themselues But they that are punished for their wickednesse whether it be publikely or priuatly let them remember these men and neyther murmure against God neyther yet conceaue in their mindes that there was either hatred or vniust desire of punishment but let them rather bée still in the presence of the Lorde with pacience submitte themselues vnto his correction for so it will come to passe that those thinges will worke together vnto them for good which otherwise would bring destruction the examples which make for this purpose we haue els where alleadged He nameth those that be for all others ought to be finished as of Dauid Daniel the Emperour Mauritius whervnto many others may be added which they that reade histories doe euery where méet wtal But let vs returne again to our Prophet who in order beginneth to name those which especially deserued to be punished and surely he reckoneth those first which in comparison of other thoughte themselues safe without all danger of hurting Where wée may sée how full of danger the condicion of prophets and ministers of the woorde is for that they are constrained too accuse or reproue them whom most of al it behoued to haue fauourable and assistent vnto them which also were able to doe them the greatest harme But he reckoneth vp three sortes of men vnto whom afterwarde hee addeth the fourth The first place he appoynteth to the Princes and to king Iosia his sonnes Of whom doubtlesse he therfore beginneth bicause they were the chiefe Authours of wickednesse and offences and the sacred hystory doeth sufficiently witnesse that these threatninges were not in vayne For Ioachas that came vnto the kingdome after his Father Iosia was slayne after hée had reygned onely thrée Monethes was ledde away Captiue into Egypt and there was put too death The kyng of Egypt appoynted Ioakim in his stéede which when Nabucadnezar had conquered Egypt became his Tributary and Seruaunt and not long after for his rebellion he was taken carried away captiue by the same Nabucadnezar and dying in the iourney lacked the right of honourable Buriall For the Babylonians threw out his carkase too bée torne in péeces of the beastes and foules of the aire as Ieremy had before prophesied Iere. 12. saying Hee shoulde bee buried as an Asse After him succéeded Iechonias who also healde the kingdome but thrée Monethes and as Ieremy persuaded him he went willingly into banishment and was carried too Babylon with the costly vessels of the Lords house After him came Zedechias who as he passed all that had béene before him in wickednes trechery so he was most greuously punished For after hée had abidden the siege a long tyme at length this Citie being taken and he caught in his flight was carried to Nabuchadnezar in Ribla Who when in his sight he had slaine his sonnes and the more noble men that came out of Iuda and put out his eyes he was bound in chaynes and led away to Babylon The Lorde therefore doth most truely foreshewe this matter by his Prophete Zephaniah saying And it shal bee in the day of the Lordes Sacrifice that I will visite the Princes and the kinges children c. But wée are admonished by these examples what things remaine for those children that doe degenerate from their fathers godlinesse and how they are deceiued that by reason of the vertue of their foreelders doe promise to themselues that all thinges shalbée cocke sure and very ioyfull For it is so farre away that they for this cause should scape vnpunished for their wickednesse that beyng thereby made more without excuse doe susteine more grieuous punishment for that that came to passe vpon these doth also befall many others priuatly yea and lighteth vpon whole nations publikely which haue degenerated from the vertue of their Auncestors Let Parentes in like maner consider these thinges that first of all they may bee diligent in bringing vp their children neither let them thinke that any care therein is superfluous then let them learn pacience if they perceiue that they haue profited but a little by al theyr care and that theyr children doe degenerate for this commonly befalleth the children of God that they seldomly haue children that follow them in godlines and vertue and God suffereth this thing to come so to passe that it may be knowne that the children of God are borne not of fleshe and blood but of the séede of his worde which beyng receyued by true fayth and quickened by the power of the spirite doeth regenerate or beget vs anew This must be marked of vs when wée reade that Ismael Abrahams sonne was a mocker that Esau was geuen too gluttony and lust and that the sonnes of Iacob were wicked both against their father brother and that Absalom was incestuous and a manqueller 2. They that did weare strange Apparrell Secondly God threatneth that hée wil visit those which weare strange attire This may bee expounded twoo wayes For eyther he accuseth their riot and lightnesse wherein they became like other foreine barbarous nations in apparrell or els hée speaketh of the superstitious woorshippers of false