couetousnes Exod. 18. In this present place therfore the Prophet complaineth that wrongfull dealing did by force come vppon them publikely and that their court or towne-house for pleading causes became a spoyling place for robbers in that that hee compareth the iudges to hungry wolues But seeing they were such vnder Iosia that most godly and wel disposed king what shall we thinke they were vnder Manasses and Ammon who were them selues farthest of all from Religion therefore the order of that common wealth which hangeth of one alone is full of daunger because it is impossible that one should either heare or sée all thinges that are done among the people But let them which trusting of this doe peruert Iudgement remember that they haue God a séeing witnesse of al that they doe which is wont alwaies to be in the midst of the assemblies of Iudges according as it is written Psal 82. God is in the companie of Gods hee is Iudge among Gods 3. Prophets Furthermore he passeth from the Iudges to the teachers saying Her Prophets are lyght and wicked men He speaketh of the false Prophets of which sorte it is wel knowne by Ieremy that there were many with whome he had much a do He calleth them light as well for their learning as also for the loose conuersation and corrupt maners of lyfe For as for their doctrine they framed it to the mindes of their hearers and spake pleasaunt things as the vngodly in Isay do commaund the prophets But this is an especiall parte of lightnesse vnder the cloake of the name of God to séeke for priuate commoditie and to take part with sin wherewith it is well knowne that God is angry But that in the course of their life they were most dissolute it appeareth by Isay Isay 56. who accuseth the seducers of his time of dronkennesse and loue of gluttonie such as are wont to be had in reputation among the vngodly First because of the likenes of their manners then because they willingly laye open their authorite neither can they withstand those whome they sée to liue very licenciously The Prophet therefore doth not without good consideration had reckon them amonge the number of those that were the authors of their common destruction which thing I would to God all ministers woulde in these dayes consider and whosoeuer are also delighted with such whome Christ affirmeth to bee like vnsauerie salte c. 4. Priestes Lastly he reproueth the Priests and these saieth he haue defiled the sanctuarie and broken the Law By the name of sanctuary he vnderstādeth al the outward woorship and whatsoeuer holy rites were then vsed the priestes did defile them partly because they did execute or minister thē carelesly or prophanely partly because they did peruert their vse and made a cloake for their wickednesse by that wherewith all men ought to haue beene stirred vp to the studie of godlines and consideration of the promised Sauiour For they placing in these outwarde thinges the recompence of their sinnes and desert of saluation made the temple with al the holy exercises therof a den of theeues as Ieremie speaketh of them But because this could not be done without the corruption of doctrine he saith that they brake the law that is they wrested it violently into a contrary meaning which was done then when as I said euen now they placed desert or merit in those thinges which did rather argue the corruptiō of our nature and which should haue led them as it were a schoolemaister vntoo Christ This corruption of woorshippe and doctrine reigned also in Christes tyme who openly bringeth certain examples thereof and teacheth that it must bee amended And I would to God that the same were not founde in many Churches in these our dayes For what do those papall fellowes that to the Pope and his horned Bishoppes do violently wring those thinges which by the Apostles were spoken as cōcerning the Church and ministerie of the woorde and so by the woord of Christ do establish their outragious tyrannie when also they doe defend their more then vnchast single life The differences of meates Images the sacrifice of the masse and other vngodlinesse of like sort by the testimonies of the scriptures falsely reported and wickedly wrested aside and doe therewithall liue in such order that through them the whole ministerie of the Church is euill spoken of I will not now speak of their selling of priestes orders their Simoniacall faire of sacraments their woorkes of supererogation their indulgences their fire of purgatorie their holy Masses of Requiem and dyriges for them that be dead and whatsoeuer other thinges els they haue inuented to the impayring of the merit of Christ and contrary to the doctrine of his trueth therefore the same tymes and the same manners doe requyre the same punishmentes whereof it shall be spoken in their place Now let vs note the example of Zephaniah who being but one alone tooke vppon him the cause of the trueth against the Prophetes and Priestes and doeth accuse them openly For that wee may let passe those Prophets whome wee knowe by Ieremy to haue runne and were not sent Yet it is well knowne that the Priestes were appoynted by GOD and by lawefull succession they did discende from Aaron notwithstanding the Prophet Zephaniah blameth them and doeth pronounce them worthy of punishment From whence then hath the Pope obtayned that his priuiledge who although hee leade soules to hel will yet bee reproued by no man But wee reade that Peter was rebuked of Paule and that openly when hee went not right to the trueth of the Gospell Gala. 2. Or who canne beare them in these dayes which say that manyfest and open abuses are not to bee taken away except it bee by the authoritie of a generall councell whereof now there can bee no hope and wherevnto they that now haue some yeares beene accused will neuer submitte them selues But will godly Princes and heades of the people hazarde the lyfe of so many thousandes