that wée forsaking our sinnes and imbracing Christ may agayne be brought into fauour with him He inforceth the answearers to silence First hee méeteth with these aunsweares and taketh from them all hope of escaping skotfrée Bee still sayeth hée at the presence of the Lord GOD as though hée shoulde say I heare what you are woont to counterchatte as though the things I threaten shoulde neuer be But I wisse it becommeth you not too reason with GOD who forasmuche as he is iust and omnipotent cannot be conuinced of any vnrighteousnesse And he also doth easily inforce suche vnto silence as dare gaynsay or speake contrarie vnto him Bee still therefore in his presence that is to say the persuasions of your fleshe beeyng repressed and reiected submitte your selues wholly vnder his gouernment and correction He geueth a reason of this his saying For the day of the Lorde is at hande So he calleth the time of reuenge or punishment which GOD taketh of his enimies because then especially he doeth the thing that belongeth vnto him and doeth indeede declare himselfe too bee such as hee is opened vnto vs in the scripture But he saieth that the time is at hande because of those which by reason of the staying thereof promised themselues to scape vnpunished therfore as we may reade elsewhere doe referre the day of the Lord vnto the tyme yet long to com to the end they may prouoke vnto themselues greater delights in their vngodlinesse but hée sheweth that that day is very neere when he addeth The Lorde hath prepared his Sacrifice sanctified his guestes he speaketh according too the custome of that people which then was well knowen vnto them all For they that would offer a sacrifice of thankesgeuing first they prepared the sacrifice that is some beast that shoulde be offered then they called their friendes to the holy feaste which was furnished with the fleshe slayne for the sacrifice wherevnto none might come except he were purified or made holie according to the lawe The Lorde therefore fayneth that hee will make a sacrifice and keepe a holy day and that shortly because the sacrifice is already prepared and those are sanctified that must eate thereof But by the name of Sacrifice he vnderstandeth the Iewes that must be slaine by the Chaldians and Babylonians which in this holy busines must bee vnto God as it were Priestes By which name Nabucadnezar in Ieremie Iere. 25. is called the seruant of the Lord And Isay Isai 13. in the same sense calleth the Meades Persians the sanctified of God because he had decreed by their Ministerie to cut of Babylon But by the guests which God hath bidden we may very fittingly vnderstande the foules and beastes wherevnto hee hath determined to cast out the fleshe of those his enemies to be deuoured For in like manner in the reuelation where the battell of Christ with Antichrist is described wee reade Apoc. 19 that the Angell spake with a loude voyce to the Byrdes of the ayre Come and gather ye togeather vnto the Supper of the great God that ye may eate the flesh of kinges and the fleshe of high Captaines the flesh of mighty men and the flesh of horses and of them that sit on them and the fleshe of all free men and bond men of small and greate c. But in that that the prophet vseth the similitude of a Sacrifice he seemeth also to vpbraide their vnlawfull holie rytes and those thinges that are woont to followe or alwayes to accompany them as wantonnesse lust and carelesse confidence as if he should say go to seyng it is so permitted Goe forward make sacrifices and in the same mocke with God you shall not long doe thus for very shortly God will haue his sacrifices of dedication and will keepe holy day wherein hee will content or satisfie himselfe with your flesh and blood offered as it were in Sacrifice The slaughter of the wicked compared vnto a Sacrifice But it is woorthy diligent consideration that the slaughters of Gods wicked enimies are compared to sacrifices The Spirite of GOD doeth this not onely because of the bloodshed which is committed euery where but also because the glory of GOD is aduaunced in the punishment of the wicked For first the Iustice of GOD doeth euidently shewe it selfe which sometime séemeth too bée asléepe when as they become saucy agaynst GOD and without punishment Then the trueth of that woorde is made good when they beare those punishmentes which were threatened in the same long before In this also wée sée the inuincible power of GOD which will they nill they inforce them that crammed themselues with beastly pleasure and coulde not bee persuaded by anye meanes to offer themselues vnto him a liuely sacrifice to bee a sacrifice themselues and to bée deuoured of wylde beastes whose vnsatiablenesse and bloody cruelty they followed They ought diligently to marke these things whose ministery the Lorde vouchsafeth too vse in punishing the wicked for if they beyng inflamed with a godly zeale doe the Lordes businesse diligently and accomplish his glory valiantly in punishing the wicked They offer vnto God a most acceptable Sacrifice and shall in so doing obteyne immortal reward commendation We haue an example of this matter in Phinees the sonne of Eleazar who for killing of Zambrie committing filthinesse with his Madianatish Harlot Num. 25. is very highly commended as one which by that déede or rather most pleasing Sacrifice turned the wrath of GOD from Israel And of the selfsame God pronoūceth saying Behold I make my couenant peace with him as well he as his seede after him shall haue the couenaunt of the Priesthood for euer because he was zelous for his God and put himselfe in danger for the children of Israel 2. Reg. 10. In like maner God commendeth Iehu because he bestowed great diligēce in cutting vp by the rootes the stocke of wicked Achab and Iezabel and in destroying the Priestes of Baal And for this cause doth promise him a kingdom vnto the fourth generation And we read that the wrath of God came vpon Saule and Achab 1. Sam. 15. 1. Reg. 20. bicause Achab kept Benhadad the king of Syria aliue and Saule kept Agag the Amalekite whom God had adiudged worthy of death And the sentence of Ieremy is well ynough knowen wherein he threatning destruction to the nation of the Moabites stirreth vp theyr enimies crying Iere. 48. Cursed is he that doth the worke of the Lorde negligently And cursed is he that keepeth his sworde from blood For seing as we haue sayde before that the punishmentes of the wicked doeth make for the woorship of God it becommeth those not to be slacke and negligent in executing the same which woulde bée counted the true woorshippers of GOD. Let therefore the Magistrates alwayes meditate vppon these things least while through foolish pity they sparing the wicked prouoke the wrath of God against
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
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
