❧ The Sermons of Master Ralph Gualther upon the Prophet Zephaniah written in Latin.  
Translated into English by Moses Wilton.  
Seen and allowed.  
Imprinted at London by Thomas Dawson at the three Cranes in the Vintree for Toby Cook, dwelling in Paul's Churchyard at the sign of the tigers head. 1580.   

To the right worshipful Sir Thomas Barrington Knight, Moses Wilton wisheth increase of that peace, which the world giveth not.  
AS God by that trial that he giveth us of his mercy, knowledge and goodness doth most forcibly hale us on in that obedience which he so often calleth for in his word: so, right worshipful, there is no man that by any means can sooner procure unto himself good liking and love of others, than by courteous dealing, and showing himself godlily disposed in all things. For though men's hearts in these days are become very like the stone of Sycilia, the which the more it is beaten, the harder it waxeth, yet we see many men's hearts enforced to relent by gracious dealing, not unlike to the Diamond, which being moistened in the warmeblood of a Goat, may be bruised, though otherwise it cannot be hurt with any fire, be it never so hot, nor broken with any violence, be it never so strong. We see the horse which erst while was outrageously fierce, yet by gentle handling to be meekened to the saddle: the dog in like manner whose nature is agreeable to his name, is by gentleness brought too do that that is not incident too his nature: I myself have seen a stout hearted child shed many salt tears, at the loving speech of him, that with many sharp stripes could not wring out one. Many things else might be said to show this matter, but these that are already set down being joined with the practise of the wicked mentioned in the tenth Psalm, may suffice for the proof thereof: for there it is written that he by crouching and bowing himself bringeth that too pass against the poor, which by open defiance he could never compass, & therefore in the same sense ver. 9 he is compared to a fowler, etc. wherefore he must be more contrary than an enemy, more churlish than a dog, more untamed than a wild horse, more hard-hearted than the Diamond whose mind cannot be mollified towards him, of whose courteous dealing and godly disposition he hath had sufficient trial. And as he cannot but without great unthankfulness remember the one, so can he not without great ungodliness but highly regard the other. With all which faults, I might justly be charged, if after so good experience had of your worships so good dealing towards me I should not, if by any means I could show some token of my mind as well thankful for the same, as also reverently esteeming of those blessings of God wherewith it hath pleased his goodness to beautify you. Among the which this especially deserveth never to be forgotten, that he hath begotten in your mind a love of his truth, with an earnest desire to hear & have the same preached, having left very many (I might say the most part of like calling as yet either in utter hatred or careless contempt thereof. For (leaving no small number, either by authority to be corrected, & that in haste, or else reserved (I fear me) for some notable purpose, which they groan for, & wish instantly to live unto, because their souls are drunken as yet with the cup of that whore of Rome, whose constant children they long to show themselves: (leaving (I say) no small number of these, either to be seen unto by the Magistrate, or to the accomplishing of that purpose, whereof they now begin to be in good hope, by reason they have been suffered so long: who is he almost among those bigger ones, that thinketh not that God is greatly bound unto him, if after waiting for him an hour, and sometimes more, until he have dressed himself in the English disguise, and will scarce at the length come to the hearing of his word, where if he continue hearing the Lord speak above one hour, he forthwith complaineth of tediousness, and was before no more careless to come, than he is now careful to be gone, yea oftentimes he flingeth out as one weary of the Lord, and all his company, and therefore leaveth him to speak to whom he will, neither regarding the presence of God, from whence he departeth, nor yet making any reckoning of that injury, which by his example he offereth to many, whom he imbouldeneth to like careless contempt of GOD his word. The hearing whereof is ever so much more burdenous unto him, by how much less he perceiveth to agree with his accustomed vanity. And yet for all this he beareth himself in hand very mightily, that he is a marvelous good protestant: yea and he will either kill him, or die on him that shall affirm the contrary, thinking in deed that he hath deserved well at the hand of God, if now and then he give any of his Ministers the hearing of a Sermon, though it be with great yrksomnes of mind, hungering in the mean time after the world and the pleasures thereof, whereunto he is tied inseparably. But let him, and all such know for a surety, that by this kind of dealing they are so far from deserving well of the Gospel, that it sustaineth reproof by this their so little love to hear it, so small purpose of heart to consent unto it, and no bringing forth of the fruits thereof, yea let every man know that although he bestow his time in the hearing, reading, or meditating thereof, yea his goods and life itself in the defence of the same, yet can he not challenge any well deserving of the truth, but the truth may justly of him, because the goodness thereof (which is the work of God's spirit) hath so ravished his mind, that nothing is now dear unto him, but it alone. For who can recompense the word for begetting him to God? doth wisdom cry unto us, because she is unperfect without us? No, no, it is for our profit that she would so lovingly imimbrace us: as for herself, though we all perish, she is never the worse, if none perish, she is never the better. And shall we think that our coming to hear her, doth in any respect beautify or adorn her that is perfect without us? some think so, I wot it well, yea I would the most were not persuaded so: for then more should be adorned by her, for she lodgeth not, but with the meek hearted ones. O good Lord, who hath bewitched us with this mind? Surely the very pride of our mind, that suffereth us not to go to the hearing of God's word, with an humble and reverent purpose of heart calling upon God to be profited thereby, but rather to furnish out the show of hearers, thinking so to come within the preaching of the word, and to bring it within the compass of our danger. Whereupon it cometh often to pass, that more thanks are given to some hearers, for being at a Sermon, by some, than there are unto God for the benefit of his word taught therein: yea some Preachers also (I fear me) can be contented now and then to join with their hearers to rob God of his glory, I mean such as seek for credit by their auditory. But leaving these Pickthank Hearers and Preachers, which carry the praise from God, unto that will of god whereunto he hath foreordained them. I return. Seeing therefore it pleased God, moreover and beside many other blessings bestowed upon you, to enrich your heart with this precious pearl, of love 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 worship's means to bring in thither, that thereby many might be raised from their death in sin, unto the life which is in Christ jesus, others confirmed in the faith, and all despisers left without all excuse unto judgement: seeing I say it hath pleased God to make you have such a love to his word, thereby declaring that ye are of God, and that he hath taken you not only from the number of God's professed enemies: but also of godless Gospelers, whose name is all that they have of christianity, I thought my part (the premises considered) and having not only many ways when I was in those parts, but since my departure also, experienced your worships good dealing towards me to offer unto your godly protection these few days travel in the alone. Englishinge of these M. gualter's Sermons upon the Prophet Zephaniah, being persuaded that Sermons shall never miisse good entertainment there, where such a love of Sermons is, whereby I was the rather emboldened, to request your worship's godly patronage against such as can pass by nothing, without some wrangling. Craving moreover that ye would allow and accept in good part this my doing how small soever, as a token of my thankful mind, which would not stay to do that that I aught if I could do that that I cannot. But this I have done, lest I should be unto your worship as the Humble Bee is unto the fair flower, which when she hath sucked honey out thereof, leaveth it and departeth: or like the Swallow, which having bred in a man's chimney, getteth herself thence, leaving nothing behind her, but her nest of clay. What profit shall come thereof I know not, what I would should come, God knoweth: only my hope is that it shall not be altogether unprofitable: for who dare but go forward, when god threateneth him for standing still? who can sleep when the trumpet that foundeth out God's judgement crieth so loud in his ears (awake?) who can but look to the amendment of his, whether children and servants, seeing the Lord threateneth to visit those children and servants that are wicked, yea though they belong to the king? Who willbe holden back from reforming abuses not only in himself, but also in those that be under him, when he heareth the Lord say that he will make a speedy riddance of all such as in meekness of heart have not sought him, and wrought his judgement. All which things with many other are at large set out in this prophesy, directed especially against such which while they might, would not for some worldly respect reform themselves from those gross enormities, and blind superstitions wherewith they were entangled: notwithstanding they were oft called therefore by the Ministers of God, the Prophets whom he sent unto them. The Lord grant that we may lay these things to heart, and so apply them unto ourselves, that the fierce wrath of the Lord that hangeth over our heads, and is already threatened to fall upon us, may be turned away: or, if it must needs come, because no warning will serve us, yet that all those whom the knowledge and appearing of his grace hath called from the lusts and ungodly vanities of the world unto the working of his judgements in lowliness of mind may be hidden in that day. But that I breed not irksomeness in stead of bringing profit, I cease to speak of these things which are more at large and very truly, though plainly laid open in these sermons, showing as well the meaning of this prophesy, as applying the doctrine therein contained to that use whereunto it was first revealed, which in no age could more fitly be done, than in this grisly old and down stooping age of the world, which by reason of blind and wilful ignorance is made drunk with the pleasures of sin, whose end 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 overspread with the self same abominations, which the Prophet Zephaniah reckoneth up, as causes why the Lord made a clean dispatch of juda and jerusalem, as it may appear to him that shall compare our overflowing iniquities in England, with those that the Prophet setteth down in the first and third Chapters of his book, for the which the fierce wrath of the Lord came upon them, and for the suffering of the like we also are with patience to prepare ourselves, for God is no partial God, he is no accepter of persons, and therefore we must needs follow them in punishment, whom we are not only like, but also do go before in sin. Only the name of God be magnified for ever more, for that his working grace in the hearts of his little flock, whom he promiseth to hide in the day of vengeance and wrath, and grant that the same may take daily increase in your heart, so reform to allow of his truth, and that you have some attending upon you, who not contented with a civil life, (wherewith many deceive themselves) is inwardly reform with a heart hungering and thirsting for the appearing of the Lord jesus, so the rest what soever they be not stasting of the sweet mercies of God his love appearing in jesus Christ (and therefore attending not upon you, but that that is yours) may be brought as well to the inward feeling, as outward profession of the same goodness, if it be his will that ungodliness may be suppressed in them, or else that they maybe cut of from you as rotten members, not meet for so sound an head, that the immortal commendations of the heathen captain Cornelius, may always follow Sir Thomas Barrington a true Christian Knight, which is, that he feared God, and all his household. And thus committing the success of all things to him that is able to do exceeding abundantly above that, that we can either speak or think, and your Worship, to the protection of the same Almighty, I end, this 4. of june. 1580.  
Your Worships in the Lord, Moses Wilton.   


¶ The Argument according to the Geneva correction.  
SEeing the great rebellion of the people, and that there was now no hope of amendment, he denounceth the great judgement of GOD, which was at hand, showing that their country should be utterly destroyed, and they carried away captives by the Babylonians. Yet for the comfort of the faithful, he prophesied of God's vengeance against their enemies, as the philistines, Moabites, Assyrians and others, to assure them that God had a continual care over them. And as the wicked should be punished for their sins, and transgressions: so he exhorteth the godly to patience, and to trust to find mercy, by reason of the free promise of God, made unto Abraham, and therefore quietly to abide till God show them the effect of that grace, whereby in the end they should be gathered unto him, and counted as his people and children.   

IN the first Chapter is showed the kindred of the Prophet unto the fourth generation, and the time of the Prophet. 1. Secondly the punishment is denounced. 2. 3. Thirdly the place, personns, and sins are described, upon whom, and for the which the punishment ensued. 4. 5. 6. 8. 9 Fourthly the manner of the punishment, and the time thereof is declared unto the end of the Chapter.  

The first Sermon upon the Prophet Zephaniah.  
THe word of the Lord which came unto Zephaniah, the Son of Cushi, the Son of Gedaliah, the Son of Amaria, the Son of Hizkiah in the days of josiah, the Son of Amon king of judah. 
Reg. 22.1.   
2 I will surely destroy all things from of the earth saith the Lord, I will destroy man and beast, I will destroy the fowls of the heaven, and the fish of the sea, and ruins shallbe to the wicked, and I will cut of man from of the land, saith the Lord. 
Reg. 21. 1●.   
BEcause God would have his word, which in time past, he hath revealed by the ministery of his servants the prophets, to be in use, or to serve not only for those ancient times, but hath covered the same word being committed to writing, unto the succeeding posterities, that out thereof, men of all times and ages, might receive instruction and consolation: 
Of the titles of the Prophets.  we may not think that it was rashly done of the Prophets, in preadjoining to their writings certain titles, or inscriptions, in the which, they do declare the nature or kind of their doctrine, setting out also what they themselves were, and what time they prophesied. For as by these things they procured unto their doctrine credence, and authority: so they send the Readers to the history of their times. The diligent consideration whereof doth teach in what steed their doctrine may stand us. And certainly these things offer themselves of us to be considered in the inscription, or title, which the Prophet Zephaniah useth, wherein these three things very manifestly are comprehended.  

●…re a●…●…word  For first he admonisheth, how his doctrine ought to be regarded, when he speaketh thus, The word of the Lord which came to Zephaniah: therefore he avoucheth that he bringeth the word of God, which he had learned of a peculiar, or private revelation, lest any man should think, that he thrust upon the Church his own dreams or inventions. For we know that it is very diligently foreseen as well in the old testament, as in the new, that no voice but Gods only should be heard in his Church: but thou must note that that is expressly called the word of GOD, which not God himself published from heaven but that which the Prophets first without all doubt with lively voice, or word of mouth preached: but afterwards comprehended in writing. It might be thought a point of arrogancy or pride in them, for intituling their books after such a sort, 
2. Pet. 1.22.  except it were known that they did it by virtue of their office, that as the Ambassadors of God himself, they should warrant the truth of their doctrine. But the Apostle Peter in like manner rendereth a reason of that matter, when he saith, that the holy Ghost was with, or assisted the Prophets, and in his latter Epistle chap 1. sending the godly to the doctrine of the Prophets he writeth thus: The prophesy in times past came not by the will of man, but holy men of God spoke as they were moved by the holy ghost, and the matter itself declareth that this thing was truly spoken by the Apostle. For all the doctrine of the Prophets is occupied about the consideration of man's salvation, then about faith and the worship of God, and conversation of life: Lastly about the foretelling of things to come: but of all these things there is no one, wherein there appeareth not manifest arguments of God's spirit. For, as much as belongeth to the consideration of salvation, they teach no other way than that which is comprehended in the first promises made by GOD, whereof also Christ jesus is the fulfiller and mediator for us, whom God the father before all beginnings hath appointed to be the Saviour of mankind: but if thou hast regard unto faith, the worship of God, as also unto whatsoever things appertain to the conversation of life, they teach nothing which agreeth not, either with the law of nature, or the ten commandments, containing the law of nature, approved or allowed of, by the consent of all men: but in their prophecies, or foreshewinges there appeareth such knowledge of things to come, that all men examining those prophecies, with the things coming to pass accordingly, must needs confess that the same far passeth the reach of man's reason: For that we may let pass those things, which they foretold to men of their time, or of their country, who will not affirm that they received of the spirit of Christ those things, which they foretold of his death, resurrection, enlarging of his kingdom, and of the end of the world? these things ought considerately to be marked against those which do call their writings either into question, or else with open mouth affirm, that they belong nothing at all unto us. For what reason doth enforce us to doubt of those things which we see confirmed by so many, and those so certain testimonies? Furthermore seeing in these prophecies, is contained the word of God, whereunto all men must be subject, who will affirm that it belongeth not unto himself, except he which with professed ungodliness dare deny unto God his obedience?  

What this Prophet Zephaniah 〈◊〉  Moreover not only the name of Zephaniah is here set down, but his father also, and his grandfather, his father's grandfather and great-grandfather are named: touching whom although there is not else where in the Scriptures, any thing extant, neither yet that doctrine of the jews deserveth much credence, which affirm that so many of the Prophet's fathers as are by name mentioned in the scriptures, were Prophets: Notwithstanding, for mine own part, I doubt not, but the ancestors of Zephaniah were men renowned with authority, and honour: Because it should be ridiculous to record the names of men unknown, & of no fame, & that unto the fourth degree. Neither yet do I affirm that it is done to this end, that he would get any credence to his doctrine from the renown of his fore-elders. But I teach men to mark the counsel of God, who out of all states of men, separeth ministers unto himself, whose travail he may use in the publishing of his word. Some report that isaiah the Prophet was of the blood royal: as for jeremy, we know that he was borne of the Priest's lineage. Amos confesseth that from his youth he was a shepherd, from whose condition of life Elyseus did not much disagree; whom Elyas by the commandment of God, from the plough called to the office of a Prophet. There be others, whose bare names are only specified, in somuch that it is altogether unknown what was their state, or condition of life. Furthermore there is none, that is ignorant how in the new testament also men of divers states and conditions, were called to the function of teaching: which thing doubtless was done by the singular counsel of God, that his word of us should be less suspected, it being also taught by the way, that the same word belongeth to men of every place, and state of life, neither that any man is barred, from that saving health, which is taught by the same word: but he which shutteth out himself through unbelief, of whom more shall be spoken else where.  

The time of Zephaniah and this history.  Thirdly the time of Zephaniah is declared, in the days of josia the Son of Amon, king of juda, he was therefore of the last which prophesied before the captivity, and of the same time with jeremy, excepted that jeremy being longer occupied in this office, was one of them which remained still in the city: But this our Prophet prophecified under josia only, but the argument of his sermon may be gathered out of the history of those times, which is mentioned in the second book of the kings, the 22. and 23. chapters, and 2. Paral. 34. and 35. chapters. 
The use of this Prophecy.  That history declareth, that after Manasses succeeded Amon his Son, which followed the former wickedness of his father, but the example of repentance, wherein his said father went before him, he would not follow: it came therefore to pass by the just judgement of God, that he was slain by his own household servants. He being dispatched, his Son josias came to the kingdom, being as yet but eight years old, yet showing by manifest arguments, that he was of a godly and holy disposition. For out of hand he began to seek the Lord, and assoon as he was of age and authority, in the 12. year of his reign, he began a reformation, as well in judaea, as in the land of Israel, where some remnant of unknown, and poor men abode, when the Assyrians had translated into captivity the greater part of the people. Then every where he pulled down the altars, Idols, groves, and as it was prophesied of him 357. years before he burned the bones of the wicked sacrificing Priests upon their altars, the next year following, jeremy began to prophecy, who by teaching, admonishing, and exhorting, greatly furthered this begun work of reformation: but in the 18. year of josia, when he had set his mind to repair the lords house, the book of the law was found, which hitherto through the negligence and ungodliness of the kings, ano priests had lain together unknown, and no whit regarded: which when josias had heard read, being admonished by the threatenings of the said book of the wrath of God, and punishment that hanged over their heads, he cut his garments, and sending messengers unto Hulda the prophets asked counsel as concerning the will of God. And without delay, he taking the lords cause in hand, with greater zeal called together the nobles of his kingdom, with all the people, and when he had caused the books of the law to be read openly unto them, he renewed the covenant with the Lord, and by public authority he appointed a reformation whereby was rooted out of the land of juda and Israel, what abomination or superstition so ever remained in the first reformation. Moreover while these things were in this order accomplishing, some yielded their hearty obedience unto the king, and with a sincere love of godliness, submitted themselves to the reformation: but the greater part of the people, & noble men did in huggermugger foster those superstitions, and ungodly worship, wherewith they were accustomed in the days of the former kings; lest they should have been cut of altogether: as by this it may appear that after the death of josia, they all returned suddenly unto wickedness, and brought in again those superstitions, which erst while were abandoned. Here therefore it was, that this our Prophet Zephaniah was sent to be a fellow companion with jeremy in this business, that he might call into the way those lovers of their own superstition; but with threatened destruction to frighten those which were past amendment. This thing he performeth in three sermons, which are declared in like number of chapters. First he menaceth the plagues hanging over their heads, the horribleness whereof, together with the causes he setteth out very diligently: secondly he teacheth the repentance, and because he knew that the nations near abordering would ungodly and malapertly triumph over the perishing jews, he also foretelleth that the judgement of God shall fiercely invade them: yea he threateneth punishment to the Assyrians themselves, that the Saints should not be offended at their triumphings. The third thing he bendeth against jerusalem, and threateneth destruction unto the same, that he might shake from them their vain confidence of outward assistance. But in the latter end of his prophecy, he promiseth restoring again to the godly: & according to the usual or common order of the prophets, he adjoineth a prophecy of the blessed & health being the kingdom of Christ.  
We have spoken these things concerning the history of the time of Zephaniah, and the argument of his sermons, more largely, because they make not only for the opening or understanding of the prophecies: but also serve very much for our instruction. For we are admonished by this example, with what great faith and godliness, the reformation of the Church ought to be taken in hand, and how they may be deceived, which think that they have done sufficiently, if they have removed out of the way, external abuses, leaving in the mean season many other things, which serve either for lust or pleasure, or else 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 josia did profit in so many years with his zeal. Or what shall we promise unto ourselves from these lame, or wilyly begun reformations, seeing those things fell so soon to ground, which josia not without the counsel of the most holy prophets had set up? questionless (as Christ saith) there will always be some, which to the new wine of the gospel, will prefer the old wine of superstitions, and for the most part, degenerating sons, do succeed in the rooms of their godly fathers, unto whom it seemeth but a small matter to decline to superstition, being ignorant with how much peril, and what great pains their fathers took, in casting them out: of which thing the book of judges setteth forth examples in them, that succeeded their fathers, which in the wilderness saw the works of GOD, they being altogether ignorant, and without knowledge of all those things.  
Furthermore we are taught, how the godly Magistrates, and faithful Ministers ought not to cease, though they perceive that they profit but a little, and that the reformation which they desire to bring in, shall not abide. For both these considerations might have reclaimed josia from his purpose, if he would have been ordered by man's reason: for he was not so without understanding, that he could not mark the self will frowardness of his nobles and the people, which the prophets did every day reprove. He heard also that that deadly time, by destiny appointed was not far of, wherein after his death, first the worship of God, them the whole kingdom, with the city and temple should be overthrown. Notwithstanding he doth his duty, and the same with him do jeremy, and Zephaniah, whom God gave him as counsellors, and helpers: Let them follow this care whosoever are placed upon the same stage, or condition of life: neither let them think that their labour shallbe in vain. Forgive, that all things fail, yet they shall deliver their own souls, as the Lord saith to Ezechiel his prophet.  
We are furthermore admonished by the consideration of these things, what remaineth for those, which set themselves against godly reformations. First with GOD they are made without all excuse, for as much as they do wickedly despise the liberty of true worship and pure religion being offered unto them. The wickedness and tyranny of their Kings might in some part have excused the jews, if there had been none there which studied to bring again the law of GOD, and way of holy worship delivered from him. But seeing the Manasses as yet was fresh in memory, who was an example of repentance, worthy to be remembered, and had always before their eyes the care of josia; and did for the space of 20. years, within a little more or les under him freely enjoy the word or doctrine of truth, and yet would not forsake their superstitions, but fell back unto them, by every first little occasion: it appeareth plainly, that they were seduced by their own obstinate & froward malice, and that they have nothing to hide their ungodliness withal: therefore the horrible destruction and overthrow of their kingdom and city followed: & God with the babylonish fire took away those superstitious and wicked kinds of worshipping, which with the healthful light of his word could not be removed. I would to GOD they would be more diligent in consideration of this example, unto whom at this time God hath restored his word, & the free preaching thereof: For there is never wanting among them those which with tooth and nail do hold their old superstitions, and do either slothfully neglect the liberty granted of God, or do dishonestly offer it to be abused: that they may curry some favour with Christ's professed enemies.  

The beginning of the first Sermon.  These things being thus before spoken of, let us come to the exposition of the first sermon, the beginning whereof is very tragical or doleful, and containeth a dreadful threatening of a destruction of the whole land: but the cause of so great vehemency was, because he had to do with the indurate and open contemners of God's word, and first in general he crieth out, saying: In destroying, I will destroy all things from the face of the earth, saith the Lord: and he bringeth in the name of the Lord unto them which were accustomed to scoff at, and despise the sermons of the Prophets; but by and by after he adjoineth a division, and that which he had spoken generally, he declareth by their several kinds. I will destroy (saith he) man and beast, I will destroy the birds of the air, and the fishes of the sea, and ruins shallbe to the wicked, that is to say: I will take all things away which the wicked are busy to keep, that they may minister occasion of sin to the ignorant, and unskilful; & as much as may be gathered of those things that follow he so calleth the relics of superstition which he hath showed to be kept with great care, & that it may be surely known that God for the sins of men will show forth his wrath, he repeateth it again: And I will cut of man from the face of the earth etc. the meaning whereof is this, My servant josia removed away many things. But because through your ungodliness, many things yet remain, being contrary to my laws, verily I myself will bring forth brooms much more rough, wherewith these abominable relics, with their Patrons or defenders, shallbe clean purged etc. But here we must mark that destruction is also threatened unto beasts: which is not spoken hiperbolically as the jews imagine: but was performed in deed as histories do witness: for Hieronymus upon these words writeth thus: The cities lying waste, and men being slain, there was made a scarcity and rareness, of beasts, of flying fowl, and of fishes: Whereof the country called Illiricum is witness, Thracia also, and the soil where I took my beginning, where all things are perished, except the heaven and the earth, the growing brambles, and thick bushy places of woods etc. We may in this acknowledge the judgement of God, and his wonderful providence when we see that in very populous countries, the meres and rivers abound with fish, the woods with wild beasts and birds, so that they cannot be rid or emptied by any hunting: & again on the other side, that those rivers should be without fish, and that there should appear neither beast nor bird in those woods where no man is, by any engine to take them: neither may we think that these things come to pass rashly, and uncounselled of: for as all these things are created for man's use, so there is no cause why they should be spared, where men are taken away. Let us in these and such like examples acknowledge the judgement of God, and all drowsiness being shaken off, let us return from our sins unto God, by jesus Christ, who by the worthiness of his own blood hath pacified his father's wrath, to him be thanks giving, honour and glory and power for ever.  
Amen.   

