them there shall bee remaining no mention regard or dignitie of this order So Isai 24. ver 2.3 There shall be like people like priest and like seruant like master like maide like mistres like buyer like seller like lender like borower like giuer like taker vpon vsurie The earth shal be cleane emptied and vtterly spoyled For the Lord hath spoken this word This no doubt is a most iust punishment that those dignities the which haue despised God and contemned him should also themselues by God be done away and remoued and vtterly abolished or ouerthrowne And this the histories and experience of all times hath taught and doth teach So at this day Nobilitie is extinct or rooted out among the Grecians because they greatly abused the same So is the office of Bishops in Asia where there was exceeding great abuse of the same For as it is 1. Sam. 2. ver 30. Them that honour God he will honour and those that despise him shall be despised The time and cause of this punishment Further the Prophet noteth both the time and also the cause of this punishment The time when this ministerie shall be done away of God to wit when as God shal visite and reward vnto them their wickednesse The which that it shall one day bee the wordes themselues doe euidently declare albeit the set moment or minute of time be not here expressed The cause of this punishment is their wayes that is to say their wicked manners also their transgression and rebellion or falling from the true God when as he notwithstanding had declared himselfe more vnto them then vnto other nations and vnto their priests more then vnto the rest of the people Vers 10. For they shall eate and not haue enough they shall commite adulterie and shall not increase because they haue left off to take beede to the Lord. AN amplification by way of making the matter more plaine For now the seuerall punishments are reckoned vp and declared wherewith God will punish and plague these priests and that proportionably vnto their sinnes that looke after what manner they haue sinned after the same they may be punished Two sinnes reckoned vp in this verse gluttâ—nie and whoredome But in this verse two kinds of sinnes are rehearsed vnto the which is added a reason of the same also Wherefore like as they abused their sacrifices both vnto the cramming and ouergorging of their bellies and also vnto their wicked whoredomes to wit being full gorged with meate for lust and wantonnes flowe from wine and good cheare so they shall eate but not be satisfied For our satisfying commeth not of the store of meate that we eate but of the blessing of God vpon the same For as it is in the Psalme 105. vers 16. God calleth a famin vpon a land vtterly breaketh the staffe of bread That is as he giueth it strength to nourish for a blessing so for a plague he taketh at his pleasure that power and vertue from it whereof insueth famin and hunger And as they did eate and were not filled so they shall commit whoredom with many women for to get children yet their houses shall not be increased but rooted out and perish For these men haue a proud desire to continue their stocke and seede but they shall be without seede and shall beget no children Being like to those of whom the Psal 49. ver 11. speaketh that thinke their houses and habitations shall continue for euer The reason of this punishment is because that they haue after such manner and so stubbornly and shamefully forsaken God that they haue no way kept nor cared for his commaundements For in old times issue and fruitfulnes in hauing of children was a blessing that was promised vnto men fearing God Fruitfules in hauing of children was in old time reckoned for an especiall blessing of God and not vnto prophane or lewd persons and despisers of God And therefore vnto the man that feareth God it is promised in the Psal 128. ver 3. after this maner Thy wife shall be as the fruitfull vine on the sides of thine house thy children like the oliue plants round about thy table And vnto vs also that loue God the number of children especially such as bee godly is a token of God his mercie towards vs. For by this meanes God doth witnesse that he will be worshipped of vs in many ages and reigne in our families Wherefore let them praise God which haue begotten and brought vp many children to be dedicated vnto God Vers 11. Whoredome and wine and new wine take away their heart THis is the figure called Epiphonêma or acclamation What the figure Epiphonema is see Ionas cap. 2. ver 9. whereby the Lord doth yet more fowlie detest the former vices of the priests and sheweth them to bee most miserable as the which doe bring them vnto a most shamefull passe namely this that now they are no more capable or such as can receiue any faithfull admonition repentance vnderstanding but liue like vnto bruite beasts giuen onely to the filling of their bellie and satisfying of their lust And this doth Peter teach in euery age to fall out vnto other false Prophets in like manner 2. Epist cap. 2. ver 14.18 of whom he affirmeth that they haue eyes full of adulterie and that cannot cease to sinne beguiling vnstable soules For they swell in speaking words of vanitie they beguile with wantonnes through the lusts of the flesh them that were cleane escaped from them which are wrapped in error And experience it selfe proueth this to bee true both in the popish Bishops and also Chanons who are slow bellies euill beasts wholly giuen to whoredome and wine Further here is in three words described the life altogether of an Epicure or plaine belly-god namelie whoredome wine and new wine And the Prophet doth distinguish or make a difference betweene wine and new wine both to shewe the gurmandise of these men who mixed and drunke olde wine with Muste that is with new wine for pleasantnes sake and also their vnsatiable wanton lust who by this meanes did the more earnestly stirre vp themselues vnto whoredome Now these things take from men their heart or minde For both drunkennesse and also whoredome doe very greatly weaken the reason and vnderstanding yea moreouer they ouer whelme and dul the common sense and instruments of the same so that they seeme rather beasts then men which are giuen vnto these vices With this place agreeth this saying taken out of Virgil his Epigram Quum mentes hominum furiauit vterque .i Bacchus Venus Et pudor probitas metus omnis abest Ergo. Nec Veneris nec tu vini capiaris amore Vno namque modo vina Venusque nocent In rude meter thus Where wine once and women inrag'd haue the braine All shame feare and goodnesse no longer remaine On wine then and women set thou not thy minde For them both like hurtfull