Gods which by their straunge and vnaccustomed apparrell did professe their Godlinesse and Religion Neyther shall wée erre as I thinke if wée expound the place of them both For wée knowe out of Ieremy that the Iewes at that time did intreate Leagues with foren nations Which doubtlesse was the cause that they woulde imitate their manners and attire and howe much those that bée superstitious doe attribute vnto apparrell it may be gathered by the Monkes and Masse Priestes which thinke it a sinne that neuer can bée purged if they shoulde alter them neuer so little Here that commeth into my minde which is reported of Pope Iulius the thirde by those that bée of credit He as many men do know was a very vngodly and malapert despiser of all religion Hée doubted not sometime among his acquaintaunce to speake those things wherein he both openly reprehended the boldnesse of the Bishops and also the foolishnesse of the people that so woondred at them It came to passe at a certaine time as hée walked vp and downe his chamber his goune and coate for the great heate béeing layde apart that two of his Cardinals that came too speake with him were at his chamber doore These when they sawe that hée was not clad as hée was woont to be went backe and durst not enter into his chamber But he cōmanded them to come in and not to doubt any thing and being come in he caused them to doe off theyr attire as hee had doone For séeing saith he that I being in the shadowe am so whot how much more are your garmentes a burden vntoo you that haue come so farre too talke with mee doe you therfore in like manner lay aside your gounes and coates and neuer stay at the matter But they prolonging the time because they were bashfull he compelled them
that vnto the fourth degrée Neither yet do I affirme that it is done to this ende that he would get any credence to his doctrine from the renown of his foreelders But I teach men to marke the counsayle of God who out of all states of men separeth ministers vnto him selfe whose trauaile hée may vse in the publishing of his word Some reporte that Isaye the Prophet was of the bloud royall as for Ieremie we know that he was borne of the Priests linage Amos confesseth that from his youth hée was a shepheard from whose condition of lyfe Elyseus did not much disagrée whom Elyas by the commaundement of God from the plow called to the office of a Prophet There bée others whose bare names are onely specified in somuch that it is altogether vnknowne what was their state or condition of lyfe Furthermore there is none that is ignoraunt how in the newe testament also men of diuers states and conditions were called to the function of teaching which thing doubtlesse was done by the singular counsell of God that his worde of vs should be lesse suspected it being also taught by the way that the same word belongeth to men of euery place and state of lyfe neyther that any man is barred from that sauing health which is taught by the same worde but he wich shutteth out him self through vnbeliefe of whom more shall be spoken els where The tyme of Zephaniah and this historie Thirdly the time of Zephaniah is declared in the dayes of Iosia the Son of Amon king of Iuda hee was therefore of the last which prophecied before the captiuitie and of the same tyme with Ieremy excepted that Ieremy being longer occupied in this office was one of them which remained stil in the citie But this our Prophet prophecified vnder Iosia onely but the argument of his sermon may be gathered out of the historie of those times which is mentioned in the second booke of the kinges the 22. and 23. chapters and 2. Paral. 34. and 35. chapters The vse of this Prophecie That historie declareth that after Manasses sucéeded Amon his Sonne which followed the former wickednesse of his father but the example of repentaunce wherein his sayde father went before him hée woulde not followe it came therefore to passe by the iust iudgement of God that hée was slaine by his own houshold seruauntes Hée being dispatched his Sonne Iosias came to the kingdom being as yet but eight yeares olde yet shewing by manifest arguments that hée was of a godly and holy disposition For out of hand he began to séeke the Lorde and assoone as hée was of age and authoritie in the 12. yeare of his reigne he began a reformatiō as wel in Iudaea as in the land of Israel where some remnaunt of vnknowne and poore men aboade when the Assirians had translated into captiuitie the greater parte of the people Then euery where he pulled down the altars Idolles groues and as it was prophecied of him 357. yeares before hée burned the bones of the wicked sacrificing Priestes vppon their altars the next yeare following Ieremy began to prophecie who by teaching admonishing and exhorting greatly furthered this begunne worke of reformation but in the 18. yeare of Iosia when hée had set his minde to repayre the Lordes house the booke of the lawe was founde which hitherto through the negligence and vngodlinesse of the kinges ano priestes had layne together vnknown and