BEcause God would haue his word , which in tyme past , hée hath reuealed by the ministerie of his seruantes the prophets , to be in vse , or to serue not only for those auncient times , but hath couered the same word being committed to writing , vnto the succeding posterities , that out thereof , men of al tymes and ages , myght receaue instruction and consolation : Of the titles of the Prophets . wée may not thinke that it was rashly done of the Prophets , in preadioyning to their writinges certeine titles , or inscriptions , in the which , they do declare the nature or kinde of their doctrin , setting out also what they them selues were , and what time they prophecied . For as by these thinges they procured vnto their doctrine credence , and authoritie : so they sende the Readers to the historie of their times . The diligent consideration whereof doeth teach in what stéede their doctrine may stand vs . And certeinly these thinges offer them selues of vs to be considered in the inscription , or title , which the Prophet Zephaniah vseth , wherein these thrée thinges very manifestly are comprehended .

●…re a●…●…word For first he admonisheth , how his doctrine ought to be regarded , when hée speaketh thus , The word of the Lorde which came to Zephaniah : therfore he auoucheth that he bringeth the word of God , which he had learned of a peculiar , or priuate reuelation , least any man should thinke , that hée thrust vpon the Church his owne dreames or inuentions . For we know that it is very diligently forséene as well in the olde testament , as in the new , that no voyce but Gods onely should be heard in his Church : but thou must note that that is expresly called the word of GOD , which not God him self published from heauen but that which the Prophets first without al doubt with liuely voyce , or word of mouth preached : but afterwardes comprehended in writing . It might be thought a point of arrogancie or pride in them , for intituling theyr bookes after such a sort , 2. Pet. 1.22 . except it were knowne that they did it by vertue of their office , that as the Ambassadours of God him selfe , they should warrant the trueth of their doctrine . But the Apostle Peter in like manner rendreth a reason of that matter , when he saieth , that the holy Ghost was with , or assisted the Prophets , and in his latter Epistle chap 1. sending the godly to the doctrine of the Prophets hee writeth thus : The prophesie in tymes past came not by the will of man , but holy men of God spake as they were moued by the holy ghost , and the matter it self declareth that this thing was truely spoken by the Apostle . For all the doctrin of the Prophets is occupied about the consideration of mans saluation , then about fayth and the worship of God , and conuersation of life : Lastly about the fortelling of things to come : but of all these thinges there is no one , wherein there appeareth not manifest argumentes of Gods spirite . For , as much as belongeth to the consideration of saluation , they teach no other way then that which is comprehended in the first promises made by GOD , whereof also Christ Iesus is the fulfiller and mediatour for vs , whome God the father before all beginnings hath appoynted to be the Sauiour of mankinde : but if thou hast regarde vnto fayth , the worship of God , as also vnto whatsoeuer thinges apperteine to the conuersation of lyfe , they teach nothing which agréeth not , eyther with the law of nature , or the tenne commaundements , conteining the law of nature , approued or allowed of , by the consent of all men : but in their prophecies , or foreshewinges there appeareth such knowledge of thinges to come , that all men examining those prophecies , with the thinges comming to passe accordingly , must néedes confesse that the same farre passeth the reach of mans reason : For that we may let passe those thinges , which they foretolde to men of their time , or of their countrey , who will not affirme that they receaued of the spirite of Christ those things , which they foretolde of his death , resurrection , enlarging of his kingdome , and of the ende of the world ? these thinges ought considerately to bee marked against those which do call their writings eyther into question , or els with open mouth affirme , that they belonge nothing at all vnto vs . For what reason doth enforce vs to doubt of those things which we sée confirmed by so many , and those so certeine testimonies ? Furthermore séeing in these prophecies , is conteined the worde of God , wherevnto all men must be subiect , who will affirme that it belongeth not vnto him selfe , except hée which with professed vngodlinesse dare denie vnto God his obedience ?

