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
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
that honour which is due vnto God onely Furthermore they doe plainely inuocate or call vppon Sainctes when they say so God shall helpe mée and all Saints But that inuocation is due onely vnto God it is better knowne then that it néedeth to be shewed in many words the Martyrs sawe these thinges longe since which had rather suffer most cruell punishment then they would swear by other Gods A notable example against swearing by that ought not Among the which the godlynesse of Policarpus was singular whome neyther threatnings nor flattering entreaties coulde once moue to sweare by Caesars fortune although hée might readily haue excused the matter because fortune is the God which by his counsell doeth gouerne and direct mens behests But hée rather regarded what the wicked enimies vnderstoode by the word fortune then how the denyall of his fayth might by any meanes be couered before men Let vs in these dayes follow the constancie of this man least while wée raught after vnprofitable escapings wée deserue to bée numbred with them vnto whome the Prophet Zephanie denounceth this horrible iudgement of God 5. Backsliding Fiftly hée passeth verie plainely to the wicked and such as were bakslyders I will cut them of also saieth hee that haue gone backe from the Lorde He compareth them to vntrustie souldiers which flye from the battayle while others encounter with their enimies and by and by after hée teacheth what they bée namely such as do not seeke the Lorde nor enquire after him God is sound in his worde wherein hée maketh him selfe and his will knowne vnto men They therefore séeke him truely that heare his worde attentiuely and doe diligently followe that way of worshippinge GOD and trade of lyfe that is taught therein And againe they bée faythlesse startbackes as many as doe prolonge the time to heare the worde of GOD such for the most part pretende ignoraunce but for as much as they will not heare GOD though hée speake vnto them this their ignoraunce is wilfull and grosse and therfore deserueth not any way to bée excused And wée are taught so in this place that the contempte of GOD his worde is the fountaine or head of all fallinges from GOD and superstitions For they that forsake this worde doe follow their owne fancies and so goe astray hauing knowledge they cannot tell what to doe This may bée séene in the Iewes they had a worshippe or religion taught them of GOD they had the doctrine of the Lawe and the Prophets whome God sent dayly vnto them as if they had béene receiuers Notwithstanding all these béeing vtterly despised they followed their owne dreames and therfore deserued to bée entangled with errours The same thing at this time hath befallen the Papistes they haue the scriptures as wel as we which they accustomed to reade singe in their Churches And many also doe reade the same at home priuately Besides this they haue the Lordes Prayer the Apostles Créede or Articles of the fayth the ten commaundementes Baptisme such like all which thinges doe sende vs to GOD and doe teach vs in him to séeke the way of saluation Yet notwithstanding they are turned to the creatures and so hauing knowledge they willingly forsake the true way of saluation The degrees of superstition But let vs consider the degrees of superstition which the Prophet in this place maketh mention of The first is when the remnaunt of superstitions is kept when GOD graunteth libertie to reforme thinges craftie dissemblers doe attend vpon these superstitions wherevnto they beare great good will and doe by little and little spreade them aborad by by after followeth open Idolatrie but least wée shoulde séeme to forsake GOD altogether first there is inuented a certaine mixture but the same at the length degenerateth to a playne defection or falling from God and these thinges certainely euen at this day are séene euery where and doe we as yet meruaile at the wrath of GOD hanging ouer our heades Let vs learne therefore to attend and waite vpon the word of God to flye all occasion of euil but let vs séeke for al saluation onely in GOD through the merit of his Sonne Iesus Christe to whome bée thankes giuing honour glory and power for euer Amen The third Sermon The Text. 7 BE still at the presence of the Lord God for the day of the Lorde is at hand for the Lord hath prepared a sacrifice and hath sanctified his guests 8 And it shal be in the day of the lords sacrifice that I wil visit the Princes and the Kinges Children and al such as are cloathed with straunge apparell 9 In the same day also wil I visit al those that daunce vppon the thresholde so proudly which fill their maisters houses by crueltie and deceit 10 And in that day saieth the Lorde there shall be a noyse and cry from the fish gate an howling from the second gate a great destruction frō the hils 11 Howle ye inhabitants of the low place for the cōpanie of the marchāts is destroyed al they that bare siluer are cut of The argument and vse of the◠present place BEcause Zephaniah began with a grieuous thretning of punishmēt by by after he sheweth the causes thereof least hée should séeme to haue spokē any thing rashly or of some wicked affection but he hath especially accused those thinges that concerne religion which they had corrupted with many superstitions seeing that they fauoured those thinges secretely