forsaking the true God flee into Egypt for helpe Isai cap. 31.1 2 3. in these words Woe vnto them that goe downe into Egypt for helpe and stay vpon horses and trust in chariots because they are many and in horsemen because they are very strong but they looke not vnto the holy one of Israel nor seeke vnto the Lord. But he yet is wisest therfore he will bring euill and not turne back his word but he will arise against the house of the wicked and against the helpe of them that worke vanitie Now the Egyptians are men and not God and their horses flesh and not spirit and when the Lord shall stretch out his hand the helper shall fall and he that is holpen shall fall and they shall altogether faile Two parts of this verse This verse hath two parts The first setteth forth the sinne of these peoples seuerally Therefore I interpret the particle van 1. A new sinne of loâ—â— the people Furthermore that it may bee vnderstood that a new sinne is now described yet such a one the which sprung no doubt of idolatrie and the contempt or despising of God Ephraim therefore ran vnto the Assyrians as appeareth 2. King 15. ver 19. where Menahem the vsurper bribeth Pul the King of Assyria to be fauourable vnto him and Iudah vnto any King whatsoeuer that would promise him helpe So then Iudah fleeth not vnto any one King onely but vnto diuers Kings and all of them idolaters to wit as distrusting the promises of God towards them and making more account of the help of idolaters and iudging it more certaine then the helpe of the true God They flee vnto the Assyrians 2. King 16. They flee vnto the Egyptians Isai 31.1 They flee vnto the Israelites 2. Chro. 25. ver 6. Isai 8. ver 6 Reade cap. 10. ver 6. hereafter Therefore they ran not vnto the Assyrian alone vnto whom the Israelites especially looked against the Syrians albeit the Israelites themselues also hired the helpe of the Syrians oftentimes or took them vnto themselues as league-fellowes against Iudah Further there is a great force in these words He sawe his sorowe or his paine and his wound For by the selfe same they were sufficiently admonished or put in minde to flee vnto God and not vnto those idolaters The second part of this verse sheweth the vanitie of this helpe which they sought after For these Phisitions did not cure their wounds nay they tooke no care of them at all For 2. Chro. 28. ver 20 21. we reade that the wicked king Achaz was rather troubled then holpen by the king of Assyria yea though he gaue vnto him large gifts yet it helped him not And Isai 31. ver 5. cited but a fewe lines before it is shewed that those which sought vnto Egypt for helpe were thereby harmed and not helped For neither the Israelites nor yet the Iewes were any thing at all furthered or eased by these their aydes Thus doth our hope that is disagreeing and contrarie vnto the word of God deceiue and disappoynt vs. Vers 14. For I will be vnto Ephraim as a lyon and as a lyons whelpe vnto the house of Iudah I euen I will spoyle and goe away I will take away and none shall rescue it A reason why the former aides shall not stand them in any stead THe rendring of a reason why the former aydes shall be vnprofitable both vnto the Israelites and also vnto the Iewes namely because God the auenger and punisher of their sinnes and life will pursue them both and will breake in pieces and destroy them with most grieuous punishments and being stirred vp with wonderfull anger and might and power Therefore none shall deliuer them out of the hand of God There are therefore two things here to be considered The first who shall stand against them to wit Iehouah that is to say the true God Who shall staÌ„d against them and he that is almightie who himselfe wil pursue them Therfore there is a great vehemencie and force in this word I three times together rehearsed in this place 2. After what sort God will pursue them The second thing to be noted in this verse is after what maner that is with how great force might and power God wil pursue theÌ„ and breake them in pieces namely like vnto a lyon gaping after his pray At which time the lyon is wont to bee most fierce cruell and to gather all his strength together And therefore there is an example brought in this place of lyons of two ages or of yonger and older lyons albeit that some translate the first word a Leopard that these princes as well of Iudah as of Israel should not dreame any way to escape but by repentance of mind and earnest turning vnto God how mightie soeuer they seeme vnto themselues to be well vnderpropped and stayed vp with the aydes of such kind of Kings that is Kings most mightie of most great power But God himselfe will take them away as his owne and lawfull pray and therefore no man shall rescue them For who can withstand the will and power of God Let these things make vs more wise and take away from vs all vaine confidence and trust Vers 15. I will goe and returne to my place till they acknowledge their fault and seeke me in their affliction they will seeke me diligently An amplification of the punishment by continuing the former similitude AN amplification of the punishment by the continuing in the similitude the which is taken from lyons For this punishment shall continue long Therefore like as a lyon after that he hath taken his pray returneth vnto his denne that there he may at his pleasure enioy the same so God after that he hath layd these open vnto the pray and power of their enemies will returne and betake himselfe vnto his owne place that he may a long season miserably vexe them being thus laid open vnto their enemies and vntill they learne to repent Two parts of this verse 1. The long continuance of their punishment Therefore this verse hath two poynts to be obserued To wit the longnes or continuance of the banishment or captiuitie and punishment threatned both vnto the Israelites also vnto the Iewes the which is signified in these words I will goe away and returne vntill c. Secondly the cause of this so long affliction or punishment 2. The cause of the same namely that these who haue liued so long as rebels may returne vnto a better minde The which thing cannot be brought to passe but after long punishment For looke how much the more hard the yron is the more hard the heart of man is with so much the more long punishments and hammers it is to bee beaten and layd on vpon And therfore Psal 32. ver 9.10 Dauid exhorteth the wicked and vngodly that they should not waxe senseles and bruitish in their maners and
