also of all the kingdome they challenged the chiefe prayse of holynesse and iust dealing vnto them selues but the cause of this perswasion was for that they thought that holynesse and godlynesse consisted altogether in outward ceremonies and that the puryfyinges of the lawe did suffice to clense sinne He teacheth therefore that this their perswasion was both vaine and hurtful seing that in the iudgement of God they were polluted vncleane therwtal violeÌ„t robbers tyrants yea they inhabited a citie that might rather be thought a most filthy brothel house and deÌ„ne of théeues coÌ„sidering that among theÌ„ nothing was as it ought to be neyther in religioÌ„ nor yet in the administration of ciuill affayres The prophet Isay in his 1. cap. inueigheth against the same citie almost in like maner when he calleth the princes Sodomits the people to be of Gomorrha and hauing reiected all their rites he saith How is the faythfull citie become a harlot it was full of iudgement and iustice did abyde in it but now they are murtherers We shall afterwarde heare the causes of so fore and grieuous complaint But now let vs note that that citie then the which none in all the world was more famous is burdened with such heinous crimes for we may let passe the common things that bring worthines and renowne vnto cities as wealth antiquitie and victories c. Al which it waÌ„ted not for the which it is of Pliny called the most renouned citie in al the world First it was praise worthy that long since namely 1000. and 300. yeare before Zephaniah prophecied Melchesedek whom we know to be a figure of Christ was both king and priest therof Againe Dauid made it the kinges seate from whose tyme vnto Iosia are reckoned seuenteene kinges which in it reigned continually one after an other besides this God vouchsafed to make it the place for his Temple and mysticall woorship who also beautified the same with most liberall promises For he had saide of it in the 132. Psalm This is my resting place for euer heere will I dwell because I haue had a loue vnto it Moreouer and besides all these thinges it was a figure of the Church which after the ascention of Christ began there too bee gathered together by which name it is chiefly commended in the Psalmes But all these thinges profited not But that it is sayde to be filthily polluted a robbing citie yea an harlot and as Sodome when it did not agree to the dignitie thereof No outwarde woorthines therefore can be preiudiciall to the woorde of God neither yet any glory of titles ought to bleare the eyes of the ministers of the woorde that they should spare those that they sée woorthie to be sharply reprehended the rashe headinesse of the Romish ones is heere also reprooued who because of the olde excellencie of Rome their citie and because of their predecessours that were so notable by reason of their learning godlinesse and crowne of martyrdome doe chalenge vnto themselues a certaine franchesse exemption or freenes from all thinges But what haue they that may be compared with the woorthines of Ierusalem séeing it is well known that those thinges bee lying fables which they so without all shame and swinishly affirme of Peter and the Apostles that they sate as Bishoppes in Rome But that we may giue that all those thinges are true what is it vnto them which nowe long since haue wanderingly forsaken the steps of their godly forefathers By reckoning vp their sinnes he confirmeth his accusatioâ—… But that the Prophet bee not thought a reuiler he prooueth that Ierusalem is euen such by making a diligent reckoning vp of their sinnes the first sin in it that it heard not the voice of the lord speaking vnto theÌ„ in the law by his prophets The word of God in deede was preached and Iosia had foreseene that the booke of the law was read openly and many were the sermons of the Prophets among whom this our Zephaniah and Ieremy were chiefe But the most did disdaine to heare them either because they hated the word of God wherwith they heard their faultes reproued or els because they thought they stoode in no néede of any teaching or instruction and if any did heare yet they obeyed not but suffered themselues to be caryed away with their most filthy delightes But the prophet not without consideration beginneth of this For séeing that God in his word hath made his wil known vnto vs and doeth in the same offer Christ vnto vs by whose merit we are sanctified there is no other way for vs to obtaine sanctification but by hearing of his word and hauing heard it to imbrace it with a true fayth which maketh al the vnderstanding and wisdome of our flesh subiect thereto Christ in the 15. of Iohn speaketh of this wheÌ„ he saieth his Disciples were cleane through his worde which they had beléeued But againe from thence it followeth they cannot be but filthy vncleane and prophane yea as Christ saieth in the 8. of Iohn the very children of the deuill which will not heare the word of God For they both retain their natural corruption and do moreouer defile them selues dayly with new sinnes when they want that doctrine which is able to kéepe them in their duties 2. They wouâ—… not beare anâ—… correction Secondly he sayth They receiued no correction Hee sheweth that they were remedilesse and the Prophet hath regarde to the order that God as a most faythfull father vseth in reforming those that be his for first he teacheth them louingly in plaine precepts he coÌ„pendiously setteth down his wil and what he would haue vs to do but if he sée vs slack drowsie then he addeth admonitioÌ„s exhortatioÌ„s reprehensions and more sharpe corrections wherevpon Isay saide long agoe Esay 58. Crye with thy throate and cease not lift vp thy voyce like a trumpet tell my people their offences and the house of Iacob their sinnes 1. Tim. 5. 