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
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
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
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
being at a Sermon by some then there are vnto God for the benefit of his word taught therin yea some Preachers also I feare me can be contented nowe and then to ioyne with their hearers to rob God of his glory I meane such as seeke for credit by their auditorie But leauing these Pickthanke Hearers and Preachers which carrye the prayse from God vnto that wil of god whervnto he hath foreordained them I returne Seeing therefore it pleased God moreouer and besides many other blessinges bestowed vpon you to enrich your heart with this precious pearle of loue to his word which is a true token of the new man put on so that the heat thereof now flameth out to the benefit of many dwelling in Kings Hatfield and the places thereabout in those parties of Essex by reason of that godly exercise of preaching which it pleased god by your worships meanes to bring in thither that thereby many might bee raysed from their death in sinne vnto the life which is in Christ Iesus others confirmed in the fayth and all dispisers left without all excuse vnto Iudgement seeing I say it hath pleased God to make you haue such a loue to his word thereby declaring that ye are of God and that he hath taken you not onely from the number of Gods professed enemies but also of godlesse Gospellers whose name is all that they haue of christianitie I thought my part the premisses considered and hauing not only many wayes when I was in those partes but since my departure also experienced your worshippes good dealing towardes me to offer vnto your godly protection these fewe dayes trauell in the alone Englishinge of these M. Gualters Sermons vpon the Prophet Zephaniah being perswaded that Sermons shal neuer miisse good intertainment there where such a loue of Sermōs is wherby I was the rather imboldened to request your worships godly patronage against such as can passe by nothing without some wrāgling Crauing moreouer that ye would allowe and accept in good part this my doing how small soeuer as a token of my thankfull minde which would not stay to do that that I ought if I cold do that that I cānot But this I haue don least I should be vnto your worshippe as the Humble bee is vnto the fayre flower which when she hath sucked honny out thereof leaueth it and departeth or like the Swallow which hauing bred in a mans chimney getteth her self thēce leauing nothing behind her but her nest of clay What profit shall come therof I knowe not what I would shoulde come God knoweth onely my hope is that it shall not be altogether vnprofitable for who dare but go forward when god threatneth him for standing still who can sleepe when the trumpet that foundeth out Gods Iudgement cryeth so loude in his eares awake who can but look to the amendment of his whether children and seruants seeing the Lorde threatneth to visit those children and seruantes that are wicked yea though they belong to the king Who wil be holden backe from reforming abuses not onely in himself but also in those that be vnder him when hee heareth the Lord say that he wil make a speedie riddance of all such as in meekenesse of heart haue not sought him and wrought his Iudgement All which thinges with many other are at large set out in this Prophesie directed especially against such which while they might would not for some worldly respecte reforme them selues from those grosse enormities and blind superstitions wherwith they were entāgled notwithstanding they were ofte called therefroe by the Ministers of God the Prophetes whome he sent vnto them The Lorde graunt that we may lay these thinges to heart and so apply them vnto our selues that the fearce wrath of the Lord that hangeth ouer our heades and is already threatned to fall vpon vs may bee turned away or if it must needes come because no warning will serue vs yet that all those whome the knowledge and appearing of his grace hath called from the lustes and vngodly vanities of the worlde vnto the working of his Iudgementes in lowlinesse of minde may be hidden in that day But that I breed not irkesomnes in sted of bringing profit I cease to speake of these thinges which are more at large and very truly though plainly laid open in these sermons shewing as wel the meaning of this Prophesie as applying the doctrine therein contained to that vse wherevnto it was first reuealed which in no age could more fitly bee done than in this grisly old and down stouping age of the worlde which by reason of blinde and wilfull ignorance is made drunke with the pleasures of sinne whose ende is death that stayeth not And as it may agree with other countries yet with none better and more fitly than with England which is now ouerspread with the selfe same abhominations which the Prophet Zephaniah reckneth vp as causes why the Lord made a clean dispatch of Iuda and Ierusalem as it may appeare to him that shall compare our ouerflowing iniquities in England with those that the Prophet setteth downe in the first and third Chapters of his booke for the which the fearce wrath of the Lord came vpon them and for the suffering of the like we also are with patience to prepare our selues for God is no partial God he is no accepter of persons and therefore we must needes follow them in punishment whom we are not onely like but also do go before in sinne Onely the name of God be magnified for euer more for that his working grace in the hearts of his little flocke whome hee promiseth to hide in the day of vengeaunce and wrath and graunt that the same may take dayly increase in your heart so reformed to allow of his truth and that you haue some attending vppon you who not contented with a ciuill lyfe wherwith many deceaue them selues is inwardly reformed with a hart hungring and thirsting for the appearing of the Lorde Iesus so the rest what soeuer they bee not stasting of the sweete mercies of God his loue appearing in Iesus Christ and therfore attending not vpon you but that that is yours may be brought as well to the inwarde feeling as outward profession of the same goodnes if it bee his will that vngodlinesse may be suppressed in them or els that they maybe cut of from you as rotten mēbers not meete for so sound an head that the immortall commendations of the heathen captaine Cornelius may alwayes follow Syr Thomas Barrington a true Christian Knight which is that he feared God and all his housholde And thus committing the successe of all things to him that is able to do exceding aboundantly aboue that that wee can either speake or thinke and your Worship to the protection of the same Almightie I end this 4. of Iune 1580. Your Worships in the Lord Moses Wilton ¶ The Argument according to the Geneua correction SEeing the great rebellion of the people and that
