that therby he might shew the rigour of Gods iudgement to be past auoyding Ieremie also after the same manner threatneth the Egyptians that they must likewise be subiect to the Babylonians But in Isay the Lorde saith that the Egyptians the Morians and Sabies shal be a ransome wherewith his people must be redéemed out of captiuitie And that these things were truely foretolde histories doe plainely shew For Ieremie threatning a moste lamentable destruction to those Iewes that would not obey the commaundement of the Lord but fled intoo Egypt to king Aepryem whome he calleth Ophra among other thinges he saith this shal be to you a signe saith the Lord that I wil visite you in this place c. Beholde I will deliuer Pharao being Ophra the king of Egypt into the handes of his enemies and into their handes that lye in waite for his life As I haue deliuered Zedechia the king of Iudah into the hands of Nabucadnezar c. But Iosephus recordeth that Nabucadnezar the fifth yeere after Ierusalem was taken conducted his armie into the lower Syria and that after the Moabites and Ammonites were ouercome he went into Egypt and that hauing slaine the king therof he appointed an other in his place And Herodotus writeth that Apries was strangled by Amasis the captaine which afterwardes succeeded him in the kingdome But these two writers may easily be reconciled For Nabucadnezar was the Captaine general of the warre vnto whom Amasis reuoulted who afterwarde receiued for a rewarde of Nabucadnezar the kingdome of Egypt for his affaires that were faithfully handled in his behalfe From that time therefore the kings of Egypt were benefactours to the Babylonians but after that the Monarchie of the East came to the Persians Cambysis put Psammenitus from the kingdome and slewe him afterwarde for his attempting of newe matters And from that time Egypte was without a King about the space of an hundreth and twelue yeeres vntill the time of Darius Nothus in the sixt yeere of whose reygne Amyrtheus Saires reuoulted and became a newe king of Egypt By the which example we are admonished that the iudgement of God cannot be eschewed or auoyded by any force of men And it is principally to be remembred that God saide They shoulde be slaine by his swoorde whome it is well known to be slaine by the Babylonians and Persians All they therefore are the sworde of God by whose ministerie he doeth execute his iudgement although they very seldomely vnderstande this mysterie So in like manner Sennacherib is called the rod of the Anger of the Lord. And it is profitable to note such kind of speeches that in those aduersities which befall vs wée may acknowledge the hande and iudgement of GOD and so become more patient in bearing those thinges that are sente of him The destructiō of the Assirians and of Niniuie But let vs returne to our Prophet which in the last place foretelleth also of the destruction of the Assyrians For although their kingdome was translated to the Babylonians yet Niniuee stoode still being the kinges seate or place where the courte lay and the name of the Assyrians was not as yet vanquished as it is manifest by the storie of Manasses whom the Princes of the armie of the king of Ashur are reported too haue carried away bound vnto Babylon And no doubt Niniuée as yet was in reputation and greate price as well for the olde and auncient renoume thereof as also for that not the woorst fortresse of their kingdome was from those parties Therefore the Prophet saith that it must be destroyed and that from thence the Lord will begin to punish them which had so long afflicted his people and first he doth bréefly cōprehend that whole matter in these words And he wil stretch his hand vnto the North and wil destroy Ashur he wil make Niniuie wast like the wastnes of the wildernes He maketh mentiō of the north because he regardeth the situation of Iuda in respect whereof Assyria is reported to lye towards the north but he nameth Niniuis before all others because this citie with her great shewe and goodly memoriall of her auncient dignitie did dasell the eyes of very many and seemed to be inuincible but he sayth that it must be destroyed which thing many affirme to be done by Nabucadnezar Priscus in the twentie yeere of the reigne of Iosia when a little before Phaortes king of the Medes with all his power was slain by the Assyrians as Herodotus witnesseth which peraduenture was the cause why the Babiloniās thought that the citie must be ouerthrowne lest the Assyrians trusting as wel vppon the maiestie furniture thereof as being also puffed vp with their late victorie should enterprise a reuoulting Let vs note principally that all this came to passe by the hand of God For the Prophet speaking of him saith He will stretch his hand against the north and so foorth But how many among the Niniuites thought that this thing should come to passe Let not therefore the faire shew of smiling fortune deceiue any man For if the Poet hath truely said that kinges haue long armes Let vs think the lord hath arms both much more longer and more strong which no man can escape Furthermore hée being about to describe the manner of their destruction heapeth together all thinges which are wont to set forth a horrible desolation Al the flocks saith he of the beastes of the nations shall ly in the middes of it That is al manner of wild sauadge beastes from diuers countries and nations shal come together vnto that place And he addeth And the Pellican and the Owle shall abyde all night in the vppermost postes of it the voyce of byrdes shall sing in the windowes and desolation shal be vpon the postes for the Ceders shall bee vncouered These thinges are very notably set against the ryot and pride which the Niniuites practised in their palaces Appes and Monkies and Parrats or Popiniayes were séene there with other beasts and birds of like sorte where with vaine and lose carped knightes