in this maner offer himselfe vnto men as a gentle Schoolmaster and Rider our plower but when as it pleaseth him 1. That the benefites of God are then to be accepted when they are offered Then we must not refuse so singular a benefit when it is proffered For there repentance will be too late which despise the law of God and his Prophets exhorting them vnto their dutie And therfore God speaketh vnto the Iewes to this purpose Zach. 1. ver 4 5 6. saying Be ye not as your fathers vnto whom the former Prophets haue cried saying Thus sayth the Lord of hostes Turne you now note that he sayth now signifying that God his mercie is then to be embraced when as it is offered from your euill waies and from your wicked works but they would not heare nor hearkeÌ„ vnto me sayth the Lord. Your fathers where are they and do the Prophets liue for euer But did not my words and my statutes which I commanded by my seruants the Prophets take hold of your fathers they returned and sayd As the Lord of hostes hath determined to doe vnto vs according vnto our owne wayes and according vnto our workes so hath he dealt with vs. Secondly this part of the verse teacheth that God doth no otherwise till vs 2 God teacheth vs by no other way but by his word no otherwise instruct and learne vs yea also that God is no otherwise found of vs theÌ„ by that his word the which was written and deliuered by his seruants least any man should seeke or imagine any other way of finding or worshipping God then that which appeareth out of his written word Vers 13. But you haue plowed wickednesse ye haue reaped iniquitie you haue eaten the fruite of lyes because thou diddest trust in thine owne wayes and in the multitude of thy strong men The Israelites practise the coÌ„trarie of that they were commanded AN Antithesis or setting downe of the contrarie vnto that which went before in the which the rebellion of the Israelites is compared with the former precepts giuen by God For so farre off is it that they obeyed them that they took altogether a quite cleane coÌ„trarie way For in stead of righteousnes coÌ„manded vnto theÌ„ they plowed wickednesse that is they followed and embraced wickednesse in stead of righteousnesse The like complaint doth God make against the Iewes and Israelites his vineyard Isai 5. ver 7. in these words Surely the vineyard of the Lord of hostes is the house of Israel and the men of Iudah are his pleasant plant and he looked for iudgement but behold oppression for righteousnesse but behold a crying These Israelites therefore of that their plowing doe reape iniquitie as a crop springing of that sowing and that necessarilie For as Iames sayth cap. 1. ver 27. Pure religion and vndefiled before God euen the father is this to visite the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world And as he further writeth cap. 3. ver 15. The fruite of true wisedome and righteousnesse is sweete and euery good worke with peace And as it is ver 17.18 The wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercie and good fruits without iudging and without hypocrisie And the fruite of righteousnesse is sowen in peace of them that make peace but the fruite of vnrighteousnesse is most bitter and euery wicked work and finallie the terrour and feare of conscience For as Isai sayth cap. 48. ver 22. There is no peace vnto the wicked Such then are the fruites of lying that is of idolatrie and such are the effects of forged religion and doctrine to wit all vnrighteous workes as superstition hypocrisie denying of the true God rebellion and these fruites proceede from the vncleane and vnbeleeuing who Though they professe that they knowe God yet as Paul writeth Tit. 1. ver 16. by workes they denye him and are abominable and disobedient and vnto euery good worke reprobate And such are the wil-worships and superstition of hypocrites and such like the which as it is Colos cap. 2. ver 23. Haue in deede a shew of wisedome in voluntary religion and humblenes of mind and nâ—â— spâ—ring of the bodie neither haue they it in any estimation to satisfie the flesh The cause of the great wickednesse of the Israelites two-fold Now the true cause and fountaine of this wickednesse and so great vngodlinesse which the Israelites practised in stead of righteousnesse is here shewed to bee two-fold To wit one for that they trusted in their owne wayes And these so doe the which preferre the deuises of their owne minde and their good intents as they call them before the expresse word of God 1. They trusted in their owne wayes and which thinke that they shall be safe and happie besides or against the word of God to wit by such meanes as they themselues haue deuised and which liketh them The second cause and fountaine is for that the selfe same Israelites were addicted or stayed vpon the multitude of their great and mighty men 2. They stayed vpon the multitude of their mightie and strong men that is they put their trust in an arme of flesh The which two sorts of men no doubt doth preferre their owne glorie and the glorie power and wisedome of men before God himselfe and so consequently doe forsake God cleaue vnto a lye liue onely after their owne fashion and pleasure not according vnto God his precepts and commandements And hereof in the ende springeth all lewdnes all superstition and all vngodlinesse And therefore Ieremie 17. ver 15 there is a curse pronounced against those that trust in flesh where he hath these words Thus sayth the Lord oursed be the man that trusteth in man and maketh flâ—sh his arme and withdraweth his heart from the Lord. And Ioh. 5.44 Christ asketh the Iewes saying How can ye beleeue which receiue honour one of another and seeke not the honour that commeth of God alone And in the 12. chap. ver 43. Iohn hauing shewed that many of the rulers beleeuing in Christ durst not confesse him for feare they should be cast out of the Sinagogue addeth this as a cause thereof For they loued the praise of men more then the praise of God Vers 14. Therefore shall a tumult arise among thy people and all thy munitions shall be destroyed as Shalman destroyed Beth-arbel in the day of battell the mother with the children was dashed in pieces A threatning of most grieuous punishments against the contemners A Denouncing or threatning of most grieuous punishments against such contemners or despisers of God and rebellious persons against his commandements For among them all things are pronounced to bee miserablie wasted spoyled and consumed and that with ciuill warres yea and all their most fortified forts of that countrie and castles built to keepe away forraine enemies shall be destroyed