of soules while these deceauers gette vnto them selues as it were a whot sering yron Let them rather by this one argument acknowledge the tyrannie of these men But let them which haue escaped their handes shewe them selues thankfull vnto GOD let them followe his worde and receiue his correction But let them haue all hope of saluation onely in his grace and to him that calleth let him draw néere by Christ Iesus who is the way the trueth and the lyfe to whome all thanks giuing honour glory and power bee due for euer Amen The nienth Sermon The text 5 THe iust lord is in the mids therof he will do none iniquitie euery morning doeth hee bring his Iudgement to light He faileth not but the wicked will not learne to be ashamed 6 I haue cut of the nations their Towers are desolate I haue made their streetes waste that no man shall passe by their Cities are destroyed without man and without
in minde superstitious praiers and do teach the same to their children so sowing the séedes of superstition into their tender mindes These men are the most noysome plagues of the Church for it commeth to passe that by them the doctrine of the word cannot haue his profit with those which at home haue their teachers of errours and the same doe forthwith conceiue great hatred against the trueth if at any time their manners bee somewhat more fréely rebuked by the word of God But there is no doubt but GOD hath his broomes wherewith hee wil purge not without their great plague and punishement those reliques of superstition Secondly he threatens that hee will cut of the name of Chemarim with the Priests Kemarim 2. hee speaketh of the ministers of forbidden and vnlawful worshippe which were many and diuers against God his ordinaunce For he had sanctified vnto him selfe the tribe of Leuy out of that tribe ought to be taken the high Priest vnto whome the authoritie of the word and holy rites apperteined he had those which together with him did minister about the worde and sacrifices for that saluation which was common to all and if there were any other offices those did God distribute amongest the rest of the Leuiticall families as in the bookes of Moses it is set out at large But they being not contented with the one and onely true God enterteined straunge Gods and therefore they stoode in neede of new sacrificing Priests to do seruice for those said false Gods herevpon it came that priestes were appoynted vnto Baal of whome there is often mention made in sacred historie neither is it to be doubted but that other Gods also had their sacrifices which tooke vpon them these forē ceremonies which before were neuer known There were moreouer besides these a kind of seueral priests called Kemarim 2. Reg. 23. which as we read were appointed by the kings of Iuda to burn Frankencense in the high places and in the citites of Iuda and all about Ierusalem which as some suppose tooke their names of their blacke apparel some thinke they were so called because of their feruentnes First because they were set on fire with a wonderfull zeale of religion or rather superstition as those Seraphical doctors are which of foolish and superstitious men are called the lightes of the worlde But because they were especially appoynted to burne Frankencense I suppose they were rather so called by reason of that office For this worde Kemar among the Hebrewes signifieth to ware hotte and also wax blacke and because the Prophet doeth coupple them with the Priestes it is euident that they were a kind of men of inferiour degrée skilfull in those mysteries or that they were as it were clearks or sexstons or some vnder minister to them which were in the highest rowme as in poperie the Masse Priests chappell Clarke or vnder Curat alwaies attending vpō the Church and seruing the turn of the rich and fat Canons and Pastors such are woont to be greatly accounted of because the other fatlings taking their plesure carelesly these do throughly go thorow with do perfourme al holy rites ceremonies belonging to the Church and these I warrant you liue not only by begging And this was the cause that although those fatter Baalites were taken away yet these fellowes togeather with their Idolles and certaine Priestes seeming more holy then others were priuily maintained of such as were superstitious But because this was done contrarie to the Lawe Deut. 13. which appoynteth that the false Prophet and seducer must bee put to death God himselfe draweth out the sworde of his iudgement against them But these things agrée meruellous fitly vnto these our times For it is well knowne that Christ vnto his Church hath appoynted teachers which should gather it together and gouerne it with the doctrine of the Gospel Ephe. 4. 1. Cor. 12. and that hee would not haue it ouerburdened with an idle companie of superstitious men For although Paule may séeme to haue appointed in the Church degrées of Ministers saying that some were appoynted Apostles some teachers some Euangelists and some prophets yet all those were ordained vnto this end that the doctrine of the Gospel might bee reteined wherewith the Church can onely and alone be gathered together and preserued But after that the Gospel being neglected Rome beganne to bee mad for superstition new orders of Ministers also crept in and seauen generall degrées were appoynted First dorekéepers readers exorcistes or adiurours attendentes subdeacons deacons priestes or sacrificers But againe among these some were chappel clarkes or vndercurats vpon whose backes for the most parte was laide the care and charge of the holy Church matters other were pastors of parishes or Canons who vnder pretence of religion gaue themselues to ease and pleasure and of these some were wardens or such as had the ouersight of matters some were Deans other some were gardians others were chaunters the vnder priestes in like manner according to the number of