are accustomed to bée delighted in the meane time hauing no regarde of the poore and needy Musicall harmonie was there heard yea al houses and stréetes range with the noyse of those songes which were deuised for theyr lust and pleasure the gates and entries of great men were thronged with clientes guests strangers trencherslaues scoffers counterfeites or tumblers and such like smellers out of wicked courtes But the Prophet saith that this geare must bee chaunged into a most dolefull sight of thinges so that nothing could bee found there but sauadge and cruell beastes and direfull and most noysome birds and he sheweth the cause of this so great alteration Because saieth he Isay 13. the Ceder is vncouered He speaketh of the enemie that should pluck down the finely wrought Ceder plankes whereby this desolation must néedes follow Isay hath almost the like place where hee describeth the ruine
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
Christ saieth there will alwayes be some which to the new wine of the gospell will preferre the olde wine of superstitions and for the most part degenerating sonnes doe succéede in the roomes of their godly fathers vnto whome it séemeth but a small matter to decline to superstition being ignoraunt with how much perill and what great paines theyr fathers tooke in casting them out of which thing the booke of Iudges setteth forth examples in them that succéeded their fathers which in the wildernesse sawe the workes of GOD they being altogether ignoraunt and without knowledge of all those thinges Furthermore we are taught how the godly Magistrates and faythfull Ministers ought not to cease though they perceaue that they profit but a little and that the reformation which they desire to bring in shall not abyde For both these considerations might haue reclaymed Iosia from his purpose if hée would haue bene ordered by mans reason for hée was not so without vnderstanding that he could not marke the selfe will frowardnesse of his nobles and the people which the prophets did euery day reproue Hee heard also that that deadly time by destinie appoynted was not far of wherein after his death first the worship of God thē the whole kingdome with the citie and temple should be ouerthrowne Notwithstanding he doeth his duetie and the same with him do Ieremy and Zephaniah whome God gaue him as counsellers and helpers Let them follow this care whosoeuer are placed vpon the same stage or condition of lyfe neyther let them thinke that their labour shal be in vaine Forgiue that all things faile yet they shall deliuer their own soules as the Lorde saieth to Ezechiel his prophet Wée are furthermore admonished by the consideration of these thinges what remaineth for those which set them selues against godly reformations First with GOD they are made without all excuse for as much as they do wickedly dispise the libertie of true worship and pure religion being offered vnto them The wickednesse and tyranny of their Kings might in some parte haue excused the Iewes if there had bene none ther which studied to bring againe the law of GOD and way of holy worshippe deliuered from him But séeing the Manasses as yet was fresh in memorie who was an example of repentance worthy to be remembred and had alwaies before their eies the care of Iosia and did for the space of 20. yeares within a little more or les vnder him fréely inioy the word or doctrine of trueth and yet would not forsake their superstitions but fell backe vnto them by euery first little occasion it appeareth plainly that they were seduced by their own obstinat froward malice and that they haue nothing to hide their vngodlines withall therfore the horrible destruction and ouerthrow of their kingdome and citie followed God with the babylonish fire tooke away those superstitious and wicked kindes of worshipping which with the healthful light of his word could not be remoued I would to GOD they would be more diligent in consideration of this example vnto whom at this time God hath restored his word the frée preaching therof For there is neuer wanting among thē those which with tooth and nayle do hold their old superstitiōs and do eyther slouthfully neglect the libertie granted of God or do dishonestly offer it to be abused that they may cury some fauor with christs professed enimies The beginning of the first Sermon These things being thus before spoken of let vs come to the exposition of the first sermon the beginning wherof is very tragical or dolefull and conteineth a dreadful threatning of a destructiō of the whole land but the cause of so great vehemencie was because hée had to doe with the indurate and open contemners of Gods word and first in general hée crieth out saying In destroying I will destroy all thinges from the face of the earth saith the Lord and hée bringeth in the name of the Lord vnto them which were accustomed to scoffe at and despise the sermons of the Prophets but by and by after he adioyneth a diuision and that which he had spoken generally hée declareth by their seuerall kindes I will destroy saith hée man and beast I will destroy the birds of the ayre and the fishes of the sea and ruines shal be to the wicked that is to say I wil take all thinges away which the wicked are busie to kéepe that they may minister occasion of sinne to the ignorant and vnskilfull as much as may be gathered of those things that follow he so calleth the reliques of superstition which hee hath shewed to bee kept with great care that it may be surely known that God for the sinnes of men will shewe forth his wrath hee repeateth it againe And I will cut of man from the face of the earth c. the meaning whereof is this My seruaunte Iosia remoued away many thinges But because through your vngodlines many thinges yet remaine being contrary to my lawes verily I my selfe will bring forth broomes much more rough wherewith these abhominable reliques