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 vnto the fourth degrée Neither yet do I affirme that it is done to this ende that he would get any credence to his doctrine from the renown of his foreelders But I teach men to marke the counsayle of God who out of all states of men separeth ministers vnto him selfe whose trauaile hée may vse in the publishing of his word Some reporte that Isaye the Prophet was of the bloud royall as for Ieremie we know that he was borne of the Priests linage Amos confesseth that from his youth hée was a shepheard from whose condition of lyfe Elyseus did not much disagrée whom Elyas by the commaundement of God from the plow called to the office of a Prophet There bée others whose bare names are onely specified in somuch that it is altogether vnknowne what was their state or condition of lyfe Furthermore there is none that is ignoraunt how in the newe testament also men of diuers states and conditions were called to the function of teaching which thing doubtlesse was done by the singular counsell of God that his worde of vs should be lesse suspected it being also taught by the way that the same word belongeth to men of euery place and state of lyfe neyther that any man is barred from that sauing health which is taught by the same worde but he wich shutteth out him self through vnbeliefe of whom more shall be spoken els where The tyme of Zephaniah and this historie Thirdly the time of Zephaniah is declared in the dayes of Iosia the Son of Amon king of Iuda hee was therefore of the last which prophecied before the captiuitie and of the same tyme with Ieremy excepted that Ieremy being longer occupied in this office was one of them which remained stil in the citie But this our Prophet prophecified vnder Iosia onely but the argument of his sermon may be gathered out of the historie of those times which is mentioned in the second booke of the kinges the 22. and 23. chapters and 2. Paral. 34. and 35. chapters The vse of this Prophecie That historie declareth that after Manasses sucéeded Amon his Sonne which followed the former wickednesse of his father but the example of repentaunce wherein his sayde father went before him hée woulde not followe it came therefore to passe by the iust iudgement of God that hée was slaine by his own houshold seruauntes Hée being dispatched his Sonne Iosias came to the kingdom being as yet but eight yeares olde yet shewing by manifest arguments that hée was of a godly and holy disposition For out of hand he began to séeke the Lorde and assoone as hée was of age and authoritie in the 12. yeare of his reigne he began a reformatiō as wel in Iudaea as in the land of Israel where some remnaunt of vnknowne and poore men aboade when the Assirians had translated into captiuitie the greater parte of the people Then euery where he pulled down the altars Idolles groues and as it was prophecied of him 357. yeares before hée burned the bones of the wicked sacrificing Priestes vppon their altars the next yeare following Ieremy began to prophecie who by teaching admonishing and exhorting greatly furthered this begunne worke of reformation but in the 18. yeare of Iosia when hée had set his minde to repayre the Lordes house the booke of the lawe was founde which hitherto through the negligence and vngodlinesse of the kinges ano priestes had layne together vnknown and no whit regarded which when Iosias had heard read being admonished by the threatninges of the sayde booke of the wrath of God and punishment that hanged ouer their heades hée cut his garmentes and sending messengers vnto Hulda the prophets asked counsell as concerning the will of God And without delaye he taking the Lordes cause in hand with greater zeale called together the nobles of his kingdome with all the people and when hée had caused the bookes of the law to be read openly vnto them hée renewed the couenaunt with the Lord and by publike authoritie hée appoynted a reformation whereby was rooted out of the land of Iuda and Israel what abhomination or superstition so euer remained in the first reformatiō Moreouer while these things were in this order accomplishing some yéelded their hearty obedience vnto the king and with a sincere loue of godlinesse submitted them selues to the reformation but the greater part of the people noble men did in huggermugger foster those superstitions and vngodly worship wherwith they were accustomed in the dayes of the former kinges least they shoulde haue bene cut of altogether as by this it may appeare that after the death of Iosia they all returned sodenly vnto wickednesse and brought in againe those superstitions which erst while were abandoned Here therefore it was that this our Prophet Zephaniah was sent to be a felow companion with Ieremy in this businesse that he might call into the way those louers of theyr own superstition but with threatned destruction to frighten those which were past amendment This thing hée performeth in thrée sermons which are declared in like number of chapiters First he manaceth the plagues hanging ouer their heads the horriblenesse wherof together with the causes he setteth out very diligently secondly he teacheth the repentance and because he knew that the nations néere abordering would vngodlily and malapertly triumph ouer the perishing Iewes he also foretelleth that the iudgement of God shall fiercely inuade them yea hée threatneth punishment to the Assyrians them selues that the Saintes shoulde not be offended at their triumphings The third thing he bendeth against Ierusalem and threatneth destruction vnto the same that he might shake from them their vaine confidence of outwarde assistance But in the latter end of his prophecie hée promiseth restoring again to the godly according to the vsuall or common order of the prophets he adioyneth a prophecie of the blessed health being the kingdom of Christ We haue spoken these thinges concerning the historie of the tyme of Zephaniah and the argument of his sermons more largly because they make not only for the opening or vnderstanding of the prophecies but also serue very much for our instruction For we are admonished by this example with what great fayth and godlinesse the reformation of the Church ought to bée taken in hande and how they may bée deceaued which thinke that they haue done sufficiently if they haue remoued out of the way externall abuses leauing in the meane season many other thinges which serue eyther for lust or pleasure or els do minister occasion for new or old superstitions for what care can be too much in this matter considering that it is well known how little the most godly king Iosia did profit in so many yeares with his zeale Or what shall we promise vnto our selues from these lame or wilyly begunne reformations seing those thinges fell so soone to ground which Iosia not without the counsell of the most holy prophetes had set vp questionlesse as