their Gods and offices had their seuerall names and vnto these the Monks the Nuns the Friers the Lolhards the Begutes those of the elder sorte and of the younger the heremits c. And surely thou shalt find an innumerable companie of idle persons 2. Tim. 3. or els very ill occupied whereof some did fraudulently take their Church goodes to their owne vses Other some as Paule saith crept into houses and abused the simplicitie of the superstitions and made traines also to get the priuate goodes of many men And because those inferior orders do cary amōg the vnskilful multitude the perswasion of pouertie and religion they also found many fauourers if at any time the reformation of the Church were begunne But they did especially hurt the Church for this cause that although they feigned them selues to giue place to the gospel yet amongst their like they did priuily defend the superstitious worship and did incense the minds of very many against the truth and Ministers thereof Example may bee brought euery where for this matter and christian Princes and cōmon wealthes not a few haue tried how much men of this kinde of grist can do But let al these know that God will defend his owne cause who also with deserued punishmēt will amearce these Kemarims such as fauour thē 3. The Starre worship Thirdly he threatneth those that worship the host of heauen vppon their house tops Hee meaneth the star worshippers for they are called the host of heauen as well for their mouing and order which they haue kept euer since the creation as also because men being superstitiously led haue thought that the same haue a working power vpon the earth and haue accustomed vnder them as it were vnder Gods to subiect the affaires of men This was a very olde errour especially amongst them of the East which first of al others beganne to view the mouing of the stars and according to
so to doe And when afterwarde he had walked a while betwixt them what thinke you saith he that our Citizens of Rome woulde say if they shoulde see vs walke thus through the citie They made him answeare saying Now truly holy Father they woulde thinke vs some Iesters neither woulde they suffer vs to passe without some reproche Then he sayde vnto them you see therfore my brethren howe greatly wee are bound to our apparrell that doeth saue vs from such iniuries and doth procure vs so great opinion of holinesse Iulius spake very flatly as the matter was and I doe not doubt but many in their minds doe say the selfsame thing which woulde bee counted religious with the formost and yet laugh closely in theyr sléeues when they sée the wide open sottishnesse of the foolish common people nay of Princes themselues which because of these Hobgoblins and stagelike attyre haue them in reuerence and reputation But let vs and that not negligeÌ„tly consider that this is reckoned amongst the causes of destruction which in mans iudgemeÌ„t séemeth to be but a small thing but to him that will more narowly weigh the matter it shal by and by appeare that by apparell sinne is committed many wayes For as for riotousnesse and pride wherewith vain and light persons doe vaunt themselues who will affirme that they doe acknowledge their faultes or repent them of them which are proude of their apparell which as the scripture saieth began because of sinne which also ought to admonish vs of our state and condition as often as we put them eyther on or of and therefore these persons doe as if some wicked fellow should get him praise by the haulter which for his wickednesse hée hath deserued Moreouer offence is committed against the Lawe of God and nature which teach that the vse of apparell is that our bodies should be honestly couered therewith and so preserued from the rage of the weather but they that become riotous about it doe almost suffer the more vnseemely parts of the bodie to be either bare or els they lay theÌ„ out after a more beastly maner theÌ„ if they shold be séen altogether vncouered in others they stir vp prouoke most vngodly thoughts and concupiscence And furthermore that pride maketh vs vnmindefull of our condition wherevppon it commeth that wée also forget God and proudly despise our neighbor Moreouer wée doe vnséemely abuse our wealth wherewith wée ought to relieue the pouertie of others I speake nothing now of the lightnes of the mind which is proued by no argumeÌ„t more manifestly theÌ„ if we despising the attire of our owne nation being also receiued from our elders should dote vpon straunge and vnaccustomed apparell Wee may not thinke therefore that it was done at a venture that God made lawes as concerning apparell Deut. 22. 1. Co 11. 2. Tim. 2. 1. Pet. 3. And thereof also the Prophets and Apostles doe very often admonish vs. And they are adiudged worthy of destruction which with ryot and pride do offend about the same And we sée it come to passe very often that they which are delighted with forren attyre do proue by experience those enemies that come from far vnto whom they bée made a pray or are deliuered as a bootie but as for those superstitious fellowes they through their hypocrisie commit sin while they make boaste and vaunte them selues with a shadowe of godlines TheÌ„ they defile theÌ„selues with sacriledge wheÌ„ the honor which is due vnto Christ they attribute vnto rags and in them they looke to haue the reward of righteousnes saluation Besides this with monstrous rashnes they do inuent diuers formes of religioÌ„ with an vnprofitable superstitious difference of apparel they cut in péeces the vnitie of the Church sanctified with the bloud and spirite of Christ therfore they are worthy with their apparell to come to destruction Thirdly And I will visit saith hée in that day euery one that daunceth proudly vpon the thresholde which fill their maisters houses with vilolence and wrong Hée speaketh of the Ministers of noble men which as in al thinges they