no whit regarded which when Iosias had heard read being admonished by the threatninges of the sayde booke of the wrath of God and punishment that hanged ouer their heades hée cut his garmentes and sending messengers vnto Hulda the prophets asked counsell as concerning the will of God And without delaye he taking the Lordes cause in hand with greater zeale called together the nobles of his kingdome with all the people and when hée had caused the bookes of the law to be read openly vnto them hée renewed the couenaunt with the Lord and by publike authoritie hée appoynted a reformation whereby was rooted out of the land of Iuda and Israel what abhomination or superstition so euer remained in the first reformatiō Moreouer while these things were in this order accomplishing some yéelded their hearty obedience vnto the king and with a sincere loue of godlinesse submitted them selues to the reformation but the greater part of the people noble men did in huggermugger foster those superstitions and vngodly worship wherwith they were accustomed in the dayes of the former kinges least they shoulde haue bene cut of altogether as by this it may appeare that after the death of Iosia they all returned sodenly vnto wickednesse and brought in againe those superstitions which erst while were abandoned Here therefore it was that this our Prophet Zephaniah was sent to be a felow companion with Ieremy in this businesse that he might call into the way those louers of theyr own superstition but with threatned destruction to frighten those which were past amendment This thing hée performeth in thrée sermons which are declared in like number of chapiters First he manaceth the plagues hanging ouer their heads the horriblenesse wherof together with the causes he setteth out very diligently secondly he teacheth the repentance and because he knew that the nations néere abordering would vngodlily and malapertly triumph ouer the perishing Iewes he also foretelleth that the iudgement of God shall fiercely inuade them yea hée threatneth punishment to the Assyrians them selues that the Saintes shoulde not be offended at their triumphings The third thing he bendeth against Ierusalem and threatneth destruction vnto the same that he might shake from them their vaine confidence of outwarde assistance But in the latter end of his prophecie hée promiseth restoring again to the godly according to the vsuall or common order of the prophets he adioyneth a prophecie of the blessed health being the kingdom of Christ We haue spoken these thinges concerning the historie of the tyme of Zephaniah and the argument of his sermons more largly because they make not only for the opening or vnderstanding of the prophecies but also serue very much for our instruction For we are admonished by this example with what great fayth and godlinesse the reformation of the Church ought to bée taken in hande and how they may bée deceaued which thinke that they haue done sufficiently if they haue remoued out of the way externall abuses leauing in the meane season many other thinges which serue eyther for lust or pleasure or els do minister occasion for new or old superstitions for what care can be too much in this matter considering that it is well known how little the most godly king Iosia did profit in so many yeares with his zeale Or what shall we promise vnto our selues from these lame or wilyly begunne reformations seing those thinges fell so soone to ground which Iosia not without the counsell of the most holy prophetes had set vp questionlesse as
the former life not suffer thesame to bee any more vpbraided vnto vs herevnto maketh that reason which by and by after he addeth For then I will take out of the middes of thee those that reioyce in their pride that is to say that dignitie which hitherto hath made you so loftie and bolde But he speaketh of the hypocrites which had alwaies this in their mouths that this natioÌ„ was Gods peculiar priestly kingdome and the inheritaunce of God and boasted moreouer lustely in the Temple sacrifices and other worship and in the meane time they prophaned their profession with a wicked lyfe and wonderful corrupt manners and set abroade their religion to be derided of the Gentiles So doth God himselfe expound this place when hee addeth And thou shalt not be proude any longer of my holy mountain The meaning is that there should be none any more that should séeke for prayse by their ydle titles of holines but this rather shall be a common care vnto all men vz. to do that in déede that they professe in word And these thinges he spake for the comfort of the godly that they should not beare heauily the wretchednes of their natioÌ„ or the forsaking therof for as much as GOD by this meanes would spread his Church not only throughout al nations but would also purg the same from such reproofes and blemishes wherwith it was now vexed séeing it is permitted to al men that vnder the pretence of the couenant and name of God they should giue theÌ„selues to most wicked delights But let vs learne from these