the course of iudgement cannot bee broken of except offences be pardoned Secondly it is added He turneth away thine enemies namely those that haue held the captiuitie hitherto Moreouer the king of Israel euē the lord is in the mids of thee God is said then to be present with vs when by manifest arguments he doeth declare his goodnes and grace towards vs. And from hence hee bringeth in this saying Thou shalt see no euil any more That is to say there shal not herafter be any thing that can bring any trouble vnto thée And these things verily were in part performed whē being dismissed by Cyrus they cam to their own again For thē God took away their iudgements ceased to prosecute sute against them He turned also their enemies far from them when by the Medes Persians he bereaued the Babylonians Caldiās of their kingdome and all their strength Besides this hee shewed in deede his presence and fauour when to them being returned again he restored their temple and outward worship which consisted altogether in the sacraments or outward signes of his heauenly grace goodnes and did wonderfully defende them against the craftie deuises of those nations that lay next vnto them against the open force of foren enemies Redemption of Christ is common But because these things as we said before were foreshewes and entraunces of that redemption which shoulde be in Christ in him also they haue their accomplishment and do containe the whole matter of our saluatiō For we were all offenders and most cruell enemies hunge on euery side ouer our heades Satan accused vs and did ouercome vs not onely by the law but by the testimonie of our owne conscience Death gaped for our soules which entred in by the fal of our first parents and the sentence was pronounced vpon vs miserable sinners Cursed is he that doth not fulfill the words of this Lawe to do them al the people shall say Amen And there remained no other thing but that the execution should followe this sentence which would sinke al men in eternal destruction But here Christ came betwéene who that he might take our cause vpon him put on man of the Virgin Mary and soone after tooke away and vtterly abolished all that whole proceeding of Gods Iudgement For he purged our sinnes by the worthines of his death hee put away the hand writing of the law our own conscience fasted it to the crosse Moreouer he tyed vp our enemie the diuell and the head of the old serpent being altoo brused spoyled him of his kingdome Col. 1. and ouercame the world that it might not preuaile any more against vs but as for our flesh he kéepeth it vnder by the spirit of regeneration holdeth it in duetie and that hee might leaue nothing vndone he hath made death which was the punishment of sinne as it were the doore of euerlasting life For by it we passe out of this valley of teares and wretchednes into the places of the blessed Al which things Paul throughly perceiuing wrote long since Rom. 8. There is now no cōdemnation to them that are in Christ Iesus Wherewith those wordes agrée which Christ himselfe spake in Ihon Iohn 5. Verely verely I say vnto you he which heareth my worde and beleeueth him that sent me hath eternall lyfe and shal not come into iudgement but hath escaped from death to life And the sonne of God hath not only performed these thinges for vs but also is present with vs euen in the mids of vs as he hath promised although hée hath caryed his bodie away vp to heauen that hee might be there as an interest or pledge to beare witnesse of that heuenly and blessed life of our bodies which in time to come they shall haue yet he neuer forsaketh his church but is present with it with his worde his spirit his grace and desert with his protection and safegarde wherevpon it followeth very necessarily that we can sée none euill namely such as can destroy vs. The crosse verily must be borne and as Dauid saide Psal 34. Many are the troubles of the godly but God deliuereth them out of all who also causeth that all thinges for them worke together vnto God He promiseth the continuall abod and comfort of the word But the Prophet goeth forwarde and addeth newe promises whereby the godly may bee confirmed in the fayth Nay he affirmeth that there shall neuer want faythfull Preachers of GOD which may alwayes offer set before thē those promises For in that day saieth he it shall be sayde to Ierusalem feare not and to Syon let not thine hands be let downe And so he repeateth that Prophecie which erstwhile wee brought out of Isay and the meaning is this That your king Messias which I sayde should alwayes be amongst you will at all times stirre vp Prophets teachers which may comforte and incourage thee being in daunger that you giue not ouer for any temptations c. And truely as appertaining to their returne from Babylon