The second Sermon upon the 4. 5. and 6. verses.  
4 I will also stretch out my hand upon judah, and upon all the inhabitants of jerusalem, and I will cut of the remnant of Baal from this place, and the names of Chemarims, with the Priests.  
5 And them that worship the host of heaven upon the house tops, and them that worship and swear by the Lord, & by Malcham.  
6 And them that are turned back from the Lord, and those that have not sought the Lord, nor inquired for him.  

The argument and use of this present place.  ZEphaniah in the beginning of his sermon useth a most grievous threatening, wherein he denounceth to all men in general, the horrible judgement of God. For with the obstinate and froward he must deal very sharply, if peradventure they might be stirred up to a more diligent regard of their salvation. And how necessary a more sharp, and frank menacing of punishments is, they do quickly feel in themselves, which by the rule of God his law, do examine the disposition of their own flesh: but when punishments are generally denounced, two things for the most part do always hinder, that we cannot be amended; for either we think that the matter belongeth not unto us, or else we complain of the ministers roughness, or sharpness: as though they should dispightfully deal against us, being innocent, & having deserved no such thing. It shall be needful therefore to deal plainly, that every one may know, & in themselves acknowledge the causes of God's wrath. The Prophet Zephany in this present place performeth both these things. For first he bendeth these threatenings against the kingdom of juda & jerusalem: them he showeth the wickednesses, which must with such plagues be purged: this place therefore teacheth us to judge of the calamities of our time, & what sins they must eschew, which would that their affairs should be well seen unto. For the first he speaketh thus in the person of God. I will stretch my hand over juda, and over all the inhabitants of jerusalem. 
He bendeth his threatening of the punishment against juda and jerusalem. Gene. 19  By the stretching out of the hand, he declareth the gesture of him that striketh, and that because he hath purposed to bring upon them no usual or common plague. But juda and jerusalem are named of purpose, because under these names they always promised themselves safety. For jacob long before spoke of juda, saying: the sceptre shall not depart from juda, nor the lawgiver from betwixt his feet. until Shilo come, and the nations flow unto him. 
Psal. 132. jere. 7.  Moreover there were promises apparent, which before hand did signify, that the kingdom should be established to David's posterity for ever: namely in respect of Christ, who (as concerning the flesh) should be borne of that stock: which promises they did expound of an earthly kingdom, and those that were proud, were not a little encouraged by this: that when the Israelites were carried away captive into Assiria, they with their kingdom remained still in safety. But jerusalem, besides that it was the king's seat, being famous by reason of the temple and religion, vaunted in the promise of God, which had said that this should be his resting place for ever. And we know by jeremy his sermons how proudly they were wont to object unto the Prophets, the worthiness of their city, if at any time they were reproved of them. Therefore Zephaniah telleth them, that all that their confidence was vain, and to no purpose, seeing that before all others, he threateneth juda and jerusalem. But from hence a general doctrine may be gathered: namely that such as frowardly strive against God, can be in safety by no outward prerogatives, or promises made unto them. For all are joined with a condition, which whosoever neglecteth, doth in vain so violently pull unto them the promises, from the which they have parted themselves, through their own fault. Moreover with how much more honour God hath vouchsafed to beautify us: so much more detestable and grievous is the fault of our unthankfulness, whereunto we have run, by reason of disobedience: These things may well be laid in the way of those Romish once, which object unto us their Rome: 
That that aught to be acknowledged.  For what hath God at any time said as concerning that city, whereby it may be proved that that aught to be acknowledged the chief seat and head of the Church, but that we may grant that those things be true, which they falsely avouch? what shall they pertain unto them which have no less foully fallen from the godliness of their forefathers then the jews, & inhabitants of jerusalem did? let those also think that the same thing is spoken unto them which are accustomed to glory in the doings of their elders, when as they themselves are infamous throrowe their own sins and wickedness etc.  

He accuseth the wickedness of the jews.  But that they should not think that they should be punished otherwise then they had deserved, he maketh a catalogue or scroll of their sins, for the which they deserved to be cut of; and yet he doth not here name their usury, riot, lust, incest, murders, and such like offences, which wise men & of better report commonly are wont to condemn. But those which in the judgement of God are more horrible, although men make small account of them, as namely the corruption of religion, & this, that they would not subject themselves to the reformation established by josia: let us consider every thing in order. First I will cut of (saith he) the remnant of Baal from this place. 
The remnant of Baal.  Baal was the God of the Sidonians, as Hieronymus hath noted in his commentaries upon Hosea, being the same that Belus is, which by the commandment of Simiramis, was worshipped of the Babylonians. Of whom it is sufficiently known, out of the old Poets, and story writers, that the kings of the Sidonians took their beginning. Virgil doubtless writeth that Dido, when she entertained Aeneas, drank wine in the same bowl, wherein Belus, and all since him were wont to do etc. 
1. Reg. 18.  Achab king of Israel was the first that brought this God's service into the holy Land, when he had married jesabel, the king's daughter of Sidon. From hence the contagion came into the land of juda, that there also temples and Altars were every where erected unto Baal, & although josia (as we said before) had pulled them down, yet there were not wanting, which had their pictures and images, in their houses at home, which they worshipped superstitiously. And these were the remnants of Baal, which God threatened to cut of. But let those think that this is spoken unto them, whosoever are careful to keep the remnant of Baal, whiles reformation of doctrine and religion is established. This do they which privily do convey out of Churches, Images, painted Tables, relics of Saints, and instruments of superstition, that they should not be destroyed with the rest: as many also as cause new Images to be made, at their own cost, whereunto they burn lights at home and pray before them, and worship them, with whom also they especially do deserve to be reckoned, which carefully keep in mind superstitious prayers, and do teach the same to their children; so sowing the seeds of superstition into their tender minds. These men are the most noisome plagues of the Church; for it cometh to pass that by them the doctrine of the word cannot have his profit with those which at home have their teachers of errors: and the same do forthwith conceive great hatred against the truth, if at any time their manners be somewhat more freely rebuked by the word of God. But there is no doubt but GOD hath his brooms wherewith he will purge, not without their great plague and punishment, those relics of superstition.  
Secondly he threatens that he will cut of the name of Chemarim with the Priests: 
Kemarim. 2.  he speaketh of the ministers of forbidden and unlawful worship, which were many and divers, against God his ordinance: For he had sanctified unto himself the tribe of Levy: out of that tribe ought to be taken the high Priest, unto whom the authority of the word and holy rites appertained: he had those which together with him did minister about the word, and sacrifices, for that salvation which was common to all, and if there were any other offices, those did God distribute amongst the rest of the levitical families, as in the books of Moses it is set out at large. But they, being not contented with the one and only true God, entertained strange Gods, and therefore they stood in need of new sacrificing Priests, to do service for those said false Gods: hereupon it came, that priests were appointed unto Baal, of whom there is often mention made in sacred history, neither is it to be doubted but that other Gods also had their sacrifices, which took upon them these foreign ceremonies, which before were never known. There were moreover besides these a kind of several priests called Kemarim, 
2. Reg. 23.  which (as we read, were appointed by the kings of juda to burn Frankincense in the high places, and in the citites of juda, and all about jerusalem: which (as some suppose) took their names of their black apparel: some think they were so called, because of their ferventness: First because they were set on fire with a wonderful zeal of religion, or rather superstition: as those Seraphical doctors are, which of foolish and superstitious men, are called the lights of the world. But because they were especially appointed to burn Frankincense, I suppose they were rather so called by reason of that office. For this word Kemar among the Hebrews signifieth to ware hot, and also wax black, and because the Prophet doth coupple them with the Priests, it is evident that they were a kind of men of inferior degree, skilful in those mysteries, or that they were as it were clerks, or sexstons, or some under minister to them which were in the highest room: as in popery the Mass Priests, chapel Clarke, or under Curate always attending upon the Church, and serving the turn of the rich and fat Canons, and Pastors; such are wont to be greatly accounted of, because the other fatlings taking their pleasure carelessly these do thoroughly go thorough with, & do perform all holy rites, & ceremonies belonging to the Church, and these I warrant you live, not only by begging. And this was the cause that although those fatter Baalites, were taken away, yet these fellows together with their Idols, and certain Priests, seeming more holy than others, were privily maintained of such as were superstitious. But because this was done contrary to the Law, 
Deut. 13.  which appointeth that the false Prophet, and seducer, must be put to death, God himself draweth out the sword of his judgement against them. But these things agree marvelous fitly, unto these our times. For it is well known, that Christ unto his Church hath appointed teachers, which should gather it together, and govern it with the doctrine of the Gospel, 
Ephe. 4. 1. Cor. 12.  and that he would not have it overburdened with an idle company of superstitious men. For although Paul may seem to have appointed in the Church, degrees of Ministers, saying that some were appointed Apostles, some teachers, some Evangelists, and some prophets: yet all those were ordained unto this end, that the doctrine of the Gospel might be retained, wherewith the Church, can only, and alone, be gathered together, and preserved. But after that the Gospel being neglected, Rome began to be mad for superstition, new orders of Ministers also crept in, and seven general degrees were appointed. First, dorekéepers, readers, exorcists, or adiurours, attendentes, subdeacons, deacons, priests, or sacrificers. But again among these, some were chapel clerks, or undercurats, upon whose backs, for the most part, was laid the care and charge of the holy Church matters, other were pastors of parishes, or Canons, who under pretence of religion, gave themselves to ease and pleasure: and of these, some were wardens, or such as had the oversight of matters; some were Deans, other some were guardians, others were chanters, the under priests in like manner according to the number of their Gods and offices, had their several names, and unto these, the Monks, the Nuns, the Friars, the Lolhards, the Begutes, those of the elder sort, and of the younger, the hermits etc. And surely thou shalt find an innumerable company of idle persons, 
2. Tim. 3.  or else very ill occupied, whereof some did fraudulently take their Church goods to their own uses. Other some (as Paul saith) crept into houses, and abused the simplicity of the superstitions, and made trains also to get the private goods of many men. And because those inferior orders do carry among the unskilful multitude, the persuasion of poverty, and religion; they also found many favourers, if at any time the reformation of the Church were begun. But they did especially hurt the Church for this cause, that although they feigned themselves to give place to the gospel: yet amongst their like they did privily defend the superstitious worship, and did incense the minds of very many against the truth, and Ministers thereof. Example may be brought every where for this matter, and christian Princes and common wealths not a few have tried, how much men of this kind of grist, can do. But let all these know that God will defend his own cause, who also with deserved punishment will amearce these Kemarims, & such as favour them.  

3. The Star worship.  Thirdly he threateneth those that worship the host of heaven upon their house tops. He meaneth the star worshippers: for they are called the host of heaven, as well for their moving, and order which they have kept ever since the creation: as also because men being superstitiously led, have thought that the same have a working power upon the earth; and have accustomed under them, as it were under Gods to subject the affairs of men. This was a very old error, especially amongst them of the East, which first of all others began to view the moving of the stars, and according to the corruption of man's wit, took from thence the occasion of superstition, from whence they ought to have acknowledged the power of God, being the creator of all things. But it appeareth by the history of josia, that this superstition prevailed also, even unto the jews: for it is written that josia took away the horses which the kings of juda had appointed for the service of the Sun, & that he also burned the chariots of the Sun. And there is also mention made of the altars which Achaz had builded upon the roof 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 open place, and as it were in the sight of the Sun, and we know that in those countries their house tops were flat, that they might serve for one to walk on, and many other purposes. But it is very like, that after the reformation made by josia, they practised their superstition more privily, and only in night time. But God testifieth that he is not ignorant of their doings, and threateneth that in short time he will cut them of. Let them consider this in these days, that profess judicial astrology, or that they can determine or judge of matters by their star gazing. For questionless they do worship the stars, no less than the Gentiles did in time past, and do plainly bring again unto us, that heathenness profaneness, while the first do adorn the stars with the names of Gods, of whom there ought not to be any mention among christians; then they make subject unto the same stars all the events or falling out of matters: yea man himself, as pertaineth to his manners, and such things as outwardly befall him: all which things are known to depend upon the eternal providence of God alone, and that out of the scriptures: This ungodliness is intolerable, wherewith we see in Michea that the kingdom of Christ hath no agreement: and therefore they shall not escape the judgement of God whosoever they be that follow it.  

The mixture of the true religi●… and false together.  Fourthly he accuseth those that doubled in religion: for they would seem to be forsakers of the true God, for as much as they boasted both of the GOD of their Fathers, and kept the temple which Solomon builded. But for as much as they joined therewith foreign Gods and strange worship, they made a certain mingle-mangle, or rather confusion of true religion with superstitions. And (as Elyas said) they haulted on both sides. He sayeth therefore that the hand of the Lord shall come unto them which worship and swear by the Lord, and by Malchom: That is, which join the worship of the true God, and the worship of Malchom together. By Malchom some understand the king or patron of any man, or his GOD of whom he is guarded or defended. Other think that this was spoken of the GOD of the Amonites, which is known in those days to have been honoured of the jews. But what soever it is, it taketh nothing from the sense or meaning. For the Prophet accuseth them, which being not content with the one and only true GOD, added moreover unto them their own devices. This was done contrary to the Law, whereby strange Gods were forbidden, which also commandeth us to love, fear, and worship the one only true GOD, with all our soul, and with all the strength, and power that we have, and so leaveth us nothing to give unto strange or false Gods. Here also no less than before is condemned the superstition of the men in our age, which to GOD the Father of our Lord jesus Christ, do join other Saints, upon whom they do call in the time of their adversity, unto whom they make vows, or else use them as Mediators and intercessors unto GOD for them, contrary to that, that Christ saith in the 14. of John, No man cometh to the Father but by me. These saints are these men's Malchomes, which thing they themselves cannot deny, seeing they do not only call them their Patrons, and defenders, but also celestial potentates. They therefore shall also feel the jealousy of the Lord, who because he hath espoused us unto himself alone in Christ jesus doth not suffer any counterfeit to be admitted with him etc.  

Calling upon & swearing be joined together  Furthermore it is worthy singular consideration, that with swearing the Prophet joineth invocation: the cause thereof is, that both of them belong unto the worship of GOD, and (as it shall be declared by and by) an oath doth include in it invocation, and hath the form of invocation or prayer. For it is a solemn promise whereof we make GOD a witness and revenger. They therefore that swear, give unto GOD his honour, in that they profess that he knoweth all things, that he is true, just, and omnipotent; which both can, and will defend those that speak a truth, and also be revenged upon those that abuse his name by deceit and lying: wherefore it is often used for the whole worship of GOD, or true token thereof. For Esaias, 
Esay. 19.45.  when he prophesied that Egypt should at some time be lightened with the knowledge of the true God, amongst other things doth say, 
& 5.6.  that they shall swear by the Lord of hosts. And the same Prophet in an other place bringeth in the Lord speaking thus, Every knee shall bow unto me, and every tongue shall swear unto me. Again he treating of the Church, and of the studies and manners of the godly, saith, He that shall bless himself in the earth, shall bless himself in the true God, and he that shall swear, shall swear by the true God. More places of like sort might be alleged. Because therefore that an oath is a part of the worship of God, which we may not translate from him unto his creatures, they ought to swear by his name only which will use the same godly and lawfully, as they ought to do. There be precepts for this matter, as namely those: 
Exod. 13.  Keep all things whatsoever I command you, and you shall not mention the names of other Gods, neither let it be heard out of thy mouth. Also, 
josu. 22.  Thou shalt fear the Lord thy God, and thou shalt worship him, and swear by his name. And again, Fear the Lord, thy GOD, and serve him, cleave unto him, and swear by his name. Yea josua lying upon his death bead, admonished the Israelites that they should not swear by the names of the Gods of the Gentiles. In which saying, we ought to remember that the same laws being ratified, and not to be removed, are also to be kept among the Christians; and that those do greatly offend against them, which when they swear, do couple the names of saints, with the true God. For so, while they make them to be privy, or to have the knowledge of their hidden secrets, and appoint them revengers of their promises, they give unto them that honour which is due unto God only. Furthermore they do plainly invocate or call upon Saints when they say, so God shall help me and all Saints. But that invocation is due only unto God, it is better known, then that it needeth to be showed in many words the Martyrs saw these things long since, which had rather suffer most cruel punishment, than they would swear by other Gods. 
A notable example against swearing by that ought not.  Among the which, the godliness of Policarpus was singular, whom neither threatenings, nor flattering entreaties could once move to swear by Caesar's fortune, although he might readily have excused the matter, because fortune is the God, which by his counsel doth govern and direct men's behests. But he rather regarded what the wicked enemies understood by the word [fortune], then how the denial of his faith might by any means be covered before men. Let us in these days follow the constancy of this man, lest while we reached after unprofitable escaping, we deserve to be numbered with them, unto whom the Prophet Zephanie denounceth this horrible judgement of God.  

5. Backsliding  Fiftly he passeth very plainly to the wicked, and such as were bakslyders. I will cut them of also (saith he) that have gone back from the Lord. He compareth them to untrusty soldiers, which fly from the battle, while others encounter with their enemies: and by and by after he teacheth what they be, namely such, as do not seek the Lord, nor inquire after him. God is sound in his word, wherein he maketh himself, and his will known unto men. They therefore seek him truly, that hear his word attentively, and do diligently follow that way of worshipping GOD, and trade of life, that is taught therein. And again, they be faithless startbackes, as many as do prolong the time to hear the word of GOD: such for the most part pretend ignorance: but for as much as they will not hear GOD, though he speak unto them, this their ignorance is wilful, and gross, and therefore deserveth not any way to be excused. And we are taught so in this place, that the contempt of GOD his word is the fountain, or head of all fallings from GOD, and superstitions. For they that forsake this word, do follow their own fancies, and so go astray, & having knowledge, they cannot tell what to do. This may be seen in the jews, they had a worship or religion taught them of GOD, they had the doctrine of the Law and the Prophets, whom God sent daily unto them, as if they had been receivers. Notwithstanding all these being utterly despised, they followed their own dreams, and therefore deserved to be entangled with errors. The same thing at this time hath befallen the Papists, they have the scriptures, as well as we, which they accustomed to read & sing in their Churches. And many also do read the same at home privately. Besides this they have the lords Prayer, the Apostles creed, or Articles of the faith, the ten commandments, Baptism, & such like, all which things do send us to GOD, and do teach us in him to seek the way of salvation. Yet notwithstanding they are turned to the creatures: and so having knowledge, they willingly forsake the true way of salvation. 
The degrees of superstition  But let us consider the degrees of superstition, which the Prophet in this place maketh mention of. The first is, when the remnant of superstitions is kept, when GOD granteth liberty to reform things, crafty dissemblers do attend upon these superstitions, whereunto they bear great good will, and do by little and little spread them aborad, by & by after followeth open Idolatry: but lest we should seem to forsake GOD altogether, first there is invented a certain mixture, but the same at the length degenerateth to a plain defection or falling from God: and these things certainly, even at this day are seen every where: and do we as yet marvel at the wrath of GOD hanging over our heads? Let us learn therefore to attend and wait upon the word of God, to fly all occasion of evil: but let us seek for all salvation only in GOD, through the merit of his Son jesus Christ, to whom be thanks giving, honour, glory, and power for ever.  
Amen   

The third Sermon.  
The Text.  
7 BE still at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, and hath sanctified his guests.  
8 And it shallbe in the day of the lords sacrifice, that I will visit the Princes, and the kings Children, and all such as are clothed with strange apparel.  
9 In the same day also will I visit all those that dance upon the threshold so proudly, which fill their masters houses by cruelty and deceit.  
10 And in that day (saith the Lord) there shall be a noise, and cry from the fish gate, & an howling from the second gate, & a great destruction from the hills.  
11 howl ye inhabitants of the low place: for the company of the merchants is destroyed: all they that bare silver are cut of.  

The argument and use of the● present place.  BEcause Zephaniah began with a grievous threatening of punishment, by & by after he showeth the causes thereof, lest he should seem to have spoken any thing rashly, or of some wicked affection; but he hath especially accused those things that concern religion, which they had corrupted with many superstitions, seeing that they favoured those things secretly, which josia would have had destroyed. But as the disposition of man, is naturally prone to sin and error: so when punishment is denounced, either he murmureth against God, as though he were more unjustly dealt with, than he deserved: or else he fenceth himself about, with outward assistance, and thinketh he is in safety, either because of his dignity or wealth, or because of his might, or power, and such like. Those therefore that are so disposed, must be answered very flatly, lest peradventure, they should continue either still to murmur against God, or else being withholden by reason of their vain confidence, they should neglect the care of repentance, by the which they might be brought into favour with God. This thing doth the. Prophet Zephaniah perform in this place. For first he answereth too their grudgings, and telleth them that the punishments which they have deserved, can be avoided by no means, neither yet by any colourable pretence of excuse whatsoever. Then he doth as it were by name rehearse those, which thought themselves placed without all reach of weapon, by reason of their dignity and great power. Afterward he passeth to describe the punishment: and this he doth more at large continue unto the end of the Chapter. We are taught in this place, that when GOD hath to do with us, by his threatenings, no persuasion of the flesh, wherewith it is wont to fawn upon us, aught to be allowed of, but we must rather apply all our diligence unto this, that we forsaking our sins, and embracing Christ, may again be brought into favour with him.  

He enforceth the answearers to silence.  First he meeteth with these answers, and taketh from them all hope of escaping scotfree. Be still (sayeth he) at the presence of the Lord GOD, as though he should say, I hear what you are wont to counterchatte, as though the things I threaten, should never be. But I wisse it becometh you not, too reason with GOD, who forasmuch as he is just and omnipotent, cannot be convinced of any unrighteousness. And he also doth easily enforce such unto silence, as dare gainsay: or speak contrary unto him. Be still therefore in his presence, that is to say, the persuasions of your flesh being repressed and rejected, submit yourselves wholly under his government and correction. He giveth a reason of this his saying: For the day of the Lord is at hand. So he calleth the time of revenge, or punishment, which GOD taketh of his enemies because then especially, he doth the thing that belongeth unto him, and doth indeed declare himself, too be such, as he is opened unto us in the scripture. But he saith that the time is at hand, because of those, which by reason of the staying thereof promised themselves to scape unpunished: & therefore (as we may read elsewhere, do refer the day of the Lord, unto the time yet long to come, to the end they may provoke unto themselves greater delights in their ungodliness, but he showeth that that day is very near when he addeth. The Lord hath prepared his Sacrifice & sanctified his guests, he speaketh according too the custom of that people which then was well known unto them all. For they that would offer a sacrifice of thanksgiving, first they prepared the sacrifice, that is, some beast that should be offered: then they called their friends to the holy feast, which was furnished with the flesh slain for the sacrifice; whereunto none might come, except he were purified or made holy, according to the law. The Lord therefore feigneth, that he will make a sacrifice, and keep a holy day, and that shortly, because the sacrifice is already prepared: and those are sanctified that must eat thereof. But by the name of Sacrifice he understandeth the jews that must be slain by the Chaldians, and Babylonians, which in this holy business must be unto God, as it were Priests. By which name Nabucadnezar in jeremy 
jere. 25.  is called the servant of the Lord: And isaiah 
Isai. 13.  in the same sense calleth the Meads & Persians, the sanctified of God, because he had decreed by their ministery, to cut of Babylon. But by the guests which God hath bidden, we may very fittingly understand the fowls and beasts, whereunto he hath determined to cast out the flesh of those his enemies to be devoured. For in like manner in the revelation, where the battle of Christ, with Antichrist is described, we read, 
Apoc. 19  that the Angel spoke with a loud voice to the Birds of the air, Come and gather ye together unto the Supper of the great God, that ye may eat the flesh of kings and the flesh of high Captains, & the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all free men and bond men, & of small and great, etc. But in that that the prophet useth the similitude of a Sacrifice, he seemeth also to upbraid their unlawful holy rites, and those things that are wont to follow or always to accompany them, as wantonness, lust, and careless confidence: as if he should say, go to, seeing it is so permitted, Go forward, make sacrifices, and in the same mock with God, you shall not long do thus, for very shortly God will have his sacrifices of dedication and will keep holy day, wherein he will content or satisfy himself with your flesh and blood, offered as it were in Sacrifice.  