What this Prophet Zephaniah 〈◊〉 Moreouer not onely the name of Zephaniah is here set downe , but his father also , and his graundfather , his fathers graundfather and greatgraunfather are named : touching whome although there is not els where in the Scriptures , any thing extant , neyther yet that doctrine of the Iewes deserueth much credence , which affirme that so many of the Prophets fathers as are by name mentioned in the scriptures , were Prophets : Notwithstanding , for myne owne part , I doubt not , but the ancesters of Zephaniah were men renoumed with authoritie , and honour : Because it should be ridiculous to record the names of men vnknowne , & of no fame , & that vnto the fourth degrée . Neither yet do I affirme that it is done to this ende , that he would get any credence to his doctrine from the renown of his foreelders . But I teach men to marke the counsayle of God , who out of all states of men , separeth ministers vnto him selfe , whose trauaile hée may vse in the publishing of his word . Some reporte that Isaye the Prophet was of the bloud royall : as for Ieremie , we know that he was borne of the Priests linage . Amos confesseth that from his youth hée was a shepheard , from whose condition of lyfe Elyseus did not much disagrée ; whom Elyas by the commaundement of God , from the plow called to the office of a Prophet . There bée others , whose bare names are onely specified , in somuch that it is altogether vnknowne what was their state , or condition of lyfe . Furthermore there is none , that is ignoraunt how in the newe testament also men of diuers states and conditions , were called to the function of teaching : which thing doubtlesse was done by the singular counsell of God , that his worde of vs should be lesse suspected , it being also taught by the way , that the same word belongeth to men of euery place , and state of lyfe , neyther that any man is barred , from that sauing health , which is taught by the same worde : but he wich shutteth out him self through vnbeliefe , of whom more shall be spoken els where .

The tyme of Zephaniah and this historie . Thirdly the time of Zephaniah is declared , in the dayes of Iosia the Son of Amon , king of Iuda , hee was therefore of the last which prophecied before the captiuitie , and of the same tyme with Ieremy , excepted that Ieremy being longer occupied in this office , was one of them which remained stil in the citie : But this our Prophet prophecified vnder Iosia onely , but the argument of his sermon may be gathered out of the historie of those times , which is mentioned in the second booke of the kinges , the 22. and 23. chapters , and 2. Paral. 34. and 35. chapters . The vse of this Prophecie . That historie declareth , that after Manasses sucéeded Amon his Sonne , which followed the former wickednesse of his father , but the example of repentaunce , wherein his sayde father went before him , hée woulde not followe : it came therefore to passe by the iust iudgement of God , that hée was slaine by his own houshold seruauntes . Hée being dispatched , his Sonne Iosias came to the kingdom , being as yet but eight yeares olde , yet shewing by manifest arguments , that hée was of a godly and holy disposition . For out of hand he began to séeke the Lorde , and assoone as hée was of age and authoritie , in the 12. yeare of his reigne , he began a reformation , as wel in Iudaea , as in the land of Israel , where some remnaunt of vnknowne , and poore men aboade , when the Assirians had translated into captiuitie the greater parte of the people . Then euery where he pulled down the altars , Idolles , groues , and as it was prophecied of him 357. yeares before hée burned the bones of the wicked sacrificing Priestes vppon their altars , the next yeare following , Ieremy began to prophecie , who by teaching , admonishing , and exhorting , greatly furthered this begunne worke of reformation : but in the 18. yeare of Iosia , when hée had set his minde to repayre the Lordes house , the booke of the lawe was founde , which hitherto through the negligence and vngodlinesse of the kinges , ano priestes had layne together vnknown , and no whit regarded : which when Iosias had heard read , being admonished by the threatninges of the sayde booke of the wrath of God , and punishment that hanged ouer their heades , hée cut his garmentes , and sending messengers vnto Hulda the prophets asked counsell as concerning the will of God . And without delaye , he taking the Lordes cause in hand , with greater zeale called together the nobles of his kingdome , with all the people , and when hée had caused the bookes of the law to be read openly vnto them , hée renewed the couenaunt with the Lord , and by publike authoritie hée appoynted a reformation whereby was rooted out of the land of Iuda and Israel , what abhomination or superstition so euer remained in the first reformation . Moreouer while these things were in this order accomplishing , some yéelded their hearty obedience vnto the king , and with a sincere loue of godlinesse , submitted them selues to the reformation : but the greater part of the people , & noble men did in huggermugger foster those superstitions , and vngodly worship , wherwith they were accustomed in the dayes of the former kinges ; least they shoulde haue bene cut of altogether : as by this it may appeare that after the death of Iosia , they all returned sodenly vnto wickednesse , and brought in againe those superstitions , which erst while were abandoned . Here therefore it was , that this our Prophet Zephaniah was sent to be a felow companion with Ieremy in this businesse , that he might call into the way those louers of theyr own superstition ; but with threatned destruction to frighten those which were past amendment . This thing hée performeth in thrée sermons , which are declared in like number of chapiters . First he manaceth the plagues hanging ouer their heads , the horriblenesse wherof , together with the causes he setteth out very diligently : secondly he teacheth the repentance , and because he knew that the nations néere abordering would vngodlily and malapertly triumph ouer the perishing Iewes , he also foretelleth that the iudgement of God shall fiercely inuade them : yea hée threatneth punishment to the Assyrians them selues , that the Saintes shoulde not be offended at their triumphings . The third thing he bendeth against Ierusalem , and threatneth destruction vnto the same , that he might shake from them their vaine confidence of outwarde assistance . But in the latter end of his prophecie , hée promiseth restoring again to the godly : & according to the vsuall or common order of the prophets , he adioyneth a prophecie of the blessed & health being the kingdom of Christ .