the punishments wherewith they are punished and that through their owne fault and willingly Hereof commeth that Paradoxe or strange opinion in shew of Chrysostom but otherwise indeede most true No man is hurt but of himselfe For in trueth men are causes vnto themselues of death and of punishments That which the prophane or heathen Greeke Poet I meane Homer lib. 1. Odyss doth teach very well But our helpe and our saluation is from God onely And so doe the godly confesse and say Psalm 124. ver 8. Our helpe is in the name of the Lorde which hath made heauen and earth Wherefore I translate the worde ki but that this sentence following but in me is thine helpe may bee opposite or contrary vnto that which went before to wit one that is thy wickednes hath destroyed thee and may make it playne by the aduersatiue particle but Vers 10. I am where is thy King that should helpe thee in all thy cities and thy Iudges of whom thou saydst giue me a King and Princes A twofold reason of the former sentence A Rendring of a reason of the former Epiphonema or acclamation and sentence and the same twofolde The one direct as I may so tearme it the which is taken from the nature of God The other indirect 1. Direct the which is drawen from the remouing or taking away of that same chiefe ayde the which the Israelites had chosen vnto themselues 2 Indirect to wit their king and Princes in whom they trusted very much So then the first reason briefly indeed but yet plainely sheweth that God is neuer the author of death destruction or perdition vnto any For he is he which is of himselfe and who of himselfe can only be the cause of life The Lord therefore sayth I will be and I am So Exod. 3. ver 14. God declareth that his power whereby all things are and haue their being and are vpholden by the selfesame word to wit I am He is then wherefore properly he cannot be the cause of not being vnto any thing And this is the proper nature of GOD and the first reason the which I called direct The latter reason refuteth all other foundations and groundes of their owne helpe saluation and deliuerance sought out by them selues that is which the Israelites through the great error of their minde had inuented and deuised vnto themselues And these doth God remoue and take away that men may learne to stay vpon God alone But here in this verse is but one of their grounds rehearsed namely the kings and princes vpon whom the Israelites at that time leaned more then vpon others see before cap. 3. vers 4. that by the figure Synecdoche the Prophet may comprehend the rest What the figure Synecdoche is see Amos cap. 5. ver 21. and by a reason from the greater vnto the lesse shewe that they shall be vnprofitable vnto them The Israelites therefore desired for themselues a King and Princes to raigne ouer them by a perpetual succession the which after the manner of other Princes should haue the superioritie and rule ouer them should order their bottels and defend them from forraine enemies as if there were not ayde enough in those iudges the which God for the time raysed vp vnto them that is to say they did put more trust in mortall men then in the one and eternall God and seeke for more ayde and helpe at their hand then they did from God And therefore 1 Sam. cap. 8. ver 20. being wearie of their iudges they make answer vnto him Nay but there shall be a king ouer vs and we also will be like all other nations and our King shall iudge vs and goe out before vs and fight our battailes But this thing displeased Samuel as appeareth before in the same chapter ver 6. When they said Giue vs a King to iudge vs and Samuel prayed vnto the Lord. And it hath a great vehemencie and force and a bitter mocking of them in that God here asketh them Where is now their King and these deliuerers whom they so greatly desired vnto themselues as if they should alwaies be safe vnder them So Esai 57. ver 13. God mocketh the idolators saying When thou criest let them that thou hast gathered together deliuer thee but the winde shall take them all away vanitie shall pull them away but he that trusteth in me shall inherit the land and shall possesse mine holy mountaine Vers 11. I gaue thee a King in mine anger and I tooke him away in my wrath A Confirmation of the former sentence whereby God will remoue and take away A confirmation of the former sentence and dooth remoue and take away that ayde and helpe which the Israelites did put in their Kings and Princes And it is taken from the euent or issue and falling out of matters the which was daylie to bee seene most lamentable among them and contrarie vnto that confidence and trust that the Israelites had in their Kinges and Princes For it was a thing which was before the eyes of all men to wit that God did giue remoue take away often and daily not onely according to the pleasure of his minde but also in his furie and hot wrath and anger those Kings and Princes in whom these Israelites and all idolators doe so greatlie trust Isidorus lib. 3. cap. 4. de summo Bono Moueth this question A question When as the Apostle saith There is no power but from God how saith the Lord of the rule and Princedome of some They shall reigne but not by me and afterward by the same Prophet I will giue them a King in my wrath As if he should say not from mee being well pleased but from mee being angrie with them Answer Whereby plainly appeareth that both the good power and also the euill power is of GOD but the good power or gouernour hee giueth when hee is pleased the euill when hee is displeased with vs. So then God giueth and taketh Princes as he pleaseth because that he is the King of Kinges and Lord of Lords who of his mere and absolute power and full right and authoritie giueth all the kingdomes of the world to whome he will and gouerneth and ordereth them by whom he will And therefore the Prophet Isay saith of God cap. 40. ver 23. He bringeth the Princes to nothing and maketh the iudges of the earth as vanitie And hereun to agreeth the Psalmist Psalm 76. ver 12. speaking of God thus He shall cut off the spirite of Princes he is terrible to the Kings of the earth See more to this purpose Dan. 3. Thus far then kingdomes and Kinges doe defend vs How far Kings can help or not help vs. can doe some thing are of force and power as God will haue them to be of force and our fortresses But when as hee decreeth that they shall be of no strength they bring vs no helpe or ayde at all Further God pronounceth or