that vnto the fourth degrée Neither yet do I affirme that it is done to this ende that he would get any credence to his doctrine from the renown of his foreelders But I teach men to marke the counsayle of God who out of all states of men separeth ministers vnto him selfe whose trauaile hée may vse in the publishing of his word Some reporte that Isaye the Prophet was of the bloud royall as for Ieremie we know that he was borne of the Priests linage Amos confesseth that from his youth hée was a shepheard from whose condition of lyfe Elyseus did not much disagrée whom Elyas by the commaundement of God from the plow called to the office of a Prophet There bée others whose bare names are onely specified in somuch that it is altogether vnknowne what was their state or condition of lyfe Furthermore there is none that is ignoraunt how in the newe testament also men of diuers states and conditions were called to the function of teaching which thing doubtlesse was done by the singular counsell of God that his worde of vs should be lesse suspected it being also taught by the way that the same word belongeth to men of euery place and state of lyfe neyther that any man is barred from that sauing health which is taught by the same worde but he wich shutteth out him self through vnbeliefe of whom more shall be spoken els where The tyme of Zephaniah and this historie Thirdly the time of Zephaniah is declared in the dayes of Iosia the Son of Amon king of Iuda hee was therefore of the last which prophecied before the captiuitie and of the same tyme with Ieremy excepted that Ieremy being longer occupied in this office was one of them which remained stil in the citie But this our Prophet prophecified vnder Iosia onely but the argument of his sermon may be gathered out of the historie of those times which is mentioned in the second booke of the kinges the 22. and 23. chapters and 2. Paral. 34. and 35. chapters The vse of this Prophecie That historie declareth that after Manasses sucéeded Amon his Sonne which followed the former wickednesse of his father but the example of repentaunce wherein his sayde father went before him hée woulde not followe it came therefore to passe by the iust iudgement of God that hée was slaine by his own houshold seruauntes Hée being dispatched his Sonne Iosias came to the kingdom being as yet but eight yeares olde yet shewing by manifest arguments that hée was of a godly and holy disposition For out of hand he began to séeke the Lorde and assoone as hée was of age and authoritie in the 12. yeare of his reigne he began a reformatiō as wel in Iudaea as in the land of Israel where some remnaunt of vnknowne and poore men aboade when the Assirians had translated into captiuitie the greater parte of the people Then euery where he pulled down the altars Idolles groues and as it was prophecied of him 357. yeares before hée burned the bones of the wicked sacrificing Priestes vppon their altars the next yeare following Ieremy began to prophecie who by teaching admonishing and exhorting greatly furthered this begunne worke of reformation but in the 18. yeare of Iosia when hée had set his minde to repayre the Lordes house the booke of the lawe was founde which hitherto through the negligence and vngodlinesse of the kinges ano priestes had layne together vnknown and no whit regarded which when Iosias had heard read being admonished by the threatninges of the sayde booke of the wrath of God and punishment that hanged ouer their heades hée cut his garmentes and sending messengers vnto Hulda the prophets asked counsell as concerning the will of God And without delaye he taking the Lordes cause in hand with greater zeale called together the nobles of his kingdome with all the people and when hée had caused the bookes of the law to be read openly vnto them hée renewed the couenaunt with the Lord and by publike authoritie hée appoynted a reformation whereby was rooted out of the land of Iuda and Israel what abhomination or superstition so euer remained in the first reformatiō Moreouer while these things were in this order accomplishing some yéelded their hearty obedience vnto the king and with a sincere loue of godlinesse submitted them selues to the reformation but the greater part of the people noble men did in huggermugger foster those superstitions and vngodly worship wherwith they were accustomed in the dayes of the former kinges least they shoulde haue bene cut of altogether as by this it may appeare that after the death of Iosia they all returned sodenly vnto wickednesse and brought in againe those superstitions which erst while were abandoned Here therefore it was that this our Prophet Zephaniah was sent to be a felow companion with Ieremy in this businesse that he might call into the way those louers of theyr own superstition but with threatned destruction to frighten those which were past amendment This thing hée performeth in thrée sermons which are declared in like number of chapiters First he manaceth the plagues hanging ouer their heads the horriblenesse wherof together with the causes he setteth out very diligently secondly he teacheth the repentance and because he knew that the nations néere abordering would vngodlily and malapertly triumph ouer the perishing Iewes he also foretelleth that the iudgement of God shall fiercely inuade them yea hée threatneth punishment to the Assyrians them selues that the Saintes shoulde not be offended at their triumphings The third thing he bendeth against Ierusalem and threatneth destruction vnto the same that he might shake from them their vaine confidence of outwarde assistance But in the latter end of his prophecie hée promiseth restoring again to the godly according to the vsuall or common order of the prophets he adioyneth a prophecie of the blessed health being the kingdom of Christ We haue spoken these thinges concerning the historie of the tyme of Zephaniah and the argument of his sermons more largly because they make not only for the opening or vnderstanding of the prophecies but also serue very much for our instruction For we are admonished by this example with what great fayth and godlinesse the reformation of the Church ought to bée taken in hande and how they may bée deceaued which thinke that they haue done sufficiently if they haue remoued out of the way externall abuses leauing in the meane season many other thinges which serue eyther for lust or pleasure or els do minister occasion for new or old superstitions for what care can be too much in this matter considering that it is well known how little the most godly king Iosia did profit in so many yeares with his zeale Or what shall we promise vnto our selues from these lame or wilyly begunne reformations seing those thinges fell so soone to ground which Iosia not without the counsell of the most holy prophetes had set vp questionlesse as
the corruption of mans wit tooke from thence the occasion of superstition from whence they ought to haue acknowledged the power of God being the creatour of all thinges But it appeareth by the historie of Iosia that this superstition preuailed also euen vnto the Iewes for it is written that Iosia tooke away the horses which the kings of Iuda had appointed for the seruice of the Sunne that he also burned the chariots of the Sun And there is also mention made of the altars which Achaz had builded vpon the roufe of his supping chamber For they imagined that this worship should be so much the more liked of and allowed if it were done in an opeÌ„ place and as it were in the sight of the Sun and we knowe that in those countries their house toppes were flat that they might serue for one to walk on and many other purposes But it is very like that after the reformation made by Iosia they practised their superstition more priuily and onely in night time But God testifieth that hée is not ignoraunt of their doinges and threatneth that in short time hée will cut them of Let them consider this in these dayes that professe Iudiciall astrologie or that they can determine or iudge of matters by their star gazing For questionlesse they do worship the starrs no lesse then the Gentiles did in time past and doe playnely bring againe vnto vs that heathenesse prophanenesse while the first doe adorne the starres with the names of Gods of whome there