which Iosia woulde haue had destroyed But as the disposition of mā is naturally prone to sinne and errour so when punishment is denounced eyther hee murmureth against God as though hee were more vniustly dealt with then hée deserued or else he fenceth himselfe about with outwarde assistance and thinketh he is in safetie eyther because of his dignitie or wealth or because of his might or power and such like Those therfore that are so disposed must be answered very flatly least peraduenture they should continue eyther stil to murmure agaynst God or els being withholden by reason of their vaine confidence they shoulde neglect the care of repentance by the which they might be brought into fauour with God This thing doeth the. Prophet Zephaniah performe in this place For first hée answeareth too their grudgings and telleth them that the punishmentes which they haue deserued can be auoyded by no meanes neyther yet by any colourable pretence of excuse whatsoeuer Then he doth as it were by name rehearse those which thought themselues placed without all reache of weapon by reason of their dignitie and great power Afterward hée passeth to describe the punishment and this hée doeth more at large continue vnto the end of the Chapter Wée are taught in this place that when GOD hath to doe with vs by his threatnings no persuasion of the flesh wherewith it is woont to fawne vppon vs ought to be allowed of but we must rather apply al our diligence vnto this
being at a Sermon by some then there are vnto God for the benefit of his word taught therin yea some Preachers also I feare me can be contented nowe and then to ioyne with their hearers to rob God of his glory I meane such as seeke for credit by their auditorie But leauing these Pickthanke Hearers and Preachers which carrye the prayse from God vnto that wil of god whervnto he hath foreordained them I returne Seeing therefore it pleased God moreouer and besides many other blessinges bestowed vpon you to enrich your heart with this precious pearle of loue to his word which is a true token of the new man put on so that the heat thereof now flameth out to the benefit of many dwelling in Kings Hatfield and the places thereabout in those parties of Essex by reason of that godly exercise of preaching which it pleased god by your worships meanes to bring in thither that thereby many might bee raysed from their death in sinne vnto the life which is in Christ Iesus others confirmed in the fayth and all dispisers left without all excuse vnto Iudgement seeing I say it hath pleased God to make you haue such a loue to his word thereby declaring that ye are of God and that he hath taken you not onely from the number of Gods professed enemies but also of godlesse Gospellers whose name is all that they haue of christianitie I thought my part the premisses considered and hauing not only many wayes when I was in those partes but since my departure also experienced your worshippes good dealing towardes me to offer vnto your godly protection these fewe dayes trauell in the alone Englishinge of these M. Gualters Sermons vpon the Prophet Zephaniah being perswaded that Sermons shal neuer miisse good intertainment there where such a loue of Sermōs is wherby I was the rather imboldened to request your worships godly patronage against such as can passe by nothing without some wrāgling Crauing moreouer that ye would allowe and accept in good part this my doing how small soeuer as a token of my thankfull minde which would not stay to do that that I ought if I cold do that that I cānot But this I haue don least I should be vnto your worshippe as the Humble bee is vnto the fayre flower which when she hath sucked honny out thereof leaueth it and departeth or like the Swallow which hauing bred in a mans chimney getteth her self thēce leauing nothing behind her but her nest of clay What profit shall come therof I knowe not what I would shoulde come God knoweth onely my hope is that it shall not be altogether vnprofitable for who dare but go forward when god threatneth him for standing still who can sleepe when the trumpet that foundeth out Gods Iudgement cryeth so loude in his eares awake who can but look to the amendment of his whether children and seruants seeing the Lorde threatneth to visit those children and seruantes that are wicked yea though they belong to the king Who wil be holden backe from reforming abuses not onely in himself but also in those that be vnder him when hee heareth the Lord say that he wil make a speedie riddance of all such as in meekenesse of heart haue not sought him and wrought his Iudgement All which thinges with many other are at large set out in this Prophesie directed especially against such which while they might would not for some worldly respecte reforme them selues from those grosse enormities and blind superstitions wherwith they were entāgled notwithstanding they were ofte called therefroe by the Ministers of God the Prophetes whome he sent vnto them The Lorde graunt that we may lay these thinges to heart and so apply them vnto our selues that the fearce wrath of the Lord that hangeth ouer our heades and is already threatned to fall vpon vs may bee turned away or if it must needes come because no warning will serue vs yet that all those whome the knowledge and appearing of his grace hath called from the lustes and vngodly vanities of the worlde vnto the working of his Iudgementes