ye might consume it on your lusts Moreouer this is a punishment of all others the most grieuous namely to be forsaken of God and that in the most hard time of our affliction For so are we shewen to be both cast off of God and hatefull vnto him because of our wickednesse and therefore to perish for euer both in soule and bodie So Ierem. 11. ver 11. the like is threatned in these words Therefore thus sayth the Lord behold I will bring a plague vpon them which they shall not be able to escape and though they crye vnto me I will not heare them And Zach. 7. ver 13. Therefore it is come to passe that as he cryed and they would not heare so they cryed and I would not heare sayth the Lord of hostes And therefore Dauid Psalm 55. ver 1. prayeth vnto God agaynst this saying Heare my prayer O God and hide not thy selfe from my supplication Vers 5. Thus sayth the Lord concerning the Prophets that deceiue my people and bite them with their teeth and crie peace but if a man put not into their mouthes they prepare warre against him THe second sort of those which excel or are in authoritie among the people to wit those which either are in deede Prophets or els at least wise in name as these whom in this place he reprehendeth would seeme to be Moreouer Three parts of this verse this verse hath three things to be noted First who speaketh God Iehouah that these threatnings might haue their authoritie and credit against the neuer so colourable 1 Who speaketh and stubborne thwarting and exception of these men 2. To whom he speaketh vnto whom they are denounced or threatned Secondly to whom he speaketh namely vnto the false Prophets whom he described before cap. 2. ver 11. and in this place calleth lyars and authors of the error of the people Thirdly why God reproueth them to wit 3. Why God reproueth them because they altogether abused his word and so holie a vocation or calling as they falsely and rashly tooke vpon themselues namely the calling of a Prophet There is then a double cause of the reprehension one for that they deceiue and cause men to erre an other for that these men whom they so deceiue are the people of God whom God commaunded and will haue to bee instructed truely out of his word and not lyingly out of the dreames of men Further the course that these false Prophets take in their dealing preaching is here also by an Hypotyposis What the figure Hypotyposis is see Amos cap. 8. ver 12. or liuely description painted forth as if it were in a maner to bee seene with the eye wherein their meere couetousnes and mockerie of the word of God is most impudent and shameles Which two vices Peter also hath noted in false Prophets 2. Epist cap. 2. ver 3 13 14. of whom he sayth And through couetousnes shall they with feined words make merchandise of you and shall receiue the wages of vnrighteousnes as they count it pleasure to liue deliciously for a season they haue hearts exercised with couetousnes And as for the couetousnes which here he reprehendeth in these false Prophets it appeareth herein for that they threaten boldly terrible cursings and destructions to come vnto men that offer and giue them nothing So then they prophesie for rewards as hereafter ver 11. and Ierem. 5. And concerning their manifest mockerie of the word of God and of so holie a calling the same is in this that when as they are well fed of any man they promise vnto him as it were out of the mouth of God peace all most happie things The maners gurmandise and begging and couetousnesse of Monks and Friars especiallie the begging ones as they are called could not possiblie be described and set out more truely and better according vnto that old saying O Monachi vestri stomachi sunt amphora Bacchi Vos estis Deus est testis certissima pestis In rude like meeter thus O monkish asses your bellies which passes are iollie wine glasses Ye are God sayth so without any no a most certaine wo. Vers 6. Therefore night shall be vnto you for a vision and darknes shall be vnto you for a diuination and the sunne shall goe downe ouer the Prophets and the day shall be darke ouer them A threatning of punishment vnto these false prophets A Threatning of punishment the which altogether agreeth with the wickednes described before that is to say the abuse of the office of a Prophet And this is that it shall doubtles come to passe that they shall manifestly be found to be voyd and without the gift of prophesie and trifelers and lying mates who haue seene and heard nothing from God and therefore neither can nor could prophesie Further this punishment is described with many Metaphors and similitudes of things the which are taken from things bodily What the figure Metaphora is see Amos cap. 4. ver 12. and which may be seene vnto things without bodie and inuisible or which cannot be seene because that prophesie is euery where in the holie Scripture called a vision So then this darknes dimnes night the which shall come vpon these Prophets doe signifie and betoken both a wanting of God his inspiration and also the passing ignorāce of these men which call themselues Prophets in matters appertaining vnto God the which ignorance is called both night and also thicke darknes For God did not furnish them with his Spirit nor will furnish them to prophesie and this shall all men indifferently know Wherefore they shall detest and abhorre them as lyars and deceiuers and finde them to be most ignorant Vers 7. Then shall the Seers be ashamed and the South sayers confounded yea they shall all couer their lips for they haue no answer from God An amplification of the former punishmēt AN amplification of the punishment threatned before the which is taken from things adioyned with it or wayting vpon it to wit their shame and reproch For it shall come to passe that their subtletie and deceiuing shall be so manifestly found out that they themselues also shall wonderfully be ashamed of it Therefore they shall couer their beards that they may not be thought to bee Prophets any longer for sorowe and heauinesse Leuit. 13. to wit the which they shall conceiue and feele in their minde for that they are knowne and found out to be such Vers 8. Yet notwithstanding I am full of power by the spirit of the Lord and of iudgement and of strength to declare vnto Iaacob his transgression and to Israel his sinne The figure Hypophora what it is see Amos cap. 5. ver 21. THis is the figure Hypophora For he answereth an obiection the which might bee made out of the former verse namely if our Prophets shall haue no answer nor vision from God and shall bee ashamed shalt not thou also be so