thinges that no man ought in these dayes to bee offended at afflictioÌ„ séeing therby the church is not ouerthrown but exalted and being purged from their former faultes proueth more glorious Nay if wee shall examin the matter rightly it wil appeare that we haue great néed therof For as wee are by nature sinners ready vnto mischief so when we eyther flow in Idlenes or florish with many gifts séeme to haue al things wel appointed fit for vs by by we are ouercom with self trust carlesnes and so offer our selues to be ouertakeÌ„ of the diuel such as are deceauers such is the force of this mischief that it cannot be cured but by a more violent remedie But this doth god put to by the crosse that we being humbled therw t should lay aside those proud spirits al confideÌ„ce of external assistance gifts being laid aparte wee should regard him alone should watch pray thervnto that hée suffer vs not to bee swallowed vp of any temptation The description of the Church by works But the Lord goeth forward teacheth more diligently what they should be after that chastisment For he saith I wil make the remnant in the mids of thee a lowly people afflicted or poore That is bereaued of al worthines and stript out of al external helpes which can make no boaste of any outward thing soone after hee declareth what they shal do First they shall hope in the name of the Lorde This belongeth onely to the godly which for as much as they sée nothing in any place wherein they may safely shroud them selues this is their only stay that they fly vnto God who is called the reuenger of them that be oppressed the defender of the poore the patron of the widowes the father of the fatherlesse and the comfort of all them that be broken harted They therefore put all their hope in his name in this that they stay vppon his grace righteousnesse trueth which hee hath reuealed vnto vs in Christ Iesus his Sonne And then the remnant of Israel saieth he shall doe none iniquitie For they that be iustified by Christ worke righteousnesse and because they be ioyned tegether by the bond of charitie they abstain from euery wickednesse Furthermore Psal 34. they shall not speake lyes neither shall a deceitfull tongue bee founde in their mouthes This is a sure token of an vncorrupt minde For it is wel known that the speach is the declarer of the minde wherfore we are commanded to set a watch before our mouth And Iames saith that a man is then perfecte â—ac 3. when hee slydeth not in his tongue But these thinges containe a description of the Church by the déeds and maners thereof For in very déede it is a very poore and afflicted people which hopeth in God alone and doeth moreouer apply it self to righteousnes and trueth It is said to be afflicted and poore both because the Christians are lowe in heart and haue nothing to doe with the trust of outwarde thinges as we erst while admonished as also because they are exercised with dayly afflictions but in the mids of them they hope in the Lord whose promises they beléeue But in respect of men they apply themselues to righteousnesse and harmelesnes least they should annoy any man by their déedes or deceaue him wickedly in their wordes Where again it appeareth what they are that before GOD reioyce in the merite of their owne righteousnesse and waxe proude against men by reason of their outward giftes and faculties who also if any aduersitie be at hand doe bewray that their heartes are farre from faith but they liue a wicked and prophane life and doe neither heare the trueth of Gods word paciently nor yet in their businesss and daily talk studie for the truth but do vnhonestly beguile whom they can and by infinite means deceiue them The fruit of true godlynes Furthermore the Prophet addeth a most notable coÌ„moditie of a true faith and of godlines And saieth Because they shal be fed shal lye downe and there shal be none to make theÌ„ afraide In which words he promiseth the protection sauegarde of God which with his worde feedeth them that beleeue in him and doeth with his power defende the same that none euill can come to them This is done both spiritually and corporally For being iustified by fayth wee haue peace with God and God doth wonderfully defend his Church so that although most cruell enemies beset it on euery side yet the profit nothing at al against it neyther yet can they take any of Christ his shéepe out of his handes there is no neede of any longer declaration séeing the matter it selfe doth shewe it and we finde examples therof euery where This place therefore teacheth what is the most esie and sure way to obtaine peace This is in euery peoples mouth and surely it is a most excellent gift but very fewe there bee that séeke for true peace this is that that doth quiet our minds with God doth make vs be without care feare against the terrors of the world This peace is not otherwise begonne in vs then by the studie of godlynesse and a true fayth For they that want it are euer disquieted both within and without that they seeme to be prepared for euery mischiefe Hitherto doth