there wanted not then such as might cheere them being tyed many wayes and with new exhortations daily confirm them Of the nūber were Ezra Nehemia Haggey Zachary many others But this promise doth principally belong to the kingdom of Christ who to his Church as the Apostle witnesseth alwayes giueth some Apostles some Prophets some Euangelists som pastors some doctors c insomuch that he wil haue the ministerie of his word to remain for euer with his Church whereby it may be both gathered together and preserued And it is worth the diligent marking that both here in many other places the ministrie of the word is reckoned among the argumēts of cōsolatiō that we may learn to iudge of it rightly regarde it as we ought to doe But vnto many it séemeth a matter of small weight and the godly themselues doe not alwaies acknowledg the gret goodnesse therof especially when they haue peace and quietnes at will But when either the daungers of persecution or inward broylings doe aryse by and by with great and carefull desire of the minde they aske after the word which before they despised and cared not for The summe of the doctrine of the Church But let vs in like manner note the summe of that doctrine which must continually bee reteined in the church The Prophet in these two poyntes doth comprehend it Luke 24. Feare thou not let not thine handes be letten down And they agrée with that parting which Christ himselfe made who deuided the preaching of his Gospell into like many partes when hee commaundeth to preach repentaunce and remission of sinnes in his name For herevnto belongeth which he saith Feare you not For as much as the tremblinges of the conscience can no other way be pacified then by sure remission of sinnes which we obtaine in Christ alone Of that part the Angell beginneth when to the shepheardes
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—
being at a Sermon by some then there are vnto God for the benefit of his word taught therin yea some Preachers also I feare me can be contented nowe and then to ioyne with their hearers to rob God of his glory I meane such as seeke for credit by their auditorie But leauing these Pickthanke Hearers and Preachers which carrye the prayse from God vnto that wil of god whervnto he hath foreordained them I returne Seeing therefore it pleased God moreouer and besides many other blessinges bestowed vpon you to enrich your heart with this precious pearle of loue to his word which is a true token of the new man put on so that the heat thereof now flameth out to the benefit of many dwelling in Kings Hatfield and the places thereabout in those parties of Essex by reason of that godly exercise of preaching which it pleased god by your worships meanes to bring in thither that thereby many might bee raysed from their death in sinne vnto the life which is in Christ Iesus others confirmed in the fayth and all dispisers left without all excuse vnto Iudgement seeing I say it hath pleased God to make you haue such a loue to his word thereby declaring that ye are of God and that he hath taken you not onely from the number of Gods professed enemies but also of godlesse Gospellers whose name is all that they haue of christianitie I thought my part the premisses considered and hauing not only many wayes when I was in those partes but since my departure also experienced your worshippes good dealing towardes me to offer vnto your godly protection these fewe dayes trauell in the alone Englishinge of these M. Gualters Sermons vpon the Prophet Zephaniah being perswaded that Sermons shal neuer miisse good intertainment there where such a loue of Sermōs is wherby I was the rather imboldened to request your worships godly patronage against such as can passe by nothing without some wrāgling Crauing moreouer that ye would allowe and accept in good part this my doing how small soeuer as a token of my thankfull minde which would not stay to do that that I ought if I cold do that that I cānot But this I haue don least I should be vnto your worshippe as the Humble bee is vnto the fayre flower which when she hath sucked honny out thereof leaueth it and departeth or like the Swallow which hauing bred in a mans chimney getteth her self thēce leauing nothing behind her but her nest of clay What profit shall come therof I knowe not what I would shoulde come God knoweth onely my hope is that it shall not be altogether vnprofitable for who dare but go forward when god threatneth him for standing still who can sleepe when the trumpet that foundeth out Gods Iudgement cryeth so loude in his eares awake who can but look to the amendment of his whether children and seruants seeing the Lorde threatneth to visit those children and seruantes that are wicked yea though they belong to the king Who wil be holden backe