in lowlinesse of minde may be hidden in that day But that I breed not irkesomnes in sted of bringing profit I cease to speake of these thinges which are more at large and very truly though plainly laid open in these sermons shewing as wel the meaning of this Prophesie as applying the doctrine therein contained to that vse wherevnto it was first reuealed which in no age could more fitly bee done than in this grisly old and down stouping age of the worlde which by reason of blinde and wilfull ignorance is made drunke with the pleasures of sinne whose ende is death that stayeth not And as it may agree with other countries yet with none better and more fitly than with England which is now ouerspread with the selfe same abhominations which the Prophet Zephaniah reckneth vp as causes why the Lord made a clean dispatch of Iuda and Ierusalem as it may appeare to him that shall compare our ouerflowing iniquities in England with those that the Prophet setteth downe in the first and third Chapters of his booke for the which the fearce wrath of the Lord came vpon them and for the suffering of the like we also are with patience to prepare our selues for God is no partial God he is no accepter of persons and therefore we must needes follow them in punishment whom we are not onely like but also do go before in sinne Onely the name of God be magnified for euer more for that his working grace in the hearts of his little flocke whome hee promiseth to hide in the day of vengeaunce and wrath and graunt that the same may take dayly increase in your heart so reformed to allow of his truth and that you haue some attending vppon you who not contented with a ciuill lyfe wherwith many deceaue them selues is inwardly reformed with a hart hungring and thirsting for the appearing of the Lorde Iesus so the rest what soeuer they bee not stasting of the sweete mercies of God his loue appearing in Iesus Christ and therfore attending not vpon you but that that is yours may be brought as well to the inwarde feeling as outward profession of the same goodnes if it bee his will that vngodlinesse may be suppressed in them or els that they maybe cut of from you as rotten mēbers not meete for so sound an head that the immortall commendations of the heathen captaine Cornelius may alwayes follow Syr Thomas Barrington a true Christian Knight which is that he feared God and all his housholde And thus committing the successe of all things to him that is able to do exceding aboundantly aboue that that wee can either speake or thinke and your Worship to the protection of the same Almightie I end this 4. of Iune 1580. Your Worships in the Lord Moses Wilton ¶ The Argument according to the Geneua correction SEeing the great rebellion of the people and that
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
Incredulity Thirdly hee addeth She trusted not in the Lorde This followeth of the former and doeth also note al kinde of vngodlines For as they that trust in God do from that their faith reform the whole course of their life to the seruice of God so on the contrary part they that trust not in God are wont to despise his word and therefore order all thinges according to their own will and consequently do rush into euery kinde of forbidden wickednesse And because they trust not in God they turn to the creatures and inuent new superstitioÌ„s wherby they promise them selues perfecte safetie Morouer forasmuch as in this life they haue no hope in God they are ouercom with couetousnes and turne to naughtie policies and while they apply their mindes thereto they breake all the lawes as well of Iustice as of charitie besides this when they trust not in God they imagine that whatsoeuer thinges are spoken of the rewardes of euerlasting life and of the plagues to come are nothing but fantasies and dreames which is the cause that they are so swallowed vp with delightes and loue of pleasure onely caring for this one thing that it may go wel with them in this life being no more carefull for the lyfe to come then bruite beastes are wont to bee Wilfull reuoulting It followeth in the fourth place Neyther do they draw neere to their God This is the sequele of the former for as the Apostle saieth Heb. 11. He that commeth to God must beleeue that God is and that hee is a rewarder of them that seeke him But he vpbraydeth them because they being not onely content to reuoult abode stil therin neyther doe thinke at any time how they might méet with him but it maketh for the setting out of their sinne more at large in that hee saieth vnto their God For it is as though he should say GOD will be called and be their GOD because he hath adopted them vnto him selfe and bound them by couenaunt because hee offereth him selfe vnto theÌ„ in his word and doth allure them by his dayly blessinges because all the day long as it is to be séene in the Prophet Isay Esay 56. Hee stretcheth forth his handes vnto them although they will not drawe néere vnto him but turne away from him as from a most cruell enemie and these are the argumentes wherewith Zephaniah proueth that Ierusalem is a defiled and a polluted Citie But if a man should séeke for these thinges among them that professe the name of Christ it will by and by appeare what may be iudged of vs. For doubtlesse the word of GOD is preached and GOD hath reuealed the long hidden knowledge thereof that I doubt whether euer since the Apostles time it hath shined more cléerly or bene more common yet the most eyther heare it not or els they heare it sléepily euen as it were a song nothing belonging to them as GOD by his Prophet Ezechiel complaineth of his people the Iewes Ezech. 