ought not to bée any mention amonge christians then they make subiect vnto the same stars all the euents or falling out of matters yea man himselfe as pertaineth to his manners and such thinges as outwardly befall him all which thinges are knowne to depend vppon the eternall prouidence of God alone and that out of the scriptures This vngodlynesse is intollerable wherewith wée sée in Michea that the kingdome of Christ hath no agréement and therefore they shall not escape the iudgement of God whosoeuer they bée that follow it The mixture of the true religiâ—… and false together Fourthly hee accuseth those that doubled in religion for they would séeme to bée forsakers of the true God for as much as they boasted both of the GOD of their Fathers and kept the temple which Salomon buylded But for as much as they ioyned therewith forren Gods and straunge worshippe they made a certaine minglemangle or rather coÌ„fusioÌ„ of true religion with superstitions And as Elyas saide they haulted on both sides He sayeth therefore that the hande of the Lorde shall come vnto them which worshippe and sweare by the Lorde and by Malchom That is which ioyne the worshippe of the true God and the worshippe of Malchom togeather By Malchom some vnderstande the king or patrone of any man or his GOD of whome hée is garded or defended Other thinke that this was spoken of the GOD of the Amonites which is knowne in those dayes to haue béene honoured of the Iewes But what soeuer it is it taketh nothing from the sense or meaning For the Prophet accuseth them which being not content with the one and onely true GOD added moreouer vnto them their owne deuices This was done contrary to the Lawe whereby straunge Gods were forbidden which also commaundeth vs to loue feare and worshippe the one onely true GOD with all our soule and with all the strength and power that wée haue and so leaueth vs nothing to giue vnto straunge or false Gods Here also no lesse then before is condemned the superstition of the men in our age which to GOD the Father of our Lord Iesus Christ doe ioyne other Saincts vpon whome they do call in the tyme of their aduersitie vnto whome they make vowes or els vse them as Mediatours and intercessors vnto GOD for them contrarie to that that Christ saieth in the 14. of Ihon No man commeth to the Father but by mee These saincts are these mens Malchomes which thing they themselues cannot denie séeing they do not onely call them their Patrons and defendours but also celestiall potentates They therefore shal also féele the ielousie of the Lorde who because hée hath espoused vs vnto him selfe alone in Christ Iesus doeth not suffer any counterfeite to be admitted with him c. Calling vpon swearing be ioyned together Furthermore it is worthy singular consideration that with swearing the Prophet ioyneth inuocation the cause thereof is that both of them belong vnto the worshippe of GOD and as it shall bée declared by and by an oath doeth include in it inuocation and hath the forme of inuocation or prayer For it is a solempne promise whereof wée make GOD a witnesse and reuenger They therefore that sweare giue vnto GOD his honor in that they professe that hée knoweth all thinges that hée is true iust and omnipotent which both can and will defende those that speake a trueth and also be reuenged vpon those that abuse his name by deceipte and lying wherefore it is often vsed for the whole worship of GOD or true token thereof For Esaias Esay 19.45 when hée prophecied that Egypt should at some tyme bée lightned with the knowledge of the true God amongst other things doeth saie 5.6 that they shall sweare by the Lorde of hostes And the same Prophet in an other place bringeth in the Lord speaking thus Euery knee shall bowe vnto mee and euery tongue shall sweare vnto mee Againe hée treating of the Church and of the studies and manners of the godly saieth He that shall blesse him selfe in the earth shall blesse him selfe in the true God and he that shall sweare shall sweare by the true God More places of like sorte might bée alledged Because therefore that an oath is a parte of the worship of God which wée may not translate from him vnto his creatures they ought to sweare by his name onely which wil vse the same godly and lawfully as they ought to doe There bée precepts for this matter as namely those Exod. 13. Keepe all thinges whatsoeuer I commaund you and you shal not mention the names of other Gods neither let it be heard out of thy mouth Also Iosu 22. Thou shalt feare the Lord thy God and thou shalt worship him and sweare by his name And againe Feare the Lord thy GOD and serue him cleaue vnto him and sweare by his name Yea Iosua lying vppon his death bead admonished the Israelites that they shoulde not sweare by the names of the Gods of the Gentiles In which saying wée ought to remeÌ„ber that the same lawes being ratified and not to be remoued are also to bée kept amonge the Christians and that those doe greatly offend against them which when they sweare do couple the names of saints with the true God For so while they make them to bée priuie or to haue the knowledge of their hidden secretes and appoynt them reuengers of their promises they giue vnto them
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
tokens of Gods wrath euery way appeare let vs be humbled vnder his hande and séeke him in righteousnesse and lowlinesse and wee in like manner shall finde sure helpe and safetie for our selues in Christ Iesus to whom is due al thankesgiuing all honour glory and power for euer Amen The sixth Sermon The Text. 5 WOe to the inhabitants of the Sea coast the nation of the Cherethims the woord of the Lord is against you O Canaan the land of the Philistines I will euen destroy thee without an inhabitaunt 6 And the sea coastes shal be dwellinges and cotages for shepherdes and sheepefoldes 7 And that cost shal be for the remnant of the house of Iudah and to feed therevpon in the houses of Ashkelon shall they lodge toward night for the Lord their God shall visite them and turne away their captiuitie 8 I haue heard the reproch of Moab and the rebukes of the Children of Ammon whereby they vpbraided my people and magnified themselues against their borders 8 Therefore as I liue saith the Lord of hostes the God of Israell surely Moab shal be as Sodome and the children of Amon. c. The argument and vse of this place THe prophet hauing exhorted the godly to constancie of faith commeth to the 3. part of his sermon wherein he thretneth destruction to the Gentiles being their enemies These were the special causes of this discourse the 1. is the corruptiō of nature wherby it cōmeth to pas that for the most part we looke vnto others when we be afflicted do think that we are worse delt wtal thē we deserue if so be the any feare better then we our selues Which may be séene by Peter Iohn 21. whē he was by christ Iesus admonished of suffering the punishment of deth for the doctrin of the truth sought not as he ought to prepare himself ther to but what should becōe of Iohn whō he saw that christ loued more then the others An other is the stumbling block that was laid in the way of the godly to their great grief when they saw the wicked malapertly triumph ouer thē being afflicted vnder the crosse frō thence to take occasion to speake euill of faith true religion which thing was done when the people were led away to Babylon Abdia Psal 137. but the Prophet foreséeing this teacheth them that God in déede will begin with the Iewes to punish but wil passe from them to the nations adioyning which must vtterly be destroyed that to the profit of his owne people