2. Tim. 4. And the Apostle biddeth Timothie not only to teach and admonish 1. Tim. 5. 2. Tim. 4. but also to reproue and rebuke and that before al men to the end that others may be made afraid from sinning but if God profit not by that meanes then he taketh roddes in hand and sendeth either diseases or els hunger famishment or els he stirreth vp the terrors of warre or els he loadeth and pincheth with other aduersities as it séemeth good vnto himselfe But if there be any that doe despise all these thinges and will not be taught nor reproued nor rebuked do moreouer cast behinde them his sharpe corrections and doe not therein acknowledge the hand of God who with his fatherly rods laboureth to bring them to a better minde out of all doubt they be remedilesse and past all hope And that the Iewes vnto whome Zephaniah speaketh these thinges were such the hystorie of those times doth aboundantly declare â—
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
be woefully afflicted and here hée addeth by the way of detestation Howle ye inhabiters of the lowe place for the cōpany of the marchāts is destroied al they that cary siluer are cut of The worde signifieth eyther Clay or Myre called morter or els a spice Morter In these words he cōprehendeth the fourth kind of them that before all other must bee punished that is to say the Marchants whom hee calleth the inhabiters of the place of morter either because they dwell in the lower or neather parte of the citie or els because all things among thē was filled with the tinkling of morters as is wont to be among the swéete powder makers or those that make swéet ointments the Apothecaries men of like trade that minister prouocatiōs to delights and voluptuous pleasures but he sheweth that it will come to passe that those which now swimmed in sensualitie should smart for it should be pownded as it were in a morter by their enemies And because the Marchants were in al parts of the citie partly by reason of their aliances wherw t they wer linked together did partly trust in their riches the prophet saith All the companie of the Marchauntes is destroyed and all such as caried monie are cut of In which wordes he depriueth them of all confidence affirming that they shall perish together with their merchāts But it is worth the consideration that hee threatneth the marchāts with peculiar plagues For they while they be altogether giuen to their own pleasure are the authors of many vices for they bring in strange and foren delightes and doe wonderfully increase excessiue pleasure ouerthrowing all good instruction order discipline and example of manners that wee may here speake nothing at all of those things that they commit contrary to all equitie and right and against the care of charitie as else where is declared more at large But we are all without exception here taught what remaineth for them which will not submit themselues to the lawes of God but cast of al order and godly institution Those fellowes are woont in the middest of their pleasure to singe to sporte and make much ioly royoting but in the ende these things be turned to mourning that they do no lesse fill all places with howling and lamentation then they were troublesome before with their vntimely singing and pastime Let vs learne therfore to take héede vnto our selues that we follow not the examples of such men neither let vs be offended with the vnaccustomed hautinesse of them that commit such things But let vs lay vp all hope of euerlasting felicitie in God through Iesus Christ who shortely will come in the clowdes of the ayre to deliuer his and to beate down the loftines of these men with deserued punishment to him be thanks giuing honour glory and power for euer Amen The fourth Sermon The text 12 ANd at that time I will search Ierusalem with lightes and visit the men that are frosen in their dregges and say in their hearts the Lorde will neither do good nor ill 13 Therefore their goodes shal be spoyled and their houses waste they shall also builde houses but not inhabite them and they shall plant Vineyardes but not drinke the wine therof 14 The great day of the Lorde is neere it is neere and hasteth greatly euen the voice of the day of the Lord the strong man shal cry there bitterly that is a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darkenesse a day of clowdes and blacknesse 15 A day of the trumpet