33. Many also heare it with laying in waight that so they might get some occasion of euill speaking I speake nothing of them nowe that accuse this doctrine of falshoode and persecute it with fire and sworde But if they be admonished or corrected somwhat sharply thou shalt sée theÌ„ staring mad which before séemed tollerable God therefore punisheth with diuers kindes of diseases with hunger war by his woÌ„derful tokeÌ„s he thretneth more grieuous plagues but where is there any that doeth in them acknowledge the hande of God and that doth confesse that these are the worthy punishmentes of our vnthankefulnes and contempte of his word Furthermore although God in his sonne Christ do offer saluation to them that bee vnthankful and vnworthy and doth promise his assistaunce to them that imbrace him yet because no man beléeueth him the whole worlde is rent asunder into a thousand superstitions and as it commeth first to passe that one must bee in daunger for the fayth the most doe deny it very dishonestly that so they may get vnto themselues the fauour and friendship of the world And forasmuch as God hath no lesse bound him selfe vnto vs then in times past he did vnto the Iewes nay hath more fully shewed in Christ those thinges which afore time were promised more darkly and hath moreouer in the Sacraments sealed vnto vs his grace yet thou shalt sée few draw néere vnto him yea although Christ cry and say Come vnto me al ye that trauaile and be heauie laden and I wil ease you Thou shalt sée notwithstanding most men run after rotten Images being become famous bicause of some lying miracles or els after an vncleane companie of massing Priests and Monkes or els to wallow still after a beastly manner in all kinde of filthy myre We therefore are filthy polluted and vncleane howsoeuer wee boast in the name of Christ except we wil say that Zephaniah did the Iewes an iniurie whome for this cause he called polluted and vncleane He accuseth those by namâ— that did moâ—… offend But when sinnes be punished all men for the most part will confesse the grieuousnesse thereof But few will acknowledge the same in them selues nay euery one perswadeth himself that he is faultlesse Now therfore the Prophet goeth from the reckoning vp of their sins vnto the persons theÌ„ selues and reckoneth them in order which most of al offeÌ„ded in these things The chiefe among these were those that had the gouernement of thinges as well in the Church as in the common wealth and he reprooueth these first not because he would excuse the base multitude from sinne but that it may more plainly appeare that in al the body there was nothing whole sound considering that such lothsome diseases were founde in the head First the princes But beginning with the princes he saith These are as the roring Lyons in the middest of her He compareth them to Lions that to such as rore through hunger and woodnes that he might reproue their tyranny and crueltie wherewith they were accustomed in the time of Manasses and Ammon which they exercised as yet vnder Iosia for as much as he eyther knewe not of it or els could not redres it 2. Iudges Then he sayth That their Iudges are as wolues in the night that is too too hungry and rauenous so that they leaue no bones vntill the morning But he speaketh of their deuouring of giftes and taking rewardes which is the greatest plague that iudgement hath For if as Cicero spake for his friend Plaucius that Iudge is euer vniust that either inueieth or sauoureth what shal we say of him that in iudgement hunteth after gaine then the which nothing hath greater force too mooue the mindes of men For the same Cicero or rather experience being witnes saith that abounding wealth is wont to weaken the religion trueth of iudgementes Iethro sawe this that would haue Iudges to be haters and enimies to
couetousnes Exod. 18. In this present place therfore the Prophet complaineth that wrongfull dealing did by force come vppon them publikely and that their court or towne-house for pleading causes became a spoyling place for robbers in that that hee compareth the iudges to hungry wolues But seeing they were such vnder Iosia that most godly and wel disposed king what shall we thinke they were vnder Manasses and Ammon who were them selues farthest of all from Religion therefore the order of that common wealth which hangeth of one alone is full of daunger because it is impossible that one should either heare or sée all thinges that are done among the people But let them which trusting of this doe peruert Iudgement remember that they haue God a séeing witnesse of al that they doe which is wont alwaies to be in the midst of the assemblies of Iudges according as it is written Psal 82. God is in the companie of Gods hee is Iudge among Gods 3. Prophets Furthermore he passeth from the Iudges to the teachers saying Her Prophets are lyght and wicked men He speaketh of the false Prophets of which sorte it is wel knowne by Ieremy that there were many with whome he had much a do He calleth them light as well for their learning as also for the loose conuersation and corrupt maners of lyfe For as for their doctrine they framed it to the mindes of their hearers