from reforming abuses not onely in himself but also in those that be vnder him when hee heareth the Lord say that he wil make a speedie riddance of all such as in meekenesse of heart haue not sought him and wrought his Iudgement All which thinges with many other are at large set out in this Prophesie directed especially against such which while they might would not for some worldly respecte reforme them selues from those grosse enormities and blind superstitions wherwith they were entāgled notwithstanding they were ofte called therefroe by the Ministers of God the Prophetes whome he sent vnto them The Lorde graunt that we may lay these thinges to heart and so apply them vnto our selues that the fearce wrath of the Lord that hangeth ouer our heades and is already threatned to fall vpon vs may bee turned away or if it must needes come because no warning will serue vs yet that all those whome the knowledge and appearing of his grace hath called from the lustes and vngodly vanities of the worlde vnto the working of his Iudgementes in lowlinesse of minde may be hidden in that day But that I breed not irkesomnes in sted of bringing profit I cease to speake of these thinges which are more at large and very truly though plainly laid open in these sermons shewing as wel the meaning of this Prophesie as applying the doctrine therein contained to that vse wherevnto it was first reuealed which in no age could more fitly bee done than in this grisly old and down stouping age of the worlde which by reason of blinde and wilfull ignorance is made drunke with the pleasures of sinne whose ende is death that stayeth not And as it may agree with other countries yet with none better and more fitly than with England which is now ouerspread with the selfe same abhominations which the Prophet Zephaniah reckneth vp as causes why the Lord made a clean dispatch of Iuda and Ierusalem as it may appeare to him that shall compare our ouerflowing iniquities in England with those that the Prophet setteth downe in the first and third Chapters of his booke for the which the fearce wrath of the Lord came vpon them and for the suffering of the like we also are with patience to prepare our selues for God is no partial God he is no accepter of persons and therefore we must needes follow them in punishment whom we are not onely like but also do go before in sinne Onely the name of God be magnified for euer more for that his working grace in the hearts of his little flocke whome hee promiseth to hide in the day of vengeaunce and wrath and graunt that the same may take dayly increase in your heart so reformed to allow of his truth and that you haue some attending vppon you who not contented with a ciuill lyfe wherwith many deceaue them selues is inwardly reformed with a hart hungring and thirsting for the appearing of the Lorde Iesus so the rest what soeuer they bee not stasting of the sweete mercies of God his loue appearing in Iesus Christ and therfore attending not vpon you but that that is yours may be brought as well to the inwarde feeling as outward profession of the same goodnes if it bee his will that vngodlinesse may be suppressed in them or els that they maybe cut of from you as rotten mēbers not meete for so sound an head that the immortall commendations of the heathen captaine Cornelius may alwayes follow Syr Thomas Barrington a true Christian Knight which is that he feared God and all his housholde And thus committing the successe of all things to him that is able to do exceding aboundantly aboue that that wee can either speake or thinke and your Worship to the protection of the same Almightie I end this 4. of Iune 1580. Your Worships in the Lord Moses Wilton ¶ The Argument according to the Geneua correction SEeing the great rebellion of the people and that
Christ saieth there will alwayes be some which to the new wine of the gospell will preferre the olde wine of superstitions and for the most part degenerating sonnes doe succéede in the roomes of their godly fathers vnto whome it séemeth but a small matter to decline to superstition being ignoraunt with how much perill and what great paines theyr fathers tooke in casting them out of which thing the booke of Iudges setteth forth examples in them that succéeded their fathers which in the wildernesse sawe the workes of GOD they being altogether ignoraunt and without knowledge of all those thinges Furthermore we are taught how the godly Magistrates and faythfull Ministers ought not to cease though they perceaue that they profit but a little and that the reformation which they desire to bring in shall not abyde For both these considerations might haue reclaymed Iosia from his purpose if hée would haue bene ordered by mans reason for hée was not so without vnderstanding that he could