there was now no hope of amendment he denounceth the great iudgement of GOD which was at hande shewing that theyr countrey should be vtterly destroyed and they carryed away captiues by the Babylonians Yet for the comfort of the faythful he prophecied of Gods vengeance agaynst their enimyes as the Phylistines Moabites Assyrians and others to assure them that God had a continuall care ouer them And as the wicked should be punished for theyr sinnes and transgressions so he exhorteth the godly to patience and to trust to finde mercy by reasoÌ„ of the free promise of God made vnto Abraham and therfore quietly to abyde tyll God shew them the effect of that grace wherby in the ende they shoulde be gathered vnto him and counted as his people and children IN the first Chapter is shewed the kinred of the Prophet vnto the fourth generation and the tyme of the Prophet 1. Secondly the punishment is denounced 2. 3. Thirdly the place personns and sinnes are described vpon whome and for the which the punishment insued 4. 5. 6. 8. 9. Fourthly the manner of the punishment and the tyme thereof is declared vnto the end of the Chapter The first Sermon vpon the Prophet Zephaniah THe word of the Lord which came vnto Zephaniah the Sonne of Cushi the Sonne of Gedaliah the Son of Amaria the Sonne of Hizkiah in the dayes of Iosiah the Son of Amon king of Iudah Reg. 22.1 2 I will surely destroy al things from of the earth saieth the Lord I will destroy man and beast I will destroy the foules of the heauen and the fish of the sea and ruines shal be to the wicked and I will cut of man from of the land saieth the Lorde Reg. 21 1â— BEcause God would haue his word which in tyme past hée hath reuealed by the ministerie of his seruaÌ„tes the prophets to be in vse or to serue not only for those auncient times but hath couered the same word being coÌ„mitted to writing vnto the succeding posterities that out thereof men of al tymes and ages myght receaue instruction and consolation Of the titles of the Prophets wée may not thinke that it was rashly done of the Prophets in preadioyning to their writinges certeine titles or inscriptions in the which they do declare the nature or kinde of their doctrin setting out also what they them selues were and what time they prophecied For as by these thinges they procured vnto their doctrine credence and authoritie so they sende the Readers to the historie of their times The diligent consideration whereof doeth teach in what stéede their doctrine may stand vs. And certeinly these thinges offer them selues of vs to be considered in the inscription or title which the Prophet Zephaniah vseth wherein these thrée thinges very manifestly are comprehended â—…re aâ—…â—…word For first he admonisheth how his doctrine ought to be regarded when hée speaketh thus The word of the Lorde which came to Zephaniah therfore he auoucheth that he bringeth the word of God which he had learned of a peculiar or priuate reuelation least any man should thinke that hée thrust vpon the Church his owne dreames or inuentions For we know that it is very diligently forséene as well in the olde testament as in the new that no voyce but Gods onely should be heard in his Church but thou must note that that is expresly called the word of GOD which not God him self published from heaueÌ„ but that which the Prophets first without al doubt with liuely voyce or word of mouth preached but afterwardes comprehended in writing It might be thought a point of arrogancie or pride in them for intituling theyr bookes after such a sort 2. Pet. 1.22 except it were knowne that they did it by vertue of their office that as the Ambassadours of God him selfe they should warrant the trueth of their doctrine But the Apostle Peter in like manner rendreth a reason of that matter when he saieth that the holy Ghost was with or assisted the Prophets and in his latter Epistle chap 1. sending the godly to the doctrine of the Prophets hee writeth thus The prophesie in tymes past came not by the will of man but holy men of God spake as they were moued by the holy ghost and the matter it self declareth that this thing was truely spoken by the Apostle For all the doctrin of the Prophets is occupied about the consideration of mans saluation then about fayth and the worship of God and conuersation of life Lastly about the fortelling of things to come but of all these thinges there is no one wherein there appeareth not manifest argumentes of Gods spirite For as much as belongeth to the consideration of saluation they teach no other way then that which is comprehended in the first promises made by GOD whereof also Christ Iesus is the fulfiller and mediatour for vs whome God the father before all beginnings hath appoynted to be the Sauiour of mankinde but if thou hast regarde vnto fayth the worship of God as also vnto whatsoeuer thinges apperteine to the conuersation of lyfe they teach nothing which agréeth not eyther with the law of nature or the tenne commaundements conteining the law of nature approued or allowed of by the consent of all men but in their prophecies or foreshewinges there appeareth such knowledge of thinges to come that all men examining those prophecies with the thinges comming to passe accordingly must néedes confesse that the same farre passeth the reach of mans reason For that we may let passe those thinges which they foretolde to men of their time or of their countrey who will not affirme that they receaued of the spirite of Christ those things which they foretolde of his death resurrection enlarging of his kingdome and of the ende of the world these thinges ought considerately to bee marked against those which do call their writings eyther into question or els with open mouth affirme that they belonge nothing at all vnto vs. For what reason doth enforce vs to doubt of those things which we sée confirmed by so many and those so certeine testimonies Furthermore séeing in these prophecies is conteined the worde of God wherevnto all men must be subiect who will affirme that it belongeth not vnto him selfe except hée which with professed vngodlinesse dare denie vnto God his obedience What this Prophet Zephaniah 〈◊〉 Moreouer not onely the name of Zephaniah is here set downe but his father also and his graundfather his fathers graundfather and great graunfather are named touching whome although there is not els where in the Scriptures any thing extant neyther yet that doctrine of the Iewes deserueth much credence which affirme that so many of the Prophets fathers as are by name meÌ„tioned in the scriptures were Prophets Notwithstanding for myne owne part I doubt not but the ancesters of Zephaniah were men renoumed with authoritie and honour Because it should be ridiculous to record the names of men vnknowne of no fame
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
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
so to doe And when afterwarde he had walked a while betwixt them what thinke you saith he that our Citizens of Rome woulde say if they shoulde see vs walke thus through the citie They made him answeare saying Now truly holy Father they woulde thinke vs some Iesters neither woulde they suffer vs to passe without some reproche Then he sayde vnto them you see therfore my brethren howe greatly wee are bound to our apparrell that doeth saue vs from such iniuries and doth procure vs so great opinion of holinesse Iulius spake very flatly as the matter was and I doe not doubt but many in their minds doe say the selfsame thing which woulde bee counted religious with the formost and yet laugh closely in theyr sléeues when they sée the wide open sottishnesse of the foolish common people nay of Princes themselues which because of these Hobgoblins and stagelike attyre haue them in reuerence and reputation But let vs and that not negligeÌ„tly consider that this is reckoned amongst the causes of destruction which in mans iudgemeÌ„t séemeth to be but a small thing but to him that will more narowly weigh the matter it shal by and by appeare that by apparell sinne is committed many wayes For as for riotousnesse and pride wherewith vain and light persons doe vaunt themselues who will affirme that they doe acknowledge their faultes or repent them of them which are proude of their apparell which as the scripture saieth began because of sinne which also ought to admonish vs of our state and condition as often as we put them eyther on or of and therefore these persons doe as if some wicked fellow should get him praise by the haulter which for his wickednesse hée hath deserued Moreouer offence is committed against the Lawe of God and nature which teach that the vse of apparell is that our bodies should be honestly couered therewith and so preserued from the rage of the weather but they that become riotous about it doe almost suffer the more vnseemely parts of the bodie to be either bare or els they lay theÌ„ out after a more beastly maner theÌ„ if they shold be séen altogether vncouered in others they stir vp prouoke most vngodly thoughts and concupiscence And furthermore that pride maketh vs vnmindefull of our condition wherevppon it commeth that wée also forget God and proudly despise our neighbor Moreouer wée doe vnséemely abuse our wealth wherewith wée ought to relieue the pouertie of others I speake nothing now of the lightnes of the mind which is proued by no argumeÌ„t more manifestly theÌ„ if we despising the attire of our owne nation being also receiued from our elders should dote vpon straunge and vnaccustomed apparell Wee may not thinke therefore that it was done at a venture that God made lawes as concerning apparell Deut. 22. 