  to  be 
built  before  our  own,  3!» ;  building 
of  hindered  by  shi,  40  ;  God  delights 
in,  68;  his  long  suffering,  11,  119, 
179;  God  to  be  obeyed  rather  than 
man,  24,  41  ;  his  blessing  prospers 
labour,  50 ;  makes  food  serviceable, 
53  ;  his  delight  in  his  people,  71  ; 
giver  of  all  good  things,  85 ;  his 
providence,  93;  his  presence  with 
his  people,  108;  not  a  partial  God, 
133;  effect  of  his  blessing,  ib.  ; 
wise  in  disposing  of  his  goods,  153  ; 
his  doings  to  be  marked,  173,  175; 
punishes  by  his  creatures,  177,220; 
.  as  a  token  of  love,  181  ;  his  punish- 
ments at  first  gentle,  178;  for  our  good, 
179;  turns  to  us  when  we  turn  to  him, 
182;  his  love  to  his  people,  189;  saves 
them  in  all  dangers,  191,  196  ;  his 
will  the  first  cause  of  good,  195;  tries 
his  people,  207  ;  punishes  us  by  the 
offending  parts,  226 ;  to  be  looked  to 
in  all  things,  good  or  evil,  227  ;  his 
deed,  that  which  his  servants  do,  234 ; 
slow  in  punishing,  but  sure,  248,  258; 
his  righteous  retribution,  257 ;  jealous 
for  his  religion,  258;  his  relations  to 
his  people,  25!t ;  majesty,  2*»6-7 ;  spe- 
cially tlicGodof  his  people,  331,351 ; 
righteousness  of  his  judgments,  346 ; 
his  goodness  not  to  be  mistrusted, 
3.'i3;  watchfulness  over  his  people, 
422  ;  an  almighty  helper,  431. 

"  (fod,  little"  of  the  papists,  129,  156. 

Godly,  patience  of,  248  ;  punished  for 
a  time,  250. 


y^jjr 


694 


INDEX. 


Godly-wise,  245. 

Goliath,  30,  120,  24fi,  360,  416. 

(rood,  the,  persecuted  by  the  wicked, 
204  ;  and  evil  mixed  in  the  church, 
388 ;  dwell  among  the  wicked,  why, 
424;  forgive  injuries,  ib. ;  judge 
others  to  be  like  themselves,  425. 

Good  returned  for  evil,  nature  of  God 
and  his  people,  261. 

Gospel,  enemies  of,  44;  follows  the 
law,  96,  108  ;  its  use,  97, 107;  gives 
life,  111 ;  its  general  reception,  145  ; 
preaching  of  makes  a  church  pleasant 
to  God,  156 ;  spread  by  persecution, 
264. 

Grace,  necessary  for  worthily  consider- 
ing God's  plagues,  174  ;  freeness  of, 
194. 

Gratian,  Decretal.  496,  501,  543,  566. 

Grave  called  coimeterion,  Beth-haiaim., 
319. 

Greediness,  insatiable,  51. 

Greek  names,  Aggeus,&c.  11;  histories, 
whether  agreeing  with  the  scriptures, 
13 ;  church,  not  agreeing  with  Rome, 
145,  205,  500;  and  Latin  churches, 
difference  between,  548. 

Gregory  Nazianzene,  312,  532,  543, 
565. 

Gregory,  the  first  pope,  76,  344,  441, 
482,  498,  503,  508,  515,  517,  518, 519, 
520,  635,  675 ;  his  letter  to  Austin, 
517,  524 ;  his  opposition  to  John  of 
Constantinople,  519  ;  his  mass-book, 
508,  524 ;  ordained  fasting  of  all  Lent, 
561. 

III.  pope,  602. 

VIL  (Hildebrand)  521,  564, 

567,  574. 

Groat,  price  of  a  dirige  or  mass,  543. 

(irosshead,  or  Groseteste,  bishop  of 
Lincoln,  591. 


H. 

Habits,  the,  regarded  by  some  as  relics 

of  popery,  659. 
Haggai,  intent  of  his  prophecy,  3;  a 

poor  Levite,  19,  99. 
Hales,  blood  of,  551,  602. 
Half-service  not  accepted,  632. 
Hall,  bishop,  687. 
Hallelujah.    See  Alleluia. 


Hallowing,  popish,  vanity  of,  163, 316, 

496. 
Haman,  242,  290. 
Hand,  use  of  the  term  in  Hebrew,  21 ; 

good  hand  of  God  upon  us,  331. 
Hannah,  her  prayer,  322,  564. 
Harrow,  destroy,  171. 
Hatto,  bishop  of  Mentz,  his  death,  30, 

456,  612. 
Hearing,  benefit  of,  291. 
Heathen  called  into  the  church,  61. 
Helen's  day,  15. 

Henry,  king  of  France,  his  death,  654. 

Heretics,  not  generally  unlearned,  120; 

learned,  refuted  by  an  unlearned  man, 

267. 