and spake pleasaunt things as the vngodly in Isay do commaund the prophets But this is an especiall parte of lightnesse vnder the cloake of the name of God to séeke for priuate commoditie and to take part with sin wherewith it is well knowne that God is angry But that in the course of their life they were most dissolute it appeareth by Isay Isay 56. who accuseth the seducers of his time of dronkennesse and loue of gluttonie such as are wont to be had in reputation among the vngodly First because of the likenes of their manners then because they willingly laye open their authorite neither can they withstand those whome they sée to liue very licenciously The Prophet therefore doth not without good consideration had reckon them amonge the number of those that were the authors of their common destruction which thing I would to God all ministers woulde in these dayes consider and whosoeuer are also delighted with such whome Christ affirmeth to bee like vnsauerie salte c. 4. Priestes Lastly he reproueth the Priests and these saieth he haue defiled the sanctuarie and broken the Law By the name of sanctuary he vnderstādeth al the outward woorship and whatsoeuer holy rites were then vsed the priestes did defile them partly because they did execute or minister thē carelesly or prophanely partly because they did peruert their vse and made a cloake for their wickednesse by that wherewith all men ought to haue beene stirred vp to the studie of godlines and consideration of the promised Sauiour For they placing in these outwarde thinges the recompence of their sinnes and desert of saluation made the temple with al the holy exercises therof a den of theeues as Ieremie speaketh of them But because this could not be done without the corruption of doctrine he saith that they brake the law that is they wrested it violently into a contrary meaning which was done then when as I said euen now they placed desert or merit in those thinges which did rather argue the corruptiō of our nature and which should haue led them as it were a schoolemaister vntoo Christ This corruption of woorshippe and doctrine reigned also in Christes tyme who openly bringeth certain examples thereof and teacheth that it must bee amended And I would to God that the same were not founde in many Churches in these our dayes For what do those papall fellowes that to the Pope and his horned Bishoppes do violently wring those thinges which by the Apostles were spoken as cōcerning the Church and ministerie of the woorde and so by the woord of Christ do establish their outragious tyrannie when also they doe defend their more then vnchast single life The differences of meates Images the sacrifice of the masse and other vngodlinesse of like sort by the testimonies of the scriptures falsely reported and wickedly wrested aside and doe therewithall liue in such order that through them the whole ministerie of the Church is euill spoken of I will not now speak of their selling of priestes orders their Simoniacall faire of sacraments their woorkes of supererogation their indulgences their fire of purgatorie their holy Masses of Requiem and dyriges for them that be dead and whatsoeuer other thinges els they haue inuented to the impayring of the merit of Christ and contrary to the doctrine of his trueth therefore the same tymes and the same manners doe requyre the same punishmentes whereof it shall be spoken in their place Now let vs note the example of Zephaniah who being but one alone tooke vppon him the cause of the trueth against the Prophetes and Priestes and doeth accuse them openly For that wee may let passe those Prophets whome wee knowe by Ieremy to haue runne and were not sent Yet it is well knowne that the Priestes were appoynted by GOD and by lawefull succession they did discende from Aaron notwithstanding the Prophet Zephaniah blameth them and doeth pronounce them worthy of punishment From whence then hath the Pope obtayned that his priuiledge who although hee leade soules to hel will yet bee reproued by no man But wee reade that Peter was rebuked of Paule and that openly when hee went not right to the trueth of the Gospell Gala. 2. Or who canne beare them in these dayes which say that manyfest and open abuses are not to bee taken away except it bee by the authoritie of a generall councell whereof now there can bee no hope and wherevnto they that now haue some yeares beene accused will neuer submitte them selues But will godly Princes and heades of the people hazarde the lyfe of so many thousandes of soules while these deceauers gette vnto them selues as it were a whot sering yron Let them rather by this one argument acknowledge the tyrannie of these men But let them which haue escaped their handes shewe them selues thankfull vnto GOD let them followe his worde and receiue his correction But let them haue all hope of saluation onely in his grace and to him that calleth let him draw néere by Christ Iesus who is the way the trueth and the lyfe to whome all thanks giuing honour glory and power bee due for euer Amen The nienth Sermon The text 5 THe iust lord is in the mids therof he will do none iniquitie euery morning doeth hee bring his Iudgement to light He faileth not but the wicked will not learne to be ashamed 6 I haue cut of the nations their Towers are desolate I haue made their streetes waste that no man shall passe by their Cities are destroyed without man and without