1. Co 11. 2. Tim. 2. 1. Pet. 3. And thereof also the Prophets and Apostles doe very often admonish vs. And they are adiudged worthy of destruction which with ryot and pride do offend about the same And we sée it come to passe very often that they which are delighted with forren attyre do proue by experience those enemies that come from far vnto whom they bée made a pray or are deliuered as a bootie but as for those superstitious fellowes they through their hypocrisie commit sin while they make boaste and vaunte them selues with a shadowe of godlines TheÌ„ they defile theÌ„selues with sacriledge wheÌ„ the honor which is due vnto Christ they attribute vnto rags and in them they looke to haue the reward of righteousnes saluation Besides this with monstrous rashnes they do inuent diuers formes of religioÌ„ with an vnprofitable superstitious difference of apparel they cut in péeces the vnitie of the Church sanctified with the bloud and spirite of Christ therfore they are worthy with their apparell to come to destruction Thirdly And I will visit saith hée in that day euery one that daunceth proudly vpon the thresholde which fill their maisters houses with vilolence and wrong Hée speaketh of the Ministers of noble men which as in al thinges they be accustomed to flatter their maisters so to plesure them they oppresse any man eyther with open violence or with hidden subtiltie For they daunce vpon the thresholde that is with much mirth and impudencie they inuade other mens houses that take violently away and do al things as they lyst yea these things are done without controulement so that part of the bootie bée brought to their maisters whose houses in the meane season are filled with wealth gotten by violence and wicked pollicie In which place wée sée how many things are vniustly wickedly committed and that vnder godly Kinges and Princes while they them selues eyther sée not all thinges or els cannot represse their vntamed sauadgenesse For it is out of doubt that Iosia restored in like manner those lawes and ordinaunces whereby wrongfull violence was forbidden Notwithstanding this wickednesse was wrought he not knowing thereof and they that would haue made complaint vnto the King could not haue accesse vnto him But let such remember that the Lord doeth neuer leaue the afflicted and oppressed destitute who in his appointed time doth take away the tyrantes and with them doth punishe al those that offred themselues to serue their crueltie Let them consider this whosoeuer they be that for hyre let out their help vnto kinges that wage vnnecessary and vniust wars and being hired for wages fil other mens countries with fire and slaughter but their own houses with bloody spoyles The descriptiâ—… of the punishment Furthermore let vs come to the third part of this place wherein the Prophet doeth describe the punishment and teacheth how grieuous the same shall be how it shal inuade or rush violently vppon them all about and euery where There shal be in that day saith the Lord the voyce of crying from the fish gate and howling from the second gate and a great destruction from the hils c. Hee nameth the vttermost bounds of the citie that he may shewe that the calamitie doeth hang ouer it all I take it that the fish gate was in that parte of the Citie by the which men went downe to Ioppa vnto the sea and through the which fishe with other marchandise comming vp from the sea were brought in and the former or first parte of the citie conteyning the market the counsell houses or courtes and other more notable places adioyned vnto it On the other side was Hamischene that is the second part of the citie wherein Hulda the Prophetesse dwelled as the historie of the Kinges declareth 2. Reg. 22. In the third place he nameth the hils wherwith the citie was compassed as out of the Psalmes and many other places of the Prophets it may appeare The meaning is therefore that the miserie shal be so great that in euery part of the citie shal be heard the noyse howling of them that
and vnlawfull pleasures Iosa 22. And it is good to cal ofteÌ„ to our minds such examples when we seeme to bée most happy that we may bethinke vs what hath befallen others and what may come vppon vs séeing no man is free from those thinges which are of the nature of man This consideration will make vs to be lesse puffed vpp with present happines and therfore the rather to stay vpon Gods fauourable goodnes 4. He thretneth their munition Fourthly they trusted in their strong Bulwarkes and Fortresses and therefore he adioyneth saying A day of the Trumpet and Alarum ouer the fenced cities and hye towers as though he should say You thinke that your countrie is inuincible and that none can come vnto it But it shall come to passe that yee shall heare the Hornes of your enemies rushing vppon you and not onely abroade in the fieldes but your enemies Trumpets shall sound their Tarra Tantara with a terrible noyse in your best fenced cities and highest towers of your strong holdes and no fortresses can defend you or put back the force of the enemie And surely it is well knowen that it falleth out very miserably with them that haue any hope in fenced places For it commeth too passe for the moste parte that eyther their munition togeather with all their furniture for their warre doe come into their enemies handes whilest they that haue prepared them dare not for feare defende them Or els they become vntoo them like a prison whilest the time of their besieging they fall without vppon the enemies swoorde But within are plagued with hunger sedition noysome and pestifferous stincke and in the ende perishe in moste horrible exile This came too passe vnder Zedechia when the Babylonians did besiege their citie and then after also when it was besieged by the Romanes which when they had taken it made it éeuen with the ground And in these dayes we are not without examples which prooue that vayne is the confidedce of munition Let vs say with Solomon The name of the Lorde is a most strong Tower whether when the iust man fleeth he is cleane without all gunshotte He taketh away all confidence of wisdome and distresse Fifthly they trusting too their wisdome did please themselues wonderfull well in their owne counselles in taking great paines to bring their abordering nations into league with them and by séeking outwarde assistance round about as we may sée in Ieremie he saith therefore And I will bring distresse vpon men they shall walke like blinde men that is I will bring their aboundance into such a streight that all their counselles being shuffled together they shall wander heere and there dash vpoÌ„ euerie thing as theÌ„ that be blinde And least he shoulde séeme to be cruel vniust in threatning these thinges he doeth againe by the way insinuate the cause which is They haue sinned against the Lorde For so he both vpbraideth theÌ„ with the contempt of Gods woord and spoyleth them of all hope because there can be no safetie vnto them against whom God is angry Therefore saith he Their blood shall be poured out like dust that is their enemies shall haue no more regard of their blood then if they straw abroad dust or sand And their fleshe as doung The hebrewe woord is Lechumaei deriued of the same radical that Laechaem commeth of which signifieth bread or meate and therefore some not vnfitly in my iudgement do expound it of the bodies of the delicate fed felowes which were accustomed to paÌ„per theÌ„selues with pleasures and daintie fare and God for the most parte is woont in that sorte to punish those vncleane swine of the Epicures herd that forasmuch as they make their belly and