The slaughter of the wicked compared unto a Sacrifice.  But it is worthy diligent consideration, that the slaughters of Gods wicked enemies, are compared to sacrifices. The Spirit of GOD doth this, not only because of the bloodshed which is committed every where, but also because the glory of GOD is advanced in the punishment of the wicked. For first the justice of GOD doth evidently show itself, which sometime seemeth too be asleep, when as they become saucy against GOD, and without punishment. Then the truth of that word is made good, when they bear those punishments, which were threatened in the same long before. In this also we see the invincible power of GOD, which will they, nill they, enforce them that crammed themselves with beastly pleasure, and could not be persuaded by any means, to offer themselves unto him a lively sacrifice, to be a sacrifice themselves, and to be devoured of wild beasts, whose unsatiableness, and bloody cruelty they followed. They ought diligently to mark these things, whose ministry the Lord vouchsafeth too use, in punishing the wicked: for if they being inflamed with a godly zeal, do the lords business diligently, and accomplish his glory valiantly, in punishing the wicked. They offer unto God a most acceptable Sacrifice: and shall in so doing, obtain immortal reward, & commendation. We have an example of this matter in Phinees, the son of Eleazar, who, for killing of Zambrie committing filthiness with his Madianatish Harlot, 
Num. 25.  is very highly commended, as one which by that deed, or rather most pleasing Sacrifice turned the wrath of GOD from Israel. And of the self-same God pronounceth saying:  
Behold I make my covenant & peace with him, as well he, as his seed after him, shall have the covenant of the Priesthood for ever, because he was zealous for his God, and put himself in danger for the children of Israel. 
2. Reg. 10.  In like manner God commendeth jehu, because he bestowed great diligence in cutting up by the roots, the stock of wicked Achab, and jezabel, and in destroying the Priests of Baal. And for this cause doth promise him a kingdom unto the fourth generation. And we read that the wrath of God came upon Saul and Achab: 
1. Sam. 15. 1. Reg. 20.  because Achab kept Benhadad the king of Syria alive, and Saul kept Agag the Amalekite, whom God had adjudged worthy of death. And the sentence of jeremy is well enough known, wherein, he threatening destruction to the nation of the Moabites, stirreth up their enemies, crying: 
jere. 48.  Cursed is he that doth the work of the Lord negligently: And cursed is he that keepeth his sword from blood. For seeing as we have said before, that the punishments of the wicked doth make for the worship of God, it becometh those not to be slack and negligent in executing the same, which would be counted the true worshippers of God. Let therefore the Magistrates always meditate upon these things, lest while through foolish pity, they, sparing the wicked, provoke the wrath of God against themselves. But they that are punished for their wickedness, whether it be publicly or privately, let them remember these men and neither murmur against God, neither yet conceive in their minds, that there was either hatred or unjust desire of punishment: but let them rather be still in the presence of the Lord, & with patience submit themselves unto his correction, for so it will come to pass, that those things will work together unto them for good, which otherwise would bring destruction, the examples which make for this purpose, we have else where alleged, 
He nameth those that be for all others ought to be finished.  as of David, Daniel, & the Emperor Mauritius, whereunto many others may be added which they that read histories do every where meet withal. But let us return again to our Prophet, who in order beginneth to name those, which especially deserved to be punished, and surely he reckoneth those first which in comparison of other thought themselves safe without all danger of hurting. Where we may see how full of danger the condition of prophets and ministers of the word, is, for that they are constrained too accuse, or reprove them, whom most of all it behoved to have favourable, and assistant unto them, which also were able to do them the greatest harm. But he reckoneth up three sorts of men, unto whom afterward he addeth the fourth. The first place he appointeth to the Princes and to king josia his sons. Of whom doubtless he therefore beginneth because they were the chief Authors of wickedness, and offences: and the sacred history doth sufficiently witness, that these threatenings were not in vain. For joachas that came unto the kingdom after his Father josia was slain, after he had reigned only three Months was led away Captive into Egypt, and there was put too death. The king of Egypt appointed joakim in his steed, which, when Nabucadnezar had conquered Egypt, became his Tributary and Servant: and not long after for his rebellion, he was taken & carried away captive by the same Nabucadnezar, and dying in the journey, lacked the right of honourable Burial. For the Babylonians threw out his carcase too be torn in pieces of the beasts and fowls of the air, as jeremy had before prophesied, 
jere. 12.  saying: He should be buried as an Ass. After him succeeded jechonias, who also healed the kingdom but three Months, and as jeremy persuaded him, he went willingly into banishment, and was carried too Babylon with the costly vessels of the Lords house. After him came Zedechias who as he passed all that had been before him, in wickedness & treachery, so he was most grievously punished. For after he had abidden the siege a long time, at length this City being taken, and he caught in his flight, was carried to Nabuchadnezar in Ribla. Who, when in his sight he had slain his sons, and the more noble men that came out of juda, and put out his eyes, he was bound in chains, and led away to Babylon. The Lord therefore doth most truly foreshow this matter by his Prophet Zephaniah, saying: And it shallbe in the day of the lords Sacrifice, that I will visit the Princes, and the kings children, etc. But we are admonished by these examples what things remain for those children, that do degenerate from their father's godliness: and how they are deceived that by reason of the virtue of their fore-elders, do promise to themselves that all things shallbe cock sure, and very joyful. For it is so far away that they for this cause should scape unpunished for their wickedness, that being thereby made more without excuse, do sustain more grievous punishment: for that that came to pass upon these, doth also befall many others privately, yea and lighteth upon whole nations publicly, which have degenerated from the virtue of their Ancestors. Let Parents in like manner consider these things: that first of all they may be diligent in bringing up their children, neither let them think that any care therein is superfluous: then let them learn patience, if they perceive that they have profited but a little by all their care, and that their children do degenerate, for this commonly befalleth the children of God, that they seldomly have children that follow them in godliness and virtue: and God suffereth this thing to come so to pass, that it may be known that the children of God are borne, not of flesh and blood, but of the seed of his word, which being received by true faith, and quickened by the power of the spirit, doth regenerate or beget us anew. This must be marked of us, when we read that Ishmael Abraham's son was a mocker, that Esau was given too gluttony and lust, and that the sons of jacob were wicked both against their father & brother, and that Absalon was incestuous and a manqueller.  

2. They that did wear strange Apparel.  Secondly God threateneth that he will visit those which wear strange attire. This may be expounded two ways. For either he accuseth their riot, and lightness, wherein they became like other foreign & barbarous nations, in apparel: or else he speaketh of the superstitious, worshippers of false Gods, which by their strange and unaccustomed apparel, did profess their Godliness and Religion. Neither shall we err as I think, if we, expound the place of them both. For we know out of jeremy, that the jews at that time did entreat Leagues with foreign nations. Which doubtless was the cause, that they would imitate their manners, and attire: and how much those that be superstitious do attribute unto apparel, it may be gathered by the Monks and Mass Priests, which think it a sin, that never can be purged, if they should alter them never so little. Here that cometh into my mind which is reported of Pope julius the third by those that be of credit: He (as many men do know) was a very ungodly and malapert despiser of all religion. He doubted not sometime among his acquaintance to speak those things, wherein he both openly reprehended the boldness of the Bishops, and also the foolishness of the people, that so wondered at them. It came to pass at a certain time, as he walked up and down his chamber, his gown and coat for the great heat being laid apart, that two of his Cardinals that came too speak with him were at his chamber door. These when they saw that he was not clad, as he was wont to be, went back and durst not enter into his chamber. But he commanded them to come in, and not to doubt any thing: and being come in, he caused them to do off their attire, as he had done. For seeing (saith he) that I being in the shadow am so hot, how much more are your garments a burden unto you, that have come so far too talk with me? do you therefore in like manner lay aside your gowns and coats, and never stay at the matter. But they prolonging the time because they were bashful, he compelled them so to do. And when afterward he had walked a while betwixt them, what think you (saith he) that our Citizens of Rome would say, if they should see us walk thus through the city. They made him answer saying, Now truly, holy Father, they would think us some jesters, neither would they suffer us to pass without some reproach. Then he said unto them, you see therefore my brethren how greatly we are bound to our apparel, that doth save us from such injuries, and doth procure us so great opinion of holiness: julius spoke very flatly as the matter was: and I do not doubt, but many in their minds do say the self-same thing which would be counted religious with the foremost, and yet laugh closely in their sleeves when they see the wide open sottishness of the foolish common people, nay of Princes themselves, which because of these Hobgoblins, and stagelike attire have them in reverence and reputation. But let us (and that not negligently consider, that this is reckoned amongst the causes of destruction, which in man's judgement seemeth to be but a small thing: but to him, that will more narrowly weigh the matter, it shall by and by appear, that by apparel sin is committed many ways. For as for riotousness and pride, wherewith vain and light persons do vaunt themselves: who will affirm, that they do acknowledge their faults, or repent them of them, which are proud of their apparel? which (as the scripture saith) began, because of sin, which also ought to admonish us of our state and condition, as often as we put them either on or of: and therefore these persons do as if some wicked fellow should get him praise by the halter, which for his wickedness he hath deserved.  
Moreover, offence is committed against the Law of God, and nature, which teach that the use of apparel is, that our bodies should be honestly covered therewith, and so preserved from the rage of the weather: but they that become riotous about it, do almost suffer the more unseemly parts of the body to be either bare, or else they lay them out after a more beastly manner, than if they should be seen altogether uncovered, & in others they stir up & provoke most ungodly thoughts and concupiscence. And furthermore that pride maketh us unmindful of our condition: whereupon it cometh that we also forget God, and proudly despise our neighbour. Moreover we do unseemly abuse our wealth, wherewith we ought to relieve the poverty of others. I speak nothing now of the lightness of the mind, which is proved by no argument more manifestly, than if we despising the attire of our own nation being also received from our elders, should dote upon strange and unaccustomed apparel. We may not think therefore that it was done at a venture, that God made laws as concerning apparel. 
Deut. 22. 1. Co 11. 2. Tim. 2. 1. Pet. 3.  And thereof also the Prophets and Apostles do very often admonish us. And they are adjudged worthy of destruction, which with riot and pride do offend about the same. And we see it come to pass very often, that they which are delighted with foreign attire, do prove by experience those enemies that come from far, unto whom they be made a prey, or are delivered as a booty: but as for those superstitious fellows, they through their hypocrisy commit sin, while they make boast and vaunt themselves with a shadow of godliness. Then they defile themselves with sacrilege, when the honour which is due unto Christ, they attribute unto rags, and in them they look to have the reward of righteousness & salvation. Besides this with monstrous rashness they do invent divers forms of religion, & with an unprofitable & superstitious difference of apparel, they cut in pieces the unity of the Church, sanctified with the blood and spirit of Christ, & therefore they are worthy with their apparel, to come to destruction.  
Thirdly, And I will visit (saith he) in that day, every one that danceth proudly upon the threshold, which fill their masters houses with vilolence and wrong. He speaketh of the Ministers of noble men, which as in all things they be accustomed to flatter their masters: so to pleasure them, they oppress any man either with open violence, or with hidden subtlety. For they dance upon the threshold, that is with much mirth and impudency, they invade other men's houses, that take violently away, and do all things as they list: yea these things are done without controlment, so that part of the booty be brought to their masters, whose houses in the mean season are filled with wealth gotten by violence and wicked policy. In which place we see how many things are unjustly & wickedly committed, and that under godly Kings and Princes, while they themselves either see not all things, or else cannot repress their untamed savageness. For it is out of doubt that josia restored in like manner those laws and ordinances, whereby wrongful violence was forbidden. Notwithstanding, this wickedness was wrought, he not knowing thereof, and they that would have made complaint unto the King, could not have access unto him. But let such remember, that the Lord doth never leave the afflicted and oppressed destitute: who in his appointed time doth take away the tyrants, and with them doth punish all those that offered themselves to serve their cruelty. Let them consider this, whosoever they be, that for hire let out their help unto kings that wage unnecessary and unjust wars, and being hired for wages fill other men's countries with fire and slaughter, but their own houses with bloody spoils.  

The descripti●… of the punishment.  Furthermore let us come to the third part of this place, wherein the Prophet doth describe the punishment, and teacheth how grievous the same shall be, & how it shall invade or rush violently upon them all about, and every where. There shallbe in that day (saith the Lord) the voice of crying, from the fish gate, and howling from the second gate, and a great destruction from the hills, etc. He nameth the uttermost bounds of the city, that he may show that the calamity doth hang over it all. I take it that the fish gate was in that part of the City, by the which men went down to joppa, unto the sea, and through the which, fish with other merchandise coming up, from the sea, were brought in, and the former or first part of the city containing the market, the counsel houses or courts and other more notable places adjoined unto it. On the other side was Hamischene, that is, the second part of the city, wherein Hulda the Prophetess dwelled, as the history of the Kings declareth. 
2. Reg. 22.  In the third place he nameth the hills, wherewith the city was compassed, as out of the Psalms, and many other places of the Prophets it may appear. The meaning is therefore, that the misery shallbe so great, that in every part of the city shallbe heard the noise & howling of them that be woefully afflicted: and here he addeth by the way of detestation, howl ye inhabiters of the low place, for the company of the merchants is destroyed, all they that carry silver are cut of. 
The word signifieth either Clay or mire, called mortar or else a spice mortar.  In these words he comprehendeth the fourth kind of them, that before all other must be punished, that is to say, the Merchants, whom he calleth the inhabiters of the place of mortar, either because they dwell in the lower or neither part of the city, or else because all things among them was filled with the tinkling of mortars, as is wont to be among the sweet powder makers, or those that make sweet ointments, the Apothecaries, & men of like trade, that minister provocations to delights and voluptuous pleasures: but he showeth that it will come to pass, that those which now swimmed in sensuality, should smart for it, & should be pownded as it were in a mortar by their enemies. And because the Merchants were in all parts of the city, partly by reason of their alliances, wherewith they were linked together, & did partly trust in their riches: the prophet saith. All the company of the Merchants is destroyed, and all such as carried money are cut of. In which words he depriveth them of all confidence, affirming, that they shall perish together with their merchants. But it is worth the consideration, that he threateneth the merchants with peculiar plagues. For they while, they be altogether given to their own pleasure, are the authors of many vices: for they bring in strange and foreign delights, and do wonderfully increase excessive pleasure; overthrowing all good instruction, order, discipline, and example of manners: that we may here speak nothing at all of those things, that they commit, contrary to all equity, and right, and against the care of charity, as else where is declared more at large. But we are all without exception here taught, what remaineth for them, which will not submit themselves to the laws of God, but cast of all order, and godly institution. Those fellows are wont in the midst of their pleasure, to sing, to sport, and make much jolly royoting, but in the end these things be turned to mourning; that they do no less fill all places with howling and lamentation, than they were troublesome before with their untimely singing and pastime. Let us learn therefore to take heed unto ourselves, that we follow not the examples of such men: neither let us be offended with the unaccustomed haughtiness of them, that commit such things. But let us lay up all hope of everlasting felicity in God, through jesus Christ, who shortly will come in the clouds of the air to deliver his, and to beat down the loftiness of these men with deserved punishment: to him be thanks giving honour, glory, and power, for ever.  
Amen.   

The fourth Sermon.  
The text.  
12 ANd at that time I will search jerusalem with lights, and visit the men that are frozen in their dregs, and say in their hearts, the Lord will neither do good nor ill.  
13 Therefore their goods shallbe spoiled, and their houses waste, they shall also build houses, but not inhabit them: and they shall plant Vineyards, but not drink the wine thereof.  
14 The great day of the Lord is near, it is near and hasteth greatly: even the voice of the day of the Lord: the strong man shall cry there bitterly, that is a day of wrath, a day of trouble and heaviness, a day of destruction and desolation, a day of obscurity and darkness, a day of clouds and blackness,  
15 A day of the trumpet and alarm against the strong Cities and against the high Towers.  
16 And I will bring distress upon men: they shall walk like blind men, because they have sinned against the Lord, and their blood shall be powered out like dust, and their flesh as the dung.  
17 Neither their silver nor their gold shallbe able to deliver them in the day of the lords wrath, but the whole land shallbe devoured by the fire of his controversy: for he shall make even a speedy riddance of all them that dwell in the Land.  

The argument and use of this present place.  THe Prophet hath hitherto revealed certain kind of sins, wherewith the jews under the reign of josia, provoked the wrath of God against themselves. Among them this was chief, that they set themselves against the godly reformation, and did privily maintain those superstitions that were condemned in the law. Therefore he threatened very grievous plagues, which they especially should feel, which thought themselves most of all in safety: as namely, the Princes, the king's children, the merchants, the courtiers and their officers, and as many beside, as wallowed in wealth. But in this place he goeth forward, and doth without exception reprove in general all hypocrites, and profane despisers of God, and doth in such wise threaten them with punishments and plagues, that he taketh from them all things wherein they might put any confidence against the same threatenings. Hence we may learn that God is neither deceived with an outward show, neither yet that he can be let with any force of man, but that he may take execution upon them.  

He threateneth destruction to the careless hypocrites.  First he speaketh unto the hypocrites and careless despisers of God, showing what they are, and that they can no way escape the judgement of God. And it shall be in that time, (saith he) that I will search jerusalem with lights, etc. As if he should say, you think that I cannot see you, and that you shall escape the fierceness of my judgement, but you are much deceived by this persuasion. For even now my Lamps and Lanterns are ready, wherewith I will make a search through out the city, and I will draw out those that lurk in the most privy corners. Yea I will set the City on fire by the Babylonians, that no one may be suffered to hide himself in the dark. Those therefore shall then be laid open, and made manifest, which now very cunningly do counterfeit a care of holiness, being in deed altogether wicked, and are against the reformation which is done according to my Law. And by and by after he showeth in plain words of whom he speaketh: I will visit (saith he) those men that are frozen in their dregs. Riches and wealth are sometime called dregs: as jeremy speaking of the Moabites, sayeth, 
jer. ●.  Moab was rich from his youth, and he took his ease in his dregs, or settled upon his lees etc. this seemeth to be the reason of the word (lees or Dregs) that as dregs are the refuse of wine, and by reason of their own weightiness do go to the bottom: so the riches of this life are a certain superfluous matter, or substance, which for as much as they do consist of the earth, neither can they themselves be lifted up to heaven, neither yet do they suffer those that set their minds upon them, to mount aloft to the consideration of heavenly things, but all to be drench them in earthly cares. Moreover, as the wine being troubled with the dregs, cannot be used, until they settle themselves into their place, or else the wine be dreaned into an other vessel: so the care of riches is wont to disturb the whole race of man's life, to hinder godliness, to make men unfit, and unworthy to receive the kingdom of heaven: neither can any other order be taken for our safety, then by making our wealth subject unto us; that it may serve for our necessary uses, and not rule over us; but that we should set our minds free, and at liberty from the care and disquietness thereof. Moreover dregs in an other signification, are taken for extreme misery, or calamity, as where isaiah writeth that the jews shall drink the Cup of the Lord even to the dregs: 
isaiah. 15.  although the first signification doth not unfitly agree to this present place, for as much as he spoke before of the wealthy Merchants, and by and by after threateneth the taking away of their riches: yet the prophet seemeth to me to have considered a more deep and hidden matter, as namely the natural corruption of the mind, which being taken or drawn from the sins of our first parents, except it be corrected by the spirit and word of GOD, is gathered together as it were a certain ulcer, or mass of filthy matter hidden in the flesh, secretly increasing and creeping on, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  until at length it break out into open ungodliness, and manifest denying of God. And unto this sense the Prophet himself agreeth in adding, that (They say in their hearts, the Lord will do neither good nor ill.) For in these words he showeth the thoughts of the wicked, which, as most filthy dregs, have their abiding place in their hearts, wherewith they being deceived, imagine a God unto themselves, who (as the Epicure sayeth) walketh too and fro by the poles of heaven, and regardeth not the affairs of men, doing neither good to them that worship him, nor harm to them that despise him: where we are taught to what pass they come, which leaving the word of God, follow the dreams of their own reason. 
The properties of hypocrites. And do profess the same very greatly.  They dissemble in good earnest for a little space, a very fervent care of godliness, and do profess the same very greatly: but having respect to their minds, wherein there is some perseverance of the heavenly divine power, they spend their whole time and travel about idle and those stark starving superstitions. But when they perceive that they cannot profit any thing at all thereby, and that they can not in very deed attribute much to those things which they know that they themselves and such like have invented: all fear of the mighty power of God being at length shaken of, they deny GOD, and do wickedly despise all kind of holiness: although not openly, yet in their hearts, as the Prophet saith, alluding to that saying of David, 
Psal. 14.  The foolish man hath said in his heart, there is no God) and by this it is evident, without all nay, that these thoughts or rather persuasions abide in their hearts, because they living most wickedly and wholly overrun with sin do notwithstanding promise themselves that nothing shall miscarry with them: adding moreover as if it pleased them to mock with God whom erst while they denied in their hearts, that they are not afraid to thrust upon him their superstitious and idle ceremonies, which they know to be manifestly against his will revealed in his word. Such people may blear men's eyes, with their vain show, but they can in no wise deceive God, who never wanteth lights, and lamps, wherewith he pierceth to the finding out of the most hidden corners of the heart, and doth afterward reprove their ungodliness openly: and being brought into light, he doth worthily punish them, in the sight of the whole world. Examples we have in those, which, when they have overlong despised God: being at the length overcome by the testimony of their own conscience, fall into despair, and being as yet alive in the flesh, do behold before their faces, those furies of hell, which very often do offer unto them occasion and cause of selfquelling. And although these things come not always to pass in this life, yet the day will one day come, when they shall stand before the Tribunal seat of Christ, where their ungodliness shall both be revealed, & they worthily punished for the same: but in the mean sea some this place must be drawn to the judgements, wherewith God in this life punisheth sins: that we may learn that the hand of God is present every where, & that they can be hidden in no lurking place, though never so secret, whom he hath ordained unto punishment. For that we may stay upon the history of our own Prophet, we read that Zedechia, and those heads of the people that were left, when they saw that the City was taken of the Babylonians, fled away, by a certain by way, or privy passage: 
jere. 39  but by God's judgement which followed them, they were taken by the way, and being brought again from their escape, and running away, were grievously punished for their ungodliness: but in the last winning of the city, which was done by Titus, they were found in the very privies, and there put to death. that fled thither to hide themselves. We meet such examples in histories every where which might serve us to learn to fear and obey God.  
But because he began to speak of the punishment, he doth define it, that they may know what it shallbe: 
2. Tim. 3.  Namely the winning of their city, & spoiling of their goods. In which two kinds he comprehendeth all things that are wont to follow the sacking, or rifling of a city, Their goods, saith he, shallbe spoiled, and their houses lie waste. And so he teacheth them, that in short time and without any great ado they should be conquered, that were thought invincible: and that they may acknowledge the judgement of God in these things, he borroweth threatenings from the law, whereby he may more plainly express this matter. They shall build houses (saith he) and not inhabit them, they shall plant Vineiards, & not drink wine thereof. We have spoken else where of these speeches, so that we need not make any stay in them, yet it shallbe profitable to note how miserably they are deceived which take great pains by hook and by crook to heap up riches, and do not give unto GOD his honour, who only blesseth our travels. They imagine that man's blessedness consisteth in the abundance of riches, but they being for the most part prevented by the sudden, and unlooked for judgement of God, do reap but small commodity from their wealth, which they have gotten with such pains and travel. View the Parable which Christ in Luke propoundeth of the foolish and sumptuous proud rich man, whereof we may see very many examples every day, whereby the frowardness of men ought more to be lamented: which can be moved by no examples or persuasions, to give over the outrageous pains taking, to wax rich, and to seek the kingdom of God, and to apply themselves too godliness, which hath promises of this life and of the life to come. 1. Tim. 4.  

He threateneth the winning and sacking of the City.  Furthermore because the wicked do on every side reach after ways to escape, and do put their confidence in external assistance, he now describeth more at large that, which he had threatened before in general words, and he taketh all things away that they were wont to object either in sport or good earnest. 
He shewet that God is their enemy.  First they thought that there was no man that durst attempt any thing against their nation fenced on every side with so many garrisons: therefore he saith, The day of the Lord is at hand. He setteth before their eyes the day of the Lord, that they may understand that this shallbe the work of God, who can weaken their force and strengthen any enemies against them whatsoever. In the mean season he forewarneth the godly by this speech, that in the time of captivity they may acknowledge the hand of God, and that they should not think that any thing came to pass by chance or fortune. But from hence we may gather a general doctrine, namely that no man put his trust either in his own strength, or contemn such enemies as are sent of God. For if the day of the lord, that is to say the time of destiny, be at hand, wherein God hath ordained to punish any nation, our own strength cannot help us, and the counsel of the most wise shallbe to no purpose, as we may behold in the examples of many nations even from the beginning of the world. Again, whosoever they be, that are punished, let them think that they are punished of God, and let them return unto him: which thing to do, is the only way of safety in the time of adversity, as the scripture teacheth, according to that saying, Be ye turned unto me, and I will be turned unto you.  