Hermanius  or  Hermannus,  a  reputed 

heretic,  18. 
Herod,  troubled  at  Christ's  birth,  140, 
335,  359,  423 ;  Agrippa,  his  death, 
29,  233 ;  troubled  at  the  gospel,  141 ; 
his  pride,  233. 
Herodotus,  424.  ' 

Hezekiah  commended,  360. 
Hickscorners,  357. 
Hilary,  of  Poitiers,  married,  570. 
Hildebrand,  521 ;  hell-hrand,  565,  574. 
Historia  Tripartita,  596,  631,  637. 
Holiness  only  in  and  from  Christ,  164; 
of  temple,  &c.  what,  165 ;   popish, 
vain,  262. 
Holy  flesh,  what,  162;    how  the  un- 
faithful part  made  holy  by  the  faith- 
ful, 164. 
Holy  Ghost,  his  influence  compared  to 
fire,  266,  342;  the  schoolmaster  of  all 
truth,  329. 
Homo,  meaning  of,  94. 
Horace,  584. 
Hospitals,  founded  in  the  time  of  the 

gospel,  610. 
Hosts,  the  Lord's,  what,  27,  &c.,  59, 

132,  138. 
Hottinger,  142,  684. 
House  of  God,  general  and  particular, 
65;  spiritual,  66;  building  of,  3; 
Christ's  zeal  in,  5 ;  what  it  consists  in, 
7,  62, 73 ;  promoted  by  David,  Cyrus, 
Darius,  Artaxerxes,  Constantine, 
&c.,  8;  negligence  in,  11,13,  90;  vain 
excuses  for,  32,  42 ;  all  required  to 
build  it,  66,  94,  378  ;  men  build  their 
own  rather,  83 ;  all  that  build  it  not 
sleep  in  sin,  116;  builders  of,  need 


INDEX. 


605 


oo 


not  fear  want,  150,  l,U-5  ;  blessed  of 

God,  184. 
Houses,  of  princes,  6lc.  according  to 

their  degree,  42 ;  of  priests,  391. 
Huldrich,  his  letter  to  pope  Nicholas, 

068-70,  68.)-/. 
Humility,  examples  of,  4/. 
Hunger,  force  of,  456,  458. 


I. 


Idleness,  the  evil  effects  of,  4:^7;  of 
labouring  men,  446  ;  of  servants,  447. 

Ignorance,  none  excused  by,  146;  com- 
parative, of  popish  and  protestant 
times,  611. 

Images,  540. 

Improve,  disprove,  629. 

Innocent  III.  pope,  602. 

Interim,  the,  574,  657. 

I.  P.  L.  C.  D.  These  initials  explain- 
ed,  10,  273. 

Isaiah,  his  death,  361. 

Isch,  94,  187,  245. 

Ishmael,  an  aicher,  428. 

Isidore,  503. 


J. 


Jabesh  Gilead,  neutrality  of,  344. 


>>      Jacob,  banished  by  Esau,  250. 

^ James,  St,  bishop  of  Jerusalem,  482; 
t^P€if  ;  his  mass,  497 ;  in  Greek,  499 ;  never 
,^,^^         used  the  popish  mass,  498. 

Jealousy  for  (rod's  glory,  351. 

Jebusitcs,  account  of,  371. 

Jehovah,  27. 

Jehu,  his  zeal  agaiiiHt  Baal,  7- 

Jephihah,3(;0. 

Jeremiah,  his  prophecy  of  the  cap- 
tivity, 12. 

.Jericho,  taking  of,  29. 

Jerome,  294,  3'20,  494,  543,  666,  <»9, 
617,  619. 

Jerusalem,  its  temple,  13,  14,  68,  69, 
70,  8H;  hills  and  walls  of,  87-fl, 
372-3 ;  destroyed  by  T  i  tus,  R8, 89, 346, 
372;  by  Nebuchadnezzar,  89,  IWO; 
the  holy  city,  31. 'i,  372;  its  lamentable 
state,  345  ;  the  new  building  of,  what 
it  teaches,  370,  452;  called  Salem, 
Solyma,  Jebus,  370-1 ;  won  by  Da- 


vid  from  the  Jebusitcs,  371  ;  Adam 
supposed  to  be  buried  in,  373 ;  com- 
pass of  its  walls,  443. 

Jewel,  bishop,  conference  or  corres- 
pondence with  Dr  Cole,  523. 

Jews,  their  mode  of  reckoning  years 
and  months,  15;  government  of  their 
commonwealth,  23  ;  their  backward- 
ness  in  building  the  temple,  37;  their 
present  dispersion,  74;  their  usury, 
heathen  marriages,  &c.  reproved,  162; 
their  miserable  state  after  their  cap- 
tivity, 291. 

Job,  his  country,  244. 

John,  archbishop  of  Constantinople, 
76,  518. 

prester,  205,  499,  .500. 

the  pope's  legate,  sent  to  enforce 

divorces  of  the  clergy,  572;  his  in- 
famous conduct,  ib. 

John  I.  pope,  601. 

VIII.  pope,  602. 

XII.  pope,  vii. 

XXIII.  pope,  603. 

Jonathan,  slaughtering  the  Philistines, 

29. 
Joseph,    his  conduct  as  governor    of 

Egypt,  466;  of  Arimathea,  preached 

in  England,  511. 
Josephus,  69,  682. 
Joshua  destroys  the  Amorites,  28. 
Judah,  good  kings  of,  prosperous,  75; 

tribe  of,  grow  faint-hearted,  415-6. 
Judas'  chapel,  541. 
Judges,  of  Israel,  23.     Judges  on  the 

hill  Esau,  270. 
Judgment,  human  and  divine,  97. 
Judith,  kills  Ilolofenics,  29,  360. 
Julian,  312,  440,  596. 
Justice  better  ministered  imder  Edward 

VI.  than  Mary,  614. 
Justification,  by  faith  or  works,  167. 
Justinian,  Novell.  Con.stitut.,  499. 


King,  the,  G<»d'8  ricar,  512,  M4.  ^ 

L. 
Labour,  vain  without  God's  blessing, 


696 


INDEX. 