with their Patrons or defenders shal be cleane purged c. But here we must marke that destruction is also threatned vnto beastes which is not spoken hiperbolically as the Iewes imagine but was performed in déede as histories do witnesse for Hieronymus vpon these wordes writeth thus The cities lying waste and men being slaine there was made a scarcitie and rarenes of beastes of flying fowle and of fishes Whereof the countrey called Illiricum is witnesse Thracia also and the soyle where I tooke my beginning where all things are perished except the heauen and the earth the growing brambles and thicke bushy places of woodes c. We may in this acknowledge the Iudgement of God and his wonderful prouidence when we sée that in very populous countryes the mears and riuers abound with fish the woodes with wilde beastes and birdes so that they cannot bee rid or emptied by any hunting againe on the other side that those riuers should be without fish and that there should appeare neither beast nor bird in those woodes where no man is by any engine to take them neyther may we thinke that these things come to passe rashly and vncounselled of for as all these things are created for mans vse so there is no cause why they should be spared where men are taken away Let vs in these and such like examples acknowledge the iudgement of God and all drowsinesse being shaken off let vs returne from our sins vnto God by Iesus Christ who by the worthines of his owne blood hath pacified his fathers wrath to him be thanks giuing honour and glory and power for euer Amen The second Sermon vpon the 4. 5. and 6. verses 4 I will also stretch out my hand vpon Iudah and vpon al the inhabitants of Ierusalem and I will cut of the remnaunt of Baal from this place and the names of Chemarims with the
Priests 5 And them that worship the host of heauen vpon the house tops and them that worship and swere by the Lord by Malcham 6 And them that are turned backe from the Lorde and those that haue not sought the Lord nor enquired for him The argument and vse of this present place ZEphaniah in the beginning of his sermō vseth a most grieuous thretning wherin he denounceth to all men in generall the horrible iudgement of God For with the obstinate and froward he must deale very sharply if peraduenture they might be stirred vp to a more diligent regard of their saluation And how necessarie a more sharpe and franke manacing of punishments is they do quickly feele in thēselues which by the rule of God his law do examine the disposition of their owne flesh but when punishments are generally denounced two things for the most part do alwaies hinder that we cannot be amended for eyther we thinke that the matter belongeth not vnto vs or els wée complaine of the ministers roughnesse or sharpenesse as though they should dispightfully deale against vs being innocēt hauing deserued no such thing It shall bée néedefull therefore to deale plainely that euery one may know in themselues acknowledge the causes of Gods wrath The Prophet Zephany in this present place performeth both these thinges For first hee bendeth these threatninges against the kingdom of Iuda Ierusalem thē he sheweth the wickednesses which must with such plagues be purged this place therfore teacheth vs to iudge of the calamities of our time what sins they must eschew which would that their affairs should be well séene vnto For the first he speaketh thus in the person of God I will stretch my hande ouer Iuda and ouer all the inhabitants of Ierusalem He bendeth his threatning of the punishment against Iuda and Ierusalem Gene. 19. By the stretching out of the hand he declareth the gesture of him that striketh and that because he hath purposed to bring vppon them no vsuall or common plague But Iuda and Ierusalem are named of purpose because vnder these names they alwayes promised them selues safety For Iacob long before spake of Iuda saying the scepter shal not departe from Iuda nor the Lawegiuer from betwixt his feete vntil Shilo come and the nations flow vnto him Psal 132. Iere. 7. Moreouer there were promises apparaunt which before hand did signifie that the kingdome should bée established to Dauids posteritie for euer namely in respect of Christ who as concerning the fleshe should bee borne of that stocke which promises they did expound of an earthly kingdome and those that were proud were not a little incouraged by this that when the Israelites were caried away captiue into Assiria they with their kingdome remained still in safetie But Ierusalem besides that it was the kings seat being famous by reason of the temple and religion vaunted in the promise of God which had saide that this should bee his resting place for euer And we know by Ieremy his sermons how proudly they were woont to obiect vnto the Prophets the worthinesse of their citie if at any time they were reproued of them Therfore Zephaniah telleth them that al that their confidence was vaine and to no purpose seeing that before all others hee threatneth Iuda and Ierusalem But from hence a generall doctrine may bée gathered namely that such as frowardly striue against God can be in safetie by no outward prerogatiues or promises made vnto them For all are ioyned with a conditiō which whosoeuer neglecteth doeth in vaine so violently pull vnto them the promises frō the which they haue parted them selues through their owne faulte Moreouer with how much more honour God hath vouchsafed to beautifie vs so much more detestable and grieuous is the faulte of our vnthankfulnesse wherevnto we haue runne by reason of disobedience These thinges may well be laide in the way of those Romish ones which obiect vnto vs their Rome That that ought to be acknowledged For what hath God at any time saide as concerning that citie whereby it may bee proued that that ought to be acknowledged the chiefe seate and head of the Church but that we may graunt that those