He showeth that it is near at hand.  Secondly they refer this day of the Lord unto the time yet long to come, that by prolonging the time, they might take their pleasure. (He sayeth) therefore, That it is at hand, and that by repeating the same, he addeth, and it maketh haste. By the which words he admonisheth that the judgements of God are not to be weighed according to the present state of things, but after his word, which is grounded and sure, howsoever it seemeth otherwise too flesh and blood. For although he doth at sometimes defer the punishment, yet he doth it of his just judgement, and determinate counsel, when either the faith of those that be his, must be exercised, or the measure of the wicked fulfilled. But in the mean time, that judgement slacketh not, wherewith they must be punished: neither doth the destruction sleep which God appointed for them. For as we wax old without any feeling, although grey hairs creep upon us and we perceive it not: so upon them that be careless, and having nothing less in their minds, that day cometh on very fast, wherewith God will punish the wickedness of all men. We see examples here every day, when those that be richest of all others, are stripped out of their wealth, diseases come upon them unlooked for, while they take their pleasure in security: and those that a little before might be thought to be no less than half Gods, are thrust down from the highest step of renown into the lowest state of reproach, ignominy and shame, and that, that cometh to pass upon some of private condition, we see also to befall whole kingdoms and nations publicly: what? doth not the Apostle say that that last day shall then come, when most men being deceived with the pleasures and carelessness of the flesh, shall say, peace, peace. O that we would often bethink us of these things, that in short time we might profit greatly in godliness, etc.  

He showeth the greatness of the punishment.  Thirdly they thought that this punishment should be but light, which peradventure should pass lightly over their country: and in isaiah, cap. 28 these sayings of the wicked are well known, We have made a league with death, and a covenant with hell, though a scourge run over and pass through, it shall not come nigh us, etc. He meeteth them therefore, and calleth it the great day of the Lord, because he had appointed too punish them with a peculiar and unwonted kind of severity. For he addeth to expound himself with all, The voice of the day of the Lord is bitter. He calleth the howling and cry of those that must then be punished, the voice of the day of the Lord. They shall cry (saith he) and bewail their calamity very bitterly, which notwithstanding they cannot escape, but he seemeth to set these outcries against the sermons of the Prophets, which called them daily to repentance though in vain by offering unto them the word of God. Whether also that may be referred, that is spoken by Zacharie in his first Chapter, It shall come to pass that as God hath cried, and they have not heard, so they shall cry and I will not hear them, saith the Lord of hosts: This aught to be well marked, as oft as God seemeth to deal hardly with us, if at any time he do speedily deliver us calling upon him, let us then think how often we have passed over his voice with deaf ears, and then we shall perceive that he doth us no wrong. Furthermore, that which he addeth, belongeth to the enlarging of the mischief, saying, There the strong man shall cry, that is, the calamity shallbe so great, that it shall constrain the most valiant and strong men to howl very miserably, and by and by after he doth by a collection gather or heap up together what soever 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 have set on fire by your wickedness, A day of trouble and affliction, a day of destruction & desolation, that is, that time shall be full of calamity, that which way soever you turn you, all shallbe a miserable and huge wastness, also a day of clouds & darkness a day of obscurity & blackness. By the darkness he understandeth extreme evils & threateneth that they shall not know their own state, which thing he showeth afterward more plainly by the parable of them that be blind. but this is the end of this destruction, that he purposeth to scare these froward Hypocrites, which so securely have flattered themselves in their own wickedness, and unlawful pleasures. 
josa. 22.  And it is good to call often to our minds such examples, when we seem to be most happy, that we may bethink us what hath befallen others, and what may come upon us, seeing no man is free from those things which are of the nature of man. This consideration will make us to be less puffed up with present happiness, and therefore the rather to stay upon God's favourable goodness.  

4. He threateneth their munition.  Fourthly they trusted in their strong Bulwarks and Fortresses, and therefore he adjoineth, saying: A day of the Trumpet and Alarm over the fenced cities and high towers. as though he should say, You think that your country is invincible, and that none can come unto it. But it shall come to pass, that ye shall hear the Horns of your enemies, rushing upon you, and not only abroad in the fields, but your enemy's Trumpets shall sound their Tarra Tantara, with a terrible noise in your best fenced cities, and highest towers of your strong holds, and no fortresses can defend you, or put back the force of the enemy. And surely it is well known, that it falleth out very miserably with them, that have any hope in fenced places. For it cometh too pass for the most part, that either their munition together with all their furniture for their war, do come into their enemy's hands, whilst they that have prepared them, dare not for fear defend them: Or else they become unto them, like a prison, whilst the time of their besieging they fall without upon the enemy's sword: But within are plagued, with hunger, sedition, noisome and pestiferous stink, and in the end perish in most horrible exile. This came too pass under Zedechia when the Babylonians did besiege their city: and then after also when it was besieged by the Romans, which when they had taken it, made it even with the ground. And in these days we are not without examples which prove that vain is the confidedce of munition. Let us say with Solomon, The name of the Lord is a most strong Tower, whether, when the just man fleeth, he is clean without all gun-shot.  

He taketh away all confidence of wisdom and distress.  Fifthly, they trusting too their wisdom, did please themselves wonderful well in their own counsels in taking great pains to bring their abordering nations into league with them: and by seeking outward assistance round about: as we may see in jeremy, he saith therefore, And I will bring distress upon men, & they shall walk like blind men, that is, I will bring their abundance into such a straight, that all their counsels being shuffled together, they shall wander here and there, & dash upon every thing, as then that be blind. And lest he should seem to be cruel & unjust in threatening these things, he doth again by the way insinuate the cause, which is, They have sinned against the Lord. For so he both upbraideth them with the contempt of God's word, and spoileth them of all hope, because there can be no safety unto them against whom God is angry. Therefore (saith he) Their blood shall be poured out like dust, that is, their enemies shall have no more regard of their blood, then if they straw abroad dust or sand. And their flesh as dung. The hebrewe word is Lechumaei, derived of the same radical that Laechaem cometh of, which signifieth bread or meat: and therefore some, not unfitly in my judgement, do expound it of the bodies of the delicate fed fellows, which were accustomed to pamper themselves with pleasures and dainty fare: and God for the most part is wont in that sort to punish those unclean swine of the Epicures herd: that forasmuch as they make their belly and those things that belong to it their God, they being slain like swine, should be thrown away after a shameful manner, or else wanting the rite of burial, should become food to the wild and cruel beasts. Or else being buried, should feed so many more worms, by how much more foggy, fat, and gross, their bellies were. That we may speak nothing of them that being alive are gnawn with worms, whereof Antiochus, Herod, Nero and many others are examples: the consideration whereof, aught to move us to forsake the pleasures of the filthy flesh, and to strive or contend to come to heavenly things.  

He ●…eth from them the trust of riches.  Lastly they trusted in their riches, as though they could with them redeem their lives, and avoid every kind of danger, as rich men are wont to do, and that sometime with betraying their common country: but the Prophet answereth, that their silver and gold cannot save them in the day of the wrath of the Lord. For God cannot be pacified with gold, which so inflameth the minds of the enemies, that before Gold they thirst for the blood of them that be overcome, which self same thing, isaiah in his 13. Chapter threateneth against the Babylonians, when he speaking of the cruelty of the Medes and Persians, saith: I will make a man more precious than fine gold, yea even a man more worth than much gold of Ophir. But in this place he addeth, All the earth shall be devoured in the fire of his jealousy. He compareth the wrath of God unto fire, that he may show that it should be such as cannot be pacified. For he addeth, because it shall make a riddance, And that a very swift one, even with all the inhabitants of the earth. And this is the conclusion of the first Sermon, which ought to serve us unto this use, that we may learn to be subject to God's word, to fear him and serve him in spirit and truth by jesus Christ, to whom belongeth all thanks giving honour, glory, and power for ever.  
Amen.    

The Contents of the second Chapter.  
HE exhorteth the wicked to repentance, that they may escape the punishment: 1. 2. The godly to be more zealous. 3. He comforteth them by telling them of the destruction of their enemies unto the end of the Chapter.  

The fifth Sermon.  
The text.  
1 GAther yourselves, even gather you, O nation not worthy to be loved.  
2 Before the decree come forth, and ye be as chaff that passeth in a day, & before the fierce wrath of the Lord come upon you, and before the day of the Lords anger come upon you.  
3 Seek ye the Lord, all the meek of the earth, which have wrought his judgements, seek righteousness, seek lowliness, if so be that ye may be hid in the day of the lords wrath.  
4 For Azzah shallbe forsaken, and Ashkelon desolate: they shall drive out Ashdod at the noon day, and Elkron shall be rooted up.  

The argument and use of the second sermon.  IN the first Sermon the Prophet Zephaniah, hath unto those jews that favoured Idolatry and superstition, denounced from God, punishment that even now hanged over their heads. The second Sermon followeth, which being described in this Chapter, containeth an exhortation unto repentance; and it doth consist wholly of three parts. In the first part he dealeth with those Hypocrites, that outwardly did allow of the reformation, but in the mean season did secretly maintain superstition, and speaking more roughly to these, he urgeth them with new threatenings, that they might be converted unto the Lord. In the second part he cometh unto the godly, which from their heart did consent unto the word of God, & that reformation that was established, but notwithstanding, they being deceived by the example, and familiarity of others, dealt over negligently, and did from them every day receive some uncleanness. The Prophet handleth these more gently, and exhorteth them to go about the lords business with great zeal, and that they should not suffer themselves once to be removed from their duties. Last of all, for their behoof, he propoundeth a consolation, whereby he remedieth that offence, which he perceived would grow from the victories of their wicked enemies, and unmeasurable triumphings of the nations next adjoining, which took marvelous great pleasure in the destruction of God's people. For he teacheth that the judgement of God shall also come unto them, that as soon as he hath & used their labour & ministry in punishing of his own, than they in like manner shallbe punished for their sins.  

He teacheth the hypocrites what they should do.  In the first part he speaketh unto the Hypocrites in these words, Search and gather yourselves together, yea search I say, and gather yourselves together, ye nation, not worthy to be beloved. He calleth them a nation not worthy to be loved, which may be understood as well actively that is, in respect of their doing; or passively that is, in respect of their suffering. Actively, in this manner, that he may show that in them there was no love or desire of celestial or heavenly things, neither that they did desire the kingdom of God, whereunto every one ought to strive and contend: passively thus, that they were not worthy of any love or mercy, and that they could not any longer be approved of God: both these expositions do very well agree unto Hypocrites. For as for those things that belong to heaven, they may easily neglect them, neither do they seek for any thing in their religion, saving their own praise, namely that they may be seen of men. And surely God cannot accept nor away with those, that profane the profession of faith, with a lie, and dissimulation, the which that most excellent divine power doth greatly abhor. But what is it, that he doth command them? Search (saith he) and gather yourselves together. In the Hebrew there is but one word, which the interpreters do expound two ways. For some do derive it out of that Hebrew Radical, that signifieth stubble. And they affirm that here is noted a very diligent inquiry or search, such as men are wont to use in gathering together stubble, or other very small things. Others affirm that it is derived simply, and properly, of the Hebrew Radical, that signifieth to gather and congregate together: because the matter is doubtful, and yet both senses agree very well with the purpose of the Prophet. I think that I shall not do amiss, if I shall lay open both the senses, by translating that with two words, which in the Hebrew is spoken in one. For (having regard to the first) he admonisheth the Hypocrites that they content not themselves with a vain shadow, and outward ceremonies of benumbed superstitions: but for that they should descend more deeply into themselves, and by the rule of God's word examine whatsoever was in them, that so they might know their errors, and amend them being known: but having respect to the other sense, he exhorteth that they which now were divided into many superstitions and sects, would agree in one profession of faith and true religion: and that in the unity thereof, they should be gathered unto one GOD, For he had accused them before, that they worshipped GOD and the host of heaven, and that they did swear by GOD and Malchom, and we know that this is proper to the Idolaters, that as soon as they are departed from the true GOD, every one doth invent unto himself new Gods; and so are rend in sunder into very contrary sects. Therefore this admonition of the Prophet was very necessary, that all men should know the God did not allow of their worship, except they should all be turned unto him only.  

What they must do that have offended God in their superstition.  But from hence we may gather a general doctrine, that we should think the same to be spoken to all them, that have offended GOD with their superstition, and unlawful serving of him, whatsoever they be. It is required of these (that the judgement of flesh and the world being put of and rejected) they should examine whatsoever they have, according to the rule of God's word. For seeing they did content themselves so well with their own fancies, they will never suffer themselves to be brought again into the way, except some sharper correction be ministered. But if they shall take the same out of God's word, who only can make laws for his worship, they shall quickly understand, that with one sentence, shall be dampened, whatsoever things were invented by them, that were superstitious: and received with authority and consent of all men: for it is the word of GOD alone which Christ in the Gospel hath allowed of: In vain do they worship me, teaching the precepts of men. And again, Every plant which my heavenly father hath not planted, shall be rooted out. Furthermore they shall understand, that God cannot be pleased with outward ceremonies, which willbe worshipped in spirit and truth: neither doth he hearken to their prayers, whose minds are either wandering or far away from him, or whose hands are defiled with blood. Moreover when they come to deliberate upon these matters, it is no less needful for them, their wicked superstitions and persuasions being utterly abandoned, to be gathered together unto God, and to the unity of his Church. This shall come to pass if they acknowledge God only and alone: submitting themselves to be ordered by his word, and shall give too Christ alone, the name and glory of a Mediator, and under him being head, grow together, with all his chosen into one body of his Church. This is the true and only way of salvation, which is taught in the word of God, and figured in the Sacraments, namely Baptism and the lords Supper: the use whereof among other things is to gather the Church together after a visible manner, and to preserve the unity of the members thereof. Besides this, as jesus Christ the only son of God, is unto us the author of salvation, so he doth not bestow salvation any where, but upon his Church which is his body, and therefore they are without salvation whosoever they be, that are without the fellowship of his Church. For they wander about unprofitable superstitions, neither can they ever be remedied, except they be gathered unto God in Christ, as our Prophet doth admonish.  

He prescribeth the Godly their duties.  But because our nature is slow in these things he addeth a reason wherein he showeth that it is needful to put that speedily in execution, which he commandeth, Before (saith he) decree come forth. So he calleth the counsel of God, or his sentence which erst while he hath pronounced by his Prophets as touching their punishments. For he addeth a little after by the way of exposition: Before the fierce wrath of the lord come upon you before: the day of the lords anger come upon you. But he useth very finely the Metaphor or translation of bring forth or bearing, as women do children. For so he showeth that the judgements or threatenings of GOD are not in vain, but (as a woman with child) to be great with those punishments, which were shortly to ensue without all doubt: but as the birth doth not immeditately follow the conception, but hath a lawful time limited by the Law of nature: so GOD, although he had purposed to punish any, and hath also pronounced the sentence against them, yet he deferreth the execution of his judgement, and giveth space of repentance, and receiveth into favour those that turn unto him. For even thus he sayeth by jeremy. I will speak suddenly against a nation, and against a kingdom to pluck it up to root it out and to destroy it. But if this nation, against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them. etc. But if we abuse the long suffering of God, our sins will wax ripe unto punishment, and God will bring forth his conceived birth of judgement threatened against us, in chastising them with deserved plagues which would suffer themselves to be reclaimed into the way by no means. It is profitable that we should be occupied in the diligent consideration of these things, that we do not after a slumbering manner, contemn the threatenings of God. For as the birth doth necessarily follow, when that that is conceived is in a readiness thereto: So the necessity of God's judgement against those, that stubbornly wax froward against him, cannot be avoided. And hereunto maketh that that the Prophet bringeth in: as stubble shall pass away in one day, that is, If that decree of God do once come forth, and his fierce wrath wax hot against you: you shallbe no more able to resist him, than the chaff is able to withstand the fire or wind. Nay this your kingdom obtained by so many years travel, and established by the succession of so many kings, shall perish, falling to the ground in one day, or as it were in one minute or moment of an hour. I am not ignorant that others do read this sentence otherwise, but I stick unto the letter, neither will I willingly put in any sentences of mine own to fill up the matter for the helping of a feigned or sense far fetched, seeing that of those things which are in the Hebrew, a fit sense or meaning may be drawn or gathered out. But we are admonished by this place, that none can be defended against God either by man's force, or long continuance of a kingdom, if he continue to be wicked still: nay let us rather think, that by how much longer ungodliness hath continued, it is come so much nearer his end And as a huge mass of snow, is soon dissolved with the heat of the son & winds: so at the burning heat of God's judgement, all things do melt, which seemed to be eternal, and past overcoming. The examples of most mighty kingdoms serve for this purpose, which story writers have reported, after continual conquests of many years to have suddenly fallen to the ground.  

He prescribeth duties for the godly.  Now let us see the other part of this place, wherein he speaketh unto the godly after this manner. Seek ye the Lord all ye meek of the earth, which have wrought his judgement, seek righteousness, seek lowliness. etc. Most have interpreted the word (Meek) which in the Hebrew rather signifieth them that be afflicted or brought low. The seventy interpreters therefore have more narrowly weighed the derivall, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and had turned it (humbly) or (lowly:) for the Prophet meaneth those, that were made afraid, and shaken as well with the former evils, as new threatenings of almighty GOD, and had submitted themselves unto his word, and framed themselves to the reformation established by josia, unto the which humbled in heart, the Prophet giveth this commendation, that They had wrought his judgement: that is to say, they had done their duty, yet therewithal he exhorteth them to go forward in the same, & with their life and manners to beautify the profession of their faith. This example teacheth that the godly have need of instruction, admonition, exhortation, yea and sometime of reprehension: for the corruption of nature hath place also in them, whereby it cometh to pass, that they go astray, being unmindful of their duties; as we may see in many examples of the most devout worshippers of God. Their proud boasting therefore is over gross & detestable, which as though they had attained to the height of all perfection, cry out, that they need no teaching or admonition and so not without injury & reproach reject such as admonish them faithfully. Let us see moreover what the Prophet requireth of these.  

They must seek God.  First he comprehendeth the duty of true godliness in general, in that, that he biddeth them seek the Lord. This precept is very often in the scriptures, and seemeth to be superfluous: because it is well known that God is present every where, and that he never departeth from us, but the matter is not whether he be present with us, and whether he show arguments of his presence, but that we may understand that he is present with us, and that we should conform ourselves to his will, that we may apprehend or lay hold upon him after a healthful manner. But having regard to this reason, he is found in his word, wherein he maketh himself and his will known unto us, as we have spoken else where. They therefore seek him truly, which being bend upon his word, do study to promote his honour and glory: which then at length shall come to pass when we renounce and bid adieu to our fleshly affections, and desires of the world, in so much that nothing may now seem pleasant or joyful unto us, but that only that agreeth with his will & that we see to be joined with his glory.  

By what token it may appear that we seek God.  But because the hypocrites also profess this care, and would seem altogether to be such as seek the Lord, and desire to advance his glory, the Prophet showeth by what tokens the godly aught to declare this study and care. Namely by the study of justice, and of meekness, or rather lowliness and humility. For he addeth, seek justice, seek Meekness. It is the property of justice too give to every one his own, and it reacheth as well unto God, as unto thy neighbour: but he comprehendeth in the first member those things that belong to God, for as much as he commandeth us to seek him: but that justice that belongeth unto men, is two fold, to wit public & private: public justice belongeth unto Magistrates, whose duty is to preserve the common peace, to minister the law holily, to reward the good, and punish the wicked, and what pleasure these things ought to be unto ungodly Magistrates, it is known even by that, that they are so often brought in, in the law and Prophets: and because it is manifest, that no nation hath long abiden in safety, wherein the laws of the common wealth were either sold for money, or neglected. Private justice is that that belongeth to every one particularly, and commandeth us to perform duty to every man, respecting as well our own calling as theirs. The effects of this justice is, that we give due honour to our parents, and all others, which are to us in steed of parents: That parents have an honest regard to their children, as well touching their bodies, as minds: that we be careful to profit our neighbour according to the rule of charity, that we do him no injury, whereby either his body, or good name may be endamaged. To conclude that we bridle our thoughts and lusts so, that we commit nothing against the Law of charity and justice: and verily they that seek GOD with all their heart, do never neglect those duties, which by his commandment we own unto others. But that men should not please themselves in these things, or put the desert of salvation in them, the Prophet willeth them to study for humility, which causeth us to be wholly subject unto GOD, and teacheth us to depend upon his grace and goodness, as Christ admonisheth in Luke, Chap. 17. When we have done all, let us say, we are unprofitable servants. This may be seen in all the Saints of GOD, whose prayers are, 
Psal. 143. & 130. john. 15.  Enter not into judgement with thy servant, O God: for if thou be extreme to mark what is done amiss, O Lord who may abide it? Neither do they at any time forget that saying of Christ, 
1. Cor. ●  Without me you can do nothing: And that which the Apostle doth plainly say, What hast thou that thou hast not received▪ but if thou haste received it, why boastest thou as though thou hadst not received it. But seeing God requireth these things of them that be godly, it is evident enough, what account they are to be made of, which professing a love of godliness, do either not regard the duties of justice, and live rather as an Epicure than a Christian, or else they put reward in them, and do boast that heaven is due for them, which the Pharisees did in time past, & all at this time do, that are puffed up with the leaven of papistry.  
Moreover the Prophet ministereth the reasons to the godly, whereby they may be stirred up. 
He giveth hope of safety to the godly.  For first he giveth them hope of salvation, lest they should think, that they laboured in vain: and should therefore become more slack. For we know that the godly do oftentimes begin to be troubled, because they fear, that they themselves must be in the same danger, and perish with the wicked. The Prophet Zephaniah therefore salueth this temptation, when he saith, If at any time ye may be hidden in the day of the lords wrath. He promiseth them a hiding, which they must have under the wings and protection of GOD, lest they should come to a wicked end with others: but he speaketh modestly, or rather as it were in doubt, not because he either doubted of the grace of God, or would persuade others to doubt, but that they may admonish them again of modesty, & lowliness, which he had commended even now. Lest verily they should think that GOD was necessarily tied unto them, or else that he were in their debt. Moreover (as we have else where admonished) those promises ought to be understood, not of remission of sins (the promises whereof are surely established with the godly) but of the outward help of God, any deliverance out of dangers, hanging over their heads, which sometime is put of more longer, when need requireth that we should have long exercise. But if the Prophet speak so modestly of the godly: what is to be thought of the wicked, which do despise the admonitions and threatenings of GOD? Peter saw this, when he said, 
1. Pet. 4.  If the righteous shall scarce be saved, where shall the wicked, and the sinner appear? For although the City, and the Temple being overthrown, the people was carried away unto Babylon, yet they were hidden, and found sure assistance in God, as many as followed this counsel. For jeremy had the Babylonians assistant, & very helpful unto him. Daniel and his fellows were liberally appointed, and were afterward advanced to very high degrees. jechonias also, who being skarred with jeremies' talk, went into voluntary exile, and was wonderfully preserved many years. 
2. Reg. 25. jere. 52.  And evil Merodach, had him in great regard, being brought out of prison, and made him more excellent than all his Princes. And it is no doubt, but many others also, that showed themselves obedient unto GOD, tried the truth of this promise.  
Secondly the Prophet showeth the greatness of the danger: that by this consideration he might stir up the godly to a constant trust of God's promises, and an earnest study of godliness: Because Haza is forsaken, and Ashkalon is made desolate, they shall drive out Ashdod at the noon day, and Ekron shallbe rooted up. The meaning is, that the hurly burly of the war, that was at hand, should be so great, that it should come even to the near Cities of the Philistines, which as yet were not overcome, although they were sometime punished with great slaughters. 
Paronomasia  But the Prophet useth a very beautiful resemblance of words, where he speaketh of Gaza, and Ekron, which they that are skilful of the Hebrew tongue, may very well note, that they may easily see that the Prophets were neither unskilful of the art of Rhetoric, neither yet without their eloquence. But, saith he, They shall drive out Azotus at noon day, that he may show that their enemies shall fall upon them without fear openly at noon tide: but his mind was, before all others to name those cities, which we know were most troublesome to the people of God: that by that occasion he might pass to the third part of this sermon wherein he giveth a remedy for that offence, which sprang of the untimely & unmeet rejoicing of the heathen, when the people of GOD were led away captive. Let us apply these things to ourselves, and when we see tokens of God's wrath every way appear, let us be humbled under his hand, and seek him in righteousness and lowliness, and we in like manner shall find sure help and safety for ourselves in Christ jesus to whom is due all thanksgiving, all honour, glory and power for ever.  
Amen.   

The sixth Sermon.  
The Text.  
5 Woo to the inhabitants of the Sea coast: the nation of the Cherethims: the word of the Lord is against you: O Canaan the land of the Philistines: I will even destroy thee without an inhabitant.  
6 And the sea coasts shallbe dwellings and cottages for shepherds and sheepfolds.  
7 And that cost shallbe for the remnant of the house of judah, and to feed thereupon: in the houses of Ashkelon shall they lodge toward night: for the Lord their God shall visit them and turn away their captivity.  
8 I have heard the reproach of Moab and the rebukes of the Children of Ammon, whereby they upbraided my people, and magnified themselves against their borders.  
8 Therefore as I live, saith the Lord of hosts, the God of Israel, surely Moab shallbe as Sodom, and the children of Amon. etc.  