Laboiiriiifj  men,  idleness  of,  44»». 
Lacklatin,  Sir  John,  a  nickname  for  an 

ignorant  popish  priest,  20,  160,  271. 
Lactantius,  477' 
Laity,  may  interfere  in  religion,  by  the 

example  of  David  and  others,  fi25. 
Lanfranc,   archbishop   of  Canterbury, 
brought  in  transubstantiation,  5/3, 
588. 
Latimer,  his  preaching,  427,  4H1. 
Laurence,  St,  martyr,  144,  157. 
Law,  use  of,  104;  kills,  111 ;  necessary 
to  be  taught,  354  ;  law  and  gospel, 
their  order  and  use,  96,  97>  108,  111 ; 
different  effects,  354;  courts  of  law, 
466. 
Laws  repealed  under  3Iary,  614. 
Layman  a,  alleging  Scripture,  to  be  be- 
lieved against  a  whole  council,  532. 
Laymen's  books,  146. 
Lazarus,  52. 
Legenda  aurea,  18 ;  Nova  Sanctorum, 

587,  588,  589,  590,  607,  625. 
Lent,  flesh  eaten  in,  484;  diversities  of 

fasting  in,  560. 
Leo,  pope,  601. 

III.  pope,  602. 

X.  confounded  with  Adrian  VI., 

142. 
Liberius,  pope,  601. 
Liberty,  love  of,  455.' 
lyinus,  first  bishop  of  Rome,  588. 
Lidier,  lazy,  447. 
liollards'  tower,  540. 
iiord  of  hosts,  40,  59;  a  name  rarely 
used  in  the  New  Testament,  27;  why 
(iod  calls  himself,  132,  138. 
Lord's  day,  17. 

Love,  faithful,  seeks  no  delays,  119 

true,  only   among  the   godly,   240 

draws  to  earnestness  in  religion,  354 

of  parents,  456. 

Lucian,  312. 

Lucius,   king  of  England,   482,   510 

597. 
Ludgate,  345. 

Lukewarmness  reproved,  342. 
Luther,  his  preaching,  265. 

."Maccabees,  23,  68,  181,  207. 
31acedonius,  bishop,  637. 
31  agister  Sententiarum,  526. 


Magistrates,  the  walls  of  a  city,  348 ; 

their  duty  to  defend  religion,  360  ;  to 

care  for  the  church,  429 ;   to  deliver 

tlie  oppressed,  471-2,  476. 

Mahomet,  God's  plague,  75 ;  his  rise, 

77. 
Malice,  blinds  men,  407. 
Man,  different  names  of,  94 ;  God  and 
the  devil,  work  together  in  one  deed, 
178. 
I\Iarcellinus,  pope,  601. 
Marriage,  in  the  English  church,  544  ; 
accounted  a  sacrament,  yet  denied  to 
priest?,  553;  of  priests  condemned  by 
papists,  allowed  in  the  Greek  church, 
564. 
i\lartyrs,  their  blood  the  seed  of  the 

church,  144. 
Mary,  the  Virgin,  her  humility,  47. 
Mass,  &c.,  differences  in,  81,  496,  497; 
at  Jerusalem,  482,  495;   Latin,  full 
of  prayers  to  saints,  498,  592 ;    by 
whom  made,  501-2;  language  used  in, 
499 ;   its  antiquity  denied,  502 ;  de- 
termined by  a  miracle,  508;  its  dif- 
ferent parts,  by  whom  appointed,  503 ; 
the  first,  said  by  Christ,  504  ;  origin 
of  the  name,  505 ;  price  of  a  mass, 
506 ;    the  word  in   Ambrose,   507 ; 
Good-Friday  mass,  507-8 ;  mass,  not 
catholic,  548;   forbidden  to  married 
priests,  574. 
Masses,  popish,  we  must  not  communi- 
cate at,  171,  633 ;  forenoon,  483,  528. 
Matins,  midnight,  483,  528;  papists' 

rule  about  matins,  528. 
Means  to  be  used,  not  trusted  in,  194. 
Measure,  second,  what,  391. 
Meats,  popish  differences  in,  46. 
IMelchisedec,  370. 
Memories,  memorials,  535. 
Mentz,  Hatto,  bishop  of,  30,  456,  612. 
Mercy,  ready    to  all  repentant,   101  ; 

fonner,  a  pledge  of  future,  136. 
3Iessages  of  God,  how  sent,  222. 
Micher,  pilferer,  290. 
Minds,  month-minds,  &c.,  318. 
IMinistcrs,  not  to  thrust  themselves  into 
office,  102 ;   must  not  forsake  their 
flocks,  441. 
Ministry,  zeal  for  maintaining  and  the 
contrary,  9 ;  unprofitable,  in  a  worldly 
view,  105, 593 ;  in  all,  of  equal  digni- 
ty, 493. 


INDEX. 


697 


3Iiriam  (Mary),  3H1. 

Missah,  .')0f). 

3Ioabites,  build  with  the  Jews,  '.V^. 

3Iocking,  sin  of,  357,  401;  Ishmael's, 
358. 

Glomus  in  Lucian,  312. 

3Ionks  brought  into  the  cathedral 
churches,  574. 

3Ionths,  names  and  reckoning  of,  lo; 
how  reckoned  in  scripture,  287j  307. 

3Ionth-minds,  318. 

3fordecai,(Mardocheus),  384,  423,  H60. 

."Moren,  or  3Iorwen,  Bonner's  chaplain, 
481. 

Moriah,  Isaac  ottered  up  on,  374. 

JMoses,  making  the  tabernacle,  8,  78  ; 
jealous  tor  (Jod's  word,  24;  incul- 
cates the  teaching  of  it,  2H ;  and 
Aaron  associated  as  rulers,  35 ;  for- 
saking Pharaoh's  court,  341,  425. 

.Mosheim,  ID,  513,  f)»4. 

31ourning  for  the  dead,  to  be  bridled, 
319. 

