A faithful and plain exposition upon the 2. chapter of Zephaniah by that reverend…A faithfull and plaine exposition vpon the 2. chapter of Zephaniah by that reuerend…

Now we come to the second general point here laid down: that is, whom must we Search? the Prophet answereth: your selves, not other men, but your selves. This search so urged and enforced by the Prophet, must not be of other mens hearts & lives, but of our own: our own are our charge, and not other mens: and therein is the saying true, which else is most false: Every man for himself: for as every soul must be saved by it self, so must it believe, repent, and search it self.

Now wee come to the second generall point here laid downe: that is, whom must wee Search? the Prophet answereth: your selues, not other men, but your selues. This search so vrged and inforced by the Prophet, must not bee of other mens hearts & liues, but of our owne: our owne are our charge, and not other mens: and therein is the saying true, which else is most false: Euery man for himselfe: for as euerie soule must bee saued by it selfe, so must it beleeue, repent, and search it selfe.

The duty therefore here commanded, is for every man that would have his soul to be saved, to search it, and reform it, & leave others to be searched by themselves. Here the holy Ghost meets with the common corruption of this world, (and that is) that men are Eagle eyed, to see into the lives of other men, but to look into their own hearts, and lives, they are blinder then Moles: they can see moats in other mens lives, but discern not beams in their own: whereby it comes to pass, that they stumble and fall foully: for the eyes of most men are set upon others, and not upon themselves: and thereupon it is, that an evil man, seeing other ⟨p. 73⟩men, and not himself: thinks best of himself, and worst of other men: but contrariwise, a good man seeing himself, and not other men, thinks worst of himself, and better of other men: an evil man looks outward, and judgeth other men: but a good man looks homeward and judgeth himself: and in judging, condemns himself, far above other men: and that because by searching into his own heart and ways, he knows that by himself, which he knows not by any man in the world besides.

The dutie therefore here commaunded, is for euerie man that woulde haue his soule to be saued, to search it, and reforme it, & leaue others to be searched by themselues. Here the holy Ghost meets with the common corruption of this world, (and that is) that men are Eagle eyed, to see into the liues of other men, but to looke into their owne heartes, and liues, they are blinder then Moles: they can see moates in other mens liues, but discerne not beames in their owne: whereby it comes to passe, that they stumble and fall fowlie: for the eyes of most men are set vpon others, and not vppon themselues: and therevpon it is, that an euill man, seeing oother ⟨p. 73⟩men, and not himselfe: thinkes best of himselfe, and worst of other men: but contrariwise, a good man seeing himselfe, and not other men, thinkes worst of himselfe, and better of other men: an euill man lookes outward, and iudgeth other men: but a good man lookes homeward and iudgeth himselfe: and in iudging, condemnes himselfe, farre aboue other men: and that because by searching into his owne heart and waies, he knowes that by himselfe, which he knowes not by any man in the world besides.

So then we must search, not other men, but our selves: our own hearts & our own lives are our charge, and burden: ⟨p. 74⟩the lives of other men concern us not, being private men, further then either to follow them being good, or take heed of them being evil: but to search, or be inquisitive into them, is no duty commanded us, but rather a foul and a base vice forbidden of God. Indeed Magistrates in their people, Pastors in their congregations, and householders in their families are to search: but they can search only for criminal causes, to open actual sins: but this searching must be of our hearts, which no man can search, but our selves only. Few men have a calling to enquire into other mens lives, but every man hath a calling ⟨p. 75⟩to search into himself: but (alas) men do far otherwise, they suffer themselves to rot in their own sins, and erect an Inquisition over other mens lives, and it is to be seen in daily experience, that those men, who are the great Searchers and pryers into other men, are the neglecters and forgetters of themselves. And contrariwise, they who do narrowly Search themselves and their own ways, and look into the corners of their own hearts, do find so much work to do with themselves, that they little busy themselves, wi•h other men.

So then wee must search, not other mē, but our selues: our owne hearts & our owne liues are our charge, and burthen: ⟨p. 74⟩the liues of other men concerne vs not, being priuate men, further then either to follow them being good, or take heede of them being euill: but to search, or be inquisitiue into them, is no dutie commaunded vs, but rather a foule and a base vice forbidden of God. Indeede Magistrates in their people, Pastours in their congregations, and housholders in their families are to search: but they can search onely for criminall causes, to open actuall sinnes: but this searching must be of our hearts, which no man can search, but our selues onely. Fewe men haue a calling to enquire into other mens liues, but euery man hath a calling ⟨p. 75⟩to search into himselfe: but (alas) men doe farre otherwise, they suffer themselues to rotte in their owne sinnes, and erect an Inquisition ouer other mens liues, and it is to be seene in daily experience, that those men, who are the great Searchers and pryers into other men, are the neglecters and forgetters of themselues. And contrariwise, they who doe narrowly Search themselues and their owne wayes, and looke into the corners of their owne hearts, doe finde so much worke to doe with themselues, that they little busie themselues, wi•h other men.