be accustomed to flatter their maisters so to plesure them they oppresse any man eyther with open violence or with hidden subtiltie For they daunce vpon the thresholde that is with much mirth and impudencie they inuade other mens houses that take violently away and do al things as they lyst yea these things are done without controulement so that part of the bootie bée brought to their maisters whose houses in the meane season are filled with wealth gotten by violence and wicked pollicie In which place wée sée how many things are vniustly wickedly committed and that vnder godly Kinges and Princes while they them selues eyther sée not all thinges or els cannot represse their vntamed sauadgenesse For it is out of doubt that Iosia restored in like manner those lawes and ordinaunces whereby wrongfull violence was forbidden Notwithstanding this wickednesse was wrought he not knowing thereof and they that would haue made complaint vnto the King could not haue accesse vnto him But let such remember that the Lord doeth neuer leaue the afflicted and oppressed destitute who in his appointed time doth take away the tyrantes and with them doth punishe al those that offred themselues to serue their crueltie Let them consider this whosoeuer they be that for hyre let out their help vnto kinges that wage vnnecessary and vniust wars and being hired for wages fil other mens countries with fire and slaughter but their own houses with bloody spoyles The descriptiâ—… of the punishment Furthermore let vs come to the third part of this place wherein the Prophet doeth describe the punishment and teacheth how grieuous the same shall be how it shal inuade or rush violently vppon them all about and euery where There shal be in that day saith the Lord the voyce of crying from the fish gate and howling from the second gate and a great destruction from the hils c. Hee nameth the vttermost bounds of the citie that he may shewe that the calamitie doeth hang ouer it all I take it that the fish gate was in that parte of the Citie by the which men went downe to Ioppa vnto the sea and through the which fishe with other marchandise comming vp from the sea were brought in and the former or first parte of the citie conteyning the market the counsell houses or courtes and other more notable places adioyned vnto it On the other side was Hamischene that is the second part of the citie wherein Hulda the Prophetesse dwelled as the historie of the Kinges declareth 2. Reg. 22. In the third place he nameth the hils wherwith the citie was compassed as out of the Psalmes and many other places of the Prophets it may appeare The meaning is therefore that the miserie shal be so great that in euery part of the citie shal be heard the noyse howling of them that
the true religion or did hazard or bring into daunger the glory of God himselfe The Prophet Zephaniah therefore dealeth diligently against them For first because GOD may séeme vnto many to be blinde and deafe séeing that such thinges were committed and spoken by these and that without punishment he bringeth in him selfe saying I haue heard the reproch of the Moabites and the rebukes of the children of Ammon wherby they vpbrayded my people and magnified them selues against their borders In which words hée describeth their wickednesse and teacheth them that hée is not ignoraunt of any of those thinges As touching their sinnes he accuseth them of two thinges First because they reproched the Iewes and spake many things coÌ„tumeliously not only against the Iewes but also against GOD and his true religion which these Iewes professed The other is because they exalted themselues that is they enterprised many thinges very proudly against their broders while they would haue layde the countrey of the Iewes vnto their own land Amos in like manner rebuketh this desire of inlarging their kingdome in the Amonites which affirmeth that they absteined not from ripping vp of women great with childe insomuch that by that kinde of crueltie they constrained the Galaadites to yéelde them selues And Ieremy speaketh vnto the same Iere. 49. Hath Israel no childe haue they none to inherit why therfore doth Malchom possesse Gad and his people dwel in his cities Both these sinnes were before all others very detestable and woorthy of greeuous punishment for triumphing ouer them that were brought lowe they offended against the lawe of nature which teacheth to bewayle theÌ„ in the calamities of others to acknowledg that the common chance of all men is befraught with misery and wretchednesse But for asmuch as they gaue the raine to sausie speech both against god his seruice it appeared that they had put of altast of religion Againe forasmuch as they inuaded that land which God had promised to Abraham and did giue it not without many wonders to be inhabited of his posteritie this iniurie reached both vnto God himselfe neyther yet did they shewe themselues thankefull as they ought vnto Abraham who in time past brought their progenitour into this land being takeÌ„ captiue he deliuered him from the hand of his enemies These things ought too bee marked of those that are pricked with the like desire of bearing rule For we know that God in olde time distributed to euery natioÌ„ his land or country They therfore offend against him who soeuer they be that streatch out farther their boundes being by him appointed And although God vseth their wodnes in punishing those that abused his giftes and benefites yet the selfe same shall not scape vnpunished as we haue taught in an other place by many examples But in this place it is full of most sweete comfort that he saith he hath heard their reproches rebukes For heereby they might learne that God would neuer leaue to care for theÌ„ although he suffred them some space to be afflicted but that that is spoken of them ought to be applyed vnto all for God both heareth and seeth in