3Iumble-matins,  a  nick-name  of  popish 
priests,  26. 


N. 


Namely,  34,  40. 

Names,  in  scripture  not  given  in  vain, 
2  IK. 

Nauclcrus,  509,  5«7,  R52. 

Ncbridius,  a  courtier,  294. 

Nebuchadnezzar,  8,  12,  29,  75,  238,  :m  ; 
offended  (»od,  though  he  was  his  in- 
strument, 221  ;  his  pride  and  punish- 
ment, 231,  233. 

Nectarius,  bishop  of  Constantinople, 
553. 

Negligence  in  building  (rod's  house, 
1 1,  13,  90;  in  captains  and  preachers 
deprecated,  438. 

Nchemiah,  meaning  of  his  name,  285  ; 
his  example  recommended,  286,443 ; 
to  courtiers,  440 ;  his  prayer  para- 
phrased, 2!**»-305 ;  his  promotion  in 
the  Persian  court,  310,  325;  his 
modest  boldness,  314,  327  ;  his  love 
to  his  country,  315;  his  prayer  for 
divine  guidance,  322  ;  diflcrcncc  be- 
tween him  and  Ezra  in  goi'^R  to  Jeru- 
salem, i{27;  his  zeal  in  leaving  the 
court,  332;  his  conduct  on  arriving 


at  Jerusalem,  337-8;  his  secrecy, 
'Ml,  349;  his  zeal  inspired  by  God, 
342 ;  boldness  in  withstanding  their 
enemies,  3H0,  362 ;  seeks  comfort  in 
prayer,  403  ;  his  laboriousness,  425, 
4.tO  ;  a  wise  captain,  426 ;  his  address 
to  the  nobles,  430,  443 ;  diligence  and 
tnist,  444. 

Nero,  254,  314. 

Nethinims  commended,  391. 

Neuters,  uterques,  omnia,  344. 

Nicene  council,  532,  546,  549. 

Nicephorus,  312,364,  375,  376, 381,440. 

Nicholas  I.  pope,  602. 

Night,  prayer  by,  339. 

Noah's  flood,  28. 

Nonest,  nonce,  purpose,  644. 

Noting  of  time  and  circumstances  an 
evidence  of  truth,  11. 

Nowls,  heads,  292. 

Numbers,  errors  in,  687. 


O. 


Oil,  used  in  popish  hallowing,  163; 
hallowed  for  extreme  unction,  525; 
two  kinds  of,  526;  how  used  in  east- 
ern countries,  ib. 

Olympias,  637,  638. 

Opposers  of  God's  truth  always  over- 
thrown, 206. 

Oppression,  complaint  of,  454,  457, 
458;  by  their  own  countrymen,  459; 
various  kinds  of,  461-2;  general  prac- 
tice of,  465;  what  it  is,  469;  its  un- 
lawfulness, ib. ;  restitution  required 
of  oppressors,  470-1;  they  shall  be 
j>imished,  473;  have  no  religion  in 
them,  474. 

Or,  ere,  86. 

Ordering  of  ministers,  the  English 
service  censured  by  papists,  484,  578 ; 
the  scripture  method,  580  ;  our  order 
agrees  to  this,  the  popish  ditt'ers,  581  ; 
the  ancient  method,  584-5. 

Oswi,  king,  called  a  synod,  625. 

Ox,  an  emblem  of  a  good  builder,  380. 


F. 


Pall,  brought  from  Rome,  5i^2;  several 
sees  a  long  time   without   it,  583; 


698 


INDEX. 


Edward  I.  forbid  bishops  to  go  to 
Rome  for  it,  ib. ;  Rome  enriched  by 
it,  n84. 

Palladius,  26. 

Pambo,  a  monk,  2(5,  688. 

Panormitanus,  ,532,  626. 

Paphnutius  vindicates  the  marriage  of 
the  clergy,  532,  5/6. 

Papists,  their  zeal  and  success,  6;  their 
priests  sell  heaven,  &c.,  20 ;  withhold 
God's  word  from  the  people,  25, 120 ; 
differences  among,  80, 81, 549 ;  change 
with  the  world,  100,  197,  550;  despise 
preaching,  112;  their  dissimulation, 
117;  their  worship,  129;  fear  the 
gospel,  142 ;  in  effect  deny  Christ  to 
be  God,  ib, ;  their  baptism  not  so 
evil  as  their  mass,  171 ;  their  arro- 
gant pretensions,  208;  compared  to 
Edomites,  211,  238,  255,  256;  more 
cruel  than  they,  218,  253;  their  ex- 
humation of  the  dead,  217;  make  the 
pope  their  god,  233,  420;  their  breed, 
335;  hard  to  be  converted,  448;  their 
marriage  service,  500;  their  bloody 
practices,  516;  are  schismatics,  541, 
544 ;  suffered  much  less  from  the  pro- 
testants,  than  the  latter  from  them, 
622 ;  differ  little  from  Jews,  630 ;  their 
cruelty  against  the  dead,  217,  652. 

Parse,  pierce,  273. 

Paschal,  pope,  his  letter  to  Anselm, 
572. 

Pastors,  their  office,  490. 

Patience  of  the  godly,  248;  under 
scoffing,  402. 

Patrons  of  benefices,  their  duties,  36. 

Paul,  St,  exercises  discipline,  7;  jealous 
for  God's  word,  24  ;  at  Philippi,  145, 
263;  how  he  uses  means,  328;  de- 
livered from  the  Jews,  423 ;  wished 
himself  "  accursed  from  Christ," 
424 ;  his  rule  for  eating  the  Lord's 
supper,  529. 

Paul's,  St,  church,  burning  of,  481 ; 
abuses  of,  483,  539,  540;  several  times 
burnt,  485,  606. 