The argument and use of this place.  THe prophet having exhorted the godly to constancy of faith, cometh to the 3. part of his sermon, wherein he threateneth destruction to the Gentiles, being their enemies. These were the special causes of this discourse: the 1. is the corruption of nature, whereby it cometh to pass, that for the most part we look unto others, when we be afflicted, & do think that we are worse dealt withal, than we deserve, if so be the any fear better than we ourselves. Which may be seen by Peter, 
john. 21.  when he was by christ jesus admonished of suffering the punishment of death for the doctrine of the truth, & sought not, as he ought, to prepare himself there to, but what should become of john, whom he saw that christ loved more than 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 over them, being afflicted under the cross; & from thence to take occasion to speak evil of faith & true religion, which thing was done when the people were led away to Babylon: 
Abdia. Psal. 137.  but the Prophet foreseeing this, teacheth them that God in deed will begin with the jews to punish, but will pass from them to the nations adjoining, which must utterly be destroyed, & that to the profit of his own people, which at the length being returned from their captivity, shall enjoy all this land of the Heathen their enemies. And amongst these he nameth the Philistines, the Moabits, etc., whom we know to be the ancient enemies of the Church, which under the cloak of a league, had before very notoriously mocked Ezechia, & all the people of God. 
isaiah. 20.  Lastly he addeth unto these the Babylonians, which must also be punished of God, so soon as they have finished their course. But this place containeth a general 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 rigour of his judgement against all men: secondly we see that it is no new thing, if any time we perceive that the Church is very roughly dealt withal, and that no man ought to be offended therewith, for then also hath God especially an eye unto it, who as he doth reform it with correction, so in the end he turneth his judgement against them that persecute it.  

He threateneth the Philistines.  But because in our sermon yesterday, he began to speak of the destruction of the Philistines, that he might as it were with this example make the jews afraid, he doth of them begin this discourse: and in the entrance he describeth the situation and manners of that nation: that thereby it may be known of whom he speaketh, and for what causes especially they must be punished. Woe to the inhabitors of the sea coast: the nation of the Cherethims: the word of the Lord is against you, O Canaan the land of the Philistines. He calleth the line or cost of the Sea, that country that is stretched even unto the sea. For by a figure called Synecdoche or Metonimia, a line is taken for a lot or share falling to any man, because men do use a line in measuring or parting of ground. So doth Moses call jacob, 
Deut. 32.  that is to say, Israel the line of the lords inheritance: and David saith the lines are fallen to me in a fair ground, 
Psal. 18.  and, by and by after expounding the same, he saith, that a goodly inheritance befell him. But it is well known by them that have written of countries to describe their situations, that all this coast bordering upon the Sea, was in times passed very famous by reason of five cities, whereof the Prophet hath already named four, as Amos also doth, which a little before threatened them with destruction. Gaza lay more towards the South, than any of the other: this was famous by reason of a haven there, which Constantinus afterward after his own name called Constantia. But julianus restored unto it again the old name, perhaps because of the hatred he bore to Constantinus, and for that he was delighted with the remnants of Gentility or Heathennesse. Next unto this was Geth, where Goliath the Giant was borne, and is here omitted, either because it was utterly razed, or else was of less value than that it should come in any reckoning: the third was Ashkelon, where Antipater the Father of Herod the Great was afterwards 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 appear, that it was very well furnished for the wars. Meta calleth it the mart of the merchandise of all Arabia, which was the cause that it was so corrupted with riot and delicateness, that the manners of Azotus grew into a byword. With these is Akron reckoned, being builded upon the main Land. Furthermore the Prophet termeth all that country by two names, whereby he showeth forth their manners. First he calleth them the nation of the Cheretims, that is to say, of them that destroy and pluck up by the roots. By which name one of David his legions was called, being always next unto, or at the king's hand. We know that Warriors are rough and cruel, and it is too be believed that they got them that name as bloody and cruel men are wont too do, which seek for praise by murdering and overthrow of whole nations. Then he calleth them the Canaanites, partly because they came of the offspring of those that remained of the Canaanites, partly, that he might show, that howsoever they were outrageously bend, GOD made no more account of them, then of the Canaanites, which erastwhile hath appointed them unto destruction, And he doth not without an earnest expressing of his intent or meaning, tell them by the way, that the word of the Lord is against them. As though he should say, the people of GOD must indeed be punished, and you shall see them led away into captivity but the judgement of GOD will not stay there, but from thence it shall also come unto you, which must no less be punished than they. By the example we are admonished that the judgements of God are sometime deferred, but not altogether taken away: these should have been destroyed with the other Canaanites about. 800. years before this, when the Israelites entered the land promised their fathers, josua being their captain and guide. But they abode still in their rooms, partly through the sloth of the Israelites, who being amazed with the labours and dangers thereto belonging, sought for ease and quietness: partly by the determinate counsel of God, which would have some to remain, by whose ungodliness the virtue of the Israelites should be exercised, lest they flowing in idleness, should wax worse and worse and come to nothing. But because they regarded not the counsel of God, but being puffed up with pride, assaulted the church, shed innocent blood, spent their life defiled with every kind of wickedness, the Lord forsook not his own cause, but punished them being past mendment, with that overthrow which lately they had deserved. There be in the histories many such examples, in the study whereof they ought diligently to be occupied, which therefore promise themselves, that they shall never be punished, because as well they, as their forefathers had lived long in their beastly & corrupt manners, not tasting thereby any harm, or discommodity: for God hath his certain causes, for the which he winketh for a time, but he hath also appointed the very hour unto every one, wherein they must be plagued for their transgressions.  

The punishment of the Philistine.  But let us see what the Prophet threateneth against these Philistines. I will root thee out, that there be none to inhabit thee. Therefore he threateneth a general destruction, and afterward describing the face of the earth, discovered to the inhabitants thereof, he saith, that the Sea cost shallbe dwellings and cottages for the shepherds, & sheepfolds. He nameth the line of the Sea or sea coast: again, that he may compare the present state of the country with that destruction that followed not much after. The meaning is this: that coast of the Philistines that lieth next unto the Sea, which at this time, by reason of the havens, and throng of Merchants is famous. In the furniture of Cities and Towers, in princely building of Palaces, most pleasant store of orchards and gardens, doth far pass other nations, shall in short time be destroyed, and become a receptacle for poor shepherds, which shall drive their herds thither: and it shall come to pass that their winecellers and their warehouses, made under the earth, filled with most pleasant spices, shall be turned into shéepefoldes. And thus he showeth the just judgement of God, which will punish them with horrible destruction, which have destroyed other countries, and have gotten themselves a name of their destroying, in that they would be called Cherethim, which is (of destroyers.) This is the lot of all them that be such: and certainly the law of nature faileth not, which is confirmed by the authority of Christ himself, saying: With what measure you meet unto others, with the same shall others meet unto you. Whereof because we have spoken more at large in an other place, it may suffice to have noted these things. But because the Prophet spoke these things for the comfort of the godly: he teacheth also that all this shall fall out for their good. For he addeth, The sea coast shallbe for the remnant of the house of judah: that is, all this country shall fall to them, which by the singular goodwill of God, shall be preserved out of judah. They (I say) shall feed there, and shall rest in the houses of Askalon in the night: where the circumstance of the time doth note the quietness, and doth promise that the possession of the land shall be safe, and without danger. He addeth in the place of confirmation, Because the Lord their God will visit them, & bring again their captivity: which was necessarily adjoined, because it should have been a mockery to promise these countries to them, which he said should be carried unto Babylon) except they were made very certain of their return. But he restraineth this promise to them that remain, (as other Prophets do also) because the number of the wicked was the greatest, which must utterly be destroyed. But these things are fulfilled two manner of ways: for first they that returned from Babylon, had these countries in possession, and in the history of the Machabes, 
Macha. 10.11.13.  it is written of jonathan and Simeon, that they brought Gaza and Askalon with the places there about into the jews subjection. Again we read in the Acts, 
Acts. 8.9.  that the Apostles with the preaching of the Gospel overwent these very same cities with the whole country of the Philistines, so that they came under the government of Christ, who being borne of juda, as touching the flesh, of the remnant whereof he spread his kingdom all about both far and near. And here again doth the worthiness of the Church appear, for whose cause God doth either preserve & keep in safety most mighty nations, or else doth scatter and cut them of, if they continue to molest or trouble the same: we have brought exampls hereof in an other place, neither ought we to doubt thereof, although it be sometime brought to a small number. For there will always be some remnant, whereof as of a most fruitful seed the Church doth spring again, and is wonderfully spread abroad, contrary to that that all men might look for.  

The Moabit●… and Amonites.  Furthermore the Prophet passeth from the Philistines unto the Moabits and Amonites, whom he coupleth together, because they were brethren, and did with like rage at all times invade the people of GOD: they came of Lot, whom Moses testifieth to have been drunken, and to have lain with his daughters. And although they were nigh of blood to the jews; 
Amos. 1. ●.  yet (as we have noted in Amos) they bore an enemy's mind against them. But they did then especially declare their hearts, when the jews were led away captives by the Babyloninians. For than they triumphed over them, being overcome, and went about to stretch the bounds of their kingdom even unto juda, as we shall hear by and This was a great and very bitter corsie, wherewith the faith of very many was tried, when they saw the chosen people of GOD to be overcome by the wicked; and the Gentiles borne of incest, safely to enjoy their possessions: and should hear the reproaches of the same wherewith they did gird at, and defame the true religion, or did hazard or bring into danger the glory of God himself. The Prophet Zephaniah therefore dealeth diligently against them. For first because GOD may seem unto many to be blind and deaf, seeing that such things were committed and spoken by these, and that without punishment: he bringeth in himself, saying: I have heard the reproach of the Moabites, and the rebukes of the children of Ammon, whereby they upbraided my people, and magnified themselves against their borders. In which words he describeth their wickedness, and teacheth them, that he is not ignorant of any of those things. As touching their sins, he accuseth them of two things. First, because they reproached the jews, and spoke many things contumeliously, not only against the jews, but also against GOD and his true religion, which these jews professed. The other is: because they exalted themselves: that is, they enterprised many things very proudly against their brothers, while they would have laid the country of the jews unto their own land. Amos in like manner rebuketh this desire of enlarging their kingdom, in the Amonites, which affirmeth that they abstained not from ripping up of women great with child; insomuch that by that kind of cruelty they constrained the Galaadites to yield themselves. And jeremy speaketh unto the same, 
jere. 49.  Hath Israel no child? have they none to inherit? why therefore doth Malchom possess Gad, and his people dwell in his cities. Both these sins were before all others very detestable, and worthy of grievous punishment, for triumphing over them that were brought low, they offended against the law of nature, which teacheth to bewail them, & in the calamities of others to acknowledge that the common chance of all men is befraught with misery and wretchedness. But for as much as they gave the rain to saucy speech both against god & his service it appeared that they had put of altast of religion. Again, forasmuch as they invaded that land which God had promised to Abraham, and did give it, not without many wonders, to be inhabited of his posterity, this injury reached both unto God himself, neither yet did they show themselves thankful as they ought unto Abraham, who in time passed brought their progenitor into this land, & being taken captive he delivered him from the hand of his enemies. These things ought too be marked of those that are pricked with the like desire of bearing rule. For we know that God in old time distributed to every nation his land or country. They therefore offend against him who soever they be that stretch out farther their bounds being by him appointed. And although God useth their woodness in punishing those that abused his gifts and benefits, yet the self same shall not scape unpunished, as we have taught in an other place by many examples. But in this place it is full of most sweet comfort, that he saith, he hath heard their reproaches & rebukes. For hereby they might learn, that God would never leave to care for them, although he suffered them some space to be afflicted, but that that is spoken of them ought to be applied unto all: for God both heareth and seethe in every place of the earth whatsoever is purposed against those that be his. And because his glory is coupled with their safety, he never doth neglect it. Let us therefore be mindful of these things as often as we hear the reproaches and scoffs of the wicked, neither let us think that either the glory of God, or our welfare is any whit impaired thereby.  

The punishment of the Moabites and Ammonites.  But lest any man should think that God is but an idle beholder, he denounceth the punishment, which he hath determined to plague them with, and that with such an earnest avouching, that thereunto he addeth an oath, saying (as I live) which is to say, as surely as I am God & live for ever, so surely shall that come to pass that I now speak. And that the authority 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 therein the power and goodness of God, that he might show that he is able to bring to pass whatsoever he threateneth against his wicked enemies: and that he will do it because he is bound to his people by a peculiar covenant. But what is it that he threateneth? that Moab shallbe as Sodom, and the Children of Ammon as Gomorrha. etc. He useth those examples which the Prophets allege for the most part when they would declare any extreme miseries or calamities: but because they were not utterly burned up with fire from heaven, he addeth to expound himself, their place shallbe overgrown with nettles, and shallbe salt-pits, and a perpetual desolation. The meaning therefore is, as the cities of the Sodomites & of them of Gomorrha together with all their fields are turned into a stinking lake, and (as Strabo writeth) into a soil that foameth dust & ashes: even so shall all the region of the Moabites and Amonites be made desolate and barren, and shall so remain for ever. And surely it is well known, that those nations were never restored again, and that with them their kingdoms also and whole government of their common wealth came to nought: saving that in these latter ages a mixed multitude of vagabonds, out of all nations flocked thither, which usurped to themselves the ancient name of the Arabiens. And these, because they never submitted themselves to any lawful government, lived for the most part by rapine. And Mahomet coming of their offspring, began superstition in the Turks kingdom, But as he spoke of the Philistines: so also he speaketh of these: The remnnat of my people shall spoil them, & the remnant of my folk shall possess them. Which thing because it cannot be expounded of the jews returning from Babylon, it must be referred to the Apostles and their disciples, which preached Christ in these countries also, and they ordained Churches as the holy Scripture beareth witness of Paul. And christian Religion flourished in those quarters, 
●allat. ●.  for certain years, until Mahomet's outrage, as I said before, troubled all Churches. But the example of these nations doth teach what remaineth for them, that never cease to vex or assault the Church of God. For seeing they would not give place unto Christ, unto whom his father hath given all nations, yea the uttermost borders of the earth: they were worthy in the end to lose all that they had: & there can no order other wise be taken for them and their country, but by submitting themselves to be governed by Christ. Hereunto serveth the vehement conclusion of this place. This fell upon them for their pride, because they were reproached and magnified themselves against the people of the Lord of hosts. He doth principally name their pride, that the jews might be less grieved therewith when they should hear that they should be so grievously punished for the same, and he calleth them the people of the Lord, that he might destroy the wickedness of the other nations more at large, and might prove more assuredly that the injuries which they offered them, should not be unpunished. But let us learn out of this place, that nothing is so detestable and hateful unto God as pride: that principally wherewith men do advance themselves agrinst God and his word, and do desire to oppress his Church. This is the cause of many sins, which God suffereth not to scape upunished, we need not to bring any examples, because they that read histories, do meet with them every where, and many do fall out every day, both private and public, that may witness these things, therefore let not the pride of the wicked, which continueth not long, offend any man, but let us be humbled under the mighty hand of the Lord, which shiltreth those, that are afflicted under the cross, and will in the end make them inheritors of the heavenly glory, with his Son jesus Christ: to whom be thanks giving, glory, honour and power, world without end.  
Amen.   

The seventh Sermon.  
The Text.  
11 The Lord willbe terrible unto them: for he will consume all the goods of the earth, and every man shall worship him from his place, even all the Isles of the heathen.  
12 Ye Morions also shallbe slain by my sword with them.  
13 And he will stretch out his hand to the north, and destroy Ashur, and will make Niniveh desolate and waste, like a a wilderness.  
14 And flocks shall lie in the midst of her, and all the beasts of nations, and the Pelican, and the Owl shall abide in the upper posts of it, the voice of the birds shallbe in the windows, and desolations shall be upon the posts: for the Ceders are uncovered.  
15 This is the rejoicing city that dwelled careless, that said in her heart, I am, and there is none besides me: how is she made waste, and the lodging of the beasts? every one that passeth by her, shall hiss, and wag his head.  

The argument and use of this place.  THey that be godly, know that afflictions are sent from above, that they being chastised therewith, might amend, and be made safe: yet the same are wont greatly to be offended, if in the mean season while they be afflicted, they see the wicked and open enemies of God to be in prosperity, and not without the reproach of the name of God and his true worship to triumpe over them. This befell the jews when they were led away unto Babylon. For the Philistines rejoiced in their misery, whom David afore time had brought in subjection: the Moabits and the Amonites being of their own blood, leapt for joy, 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 pass, the power of the Egyptians, and Ethiopians, was great, who slew the most godly king josia, being overcome in battle, and carried joacham his son into Egypt. Besides this they saw the power of the Babylonians to increase very huge, which did openly profess hatred against the true GOD and his true religion, and did tauntingly hit the same in the teeth of the miserable captives. Here therefore was need of diligent instruction, which the Prophet in this third part of this sermon adjoineth. For he teacheth that GOD beginneth with his people to punish, but afterward he passeth from them unto the other Gentiles, which now took pleasure in the misery of his people. And a little before he spoke of the destruction of the Philistines, and after of the Moabites, and Ammonites: & in his prophecies hath brought in certain things of the kingdom of Christ upon earth, and of the spreading or dispersing thereof. Now it followeth of the rest.  

He showeth that the kingdom of God shall be spread every where.  In the beginning before he doth by name reprehend any, he confirmeth that he had spoken as touching the enjoying of the enemy's Land, and advancing the kingdom of Christ over them, and he answered two things which seemed especially to be against the matter, that is to say, the huge host of the enemies, and the worship of their Gods, which was established by the succession of so many years and victories. The Lord (saith he) will be terrible unto them: for he will consume all the Gods of the earth, and every man shall worship him from his place: even all the Isles of the heathen. The meaning is thus: The power of these Gentiles seem in deed to be such, as cannot be overcome, neither that the matter shall ever come to that pass, that these false Gods being rejected, the worship of the true GOD shall be placed in their lands. But this matter must not be tried by man's wit, but we must behold what GOD both can, and will do, but he which in his determinate counsel hath hitherto suffered these things to come to pass, as if either he would not, or could not defend the glory of his own name; when that time shall be expired, which he hath before limited, he will show his power, not without great terror against those his enemies: so that they shall not be able to resist him, but that he will execute that, that he hath now promised.  
But as touching those Gods of the Gentiles, whom the boldness of very foolish men invented, and the foolishness of them that be superstitious hath brought into so great regard: the same God will bring it to pass, that they being worn, wasted or weakened with a rotting consumption, shall wither and come to nothing, and die out of the remembrance of men. Then shall that golden time begin, when every man shall worship the true God from his place. That is, when true religion shall be spread through the whole world, and not as it hath been (hitherto) tied to one nation, yea all the Isles of the gentiles shall worship him alone: but it is to be noted, that the Hebrews call the region lying beyond the seas, the Isles of the Gentiles, all which in times past, we know to be drowned in irksome superstitions, and to have been clean separated from the true worship of God. These things were in part fulfilled, when all these nations together with their Gods & superstitions were by the horrible judgement of God cut of, and clean wiped away. And then also when Nabucadnezar (being chastised with the rod of GOD) by his kingly edicts proclaimed 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 things were fulfilled principally in Christ, which is this great stone in deed, that being rolled back without men's hands, made an end of those old Monarchies: Daniel had foretole that it should so come to pass: at whose coming also the Gods of the heathen were consumed, and came to nothing. For first in those days the jews were scattered almost over all the world, among whom; Luke writeth that many were religious: who although they wanted the knowledge of Christ, yet they spread the seed of more pure religion, as concerning the worshipping and praying unto one GOD, and from thence also they proceeded afterward to those things that did concern the promised Saviour of mankind. 
Acts. 8.  afterward followed the Apostles, which by the free preaching of the Gospel stood against those their Gods and superstitions, and the Oracles ceased at that time also (as the story writers of the heathen do testify,) whereof the greatest authority of those Gods did depend. And so by little and little it came to pass, that those Gods, with their superstitious serving of them, came to nothing: and they being rooted out of men's remembrances, the true knowledge of GOD, shined over all nations, which then did invocate and worship him, not only at jerusalem, but over all the world, and that in spirit and truth as Christ himself hath taught. 
john. 4.  And that this thing was brought to pass neither by the counsel nor strength of men, but by the wonderful power of God it is thereby manifest, that the preaching of the Gospel prevailed over all the world, notwithstanding many Roman Emperors, who then ruled over all nations, strove against it. Nay when julianus the Apostata, bend all his force to restore again the superstitions of the Gentiles, God by a most manifest and dreadful token declared that now an appointed consummation was come, whereby those superstitions must whither & be quite extinguished. 
The Temple of Delphos is destroyed.  For the temple of Delphos, than the which none was more renowned, in the world, by reason of the antiquity of the oracle, was swallowed up and utterly destroyed with an Earthquake and fire powered down from heaven, and that even then when julianus sent Ambassadors thither, to inquire what should be the end of the Persian war. And seeing before this, it was four times on a flaming fire, that is. First when the people of Thessalia called the Phlegians or japites burned it: secondly in the time of the Persian wars: thirdly when the people of Phocis, did set it on fire: And lastly when the army of Brennus, destroyed Grece, and was notwithstanding so oftentimes restored again. But when God destroyed it without man's hand, it was never again restored. Besides this it is known, that the names of these Gods were forgotten amongst most men: and of so many thousands, as Varro plainly reporteth that were worshipped in time past, scarce a certain few are remembered by name, which the brainsick, and ungodly Astrologers did thrust upon those that be ignorant and unskilful. Zephaniah therefore hath truly foretold this thing, that he might comfort his people. And this Prophecy ought to serve us, to the same purpose, that we suffer not our eyes to be dazzled with the power of superstitions of the wicked. For that God in very deed is dreadful, even jesus Christ, to whom every knee must bow, and every tongue swear by, which as in times past he crashed in sunder the Gods of the nations, so in this last old age of the world, he will abolish all antichristian worship, & all men, that would that the same should be preserved and kept, striving against him in vain. 
The description of the kingdom of Christ.  But in the mean season, this description of the kingdom of Christ, must be diligently marked, that we may learn to judge as well of ourselves, as of others that brag of that name. In it shall all false Gods be consumed, because they cannot be matched with him, that giveth his glory to none other. Besides this every one doth worship him in their place, neither do they tie him to any certain place, whom they know to be present every where, and whose glory is spread over all. They therefore do in vain challenge to themselves the name of Christ, which either join any copartners with him or any Gods to be his vicegerents or vicar's, and that with his true worship do mingle unprofitable superstitions. As many also as bind his merit to certain places, and do from hence so declare it, against that he himself hath advertised. But these trifles and superstitions being let pass, let us embrace the goodness of God, who as he hath contained abundantly all the way of salvation in Christ, so he offereth us his presence every where, that we need not run from place to place, nor yet spend our time in trifling superstitions.  

The Ethiopian● Egyptians.  These things being before hand declared, the Prophet passeth to the Ethiopians, saying: The Ethiopians shall be slain by my sword with them. But we must before all things note, that the Egyptians and the Ethiopians or Morions were joined together under one king; namely because the Egyptians stretched the bonds of their Empire unto these Morions. And again we read that the Morions sometime ruled in Egypt of whom these are named by Eusebius. Sabacus (whom the scriptures call, So or Sua) Sebicus Tharracus & Merres. 
2. Reg. 17.  It was needful that he should make special mention of these, because there was many both old and new injuries of them offered, against the people of God: for in times past, the Israelites had served a hard bondage in Egypt. 
2. Par. 12.  Sesakus' also, in the reign of Roboam, wasted juda and took away the treasures of the Temple, 
2. Par. 14.  and of the king's house, unto whom the Morions were now joined, as the scriptures do declare. Also Sera the Morian made ware upon the King of Asia, than the which we scarce read that any was waged with greater number of soldiers. For it is reported that he had a thousand thousands of soldiers, 
1000000.  which were all slain together. 
Esay. 18.  But under Ezechia they made a crafty league: and in isaiah are read the words of the Morions, full of pride, wherewith they did despitefully rebuke the misery of the jews. Go ye swift messengers (say they) to a nation that is scattered abroad and spoiled, unto a terrible people from their beginning, and hitherto: a nation by little and little even trodden under foot, whose Land the floods have spoiled, etc. Furthermore the very same afterwards slew josia, that holy & most well disposed king: which was the most principal cause, why the jews (the strength of their own kingdom being wasted) lay open to the invasion of foreign enemies: lest therefore any should be offended, at the sucéeding of this faithless and cruel nation, it was needful that the destruction thereof should be threatened. Wherefore God adding this parcel to those that before were declared, saith by his Prophet: And ye Morions also shall be slain with my sword with them. As though he should say: it is so far, that the Ammonits, & Moabites should escape those plagues that they have deserved, that those that be farthest of shall not escape them: & he did of purpose name the Morions rather than the Egyptians, that thereby he might show the rigour of God's judgement to be past avoiding. jeremy also after the same manner threateneth the Egyptians, that they must likewise be subject to the Babylonians. But in isaiah the Lord saith, that the Egyptians, the Morions, and Sabies shallbe a ransom, wherewith his people must be redeemed out of captivity. And that these things were truly foretold, histories do plainly show. For jeremy threatening a most lamentable destruction to those jews, that would not obey the commandment of the Lord; but fled into Egypt to king Aepryem, whom he calleth Ophra, among other things (he saith) this shallbe to you a sign (saith the Lord) that I will visit you in this place. etc. Behold I will deliver Pharaoh being Ophra the king of Egypt into the hands of his enemies, and into their hands that lie in wait for his life. As I have delivered Zedechia the king of judah into the hands of Nabucadnezar etc. But josephus recordeth that Nabucadnezar the fifth year after jerusalem was taken, conducted his army into the lower Syria, and that after the Moabites and Ammonites were overcome, he went into Egypt: and that having slain the king thereof, he appointed an other in his place. And Herodotus writeth that Apries was strangled by Amasis the captain, which afterwards succeeded him in the kingdom. But these two writers may easily be reconciled. For Nabucadnezar was the Captain general of the war, unto whom Amasis revolted, who afterward received for a reward of Nabucadnezar the kingdom of Egypt, for his affairs that were faithfully handled in his behalf. From that time therefore the kings of Egypt were benefactors to the Babylonians, but after that the Monarchy of the East came to the Persians, Cambysis put Psammenitus from the kingdom, and slew him afterward, for his attempting of new matters: And from that time egypt was without a King about the space of an hundredth and twelve years, until the time of Darius Nothus, in the sixth year of whose reign Amyrtheus Saires revolted, and became a new king of Egypt. By the which example we are admonished that the judgement of God cannot be eschewed or avoided by any force of men. And it is principally to be remembered, that God said, They should be slain by his sword, whom it is well known to be slain by the Babylonians and Persians. All they therefore are the sword of God, by whose ministery he doth execute his judgement, although they very seldomely understand this mystery. 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 adversities, which befall us, we may acknowledge the hand and judgement of GOD, and so become more patiented in bearing those things that are sent of him.  