not marke the selfe will frowardnesse of his nobles and the people which the prophets did euery day reproue Hee heard also that that deadly time by destinie appoynted was not far of wherein after his death first the worship of God thē the whole kingdome with the citie and temple should be ouerthrowne Notwithstanding he doeth his duetie and the same with him do Ieremy and Zephaniah whome God gaue him as counsellers and helpers Let them follow this care whosoeuer are placed vpon the same stage or condition of lyfe neyther let them thinke that their labour shal be in vaine Forgiue that all things faile yet they shall deliuer their own soules as the Lorde saieth to Ezechiel his prophet Wée are furthermore admonished by the consideration of these thinges what remaineth for those which set them selues against godly reformations First with GOD they are made without all excuse for as much as they do wickedly dispise the libertie of true worship and pure religion being offered vnto them The wickednesse and tyranny of their Kings might in some parte haue excused the Iewes if there had bene none ther which studied to bring againe the law of GOD and way of holy worshippe deliuered from him But séeing the Manasses as yet was fresh in memorie who was an example of repentance worthy to be remembred and had alwaies before their eies the care of Iosia and did for the space of 20. yeares within a little more or les vnder him fréely inioy the word or doctrine of trueth and yet would not forsake their superstitions but fell backe vnto them by euery first little occasion it appeareth plainly that they were seduced by their own obstinat froward malice and that they haue nothing to hide their vngodlines withall therfore the horrible destruction and ouerthrow of their kingdome and citie followed God with the babylonish fire tooke away those superstitious and wicked kindes of worshipping which with the healthful light of his word could not be remoued I would to GOD they would be more diligent in consideration of this example vnto whom at this time God hath restored his word the frée preaching therof For there is neuer wanting among thē those which with tooth and nayle do hold their old superstitiōs and do eyther slouthfully neglect the libertie granted of God or do dishonestly offer it to be abused that they may cury some fauor with christs professed enimies The beginning of the first Sermon These things being thus before spoken of let vs come to the exposition of the first sermon the beginning wherof is very tragical or dolefull and conteineth a dreadful threatning of a destructiō of the whole land but the cause of so great vehemencie was because hée had to doe with the indurate and open contemners of Gods word and first in general hée crieth out saying In destroying I will destroy all thinges from the face of the earth saith the Lord and hée bringeth in the name of the Lord vnto them which were accustomed to scoffe at and despise the sermons of the Prophets but by and by after he adioyneth a diuision and that which he had spoken generally hée declareth by their seuerall kindes I will destroy saith hée man and beast I will destroy the birds of the ayre and the fishes of the sea and ruines shal be to the wicked that is to say I wil take all thinges away which the wicked are busie to kéepe that they may minister occasion of sinne to the ignorant and vnskilfull as much as may be gathered of those things that follow he so calleth the reliques of superstition which hee hath shewed to bee kept with great care that it may be surely known that God for the sinnes of men will shewe forth his wrath hee repeateth it againe And I will cut of man from the face of the earth c. the meaning whereof is this My seruaunte Iosia remoued away many thinges But because through your vngodlines many thinges yet remaine being contrary to my lawes verily I my selfe will bring forth broomes much more rough wherewith these abhominable reliques with their Patrons or defenders shal be cleane purged c. But here we must marke that destruction is also threatned vnto beastes which is not spoken hiperbolically as the Iewes imagine but was performed in déede as histories do witnesse for Hieronymus vpon these wordes writeth thus The cities lying waste and men being slaine there was made a scarcitie and rarenes of beastes of flying fowle and of fishes Whereof the countrey called Illiricum is witnesse Thracia also and the soyle where I tooke my beginning where all things are perished except the heauen and the earth the growing brambles and thicke bushy places of woodes c. We may in this acknowledge the Iudgement of God and his wonderful prouidence when we sée that in very populous countryes the mears and riuers abound with fish the woodes with wilde beastes and birdes