Paul  II.  pope,  99,  602. 

Paulinus,  of  Nola,  441. 

Pax,  495. 

Peace,  promised  in  Christ,  1 57 ;  worldly, 
grievous,  158. 

Pecocke,  Ranold,  condemned  in  Henry 
the  sixth's  days,  591. 


llocd^jk  /^i/ 


Perne,  vice-chancellor  of  Cambridge, 
657. 

Pernel,  56. 

Persecutions,  papal,  142,  205;  remon- 
strance against,  212;  effect  of,  143; 
Christians  supported  in,  158,  197; 
place  of  worship  provided  in,  263 ; 
spreads  the  gospel,  264. 

Persians,  destruction  of  their  kingdom, 
185;  their  manner  of  deliberating, 
325 ;  their  archery,  428. 

Persius,  156. 

Persuasions,  of  two  kinds,  349-50; 
more  effectual  than  threatenings, 
354. 

Peter,  the  apostle,  the  pope  unlike  him, 
271 ;  except  in  his  faults,  604 ;  cut- 
ting off  Malchus'  ear,  433. 

Phagius,  see  Fagius. 

Pharisees,  troubled  at  Christ's  preach- 
ing, 140. 

Phileas,  bishop  of  Chinna,  565. 

Phinehas,  zealous  for  God,  7,  343,  477- 

Phocas,  76,  521. 

Pighius,  570 ;  (comp.  255.) 

Pilate,  troubled  about  Christ,  141; 
and  Herod  agree  against  Christ, 
410,  551. 

Pilkington,  Bp.,  his  birth,  i ;  his  col- 
lege, ib.  note ;  expositions  at  Basil, 
ii ;  whether  printed,  ib.  note  ;  signs 
the  "  peaceable  letter"  at  Frankfort, 
iii ;  a  commissioner  for  revising  the 
Prayer  Book,  ib. ;  Master  of  St  John's 
College  and  Divinity  professor,  ib. ; 
his  exposition  of  Haggai  and  Oba- 
diah,  iv ;  bishop  of  Durham,  v  ;  his 
Sernion  at  Paul's  cross,  ib. ;  Confuta- 
tion of  an  Addition,  &c.  vi;  his 
letter  to  archbishop  Parker,  vii;  to 
the  Earl  of  Leicester  and  the  Epistola 
Consolatoria^  viii;  to  Sir  William 
Cecil,  ix  ;  another  on  the  conclusions 
in  the  university  of  Louvain,  x  ; 
foundation  of  Rivington  School,  xi ; 
death  and  will,  ib.;  epitaphs  on,  xii, 
xiii ;  Commentary  on  Nehemiah, 
xiii ;  character,  ib. ;  list  of  his  works, 
xiv — xvi  ;  Lancastriensis,  Canta- 
brigiensis,  Dunelmensis,  10;  writes 
for  the  unlearned,  307,  376,  643 ;  his 
exposition  on  Ezra  xvi.,  308,  367; 
commemoration  of,  at  Rivington 
school,  671. 

v/'  (/ 


'rpem 


LNDEX. 


690 


4?  ^<^V  :^ 


Pilkington,  Leonard,  John,  and  Lau- 
rence, V. 
Pius,  pope,  601. 
—  —  II.  pope,  500;  in  favour  of  priests' 

marriages,  o6(). 
Fix,  the  box  for  the  consecrated  wafer, 

129. 
Places,  supposed  holiness  of,  63,  W. 
Placilla,  wife  of  Theodosius,  386. 
Plagues,  God's,  the  cause  of,  73 ;  cause 
of  to  be  searched,  50,   180;   not  to 
be  resisted,  72,   77  ;    difterence  of, 
under  popery  and  the  gospel,  85  ;  of 
one  a  warning  to  others,  175;  if  de- 
spised, bring  greater,  176 ;  come  from 
God,  but  man  sins  as  the  instrument, 
220;  greater  in  popery  than  in  the 
gospel,  606. 
Platina,  'J%  503,  514,  566,  601-3. 
Plautus,  215.   5^^^      3^"^ 
Pliny,  231,  333,  428.   •'^-  ^ 

Pluralities,  255. 
Plutarch,  377- 
Hoifxaii/eiv,  JCIJ. 

Pole,  Cardinal,  his  commissioners,  65; 
his  book  De  Unitate  Ecclesiee,  497. 
Policy  joined  with  prayer,  413,  415. 
Polycarp,  his  martyrdom,  364. 
Polychronicon,  509,  512,  514,  516,  517, 
527,  535,  561,  572,  575,  583,  5J{5,  588, 
530,  &c.,  597,  o98,  607,  610,  611. 
Polycrates,  bishop  of  Ephesus,  565. 
Polydore  Vergil,  565. 
Ponet,  bishop  of  Winchester,  answer 

to  .Alartin,  549. 
Poor,  as  well  as  rich,  builders  in  God's 
house,  33,  46;  wants  of  their  chil- 
dren, 455-6. 
Pope's  testament  does  not  teach  Christ, 
20;  pope,  his  seat  shaken,  30,  421 ; 
when  he  began  to  flourish,  75 ;  his 
power  declining,  77  ;  thinks  his  laws 
better  than  Christ's,  80;  pride  of,  99, 
206;  liable  to  err,  115;  his  church 
and  C^hrist's,  diversity  of,  129;  popes 
poison  one  another,  247 ;  pope  most 
unlike  St  Peter,  271;  compared  to 
Tobias,  410;  several  popes  at  once, 
545,  618;  pope's  creatures  all  suj)cr- 
stitious,  563;  a  woman,  pope,  602; 
popes  corrected  or  deposed  by  empe- 
rors, 640. 
Popery,  6,  !< ;  opposed  to  the  grace  of 
the  gospel,  20;  dregs  of,  121 ;  plagues 


in,  greater  than  under  the  gospel, 
6(>6. 