which at the length being returned frō their captiuitie shall inioy al this land of the Heathen their enemies And amōgst these he nameth the Philistins the Moabits c whom we know to be the auncient enemies of the Church which vnder the cloak of a league had before very notoriously mocked Ezechia al the people of God Isay 20. Lastly hée addeth vnto these the Babylonians which must also be punished of God so soon as they haue finished their course But this place conteineth a generall doctrine and consolation For first we are here taught that God is the God not only of his people but also of other nations that he doth bend the rygor of his Iudgement against al men secondly we sée that it is no new thing if any time we perceiue that the Church is very roughly dealte withall and that no man ought to bee offended therewith for then also hath God especially an eye vnto it who as hee doeth refourme it with correction so in the ende he turneth his iudgement against them that persecute it He threatneth the Philistines But because in our sermon yesterday he began to speake of the destruction of the Philistines that he might as it were with this example make the Iewes afraide he doeth of them begin this discourse and in the entrance hee describeth the situation and manners of that nation that thereby it may be knowne of whom he speaketh and for what causes especially they must bee punished Woe to the inhabitours of the sea coast the nation of the Cherethims the woord of the Lorde is against you O Canaan the land of the Philistines He calleth the line or cost of the Sea that countrie that is stretched euē vnto the sea For by a figure called Synecdoche or Metonimia a line is takē for a lot or share falling to any mā because men do vse a line in measuring or parting of ground So doth Moses call Iacob Deut. 32. that is to say Israel the line of the Lordes inheritance and Dauid sayth the lines are fallen to me in a faire grounde Psal 18. and by and by after expounding the same he sayth that a goodly inheritance befell him But it is well knowne by them that haue written of countries to describe their situations that all this coast bordering vpon the Sea was in times past very famous by reason of fiue cities whereof the Prophet hath alreadie named fower as Amos also doth which a little before threatned them with destruction Gaza lay more towardes the South then any of the other this was famous by reason of a hauē there which Constantinus afterwarde after his own name called Constantia But Iulianus restored vnto it againe the olde name perhaps because of the hatred he bare to Constantinus and for that he was delighted with the remnantes of Gentilitie or Heathennesse Next vnto this was Geth where Goliah the Giaunt was borne and is heere omitted eyther because it was vtterly rased or else was of lesse value then that it shoulde come in any reckoning the third was Ashkelon where Antipater the Father of Herod the Greate was afterwardes borne in the fourth place was Azotus which among all the cities of Syria as Herodotus writeth abode the longest siege when Psalmeticus was King of Egypt whereby it may appeare that it was very well furnished for the warres Meta calleth it the mart of the marchandise of all Arabia which was the cause that it was so corrupted with riot and delicatenes that the manners of Azotus grewe into a byword With these is Akron reckoned being builded vpon the maine Land Furthermore the Prophet tearmeth al that country by twoo names whereby he sheweth foorth their manners First he calleth them the nation of the Cheretims that is to say of thē that destroy and plucke vpp by the rootes By which name one of Dauid his legions was called being alwaies next vnto or at the kings hand Wee knowe that Warriours are roughe and cruell and it is too bee beeleeued that they gotte them that name as bloody and cruell men are woonte too doe which séeke for prayse by murdering and ouerthrow of whole nations Then hee calleth them the Canaanites partely because they came of the offspring of those that remained of the Canaanites partly that hee might shew that howsoeuer they were outragiously bent GOD made no more account of them then of the Canaanites which erastwhile
the true religion or did hazard or bring into daunger the glory of God himselfe The Prophet Zephaniah therefore dealeth diligently against them For first because GOD may séeme vnto many to be blinde and deafe séeing that such thinges were committed and spoken by these and that without punishment he bringeth in him selfe saying I haue heard the reproch of the Moabites and the rebukes of the children of Ammon wherby they vpbrayded my people and magnified them selues against their borders In which words hée describeth their wickednesse and teacheth them that hée is not ignoraunt of any of those thinges As touching their sinnes he accuseth them of two thinges First because they reproched the Iewes and spake many things coÌ„tumeliously not only against the Iewes but also against GOD and his true religion which these Iewes professed The other is because they exalted themselues that is they enterprised many thinges very proudly against their broders while they would haue layde the countrey of the Iewes vnto their own land Amos in like manner rebuketh this desire of inlarging their kingdome in the Amonites which affirmeth that they absteined not from ripping vp of women great with childe insomuch that by that kinde of crueltie they constrained the Galaadites to yéelde them selues And Ieremy speaketh vnto the same Iere. 49. Hath Israel no childe haue they none to inherit why therfore doth Malchom possesse Gad and his people dwel in his cities Both these sinnes were before all others very detestable and woorthy of greeuous punishment for triumphing ouer them that were brought lowe they offended against the lawe of nature which teacheth to bewayle theÌ„ in the calamities of others to acknowledg that the common chance of all men is befraught with misery and wretchednesse But for asmuch as they gaue the raine to sausie speech both against god his seruice it appeared that they had put of altast of religion Againe forasmuch as they inuaded that land which God had promised to Abraham and did giue it not without many wonders to be inhabited of his posteritie this iniurie reached both vnto God himselfe neyther yet did they shewe themselues thankefull as they ought vnto Abraham who in time past brought their progenitour into this land being takeÌ„ captiue he deliuered him from the hand of his enemies These things ought too bee marked of those that are pricked with the like desire of bearing rule For we know that God in olde time distributed to euery natioÌ„ his land or country They therfore offend against him who soeuer they be that streatch out farther their boundes being by him appointed And although God vseth their wodnes in punishing those that abused his giftes and benefites yet the selfe same shall not scape vnpunished as we haue taught in an other place by many examples But in this place it is full of most sweete comfort that he saith he hath heard their reproches rebukes For heereby they might learne that God would neuer leaue to care for theÌ„ although he suffred them some space to be afflicted but that that is spoken of them ought to be applyed vnto all for God both heareth and seeth in euery place of the earth whatsoeuer is purposed against those that be his And because his glory is coupled with their safetie he neuer doeth neglect it Let vs therefore be mindful of these things as often as we heare the reproches and scoffes of the wicked neither let vs