It followeth.

O Nation not worthy to be beloved.

O Nation not worthy to be beloued.

The third point: Who must search? the Jews, who are here termed a Nation, not worthy to be beloved: and yet for all that, they are bid to search themselves, that so upon their repentance, they might be beloved. Where, we may see the unspeakable love of God, and his wonderful mercy, offering grace unto such men, as are altogether unworthy of it. Gods children are by nature like other men, and God finds nothing in them, why to respect them above other: ⟨p. 77⟩but even of his own mercy, makes them worthy, who of themselves are not: therefore how worthy is that God, to have all the love of our harts, who loved us, when we were not worthy to be beloved.

The third point: Who must search? the Iewes, who are here termed a Nation, not worthy to be beloued: and yet for all that, they are bid to search themselues, that so vpon their repentance, they might be beloued. Where, we may see the vnspeakable loue of God, and his wonderfull mercy, offering grace vnto such men, as are altogether vnworthy of it. Gods children are by nature like other men, and God findes nothing in them, why to respect them aboue other: ⟨p. 77⟩but euen of his owne mercy, makes them worthy, who of themselues are not: therefore how worthy is that God, to haue all the loue of our harts, who loued vs, when we were not worthy to be beloued.

But let us examine more particularly, why God doth call the Jews a Nation, not worthy to be beloved: I answer, God had blessed them above other Nations: He gave them his covenant of grace, & thereby made them his people, and committed to their trust, his holy word and Oracles:¹ but he dealt not so with other Nations, neither had the heathen knowledge of his laws. Besides all this,² they had a better land then others about them, ⟨p. 78⟩it flowed with Milk, and Honey, (that is, with all commodities, and delights) and though their Country was but little, yet themselves so populous, and so powerful, that whilst they pleased God, no enemy durst set upon then.

But let vs examine more particularly, why God doth call the Iewes a Nation, not worthy to be beloued: I answere, God had blessed them aboue other Nations: Hee gaue them his couenant of grace, & thereby made them his people, and committed to their trust, his holy word and Oracles:¹ but he delt not so with other Nations, neither had the heathen knowledge of his lawes. Besides all this,² they hadde a better land then others about them, ⟨p. 78⟩it flowed with Milke, and Honie, (that is, with all commodities, and delights) and though their Countrie was but little, yet themselues so populous, and so powerfull, that whilest they pleased God, no enemie durst set vpon then.

1. 1Rom. 3. 2.
2. 2Ps. 143. 20.

Thus for soul and body, they were every way a Nation, blessed of God, a people beloved of God above all others. Now, how did this people (thus beloved of their God,) requite this his love, which they had no more deserved, then any other Nation? Certainly, as they deserved it not afore they had it, so they requited it not when they had it: but requited this love of God with sin, ⟨p. 79⟩with rebellion, and with disobedience. They tempted him, they provoked him to wrath, they presumed of his mercy, and proved a most stubborn & stifnecked people, a froward generation: Moses partly saw this in his own experience, and better discerned it in the spirit of Prophecy: and therefore, wondering at this their wickedness, he cried out; Do you thus requite the Lord: O foolish people and unwise? thus, that is, with sin, and disobedience, which is the only means to displease the Lord, & to provoke him to wrath: for this cause they are worthily called a foolish and unkind people by Moses, and here, by the Prophet. A Nation not worthy ⟨p. 88⟩to be beloved: namely, for their unthankfulness, and unkindness: which was such, as they not only were slack, and careless in performance of such duties as God required: but even multiplied their sins, and committed those soul rebellions, which his soul hated.