Popish  questions,  see  Questions. 

Popish  rubbish  left  in  the  church,  com- 
plaint of,  417-8. 

Porters  of  the  church,  383. 

Portus,  17,  630;  its  antiquity,  534-5; 
of  Sarum,  535.        *"   j^,^.^-i£r    '\  ^ 

Prayer,  common  places  of,  63;,fervencf  / 
of,  and  the  contrary,  292;  outward 
forms  and  inward  dispositions  of, 
295;  in  all  places,  323;  a  sovereign 
salve  for  all  sores,  405,  411 ;  feeling 
of  helplessness  necessary  for,  411; 
must  be  joined  with  means,  412;  of 
Constantine's  soldiers,  413;  two  sorts 
of,  564. 

Preachers,  the  Lord's  servants,  21 ;  how 
called  and  sent,  22,  38;  what  to 
preach,  59,  218;  not  to  be  disdained 
for  their  simplicity.  99,  100;  their 
office  worshipful,  106;  their  higli 
titles,  106,  107;  sent  to  the  builders 
of  (rod's  house,  184;  gentle  kind  of, 
win  most  to  God,  3.54. 

Preaching,  not  to  be  despised,  12,  114; 
necessary,  112;  its  effect,  to  make 
us  new  men,  117;  moves  more  than 
plagues,  183;  conquers  more  than 
fighting,  265. 

Preter  tense  used  of  things  future,  226, 
241. 

Pride,  the  beginning  of  sin,  227;  arises 
of  good  things,  228 ;  of  beauty, 
strength,  <!s:c.,  229,  230;  (rod  throws 
down  the  proud,  233. 

Priests,  unable,  their  unprofitableness, 
36;  popish,  wickedness  of  their  tren- 
tals,  (Sec,  126,  Ifil;  should  he  learned 
in  scripture,  160;  admonished  by  .\e- 
hemiah,  378  ;  extent  of  their  houses, 
391 ;  should  go  with  the  army  to  war, 
414. 
Princes,  stand  not  by  their  own  power, 
188;  not  to  be  trusted  in,  231 ;  suits 
to,  conunended  by  prayer  to  (rod, 
308 ;  to  be  prayed  lor,  4ii4 ;  are  to 
maintain  true  religion,  fUO,  ♦J42. 
Princocks,  523. 

Promises,  efleci  of  (iod's,  109;  satisfy 
the  conscience  in  all  doubts,  186; 
Christ'?,  to  be  with  his  church,  I  lo  ; 
given  to  rulers  pertain  to  their  siu- 
cc9Son,  185;  those  to  fathers  belong  to 


'orC<^/cU 


700 


INDEX. 


3? 


lA^^t^ 


tlieir  children,  190;  pleaded  in  prayer, 

301 ;  certainty  of,  445. 
Prophets,  why  called  seers^  and  pro- 
phecies visions^  214  ;   speak   of  the 

future  as  past,  220,  241. 
Prosperity,  not  always  to  the  wicked, 

224. 
Protestants,  faint-hearted,  41G-7;  their 

religion  older  than  councils,  549. 
Purgatory,  deliverance  from  for  money, 

21,  77;  fear  of,  at  death,  321. 


Q. 


Questions,  popish,  answered :  which  is 
the  catholic  church?  G17;  who  is  a 
heretic  ?  619  ;  who  is  a  schismatic  ? 
620 ;  whether  protestant  priests  be  in 
schism,  621 ;  whether  ministering  the 
communion  according  to  the  book  of 
common  prayer  be  schism,  623 ;  whe- 
ther reading  chapters  and  psalms, 
&c.  instead  of  "  divine  service"  be 
schism,  62{{ ;  whether  priests  that  say 
the  communion  may  also  celebrate 
mass,  630;  whether  priests  who  say 
no  communion,  but  only  read  psalms 
and  chapters,  may  celebrate  mass, 
631  ;  whether  it  be  a  wicked  time,  in 
which  such  heresy  and  schism  reign, 
632;  whether  the  laity  may  receive 
the  protestant  communion,  634 ;  whe- 
ther through  fear  they  may  receive  it 
dissemblingly,  636 ;  what  they  must 
do,  who  cannot  have  the  mass,  637 ; 
whether  all  are  bound  to  obey  the 
queen  and  her  laws,  639. 


R. 


*'  Rat's  tower,"  30,  457,  612. 

Reformation,  its  slow  progress  com- 
plained of,  37;  was  not  received 
without  consent  of  the  clergy,  627. 

Reformers,  their  weapons,  265. 

Register  of  the  builders'  names,  393. 

Regrating,  464. 

Religion,  makes  nearest  friends  extreme 
foes,  223;  where  it  differs,  no  true 
love,  224 ;  the  true,  restoration  of,  3  ; 
false,  how  maintained,  7B;  brings 
evils,  73;   withholds  blessings,  85; 


whether  we  should  fight  for  religion, 
433 ;  princes  not  to  change  it  at  their 
pleasure,  434  ;  worldlings  judge  it  by 
their  belly,  612;  no  man  has  autho- 
rity to  make  a  religion,  627. 

Remembrance  of  sin  good,  181. 

Repeating  of  instruction  profitable,  84. 

Rich,  not  allowed  to  misuse  their 
goods,  &c.  41. 

Richard  I.,  story  of,  591. 

II.,  epistle  to  pope  Boniface, 

640. 