thinges bée true which they falsely auouche what shal they perteine vnto thē which haue no lesse fowly fallen from the godlines of their forefathers then the Iewes inhabitāts of Ierusalē did let those also think that the same thing is spoken vnto them which are accustomed to glory in the doings of their elders when as they them selues are infamous throrowe their owne sinnes and wickednesse c. He accuseth the wickednesse of the Iewes But that they should not think that they should be punished otherwise then they had deserued he maketh a catalogue or scrowle of their sins for the which they deserued to be cut of and yet he doth not here name their vsurie riot lust incest murders and such like offences which wise men of better report cōmōly are wont to condemn But those which in the iudgement of God are more horrible althogh men make smal account of thē as namely the corruption of religion this that they would not subiect themselues to the reformation established by Iosia let vs consider euery thing in order First I will cut of saieth he the remnaunte of Baal from this place The remnaunt of Baal Baal was the God of the Sidonians as Hieronymus hath noted in his commētaries vpon Hosea being the same that Belus is which by the commandement of Simiramis was worshipped of the Babylonians Of whome it is sufficiently knowne out of the olde Poets and storie writers that the kings of the Sidonians tooke their beginning Virgil doubtlesse writeth that Dido when she entertained Aeneas dranke wine in the same bowle wherein Belus and al since him were wont to do c. 1. Reg. 18. Achab king of Israel was the first that brought this Gods seruice into the holy Land when he had maried Iesabel the kings daughter of Sidon From hence the cōtagion came into the land of Iuda that there also temples and Altars were euery where erected vnto Baal althogh Iosia as we said before had pulled thē downe yet there were not wanting which had their pictures and images in their houses at home which they worshipped superstitiously And these were the remnants of Baal which God thretned to cut of But let those thinke that this is spoken vnto them whosoeuer are carefull to keepe the remnaunt of Baal whiles reformation of doctrin and religion is established This doe they which priuily doe conueie out of Churches Images painted Tables relikes of Saincts and instruments of superstitiō that they should not be destroyed with the rest as many also as cause new Images to be made at their own cost wherevnto they burne lightes at home and pray before them and worship them with whome also they especially do deserue to be reckoned which carefully kéepe
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
Christ in Luke propoundeth of the foolish and sumptuous proude rich man wherof we may see very many examples euery day wherby the frowardnes of men ought more to bee lamented which can be moued by no examples or perswasions to geue ouer the outragious paines taking to waxe riche and to séeke the kingdome of God and to apply themselues too godlinesse which hath promises of this life and of the life to come 1. Tim. 4. He threatneth the winning and sacking of the Citie Furthermore because the wicked doe on euery side reache after waies to escape and doe put their confidence in externall assistance he now describeth more at large that which he had threatned before in generall wordes and he taketh al things away that they were wont to obiect either in sport or good earnest He shewet that God is their enemie First they thought that there was no man that durst attempt any thing against their nation fenced on euery side with so many garisons therfore he saith The day of the Lord is at hand He setteth before their eies the day of the Lorde that they may vnderstand that this shal be the work of God who can weaken their force and strengthen any enemies against them whatsoeuer In the meane season he forewarneth the godly by this speache that in the time of captiuitie they may acknowledge the hande of God and that they should not think that any thinge came to passe by chaunce or fortune But from hence wee may gather a generall doctrine namely that no man put his trust either in his own strēgth or contemne such enemies as are sent of God For if the day of the lord that is to say the time of destinie bée at hande wherein God hath ordained to punish any nation our owne strength cannot helpe vs and the counsell of the most wise shal be to no purpose as wee may beholde in the examples of many nations euen from the beginning of the world Againe whosoeuer they be that are punished let them thinke that they are punished of God and let them returne vnto him which thing to doe is the onely way of safetie in the time of aduersitie as the scripture teacheth according to that saying Be ye turned vnto me and I will be turned vnto you He sheweth that it is neere at hand Secondly they referre this day of the Lorde vnto the time yet long to come that by prolonging the time they myght take their pleasure Hée sayeth therefore That it is at hande and that by repeating the same hée addeth and it maketh hast By the which words he admonisheth that the iudgements of God are not to be wayed according to the presēt state of things but after his worde which is grounded and sure howsoeuer it séemeth otherwise too flesh and blood For although he doeth at sometimes defer the punishment yet he doeth it of his iust iudgement and determinate counsell when eyther the faith of those that be his must be exercised or the mesure of the wicked fulfilled But in the meane time that iudgement slacketh not wherewith they must be punished neyther doth the destruction sléepe which God appoynted for them For as we waxe olde without any féeling although gray hayres créepe vpon vs and wee perceiue it not so vpon them that bée carelesse and hauing nothing lesse in their mindes that day commeth on very fast wherewith