The destruction of the Assyrians and of Niniveh.  But let us return to our Prophet, which in the last place foretelleth also of the destruction of the Assyrians. For although their kingdom was translated to the Babylonians, yet Ninivee stood still, being the kings seat or place where the court lay, and the name of the Assyrians, was not as yet vanquished: as it is manifest by the story of Manasses, whom the Princes of the army of the king of Ashur are reported too have carried away bound unto Babylon. And no doubt Niniuée as yet was in reputation and great price, as well for the old and ancient renown thereof, as also for that, not the worst fortress of their kingdom 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 briefly comprehend that whole matter in these words: And he will stretch his hand unto the North, and will destroy Ashur, & he will make Niniveh waste, like the wastness of the wilderness. He maketh mention of the north, because he regardeth the situation of juda, in respect whereof Assyria is reported to lie towards the north: but he nameth Ninivis before all others, because this city with her great show and goodly memorial, of her ancient dignity did dazzle the eyes of very many, and seemed to be invincible: but he saith, that it must be destroyed, which thing many affirm to be done by Nabucadnezar Priscus, in the twenty year of the reign of josia, when a little before Phaortes king of the Medes with all his power was slain by the Assyrians, as Herodotus witnesseth, which peradventure was the cause, why the babylonians thought that the city must be overthrown, lest the Assyrians trusting as well upon the majesty, & furniture thereof, as being also puffed up with their late victory, should enterprise a revolting. Let us note principally that all this came to pass by the hand of God. For the Prophet (speaking of him) saith He will stretch his hand against the north, and so forth. But how many among the Ninivites thought that this thing should come to pass? Let not therefore the fair show of smiling fortune deceive any man. For if the Poet hath truly said, that kings have long arms: Let us think the lord hath arms both much more longer, and more strong, which no man can escape. Furthermore he being about to describe the manner of their destruction, heapeth together all things, which are wont to set forth a horrible desolation. All the flocks (saith he) of the beasts of the nations, shall lie in the mids of it. That is, all manner of wild & savage beasts, from divers countries and nations, shall come together unto that place. And he addeth, And the Pelican and the Owl shall abide all night in the uppermost posts of it, the voice of birds shall sing in the windows, and desolation shallbe upon the posts, for the Ceders shall be uncovered. These things are very notably set against the riot and pride, which the Ninivites practised in their palaces. Appes and Monkeys, and Parrots or Popinjays were seen there, with other beasts and birds of like sort, where with vain and lose carped knights, are accustomed to be delighted, in the mean time having no regard of the poor and needy. Musical harmony was there heard, yea all houses and streets range with the noise of those songs, which were devised for their lust and pleasure, the gates and entries of great men were thronged with clientes, guests, strangers, trencherslaves, scoffers, counterfeits, or tumblers, and such like smellers out of wicked courts. But the Prophet saith, that this gear must be changed into a most doleful sight of things, so that nothing could be found there, but savage and cruel beasts, and direful and most noisome birds, and he showeth the cause of this so great alteration. Because (saith he) 
isaiah. 13.  the Cedar is uncovered. He speaketh of the enemy that should pluck down the finely wrought Cedar planks, whereby this desolation must needs follow. isaiah hath almost the like place, where he describeth the ruin of Babylon. The holy Ghost foresaw that these examples should be reserved for all ages to come, that by them we might learn, what remaineth for them, which after they are become rich through their rapine, craft, and bloodshed, are become high minded by reason of their sumptuous buildings, gorgeous apparel, and costly household furniture. All things are in the end destroyed, wherein they thought that not the least part of their blessedness did consist. Let us therefore study to be temperate, and seeing we be but strangers in this world, let us have our mind occupied about our heavenly country, and about the tabernacles of everlasting life, rather than these earthly palaces, which we must forego when we do least bethink us thereof. But the Prophet not being content with these things, doth furthermore triumph against the city: partly because it made for the glory of God, that the fall thereof should be evidently known unto all men, partly that he might show that the ruin thereof should be full of shame & rebuke: & therefore that no man needed to be offended at the glory thereof. This (saith he) is that rejoicing City, that sat careless, and said in her heart, I am, and there is none but me. But so he reproveth the pride wherewith the Ninivites used to advance themselves above all others, so that they esteemed of others, as scarce of men: and by and by after, leading his hearers, as it were to behold the matter, he saith by the way of wondering, How is she made desolate, and a lodging for wild beasts! As if he should say, who seeing at any time the great magnificency thereof, would have thought that this thing should ever have come to pass? And to the end he may show, that it shallbe spoiled without the comfort of any compassion to be had towards it, he showeth what others shall do, when he saith, Every one that passeth by, shall hiss and wag his hand at it. These be the gestures of them that upbraid any man for his misery, together with a detestation of that wickedness, which they committed. But it shall skill very much, if with greater diligence we consider the causes of this so sorrowful, and most dreadful destruction. Niniveh rejoiced in her conquests, and great riches, and being made proud therewith, after a wicked sort, despised other Cities, and nations: furthermore she being bold hardy, and careless, neglected also the judgement of God, which she provoked every day by her transgressions. And that she might want no kind of sin, she persecuted the Church also in most cruel wise. These therefore are the things, that make Cities and kingdoms hateful unto God, and bring destructions upon them: we meet with like examples every where. For we know that that which befell these, came afterward in like manner upon the Babylonians. And john prophesieth almost in the same words, that the same thing shall fall upon Rome, and in our time there be examples as well public as private, that confirm the truth of these things, and provoke in us the care of salvation, & the comfort us against the wicked enterprises of tyrants. And these things are thus spoken upon the second sermon of Zephaniah, wherein he reproveth the hypocrites, and admonisheth the godly of their duty, & giveth them instructions against offences: let us think that the same things are spoken unto us; and following the counsel of the Prophet, let us seek the Lord, and let us witness our upright care of godliness by doing the thing that is right, and by meekness, that among the hard and bitter chances of these latter times, we being hidden under the wings of God, may preserve our souls, and in time to come may live in the heavens, with Christ jesus our only Saviour, to whom all thanks giving, honour, glory and power is due for ever.  
Amen.    

The Contents of the third Chapter.  
HE threateneth the governors of jerusalem, showing how every one severally offended. 4. He showeth how the Lord dealt with them, and setting before them the examples of other nations, declareth how they did not profit thereby. 8. Of the calling of the Gentiles. 13. He comforteth the rest of the jews, and so endeth.  

The eight Sermon.  
The text.  
1 WOe to her that is filthy, and polluted to the robbing City.  
2 She heard not the voice: she received not correction: she trusted not in the Lord: she drew not near her God.  
3 Her Princes within her are as roaring Lions: her judges are as wolves in the evening, which leave not the bones till the morrow.  
4 Her prophets are light & wicked persons: her Priests have polluted the sanctuary: They have wrested the Law.  

The argument and use of this third sermon.  THe Prophet in the former Sermons hath hitherto very sharply reproved the wickedness and superstition of the jews, and hath denounced those punishments, which they had deserved: but as for the godly that remained, being admonished of their duty, he comforteth them, that they should take no offence, either by the conquests of their enemies, or yet at the reproofs of the nations that lay next unto them, showing that it shall come to pass, that they shallbe brought again out of captivity, and that they shall possess the land of those nations, which thing we see truly fulfilled in Christ. But because the Prophet did not profit them any whit: now he addeth the third Sermon, wherein he inveigheth very manifestly against jerusalem, and doth altogether, as it were by name reprove them, that had the government of things. And he doth first of all rebuke their sins. Secondly he showeth the punishments for the same. Lastly because there was some godly yet remaining, to the end he might comfort them, he promiseth them a restoring again, which was fully accomplished in Christ: as concerning whose kingdom, he set down this prophesy, which as it is most evident and plain, so is it also very full of comfort; wherein likewise is contained the whole way of our salvation. But this sermon setteth forth an example worthy of remembrance, wherein the ministers of the Church are taught with what frankness, they ought to deal, with that remediless company of men, that know not too repent, as also to have consideration of the godly: lest they also being vanquished with the terror of their threatenings, should be made without hope of the fruit of their labours. This present place belongeth to the first part. And first he doth generally accuse the helpless corruption of the city. But afterward he confirmeth his accusation, by reckoning up their sins, and by and by after, lest they should deny them, he dealeth by name with those, wherein they did most offend.  

He accuseth the helpless corruption of jerusalem.  The sum of his accusation is this: Woe to her that is filthy and polluted to the robbing City. He setteth these things against their vain bragging and boldness, wherewith they were puffed up. For seeing the temple and place of outward worship, was at jerusalem, and the high court also of all the kingdom, they challenged the chief praise of holiness and just dealing unto themselves: but the cause of this persuasion was for that they thought, that holiness and godliness consisted altogether in outward ceremonies, and that the purifyings of the law did suffice to cleanse sin. He teacheth therefore that this their persuasion was both vain and hurtful, seeing that in the judgement of God they were polluted & unclean, & therewithal violent robbers & tyrants: yea they inhabited a city, that might rather be thought a most filthy brothel house and den of thieves, considering that among them nothing was as it ought to be, neither in religion, nor yet in the administration of civil affairs. The prophet isaiah in his 1. cap. inveigheth against the same city almost in like manner; when he calleth the princes Sodomites, & the people to be of Gomorrha, and having rejected all their rites (he saith) How is the faithful city become a harlot? it was full of judgement, and justice did abide in it, but now they are murderers. We shall afterward hear the causes of so sore and grievous complaint. But now let us note, that that city, than the which none in all the world was more famous, is burdened with such heinous crimes: for we may let pass the common things that bring worthiness and renown unto cities, as wealth, antiquity, and victories etc. All which it wanted not, & for the which it is of Pliny called the most renowned city in all the world. First it was praise worthy that long since, namely 1000 and 300. year before Zephaniah prophesied, Melchesedek, whom we know to be a figure of Christ, was both king and priest thereof. Again David made it the kings seat, from whose time unto josia, are reckoned seventeen kings, which in it reigned continually one after an other: besides this, God vouchsafed to make it the place for his Temple, and mystical worship, who also beautified the same with most liberal promises. For he had said of it in the 132. Psalm. This is my resting place for ever: here will I dwell, because I have had a love unto it. Moreover and beside all these things, it was a figure of the Church, which after the ascension of Christ, began there too be gathered together, by which name it is chief commended in the Psalms. But all these things profited not. But that it is said to be filthily polluted, a robbing city, yea an harlot, and as Sodom, when it did not agree to the dignity thereof. No outward worthiness therefore can be prejudicial to the word of God, neither yet any glory of titles ought to blear the eyes of the ministers of the word, that they should spare those that they see worthy to be sharply reprehended, the rash headiness of the Romish once is here also reproved, who because of the old excellency of Rome their city, and because of their predecessors, that were so notable, by reason of their learning, godliness, and crown of martyrdom, do challenge unto themselves a certain franchise, exemption or freeness from all things. But what have they, that may be compared with the worthiness of jerusalem, seeing it is well known, that those things be lying fables, which they so without all shame and swinishly affirm of Peter, and the Apostles, that they sat as Bishops in Rome. But that we may give that all those things are true, what is it unto them, which now long since have wanderingly forsaken the steps of their godly forefathers?  

By reckoning up their sins he confirmeth his accusatio●…  But that the Prophet be not thought a reviler, he proveth that jerusalem is even such, by making a diligent reckoning up of their sins, the first sin in it, that it heard not the voice of the lord, speaking unto them in the law & by his prophets. The word of God in deed was preached, and josia had foreseen that the book of the law was read openly, and many were the sermons of the Prophets, among whom this our Zephaniah and jeremy were chief. But the most did disdain to hear them, either because they hated the word of God, wherewith they heard their faults reproved: or else because they thought they stood in no need of any teaching or instruction: and if any did hear, yet they obeyed not, but suffered themselves to be carried away with their most filthy delights. But the prophet not without consideration beginneth of this. For seeing that God in his word hath made his will known unto us, and doth in the same offer Christ unto us, by whose merit we are sanctified: there is no other way for us to obtain sanctification, but by hearing of his word, and having heard it, to embrace it with a true faith, which maketh all the understanding and wisdom of our flesh subject thereto: Christ in the 15. of john speaketh of this, when he saith, his Disciples were clean through his word, which they had believed. But again from thence it followeth, they cannot be but filthy, unclean and profane, yea as Christ saith in the 8. of john, the very children of the devil, which will not hear the word of God. For they both retain their natural corruption, and do moreover defile themselves daily with new sins, when they want that doctrine which is able to keep them in their duties. 
2. They wou●… not bear an●… correction.  Secondly he saith, They received no correction. He showeth that they were remediless; and the Prophet hath regard to the order that God as a most faithful father useth in reforming those that be his: for first he teacheth them lovingly, & in plain precepts he compendiously setteth down his will, and what he would have us to do, but if he see us slack & drowsy, than he addeth admonitions, exhortations, reprehensions, and more sharp corrections, whereupon isaiah said long ago, 
Esay. 58.  Cry with thy throat, and cease not, lift up thy voice like a trumpet, tell my people their offences, and the house of jacob their sins. 
1. Tim. 5. 2. Tim. 4.  And the Apostle biddeth Timothy not only to teach and admonish, 
1. Tim. 5. 2. Tim. 4.  but also to reprove and rebuke, and that before all men, to the end that others may be made afraid from sinning: but if God profit not by that means, than he taketh rods in hand, and sendeth either diseases, or else hunger & famishment, or else he stirreth up the terrors of war, or else he loadeth and pincheth with other adversities, as it seemeth good unto himself. But if there be any that do despise all these things, and will not be taught, nor reproved, nor rebuked, & do moreover cast behind them his sharp corrections, and do not therein acknowledge the hand of God, who with his fatherly rods laboureth to bring them to a better mind: out of all doubt they be remediless and past all hope. And that the jews unto whom Zephaniah speaketh these things, were such, the history of those times doth abundantly declare. 
●. Incredulity  Thirdly he addeth: She trusted not in the Lord. This followeth of the former, and doth also note all kind of ungodliness. For as they that trust in God, do from that their faith, reform the whole course of their life to the service of God: so on the contrary part, they that trust not in God, are wont to despise his word, and therefore order all things according to their own will, and consequently do rush into every kind of forbidden wickedness. And because they trust not in God, they turn to the creatures, and invent new superstitions, whereby they promise themselves perfect safety. moreover forasmuch as in this life they have no hope in God, they are overcome with covetousness, and turn to naughty policies, and while they apply their minds thereto, they break all the laws, as well of justice, as of charity: besides this when they trust not in God, they imagine that whatsoever things are spoken of the rewards of everlasting life, and of the plagues to come, are nothing but fantasies and dreams, which is the cause that they are so swallowed up with delights, and love of pleasure, only caring for this one thing, that it may go well with them in this life, being no more careful for the life to come, than bruit beasts are wont to be. 
Wilful revolting.  It followeth in the fourth place, Neither do they draw near to their God. This is the sequel of the former, for (as the Apostle saith) 
Heb. 11.  He that cometh to God, must believe that God is, and that he is a rewarder of them that seek him. But he upbraideth them, because they being not only content to revolt, abode still therein, neither do think at any time how they might meet with him: but it maketh for the setting out of their sin more at large in that (he saith) unto their God. For it is as though he should say, GOD will be called and be their GOD, because he hath adopted them unto himself, and bound them by covenant, because he offereth himself unto them in his word, and doth allure them by his daily blessings, because all the day long, as it is to be seen in the Prophet isaiah,) 
Esay. 56.  He stretcheth forth his hands unto them, although they will not draw near unto him, but turn away from him, as from a most cruel enemy: and these are the arguments wherewith Zephaniah proveth that jerusalem is a defiled and a polluted City. But if a man should seek for these things among them, that profess the name of Christ, it will by and by appear what may be judged of us. For doubtless the word of GOD is preached, and GOD hath revealed the long hidden knowledge thereof, that I doubt whether ever since the Apostles time it hath shined more clearly, or been more common: yet the most either hear it not, or else they hear it sléepily, even as it were a song nothing belonging to them, as GOD by his Prophet Ezechiel complaineth of his people the jews. 
Ezech. 33.  Many also hear it with laying in weight, that so they might get some occasion of evil speaking. I speak nothing of them now, that accuse this doctrine of falsehood, and persecute it with fire and sword. But if they be admonished, or corrected somewhat sharply, thou shalt see them staring mad, which before seemed tolerable. God therefore punisheth with divers kinds of diseases, with hunger, war; & by his wondered tokens, he threateneth more grievous plagues: but where is there any, that doth in them acknowledge the hand of God, and that doth confess that these are the worthy punishments of our unthankfulness and contempt of his word. Furthermore although God in his son Christ do offer salvation to them that be unthankful and unworthy, and doth promise his assistance to them that embrace him; yet because no man believeth him, the whole world is rend asunder into a thousand superstitions: and as it cometh first to pass, that one must be in danger for the faith, the most do deny it very dishonestly, that so they may get unto themselves, the favour and friendship of the world. And forasmuch as God hath no less bound himself unto us, then in times past he did unto the jews; nay hath more fully showed in Christ those things which afore time were promised more darkly, and hath moreover in the Sacraments sealed unto us his grace yet thou shalt see few draw near unto him: yea although Christ cry and say, Come unto me all ye that travail and be heavy laden, and I will ease you. Thou shalt see notwithstanding most men run after rotten Images, being become famous because of some lying miracles, or else after an unclean company of massing Priests and Monks, or else to wallow still, after a beastly manner in all kind of filthy mire. We therefore are filthy, polluted, and unclean, howsoever we boast in the name of Christ, except we will say, that Zephaniah did the jews an injury, whom for this cause he called polluted and unclean.  

He accuseth those by nam● that did mo●… offend.  But when sins be punished, all men for the most part will confess the grievousness thereof. But few will acknowledge the same in themselves, nay every one persuadeth himself, that he is faultless. Now therefore the Prophet goeth from the reckoning up of their sins unto the persons themselves, and reckoneth them in order, which most of all offended in these things. The chief among these, were those that had the government of things as well in the Church as in the common wealth: and he reproveth these first, not because he would excuse the base multitude from sin, but that it may more plainly appear that in all the body there was nothing whole & sound, considering that such loathsome diseases were found in the head. 
First the princes.  But beginning with the princes, he saith, These are as the roaring Lions in the midst of her. He compareth them to Lions, & that to such as roar through hunger and woodness, that he might reprove their tyranny, and cruelty, wherewith they were accustomed, in the time of Manasses and Ammon, & which they exercised as yet under josia, for as much as he either knew not of it, or else could not redress it. 
2. judges.  Then he saith, That their judges are as wolves in the night: that is, too too hungry and ravenous, so that they leave no bones until the morning. But he speaketh of their devouring of gifts and taking rewards, which is the greatest plague that judgement hath. For if (as Cicero spoke for his friend Plaucius) that judge is ever unjust, that either inveigheth, or savoureth: what shall we say of him, that in judgement hunteth after gain, than the which nothing hath greater force too move the minds of men. For the same Cicero, or rather experience being witness saith that abounding wealth, is wont to weaken the religion & truth of judgements. jethro saw this, that would have judges to be haters and enemies to covetousness. Exod. 18. In this present place therefore the Prophet complaineth that wrongful dealing did by force come upon them publicly, and that their court or townhouse for pleading causes, became a spoiling place for robbers, in that that he compareth the judges to hungry wolves. But seeing they were such under josia, that most godly and well disposed king, what shall we think they were under Manasses and Ammon, who were themselves farthest of all, from Religion? therefore the order of that common wealth, which hangeth of one alone, is full of danger: because it is impossible that one should either hear or see all things that are done among the people. But let them which (trusting of this) do pervert judgement, remember that they have God a seeing witness of all that they do, which is wont always to be in the midst of the assemblies of judges, according as it is written Psal, 82. God is in the company of Gods, he is judge among Gods. 
3. Prophets.  Furthermore he passeth from the judges, to the teachers, saying: Her Prophets are light and wicked men. He speaketh of the false Prophets, of which sort it is well known by jeremy, that there were many, with whom he had much a do. He calleth them light as well for their learning, as also for the lose conversation and corrupt manners of life. For as for their doctrine, they framed it to the minds of their hearers, and spoke pleasant things, as the ungodly in isaiah do command the prophets. But this is an especial part of lightness, under the cloak of the name of God, to seek for private commodity, and to take part with sin, wherewith it is well known that God is angry. But that in the course of their life, they were most dissolute, it appeareth by isaiah, 
isaiah. 56.  who accuseth the seducers of his time, of drunkenness and love of gluttony: & such as are wont to be had in reputation among the ungodly. First because of the likeness of their manners, then because they willingly lay open their authority, neither can they withstand those whom they see to live very licentiously. The Prophet therefore doth not without good consideration had, reckon them among the number of those, that were the authors of their common destruction, which thing I would to God all ministers would in these days consider, and whosoever are also delighted with such, whom Christ affirmeth to be like unsavoury salt, etc. 
4. Priests.  Lastly he reproveth the Priests, and these (saith he) have defiled the sanctuary, and broken the Law. By the name of sanctuary he understandeth all the outward worship and whatsoever holy rites were then used, the priests did defile them, partly because they did execute or minister then carelessly or profanely, partly because they did pervert their use and made a cloak for their wickedness by that, wherewith all men ought to have been stirred up to the study of godliness and consideration of the promised Saviour. For they placing in these outward things the recompense of their sins and desert of salvation, made the temple with all the holy exercises thereof, a den of thieves, as jeremy speaketh of them. But because this could not be done without the corruption of doctrine, he saith, that they broke the law, that is, they wrested it violently into a contrary meaning which was done then, when (as I said even now) they placed desert or merit in those things, which did rather argue the corruption of our nature, and which should have led them, as it were a schoolmaster unto Christ. This corruption of worship and doctrine reigned also in Christ's time, who openly bringeth certain examples thereof, and teacheth that it must be amended. And I would to God that the same were not found in many Churches in these our days. For what do those papal fellows, that to the Pope and his horned Bishops do violently wring those things which by the Apostles were spoken, as concerning the Church and ministery of the word, and so by the word of Christ do establish their outrageous tyranny: when also they do defend their more than unchaste single life? The differences of meats, Images, the sacrifice of the mass, and other ungodliness of like sort, by the testimonies of the scriptures, falsely reported and wickedly wrested aside, and do therewithal live in such order, that through them the whole ministery of the Church is evil spoken of. I will not now speak of their selling of priests orders, their Simoniacal fair of sacraments their works of supererogation, their indulgences, their fire of purgatory, their holy Masses of Requiem, and dyriges for them that be dead, and whatsoever other things else they have invented to the impairing of the merit of Christ, and contrary to the doctrine of his truth: therefore the same times, and the same manners do require the same punishments, whereof it shall be spoken in their place. Now let us note the example of Zephaniah, who being but one alone, took upon him the cause of the truth against the Prophets and Priests, and doth accuse them openly. For that we may let pass those Prophets, whom we know by jeremy to have run, and were not sent. Yet it is well known that the Priests were appointed by GOD: and by lawful succession they did descend from Aaron: notwithstanding the Prophet Zephaniah blameth them, and doth pronounce them worthy of punishment. From whence then hath the Pope obtained that his privilege, who although he lead souls to hell, will yet be reproved by no man? But we read that Peter was rebuked of Paul, and that openly, when he went not right to the truth of the Gospel. 
Gala. 2.  Or who can bear them in these days, which say that manifest and open abuses are not to be taken away, except it be by the authority of a general council, whereof now there can be no hope, and whereunto, they that now have some years been accused, will never submit themselves? But will godly Princes and heads of the people hazard the life of so many thousands of souls, while these deceivers get unto themselves, as it were a hot sering iron? Let them rather by this one argument acknowledge the tyranny of these men. But let them which have escaped their hands, show themselves thankful unto GOD, let them follow his word, and receive his correction. But let them have all hope of salvation only in his grace, and to him that calleth, let him draw near, by Christ jesus, who is the way, the truth and the life: to whom all thanks giving, honour, glory and power be due for ever.  
Amen.   