Riches,  all  belong  to  the  Lord,  150;  not 
to  be  wrongfully  gotten  nor  waste- 
fully  used,  150-1 ;  contentment  with 
regard  to,  152. 

Ridley,  Dr,  his  visitation  of  Cambridge, 
522;  on  the  sacrament,  547. 

Rivington  school,  foundation  of,  xi ; 
statutes  of,  663. 

Rochets,  origin  of,  661. 

Ronian's,  St,  (or  Tronian's)  fast,  80, 
551. 

Rooty,  coarse,  490. 

Rout,  stir,  356. 

Rufiinus,  267,  333,  409,  414,  565. 

Rulers,  blamed  if  the  people  offend 
through  their  negligence,  34;  tem- 
poral above  spiritual,  22,  116,  124; 
have  chief  power  'in  all  common- 
wealths, 23;  their  ordinances  in  the 
church  not  articles  of  faith,  25. 


S. 


Sacraments,  few  in  number,  130 ;  God's 
seals,  192  ;  seven,  asserted  by  papists, 
484,  522,  524,  553  ;  ministration  of, 
according  to  the  book  of  common 
prayer,  not  schismatic,  623,  &c. 

Sacrifices,  a  figure  of  Christ's,  546; 
offered  on  altars,  547 ;  sacrificing  for 
sin  now,  condemned,  621. 

Sad,  solid,  418. 

Saints,  the  right  way  of  remembering 
them,  18 ;  not  to  be  looked  to  for 
protection,  92. 

Sallustius,  a  Roman  prefect,  333. 

Salvation,  one  doctrine  of,  for  all,  124  ; 
means  of,  given  to  all  alike,  ib. 

Samaria,  siege  and  famine,  28. 

Sanballat,  his  name  and  country,  334 ; 
his  violent  rage,  397. 


IXDEX. 


'01 


Satan's  practices  to  hinder  the  building 
of  God's  house,  3of»,  410 ;  his  malice 
exhibited  in  Nehemiah's  enemies, 
419  ;  in  the  papists,  420. 

Saul,  case  of,  25. 

Saviours  promised,  209,  271. 

Scamblings,  058. 

Schisms,  twenty  three  among  papists, 
545. 

Schismatic,  who  ?  r»20 ;  papists  are, 
541,  544;  differing  in  substance,  not 
in  ceremonies,  makes  one,  020. 

Schoolmaster,  a  wise,  355. 

Sclavons,  their  ministering  the  Lord's 
supper,  500. 

Scots  defeated,  80,  251. 

Scriptures,  necessary  for  all,  120,  008  ; 
(lod's  indenture,  192;  his  letter, 
280;  nothing  superstitious  or  unpro- 
fitable in,  37O;  antiquity  of,  428,  531. 

Seals,  the  sacraments  and  the  Holy 
Ghost,  193. 

Sely,  simple,  209. 

Sennacherib,  overthrown,  28. 

Sepharad,  what,  208. 

Sergius,  pope,  002,  052. 

Sermon  on  the  burning  of  St  Paul's, 
whether  printed,  481 ;  abstract  of,  ft47. 

Servant  of  God,  a  glorious  name,  304. 

Shadrach,  &C.384. 

Shalmaneser,  places  strangers  in  Judea, 
12. 

Similitudes,  a  good  kind  of  teaching, 
101. 

Sin,  sleep  in,  0,  12 ;  insensibility  pro- 
duced by,  49;  hinders  every  thing 
from  doing  good,  54 ;  must  I)e  re- 
buked in  all,  9!{;  the  sleep  and  death 
of  the  soul,  111;  defiles  even  what 
(Jod  commands,  102;  defiles  every 
thing  in  the  sinner,  105,  100;  con- 
demns, 109;  sins  of  the  mind,  231 ; 
sin  crucified  (Christ,  347. 

Siori,  mount,  holiness  in,  201,  204; 
what,  202. 

Six  Articles,  the  bill  of,  531, 

Sixtus,  see  Xistus. 

.Slander,  a  kind  of  persecution,  210; 
yf^     worse  than  the  fire,  301. 

Socrates,  317. 

.Vocrates,   Kccles.  Hist.  2!»,    l40,   5.'»:{, 

500,  aw. 

Sodom  and  Gomorrah,  their  punish- 
ment, 28. 


Soldiers,  admonition  to,  414 ;  of  one 
kindred  should  be  joined  together, 
420. 

Sozomen,  Eccles.  Hist.  532,  540,  553, 
501,  505,  570,  037. 

Spaniards,  brought  into  England  to 
maintain  popery,  242. 

Spiridion,  a  bishop  of  Cyprus,  501, 
570. 

Spirit,  Holy,  promise  of,  130;  effici- 
ency of,  137. 

Spiritual  persons,  their  neglects  reprov- 
ed, 35;  their  landi,  592. 

Stairs,  the  emblem  explained,  389. 

Stephen,  pope,  002,  052. 

Strabo,  281-3,  288,  325. 

Strype : 
Annals,  ii — vi,  xiv,  xvi,   481,   541. 

023,  020,  «;27. 
.^Memorials,  254,  495. 
liife  of  (irindal,  481. 
Life  of  Parker,  viii,  048,  658. 

Subsidy  granted  by  the  clergy  to  queen 
Mary,  495. 

Succession  of  bishops,  485,  597,  598; 
in  succession,  the  good  follow  the 
bad,  and  the  contrary,  599;  that  of 
doctrine,  the  true,  000 ;  the  claim  of 
the  papists,  of  a  line  of  bishops  from 
the  apostles,  denied,  ib.;  no  succession 
of  doctrine  in  the  Roman  church,  001 ; 
instanced  in  particulars,  (101 -.3. 