We haue spoken these thinges concerning the historie of the tyme of Zephaniah , and the argument of his sermons , more largly , because they make not only for the opening or vnderstanding of the prophecies : but also serue very much for our instruction . For we are admonished by this example , with what great fayth and godlinesse , the reformation of the Church ought to bée taken in hande , and how they may bée deceaued , which thinke that they haue done sufficiently , if they haue remoued out of the way , externall abuses , leauing in the meane season many other thinges , which serue eyther for lust or pleasure , or els do minister occasion for new or old superstitions , for what care can be too much in this matter , considering that it is well known , how little the most godly king Iosia did profit in so many yeares with his zeale . Or what shall we promise vnto our selues from these lame , or wilyly begunne reformations , seing those thinges fell so soone to ground , which Iosia not without the counsell of the most holy prophetes had set vp ? questionlesse ( as Christ saieth ) there will alwayes be some , which to the new wine of the gospell , will preferre the olde wine of superstitions , and for the most part , degenerating sonnes , doe succéede in the roomes of their godly fathers , vnto whome it séemeth but a small matter to decline to superstition , being ignoraunt with how much perill , and what great paines theyr fathers tooke , in casting them out : of which thing the booke of Iudges setteth forth examples in them , that succéeded their fathers , which in the wildernesse sawe the workes of GOD , they being altogether ignoraunt , and without knowledge of all those thinges .

Furthermore we are taught , how the godly Magistrates , and faythfull Ministers ought not to cease , though they perceaue that they profit but a little , and that the reformation which they desire to bring in , shall not abyde . For both these considerations might haue reclaymed Iosia from his purpose , if hée would haue bene ordered by mans reason : for hée was not so without vnderstanding , that he could not marke the selfe will frowardnesse of his nobles and the people , which the prophets did euery day reproue . Hee heard also that that deadly time , by destinie appoynted was not far of , wherein after his death , first the worship of God , them the whole kingdome , with the citie and temple should be ouerthrowne . Notwithstanding he doeth his duetie , and the same with him do Ieremy , and Zephaniah , whome God gaue him as counsellers , and helpers : Let them follow this care whosoeuer are placed vpon the same stage , or condition of lyfe : neyther let them thinke that their labour shal be in vaine . Forgiue , that all things faile , yet they shall deliuer their own soules , as the Lorde saieth to Ezechiel his prophet .

Wée are furthermore admonished by the consideration of these thinges , what remaineth for those , which set them selues against godly reformations . First with GOD they are made without all excuse , for as much as they do wickedly dispise the libertie of true worship and pure religion being offered vnto them . The wickednesse and tyranny of their Kings might in some parte haue excused the Iewes , if there had bene none ther which studied to bring againe the law of GOD , and way of holy worshippe deliuered from him . But séeing the Manasses as yet was fresh in memorie , who was an example of repentance , worthy to be remembred , and had alwaies before their eies the care of Iosia ; and did for the space of 20. yeares , within a little more or les vnder him fréely inioy the word or doctrine of trueth , and yet would not forsake their superstitions , but fell backe vnto them , by euery first little occasion : it appeareth plainly , that they were seduced by their own obstinat & froward malice , and that they haue nothing to hide their vngodlines withall : therfore the horrible destruction and ouerthrow of their kingdome and citie followed : & God with the babylonish fire tooke away those superstitious and wicked kindes of worshipping , which with the healthful light of his word could not be remoued . I would to GOD they would be more diligent in consideration of this example , vnto whom at this time God hath restored his word , & the frée preaching therof : For there is neuer wanting among them those which with tooth and nayle do hold their old superstitions , and do eyther slouthfully neglect the libertie granted of God , or do dishonestly offer it to be abused : that they may cury some fauor with christs professed enimies .