Thus for soule and body, they were euery way a Nation, blessed of God, a people beloued of God aboue all others. Now, how did this people (thus beloued of their God,) requite this his loue, which they had no more deserued, then any other Nation? Certainely, as they deserued it not afore they had it, so they requited it not when they had it: but requited this loue of God with sinne, ⟨p. 79⟩with rebellion, and with disobedience. They tempted him, they prouoked him to wrath, they presumed of his mercy, and proued a most stubborne & stifnecked people, a froward generation: Moses partly saw this in his owne experience, and better discerned it in the spirite of Prophesie: and therefore, wondring at this their wickednes, he cried out; Do you thus requite the Lord: O foolish people and vnwise? thus, that is, with sin, and disobedience, which is the onely meanes to displease the Lord, & to prouoke him to wrath: for this cause they are worthily called a foolish and vnkind people by Moses, and here, by the Prophet. A Nation not worthy ⟨p. 88⟩to be beloued: namely, for their vnthankefulnesse, and vnkindnes: which was such, as they not onely were slacke, and carelesse in performance of such duties as God required: but euē multiplyed their sinnes, and committed those soule rebellions, which his soule hated.

And amongst many, the Prophet here in this Chapter, noteth three of their great sins: for which they were a Nation not worthy to be beloved. Covetousness, Cruelty▪ and Deceit: all which were the more heinous and intolerable, because they were the sins of their Princes, their rulers, and their Priests, who should have bin lights & examples to the rest.

And amongst many, the Prophet here in this Chapter, noteth three of their great sinnes: for which they were a Nation not worthy to be beloued. Couetousnesse, Crueltie▪ and Deceit: all which were the more hainous and intollerable, because they were the sinnes of their Princes, their rulers, and their Priests, who should haue bin lights & examples to the rest.

Now, although every sin in it self, is of that ill desert, as it is able to cast us out of Gods favour, and deprive us of his love: yet, behold, here God complains, not upon a little cause, but for wonderful, and exceeding unthankfulness, & unkindness in them: who of all other should have loved the Lord.

Now, although euery sinne in it selfe, is of that ill desert, as it is able to cast vs out of Gods fauour, and depriue vs of his loue: yet, behold, here God complaines, not vppon a little cause, but for wonderfull, and exceeding vnthankfulnes, & vnkindnes in them: who of all other should haue loued the Lord.

As a man cares not for hard usage from him, whom he esteems not: but a little unkindness doth greatly grieve a man, from him who is loved and respected: so is it with the Lord our God, he loved not the Gentiles, as he did the Jews,¹ neither was he so bountiful unto them:² and therefore, (as we may see) though they lived ⟨p. 82⟩always in ignorance, and continued always in disobedience; yet, the Text saith, the time of that ignorance God regarded not: but when as the Jews, his own people, whom he chose out of all people, and bestowed his love upon them, and made his Covenant of grace with them, when they became unkind, unthankful, forgetful, stubborn, and rebellious, that caused the Lord even to complain of that indignity, and to cry out by Moses, Do ye thus requite the Lord, O foolish people and unwise? And hereby the Prophet, O Nation not worthy to be beloved: and therefore there is no man, but if he be asked what he thinks of this Nation of ⟨p. 83⟩the Jews: he will answer, that they are a most vile and wicked people, a froward generation, and that they are worthy to taste deeply of all Gods plagues, who so far abused his love and mercy.

As a man cares not for hard vsage from him, whom he esteemes not: but a little vnkindnesse dooth greatly greeue a man, from him who is loued and respected: so is it with the Lord our God, hee loued not the Gentiles, as hee did the Iewes,¹ neither was hee so bountifull vnto them:² and therefore, (as wee may see) though they liued ⟨p. 82⟩alwayes in ignorance, and continued alwaies in disobedience; yet, the Text saith, the time of that ignorance God regarded not: but when as the Iewes, his owne people, whom hee chose out of all people, and bestowed his loue vpon them, and made his Couenant of grace with them, when they became vnkind, vnthankfull, forgetfull, stubborne, and rebellious, that caused the Lord euen to complaine of that indignitie, and to cry out by Moses, Doe ye thus requite the Lord, O foolish people and vnwise? And heereby the Prophet, O Nation not worthy to be beloued: and therefore there is no man, but if he be asked what hee thinkes of this Nation of ⟨p. 83⟩the Iewes: he will aunswere, that they are a most vile and wicked people, a froward generation, and that they are worthy to taste deepely of all Gods plagues, who so farre abused his loue and mercy.

1. 1Psal. 147.
2. 2Acts 17. verse. 30.

But what doth this belong to them alone? and is Israel a Nation not worthy to be beloved? Nay, I may cry out with as good cause: O England, a Nation not worthy to be beloved: For, God hath been as good a God to us, as he was to them: and we have been as unkind a people to him, as they were to him. But that I may be free from discrediting our nation, & from defiling my own nest: let us prove both these points, ⟨p. 84⟩and lay them open to the view of the world.