and alarum against the strong Cities and against the hye Towers 16 And I will bring distresse vpon men they shall walk like blinde men because they haue sinned against the Lorde and their blood shall be powred out like dust and their fleshe as the doung 17 Neither their siluer nor their golde shal be able to deliuer them in the day of the Lordes wrath but the whole lād shal be deuoured by the fire of his gelousie for he shal make euen a speedie riddaunce of all them that dwell in the Land The argument and vse of this present place THe Prophet hath hitherto reuealed certaine kind of sinnes wherwith the Iewes vnder the reigne of Iosia prouoked the wrath of God against themselues Among them this was chiefe that they set them selues against the godly reformation and did priuily mayntaine those superstitions that were condemned in the law Therfore he thretned very grieuous plagues which they especially should féele which thought thēselues most of all in safetie as namely the Princes the kings children the marchantes the courtiers and their officers and as many besides as wallowed in wealth But in this place he goeth forward and doth without exception reproue in generall all hypocrits and prophane despisers of God and doth in such wise threaten them with punishments and plagues that he taketh from them al things wherin they might put any confidence against the same threatninges Hence we may learne that God is neither deceaued with an outward shew neither yet that hee can be let with any force of man but that he may take execution vpon them He threatneth destruction to the carelesse hypocrites First he speaketh vnto the hypocrites and carelesse despisers of God shewing what they are and that they can no way escape the iudgement of God And it shall bee in that tyme saith hée that I will searche Ierusalem with lightes c. As if hée shoulde saye you thinke that I cannot sée you and that you shall escape the fiercenesse of my Iudgement but you are much deceaued by this perswasion For euen nowe my Lampes and Lanterns are readie wherewith I will make a searche through out the citie and I will drawe out those that lurke in the most priuie corners Yea I will set the Citie on fire by the Babylonians that no one may bee suffered to hide him selfe in the darke Those therefore shall then be layd open and made manifest which now very cunningly doe counterfeite a care of holynesse being in déede altogether wicked and are against the reformation which is done according to my Lawe And by and by after he sheweth in plaine words of whome hée speaketh I will visit saieth hée those men that are frosen in their dregs Riches and wealth are sometyme called dregges as Ieremy speaking of the Moabites sayeth Ier. ◠Moab was rich from his youth and he tooke his ease in his dregges or setled vpon his lees c. this séemeth to bee the reason of the worde Lées or Dregs that as dregs are the refuse of wine and by reason of their owne weightinesse doe go to the bottome so the riches of this life are a certaine superfluous matter or substance which for as much as they doe consist of the earth neither can they them selues bée lifted vp to heauen neither yet doe they suffer those that set their
it doeth consist wholy of three partes In the first parte hée dealeth with those Hypocrites that outwardly did allow of the reformation but in the meane season did secretly maintaine superstition and speaking more roughly to these he vrgeth them with new threatnings that they might be conuerted vnto the Lorde In the seconde part he commeth vnto the godly which from their heart did consent vnto the word of God that reformation that was established but notwithstanding they being deceiued by the example and familiaritie of others dealt ouer negligently and did from them euery day receiue some vncleannesse The Prophet handleth these more gently and exhorteth them to go about the Lordes businesse with great zeale and that they shoulde not suffer them selues once to be remoued from their duties Last of all for their behoofe hee propoundeth a consolation whereby hee remedieth that offence which he perceiued would grow from the victories of their wicked enemies and vnmeasurable triumphings of the nations next adioyning which tooke meruellous great pleasure in the destruction of Gods people For hee teacheth that the Iudgement of God shall also come vnto thē that as soone as he hath vsed their labor ministery in punishing of his own then they in like manner shal be punished for their sins He teacheth the hypocrits what they should do In the first parte hee speaketh vnto the Hypocrites in these words Search and gather your selues together yea search I saye and gather your selues together ye nation not worthy to be beloued Hee calleth them a nation not worthye to bee loued which may be vnderstood as wel actiuely that is in respecte of their doing or passiuely that is in respect of their suffering Actiuely in this manner that hee may shewe that in them there was no loue or desire of celestiall or heauenly thinges neyther that they did desire the kingdome of God wherevnto