Suffering,  victory  by,  197- 

Superstition,  to  be  too  holy,  662;  two 
kinds  of,  503. 

.Surtees,  history  of  Durham,  481. 

Swash-buckler,  151. 

Sylvester  II.  pope,  ♦J02. 


Tax,  paid  by  the  Jews  to  the  king  of 
Persia,  457. 

Temple,  40  years  in  building,  how  cal- 
culated, 13;  under  what  kings  built, 
14;  (iod's  deligJit  in  it,  08;  how  ho- 
noured, 09,  70  ;  defiled  by  Aniiochus. 
88;  tlie  first  and  second,  120,  128; 
comparative  glory  of,  155  ;  desolation 
and  restoration  of,  an  emblem  of  the 
state  of  the  christian  church,  278. 

Terence.  :W9,  400,  495. 

Tcrcniius,  a  Human  captain,  324,  04»0. 


yr 


r 


^< 


'02 


INDEX. 


Tertullian,    144,   48o,   510,    597,  604, 

G83. 
Thacker,  thatcher,  3151. 
Thecoites,  381. 
Thecua,  or    Tekoah,  widow  of,   161, 

309. 
Theraan,  244. 

Theodoret,  165,  324,  386,  409,  546. 
Theodorus,  a  confessor,  333. 
Theodosius,  favours  the  church,  8 ;  ex- 
communicated by  Ambrose,  381,491, 
546 ;  his  law  about  punishment,  408 ; 
his  prayer,  413. 
Therfe,  unleavened,  54. 
Thomas  Aquinas,  80,  550,  562. 
Thraso,  400,  431. 

Threatenings  move  the  evil,  71 ;   re- 
peated, 84  ;  God's,  conditional,  89  ; 
benefit  of,  96. 
"■  Thunder,  sons  of,"  265, 
Tiberius,  troubled  at  the  preaching  of 
Christ,  wished  him  to  be  worshipped 
as  a  God,  141,683-4. 
Tobias,  57,  58. 
Tooley,  John,  burned  for  a  heretic  after 

death,  217. 
Tracy,  William,  dug  up  from  his  grave, 

653. 
Trajan,  333. 

Traitors,  punishment  of,  188. 
Transubstantiation     and     constrained 

celibacy  must  go  together,  573. 
Trees,  simile  of,  67,  68. 
Trentals,  20. 

Tronion's,  St  (Ronian)  fast,  80,  551. 
Troubles  to  be  expected  in  building 

God's  house,  3<»(;-7,  399. 
Trumpet,  its  use  and  importance,  442. 
Trust,   not  to  be   placed    in    physic, 

horses,  6^c.  230. 
Truth,  must  be  truly  uttered,  487. 


U. 


Unction,  extreme,  no  sacrament,  524, 

&c. 
Universities,  state  of  learning  in,  593. 
Unthankfulness,  grievous  to  be  charged 

with, 30, 31  ;  great wickcdnessof, 460. 
Unto,  until,  205. 


Urban,  pope,  set  on  foot  the  crusades, 

372. 
Ustazadis,  637,  638. 
Usury  reproved,  39,  162,  464. 
Uterques,  344. 


Valentinianus,  refused  to  be  sprinkled 

with  holy  water,  1 65. 
Vengeance,  belongs  to  God,  249 ;  the 

day  of,  not  far  off,  258  ;  sins  cry  for, 

465. 
Vitae  patrum,  184,  642. 
Volaterran,  401,  527. 


\V. 


Waldenses,  264,  653. 

Walter,  bishop  of  Durham,  591. 

bishop  of  Hg:tford,  how  killed, 

590.    j^.r^»iri-      Z-^'*^'      lAJ-gf-^r<f 
Water,  conjured,  63,  64,  518.     f/'  A' 
Weak,  how  to  be  borne  with,  45. 
Weapons  in  war,  simplicity  of,  427. 
Wednesday,  named  from  Woden,  16.    _^ 
Wicked,  the,  plague  one  another,  246 ; 
cruelty  of,  248;  punished  for  ever, 
250  ;  soon  dismayed,  435-6. 
Wickliff'e,  the  persecution  that  followed 
after  his  death,  264 ;  dug  up  from  his 
grave,  653.     (^  ^*  ^    jT^r  ^•*l- 
Wilfride,  St,  590.  V  ^^^ 

William,  St,  and  his  horse,  587. 
Wisdom,  worldly,  is  foolishness,  242, 
245 ;  in  God's  matters,  243 ;  better 
than  arms,  439. 
Woltius,  Jo.,  30,  376. 
Women,  offered  for  the  tabernacle,  386. 
Wood,  mad,  160. 
Woods,  policy  of  preserving,  330. 
Word  of  God,  its  effect  either  salva- 
tion or  condemnation,  3,  266;  only 
to  be  taught,  19,  24 ;  profit  of  hear- 
ing, 103. 
Work,  required  of  us,  the  profit  of  it 
with  God,  133;  good  for  the  man's 
sake,  167. 
Worldliness  decays  the  ministry,  105. 


INDEX. 


703 


Worship,  simplicity  of  protestant,  120. 
Worthiness  and  unworthiness,  47. 


Xistus,  or  Sixtus,  martyr,  144. 

Y. 

Years  diversely  reckoned,  In,  IGO, 


Z. 


Zarphat,  what,  208, 
Zeal  for  God's  glory  commended,  .'»,  {J. 
Zion,  see  Sion. 
Zisca,  Ho  J. 

Zuingle,  the  pope's  offers  to  him,  142, 
r»84 ;  his  preaching,  26r». 


^U^ 


0 


/ 


BINDI^ 


BX  Pilkington,   James,   Bp.   of 

5130  Durham 

P5  The  works  of  James 

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