God will punish the wickednesse of all men Wée sée examples here euery day when those that bée richest of all others are stripped out of their wealth diseases comme vppon them vnlooked for while they take their pleasure in securitie and those that a little before might bée thought to bée no lesse then halfe Gods are thrust downe from the highest steppe of renowne into the lowest state of reproch ignominie and shame and that that commeth to passe vpon some of priuate condition wée see also to befall whole kingdomes and nations publikely what doeth not the Apostle say that that last day shall then come when most men being deceaued with the pleasures and carelesnesse of the flesh shall say peace peace O that wée would oftē bethink vs of these things that in shorte time wee might profit greatly in godlynesse c. He sheweth the greatnes of the punishment Thirdly they thought that this punishment should bee but light which peraduenture shoulde passe lightly ouer their country and in Isay cap. 28 these sayings of the wicked are well knowne Wee haue made a league with death and a couenaunte with hell though a scourge runne ouer and passe through it shall not come nye vs c. Hée méeteth them therefore and calleth it the great day of the Lorde because hée had appoynted too punishe them with a peculiar and vnwoonted kinde of seueritie For he addeth to expound himselfe with all The voice of the day of the Lord is bitter He calleth the howling and crie of those that must then be punished the voice of the day of the Lorde They shall crie sayth he and bewaile their calamitie very bitterly which notwithstanding they cannot escape but hee seemeth to set these outcries against the sermons of the Prophets which called them dayly to repentance though in vayne by offering vnto them the woord of God Whether also that may bee referred that is spoken by Zacharie in his first Chapter It shall come to passe that as God hath cryed and they haue not heard so they shall cry and I will not heare them sayth the Lord of hostes This ought to be wel marked as oft as God seemeth to deale hardly with vs if at any time he do speedily deliuer vs calling vppon him let vs then thinke how often we haue passed ouer his voice with deafe eares and then wee shall perceiue that hee doeth vs no wrong Furthermore that which he addeth belōgeth to the enlarging of the mischiefe saying There the strong man shall crye that is the calamitie shal be so great that it shall constrain the most valiaunt and strong men to howle very miserably and by and by after he doth by a collection geather or heape vpp together what soeuer may make for the setting out of the calamity of that time That day is a day of wrath that is he hath appointed this day for his wrath and indignation which you haue set on fire by your wickednes A day of trouble and affliction a day of destructiō desolatiō that is that time shall be ful of calamitie that which way soeuer you turn you al shal be a miserable and huge wastnes also a day of clowdes darknes a day of obscuritie blacknes By the darknes he vnderstādeth extreme euils thretneth that they shal not know their own state which thing he sheweth afterward more plainly by the parable of thē that be blind but this is the ende of this destruction that he purposeth to scare these froward Hypocrites which so securely haue flattered them selues in their owne wickednes
the worlde amonge whome Luke writeth that many were religious who although they wanted the knowledge of Christ yet they spread the séede of more pure religion as concerning the worshipping and praying vnto one GOD and from thence also they procéeded afterwarde to those thinges that did concerne the promised Sauiour of mankinde Acts. 8. Afterwarde followed the Apostles which by the frée preaching of the Gospel stoode against those their Gods and superstitions and the Oracles ceased at that time also as the story writers of the heathen doe testifie whereof the greatest authoritie of those Gods did depende And so by little and little it came to passe that those Gods with their superstitious seruing of them came to nothing and they being rooted out of mens remembraunces the true knowledge of GOD shined ouer all nations which then did inuocate and worshippe him not onely at Ierusalem but ouer all the worlde and that in spirite and trueth as Christ him selfe hath taught Iohn 4. And that this thing was brought to passe neither by the counsell nor strength of men but by the woonderful power of God it is thereby manifest that the preaching of the Gospell preuailed ouer all the world notwithstanding manie Romane Emperours who then ruled ouer al nations stroue against it Nay when Iulianus the Apostata bent all his force to restore againe the superstitions of the Gentiles God by a most manifest and dreadfull token declared that now an appointed consummation was come wherby those superstitions must wither bee quite extinguished The Temple of Delphos is destroyed For the temple of Delphos then the which none was more renoumed in the worlde by reason of the antiquitie of the oracle was swallowed vpp and vtterly destroyed with an Earthquake and fire powred downe from heauen and that euen then when Iulianus sente Ambassadours thither to enquire what shoulde be the ende of the Persian warre And séeing before this it was foure times on a flaming fire that is First when the people of Thessalia called the Phlegians or Iapites burned it secondly in the time of the Persian warres thirdely when the people of Phocis did set it on fire And lastly when the army of Brennus destroyed Grece and was notwithstanding so oftentimes restored againe But when God destroyed it without mans hand it was neuer againe restored Besides this it is known that the names of these Gods were forgotten amongest most men and of so many thousandes as Varro plainly reporteth that were worshypped in tyme past scarse a certaine