so that they cannot bee rid or emptied by any hunting againe on the other side that those riuers should be without fish and that there should appeare neither beast nor bird in those woodes where no man is by any engine to take them neyther may we thinke that these things come to passe rashly and vncounselled of for as all these things are created for mans vse so there is no cause why they should be spared where men are taken away Let vs in these and such like examples acknowledge the iudgement of God and all drowsinesse being shaken off let vs returne from our sins vnto God by Iesus Christ who by the worthines of his owne blood hath pacified his fathers wrath to him be thanks giuing honour and glory and power for euer Amen The second Sermon vpon the 4. 5. and 6. verses 4 I will also stretch out my hand vpon Iudah and vpon al the inhabitants of Ierusalem and I will cut of the remnaunt of Baal from this place and the names of Chemarims with the
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
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
Incredulity Thirdly hee addeth She trusted not in the Lorde This followeth of the former and doeth also note al kinde of vngodlines For as they that trust in God do from that their faith reform the whole course of their life to the seruice of God so on the contrary part they that trust not in God are wont to despise his word and therefore order all thinges according to their own will and consequently do rush into euery kinde of forbidden wickednesse And because they trust not in God they turn to the creatures and inuent new superstitioÌ„s wherby they promise them selues perfecte safetie Morouer forasmuch as in this life they haue no hope in God they are ouercom with couetousnes and turne to naughtie policies and while they apply their mindes thereto they breake all the lawes as well of Iustice as of charitie besides this when they trust not in God they imagine that whatsoeuer thinges are spoken of the rewardes of euerlasting life and of the plagues to come are nothing but fantasies and dreames which is the cause that they are so swallowed vp with delightes and loue of pleasure onely caring for this one thing that it may go wel with them in this life being no more carefull for the lyfe to come then bruite beastes are wont to bee Wilfull reuoulting It followeth in the fourth place Neyther do they draw neere to their God This is the sequele of the former for as the Apostle saieth Heb. 11. He that commeth to God must beleeue that God is and that hee is a rewarder of them that seeke him But he vpbraydeth them because they being not onely content to reuoult abode stil therin neyther doe thinke at any time how they might méet with him but it maketh for the setting out of their sinne more at large in that hee saieth vnto their God For it is as though he should say GOD will be called and be their GOD because he hath adopted them vnto him selfe and bound them by couenaunt because hee offereth him selfe vnto theÌ„ in his word and doth allure them by his dayly blessinges because all the day long as it is to be séene in the Prophet Isay Esay 56. Hee stretcheth forth his handes vnto them although they will not drawe néere vnto him but turne away from him as from a most cruell enemie and these are the argumentes wherewith Zephaniah proueth that Ierusalem is a defiled and a polluted Citie But if a man should séeke for these thinges among them that professe the name of Christ it will by and by appeare what may be iudged of vs. For doubtlesse the word of GOD is preached and GOD hath reuealed the long hidden knowledge thereof that I doubt whether euer since the Apostles time it hath shined more cléerly or bene more common yet the most eyther heare it not or els they heare it sléepily euen as it were a song nothing belonging to them as GOD by his Prophet Ezechiel complaineth of his people the Iewes Ezech. 33. Many also heare it with laying in waight that so they might get some occasion of euill speaking I speake nothing of them nowe that accuse this doctrine of falshoode and persecute it with fire and sworde But if they be admonished or corrected somwhat sharply thou shalt sée theÌ„ staring mad which before séemed tollerable God therefore punisheth with diuers kindes of diseases with hunger war by his woÌ„derful tokeÌ„s he thretneth more grieuous plagues but where is there any that doeth in them acknowledge the hande of God and that doth confesse that these are the worthy punishmentes of our vnthankefulnes and contempte of his word Furthermore although God in his sonne Christ do offer saluation to them that bee vnthankful and vnworthy and doth promise his assistaunce to them that imbrace him yet because no man beléeueth him the whole worlde is rent asunder into a thousand