those thinges that belong to it their God they being slain like swine shoulde be throwne away after a shamefull manner or els wanting the rite of burial should become foode to the wilde and cruell beastes Or els being buryed shoulde féede so many more wormes by how much more foggie fatte and grosse their bellyes were That wée may speake nothing of them that being aliue are gnawn with wormes wherof Antiochus Herod Nero and many others are examples the consideration whereof ought to moue vs to forsake the pleasures of the filthy fleshe and to striue or contende to come to heauenly things He â—…eth from them the trust of riches Lastly they trusted in their riches as though they coulde with them redéeme their liues and auoide euery kinde of daunger as rich men are wont to doe and that sometime with betraying their common countrey but the Prophet answereth that their siluer and golde cannot saue them in the day of the wrath of the Lorde For God cannot be pacified with golde which so inflameth the mindes of the enemies that before Golde they thirst for the bloode of them that bee ouercome which selfe same thing Isay in his 13. Chapter threatneth against the Babylonians when hée speaking of the crueltie of the Medes and Persians saieth I will make a man more precious than fine gold yea euen a man more worth than much golde of Ophir But in this place hée addeth All the earth shal be deuowred in the fire of his gelosie Hée compareth the wrath of God vnto fire that he may shew that it should be such as cannot be pacified For he addeth because it shall make a riddance And that a very swift one euen with al the inhabitants of the earth And this is the conclusion of the first Sermon which ought to serue vs vnto this vse that we may learne to bee subiecte to Gods word to feare him and serue him in spirite and trueth by Iesus Christ to whom belongeth all thankes giuing honour glory and power for euer Amen The Contents of the second Chapter HE exhorteth the wicked to repentance that they may escape the punishment 1. 2. The godly to be more zealous 3. Hee comforteth them by telling them of the destruction of theyr enemies vnto the ende of the Chapter The fifth Sermon The text 1 GAther your selues euen gather you O nation not worthy to be loued 2 Before the decree come forth and ye be as chaffe that passeth in a day before the fierce wrath of the Lorde come vpon you and before the day of the Lordes anger come vpon you 3 Seeke ye the Lord al the meeke of the earth which haue wrought his iudgementes seeke righteousnesse seeke lowlynesse if so be that yee may be hid in the day of the Lordes wrath 4 For Azzah shal be forsaken and Ashkelon desolat they shal driue out Ashdod at the noone day and Elkron shall be rooted vp The argument and vse of the second sermon IN the first Sermon the Prophet Zephaniah hath vnto those Iewes that fauoured Idolatrie and superstitioÌ„ denounced from God punishment that eueÌ„ now hanged ouer their heads The second Sermon followeth which being described in this Chapter containeth an exhortation vnto repentance and
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
they euer be remedied except they be gathered vnto God in Christ as our Prophet doth admonish He prescribeth the Godly their dueties But because our nature is slow in these thinges he addeth a reason wherin he sheweth that it is needefull to put that speedilie in execution which he commaundeth Before saith he decree come foorth So he calleth the counsell of God or his sentence which earst while he hath pronounced by his Prophetes as touching theyr punishmentes For hee addeth a little after by the way of exposition Before the fierce wrath of the lord come vpō you before the day of the lords anger com vpon you But he vseth very finely the Metaphor or translation of bringe forth or bearing as women doe children For so he sheweth that the iudgements or threatninges of GOD are not in vaine but as a woman with childe to bée great with those punishmentes which were shortly to ensue without all doubte but as the byrth doeth not immeditately follow the conception but hath a lawefull tyme limited by the Lawe of nature so GOD although hee had purposed to punishe any and hath also pronounced the sentence against them yet hee deferreth the execution of his Iudgemente and giueth space of repentaunce and receiueth into fauour those that turne vnto him For euen thus hee sayeth by Ieremy I will speake sodenly against a nation and against a kingdome to plucke it vp to root it out and to destroy it But if this nation against whom I haue pronounced turne from their wickednes I wil repēt of the plague that I thought to bring vppon them c. But if we abuse the long suffering of God our sins will waxe ripe vnto punishment and God will bring forth his conceaued birth of iudgement threatned against vs in chastising them with deserued plagues which would suffer thēselues to be reclaimed into the way by no meanes It is profitable that wee should be occupied in the diligent consideration of these thinges that we doe not after a slumbering manner contemne the threatnings of God For as the birth doth necessarily followe whē that that is conceaued is in a readines thereto So the necessitie of Gods iudgement against those that stubbornely waxe frowarde against him cannot be auoyded And heerevnto maketh that that the Prophet bringeth in as stubble shal pas away in one day that is If that decree of God doe once come foorth and his fearce wrath waxe hot against you you shal be no more able to resist him then the chaff is able to withstand the fire or winde Nay this your kingdom obteined by so many yeeres trauell and established by the succession of so many kinges shall perish falling to the ground in one day or as it were in one minute or moment of an houre I am not ignorant that others doe read this sentence otherwise but I sticke vnto the letter neither will I willingly put in any sentences of myne owne to fill vp the matter for the helping of a feined or sense farre fetcht séeing that of those thinges which are in the Hebrew a fit sense or meaning may be drawne or gathered out But wee are admonished by this place that none can be defended against God either by mans force or long continuance of a kingdome if he continue to be wicked stil nay let vs rather thinke that by howe much longer vngodlines hath continued it is come so much nearer his ende And as a huge mas of snow is soone dissolued with the heat of the son windes so at the burning heat of Gods Iudgement all thinges doe melte which séemed to be eternall and past ouercomming The examples of most mightie kingdoms serue for this purpose which storie writers haue reported after continuall conquestes of many yeares to haue sodenly falne to the ground He prescribeth duties for the godly Nowe let vs sée the other parte of this place wherein hee speaketh vnto the godly after this manner Seeke yee the Lord al ye meeke of the earth which haue wrought his iudgement seeke righteousnes seeke lowlynes c. Moste haue interpreted the worde Meeke which in the Hebrewe rather signifieth them that be afflicted or brought lowe The seuentie interpreters therefore haue more narrowly weyed the deriuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hadde turned it humbly or lowely for the Prophet meaneth those that were made afrayde and shaken as well with the former euilles as newe threatninges of almightie GOD and had submitted them selues vnto his word and framed themselues to the reformation established by Iosia vnto the which humbled in heart the Prophet giueth this commendation that They had wrought his Iudgement that is to say they had done their duetie yet therwithal hée exhorteth them to go forward in the same with their life and manners to beautifie the profession of theyr fayth This example teacheth that the godly haue néede of instruction admonition exhortation yea and sometyme of reprehension for the corruption of nature hath place also in them whereby it commeth to passe that they goe astray being vnmindefull of their duties