think that eyther the glorie of God or our welfare is any whitte impayred thereby The punishment of the Moabites and Ammonites But lest any man should thinke that God is but an ydle beholder hee denounceth the punishment which he hath determined to plague theÌ„ with and that with such an earnest auouching that therevnto he addeth an oathe saying as I liue which is to say as surely as I am God liue for euer so surely shall that come to passe that I now speake And that the authoritie of this protestation may be the greater the Prophet maketh a description of God calling him the God of Israel the Lord of hosts comprehending therin the power and goodnes of God that he might shewe that he is able to bring to passe whatsoeeuer he threatneth against his wicked enemies and that he will do it because he is bound to his people by a peculiar couenaunt But what is it that he thretneth that Moab shal be as Sodome and the Children of Ammon as Gomorha c. He vseth those examples which the Prophetes alleage for the most parte when they woulde declare any extreame miseries or calamities but because they were not vtterly burned vpp with fire from heauen he addeth to expounde himselfe their place shal be ouergrown with nettles and shal be Saltpits and a perpetual desolation The meaning therefore is as the cities of the Sodomites of theÌ„ of Gomorrha together with all their fieldes are turned into a stinking lake and as Strabo writeth into a soyle that fometh dust ashes euen so shall all the region of the Moabites and Amonites be made desolate and barren and shall so remaine for euer And surely it is well knowne that those nations were neuer restored againe and that with them their kingdomes also and whole gouernement of their common welth came to naught sauing that in these latter ages a mixt multitude of vagabondes out of all nations flocked thither which vsurped to theÌ„selues the auncient name of the ArabieÌ„s And these because they neuer submited theÌ„selues to any lawful gouernment liued for the most part by rapine And Mahomet comming of their offspring began superstition in the Turkes kingdome But as he spake of the Philistines so also hee speaketh of these The remnnat of my people shal spoyle them the remnaÌ„t of my folke shall possesse them Which thing because it cannot be expounded of the Iewes returning from Babilon it must be referred to the Apostles and their disciples which preached Christ in these countries also and they ordeyned Churches as the holy Scripture beareth witnesse of Paule And christian Religion flourished in those quarters â—allat â— for certaine yeeres vntill Mahomets outrage as I sayd before troubled all Churches But the example of these nations doeth teach what remaineth for them that neuer cease to vexe or assault the Church of God For séeing they would not giue place vnto Christ vnto whom his father hath giuen al natioÌ„s yea the vttermost borders of the earth they were woorthie in the ende to loose all that they had there can no order other wise be taken for them and their countrie but by submitting themselues to be gouerned by Christ Heerevnto serueth the vehement conclusion of this place This fell vppon them for their pride because they were reproched and magnified theÌ„ selues against the people of the Lord of hostes He dooth principally name their pride that the Iewes might be lesse greeued therewith when they shoulde heare that they should be so greeuously punished
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
that therby he might shew the rigour of Gods iudgement to be past auoyding Ieremie also after the same manner threatneth the Egyptians that they must likewise be subiect to the Babylonians But in Isay the Lorde saith that the Egyptians the Morians and Sabies shal be a ransome wherewith his people must be redéemed out of captiuitie And that these things were truely foretolde histories doe plainely shew For Ieremie threatning a moste lamentable destruction to those Iewes that would not obey the commaundement of the Lord but fled intoo Egypt to king Aepryem whome he calleth Ophra among other thinges he saith this shal be to you a signe saith the Lord that I wil visite you in this place c. Beholde I will deliuer Pharao being Ophra the king of Egypt into the handes of his enemies and into their handes that lye in waite for his life As I haue deliuered Zedechia the king of Iudah into the hands of Nabucadnezar c. But Iosephus recordeth that Nabucadnezar the fifth yeere after Ierusalem was taken conducted his armie into the lower Syria and that after the Moabites and Ammonites were ouercome he went into Egypt and that hauing slaine the king therof he appointed an other in his place And Herodotus writeth that Apries was strangled by Amasis the captaine which afterwardes succeeded him in the kingdome But these two writers may easily be reconciled For Nabucadnezar was the Captaine general of the warre vnto whom Amasis reuoulted who afterwarde receiued for a rewarde of Nabucadnezar the kingdome of Egypt for his affaires that were faithfully handled in his behalfe From that time therefore the kings of Egypt were benefactours to the Babylonians but after that the Monarchie of the East came to the Persians Cambysis put Psammenitus from the kingdome and slewe him afterwarde for his attempting of newe matters And from that time Egypte was without a King about the space of an hundreth and twelue yeeres vntill the time of Darius Nothus in the sixt yeere of whose reygne Amyrtheus Saires reuoulted and became a newe king of Egypt By the which example we are admonished that the iudgement of God cannot be eschewed or auoyded by any force of men And it is principally to be remembred that God saide They shoulde be slaine by his swoorde whome it is well known to be slaine by the Babylonians and Persians All they therefore are the sworde of God by whose ministerie he doeth execute his iudgement although they very seldomely vnderstande this mysterie So in like manner Sennacherib is called the rod of the Anger of the Lord. And it is profitable to note such kind of speeches that in those aduersities which befall vs wée may acknowledge the hande and iudgement of GOD and so become more patient in bearing those thinges that are sente of him The destructiō of the Assirians and of Niniuie But let vs returne to our Prophet which in the last place foretelleth also of the destruction of the Assyrians For although their kingdome was translated to the Babylonians yet Niniuee stoode still being the kinges seate or place where the courte lay and the name of the Assyrians was not as yet vanquished as it is manifest by the storie of Manasses whom the Princes of the armie of the king of Ashur are reported too haue carried away bound vnto Babylon And no doubt Niniuée as yet was in reputation and greate price as well for the olde and auncient renoume thereof as also for that not the woorst fortresse of their kingdome was from those parties Therefore the Prophet saith that it must be destroyed and that from thence the Lord will begin to punish them which had so long afflicted his people and first he doth bréefly cōprehend that whole matter in these words And he wil stretch his hand vnto the North and wil destroy Ashur he wil make Niniuie wast like the wastnes of the wildernes He maketh mentiō of the north because he regardeth the situation of Iuda in respect whereof Assyria is reported to lye towards the north but he nameth Niniuis before all others because this citie with her great shewe and goodly memoriall of her auncient dignitie did dasell the eyes of very many and seemed to be inuincible but he