The ninth Sermon.  
The text.  
5 THe just lord is in the mids thereof: he will do none iniquity: every morning doth he bring his judgement to light. He faileth not, but the wicked will not learn to be ashamed.  
6 I have cut of the nations: their Towers are desolate: I have made their streets waste, that no man shall pass by, their Cities are destroyed without man, and without inhabitant.  
7 I said surely thou wilt fear me: thou wilt receive instruction: so their dwelling should not be destroyed, how soever I visited them: but they rose early and corrupted all thy works.  
8 Therefore wait you upon me (saith the Lord) until the day that I rise up to the pray: for I am determined to gather the nations: and that I will assemble the kingdoms to power upon them mine indignation, even all my fierce wrath: for all all the earth shall be devoured with the fire of my jealousy.  

The argument and use of the place.  THe ungodly are oftentimes so convinced of their wickedness, that they cannot deny that, that they have done, yet they never scarce acknowledge, how grievous their offences be, but seek every where for starting holes, that they should not be enforced to confess that they have deserved any punishment. Wherefore the ministers must use great diligence and severity, that they may not only reprove and accuse the deeds of the wicked, but also show of what sort they be: and also lay before them, the judgement of God that cannot be escaped. This doth Zephaniah very diligently. For a little before he reproved those sins that reigned in jerusalem, and as it were by name rebuked those that sinned principally. But because he knew they would make many shifts to cloak their iniquity withal, and bring themselves into a fools paradise, he goeth forward now. And first he bereaveth them of their vain hope, wherewith they flattered themselves by reason of the adoption, and promises of God. After this he rebuketh very sharply their remediless malice, wherewith they being hardened, were not once moved with many examples, or admonitions whatsoever. Lastly he denounceth those punishments, which God would execute upon them. But this place serveth very well for our time, for it teacheth how to judge of the manners of our age, and doth therewithal set out the use of admonitions and examples, wherewith GOD would stir us up unto repentance.  

He answereth their boasting.  In the entrance he meeteth with their boasting, and vain confidence, wherewith they replied against the prophets. For if at any time they reproved their sin, and showed the punishment thereto belonging, they would object and say, we are the peculiar people of God, whom it is well known to abide among us. For these are his own words: 
levit. 26.  I will pitch my tabernacle in the mids of you, and my soul shall not abhor you. I will walk in the mids of you, and will be your God, & you shallbe my people. And the same God speaking of the City of jerusalem, saith: This is the place of my rest for ever. Furthermore as jeremy writeth: They cried, who could cry most, the temple of the Lord, the temple of the Lord. The Prophet granting to these things, maketh answer, saying, the just lord is among you, he will do none iniquity, etc. As if he should say, I confess in deed, that the just Lord is in the mids of you, and there is no need why ye should object these things, as though I knew them not. But you must therewithal remember, what property that God is of, which you so cry out to be among you. As namely he is just, and will do no iniquity: therefore although he have bound himself unto you, and hath among you appointed his dwelling place: yet he willbe just for ever more, neither will he change his nature for your causes, that he should either frame himself unto your sins, or wink perpetually at these your manners, no, but in the morning, yea betims in the morning he will declare his judgements. But the word judgement is taken two ways, when in the speech it is referred unto God. For first it signifieth his word, wherein he maketh his judgements or statutes known unto us. And in this sense the Prophet David said: My soul is brought low for the longing desire it hath unto thy judgements, at all times. Again I have not erred from thy judgements, for thou hast informed me. Secondly the execution of the sentence of God is signified by the word judgement. Both senses agree very well to this present place: and as I think I shall not unfitly expound these words thus. God will never fail to do as he should, for early in the morning, that is speedily, & as often as occasion shall serve, he will declare his word, whereby he will admonish us of our duty, & rebuk them that err from him, but if he profit not them, he bendeth more sharp judgement against them, & those whom he seeth remediless, he punisheth as they do deserve, and by and by after he bringeth in whereby he may more at large set abroad their stubborn frowardness, and yet the wicked will not learn to be ashamed, that is, although these things are known to all men, although you have seen not a few and those no common examples of judgements that testify, that he is a sharp revenger of ungodliness: you boast also in his presence, yet such is your frowardness, that as yet you know not to be ashamed: that is, that you should be abashed in the presence of God himself. But you persever without shame to do those things before him, whereof ye would be ashamed in the eyes of men. It agreeth hereunto that God spoke by jeremy almost about the same time, 
jere. 3.  Thou hast the forehead of an harlot, thou hast refused to be ashamed. And in Ezechiel they be called men of an hard and stiff forehead. 
Ezech. 3.   

The use of the presence of God  But we are taught in this place, what use we should have of the presence of God, whereof we make no less brag than the jews did in times past, verily not that we being proud thereof should promise too ourselves safeness from all punishment, as hypocrites use to do: but that by often me ditating thereupon, we should be spurred to an earnest care of Godliness, and honesty. Seneca long since admonished, to the end we might avoid secret offences, that we should always think that some sour fellow as Scipio, Lelius or Cato were a present beholder, and a witness of our doings. But how much more shall we be provoked thereunto, if it never be out of our mind, that whatsoever we either speak or do, we do it in the sight of God and his Angels: let this thought therefore be always in our mind, & as it were pull us by the ear: uz. that God is present with us, and that we cannot deceive his sight which searcheth the heart and reins. Then let us call to mind of what sort he is, and that is, he is just and holy, who (as David saith) hateth all them that work iniquity, and falleth upon the ungodly as it were a consuming fire, according to that saying of the Apostle, Our God is a consuming fire. They that bethink them of these things in good earnest, will by and by (if they have any spark of godliness within them) begin in their hearts to abhor sin, and shall perceive that a new and unaccustomed care of godliness beginneth too spring, and will also be ashamed either to speak or do those things before God, whereof they would be ashamed in the beholding of any honest man. So the Apostle Paul in the 2. Cor. 6. teacheth us to use this consideration. For when he had brought the words of God which we alleged before, by and by he addeth out of Esay, 
Esay. 42.  wherefore depart out of the midst of them, and separat yourselves, saith the Lord, and touch no unclean thing.  
But here appeareth the desperate corruption of our nature, All men confess that God is present every where, that he seeth all things, that he heareth all things, that he knoweth all things. in the mean season, a man shall find very few, that trust in him, that stay upon him, or that in his presence do give themselves to christian godliness, and holiness of life, without the which, (as the Apostle witnesseth) no man seethe God. Who therefore seethe not that the most of them that confess him in their mouth do deny him in their deeds, and that they be of the number of those that say in their heart, there is no God, the Lord seeth not, neither doth the God of jacob understand. etc. Nay that we may let pass these that be common, which being violently carried away with beastly pleasures, do think very seldomely of God, or heavenly things, what shall we say of the divines, which when they teach, not only that presence of God, that is delivered in the Scriptures, but do also force a bodily presence of jesus Christ, and that with great a do, and yet in the mean time both commit, and speak such things as do sufficiently bear witness, that they believe nothing less than that thing which they do repeat so often. For if they did either think that God saw these things, or did believe that Christ jesus were present with his Church unto whom we must hereafter give account for every idle word: Surely they would never writhe the Scriptures so wickedly, they would never speak so rakehellike of those holy mysteries, they would never so disquiet the church with these their proud conflicts and brawling contentions, much less with such reproaches defame those faithful ministers of Christ, that have well deserved of the Church: Or triumph for the bloodshed of the holy Martyrs. Or who would think they would speak such foolish absurd, and things against the scriptures, if they believed there were either heaven or hell? Now the authority of princes standeth with them, but the age to come willbe of an other mind, and surely Christ will look unto the cause of those that be his, whose name they do so without all shame abuse.  

He proveth their helpless contumacy.  But let us return to our Prophet who doth more at large lay abroad with this argument also, the shameless and incurable frowardness of his time, because as yet they were not amended, neither by examples, nor yet by any admonitions or warnings, but were rather become worse. And surely the force of examples is very great, in somuch that they which cannot be moved by any reasons, are ofttimes made afraid from their sins by examples, when they see that those their offences had an evil end with others. And the Poet affirmed that he is happy, whom other men's harms do make too beware. But they that reject them together with all faithful admonitions are not only unhappy men, but also of a desperate malice, and worthy to be punished any way. But God proveth that these are such, when he saith, I have destroyed the nations, their palaces are laid waist, I have made their streets desolate, that there is none that passeth by. etc. He doth not only allege simply the destruction of the nations, but doth withal heap together whatsoever lamentable and doleful things are wont to fall out therein; that he may declare that those examples of his justice, which he showed, were not common, wherewith they might have been freightned, if they had had any feeling at all left in them: and hither may be referred whatsoever things came to pass, from the time that he had brought their Fathers out of Egypt, for than was Pharaoh destroyed with his horses, and charets & the country of the Madianits miserably destroyed and made waste: Then were the mighty kings Seon and Ogge punished for their ungodliness and cruelty. After this there followed many such examples under the judges, and David against the Philistines, the Idumeans, Moabites, Amonites and Syrians, all which God punished very grievously. Moreover those things, were fresh in the remembrance of them all, which Salmanazar & Senacherib had done very cruelly in the land of Israel & judah, and which they knew were executed upon the ten tribes, that for the same sins were lead away into Assiria, whereof they were continually warned by the Prophets. I will not now speak of the people of the East, that were first oppressed by the armies of the Assyrians, & were afterward beaten down afresh by the tyranny of the Babylonians: neither yet have I only done these things (saith God) but that ye might understand the use of them all, I have given you prophets, by whom I have spoken unto you, & have said: surely thou shalt fear me, and receive my correction. And his dwelling shall not be destroyed, That is, thy dwelling, whatsoever I have appointed as concerning the same (for in the prophets the change of persons do oftentimes come.) In which words he testifieth, that he hath prescribed them a very certain and short way of salvation, and hath given them sure hope, that he will spare their land, if they will but now at the last fear him, and yield themselves to be ordered by him. But what did they? They rose early in the morning, & corrupted all their ways. He setteth their self-will & disobedience against his faithfulness and care for them. As if he should say, as I arose early, and showed my judgements by saying, admonishing, exhorting and reproving, and have also endeavoured to make them afaide with the examples of other nations: so they made no less speed to corrupt their own ways, and are become worse and worse. Who would not therefore say, that they were altogether remediless, and worthy of any punishment?  

The use of examples.  But these words of God do teach what profit they should reap from those examples which are showed upon others. Namely this, that we should think that God doth not only punish them, that for their wickedness have deserved punishment, but also to admonish others, that they should call to mind what they have deserved. And that by speedy turning unto the Lord, they might escape those plagues, that are ready to fall upon them. Christ himself teacheth this use, when he reasoneth of the Galileans, whose blood Pilate mingled with the sacrifice, and those other, on whom the Tower of Siloe fell and pressed to death. For Luke saith, Chap. 13. Do ye think that they were sinners more than all others? I say unto you, nay: but except ye repent, ye shall likewise perish. But the great goodness of God appeareth in this, that when he may take sudden vengeance upon us, as often as we sin against him; yet he useth these forewarnings, that he may provide for the safety of those that be his. But I would to God we would mark this in these days: for what nation is there in all the world, upon the which God hath not showed examples of his justice, within these 50. or 60. years, what desolations, destructions, and miseries have we not seen? neither doth the course of God his judgements contain themselves within the bounds of that part of the world, that is known, but ways also of the unknown sea, have been opened unto covetous and rashly disposed men, that they also, that from the beginning of the world hitherto, have lived naked, and without armour, and having no knowledge of this our part of the world, should also knew what belongeth to the force of wars. But how few there be that herein acknowledge the judgement of GOD the matter itself declareth. For most men following the example of the jews, do either persecute the truth, and make war against God himself, or else use the pretence thereof unto a headlong liberty of offending. It is not therefore without good consideration, that certain prudent and wise hearted men do think that some great mischief, and a certain general destruction is ready to fall upon all the world: which cannot be escaped by any other way, then if we follow the counsel of God, presently set before our eyes: Thou shalt fear me (saith he) and receive my correction. In two members he comprehendeth all the way of godliness: for the fear of God cannot consist without his knowledge, and a true faith: nay that fear, that is such as children bear to their parents cometh hereof, which is adjoined with the love of god, which is the beginning of true wisdom, & bringeth lowliness, which maketh a man by the obedience of faith, wholly to submit himself unto God and his word. But by the word (correction) is noted a mind that doth patiently bear chastisement, which is always accompanied with a godly and honest life, and which in every point is agreeable to the faith and profession of a christian man: whosoever doth set these things before themselves to be considered, do wax wise by other men's examples, and do easily escape the judgement of God, or at the least being bettered thereby, do obtain everlasting life.  

He denounceth the punishment  But GOD addeth a most heavy threatening to their frowardness, and his rebuke, saying: Therefore wait you upon me until the day that I rise up unto the prey, etc. The meaning is, I have hitherto done all things which might soften you, and make you relent, but that you are more hard than the stones. I have also for a time withheld mine indignation, that there should not want space of repentance: but I looked for it in vain, seeing ye are become worse, & ye think that I am like unto yourselves. Now therefore wait you unto that day, wherein I will arise to pray, and tearing in pieces as you have deserved, and you shall not wait in vain, as I have done: for this now is my judgement and unchangeable decree, That I will gather together all nations & all kingdoms, that I may power out mine indignation, and the furiousness of my wrath upon them, etc. But that that he speaketh here in few words, is more at large set out in jeremy, where these things are to be found. 
jere. 25.  for that ye have not harkened to my words: therefore I will send for all the families of the north (saith the Lord) and for Nabuchadnezar the king of Babylon, my servant, and I will bring them into this Land, and upon all these nations which are round about, and will destroy them utterly, and cut them up by the roots, etc. And by and by after he maketh a catalogue or scroll of those kingdoms and kings that must be rooted up. And that none should promise to themselves deliverance by their strength, he addeth, Because in the fire of my jealousy all the earth shall be consumed. He attributeth zeal unto himself, as also in the ten commandments, lest any man should imagine that God is like an Epicure, or idle. And he compareth him to fire, the force whereof cannot be overcome. Moreover he threateneth the whole world, lest they should think that they should escape: all the whole reason of God his judgement, is expressed in these words. 
The reason of God's judgement.  For in that he biddeth them wait, and nameth the day also wherein he will rise to the pray, he showeth that he is not carried away with a blind outrage, but that he doth order all things by his just judgement, and hath his appointed times, when he will render to every one as they have deserved. Furthermore he testifieth that all nations are subject to his judgement. For whosoever sinneth without law (saith Paul) 
Rom. 2.  shall perish without law: and who soever sinneth in the law, shallbe judged by the law, Moreover we are taught that they cannot be escaped of all those that with their stubborn contempt of his word provoke his wrathful indignation, and surely histories bear record that it was in deed fulfilled that he threatened them by his prophets, which also doth set before us many examples: whereby we are taught that the judgements of God cannot be escaped by any force or counsel of man. Let us in these days be minedfull of these things, and for as much as we want neither admonitions nor examples, wherewith GOD calleth us into the way, let us give heed unto them, and fear the Lord, and submit ourselves to the yoke of his correction, so it shall be given us to enjoy the hoped for, and promised salvation in jesus Christ our Lord: to whom all thanks giving, honour, glory and power be due for ever.  
Amen.   

The tenth Sermon.  
The text.  
9 surely then I will turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent.  
10 From beyond the rivers of Ethiopia the daughter of my dispersed, praying unto me shall bring me an offering.  
11 In that day shalt thou not be ashamed for all thy works, wherein thou hast transgressed against me. For than I will take away out of the mids of thee them that rejoice of thy pride, & thou shalt no more be proud of my holy mountain.  
12 Then will I leave in the mids of thee an humble and poor people, and they shall trust in the name of the Lord.  
13 The remnant of Israel shall do none iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth. For they shallbe fed & lie down, & none shall make them afraid.  

The argument and use of this sermon.  THe Prophets do with great gravity reprove the wickedness of men and do threaten also the wrath of God, and grievous plagues against them. But therewithal they have a diligent regard of the godly, unto whom they bring in, by the way, the promises of salvation, lest they should with such threatenings cast them into despair. The Prophet Zephaniah also useth the same order in this sermon. For hitherto he hath very sharply reproved the helpless frowardness of the jews, and to them that know not how to repent, he hath threatened the dreadful vengeance of God, who hath decreed altogether to cut off this nation, which thing doubtless began first to be done by the Babylonians, but was afterward fully accomplished by the Romans, which brought utter destruction upon that city and nation. But that no man should think that God hath abrogated his old promises as concerning the Messiah, and everlasting continuance of his Church, and so should be brought into the danger of despair: now he turneth his talk to the godly, and teacheth in many words, that it shallbe so far from having any thing diminished from the promises of God, as concerning the restoring again of man's salvation, and of his Church, that it shall rather be increased, and spread farther abroad. This last part therefore of our Prophet containeth a description of the Church, withal the way of our salvation; from whence we shall learn, what way we must keep what is the condition of the church upon earth, also what be the duties of them that desire to be the members thereof and saved therein.  

The spreading abroad of the church among the Gentiles is promised.  First lest the overthrow of jewrie might seem to bring any loss or damage to the Church, he saith that it shall rather be enlarged by the coming of those thereunto, which hitherto have been separated from it. I will turn to the people (saith he) a pure language and they shall all call upon the name of the Lord etc. A pure language he calleth the preaching of the Gospel, which being clean without all dregs of men's traditions, doth work in men sanctification and holiness of life. He saith that he will turn, or rather reach this unto all people, wherewith they being lightened, & cleared, or gathered unto the church, which in the divorce of the nation of the jews was thought that it should be extinguished. He showeth the end of this preaching, when he saith that all may call upon the name of the Lord & serve him with one shoulder, that is, with one consent & agreeable care & diligence, & that they should not worship a numberless company of gods, or be divided into divers sects; afterward he showeth that the bounds or limits of the Church shallbe marvelous wide. when he addeth, saying: Beyond the rivers of Ethyopia shallbe my suppliants: That is, they that are humbled unto me, and the daughter of my dispersed people (for he calleth the congregation of gods children which before she coming of Christ were dispersed not only in divers places, but also through sects, in error that was common, & are yet unto this day banished among the mids of their enemies over all the world (shall bring me an offering, that is to say, that honour and worship which is due unto me. These things were in part fulfilled when they being returned from Babylon ordained a new form of their Church & common wealth, & in the provinces of Babylon where they were scattered, they left some sparks or seeds 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 whereunto christ jesus brought an end & full accomplishment: 
john. ●….  whom john witnesseth, to have come & died to this purpose, that he might gather together in one the dispersed children of God. He, when the work of our redemption was finished in earth, and had ascended into heaven, turned this pure language unto his people, to wit, by sending his holy spirit that appeared in the likeness of fiery tongues, which also being received, his Apostles went out into all the world, and gathered all nations to the knowledge and true worship of God: so it came to pass that in all parts of the world there arose some that called upon the name of the Lord, and offered those spiritual sacrifices, which only are approved of God, and that thou mayst know the truth of this oracle or prophecy, this that is here spoken of, began to be fulfilled, according to the meaning of the letter when the Ethiopian eunuch of Queen Candace by philip's preaching being converted unto Christ, opened the doctrine of faith afterward to his own countrymen. Nay, it is well known by the example of the said eunuch, that the Ethiopians had even then some knowledge of the Scriptures and of the true God, for worshipping of whom, he came to jerusalem, and read the sermons of Esay as Luke writeth. Old Writers also record, that Mathias the Apostle went into Ethiopia, and preached the Gospel to that nation: & we are not without faithful record, at this time that affirm, that Christian religion beareth the sway among the Ethiopians, and that in a few ceremonies only they differ from us. And it is also to be believed, that the principles of the old and apostolical doctrine, was preserved in that country both longer, and more without corruption: which country because it is defended with the far distance of places and immoderate heat of the sun, was less troubled with wars, which afterward turned all the world in very horrible wise almost upside down. Yea although in our days the outrage of Mahomet, and frantic dotages of the Papists superstitions, have corrupted religion every where, yet there are found in every place, which call upon the Lord jesus, and profess a true faith in him, and that time seemeth to be even at hand, wherein the Gospel must be preached to all the world, as Christ hath foretold.  

The disposing of the Church is the work of God.  But thou must mark by the way that God in this present place witnesseth, that all this is his work. For I (saith he) will turn to this people a pure language, etc. Therefore the enlarging of the Church is the work of God, neither aught any thing to be attributed here unto the diligence or strength of men. For it is gathered together by the preaching of the word, and groweth into an unity of the same body under Christ the head thereof, but both these things do hang upon the only grace of GOD, that useth to send ministers to them, whom he will have made the heirs of salvation, and doth make clear the minds of the same with faith, wherewith they lay hand on the salvation that is offered unto them. For how shall they preach (saith the Apostle) 
Rom. 10.  except they be sent? And we read that Paul was sometime forbidden to preach in Asia, and Bithynia, 
Acts. 16.  & was sent to the Macedonians, whom it was then necessary to be instructed in the faith: and the same Apostle saith, 
1. Cor. 3. Ephe. 2. john. 6.  that Ministers in deed do plant and water, but that increase is given only by God, and that faith is the gift of the same God, which maketh us to be partakers of righteousness and salvation. For he was acquainted with that saying of Christ. No man cometh to me, except my Father draw him. These things serve well to confute them, that make such great brags of the strength of free-will, and cry out that we offer injury unto God, in that we refer all things to his beck, they are accustomed to hold up that saying of Paul, as if it were Ajax his target, uz. That god would that all men should be saved, and come to the knowledge of the truth, And they refuse all interpretation, which referreth those words to the elect of all places and degrees of men. Let them therefore tell us, why God doth not bestow upon all men indifferently the means of salvation: why doth he not lighten all men's minds with faith? why did he suffer the whole world to be deceived so many hundred years? why doth he not in these days also open a door to the preaching of the Gospel in many nations: they trifle in deed very much about the Gospel long since preached over all the world by the Apostles: but what doth this appertain to the people of our time, which are altogether ignorant what was done in their countries in time past and gone. Let them say what they will, and into what shape soever they turn themselves, they shall yet be enforced to confess, that the outward calling is not universal nor common to all men. By what reason will they then prove, that election is general, seeing this must needs follow that, & that must needs follow this election or choice, according to the saying of the Apostle: 
Rom. 8.  Whom he hath preordained, those also he hath called. We are therefore enforced to acknowledge the hidden counsel of God in these mysteries, which it becometh us to adjure with all humility, and most faithful proclaiming of his grace: and not after a proud and Phareséelike boldness of our strength, to bring to the examination of our reason.  

The duties of the faithful.  But let us see also what be the duties of them, unto whom God will turn this pure language, that he may lighten them, with the knowledge of his son and their salvation. The first duty is, that they should call upon the name of the Lord. Under invocation or calling upon, he containeth faith also. For (saith Paul) 
Rom. 1●.  how shall they call upon him, whom they have not believed? Notwithstanding he had rather use the term of calling upon, then of faith, that we might know, that his meaning is, of that faith which consisteth in a vain and dead opinion, but of that, that uttereth itself by open confession, & true worship of God. But let us mark the prophet's manner of speaking, that (for the Lord) would rather say, the name of the Lord: Namely that he might put a difference betwixt the invocation of them that believe indeed, and them that be but hypocrites, and profane Gentiles. For all men are wont to boast of their calling upon GOD, when as by common reason they are taught that there is a God, that governeth all the world, and that we owe unto him worship and invocation: yet notwithstanding not all do call upon 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 himself manifest in his son. But they devise Gods unto themselves of their own brain, which indeed are no Gods. But the godly being taught by the scriptures, do call upon the true God, even the father of our Lord jesus Christ. And therefore they only may be counted for the true worshippers of God. The second duty is, that they serve him with one shoulder. This may be understood two ways. First thus: that they being without hypocrisy, do worship the only one true God, and halt not on both sides; as Elyas spoke of the Israelites. 
1. Reg. 18.  The Germane phrase of speaking is agreeable to the Hebrew phrase, wherein they are said to carry on both shoulders, which doing any thing dissemblingly, reel now this way, now that way. 2. Thus: to wit, here is noted an agreement because they were not divided into divers sects and opinions, whereby they might overthrow the faith of many: but rather join their studies and labours in one, that true religion may come unto many. The third is, they humble themselves unto him and offer him a gift: namely that that he requireth, and that which is due unto him. But men owe themselves wholly unto God, they give themselves therefore wholly unto him by faith, they call upon him alone in all their necessity, they acknowledge that all their welfare cometh from him, and do address their whole life, and all that they have, unto his appointment, and make his glory the principal end thereof. But seeing these be exercises of them that be godly indeed, it is evident enough what a man may judge of the folk of our time, which neither call only upon GOD, neither lend their hand to others that be godly, but submit themselves as slaves unto sin, and offer themselves a Sacrifice to the devil, while they live in such order, that through them Christian faith and Religion is evil spoken of.  