as wee may sée in many examples of the most deuoute worshippers of GOD. Their proud boasting therfore is ouer grosse detestable which as though they had attayned to the height of all perfection cry out that they néede no teaching or admonition and so not without iniurie reproch reiect such as admonish them faythfully Let vs see moreouer what the Prophet requireth of these They must seeke God First hee comprehendeth the duetie of true godlynesse in generall in that that hée biddeth them séeke the Lorde This precept is very often in the scriptures and séemeth to bée superfluous because it is well knowne that God is present euery where and that he neuer departeth from vs but the matter is not whether he be present with vs and whether hée shewe argumentes of his presence but that wée may vnderstand that hée is present with vs and that wée should conforme our selues to his will that wée may apprehend or laye holde vpon him after a healthfull maner But hauing regarde to this reason hée is founde in his word wherein he maketh himself and his wil known vnto vs as we haue spoken els where They therefore séeke him truely which being bent vpon his word do studie to promote his honour and glorie which then at length shall come to passe when wée renounce and bid adiew to our fleshly affections and desires of the worlde in so much that nothing may now séeme pleasant or ioyfull vnto vs but that only that agréeth with his will that wée sée to be ioyned with his glory By what token it may appeare that wee seeke God But because the hypocrits also professe this care and woulde séeme altogether to bée such as seeke the Lord and desire to aduaunce his glory the Prophet sheweth by what tokens the godly ought to declare this studie and care Namely by the studie of Iustice and of
méekenesse or rather lowlinesse and humilitie For hée addeth seeke Iustice seeke Meekenesse It is the propertie of Iustice too giue to euery one his owne and it reacheth as well vnto God as vnto thy neighbour but hée comprehendeth in the first member those things that belong to God for as much as he commaundeth vs to séeke him but that Iustice that belongeth vnto men is twoe fold to witte publique priuate publique iustice belongeth vnto Magistrates whose duetie is to preserue the common peace to minister the lawe holyly to rewarde the good and punish the wicked and what pleasure these thinges ought to be vnto vngodly Magistrates it is knowne euen by that that they are so often brought in in the lawe and Prophets and because it is manifest that no nation hath long abiden in safetie wherin the lawes of the common wealth were either solde for money or neglected Priuate Iustice is that that belongeth to euery one particularly and commandeth vs to performe duetie to euery man respecting as well our owne calling as theirs The effectes of this Iustice is that we giue due honour to our parents and al others which are to vs in steede of parents That parentes haue an honest regarde to their children as well touching their bodies as mindes that wee bee carefull to profit our neighbour according to the rule of charitie that wee doe him no iniurie wherby either his body or good name may be endamaged To conclud that we bridle our thoughts and lusts so that wee commit nothing against the Lawe of charitie and iustice and verily they that séeke GOD with al their heart doe neuer neglect those duties which by his commaundement we owe vnto others But that men should not please them selues in these thinges or put the desert of saluation in them the Prophet willeth them to studie for humilitie which causeth vs to be wholy subiect vnto GOD and teacheth vs to depend vppon his grace and goodnesse as Christ admonisheth in Luke Chap. 17. When wee haue done al let vs say wee are vnprofitable seruaunts This may bee séene in all the Saints of GOD whose prayers are Psal 143. 130. Iohn 15. Enter not into iudgement with thy seruaunt O God for if thou be extreme to marke what is done amisse O Lorde who may abyde it Neither doe they at any tyme forget that saying of Christ 1. Cor. â— Without mee you can doe nothing And that which the Apostle doeth plainely say What hast thou that thou hast not receiued but if thou haste receiued it why boastest thou as though thou hadst not receiued it But séeing God requireth these thinges of them that be godly it is euident enoughe what account they are to be made of which professing a loue of godlynesse doe eyther not regarde the duties of Iustice and lyue rather as an Epicure then a Christian or els they put rewarde in them and doe boaste that heauen is due for them which the Pharesies did in time past all at this time doe that are puffed vp with the leauen of papistrie Moreouer the Prophet ministreth the reasons to the godly whereby they may be stirred vp He giueth hope of safetie to the godly For first hée giueth them hope of saluatioÌ„ least they should think that they laboured in vaine and should therefore become more slacke For wée knowe that the godly doe oftentimes beginne to be troubled because they feare that they themselues must bee in the same daunger and perishe with the wicked The Prophet Zephaniah therefore salueth this temptation when hée saieth If at any time yee may bee hidden in the day of the Lordes wrath Hée promiseth them a hyding which they must haue vnder the winges and protection of GOD least they should come to a wicked ende with others but hée speaketh modestly or rather as it were in doubt not because hée eyther doubted of the grace of God or would perswade others to doubte but that they may admonish theÌ„ again of modestie lowlinesse which hée had commended euen now Least verily they shoulde thinke that GOD was necessarily tyed vnto them or els that he were in their debte Moreouer as wée haue els where admonished those promises ought to be vnderstood not of remission of sinnes the promises whereof are surely established with the godly but of the outward helpe of God any deliuerance out of daungers hanging ouer their heads which sometime is put of more longer when néede requireth that wée shoulde haue longe exercise But if the Prophet speake so modestly of the godly what is to be thought of the wicked which do despise the admonitions and threatnings of GOD Peter sawe this when hée sayde 1. Pet. 4. If the righteous shall scarse bee saued where shall the wicked and the sinner appeare For although the Citie and the Temple being ouerthrowne the people was carryed away vnto Babylon yet they were hidden and founde sure assistance in God as many as folowed this couÌ„sell For Ieremy had the Babylonians assistant very helpful vnto him Daniel and his fellowes were liberally appoynted and were afterwarde aduaunced to very high degrées Iechonias also who being skarred with Ieremies talke went into voluntarie exile and was wonderfully preserued many yeares 2. Reg. 25. Iere. 52. And euill Merodach had him in great regarde being brought out of prison and made him more excellent then all his Princes And it is no doubte but many others also that shewed them selues obedient vnto GOD tried the trueth of this promise Secondly the Prophet sheweth the greatnesse of the daunger that by this consideration he myght stir vp the godly to a constant trust of Gods promises and an earnest studie of godlynes Because Haza is forsakeÌ„ and Ashkalon is made desolate they shall driue out Ashdod at the noone day and Ekron shal be rooted vp The meaning is that the hurly burly of the warre that was at hand should be so great that it should come euen to the néere Cities of the Philistins which as yet were not ouercome although they were sometime punished with great slaughters Paronomasia But the Prophet vseth a very beautifull resemblaunce of wordes where hee speaketh of Gaza and Ekron which they that are skilfull of the Hebrewe tongue may very well note that they may easily see that the Prophets were neither vnskilfull of the arte of Rhetorique neyther yet without their eloquence But saith he They shal driue out Azotê° at noone day that hée may shew that their enemies shall fall vppon them without feare openly at noone tide but his mind was before all others to name those cities which wee knowe were most troublesome to the people of God that by that occasion hee might passe to the third parte of this sermon wherein hée giueth a remedie for that offence which sprange of the vntimely vnméet reioycing of the heathen wheÌ„ the people of GOD were led away captiue Let vs apply these thinges to our selues and when we sée