sayth that it must be destroyed which thing many affirme to be done by Nabucadnezar Priscus in the twentie yeere of the reigne of Iosia when a little before Phaortes king of the Medes with all his power was slain by the Assyrians as Herodotus witnesseth which peraduenture was the cause why the Babiloniās thought that the citie must be ouerthrowne lest the Assyrians trusting as wel vppon the maiestie furniture thereof as being also puffed vp with their late victorie should enterprise a reuoulting Let vs note principally that all this came to passe by the hand of God For the Prophet speaking of him saith He will stretch his hand against the north and so foorth But how many among the Niniuites thought that this thing should come to passe Let not therefore the faire shew of smiling fortune deceiue any man For if the Poet hath truely said that kinges haue long armes Let vs think the lord hath arms both much more longer and more strong which no man can escape Furthermore hée being about to describe the manner of their destruction heapeth together all thinges which are wont to set forth a horrible desolation Al the flocks saith he of the beastes of the nations shall ly in the middes of it That is al manner of wild sauadge beastes from diuers countries and nations shal come together vnto that place And he addeth And the Pellican and the Owle shall abyde all night in the vppermost postes of it the voyce of byrdes shall sing in the windowes and desolation shal be vpon the postes for the Ceders shall bee vncouered These thinges are very notably set against the ryot and pride which the Niniuites practised in their palaces Appes and Monkies and Parrats or Popiniayes were séene there with other beasts and birds of like sorte where with vaine and lose carped knightes are accustomed to bée delighted in the meane time hauing no regarde of the poore and needy Musicall harmonie was there heard yea al houses and stréetes range with the noyse of those songes which were deuised for theyr lust and pleasure the gates and entries of great men were thronged with clientes guests strangers trencherslaues scoffers counterfeites or tumblers and such like smellers out of wicked courtes But the Prophet saith that this geare must bee chaunged into a most dolefull sight of thinges so that nothing could bee found there but sauadge and cruell beastes and direfull and most noysome birds and he sheweth the cause of this so great alteration Because saieth he Isay 13. the Ceder is vncouered He speaketh of the enemie that should pluck down the finely wrought Ceder plankes whereby this desolation must néedes follow Isay hath almost the like place where hee describeth the ruine
couetousnes Exod. 18. In this present place therfore the Prophet complaineth that wrongfull dealing did by force come vppon them publikely and that their court or towne-house for pleading causes became a spoyling place for robbers in that that hee compareth the iudges to hungry wolues But seeing they were such vnder Iosia that most godly and wel disposed king what shall we thinke they were vnder Manasses and Ammon who were them selues farthest of all from Religion therefore the order of that common wealth which hangeth of one alone is full of daunger because it is impossible that one should either heare or sée all thinges that are done among the people But let them which trusting of this doe peruert Iudgement remember that they haue God a séeing witnesse of al that they doe which is wont alwaies to be in the midst of the assemblies of Iudges according as it is written Psal 82. God is in the companie of Gods hee is Iudge among Gods 3. Prophets Furthermore he passeth from the Iudges to the teachers saying Her Prophets are lyght and wicked men He speaketh of the false Prophets of which sorte it is wel knowne by Ieremy that there were many with whome he had much a do He calleth them light as well for their learning as also for the loose conuersation and corrupt maners of lyfe For as for their doctrine they framed it to the mindes of their hearers and spake pleasaunt things as the vngodly in Isay do commaund the prophets But this is an especiall parte of lightnesse vnder the cloake of the name of God to séeke for priuate commoditie and to take part with sin wherewith it is well knowne that God is angry But that in the course of their life they were most dissolute it appeareth by Isay Isay 56. who accuseth the seducers of his time of dronkennesse and loue of gluttonie such as are wont to be had in reputation among the vngodly First because of the likenes of their manners then because they willingly laye open their authorite neither can they withstand those whome they sée to liue very licenciously The Prophet therefore doth not without good consideration had reckon them amonge the number of those that were the authors of their common destruction which thing I would to God all ministers woulde in these dayes consider and whosoeuer are also delighted with such whome Christ affirmeth to bee like vnsauerie salte c. 4. Priestes Lastly he reproueth the Priests and these saieth he haue defiled the sanctuarie and broken the Law By the name of sanctuary he vnderstādeth al the outward woorship and whatsoeuer holy rites were then vsed the priestes did defile them partly because they did execute or minister thē carelesly or prophanely partly because they did peruert their vse and made a cloake for their wickednesse by that wherewith all men ought to haue beene stirred vp to the studie of godlines and consideration of the promised Sauiour For they placing in these outwarde thinges the recompence of their sinnes and desert of saluation made the temple with al the holy exercises therof a den of theeues as Ieremie speaketh of them But because this could not be done without the corruption of doctrine he saith that they brake the law that is they wrested it violently into a contrary meaning which was done then when as I said euen now they placed desert or merit in those thinges which did rather argue the corruptiō of our nature and which should haue led them as it were a schoolemaister vntoo Christ This corruption of woorshippe and doctrine reigned also in Christes tyme who openly bringeth certain examples thereof and teacheth that it must bee amended And I would to God that the same were not founde in many Churches in these our dayes For what do those papall fellowes that to the Pope and his horned Bishoppes do violently wring those thinges which by the Apostles were spoken as cōcerning the Church and ministerie of the woorde and so by the woord of Christ do establish their outragious tyrannie when also they doe defend their more then vnchast single life The differences of meates Images the sacrifice of the masse and other vngodlinesse of like sort by the testimonies of the scriptures falsely reported and wickedly wrested aside and doe therewithall liue in such order that through them the whole ministerie of the Church is euill spoken of I will not now speak of their selling of priestes orders their Simoniacall faire of sacraments their woorkes of supererogation their indulgences their fire of purgatorie their holy Masses of Requiem and dyriges for them that be dead and whatsoeuer other thinges els they haue inuented to the impayring of the merit of Christ and contrary to the doctrine of his trueth therefore the same tymes and the same manners doe requyre the same punishmentes whereof it shall be spoken in their place Now let vs note the example of Zephaniah who being but one alone tooke vppon him the cause of the trueth against the Prophetes and Priestes and doeth accuse them