The beginning of the first Sermon . These things being thus before spoken of , let vs come to the exposition of the first sermon , the beginning wherof is very tragical or dolefull , and conteineth a dreadful threatning of a destruction of the whole land : but the cause of so great vehemencie was , because hée had to doe with the indurate and open contemners of Gods word , and first in general hée crieth out , saying : In destroying , I will destroy all thinges from the face of the earth , saith the Lord : and hée bringeth in the name of the Lord vnto them which were accustomed to scoffe at , and despise the sermons of the Prophets ; but by and by after he adioyneth a diuision , and that which he had spoken generally , hée declareth by their seuerall kindes . I will destroy ( saith hée ) man and beast , I will destroy the birds of the ayre , and the fishes of the sea , and ruines shal be to the wicked , that is to say : I wil take all thinges away which the wicked are busie to kéepe , that they may minister occasion of sinne to the ignorant , and vnskilfull ; & as much as may be gathered of those things that follow he so calleth the reliques of superstition which hee hath shewed to bee kept with great care , & that it may be surely known that God for the sinnes of men will shewe forth his wrath , hee repeateth it againe : And I will cut of man from the face of the earth &c. the meaning whereof is this , My seruaunte Iosia remoued away many thinges . But because through your vngodlines , many thinges yet remaine , being contrary to my lawes , verily I my selfe will bring forth broomes much more rough , wherewith these abhominable reliques , with their Patrons or defenders , shal be cleane purged &c. But here we must marke that destruction is also threatned vnto beastes : which is not spoken hiperbolically as the Iewes imagine : but was performed in déede as histories do witnesse : for Hieronymus vpon these wordes writeth thus : The cities lying waste , and men being slaine , there was made a scarcitie and rarenes , of beastes , of flying fowle , and of fishes : Whereof the countrey called Illiricum is witnesse , Thracia also , and the soyle where I tooke my beginning , where all things are perished , except the heauen and the earth , the growing brambles , and thicke bushy places of woodes &c. We may in this acknowledge the Iudgement of God , and his wonderful prouidence when we sée that in very populous countryes , the mears and riuers abound with fish , the woodes with wilde beastes and birdes , so that they cannot bee rid or emptied by any hunting : & againe on the other side , that those riuers should be without fish , and that there should appeare neither beast nor bird in those woodes where no man is , by any engine to take them : neyther may we thinke that these things come to passe rashly , and vncounselled of : for as all these things are created for mans vse , so there is no cause why they should be spared , where men are taken away . Let vs in these and such like examples acknowledge the iudgement of God , and all drowsinesse being shaken off , let vs returne from our sins vnto God , by Iesus Christ , who by the worthines of his owne blood hath pacified his fathers wrath , to him be thanks giuing , honour and glory and power for euer .