confirmation of the former comfort THis a confirmation of the former comfort the which also is as it were a seale and a sealing vp of the former promise And the Prophet confirmeth it by the interpretation or exposition of that sentence God shall bring forth a stone c. The which least it might seeme to be feined or spoken by the Prophet himselfe according to his owne pleasure and of his own good will and fauour toward Zorobabel there is a warrantise authoritie and weight added vnto this interpretation This warrantise is conteined in this verse whereas it is expresly repeted that this which the prophet wil say was the word of the Lord himselfe and not his owne as afterward in the verse following the same is saide againe namely That the Lord of hostes sent this prophet vnto them Therefore al these things are said of him not according vnto the will and iudgement of his owne minde but by the commandement of God himselfe and consequently they are most true and they in the end shall finde them so to be because they are the word of God Vers 9. The hands of Zerubbabel haue laid the foundation of this house his hands shall also finish it and thou shalt knowe that the Lord of hostes hath sent me vnto you The exposition of the peculiar promise touching Zorobabel THe exposition of the peculiar promise touching Zorobabel namely that this selfe same Zorobabel which had begun the Temple should also finish the same The which things gaue vnto him a courage great constancie Further this place sheweth that God hath a care not only of the whole and vniuersall building of his church but also of euery one of them which put to their hand vnto the furtherance of that building work For how much the more sincerely and cheerefullie a man is occupied in the same so much the more the truth is that hee pleaseth God and that so much the more God hath a care of him or that he is commended vnto God so much the more for the same Vers 10. For who hath despised the day of the small things but they shal reioyce and shall see the stone of tinne in the hand of Zerubbabel these seuen are the eyes of the Lord which goe through the whole world A confirmation of the promise of the finishing of the Temple by Zorobabel A Confirmation of the sayd promise of the finishing of the Temple by Zorobabel partly by way of matching together of contraries and partly taken from the cause and the euent or falling out of the matter By the way of contraries namely of those which despised those beginnings of the Temple whose pride and foolishnes the Prophet both describeth and also refuteth or ouerthroweth See Esdr 3. He describeth it when as he sayth That they despised so small beginnings of the Temple and restoring of the Church And to the end he may the more stirre them vp What the figure Apostrophe is see Amos cap. 8. ver 4. he vseth an Apostrophe or turning of speech and an interrogation or asking of a question vnto them that here they may vnderstand that they them selues are dealt withall who either of pride doe laugh to scorne or of distrust do despise and set nought by the small beginnings of the worke of God Baz For this word signifieth both these contempts to wit The despisers refuted of pride and of arrogancie And the Prophet refuteth or ouerthroweth them by an earnest affirmation auouching of the most true falling out of the things and the fulfilling of this promise Finally by the cause 1 By the earnest auouching of the fulfilling of the promise The earnest affirmation or auouching is contained in these words Nay they shall reioyce nay they shall see to wit they which haue despised these small beginnings of things a stone of tinne or a plumme line in the hand of Zorobabel bringing this whole building vnto the very last and vtmost end Wherefore this affirmation of GOD which is the trueth is to bee set against the scoffes of men and the contempt or despising described before Moreouer 2. By the cause of the same the cause of this euent or falling out of the matter doth also confirme the same and that is the prouidence of GOD the which in this place is described vnder the name of the seuen eyes of God as hereafter cap. 5. ver 6. And Reue. cap. 5. ver 6. in these words Then I beheld and loe in the midst of the throne of the foure beasts and in the midst of the Elders stood a Lambe as though he had been killed which had seuen hornes and seuen eyes which are the seuen spirits of God sent into all the world For this prouidence of God resisteth all lets foreseeth all things which are necessarie for the performance of this thing Eyes therfore are attributed vnto God both in this place and also before cap. 3. ver 9. by an Anthropopatheia Anthropopatheia what it is see Mic. cap. 7. ver 8. or attributing vnto God the parts and properties of a man not idle eyes but such as haue a care of the whole world not only beholders of the issue and falling out of things but doers and workers Last of al seuen eyes are attributed vnto him because that this number in the holy Scriptures doth signifie perfection Seuen eyes and is attributed vnto holie things Vers 11. Then answered I and sayd vnto him What are these two oliue trees vpon the right and vpon the left side thereof The third part of the interpretation of the former vision THe third part of the interpretation of the former vision the which peculiarly teacheth the signification of the two oliue trees which stood on both sides of the Candlesticke and did continually powre oyle into it And therefore first of all that is in this verse the vision it selfe is repeated whose vnderstanding and exposition the Prophet desireth For this was one thing in this whole vision very especiall and singular that the Prophet sawe the same candle wanting no snuffing no helpe of man no outward putting in of oyle but hauing a fountaine it selfe of oyle growing vnto it so much as was necessarie for the maintaining of the light Vers 12. And I spake moreouer and sayd vnto him What bee these two oliue branches which through the two golden pipes emptie themselues into the gold The Prophet is earnest to know the meaning of this vision AN earnest and carefull asking of the signification of this vision whereby is shewed how greatly the Prophet meruailed at this one continuall supplie the which without any arte or seruice of man and yet most easilie was yeelded vnto that candle and maintaining of the light And therefore the Prophet is sayd againe to haue asked both of the oliues and also of the way wherby oyle did continually runne from them into the Candlesticke For here is a meane shewed whereby oyle of it