openly For that wee may let passe those Prophets whome wee knowe by Ieremy to haue runne and were not sent Yet it is well knowne that the Priestes were appoynted by GOD and by lawefull succession they did discende from Aaron notwithstanding the Prophet Zephaniah blameth them and doeth pronounce them worthy of punishment From whence then hath the Pope obtayned that his priuiledge who although hee leade soules to hel will yet bee reproued by no man But wee reade that Peter was rebuked of Paule and that openly when hee went not right to the trueth of the Gospell Gala. 2. Or who canne beare them in these dayes which say that manyfest and open abuses are not to bee taken away except it bee by the authoritie of a generall councell whereof now there can bee no hope and wherevnto they that now haue some yeares beene accused will neuer submitte them selues But will godly Princes and heades of the people hazarde the lyfe of so many thousandes of soules while these deceauers gette vnto them selues as it were a whot sering yron Let them rather by this one argument acknowledge the tyrannie of these men But let them which haue escaped their handes shewe them selues thankfull vnto GOD let them followe his worde and receiue his correction But let them haue all hope of saluation onely in his grace and to him that calleth let him draw néere by Christ Iesus who is the way the trueth and the lyfe to whome all thanks giuing honour glory and power bee due for euer Amen The nienth Sermon The text 5 THe iust lord is in the mids therof he will do none iniquitie euery morning doeth hee bring his Iudgement to light He faileth not but the wicked will not learne to be ashamed 6 I haue cut of the nations their Towers are desolate I haue made their streetes waste that no man shall passe by their Cities are destroyed without man and without
their heartes to abhorre sinne and shall perceiue that a new and vnaccustomed care of godlines beginneth too spring and wil also be ashamed eyther to speak or doe those thinges before God wherof they would be ashamed in the beholding of any honest man So the Apostle Paule in the 2. Cor. 6. teacheth vs to vse this consideration For when he had brought the words of God which we alleaged before by and by he addeth out of Esay Esay 42. wherefore departe out of the middest of them and separat your selues saith the Lorde and touch no vncleane thing But heere appeareth the desperate corruption of our nature All men confesse that God is present euery where that he séeth all thinges that he heareth all thinges that he knoweth all thinges in the meane season a man shall finde very fewe that trust in him that stay vpon him or that in his presence doe giue themselues to christian godlines and holines of life without the which as the Apostle witnesseth no man seeth God Who therfore seeth not that the most of them that confesse him in their mouth do deny him in their déedes and that they be of the number of those that say in their heart there is no God the Lord séeth not neither doth the God of Iacob vnderstand c. Nay that wee may let passe these that be common which beeing violently carried away with beastly pleasures doe thinke very seldomely of God or heauenly things what shal we say of the diuines which when they teach not onely that presence of God that is deliuered in the Scriptures but doe also force a bodily presence of Iesus Christ and that with great a doe and yet in the meane tyme both commit and speake such thinges as doe sufficiently beare witnesse that they beléeue nothing lesse then that thing which they doe repeate so often For if they did eyther thinke that God saw these thinges or did beleeue that Christ Iesus were present with his Church vnto whom we must heereafter giue account for euery ydle woorde Surely they woulde neuer writhe the Scriptures so wickedly they would neuer speak so rakehellike of those holy mysteries they would neuer so disquiet the church with these their proude conflictes and brauling contentions much lesse with such reproches defame those faithfull ministers of Christ that haue well deserued of the Church Or tryumph for the blodshed of the holy Martyres Or who would thinke they woulde speake such foolish absurd and thinges against the scriptures if they beleeued there were eyther heauen or hell Now the authority of princes standeth with them but the age to come wil be of an other minde and surely Christ will looke vnto the cause of those that bee his whose name they doe so without all shame abuse He prooueth their helpelesse contumacie But let vs returne to our Prophet who doth more at large lay abrod with this argument also the shamelesse and incureable frowardnes of his time because as yet they were not amended neyther by examples nor yet by any admonitions or warninges but were rather become woorse And surely the force of examples is very great in somuch that they which cannot be mooued by any reasons are ofttimes made afraide from their sinnes by examples when they see that those their offences had an euell ende with others And the Poet affirmed that he is happy whom other mens harmes doe make too beware But they that reiect them togeather with all faithfull admonitions are not only vnhappy men but also of a desperate malice and woorthy to be punished any way But God prooueth that these are such when he sayth I haue destroyed the nations their pallaces are layde wast I haue made their streets desolate that there is none that passeth by c. He doeth not onely alleage simply the destruction of the nations but doeth withall heape together whatsoeuer lamentable and doleful thinges are wont to fall out therein that he may declare that those examples of his Iustice which he shewed were not cōmō wherwith they might haue bin freightned if they had had any féeling at al left in them and hither may be referred whatsoeuer things came to passe from the time that hee had brought their Fathers out of Egypt for then was Pharao destroyed with his horses and charets the country of the Madianits myserably destroyed and made waste Then were the mightie kinges Seon and Ogge punished for their vngodlinesse and crueltie After this there followed many such examples vnder the Iudges and Dauid against the Philistines the Idumeans Moabites Amonites and Syrians all which God punished very grieuously Moreouer those things were freshe in the remembrance of them all which Salmanazar Senacherib had done very cruelly in the land of Israel Iudah and which they knew were executed vpon the ten tribes that for the same sinnes were lead away into Assiria wherof they were cōtinually warned by the Prophetes I wil not now speak of the people of the East that were first oppressed by the armies of the Assyriās were afterward beaten downe afresh by the tyranny of the Babylonians neither yet haue I onely done these thinges saieth God but that ye might vnderstand the vse of them all I haue geuen you prophets by whome I haue spoken vnto you haue said surely thou shalt feare me and receiue my correction And his dwelling shall not bee destroyed That is thy dwelling whatsoeuer I haue appointed as concerning the same for in the prophets the chaunge of persons doe oftentimes come In which wordes he testifieth that he hath prescribed them a very certaine and short way of saluation and hath giuen them sure hope that he wil spare their land if they will but nowe at the last feare him and yéelde them selues to be ordered by him But what did they They rose erly in the morning corrupted all their waies He setteth their self will disobedience against his faythfulnes and care for them As if hee shoulde say as I arose early and shewed my iudgementes by saying admonishing exhorting and reprouing and haue also endeuored to make them afaide with the examples of other nations so they made no lesse spéede to corrupte their owne wayes and are become worse and worse Who would not therefore say that they were altogether remedilesse and worthy of any punishment The vse of examples But these wordes of God do teach what profit they should reape from those examples which are shewed vpō others Namely this that we shoulde thinke that God doth not onely punish them that for their wickednesse haue deserued punishment but also to admonish others that they should call to minde what they haue deserued And that by spéedie turning vnto the Lord they might escape those plagues that are readie to fall vpon them Christ himself teacheth this vse when he reasoneth of the Galileans whose blood Pilate mingled with the sacrifice and those other on whome the Tower of Siloe fell and pressed to