The argument and vse of this present place . ZEphaniah in the beginning of his sermon vseth a most grieuous thretning , wherin he denounceth to all men in generall , the horrible iudgement of God . For with the obstinate and froward he must deale very sharply , if peraduenture they might be stirred vp to a more diligent regard of their saluation . And how necessarie a more sharpe , and franke manacing of punishments is , they do quickly feele in themselues , which by the rule of God his law , do examine the disposition of their owne flesh : but when punishments are generally denounced , two things for the most part do alwaies hinder , that we cannot be amended ; for eyther we thinke that the matter belongeth not vnto vs , or els wée complaine of the ministers roughnesse , or sharpenesse : as though they should dispightfully deale against vs , being innocent , & hauing deserued no such thing . It shall bée néedefull therefore to deale plainely , that euery one may know , & in themselues acknowledge the causes of Gods wrath . The Prophet Zephany in this present place performeth both these thinges . For first hee bendeth these threatninges against the kingdom of Iuda & Ierusalem : them he sheweth the wickednesses , which must with such plagues be purged : this place therfore teacheth vs to iudge of the calamities of our time , & what sins they must eschew , which would that their affairs should be well séene vnto . For the first he speaketh thus in the person of God . I will stretch my hande ouer Iuda , and ouer all the inhabitants of Ierusalem . He bendeth his threatning of the punishment against Iuda and Ierusalem . 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 vppon them no vsuall or common plague . But Iuda and Ierusalem are named of purpose , because vnder these names they alwayes promised them selues safety . For Iacob long before spake of Iuda , saying : the scepter shal not departe from Iuda , nor the Lawegiuer from betwixt his feete . vntil Shilo come , and the nations flow vnto him . Psal. 132. Iere. 7. Moreouer there were promises apparaunt , which before hand did signifie , that the kingdome should bée established to Dauids posteritie for euer : namely in respect of Christ , who ( as concerning the fleshe ) should bee borne of that stocke : which promises they did expound of an earthly kingdome , and those that were proud , were not a little incouraged by this : that when the Israelites were caried away captiue into Assiria , they with their kingdome remained still in safetie . But Ierusalem , besides that it was the kings seat , being famous by reason of the temple and religion , vaunted in the promise of God , which had saide that this should bee his resting place for euer . And we know by Ieremy his sermons how proudly they were woont to obiect vnto the Prophets , the worthinesse of their citie , if at any time they were reproued of them . Therfore Zephaniah telleth them , that al that their confidence was vaine , and to no purpose , seeing that before all others , hee threatneth Iuda and Ierusalem . But from hence a generall doctrine may bée gathered : namely that such as frowardly striue against God , can be in safetie by no outward prerogatiues , or promises made vnto them . For all are ioyned with a condition , which whosoeuer neglecteth , doeth in vaine so violently pull vnto them the promises , from the which they haue parted them selues , through their owne faulte . Moreouer with how much more honour God hath vouchsafed to beautifie vs : so much more detestable and grieuous is the faulte of our vnthankfulnesse , wherevnto we haue runne , by reason of disobedience : These thinges may well be laide in the way of those Romish ones , which obiect vnto vs their Rome : That that ought to be acknowledged . For what hath God at any time saide as concerning that citie , whereby it may bee proued that that ought to be acknowledged the chiefe seate and head of the Church , but that we may graunt that those thinges bée true , which they falsely auouche ? what shal they perteine vnto them which haue no lesse fowly fallen from the godlines of their forefathers then the Iewes , & inhabitants of Ierusalem did ? let those also think that the same thing is spoken vnto them which are accustomed to glory in the doings of their elders , when as they them selues are infamous throrowe their owne sinnes and wickednesse &c.

He accuseth the wickednesse of the Iewes . But that they should not think that they should be punished otherwise then they had deserued , he maketh a catalogue or scrowle of their sins , for the which they deserued to be cut of ; and yet he doth not here name their vsurie , riot , lust , incest , murders , and such like offences , which wise men & of better report commonly are wont to condemn . But those which in the iudgement of God are more horrible , althogh men make smal account of them , as namely the corruption of religion , & this , that they would not subiect themselues to the reformation established by Iosia : let vs consider euery thing in order . First I will cut of ( saieth he ) the remnaunte of Baal from this place . The remnaunt of Baal . Baal was the God of the Sidonians , as Hieronymus hath noted in his commentaries vpon Hosea , being the same that Belus is , which by the commandement of Simiramis , was worshipped of the Babylonians . Of whome it is sufficiently knowne , out of the olde Poets , and storie writers , that the kings of the Sidonians tooke their beginning . Virgil doubtlesse writeth that Dido , when she entertained Aeneas , dranke wine in the same bowle , wherein Belus , and al since him were wont to do &c. 1. Reg. 18. Achab king of Israel was the first that brought this Gods seruice into the holy Land , when he had maried Iesabel , the kings daughter of Sidon . From hence the contagion came into the land of Iuda , that there also temples and Altars were euery where erected vnto Baal , & althogh Iosia ( as we said before ) had pulled them downe , 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 thretned to cut of . But let those thinke that this is spoken vnto them , whosoeuer are carefull to keepe the remnaunt of Baal , whiles reformation of doctrin and religion is established . This doe they which priuily doe conueie out of Churches , Images , painted Tables , relikes of Saincts , 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 , wherevnto they burne lightes at home and pray before them , and worship them , with whome also they especially do deserue to be reckoned , which carefully kéepe in minde superstitious praiers , and do teach the same to their children ; so sowing the séedes of superstition into their tender mindes . These men are the most noysome plagues of the Church ; for it commeth to passe that by them the doctrine of the word cannot haue his profit with those which at home haue their teachers of errours : and the same doe forthwith conceiue great hatred against the trueth , if at any time their manners bee somewhat more fréely rebuked by the word of God . But there is no doubt but GOD hath his broomes wherewith hee wil purge , not without their great plague and punishement , those reliques of superstition .