for the same and hee calleth them the people of the Lord that he might destroy the wickednes of the other nations more at large and might prooue more assuredly that the iniuries which they offred them should not be vnpunished But let vs learne out of this place that nothing is so detestable and hateful vnto God as pride that principally wherewith men doe aduaunce themselues agrinst God and his woorde and doe desire to oppresse his Church This is the cause of many sinnes which God suffreth not to scape vpunished we néede not to bring any examples because they that read histories do méete with them euery where and many do fall out euery day both priuate and publik that may witnes these things therefore let not the pride of the wicked which continueth not long offend any man but let vs be humbled vnder the mightie hand of the Lorde which shiltreth those that are afflicted vnder the crosse and will in the end make them inheritors of the heauenly glory with his Son Iesus Christ to whome be thankes giuing glory honour and power world without end Amen The seuenth Sermon The Text. 11 The Lord wil be terrible vnto them for he will consume all the goodes of the earth and euery man shall woorship him from his place euen all the Iles of the heathen 12 Yee Morians also shal be slaine by my swoord with them 13 And he wil stretch out his hād to the north and destroy Ashur and will make Niniuie desolate and wast like a a wildernes 14 And flockes shall lye in the middest of her and all the beastes of nations and the Pellicane and the Owle shall abide in the vpper postes of it the voyce of the birdes shal be in the windowes and desolations shall bee vppon the postes for the Ceders are vncouered 15 This is the reioycing citie that dwelt carelesse that saide in her heart I am and there is none besides mee how is she made wast and the lodging of the beasts euery one that passeth by her shall hisse and wag his head The argument and vse of this place THey that be godly know that afflictions are sent from aboue that they being chastised therewith might amend and be made safe yet the same are wont greatly to be offended if in the meane season while they be aflicted they sée the wicked and open enemies of God to be in prosperitie and not without the reproch of the name of God and his true worship to triumpe ouer them This befell the Iewes when they were led away vnto Babylon For the Philistines reioyced in their miserie whom Dauid afore time had brought in subiection the Moabits and the Amonites being of their owne blood leaped for ioy and together with their enemies scoffed at them And in an other place we saw that the Idumeans did the like before these things came to passe the power of the Egyptians and Ethiopians was great who slew the most godly king Iosia being ouercome in battaile and caryed Ioacham his sonne into Egypt Besides this they sawe the power of the Babylonians to increase very huge which did openly professe hatred against the true GOD and his true religion and did tauntingly hit the same in the téeth of the miserable captiues Here therefore was néede of diligent instruction which the Prophet in this third parte of this sermon adioyneth For he teacheth that GOD beginneth with his people to punish but afterwarde hee passeth from them vnto the other Gentiles which now tooke pleasure in the miserie of his people And a litle before he spake of the destruction of the Philistines and after of the Moabites and Ammonites in his prophecies hath brought in certaine things of the kingdome of Christ vpon earth and of the spreding or dispersing thereof Now it followeth of the rest He sheweth that the kingdome of God shall be spread euery where In the beginning before he doth by name reprehend any hée confirmeth that he had spoken as touching the enioying of the enemies Lande and aduauncing the kingdome of Christ ouer thē and he answered twoo things which séemed especially to bée against the matter that is to say the huge host of the enemies and the worshippe of their Gods which was established by the succession of so many yeares and victories The Lorde saieth he will be terrible vnto them for hee will consume all the Gods of the earth and euery man shall worshippe him from his place euen all the Iles of the heathen The meaning is thus The power of these Gentiles séeme in déede to be such as cannot be ouercome neither that the matter shal euer come to that passe that these false Gods being reiected the worshippe of the true GOD shall bée placed in their lands But this matter must not bee tried by mans witte but wée must beholde what GOD both can and will doe but hee which in his determinate counsell hath hitherto suffered these thinges to come to passe as if eyther hée would not or could not defend the glory of his owne name when that time shall bee expired which hee hath before limited hée will shew his power not without great terror against those his enemies so that they shall not be able to resist him but that he wil execute that that he hath now promised But as touching those Gods of the Gentiles whome the boldnesse of very foolish men inuented and the foolishnesse of them that be superstitious hath brought into so great regarde the same God will bring it to passe that they being worne wasted or weakned with a rotting consumption shall wyther and come to nothing and dye out of the remembrance of men Then shall that golden time beginne when euery man shall worship the true God from his place That is when true religion shal be spred through the whole worlde and not as it hath bene hitherto tyed to one nation yea all the Iles of the Gentyles shall worshippe him alone but it is to be noted that the Hebrewes call the region lying beyonde the seas the Iles of the Gentiles all which in tymes past we know to be drowned in yrkesome superstitions and to haue bene cleane separated from the true worshippe of God These thinges were in part fulfilled when all these nations together with their Gods superstitions were by the horrible iudgement of God cut of and cleane wiped away And then also when Nabucadnezar being chastised with the rod of GOD by his kingly edictes proclamed the true worship of God through all the East parts which thing Cyrus also and Darius did after him Dani. 3.4.6 But these thinges were fulfilled principally in Christ which is this great stone in déede that being rowled back without mens hands made an end of those old Monarchies Daniel had foretole that it should so come to passe at whose comming also the Gods of the heathen were consumed and came to nothing For first in those dayes the Iewes were scattered almost ouer all
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