superstitions and as it commeth first to passe that one must bee in daunger for the fayth the most doe deny it very dishonestly that so they may get vnto themselues the fauour and friendship of the world And forasmuch as God hath no lesse bound him selfe vnto vs then in times past he did vnto the Iewes nay hath more fully shewed in Christ those thinges which afore time were promised more darkly and hath moreouer in the Sacraments sealed vnto vs his grace yet thou shalt sée few draw néere vnto him yea although Christ cry and say Come vnto me al ye that trauaile and be heauie laden and I wil ease you Thou shalt sée notwithstanding most men run after rotten Images being become famous bicause of some lying miracles or els after an vncleane companie of massing Priests and Monkes or els to wallow still after a beastly manner in all kinde of filthy myre We therefore are filthy polluted and vncleane howsoeuer wee boast in the name of Christ except we wil say that Zephaniah did the Iewes an iniurie whome for this cause he called polluted and vncleane He accuseth those by namâ— that did moâ—… offend But when sinnes be punished all men for the most part will confesse the grieuousnesse thereof But few will acknowledge the same in them selues nay euery one perswadeth himself that he is faultlesse Now therfore the Prophet goeth from the reckoning vp of their sins vnto the persons theÌ„ selues and reckoneth them in order which most of al offeÌ„ded in these things The chiefe among these were those that had the gouernement of thinges as well in the Church as in the common wealth and he reprooueth these first not because he would excuse the base multitude from sinne but that it may more plainly appeare that in al the body there was nothing whole sound considering that such lothsome diseases were founde in the head First the princes But beginning with the princes he saith These are as the roring Lyons in the middest of her He compareth them to Lions that to such as rore through hunger and woodnes that he might reproue their tyranny and crueltie wherewith they were accustomed in the time of Manasses and Ammon which they exercised as yet vnder Iosia for as much as he eyther knewe not of it or els could not redres it 2. Iudges Then he sayth That their Iudges are as wolues in the night that is too too hungry and rauenous so that they leaue no bones vntill the morning But he speaketh of their deuouring of giftes and taking rewardes which is the greatest plague that iudgement hath For if as Cicero spake for his friend Plaucius that Iudge is euer vniust that either inueieth or sauoureth what shal we say of him that in iudgement hunteth after gaine then the which nothing hath greater force too mooue the mindes of men For the same Cicero or rather experience being witnes saith that abounding wealth is wont to weaken the religion trueth of iudgementes Iethro sawe this that would haue Iudges to be haters and enimies to
inhabitant 7 I saide surely thou wilt feare mee thou wilt receiue instruction so their dwelling should not be destroyed how soeuer I visited them but they rose early and corrupted all thy workes 8 Therfore wait you vpon me saith the Lorde vntill the day that I ryse vp to the pray for I am determined to gather the nations and that I will assemble the kyngdomes to power vppon them myne indignation euen all my fierce wrath for all all the earth shall bee deuoured with the fire of my ielousie The argument and vse of the place THe vngodly are oftentimes so conuinced of their wickednesse that they cannot deny that that they haue done yet they neuer scarse acknowledge how grieuous their offences be but seeke euery where for starting holes that they should not be enforced to confesse that they haue deserued any punishment Wherfore the ministers must vse great diligence and seueritie that they may not onely reproue and accuse the déedes of the wicked but also shew of what sorte they be and also lay before them the iudgement of God that cannot be escaped This doeth Zephaniah very diligently For a little before hée reproued those sinnes that reigned in Ierusalem and as it were by name rebuked those that sinned principally But because he knew they would make many shifts to cloak their iniquitie withall and bring them selues into a fooles paradise hée goeth forwarde now And first he bereaueth them of their vaine hope wherewith they flattered them selues by reason of the adoption and promises of God After this he rebuketh very sharpely their remedilesse malice wherwith they being hardned were not once moued with many examples or admonitions whatsoeuer Lastly he denounceth those punishements which God would execute vpon them But this place serueth very well for our time for it teacheth how to iudge of the maners of our age and doth therwithall set out the vse of admonitions and examples wherewith GOD would stirre vs vp vnto repentaunce He answereth theyr boasting In the entraunce he méeteth with their boasting and vaine confidence wherwith they replied against the prophets For if at any time they reproued their sin and shewed the punishement thereto belonging they would obiect and say wee are the peculiar people of God whom it is wel known to abide among vs. For these are his owne wordes Leuit. 