should turne vnto her So then it is taught that it shall come to passe that of the very Philistims themselues most worthie of punishment and destruction The wonderful conuersion of the Philistims described by the effectes The Ekronites shall haue as honorable a place in the Church of God as Araunah the Iebusite sometime had in the middest of Ierusalem who was honorablie accounted of by Dauid himselfe 2. Sam. 24. ve 18 and so following some remnants notwithstanding shall remaine the which shal come vnto God but yet of the onely fauour and endles mercie of God And the comfort is so much the greater vnto them both namely the Iewes that is the Church of God and the Philistims for that their most true and wonderfull and most manifest conuersion is described by the effectes For the remnants of them shall not onely bee consecrated vnto God but also among the Iewes themselues and the godly the Philistines shall be leaders of the way and guides vnto others vnto godlines in so much that the Ekronites who of al the rest of the Philistims in times past had lest traffick or familiaritie and acquaintance with the Iewes shall come to dwell afterwards in the middest of Israel and of the church as the Iebusites in the middest of Ierusalem 2. Sam. 24. so that they shall bee the beginning to worship God godly and holilie in the Church of God it selfe Vers 8. And I will campe about mine house against the armie against him that passeth by and against him that returneth and no oppressor shall come vpon them any more for now haue I seene with mine eyes Another comfort of the Church from the inward saftie peace of the same THe former comfort of the church was taken from the increase of the same because of the comming of strangers vnto it yea and that of those who before were most deadly enemies vnto it But this comfort now is from the inward saftie and quiet of the church Two partes of this verse the which she should hereafter inioye But this verse hath two things to wit first a description of this securitie or safetie of the church 1. A description of the saftie of the Church and secondly the cause of the same And first of all the description sheweth the defence the which the church shall haue at home to wit God himselfe pitching his tentes for his church as appeareth Psalm 34. For God promiseth that hee will watch for his temple against all sortes of enemies Psalm 121. and 124. that we should not thinke our saftie to come from our owne strength Secondly he sheweth the driuing away of forraine enemies so that there shall bee no hoast of enemies that shall set vpon the church Finallie that there shall be no violence or oppression in the people themselues one against another or wringing and vexing by those that shall rule ouer them But these things are especially to be vnderstood of the spirituall kingdome of Christ The cause of this so great a benefite 2. The cause of the same is the onely mercie of GOD toward his church who both seeth the afflictions thereof with his eyes Exod. 3. and also of his goodnes and bountie taketh pittie and compassion on her Psalm 68. ver 16. where the Psalmist faith that God deliteth to dwell in mount Zion that is in his church yea and that the Lord will dwell in it for euer And ver 21.22 he sheweth how that God will both destroy her enemies and also saue and deliuer her from all daungers in these words Surely God will wound the head of his enemies and the hairie pate of him that walketh in his sinnes The Lord hath said J will bring my people againe from Bashan I will bring them againe from the depthes of the Sea And therefore in consideration of this anger of God towards his enemies and loue and mercie toward his church hee cryeth out by way of admiration in the end of the Psalme O God thou art terrible out of thine holy places the God of Israel is he that giueth strength and power vnto the people praised be God Vers 9. Reioyce great lie O daughter Zion shout for ioye O daughter Ierusalem behold thy King commeth vnto thee he is iust and saued himselfe poore and riding vpon an asse and vpon a colt the fole of an asse A confirmation of the former comfort of the church conteining A Confirmation of the former comfort of the church taken from an encouragement of her or from an outward signe and token for when God doth encourage and allure vs hee doth confirme his promises vnto vs the reason whereof is addded As for the encouragement or exhorting of the Iewes An exhortation or stirring of her vp to ioy and reioycing it is vnto exceeding great and notable ioye and the which also God will haue to be most manifest or openlie knowne and not to be hidden and couered the which is signified by these wordes reioyce greatlie For the Church is commanded to crie out or to shoute with the voyce for a publike testimonie or witnes of her ioye But these wordes Daughter Zion and daughter Ierusalem are put for the whole people for to moue and stirre vp affection but the ioye of may dens is more acceptable and pleasant and therefore they are rather stirred vp and exhorted to reioyce then men Moreouer by the selfe same wordes the whole citie is allured vnto the same ioye of minde of the which citie there are two partes to wit Sion the which was the tower it selfe of the citie and the place where the Temple was builded and Ierusalem that is the other part of the citie 2 The cause of this ioy The cause of this so great ioye and gladnes is also most iust and euident to wit the manifest comming of her King that is to say her defendor and protector For the presence of Kings is a most safe defence vnto their people and cause of ioye if so be they be the true fathers of their people as the King is the which is described or set foorth in this place Such a king was Dauid vnto his people and so great a care had hee for their welfare and defence against their enemies and so great loue did they beare to him againe acknowledging their saftie to stand in his saftie and therefore will they not suffer him to goe forth with them vnto battell â—ut make answer vnto him offering so to doe as it is 2. Sam. 18. ver 3. Thou shalt not goe forth for if we flee away they will not regard vs neither will they passe for vs though halfe of vs were slaine but thou art now worth ten thousand of vs therefore now is it better that thou succour vs out of the citie And therefore Psalm 118. they signifie their exceeding great ioye the which they had conceiued for that God had placed him King in the stead of Saul ver 26. saying This is