also of all the kingdome they challenged the chiefe prayse of holynesse and iust dealing vnto them selues but the cause of this perswasion was for that they thought that holynesse and godlynesse consisted altogether in outward ceremonies and that the puryfyinges of the lawe did suffice to clense sinne He teacheth therefore that this their perswasion was both vaine and hurtful seing that in the iudgement of God they were polluted vncleane therwtal violeÌ„t robbers tyrants yea they inhabited a citie that might rather be thought a most filthy brothel house and deÌ„ne of théeues coÌ„sidering that among theÌ„ nothing was as it ought to be neyther in religioÌ„ nor yet in the administration of ciuill affayres The prophet Isay in his 1. cap. inueigheth against the same citie almost in like maner when he calleth the princes Sodomits the people to be of Gomorrha and hauing reiected all their rites he saith How is the faythfull citie become a harlot it was full of iudgement and iustice did abyde in it but now they are murtherers We shall afterwarde heare the causes of so fore and grieuous complaint But now let vs note that that citie then the which none in all the world was more famous is burdened with such heinous crimes for we may let passe the common things that bring worthines and renowne vnto cities as wealth antiquitie and victories c. Al which it waÌ„ted not for the which it is of Pliny called the most renouned citie in al the world First it was praise worthy that long since namely 1000. and 300. yeare before Zephaniah prophecied Melchesedek whom we know to be a figure of Christ was both king and priest therof Againe Dauid made it the kinges seate from whose tyme vnto Iosia are reckoned seuenteene kinges which in it reigned continually one after an other besides this God vouchsafed to make it the place for his Temple and mysticall woorship who also beautified the same with most liberall promises For he had saide of it in the 132. Psalm This is my resting place for euer heere will I dwell because I haue had a loue vnto it Moreouer and besides all these thinges it was a figure of the Church which after the ascention of Christ began there too bee gathered together by which name it is chiefly commended in the Psalmes But all these thinges profited not But that it is sayde to be filthily polluted a robbing citie yea an harlot and as Sodome when it did not agree to the dignitie thereof No outwarde woorthines therefore can be preiudiciall to the woorde of God neither yet any glory of titles ought to bleare the eyes of the ministers of the woorde that they should spare those that they sée woorthie to be sharply reprehended the rashe headinesse of the Romish ones is heere also reprooued who because of the olde excellencie of Rome their citie and because of their predecessours that were so notable by reason of their learning godlinesse and crowne of martyrdome doe chalenge vnto themselues a certaine franchesse exemption or freenes from all thinges But what haue they that may be compared with the woorthines of Ierusalem séeing it is well known that those thinges bee lying fables which they so without all shame and swinishly affirme of Peter and the Apostles that they sate as Bishoppes in Rome But that we may giue that all those thinges are true what is it vnto them which nowe long since haue wanderingly forsaken the steps of their godly forefathers By reckoning vp their sinnes he confirmeth his accusatioâ—… But that the Prophet bee not thought a reuiler he prooueth that Ierusalem is euen such by making a diligent reckoning vp of their sinnes the first sin in it that it heard not the voice of the lord speaking vnto theÌ„ in the law by his prophets The word of God in deede was preached and Iosia had foreseene that the booke of the law was read openly and many were the sermons of the Prophets among whom this our Zephaniah and Ieremy were chiefe But the most did disdaine to heare them either because they hated the word of God wherwith they heard their faultes reproued or els because they thought they stoode in no néede of any teaching or instruction and if any did heare yet they obeyed not but suffered themselues to be caryed away with their most filthy delightes But the prophet not without consideration beginneth of this For séeing that God in his word hath made his wil known vnto vs and doeth in the same offer Christ vnto vs by whose merit we are sanctified there is no other way for vs to obtaine sanctification but by hearing of his word and hauing heard it to imbrace it with a true fayth which maketh al the vnderstanding and wisdome of our flesh subiect thereto Christ in the 15. of Iohn speaketh of this wheÌ„ he saieth his Disciples were cleane through his worde which they had beléeued But againe from thence it followeth they cannot be but filthy vncleane and prophane yea as Christ saieth in the 8. of Iohn the very children of the deuill which will not heare the word of God For they both retain their natural corruption and do moreouer defile them selues dayly with new sinnes when they want that doctrine which is able to kéepe them in their duties 2. They wouâ—… not beare anâ—… correction Secondly he sayth They receiued no correction Hee sheweth that they were remedilesse and the Prophet hath regarde to the order that God as a most faythfull father vseth in reforming those that be his for first he teacheth them louingly in plaine precepts he coÌ„pendiously setteth down his wil and what he would haue vs to do but if he sée vs slack drowsie then he addeth admonitioÌ„s exhortatioÌ„s reprehensions and more sharpe corrections wherevpon Isay saide long agoe Esay 58. Crye with thy throate and cease not lift vp thy voyce like a trumpet tell my people their offences and the house of Iacob their sinnes 1. Tim. 5. 2. Tim. 4. And the Apostle biddeth Timothie not only to teach and admonish 1. Tim. 5. 2. Tim. 4. but also to reproue and rebuke and that before al men to the end that others may be made afraid from sinning but if God profit not by that meanes then he taketh roddes in hand and sendeth either diseases or els hunger famishment or els he stirreth vp the terrors of warre or els he loadeth and pincheth with other aduersities as it séemeth good vnto himselfe But if there be any that doe despise all these thinges and will not be taught nor reproued nor rebuked do moreouer cast behinde them his sharpe corrections and doe not therein acknowledge the hand of God who with his fatherly rods laboureth to bring them to a better minde out of all doubt they be remedilesse and past all hope And that the Iewes vnto whome Zephaniah speaketh these thinges were such the hystorie of those times doth aboundantly declare â—