26. I will pitch my tabernacle in the middes of you and my soule shall not abhor you I will walke in the middes of you and will be your God you shal be my people And the same God speaking of the Citie of Ierusalem saieth This is the place of my rest for euer Furthermore as Ieremy writeth They cryed who could cry most the temple of the Lorde the temple of the Lorde The Prophet graunting to these things maketh answer saying the iust lord is amōg you he will doe none iniquitie c. As if he should say I confesse in déede that the iust Lorde is in the mids of you and there is no néede why ye shoulde obiecte these thinges as though I knew them not But you must therewithall remember what propertie that God is of which you so cry out to bée among you As namely hee is iust and will do no iniquitie therefore although he haue bound him selfe vnto you and hath amonge you appoynted his dwelling place yet he wil be iust for euer more neither wil he chaunge his nature for your causes that hee should either frame himself vnto your sinnes or wincke perpetually at these your maners no but in the morning yea betims in the morning he wil declare his Iudgementes But the worde Iudgement is taken two waies when in the speach it is referred vnto God For first it signifieth his worde wherein he maketh his iudgemēts or statutes known vnto vs. And in this sense the Prophet Dauid saide My soule is brought lowe for the longing desire it hath vnto thy Iudgements at al times Againe I haue not erred from thy Iudgemēts for thou hast informed me Secondly the execution of the sentence of God is signified by the worde Iudgement Both senses agrée very wel to this present place and as I thinke I shal not vnfitly expound these words thus God wil neuer fail to do as he shold for early in the morning that is speedily as often as occasiō shal serue he wil declare his word whereby he will admonish vs of our dutie rebuk thē that erre from him but if hee profit not them he bendeth more sharp iudgement against them those whome he séeth remedilesse hee punisheth as they doe deserue and by and by after he bringeth in whereby he may more at large set abrode their stubborne frowardnes and yet the wicked will not learne to be ashamed that is although these thinges are knowne to all men although you haue seen not a fewe and those no common examples of iudgementes that testifie that he is a sharpe reuenger of vngodlines you boast also in his presence yet such is your frowardnes that as yet you knowe not to be ashamed that is that you should bee abashed in the presence of God himselfe But you perseuer without shame to doe those thinges before him whereof ye would be ashamed in the eyes of men It agreeth herevnto that God spake by Ieremie almost about the same time Iere. 3. Thou hast the foreheade of an harlot thou hast refused to be ashamed And in Ezechiel they be called men of an harde and stiffe forehead Ezech. 3. The vse of the presence of God But we are taught in this place what vse wee shoulde haue of the presence of God whereof we make no lesse bragge then the Iewes did in times past verily not that wee being proude thereof should promise too our selues safenes from all punishment as hypocrites vse to doe but that by often me ditating therevpon we should be spurred to an earnest care of Godlines and honestie Seneca long since admonished to the ende wee might auoyde secrete offences that wee shoulde alwayes thinke that some sowre fellowe as Scipio Lelius or Cato were a present beholder and a witnes of our doings But how much more shall we be prouoked therevnto if it neuer bee out of our minde that whatsoeuer we eyther speake or doe we doe it in the sight of God and his Angelles let this thought therfore be alwaies in our mind as it were pul vs by the eare vz. that God is present with vs and that we cānot deceiue his sight which searcheth the heart and reines Then let vs call to minde of what sort he is and that is hee is iust and holy who as Dauid sayth hateth all them that woorke iniquitie and falleth vppon the vngodly as it were a consuming fire according to that saying of the Apostle Our God is a consuming fire They that bethinke them of these thinges in good earnest will by and by if they haue any sparke of godlines within them begin in
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