But what doth this belong to them alone? and is Israel a Nation not worthy to bee beloued? Nay, I may cry out with as good cause: O England, a Nation not worthy to be beloued: For, God hath beene as good a God to vs, as he was to them: and wee haue beene as vnkind a people to him, as they were to him. But that I may be free from discrediting our natiō, & frō defiling my owne nest: let vs prooue both these points, ⟨p. 84⟩and laye them open to the viewe of the world.

1. First therefore, the same mercies, and far greater, have been poured and heaped upon us: he hath called us out of the darkness: First, of Heathenism, and then of Popery: his covenant of grace and salvation, he hath confirmed with us, his treasures of his word and Sacraments, he hath imparted to us, his holy word never better preached, and the mysteries thereof never more plainly opened, since the time of the Apostles: and as we have Religion, so we have it under a Religious Prince, whereby it comes to pass, that these blessings of salvation, we enjoy not in secret, ⟨p. 85⟩or by stealth: but we have it countenanced by authority; so that religion is not barely allowed, but even as it were even thrust upon men. Besides all this, we have a land also that floweth with milk and honey, it is plentiful in all good things: we have liberty & peace under a peaceable Prince, and the companions of peace, prosperity, plenty, health, wealth, corn, wool, gold, silver, abundance of all things, that may please the heart of man: thus hath God deserved the love of England.

1. First therefore, the same mercies, and farre greater, haue beene powred and heaped vpon vs: hee hath called vs out of the dareknes: First, of Heathenisme, and then of Popery: his couenant of grace and saluation, he hath confirmed with vs, his treasures of his word and Sacraments, hee hath imparted to vs, his holy word neuer better preached, and the mysteries thereof neuer more plainly opened, since the time of the Apostles: and as wee haue Religion, so wee haue it vnder a Religious Prince, whereby it comes to passe, that these blessings of saluation, we enioy not in secret, ⟨p. 85⟩or by stealth: but we haue it coūtenanced by authority; so that religion is not barely allowed, but euen as it were euen thrust vpon men. Besides all this, wee haue a land also that floweth with milke and hony, it is plentifull in all good things: wee haue liberty & peace vnder a peaceable Prince, and the companions of peace, prosperitie, plenty, health, wealth, corne, wooll, golde, siluer, aboundance of all things, that may please the heart of man: thus hath God deserued the loue of England.

2. But now England, how hast thou requited this kindness of the Lord? certainly even with a great measure of unkindness: that is, with ⟨p. 86⟩more and greater sins then ever Israel did: so that if Moses spake true of them, then may our Moses much more truly cry out against England, doest thou thus requite the Lord, thou foolish people? And if this prophet said thus of Israel for three sins, then may it be said of England for three hundred sins (O England) a Nation not worthy to be beloved: for thou hast multiplied thy transgressions, above theirs of Israel; even as though thou hadst resolved with thy self, the more Gods kindness is heaped on thee, the more to multiply thy sins against him. For thou England, as thou hast requited the Lord with sins; so not with a few sins, or small ⟨p. 87⟩sins, or sins, which hardly could have been prevented: for that had been a matter of some excuse, or not of so great complaint. But thy sins are many, and grievous, and capital. And which is worst of all, wilful and affected, even as though God had deserved evil of us: and that therefore we ought maliciously to requite him.

2. But now England, how hast thou requited this kindnesse of the Lord? certainely euen with a great measure of vnkindnesse: that is, with ⟨p. 86⟩more and greater sinnes then euer Israel did: so that if Moses spake true of them, then may our Moses much more truly cry out against England, doest thou thus requite the Lord, thou foolish people? And if this prophet said thus of Israel for three sinnes, then may it be saide of England for three hundred sinnes (O England) a Nation not worthy to bee beloued: for thou hast multiplied thy transgressions, aboue theirs of Israel; euen as though thou hadst resolued with thy self, the more Gods kindnes is heaped on thee, the more to multiply thy sinnes against him. For thou England, as thou hast requited the Lord with sins; so not with a fewe sinnes, or smal ⟨p. 87⟩sinnes, or sinnes, which hardly could haue bene preuented: for that had beene a matter of some excuse, or not of so great complaint. But thy sins are many, and grieuous, and capitall. And which is worst of all, wilfull and affected, euen as though God had deserued euill of vs: and that therefore wee ought malitiously to requite him.

If any man make doubt of this, and therefore think I speak too hardly of our Church: I will then deal plainly and particularly, and rip up the sores of our Nation, that so they may be healed to the bottom.

If any man make doubt of this, and therefore thinke I speake too hardly of our Church: I will thē deale plainly and particularly, and rip vp the sores of our Nation, that so they may be healed to the bottome.