The Church is purged by the Cross.  But let us return again unto God, speaking by his Prophet, which promiseth that his church shallbe made more holy, and better purged, when he shall have executed this judgement upon the nation of the jews. For he addeth, In that day thou shalt not be ashamed for all thy works, wherein thou hast transgressed against me. He speaketh not of a godly bashfulness, which the godly conceive of the remembrance of their sins, whereby also it cometh to pass, that they dare scarcely lift their eyes to heaven, as Christ speaketh to the Publican. 
Luk. ●….  For this is not the smallest fruit of true repentance, while it causeth that we do not return again to our sins, out whereof we are escaped through the grace of God. Which self same thing Paul noted, when he wrote, saying: 
Rom. 6.  What fruit had you then in those things, whereof you are now ashamed? But this must be referred partly to the effect of justification, which is of faith, wrereby it cometh to pass that our sins are not imputed unto us, to our everlasting 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 the former life, & not suffer the same to be any more upbraided unto us, & hereunto maketh that reason, which by and by after he addeth. For than I will take out of the mids of thee, those that rejoice in their pride. that is to say, that dignity, which hitherto hath made you so lofty and bold. But he speaketh of the hypocrites, which had always this in their mouths, that this nation was Gods peculiar, & priestly kingdom, and the inheritance of God, and boasted moreover lustily in the Temple, sacrifices, and other worship, and in the mean time they profaned their profession with a wicked life, and wonderful corrupt manners, and set abroad their religion to be derided of the Gentiles. So doth God himself expound this place, when he addeth: And thou shalt not be proud any longer of my holy mountain. The meaning is, that there should be none any more that should seek for praise by their idle titles of holiness: but this rather shall be a common care unto all men, uz. to do that in deed, that they profess in word. And these things he spoke for the comfort of the godly, that they should not bear heavily the wretchedness of their nation, or the forsaking thereof: for as much as GOD by this means would spread his Church not only throughout all nations, but would also purge the same from such reproofs and blemishes, wherewith it was now vexed: seeing it is permitted to all men, that under the pretence of the covenant and name of God, they should give themselves to most wicked delights. But let us learn from these things, that no man ought in these days to be offended at affliction, seeing thereby the church is not overthrown but exalted, and being purged from their former faults, proveth more glorious. Nay, if we shall examine the matter rightly, it will appear, that we have great need thereof. For as we are by nature sinners, & ready unto mischief: so when we either flow in Idleness, or flourish with many gifts, & seem to have all things well appointed, & fit for us, by & by we are overcome with self trust & carelessness, and so offer ourselves to be overtaken of the devil & such as are deceivers: & such is the force of this mischief, that it cannot be cured, but by a more violent remedy. But this doth god put to by the cross, that we being humbled therewith, should lay aside those proud spirits, & all confidence of external assistance & gifts being laid apart, we should regard him alone, & should watch & pray thereunto, that he suffer us not to be swallowed up of any temptation.  

The description of the Church by works.  But the Lord goeth forward, & teacheth more diligently what they should be after that chastisement. For he saith, I will make the remnant in the mids of thee a lowly people, afflicted, or poor. That is, bereaved of all worthiness, and stripped out of all external helps, & which can make no boast of any outward thing; & soon after he declareth what they shall do. First they shall hope in the name of the Lord. This belongeth only to the godly, which for as much as they see nothing in any place, wherein they may safely shroud themselves, this is their only stay, that they fly unto God, who is called the revenger of them that be oppressed, the defender of the poor, the patron of the widows, the father of the fatherless, and the comfort of all them that be broken hearted. They therefore put all their hope in his name, in this that they stay upon his grace, righteousness, & truth, which he hath revealed unto us in Christ jesus his Son. And then the remnant of Israel (saith he) shall do none iniquity. For they that be justified by Christ, work righteousness, and because they be joined together by the bond of charity, they abstain from every wickedness. Furthermore, 
Psal. 34.  they shall not speak lies, neither shall a deceitful tongue be found in their mouths. This is a sure token of an uncorrupt mind. For it is well known that the speech is the declarer of the mind, wherefore we are commanded to set a watch before our mouth. And james saith that a man is then perfect, 
●ac. 3.  when he slideth not in his tongue. But these things contain a description of the Church, by the deeds and manners thereof. For in very deed it is a very poor and afflicted people, which hopeth in God alone, and doth moreover apply itself to righteousness and truth. It is said to be afflicted and poor, both because the Christians are low in heart, and have nothing to do with the trust of outward things, as we erst while admonished, as also because they are exercised with daily afflictions, but in the mids of them they hope in the Lord, whose promises they believe. But in respect of men they apply themselves to righteousness and harmlessness, lest they should annoy any man by their deeds, or deceive him wickedly in their words. Where again it appeareth, what they are, that before GOD rejoice in the merit of their own righteousness, and wax proud against men, by reason of their outward gifts and faculties; who also if any adversity be at hand, do bewray that their hearts are far from faith, but they live a wicked and profane life, and do neither hear the truth of God's word patiently, nor yet in their businesss and daily talk study for the truth, but do unhonestly beguile whom they can, and by infinite means deceive them.  

The fruit of true godliness.  Furthermore the Prophet addeth a most notable commodity of a true faith, and of godliness. And saith, Because they shallbe fed, & shall lie down, and there shallbe none to make them afraid. In which words he promiseth the protection & safeguard of God, which with his word feedeth them that believe in him, and doth with his power defend the same, that none evil can come to them. This is done both spiritually and corporally. For being justified by faith, we have peace with God: and God doth wonderfully defend his Church: so that although most cruel enemies, beset it on every side, yet the profit nothing at all against it, neither yet can they take any of Christ his sheep out of his hands, there is no need of any longer declaration, seeing the matter itself doth show it, and we find examples thereof every where. This place therefore teacheth what is the most esie and sure way to obtain peace. This is in every people's mouth; and surely it is a most excellent gift, but very few there be that seek for true peace: this is that that doth quiet our minds with God, & doth make us be without care & fear against the terrors of the world. This peace is not otherwise begun in us, then by the study of godliness and a true faith. For they that want it, are ever disquieted both within and without, that they seem to be prepared for every mischief. Hitherto doth examples of tyrants belong, the most whereof bearing rule both far and near, being cumbered with fear and trembling, do use a most heedy and pikeout watch for the safety of their bodies. The report is, that Alexander ne-never lay with his wife Thebes, whom he loved most entirely, but he first csmmaunded a Barbarian soldier to go before him to the chamber, and to search all his bed very carefully. But Masinissa although his kingdom was all over Asia, and had 54. Sons, so thought, that none in all the world would be trusty enough unto him, that he rather used a watch of dogs, then of men, to preserve his life. What shall we say of Dionysius? who that he might not dread the Barber's razars, would needs have his daughters learn the barbers craft, to whom being grown to years of discretion, he fearing to commit any cutting instrument, caused his beard to be burned of with walnut and other nut shells being set on fire. But the nights were so troublesome unto him, that he fenced his chamber no otherwise, then if it had been his tenies with ditches & trenches, which were laid over with a hanging bridge. With whom also thou mayst reckon the kings of our time, which do rather commit the safe custody of their bodies to foreign & barbarous guards, then to their own country men; but from whence cometh this? because they having an evil conscience within themselves, cannot but fear those, whom they know they have done great wrong unto. But they have no hope in God, whom either they know not, or else do scoffingly despise, or perceive that he is wrathful against them. The condition of the godly is far otherwise, which say with the Apostle, If God be with us, who can be against us. Being stirred up with the consideration of these things, let us hope in God, let us call upon him, let us give up ourselves unto him a living sacrifice, let us diligently follow the study of righteousness, and truth, that we may happily end the course of this life, and in time to come live always in heaven with jesus Christ our lord, to whom all thanks giving, honour, glory, and power be due for ever.  
Amen.   

The eleventh Sermon.  
The text.  
14 Rejoice O daughter Zion, be ye joyful O Israel. Be glad & rejoice with all thy heart, O daughter jerusalem.  
15 The Lord hath taken away thy judgements: He hath cast out thine enemies. The king of Israel, even the Lord is in the mids of thee, thou shalt see no more evil.  
16 In that day it shallbe said to jerusalem, fear not thou, O Zion: let not thine hands be faint.  
17 The Lord thy God in the mids of thee is mighty, he will save, he will rejoice over thee with joy, he will quiet himself in his love: he will rejoice over thee with joy.  
18 After a certain time will I gather the afflicted that were of thee, and them that bear the reproach for it.  
19 Behold at that day I will bruise all that afflict thee, and I will save her that haulted, and gather her that was cast out: and I will get them praise and fame in all the Lands of their shame.  
20 At that time will I bring you again, and then I will gather you. For I will give you a praise and a name among all the people of the earth, when I turn back your captivity before your eyes (saith the Lord.  

The argument and use of this present place.  AS the Prophet hath made afraid the hypocrites, & those that were remediless, with a grievous threatening of punishment: so he comforteth the godly with a joyful promise of deliverance. And even now he taught, that they must not be offended at their captivity, & at those reproaches, which then they were to take upon them. For it is so far of, that God will suffer his Church to perish, and come to decay, that by this captivity and exercise of affliction, it shall be more increased, and made more pure. But because that deliverance out of Babylon, was a figure of that common redemption, which we have in Christ: the Prophet by that occasion describeth the Church, and kingdom of Christ; and bringeth many things, which cannot be otherwise understood, then of Christ, as those things are, that he spoke 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 unto them: but because the Church should be exercised with many tribulations, which oftentimes 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 gladness and rejoicing. Afterward he doth with new promises comfort them, which might doubt of the assistance of God: in the end he returneth to the promise of deliverance. And under the figure of the old people, he setteth out the Church of Christ, teaching of whom it must be gathered; what shall become of the enemies thereof, what also of the godly, whom he promiseth to change the shame of this life, with eternal glory.  

He promiseth a joyful and glorious deliverance.  First he saith, Rejoice, O daughter Zion, be ye joyful, O Israel, be glad and rejoice with all thy heart, O daughter jerusalem. These things he speaketh to the captives, or to them that were to be led into captivity, that they might conceive not only a firm and sure hope of deliverance, but also may know that it may be full of glory and rejoicing. As if one carry the messages of deliverance to one which in prison looketh every hour for the sentence of death, should say, Rejoice and be glad, for now thou shalt be delivered. Or as if a Physician contrary to all hope should promise health to him that lieth deadly sick, & for confirmation sake, should bid him to be of good cheer, and rejoice. But the Prophet speaketh the self same matter in many words. Because it is a very hard matter for them that are brought into affliction to conceive sure hope of deliverance when they be on every side beset with the terrors of death. And hitherto serveth that reckoning up of causes, which by and by after the Prophet addeth, among the which this is first: The Lord hath taken away thy judgements. That is, he hath drawn every action, and stopped the course of the law, (as we call it) which he had commenced against thee, together with those punishments which ye had deserved for transgressing. This agreeth with that saying of isaiah, who in like manner foreshowing of their return from Babylon, doth admonish the Priests and Prophets of their duty, and saith, 
Esay. 40.  Comfort ye, yea comfort ye my people saith your, God. Speak unto the heart of jerusalem, and cry unto her: for her warfare is finished, and her iniquity is forgiven. For that, that our Prophet speaketh here of the taking away of judgements, is there expounded by the forgiving of sins, for the course of judgement cannot be broken of, except offences be pardoned. Secondly it is added, He turneth away thine enemies namely those that have held the captivity hitherto. Moreover the king of Israel, even the lord is in the mids of thee. God is said then to be present with us, when by manifest arguments he doth declare his goodness and grace towards us. And from hence he bringeth in this saying: Thou shalt see no evil any more. That is to say, there shall not hereafter be any thing, that can bring any trouble unto thee. And these things verily were in part performed, when being dismissed by Cyrus, they came to their own again. For then God took away their judgements & ceased to prosecute suit against them. He turned also their enemies far from them, when by the Medes & Persians he bereaved the Babylonians & Caldians of their kingdom, and all their strength. Besides this, he showed in deed his presence and favour: when to them being returned again, he restored their temple and outward worship, which consisted altogether in the sacraments or outward signs of his heavenly grace & goodness, and did wonderfully defend them against the crafty devices of those nations that lay next unto them, & against the open force of foreign enemies.  

Redemption of Christ is common.  But because these things, as we said before, were foreshows and entrances, of that redemption which should be in Christ, in him also they have their accomplishment, and do contain the whole matter of our salvation. For we were all offenders, and most cruel enemies hung on every side over our heads. Satan accused us, and did overcome us, not only by the law, but by the testimony of our own conscience. Death gaped for our souls, which entered in by the fall of our first parents, and the sentence was pronounced upon us miserable sinners. Cursed is he that doth not fulfil the words of this Law to do them: & all the people shall say, Amen. And there remained no other thing, but that the execution should follow this sentence, which would sink all men in eternal destruction. But here Christ came between, who that he might take our cause upon him, put on man of the Virgin Mary, and soon after took away, and utterly abolished all that whole proceeding of God's judgement. For he purged our sins by the worthiness of his death: he put away the hand writing of the law, & our own conscience, & fasted it to the cross. Moreover, he tied up our enemy the devil, and the head of the old serpent being altoo bruised, spoiled him of his kingdom; 
Col. 1.  and overcame the world, that it might not prevail any more against us, but as for our flesh, he keepeth it under by the spirit of regeneration, & holdeth it in duty, and that he might leave nothing undone, he hath made death, which was the punishment of sin, as it were the door of everlasting life. For by it we pass out of this valley of tears, and wretchedness into the places of the blessed. All which things Paul thoroughly perceiving, wrote long since, 
Rom. 8.  There is now no condemnation to them that are in Christ jesus. Wherewith those words agree, which Christ himself spoke in John: 
john. 5.  Verily, verily, I say unto you, he which heareth my word, and believeth him that sent me, hath eternal life, and shall not come into judgement, but hath escaped from death to life. And the son of God hath not only performed these things for us, but also is present with us, even in the mids of us, as he hath promised: & although he hath carried his body away up to heaven, that he might be there as an interest or pledge to bear witness of that heavenly and blessed life of our bodies, which in time to come they shall have, yet he never forsaketh his church: but is present with it with his word, his spirit, his grace and desert, & with his protection and safeguard: whereupon it followeth very necessarily, that we can see none evil, namely such as can destroy us. The cross verily must be borne, and (as David said) 
Psal. 34.  Many are the troubles of the godly, but God delivereth them out of all: who also causeth that all things for them work together unto God.  

He promiseth the continual abode and comfort of the word  But the Prophet goeth forward and addeth new promises, whereby the godly may be confirmed in the faith. Nay, he affirmeth that there shall never want faithful Preachers of GOD, which may always offer & set before them those promises. For in that day (saith he) it shall be said to jerusalem, fear not: and to Zion, let not thine hands be let down. And so he repeateth that Prophecy, which erstwhile we brought out of isaiah: and the meaning is this. That your king Messiah, which I said should always be amongst you, will at all times stir up Prophets & teachers, which may comfort and encourage thee being in danger: that you give not over for any temptations, etc. And truly, as appertaining to their return from Babylon, there wanted not then such as might cheer them being tied many ways, and with new exhortations daily confirm them. Of the number were Ezra, Nehemia, Haggey Zachary, & many others. But this promise doth principally belong to the kingdom of Christ, who to his Church (as the Apostle witnesseth) always giveth some Apostles, some Prophets, some Evangelists, some pastors, & some doctors, &c: insomuch that he will have the ministery of his word to remain for ever with his Church, whereby it may be both gathered together, and preserved. And it is worth the diligent marking, that both here & in many other places the ministry of the word is reckoned, among the arguments of consolation, that we may learn to judge of it rightly, & regard it as we ought to do. But unto many it seemeth a matter of small weight, and the godly themselves do not always acknowledge the great goodness thereof, especially when they have peace and quietness at will. But when either the dangers of persecution, or inward broilings do arise, by and by with great and careful desire of the mind they ask after the word, which before they despised and cared not for.  

The sum of the doctrine of the Church.  But let us in like manner note the sum of that doctrine, which must continually be retained in the church. The Prophet in these two points doth comprehend it: 
Luke. 24.  Fear thou not, let not thine hands be let down. And they agree with that parting, which Christ himself made, who divided the preaching of his Gospel, into like many parts, when he commandeth to preach repentance, and remission of sins in his name. For hereunto belongeth which he saith, Fear you not. For as much as the tremblings of the conscience can no other way be pacified then by sure remission of sins, which we obtain in Christ alone. Of that part the Angel beginneth, when to the shepherds that were made afraid with a shining from heaven, he saith, 
Luke. 2.  Fear not, for I bring you tidings of great joy, etc. But it must be referred unto repentance, that he saith, And let not thy hands be let down. Namely in performing those things, which God requireth of us. But it is his will that we should not only forsake our sins, and live holily & without blame, but also that we should be constant in faith and true religion, and that we should not suffer ourselves to be removed from it by any means. These two things must always be coupled together in the doctrine of the Church, lest any should despair being swallowed up of the conscience of their sins, or should use the colour of grace and prosperous trust in the forgiveness of sins licentiously to offend. But this place doth principally condemn their sloth, which when they hear, that the restoring of the Church is the work of God, do forthwith let down their hands, and do disorderly let slip all occasion of doing well.  

He meeteth with dangers and conscience.  But there are two things that do principally hinder these matters. That is to say, dangers or difficulties, which the world objecteth without number: And the guiltiness of our sins, for the which we perceive that God is angry with us: therefore he maketh answer unto them both. And for the first he saith thus: The Lord thy GOD in the mids of thee is strong, he will save thee. He repeateth the sum that he had spoken before, and the meaning is this. Thou must not now consider what thou art able to do, or what the world would not that thou shouldest do: but what God requireth of himself. For he is in the mids of thee, and he is mighty, and able to do all things: he therefore shall see you contending with the world and the prince thereof, and will give you strength, whereby ye may wrestle out of all difficulties, or hardness of matters, and will in the mean season wonderfully preserve you in the mids of dangers. Having regard to the other point, he saith, He shall rejoice over the in joy, etc. He preacheth the goodness of God, when he saith that he will not cast us away for our sins, so that rather as a loving father he will rejoice in the familiarity of his children, yea he will quiet himself (saith he) in his lore. That is, he will not fill all things with frantic and horrible outcries (as men that be wrathful, and having no stay of themselves are wont to do) if he see us offend at any time, but because he loveth us, he will with silence overpass many things, and will even wink at our faults, as the husband that doth pardon his wife many faults, if so be he perceive her faithful in the covenant of marriage.  
I know that others do expound it otherwise, that is here spoken of the silence of God. But this meaning, as it disagreeth not from the purpose of the Prophet: so it is confirmed by the example of the scriptures, which in an other place by the similitude of silence doth express the goodness of god, wherewith he pardoneth our sins. For isaiah prophesying of the meekness of Christ, saith. 
Esay. 42.  He shall not contend nor cry, neither shall any man hear his voice in the streets, etc. But in this present place he repeateth for confirmation sake that, that he had spoken, of joy, & saith: He shall rejoice over thee with joy, etc. But all these things are to be considered of us unto that end, whereunto the Prophet spoke them to the people of that age, namely that they may provoke us to do our duties, that we suffer not ourselves to be affrighted either with the hardness of dangers, or guiltiness of those sins which we have committed. For seeing the love of God is so great towards us, our sloth shallbe detestable, yea and without all excuse, if we become more faint hearted in doing our duties, and do therewith all not regard the glory of God, & our salvation.  

Of whom the Church is gathered.  But that the Prophet omit nothing, he returneth again to the promise of deliverance, and teacheth what kind of people the Lord will bring again; and then what shall become of the enemies thereof, as also of all them that worship God. He comprehendeth the first in few words, saying: From that time I will gather together thine afflicted, etc. He saith that he will gather them together, namely that they may return again to their own, that were dispersed throughout all the provinces of the East. And that after a certain time, that is when the appointed or foreordained time shall come This word moved is, in the Hebrew, which doth not signify any time, but that, that of purpose is appointed as it were upon agreement unto some thing. But forthwith he addeth the cause, saying: They were of them: the burden of reproach was upon her. That is to say, I will deliver them, because they be members of my Church, which hitherto have borne the burden of reproach, that is, banishment being filled with reproach & shame. But least this promise should either be doubtful, or of small weight, he addeth furthermore, because of the huge power of the Babylonians, and saith, Behold I will bring all them that have afflicted thee in that day. As though he should say, there is no cause why ye should think, that the power of your enemies shall diminish any thing at all of my promises: for when that appointed time shall come, they must perish together also. Neither shall he need to come from far that shall have strength enough to beat them down: for behold even I that rule over all, & at whose beck all things are either destroyed or preserved, will show myself an enemy unto them, and will take vengeance upon them, And save her that halteth, & gather her that was cast out. etc. So he termeth the people of judea, which because they halted very abominably in religion, were cast out, and led away into exile. Neither will I only (saith he) bring her again, but get her praise and a name: that is, I will make them notable and famous in all the Land of their shame, that is, in their enemy's Land, where hitherto they have been laid abroad to reproaches and scornings. And that they may be the more confirmed in the truth of their promises, he doth repeat it almost in the same words. In that time I will bring you away (saith he) and then will I gather you, because I will give you a praise and a name among all the people of the earth, when I turn back your captivity before your eyes, saith the Lord. He calleth their captivities, speaking in the plural number, because (as we said even now) the jews were banished into divers provinces. So that so many prisons might seem to be prepared for them, as there were provinces, wherein they were held captive. And he saith, that he will do these things before their eyes, that thereby he may declare, that this their deliverance should be famous: but immediately he maketh mention of the appointed time, that they might learn with greater patience to bear the abode of 70. years, which must first pass ere they be delivered, as also to prepare them to the exercise of the cross. For we know the nature of the flesh: which either despiseth the promises of God altogether, or being carried headlong away, doth think that they should quickly be expired. But he hangeth to as it were a seal, that accustomed & usual clause, (saith the Lord) which only is sufficient to provoke credence to these words: but the history beareth record, that these things were indeed performed unto the jews: for after these 70. years were expired, the Monarchy of the Babylonians was translated to the Medes, & Persians, & the Captives had not only liberty to return again, but were also let go with commendation & praise. etc. But because these things in the end had their full accomplishment in Christ, the same therefore ought to be translated unto his Church, that we may understand what shallbe the condition thereof for ever. Those that be afflicted & oppressed, are gathered unto it. That is to say, such as in the judgement of the world, of all men seem to be the outcasts: 
The condition of the Church.  Nay the church consisteth of the halting Synagogue of the jews, & multitude of the nations, which in times past were foreigners, & expelled from the covenant of God, as we have taught at large in the Prophet Michea. 
Mich. 4.  Where the matter is full of comfort, that God doth not always neglect his people. But in their appointed time doth gather them together again, whom he seemed to have rejected for a time because of their sins: Moreover, although the power of the enemies of the church, be never so huge and their outrage never so untamed, wherewith they endeavour to stay the restitution thereof: yet GOD partly by the spirit of his mouth, partly by his manifest power bringeth them to nought, that their counsels may vanish into smoke, & they themselves in the end perish with shame, that cease not to strive against it. But he maketh the godly that embrace Christ, to have a praise, and a name in all the earth. For God preserveth their memorial, & maketh them glorious, although for a little time they be hated of all men; and in the end suffer most shameful deaths. This may be seen in the Prophets and Apostles, whose memorial even at this day is celebrated over all the world, though in times past they were reckoned the ofscowring of the world. Such is the state also of all the Martyrs, neither doth it come seldomly to pass, that the wicked enemies of the godly, do bear witness of their innocency. So did Plinius Secundus declare the manners of the christians to Traianus. And Cornelius Tacitus defendeth their report against the reproofs of Nero, who would have had them blamed for burning the City. Moreover God doth every day bring again the captivities of his Church, and doth after a wonderful manner restore it, even then when all things seem to be in desperate case. Eternal glory in the heavens will follow in time to come, and the crown of righteousness, that never fadeth, which the Lord hath prepared for all them that love his coming. Let us be constant therefore (O my brethren) not made afraid with the attempts of the world, it rageth in deed without government. But let us remember that this is the last conflict of Antichrist, and that, that wished for day is not far of, wherein the whole frame of the world shall with us be freed from corruption, but we shall possess the promised kingdom with Christ jesus our Saviour, to whom all thanks giving, honour, glory and power be given for ever. Amen.    
FINIS.