euery place of the earth whatsoeuer is purposed against those that be his And because his glory is coupled with their safetie he neuer doeth neglect it Let vs therefore be mindful of these things as often as we heare the reproches and scoffes of the wicked neither let vs think that eyther the glorie of God or our welfare is any whitte impayred thereby The punishment of the Moabites and Ammonites But lest any man should thinke that God is but an ydle beholder hee denounceth the punishment which he hath determined to plague theÌ„ with and that with such an earnest auouching that therevnto he addeth an oathe saying as I liue which is to say as surely as I am God liue for euer so surely shall that come to passe that I now speake And that the authoritie of this protestation may be the greater the Prophet maketh a description of God calling him the God of Israel the Lord of hosts comprehending therin the power and goodnes of God that he might shewe that he is able to bring to passe whatsoeeuer he threatneth against his wicked enemies and that he will do it because he is bound to his people by a peculiar couenaunt But what is it that he thretneth that Moab shal be as Sodome and the Children of Ammon as Gomorha c. He vseth those examples which the Prophetes alleage for the most parte when they woulde declare any extreame miseries or calamities but because they were not vtterly burned vpp with fire from heauen he addeth to expounde himselfe their place shal be ouergrown with nettles and shal be Saltpits and a perpetual desolation The meaning therefore is as the cities of the Sodomites of theÌ„ of Gomorrha together with all their fieldes are turned into a stinking lake and as Strabo writeth into a soyle that fometh dust ashes euen so shall all the region of the Moabites and Amonites be made desolate and barren and shall so remaine for euer And surely it is well knowne that those nations were neuer restored againe and that with them their kingdomes also and whole gouernement of their common welth came to naught sauing that in these latter ages a mixt multitude of vagabondes out of all nations flocked thither which vsurped to theÌ„selues the auncient name of the ArabieÌ„s And these because they neuer submited theÌ„selues to any lawful gouernment liued for the most part by rapine And Mahomet comming of their offspring began superstition in the Turkes kingdome But as he spake of the Philistines so also hee speaketh of these The remnnat of my people shal spoyle them the remnaÌ„t of my folke shall possesse them Which thing because it cannot be expounded of the Iewes returning from Babilon it must be referred to the Apostles and their disciples which preached Christ in these countries also and they ordeyned Churches as the holy Scripture beareth witnesse of Paule And christian Religion flourished in those quarters â—allat â— for certaine yeeres vntill Mahomets outrage as I sayd before troubled all Churches But the example of these nations doeth teach what remaineth for them that neuer cease to vexe or assault the Church of God For séeing they would not giue place vnto Christ vnto whom his father hath giuen al natioÌ„s yea the vttermost borders of the earth they were woorthie in the ende to loose all that they had there can no order other wise be taken for them and their countrie but by submitting themselues to be gouerned by Christ Heerevnto serueth the vehement conclusion of this place This fell vppon them for their pride because they were reproched and magnified theÌ„ selues against the people of the Lord of hostes He dooth principally name their pride that the Iewes might be lesse greeued therewith when they shoulde heare that they should be so greeuously punished
for the same and hee calleth them the people of the Lord that he might destroy the wickednes of the other nations more at large and might prooue more assuredly that the iniuries which they offred them should not be vnpunished But let vs learne out of this place that nothing is so detestable and hateful vnto God as pride that principally wherewith men doe aduaunce themselues agrinst God and his woorde and doe desire to oppresse his Church This is the cause of many sinnes which God suffreth not to scape vpunished we néede not to bring any examples because they that read histories do méete with them euery where and many do fall out euery day both priuate and publik that may witnes these things therefore let not the pride of the wicked which continueth not long offend any man but let vs be humbled vnder the mightie hand of the Lorde which shiltreth those that are afflicted vnder the crosse and will in the end make them inheritors of the heauenly glory with his Son Iesus Christ to whome be thankes giuing glory honour and power world without end Amen The seuenth Sermon The Text. 11 The Lord wil be terrible vnto them for he will consume all the goodes of the earth and euery man shall woorship him from his place euen all the Iles of the heathen 12 Yee Morians also shal be slaine by my swoord with them 13 And he wil stretch out his hād to the north and destroy Ashur and will make Niniuie desolate and wast like a a wildernes 14 And flockes shall lye in the middest of her and all the beastes of nations and the Pellicane and the Owle shall abide in the vpper postes of it the voyce of the birdes shal be in the windowes and desolations shall bee vppon the postes for the Ceders are vncouered 15 This is the reioycing citie that dwelt carelesse that saide in her heart I am and there is none besides mee how is she made wast and the lodging of the beasts euery one that passeth by her shall hisse and wag his head The argument and vse of this place THey that be godly know that afflictions are sent from aboue that they being chastised therewith might amend and be made safe yet the same are wont greatly to be offended if in the meane season while they be