them afraide The argument and vse of this sermon THe Prophets doe with great grauitie reprooue the wickednesse of men and do threaten also the wrath of God and grieuous plagues against them But therewithall they haue a diligent regard of the godly vnto whom they bring in by the way the promises of saluation least they should with such threatninges cast them into dispaire The Prophet Zephaniah also vseth the same order in this sermon For hitherto he hath very sharpely reprooued the helplesse frowardnes of the Iewes and to them that know not howe to repent he hath threatned the dredful veÌ„geance of God who hath decreed altogeather to cut off this nation which thing doubtlesse began first to be done by the Babylonians but was afterwarde fully accomplished by the Romans which brought vtter destruction vpon that citie and nation But that no man should thinke that God hath abrogated his olde promises as concerning the Messias and euerlasting continuance of his Church and so shoulde be brought into the danger of dispaire now he turneth his talke to the godly and teacheth in many woordes that it shal be so farre from hauing any thing diminished from the promises of God as concerning the restoring againe of mans saluation and of his Church that it shall rather be increased and spreade farther abroade This last parte therefore of our Prophet conteyneth a description of the Church withall the way of our saluatioÌ„ from wheÌ„ce we shall learne what way wee must keepe what is the condicion of the church vpon earth also what be the dueties of them that desire to be the members thereof and saued therein The spreading abrode of the church among the Gentiles is promised First least the ouerthrowe of Iewrie might seeme to bring any losse or damage to the Church he saith that it shal rather be enlarged by the comming of those therevnto which hitherto haue beene separated from it I will turne to the people saith he a pure language and they shall all cal vpon the name of the Lord c. A pure language he calleth the preaching of the Gospell which being cleane without al dregges of mens traditions doth worke in men sanctification and holynesse of lyfe He saith that he will turne or rather reach this vnto all people wherewith they being lightened cleared or gathered vnto the church which in the diuorse of the nation of the Iewes was thought that it should be extinguished He sheweth the end of this preching when he saith that al may cal vpon the name of the Lord serue him with one shoulder that is with one coÌ„sent agréeable care diligence that they should not worship a numberlesse companie of gods or be deuided into diuers sects afterward he sheweth that the boundes or limites of the Church shal be meruellous wide when he addeth saying Beyond the riuers of Ethyopia shal be my suppliaÌ„ts That is they that are humbled vnto me and the daughter of my dispersed people for he calleth the congregation of gods children which before she coÌ„ming of Christ were dispersed not only in diuers places but also through sects in error that was common are yet vnto this day banished among the middes of their enemies ouer all the world shall bring me an offering that is to saye that honour and worship which is due vnto me These things were in part fulfilled when they being returned from Babylon ordained a newe forme of their Church coÌ„mon wealth in the prouinces of Babylon where they were scattered they left some sparks or séeds of the more pure knowledge of GOD which was the cause that in farthest countries there were some that think more rightly of God his worship yet these things were but prohems or preambls or as it were entrances only of things whervnto christ Iesus brought an end ful accoÌ„plishment Iohn â—… whom Iohn witnesseth to haue come died to this purpose that hee might gather together in one the dispersed children of God He when the work of our redemptioÌ„ was finished in earth and had ascended into heaueÌ„ turned this pure language vnto his people to wit by sending his holy spirit that appeared in the liknes of fierie tongues which also being receiued his Apostles went out into all the worlde and gathered all nations to the knowledge and true woorship of God so it came to passe that in al parts of the world there arose some that called vpon the name of the Lord and offered those spirituall sacrifices which onely are approoued of God and that thou maist know the trueth of this oracle or prophecie this that is heere spoken of began to be fulfilled according to the meaning of the letter when the Ethiopian eunuch of Queene Candace by Phillips preaching being conuerted vnto Christ opened the doctrine of faith afterwarde to his owne countrymen Nay it is wel knowne by the example of the said eunuch that the Ethiopians had euen then some knowledge of the Scriptures and of the true God for woorshipping of whom he came to Ierusalem and read the sermons of Esay as Luke writeth Olde Writers also recorde that Matthias the Apostle weÌ„t into Ethiopia and preached the Gospel to that nation we are not without faithfull recorde at this time that affirme that Christian religion beareth the sway among the Ethiopians and that in a few ceremonies only they differ from vs. And it is also to be beleeued that the principles of the old and apostolical doctrine was preserued in that countrey both longer and more without corruption which country because it is defended with the farre distaunce of places and immoderate heat of the sunne was lesse troubled with warres which afterwarde turned all the world in very horrible wise almost vpside downe Yea although in our dayes the outrage of Mahomet and frantike dotages of the Papistes superstitions haue corrupted religion euery where yet there are found in euery place which call vpon the Lorde Iesus and professe a true faith in him and that time seemeth to bee euen at hand wherin the Gospel must be preached to all the worlde as Christ hath foretolde The disposing of the Church is the worke of God But thou must marke by the way that God in this present place witnesseth that all this is his worke For I saith hee will turne to this people a pure language c. Therefore the enlarging of the Church is the worke of God neither ought any thing to be attributed here vnto the diligence or strength of men For it is gathered together by the preaching of the worde and groweth into an vnitie of the same body vnder Christ the head thereof but both these thinges do hange vpon the onely grace of GOD that vseth to sende ministers to them whom he will haue made the heires of saluation and doeth make cleare the minds of the same with fayth wherewith they lay hand on the saluation that is offered vnto them For howe shall
examples of tyrants belong the most wherof bearing rule both farre and néere being combred with feare and trembling do vse a most heedie and pikeout watch for the safetie of their bobies The report is that Alexander ne-neuer laye with his wife Thebe whome hee loued most intirely but he first csmmaunded a Barbarian soldier to goe before him to the chamber and to search al his bed very carefully But Masinissa although his kingdome was al ouer Asia and had 54. Sonnes so thought that none in all the worlde would be trusty enough vnto him that he rather vsed a watch of dogges then of men to preserue his lyfe What shal wee say of Dionysius who that he might not dread the Barbers razars would needes haue his daughters learne the Barbars craft to whom being grown to yeares of discretion he fearing to cōmitte any cutting instrument caused his beard to be burned of with walnut and other nut shales being set on fyre But the nightes were so troublesome vnto him that hee fenced his chamber no otherwise then if it had beene his tenies with ditches trenches which were laid ouer with a hanging bridg With whom also thou maist reckē the kings of our time which do rather cōmit the safe custodie of their bodies to foren barbarous guardes then to their owne country men but from whence commeth this because they hauing an euill conscience wtin themselues cannot but feare those whom they knowe they haue done great wrong vnto But they haue no hope in God whome either they know not or els do scoffingly despise or perceiue that he is wrathfull against them The condition of the godly is farre otherwise which saye with the Apostle If God be with vs who can be against vs. Being stirred vp with the consideration of these thinges let vs hope in God let vs cal vpon him let vs giue vp our selues vnto him a liuing sacrifice let vs diligently follow the studie of righteousnesse and trueth that we may happily ende the course of this life and in time to come liue alwaies in heauen with Iesus Christ our lord to whome al thankes giuing honour glory and power be due for euer Amen The eleuenth Sermon The text 14 REioyce O daughter Syon be ye ioyful O Israel Be glad reioyce with al thy hart O daughter Ierusalem 15 The Lorde hath taken away thy Iudgements