they preach saieth the Apostle Rom. 10. except they be sent And we reade that Paule was sometime forbidden to preach in Asia and Bithinia Acts. 16. was sent to the Macedonians whome it was then necessary to be instructed in the fayth and the same Apostle saieth 1. Cor. 3. Ephe. 2. Iohn 6. that Ministers in déede do plant and water but that increase is giuen only by God and that faith is the gift of the same God which maketh vs to bee partakers of righteousnes and saluation For he was acquainted with that saying of Christ No man commeth to me except my Father draw him These thinges serue well to confute them that make such great brags of the strength of fréewill and cry out that we offer iniurie vnto God in that we refer all thinges to his becke they are accustomed to hould vp that saying of Paule as if it were Aiax his target vz. That god would that all men should be saued and come to the knowledge of the trueth And they refuse all interpretation which referreth those wordes to the elect of al places and degrées of men Let them therfore tell vs why God doth not bestow vpon al men indifferently the meanes of saluation why doth he not lighten all mens mindes with faith why did he suffer the whole worlde to be deceaued so many hundred yeares why doth hee not in these dayes also open a doore to the preching of the Gospell in many nations they trifle in déede very much about the Gospell long since preached ouer al the world by the Apostles but what doth this appertaine to the people of our time which are altogether ignoraunt what was done in their countries in time past and gone Let them say what they will and into what shape soeuer they turne them selues they shal yet be enforced to confesse that the outwarde calling is not vniuersall nor common to all men By what reason will they then proue that election is generall séeing this must néedes follow that that must néedes follow this election or choise according to the saying of the Apostle Rom. 8. Whom he hath preordeined those also hee hath called We are therfore inforced to acknowledge the hidden counsell of God in these mysteries which it becoÌ„meth vs to adiure with all humilitie and most faithfull proclaming of his grace and not after a proud and Phareséelike bouldnesse of our strength to bring to the examination of our reason The duties of the faythfull But let vs sée also what be the duties of them vnto whome God will turn this pure language that he may lighten them with the knowledge of his sonne and their saluation The first duetie is that they should call vppon the name of the Lorde Vnder inuocatioÌ„ or calling vpon he containeth fayth also For saith Paule Rom. 1â— how shall they call vpon him whome they haue not beleeued Notwithstanding hée had rather vse the tearme of calling vpon then of fayth that wee might knowe that his meaning is of that fayth which consisteth in a vaine and dead opinion but of that that vttereth it selfe by open confession true worship of God But let vs marke the prophets manner of speaking that for the Lorde would rather say the name of the Lord Namely that he might put a difference betwixt the inuocation of them that beléeue indéed and them that be but hypocrites and prophane Gentiles For al men are wont to boast of their calling vpon GOD when as by common reason they are taught that there is a God that gouerneth all the world and that we ow vnto him worship and inuocation yet notwithstanding not all doe call vppon the name of the Lord. That is they do not acknowledge him to be such as the scriptures declare him to be and as he hath made him selfe manifest in his sonne But they deuise Gods vnto them selues of their owne braine which indéede are no Gods But the godly being taught by the scriptures do call vpon the true God euen the father of our Lord Iesus Christ And therefore they onely may be counted for the true worshippers of God The second dutie is that they serue him with one shoulder This may bee vnderstoode two wayes First thus that they being without hypocrisie do worshippe the onely one true God and haulte not on both sides as Elyas spake of the Israelites 1. Reg. 18. The German phrase of speaking is agréeable to the Hebrew phrase wherin they are saide to cary on both shoulders which doing any thing dissemblingly réele now this way now that way 2. Thus to wit here is noted an agreement because they were not deuided into diuers sectes and opinions whereby they might ouerthrowe the fayth of many but rather ioyne their studies and labours in one that true religion may come vnto many The thirde is they humble them selues vnto him and offer him a gift namely that that hee requireth and that which is due vnto him But men ow them selues wholly vnto God they giue theÌ„ selues therfore wholy vnto him by faith they call vppon him alone in all their necessitie they acknowledge that all their welfare commeth from him and doe addresse their whole life and al that they haue vnto his appointment and make his glory the principall ende thereof But séeing these bee exercises of them that be godly indeede it is euident enough what a man may iudge of the folke of our time which neither call onely vpon GOD neither lend their hand to others that be godly but submit themselues as slaues vnto sinne and offer them selues a Sacrifice to the diuell while they liue in such order that through them Christian fayth and Religion is euill spoken of The Church is purged by the Crosse But let vs returne againe vnto God speaking by his Prophet which promiseth that his church shal be made more holy and better purged when he shall haue executed this Iudgement vpon the nation of the Iewes For hee addeth In that day thou shalt not be ashamed for all thy workes wherein thou hast transgressed against me Hée speaketh not of a godly bashfulnesse which the godly coÌ„ceaue of the remembraunce of their sinnes wherby also it commeth to passe that they dare scarsly lift their eyes to heauen as Christ speaketh to the Publican Luk. â—… For this is not the smallest fruite of true repentaunce while it causeth that we do not returne again to our sinnes out wherof we are escaped through the grace of God Which selfe same thing Paule noted when he wrote saying Rom. 6. What fruite had you then in those thinges wherof you are now ashamed But this must be referred partely to the effect of Iustification which is of fayth wrereby it commeth to passe that our sinnes are not imputed vnto vs to our euerlasting confusion Partly to the amendment of life and manners which should be so great and so worthy that it should as it were put out the infamy of
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