aflicted they sée the wicked and open enemies of God to be in prosperitie and not without the reproch of the name of God and his true worship to triumpe ouer them This befell the Iewes when they were led away vnto Babylon For the Philistines reioyced in their miserie whom Dauid afore time had brought in subiection the Moabits and the Amonites being of their owne blood leaped for ioy and together with their enemies scoffed at them And in an other place we saw that the Idumeans did the like before these things came to passe the power of the Egyptians and Ethiopians was great who slew the most godly king Iosia being ouercome in battaile and caryed Ioacham his sonne into Egypt Besides this they sawe the power of the Babylonians to increase very huge which did openly professe hatred against the true GOD and his true religion and did tauntingly hit the same in the téeth of the miserable captiues Here therefore was néede of diligent instruction which the Prophet in this third parte of this sermon adioyneth For he teacheth that GOD beginneth with his people to punish but afterwarde hee passeth from them vnto the other Gentiles which now tooke pleasure in the miserie of his people And a litle before he spake of the destruction of the Philistines and after of the Moabites and Ammonites in his prophecies hath brought in certaine things of the kingdome of Christ vpon earth and of the spreding or dispersing thereof Now it followeth of the rest He sheweth that the kingdome of God shall be spread euery where In the beginning before he doth by name reprehend any hée confirmeth that he had spoken as touching the enioying of the enemies Lande and aduauncing the kingdome of Christ ouer thē and he answered twoo things which séemed especially to bée against the matter that is to say the huge host of the enemies and the worshippe of their Gods which was established by the succession of so many yeares and victories The Lorde saieth he will be terrible vnto them for hee will consume all the Gods of the earth and euery man shall worshippe him from his place euen all the Iles of the heathen The meaning is thus The power of these Gentiles séeme in déede to be such as cannot be ouercome neither that the matter shal euer come to that passe that these false Gods being reiected the worshippe of the true GOD shall bée placed in their lands But this matter must not bee tried by mans witte but wée must beholde what GOD both can and will doe but hee which in his determinate counsell hath hitherto suffered these thinges to come to passe as if eyther hée would not or could not defend the glory of his owne name when that time shall bee expired which hee hath before limited hée will shew his power not without great terror against those his enemies so that they shall not be able to resist him but that he wil execute that that he hath now promised But as touching those Gods of the Gentiles whome the boldnesse of very foolish men inuented and the foolishnesse of them that be superstitious hath brought into so great regarde the same God will bring it to passe that they being worne wasted or weakned with a rotting consumption shall wyther and come to nothing and dye out of the remembrance of men Then shall that golden time beginne when euery man shall worship the true God from his place That is when true religion shal be spred through the whole worlde and not as it hath bene hitherto tyed to one nation yea all the Iles of the Gentyles shall worshippe him alone but it is to be noted that the Hebrewes call the region lying beyonde the seas the Iles of the Gentiles all which in tymes past we know to be drowned in yrkesome superstitions and to haue bene cleane separated from the true worshippe of God These thinges were in part fulfilled when all these nations together with their Gods superstitions were by the horrible iudgement of God cut of and cleane wiped away And then also when Nabucadnezar being chastised with the rod of GOD by his kingly edictes proclamed the true worship of God through all the East parts which thing Cyrus also and Darius did after him Dani. 3.4.6 But these thinges were fulfilled principally in Christ which is this great stone in déede that being rowled back without mens hands made an end of those old Monarchies Daniel had foretole that it should so come to passe at whose comming also the Gods of the heathen were consumed and came to nothing For first in those dayes the Iewes were scattered almost ouer all
they preach saieth the Apostle Rom. 10. except they be sent And we reade that Paule was sometime forbidden to preach in Asia and Bithinia Acts. 16. was sent to the Macedonians whome it was then necessary to be instructed in the fayth and the same Apostle saieth 1. Cor. 3. Ephe. 2. Iohn 6. that Ministers in déede do plant and water but that increase is giuen only by God and that faith is the gift of the same God which maketh vs to bee partakers of righteousnes and saluation For he was acquainted with that saying of Christ No man commeth to me except my Father draw him These thinges serue well to confute them that make such great brags of the strength of fréewill and cry out that we offer iniurie vnto God in that we refer all thinges to his becke they are accustomed to hould vp that saying of Paule as if it were Aiax his target vz. That god would that all men should be saued and come to the knowledge of the trueth And they refuse all interpretation which referreth those wordes to the elect of al places and degrées of men Let them therfore tell vs why God doth not bestow vpon al men indifferently the meanes of saluation why doth he not lighten all mens mindes with faith why did he suffer the whole worlde to be deceaued so many hundred yeares why doth hee not in these dayes also open a doore to the preching of the Gospell in many nations they trifle in déede very much about the Gospell long since preached ouer