fewe are remembred by name which the braynsicke and vngodly Astrologers did thrust vppon those that be ignoraunt and vnskilfull Zephaniah therefore hath truely foretolde this thing that hee myght comfort his people And this Prophecie ought to serue vs to the same purpose that wee suffer not our eyes to bee daseled with the power of superstitions of the wicked For that God in very déede is dreadfull euen Iesus Christ to whom euery knée must bow and euery toung sweare by which as in times past hee crashed in sunder the Gods of the nations so in this last olde age of the worlde hée will abolish all antichristian worship all men that woulde that the same should be preserued and kept striuing against him in vaine The discription of the kingdome of Christ But in the meane season this description of the kingdome of Christ must be diligently marked that wee may learne to iudge as well of our selues as of others that bragge of that name In it shall all false Gods bee consumed because they cannot bee matched with him that giueth his glory to none other Besids this euery one doth worship him in their place neither do they tie him to any certain place whō they know to be present euery where and whose glory is spreade ouer all They therfore doe in vaine chalenge to them selues the name of Christ which eyther ioyne any copartners with him or any Gods to bee his vicegerents or vicars and that with his true worshippe doe myngle vnprofitable superstitions As many also as bynde his merit to certaine places and doe from hence so declare it against that he himselfe hath aduertized But these trifles and superstitiōs being let passe let vs imbrace the goodnesse of God who as he hath conteyned abundantly all the way of saluation in Christ so he offreth vs his presence euery where that wée neede not run from place to place nor yet spende our time in trifling superstitions The Ethiopian◠Egiptians These thinges being before hande declared the Prophet passeth to the Ethiopians saying Ye Ethiopians shall be slaine by my sword with them But we must before all thinges note that the Egyptians and the Ethiopians or Morians were ioyned together vnder one king namely because the Egyptians stretched the bondes of their Empire vnto these Morians And againe we read that the Morians somtime ruled in Egypt of whom these are named by Eusebius Sabacus whom the scriptures cal So or Sua Sebicus Tharracus Merres 2. Reg. 17. It was néedeful that he should make special mētion of these because there was many both olde and newe iniuries of them offered against the people of God for in times past the Israelites had serued a harde bondage in Egypt 2. Par. 12. Sesakus also in the reigne of Roboam wasted Iuda and tooke away the treasures of the Temple 2. Par. 14. and of the kings house vnto whom the Morians were now ioyned as the scriptures doe declare Also Sera the Morian made ware vppon the King of Asia then the which we scarse read that any was waged with greater number of souldiers For it is reported that hee had a thousande thousandes of souldiers 1000000. which were all slaine together Esay 18. But vnder Ezechia they made a craftie league and in Isay are read the wordes of the Morians ful of pride wherwith they did despitefully rebuke the miserie of the Iewes Go ye swift messengers say they to a nation that is scattered abroade and spoyled vnto a terrible people from their begynning and hitherto a nation by little and little euen troden vnder foote whose Lande the flouds haue spoyled c. Furthermore the very same afterwards slew Iosia that holy most wel disposed king which was the most principall cause why the Iewes the strength of their own kingdome being wasted lay open to the inuasion of forren enemies least therefore any should bée offended at the sucéedings of this faythlesse and cruell nation it was needefull that the destruction therof should be threatned Wherefore God adding this parcell to those that before were declared saieth by his Prophet And ye Morians also shall be slaine with my sworde with them As though he should say it is so far that the Ammonits Moabites shuld escape those plagues that they haue deserued that those that be farthest of shal not escape thē he did of purpose name the Morians rather thē the Egyptians
of Babylon The holy Ghost foresawe that these examples shoulde bee reserued for all ages to come that by them wée might learn what remayneth for them which after they are become rich through their rapine craft and bloudshed are become high minded by reason of their sumptuous buildinges gorgeous apparell and costly housholde furniture All thinges are in the ende destroyed wherein they thought that not the least parte of their blessednesse did consist Let vs therefore studie to bee temperat and séeing we be but straungers in this worlde let vs haue our minde occupied about our heauenly countrey and about the tabernacles of euerlasting life rather then these earthly palaces which wee must forgoe when we doe least bethinke vs thereof But the Prophet not being content with these things doth furthermore triumph against the citie partly because it made for the glory of God that the fall therof should be euidently known vnto al men partly that he might shew that the ruin therof should be ful of shame rebuke therfore that no man néeded to be offēded at the glory therof This saith hée is that reioycing Citie that sat carelesse and said in her heart I am and there is none but mee But so hée reproueth the pride wherewith the Niniuites vsed to aduaunce them selues aboue all others so that they estéemed of others as scarce of men and by and by after leading his hearers as it were to beholde the matter hée saieth by the way of wondring How is she made desolate and a lodging for wilde beastes As if hée should say who séeing at any time the great magnificencie thereof woulde haue thought that this thing shoulde euer haue come to passe