euery one ought to striue and contende passiuely thus that they were not worthy of any loue or mercy and that they could not any longer bee approued of God both these expositions doe very well agrée vnto Hypocrites For as for those thinges that belonge to heauen they may easily neglect them neyther doe they séeke for any thing in their religion sauing their owne praise namely that they may be séene of men And surely God cannot accepte nor away with those that prophane the profession of fayth with a lye and dissimulation the which that most excellent diuine power doth greatly abhorre But what is it that he doeth commaunde them Searche saith hee and gather your selues together In the Hebrewe there is but one word which the interpreters doe expounde two wayes For some doe deriue it out of that Hebrew Radical that signifieth stubble And they affirm that here is noted a very diligent enquirie or search such as men are wont to vse in gathering together stubble or other very smal things Others affirm that it is deriued simply and properly of the Hebrew Radical that signifieth to gather and congregate together because the matter is doubtfull and yet both senses agrée very well with the purpose of the Prophet I thinke that I shall not doe amisse if I shall lay open both the senses by translating that with two words which in the Hebrewe is spoken in one For hauing regarde to the first hée admonisheth the Hypocrites that they content not them selues with a vaine shadowe and outwarde ceremonies of benummed superstitions but for that they should descende more deeply into them selues and by the rule of Gods worde examine whatsoeuer was in them that so they might knowe theyr errors and amende them being known but hauing respecte to the other sense hee exhorteth that they which nowe were deuided into many superstitions and sectes woulde agree in one profession of fayth and true religion and that in the vnitie thereof they shoulde bee gathered vnto one GOD For hee had accused them before that they worshipped GOD and the host of heauen and that they did sweare by GOD and Malchom and wee knowe that this is proper to the Idolaters that as soone as they are departed from the true GOD euery one doeth inuent vnto him selfe newe Gods and so are rent in sunder into very contrary sectes Therefore this admonition of the Prophet was very necessary that al men should know the God did not allow of their worship except they should all bee turned vnto him onely What they must do that haue offended God in their superstition But from hence wee may gather a generall doctrine that wee shoulde thinke the same to bee spoken to all them that haue offended GOD with their superstition and vnlawfull seruing of him whatsoeuer they bee It is required of these that the iudgemēt of fleshe and the world being put of and reiected they should examine whatsoeuer they haue according to the rule of Gods worde For séeing they did content themselues so well with their owne fancies they will neuer suffer themselues to bée brought againe into the way excepte some sharper correction bée ministred But if they shall take the same out of Gods word who only can make lawes for his worship they shall quickly vnderstande that with one sentence shall bee dampned whatsoeuer thinges were inuented by them that were superstitious and receaued with authoritie and consent of all men for it is the worde of GOD alone which Christ in the Gospell hath allowed of In vaine doe they woorship me teaching the precepts of men And againe Euerie plant which my heauenly father hath not planted shall be rooted out Furthermore they shall vnderstand that God cannot be pleased with outward ceremonies which wil be woorshipped in spirit and trueth neyther doth he hearken to their prayers whose mindes are eyther wandering or farre away from him or whose handes are defiled with blood Moreouer when they come to deliberate vpon these matters it is no lesse needefull for them their wicked superstitions and perswasions being vtterly abandoned to be gathered together vnto God and to the vnitie of his Church This shal come to passe if they acknowledge God onely and alone submitting themselues to be ordered by his woord and shall giue too Christ alone the name and glorie of a Mediatour and vnder him being head growe together with all his chosen into one bodie of his Church This is the true and onely way of saluation which is taught in the woord of God and figured in the Sacraments namely Baptisme and the Lordes Supper the vse whereof among other thinges is to gather the Church together after a visible manner and to preserue the vnitie of the members thereof Besids this as Iesus Christ the only sonne of God is vnto vs the author of saluation so he doth not bestow saluation any where but vpon his Church which is his bodie and therefore they are without saluation whosoeuer they be that are without the fellowshippe of his Church For they wander about vnprofitable superstitions neyther can
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 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