al the world by the Apostles but what doth this appertaine to the people of our time which are altogether ignoraunt what was done in their countries in time past and gone Let them say what they will and into what shape soeuer they turne them selues they shal yet be enforced to confesse that the outwarde calling is not vniuersall nor common to all men By what reason will they then proue that election is generall séeing this must néedes follow that that must néedes follow this election or choise according to the saying of the Apostle Rom. 8. Whom he hath preordeined those also hee hath called We are therfore inforced to acknowledge the hidden counsell of God in these mysteries which it becoÌ„meth vs to adiure with all humilitie and most faithfull proclaming of his grace and not after a proud and Phareséelike bouldnesse of our strength to bring to the examination of our reason The duties of the faythfull But let vs sée also what be the duties of them vnto whome God will turn this pure language that he may lighten them with the knowledge of his sonne and their saluation The first duetie is that they should call vppon the name of the Lorde Vnder inuocatioÌ„ or calling vpon he containeth fayth also For saith Paule Rom. 1â— how shall they call vpon him whome they haue not beleeued Notwithstanding hée had rather vse the tearme of calling vpon then of fayth that wee might knowe that his meaning is of that fayth which consisteth in a vaine and dead opinion but of that that vttereth it selfe by open confession true worship of God But let vs marke the prophets manner of speaking that for the Lorde would rather say the name of the Lord Namely that he might put a difference betwixt the inuocation of them that beléeue indéed and them that be but hypocrites and prophane Gentiles For al men are wont to boast of their calling vpon GOD when as by common reason they are taught that there is a God that gouerneth all the world and that we ow vnto him worship and inuocation yet notwithstanding not all doe call vppon the name of the Lord. That is they do not acknowledge him to be such as the scriptures declare him to be and as he hath made him selfe manifest in his sonne But they deuise Gods vnto them selues of their owne braine which indéede are no Gods But the godly being taught by the scriptures do call vpon the true God euen the father of our Lord Iesus Christ And therefore they onely may be counted for the true worshippers of God The second dutie is that they serue him with one shoulder This may bee vnderstoode two wayes First thus that they being without hypocrisie do worshippe the onely one true God and haulte not on both sides as Elyas spake of the Israelites 1. Reg. 18. The German phrase of speaking is agréeable to the Hebrew phrase wherin they are saide to cary on both shoulders which doing any thing dissemblingly réele now this way now that way 2. Thus to wit here is noted an agreement because they were not deuided into diuers sectes and opinions whereby they might ouerthrowe the fayth of many but rather ioyne their studies and labours in one that true religion may come vnto many The thirde is they humble them selues vnto him and offer him a gift namely that that hee requireth and that which is due vnto him But men ow them selues wholly vnto God they giue theÌ„ selues therfore wholy vnto him by faith they call vppon him alone in all their necessitie they acknowledge that all their welfare commeth from him and doe addresse their whole life and al that they haue vnto his appointment and make his glory the principall ende thereof But séeing these bee exercises of them that be godly indeede it is euident enough what a man may iudge of the folke of our time which neither call onely vpon GOD neither lend their hand to others that be godly but submit themselues as slaues vnto sinne and offer them selues a Sacrifice to the diuell while they liue in such order that through them Christian fayth and Religion is euill spoken of The Church is purged by the Crosse But let vs returne againe vnto God speaking by his Prophet which promiseth that his church shal be made more holy and better purged when he shall haue executed this Iudgement vpon the nation of the Iewes For hee addeth In that day thou shalt not be ashamed for all thy workes wherein thou hast transgressed against me Hée speaketh not of a godly bashfulnesse which the godly coÌ„ceaue of the remembraunce of their sinnes wherby also it commeth to passe that they dare scarsly lift their eyes to heauen as Christ speaketh to the Publican Luk. â—… For this is not the smallest fruite of true repentaunce while it causeth that we do not returne again to our sinnes out wherof we are escaped through the grace of God Which selfe same thing Paule noted when he wrote saying Rom. 6. What fruite had you then in those thinges wherof you are now ashamed But this must be referred partely to the effect of Iustification which is of fayth wrereby it commeth to passe that our sinnes are not imputed vnto vs to our euerlasting confusion Partly to the amendment of life and manners which should be so great and so worthy that it should as it were put out the infamy of