And to the end he may shew that it shal be spoyled without the comfort of any compassion to be had towardes it hee sheweth what others shall doe when hee saieth Euery one that passeth by shall hysse and wagge his hand at it These bee the gestures of them that vpbrayde any man for his miserie together with a detestation of that wickednesse which they committed But it shall skyll very much if with greater diligence wee consider the causes of this so sorowfull and most dreadfull destruction Niniuie reioiced in her conquests and great riches and being made proude therewith after a wicked sort despised other Cities and nations furthermore she being boulde hardie and carelesse neglected also the iudgement of God which she prouoked euery day by her transgressions And that shee might want no kinde of sinne she persecuted the Church also in most cruell wise These therfore are the thinges that make Cities and kingdoms hatefull vnto God and bring destructions vpon them wee méete with like examples euery where For we know that that which befel these came afterward in like manner vppon the Babylonians And Iohn prophecieth almost in the same words that the same thing shal fall vpon Rome and in our time there be examples as well publique as priuate that cōfirm the truth of these things and prouoke in vs the care of saluation the comfort vs against the wicked enterprises of tyrants And these things are thus spoken vpon the second sermon of Zephaniah wherein he reproueth the hypocrites and admonisheth the godly of their duetie giueth them instructions against offences let vs think that the same thinges are spoken vnto vs and following the counsell of the Prophet let vs séeke the Lord and let vs witnesse our vpright care of godlinesse by doing the thing that is right and by méekenesse that among the harde and bitter chaunces of these latter times wee being hidden vnder the winges of God may preserue our soules and in time to come may liue in the heauens with Christ Iesus our onely Sauiour to whome all thankes giuing honour glory and power is due for euer Amen The Contents of the third Chapter HE threatneth the gouernours of Ierusalem shewing how euery one seuerally offended 4. He sheweth how the Lorde dealt with them and setting before them the examples of other nations declareth how they did not profit thereby 8. Of the calling of the Gentiles 13. Hee comforteth the rest of the Iewes and so endeth The eight Sermon The text 1 VVOe to her that is filthy and polluted to the robbing Citie 2 She heard not the voyce she receiued not correction she trusted not in the Lorde she drew not neere her God 3 Her Princes within her are as roring Lyons her Iudges are as wolues in the euening which leaue not the bones till the morow 4 Her prophets are light wicked persons her Priestes haue polluted the sanctuarie They haue wrested the Lawe The argument and vse of this third sermon THe Prophet in the former Sermons hath hitherto very sharpely reproued the wickednesse and superstition of the Iewes and hath denounced those punishments which they had deserued but as for the godly that remained being admonished of their dutie hee comforteth them that they shoulde take no offence eyther by the conquestes of their enemies or yet at the reproofes of the nations that laye next vnto them shewing that it shall come to passe that they shal be brought againe out of captiuitie and that they shall possesse the land of those nations which thing wee sée truely fulfilled in Christ But because the Prophet did not profit them any whit now hee addeth the third Sermon wherein hee inueigheth very manifestly agaynst Ierusalem and doeth altogether as it were by name reproue them that had the gouernment of thinges And he doeth first of all rebuke their sinnes Secondly he sheweth the punishmēts for the same Lastly because there was some godly yet remaining to the end he might comfort them he promiseth them a restoring againe which was fully accomplished in Christ as concerning whose kingdome he set downe this prophesie which as it is most euident and plaine so is it also verie ful of comfort wherein likewise is conteined the whole way of our saluation But this sermon setteth foorth an example woorthie of remembraunce wherein the ministers of the Church are taught with what frankenes they ought to deale with that remedilesse companie of men that knowe not too repent as also to haue consideration of the godly least they also being vanquished with the terrour of their threatnings should be made without hope of the fruite of their laboures This present place belongeth to the first parte And first he dooth generally accuse the helpelesse corruption of the citie But afterwarde he confirmeth his accusation by reckoning vp their sinnes and by and by after least they should deny them hee dealeth by name with those wherein they did most offend He accuseth the helplesse corruption of Ierusalem The summe of his accusation is this Woe to her that is filthy and polluted to the robbing Citie He setteth these thinges against their vaine bragging and boldenesse wherewith they were puffed vp For séeing the temple and place of outward worship was at Ierusalem and the high courte