Hee hath cast out thine enemies The king of Israel euen the Lorde is in the middes of thee thou shalt see no more euill 16 In that day it shal be said to Ierusalem feare not thou O Syon let not thine handes be faint 17 The Lord thy God in the mids of thee is mighty he will saue he will reioyce ouer thee with ioy he wil quiet himself in his loue he wil reioyce ouer thee with ioy 18 After a certaine time will I gather the afflicted that were of thee and them that beare the reproch for it 19 Beholde at that day I will bruse all that afflict thee and I will saue her that haulted and gather her that was cast out and I will get them prayse and fame in all the Landes of their shame 20 At that tyme will I bring you againe and then I will gather you For I will giue you a prayse and a name among al the people of the earth when I turne backe your captiuitie before your eyes saith the Lorde The argument and vse of this present place AS the Prophet hath made afraide the hypocrites those that were remedilesse with a grieuous threatning of punishment so he comforteth the godly with a ioyfull promise of deliuerance And euen now he taught that they must not be offended at their captiuitie at those reproches which then they were to take vppon them For it is so farre of that God will suffer his Church to perishe and come to decay that by this captiuitie and exercise of affliction it shall be more increased and made more pure But because that deliueraunce out of Babylon was a figure of that common redemption which we haue in Christ the Prophet by that occasion describeth the Church and kingdome of Christ and bringeth many things which cannot be otherwise vnderstood then of Christ as those thinges are that hee spake a little before of the calling of the Ethiopians and other nations of the peace of the godly and protection of God which he promiseth vnto them but because the Church should be exercised with many tribulations which oftētimes cause the truth of the promises to be doubted of he addeth a more full confirmation of this place And first he doth generally describe the happy state of the Church being filled with gladnes and reioycing Afterward he doth with new promises comforte them which might doubt of the assistaunce of God in the end he returneth to the promise of deliuerance And vnder the figure of the olde people hee setteth out the Church of Christ teaching of whome it must bee gathered what shall become of the enemies thereof what also of the godly whome hee promiseth to chaunge the shame of this life with eternall glory He promiseth a ioyfull and glorious deliuerance First he saieth Reioyce O daughter Syon be ye ioyful O Israel be glad and reioyce with al thy hart O daughter Ierusalem These thinges he speaketh to the captiues or to them that were to be led into captiuitie that they might conceiue not onely a firme and sure hope of deliuerāce but also may know that it may bee full of glory and reioycing As if one carry the messages of deliuerance to one which in prison looketh euery houre for the sentence of death should say Reioice and be glad for now thou shalt be deliuered Or as if a Phisition cōtrary to al hope should promise health to him that lyeth deadly sick for confirmation sake should bid him to be of good chéere and reioyce But the Prophet speaketh the selfe same matter in many words Because it is a very harde matter for them that are brought into affliction to conceaue sure hope of deliueraunce when they be on euery side beset with the terrors of death And hitherto serueth that reckoning vp of causes which by and by after the Prophet addeth amonge the which this is first The Lorde hath taken away thy Iudgements That is he hath drawne euery action and stopped the course of the lawe as we call it which he had commenced against thée together with those punishmēts which ye had deserued for transgressing This agreeth with that saying of Isay who in like maner foreshewing of their returne from Babylon doeth admonish the Priestes and Prophets of their dutie and saith Esay 40. Comfort ye yea comfort ye my people saith your God Speake vnto the heart of Ierusalem and crye vnto her for her warfar is finished and her iniquitie is forgiuen For that that our Prophet speaketh here of the taking away of Iudgements is there expounded by the forgiuing of sinnes for
that hee will doe these thinges before their eyes that therby he may declare that this their deliuerance shoulde bee famous but immediately he maketh mention of the appoynted time that they might learn with greater patiēce to beare the abod of 70. yeares which must first passe ere they be deliuered as also to prepare them to the exercise of the crosse For we know the nature of the flesh which either dispiseth the promises of God altogether or being caried hedlong away doth think that they shoulde quickly bee expired But hee hangeth to as it were a seale that accustomed vsuall clause saith the Lorde which only is sufficient to prouok credence to these words but the historie beareth recorde that these things were indéede performed vnto the Iewes for after these 70. yeares were expired the Monarchy of the Babylonians was translated to the Medes Persians the Captiues had not only libertie to return again but were also let goe with cōmendatiō praise c. But because these things in the end had their full accōplishment in Christ the same therfore ought to bee trāslated vnto his Church that we may vnderstand what shal be the conditiō therof for euer Those that be afflicted oppressed are gathered vnto it That is to say such as in the Iudgement of the worlde of all men séeme to bee the outcastes The condition of the Church Nay the church consisteth of the halting Synagogue of the Iewes multitud of the nations which in times past were forenners expelled from the couenaunt of God as we haue taught at large in the Prophet Michea Mich. 4. Where the matter is ful of comfort that God doth not alwaies neglect his people But in their appointed time doeth gather them togeather againe whom he séemed to haue reiected for a time because of their sinnes Moreouer although the power of the enemies of the church be neuer so houge and their outrage neuer so vntamed wherwith they indeuour to stay the restitution thereof yet GOD partly by the spirite of his mouth partely by his manifest power bringeth them to naught that their counsels may vāish into smok they thēselues in the end perish with shame that cease not to striue against it But he maketh the godly that imbrace Christ to haue a praise and a name in all the earth For God preserueth their memoriall maketh them glorious although for a litle time they be hated of all men and in the end suffer most shamefull deathes This may be séene in the Prophets and Apostles whose memoriall euen at this day is celebrated ouer al the world though in times past they were reckoned the ofscowring of the worlde Such is the state also of al the Martyrs neither doth it come seldomly to passe that the wicked enemies of the godly do beare witnesse of their innocencie So did Plinius Secundus declare the maners of the christians to Traianus And Cornelius Tacitus defendeth their report against the reprofes of Nero who wold haue had them blamed for burning the Citie Moreouer God doeth euery day bring againe the captiuities of his Church and doth after a wonderfull maner restore it euen then when al things séeme to be in desperate case Eternall glory in the heauens will follow in time to come and the crowne of righteousnes that neuer fadeth which the Lord hath prepared for all them that loue his cōming Let vs be constant therfore O my brethren not made afraid with the attempts of the world it rageth in déed without gouernment But let vs remember that this is the last conflict of Antichrist and that that wished for day is not far of wherein the whole frame of the world shal with vs be freed from corruption but we shall possesse the promised kingdome with Christ Iesus our Sauiour to whome all thankes giuing honour glory and power be giuen for euer Amen FINIS