the course of iudgement cannot bee broken of except offences be pardoned Secondly it is added He turneth away thine enemies namely those that haue held the captiuitie hitherto Moreouer the king of Israel euē the lord is in the mids of thee God is said then to be present with vs when by manifest arguments he doeth declare his goodnes and grace towards vs. And from hence hee bringeth in this saying Thou shalt see no euil any more That is to say there shal not herafter be any thing that can bring any trouble vnto thée And these things verily were in part performed whē being dismissed by Cyrus they cam to their own again For thē God took away their iudgements ceased to prosecute sute against them He turned also their enemies far from them when by the Medes Persians he bereaued the Babylonians Caldiās of their kingdome and all their strength Besides this hee shewed in deede his presence and fauour when to them being returned again he restored their temple and outward worship which consisted altogether in the sacraments or outward signes of his heauenly grace goodnes and did wonderfully defende them against the craftie deuises of those nations that lay next vnto them against the open force of foren enemies Redemption of Christ is common But because these things as we said before were foreshewes and entraunces of that redemption which shoulde be in Christ in him also they haue their accomplishment and do containe the whole matter of our saluatiō For we were all offenders and most cruell enemies hunge on euery side ouer our heades Satan accused vs and did ouercome vs not onely by the law but by the testimonie of our owne conscience Death gaped for our soules which entred in by the fal of our first parents and the sentence was pronounced vpon vs miserable sinners Cursed is he that doth not fulfill the words of this Lawe to do them al the people shall say Amen And there remained no other thing but that the execution should followe this sentence which would sinke al men in eternal destruction But here Christ came betwéene who that he might take our cause vpon him put on man of the Virgin Mary and soone after tooke away and vtterly abolished all that whole proceeding of Gods Iudgement For he purged our sinnes by the worthines of his death hee put away the hand writing of the law our own conscience fasted it to the crosse Moreouer he tyed vp our enemie the diuell and the head of the old serpent being altoo brused spoyled him of his kingdome Col. 1. and ouercame the world that it might not preuaile any more against vs but as for our flesh he kéepeth it vnder by the spirit of regeneration holdeth it in duetie and that hee might leaue nothing vndone he hath made death which was the punishment of sinne as it were the doore of euerlasting life For by it we passe out of this valley of teares and wretchednes into the places of the blessed Al which things Paul throughly perceiuing wrote long since Rom. 8. There is now no cōdemnation to them that are in Christ Iesus Wherewith those wordes agrée which Christ himselfe spake in Ihon Iohn 5. Verely verely I say vnto you he which heareth my worde and beleeueth him that sent me hath eternall lyfe and shal not come into iudgement but hath escaped from death to life And the sonne of God hath not only performed these thinges for vs but also is present with vs euen in the mids of vs as he hath promised although hée hath caryed his bodie away vp to heauen that hee might be there as an interest or pledge to beare witnesse of that heuenly and blessed life of our bodies which in time to come they shall haue yet he neuer forsaketh his church but is present with it with his worde his spirit his grace and desert with his protection and safegarde wherevpon it followeth very necessarily that we can sée none euill namely such as can destroy vs. The crosse verily must be borne and as Dauid saide Psal 34. Many are the troubles of the godly but God deliuereth them out of all who also causeth that all thinges for them worke together vnto God He promiseth the continuall abod and comfort of the word But the Prophet goeth forwarde and addeth newe promises whereby the godly may bee confirmed in the fayth Nay he affirmeth that there shall neuer want faythfull Preachers of GOD which may alwayes offer set before thē those promises For in that day saieth he it shall be sayde to Ierusalem feare not and to Syon let not thine hands be let downe And so he repeateth that Prophecie which erstwhile wee brought out of Isay and the meaning is this That your king Messias which I sayde should alwayes be amongst you will at all times stirre vp Prophets teachers which may comforte and incourage thee being in daunger that you giue not ouer for any temptations c. And truely as appertaining to their returne from Babylon there wanted not then such as might cheere them being tyed many wayes and with new exhortations daily confirm them Of the nūber were Ezra Nehemia Haggey Zachary many others But this promise doth principally belong to the kingdom of Christ who to his Church as the Apostle witnesseth alwayes giueth some Apostles some Prophets some Euangelists som pastors some doctors c insomuch that he wil haue the ministerie of his word to remain for euer with his Church whereby it may be both gathered together and preserued And it is worth the diligent marking that both here in many other places the ministrie of the word is reckoned among the argumēts of cōsolatiō that we may learn to iudge of it rightly regarde it as we ought to doe But vnto many it séemeth a matter of small weight and the godly themselues doe not alwaies acknowledg the gret goodnesse therof especially when they haue peace and quietnes at will But when either the daungers of persecution or inward broylings doe aryse by and by with great and carefull desire of the minde they aske after the word which before they despised and cared not for The summe of the doctrine of the Church But let vs in like manner note the summe of that doctrine which must continually bee reteined in the church The Prophet in these two poyntes doth comprehend it Luke 24. Feare thou not let not thine handes be letten down And they agrée with that parting which Christ himselfe made who deuided the preaching of his Gospell into like many partes when hee commaundeth to preach repentaunce and remission of sinnes in his name For herevnto belongeth which he saith Feare you not For as much as the tremblinges of the conscience can no other way be pacified then by sure remission of sinnes which we obtaine in Christ alone Of that part the Angell beginneth when to the shepheardes