death For Luke saieth Chap. 13. Doe ye thinke that they were sinners more then all others I say vnto you nay but except ye repēt ye shal likewise perish But the great goodnesse of God appeareth in this that when hee may take sodaine vengeance vppon vs as often as wée sinne against him yet he vseth these forewarnings that he may prouide for the safetie of those that be his But I would to God we would marke this in these daies for what nation is there in all the world vpon the which God hath not shewed examples of his Iustice within these 50. or 60. yeares what desolations destructions and miseries haue we not séene neither doth the course of God his Iudgements containe them selues within the bounds of that part of the worle that is known but wayes also of the vnknown sea haue bene opened vnto couetous and rashly disposed men that they also that from the beginning of the worlde hitherto haue liued naked and without armour and hauing no knowledge of this our part of the world should also knewe what belongeth to the force of warres But how fewe there be that herein acknowledge the Iudgement of GOD the matter it selfe declareth For most men following the example of the Iewes doe either persecute the trueth and make warre against God himselfe or els vse the pretence therof vnto a headlong libertie of offending It is not therfore without good cōsideration that certaine prudent and wise harted men do thinke that some great mischiefe and a certaine generall destruction is readie to fall vppon all the worlde which cannot be escaped by any other way then if we followe the counsell of God presently set before our eies Thou shalt feare mee saieth he and receiue my correction In two members hee comprehendeth all the way of godlinesse for the feare of God cannot consist without his knowledge and a true fayth nay that feare that is such as children beare to their parents commeth hereof which is adioyned with the loue of god which is the beginning of true wisdome bringeth lowlines which maketh a man by the obedience of fayth wholy to submitte himselfe vnto God and his word But by the worde correction is noted a minde that doeth patiently beare chastisment which is alwayes accompanied with a godly and honest lyfe and which in euery poynt is agréeable to the fayth and profession of a christian man whosoeuer doth set these things before themselues to be considered doe waxe wise by other mens examples and doe easily escape the Iudgement of God or at the least being bettered thereby do obtaine euerlasting life He denounceth the punishment But GOD addeth a most heauie thretning to their frowardnes and his rebuke saying Therfore waite you vpon mee vntill the day that I ryse vp vnto the pray c. The meaning is I haue hitherto done al thinges which might soften you and make you relēt but that you are more hard thē the stones I haue also for a time wtheld mine indignatiō that there should not want space of repētāce but I looked for it in vain seing ye are become worse ye thinke that I am like vnto your selues Now therefore waite you vnto that day wherein I will arise to pray and tearing in péeces as you haue deserued and you shall not waite in vaine as I haue done for this now is my Iudgement and vnchangeable decrée That I wil gather together all nations all kingdoms that I may powre out mine indignation and the furiousnes of my wrath vpon them c. But that that he speaketh here in fewe wordes is more at large set out in Ieremy where these things are to be found Iere. 25. for that ye haue not hearkened to my wordes therefore I will sende for all the families of the north saieth the Lorde and for Nabuchadnezar the king of Babylon my seruant and I will bring them into this Land and vpon all these nations which are round about and will destroy them vtterly and cut them vp by the rootes c. And by and by after he maketh a catalogue or scrowle of those kingdomes and kings that must be rooted vp And that none should promise to themselues deliueraunce by their strength he addeth Because in the fire of my Ielousie all the earth shall be consumed Hee attributeth zeale vnto him selfe as also in the ten commaundementes least any man should imagine that God is like an Epicure or idle And he compareth him to fire the force whereof cannot be ouercome Moreouer he threatneth the whole world least they should thinke that they should escape all the whole reason of God his Iudgement is expressed in these wordes The reason of Gods iudgmēt For in that he biddeth them waite and nameth the day also wherein hee will rise to the pray he sheweth that he is not caryed away with a blinde outrage but that hée doeth order all thinges by his iust Iudgement and hath his appoynted times when hée will render to euery one as they haue deserued Furthermore he testifieth that all nations are subiect to his iudgement For whosoeuer sinneth without law saith Paule Rom. 2. shall perish without law and who soeuer sinneth in the law shal be iudged by the law Moreouer we are taught that they cannot be escaped of all those that with their stubborne contempt of his worde prouoke his wrathfull indignation and surely histories beare recorde that it was in déede fulfilled that hee threatned them by his prophets which also doth set before vs many examples wherby we are taught that the Iudgements of God cannot be escaped by any force or counsel of man Let vs in these dayes be minedfull of these things and for as much as wee want neither admonitions nor examples wherewith GOD calleth vs into the way let vs giue héede vnto them and feare the Lord and submit our selues to the yoke of his correction so it shall be giuen vs to inioy the hoped for and promised saluation in Iesus Christ our Lorde to whome all thankes giuing honor glory and power be due for euer Amen The tenth Sermon The text 9 SVrely then I wil turn to the people a pure language that they may al cal vpon the name of the Lord to serue him with one consent 10 From beyond the riuers of Ethiopia the daughter of my dispersed praying vnto me shall bring me an offering 11 In that day shalt thou not be ashamed for all thy works wherin thou hast transgressed against me For then I wil take away out of the mids of thee them that reioyce of thy pride thou shalt no more bee proud of my holy mountaine 12 Then will I leaue in the mids of thee an humble and poore people and they shal trust in the name of the Lord. 13 The remnant of Israel shall doe none iniquitie nor speake lyes neither shall a deceitfull tongue be found in their mouth For they shal be fed lye down none shal make
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