come to passe Exâ— 17.14 And the Lord said unto Moses Write this for a remembraâ— in the booke and rehearse it to Ioshua for I will utterly put out 〈◊〉 remembrance of Amalek from under heaven So he the same Mâ—â—ses after the rehearsing of the doctrine of the Lawe the secoâ—â— time in the plaine of Moab doth write it out and delivereth tâ—â— same booke unto the Levites to be read continually to be wâ—â—ten out and to be kept Deut. 31. v. 24. unto v. 30. And 2. Chr. 3 14. c. mention is made of the finding of this booke of the Lâ—â— written in the Temple Samuel But Moses doth not fasten or set up tâ—â— booke upon the dores of the Tabernacle So the bookes of Sâ—â—muel were written by Samuel So by Nathan Semeias Gadt 〈◊〉 prophets their prophesies being often or once uttered by mouâ—â— accordingly as God commanded were afterwards by them pâ—â— in writing 2. Chron. 9.29 cap. 12. ver 15. So the things whiâ—â— should come to passe unto Ioram Elias wrote out in an epistle Elias the which afterwardes was sent unto Ioram by the prophets the disciples of Elias by whom it was kept and was not gathered together or kept by the priests or ministers of the Temple of Salomon Hereof read 2. Chr. 21. from the 12. unto the 16. ver So Isaias first taking faithfull witnesses doeth openly pronounce or speake those things Esaias the which by revelation from God he was commaunded to foretell to come to passe and afterwards he writeth them out himselfe sealeth them and delivereth them to be kept unto his disciples that is unto the godly Isai 8.1 2. 16. But to make an end at the last of this matter it doeth no where better appeare that this was used to be done then out of the book of the prophet Ieremie For as it appeareth by the 26. chap. v. 7 8 16. Ieremie Read the whole 26. and 36. chapters Ieremie doeth openly often times utter the doctrine told him from God to wit in the audience of all the people And the priests of that time doe utterly condemne his words and prophesies and do think them to be abolished or done away much lesse that they would lay them up in the treasury of the Temple Nay morvover Iehudi the purple or gallant Courtier of the king Sedechias doth burne those oracles or sayings of God after that they were written by Ieremie him selfe Iere. 36.23 but by the commandement of God and Ieremie telling him what to write the second time the selfe same things are written againe by Baruch his minister as in the same chapter appeareth The like may any man easily gather out of the same Ieremy cap. 29. Out of Ezec. cap. 12. 14. Finally thus the Apostles as Paul Peter and the Evangelists Matthew Iohn Marke and Luke have left unto us their writing the which are another part of the word of God For this their doctrine the which they afterward put in writing they did first along time and often utter by mouth and then wrote it and imparted it unto nations unto the everlasting glory of God and edifying of his Church And this in my iudgement was the use maner and way of gathering together of the books and writings of the prophets Obiection But if for this cause they are now thought to be of lesse certentie and undoubted credite then if they should be saide to have beene publikely kept by the priests in the Treasury of the Temple and so by this means to have come unto us Answere I deny this For those writings of the Prophets have beene by all the godly faithfully and uncorruptly kept delivered unto posteritie Neither is it recorded of any other book that he was kept in 〈◊〉 Temple of God besides the booke it selfe of the law the whiâ—â— Moses wrote with his owne and proper hand 2. Chr. 34.14 〈◊〉 Hilkiah the Priest found to wit in the Temple the booke of 〈◊〉 law of the Lord given by the hand of Moses To be short the wâ—â—tings of the prophets if they had bene kept in the hands of 〈◊〉 priestes and onely in the Temple of the which they were 〈◊〉 chiefe rulers they being too too often the open enemies of 〈◊〉 heavenly truth they might of these priests more easily hâ—â— beene corrupted then if we should earnestly hold and say thâ— they were kept in the closets and hands of the godly Where it commeth to passe that nothing hereby either can or ought seeme to be taken from the certenty of the writings of the pâ—â—phets the which God by his holy spirit speaketh into our heâ—â— 1. Ioh. 2.27 But the anointing which he received of him dwelletâ— you and yee need not that any man teach you but as the same annâ—â—ting teacheth you of all things and it is true and is not lying and it taught you ye shall abide in him if they haue in such sort bene gâ—â—thered together as we have shewed even out of the word of Gâ—â— it selfe Obiection There remaineth yet one thing the which may be obiected laide against us namely how then falleth out this disorder chapters time which is seene in the writings of the Prophet if the prophets themselves gather togither their owne writing Answer But the answer is easie and at hand to wit The prophesies were put in writing not as the prophet would but as God coÌ„manded that every severall pâ—â—phesie was not alwaies in such sort written by the prophets aâ— was first foretold and foreshewed by them but they were coâ—â—manded by God to commit every one to writing Therfore maâ— times that prophesie which was later in time was set forth aâ— written former notwithstanding God so commanding agaâ—â— that which was first uttered by mouth was yet later written aâ— recorded For neither by the Prophets nor yet by the Aposâ—â— themselves is there alwaies observed or kept an exact or iust 〈◊〉 koning of time the spirit of God in such sort enditing unto thâ— those writings to the end that godly men might with more 〈◊〉 and diligence be occupied in reading of them wholly migâ—â— rather mark the matter it selfe which is comprised in these wâ—â—tings because it appertaineth unto faith in God then the histâ—â— of the things written by the Prophets wherin the onely pleasâ—â— of the readers is many times sought for looked after CAP. 13. Of those things vvhich ought to be especially observed or marked in the expounding of the writings of these prophets of the old Testament FVrthermore we haue also to consider what is especially to be observed or marked in the expounding of the writings of the prophets of the old Testament that their meaning and understanding may be the more easie unto us Afterwardes I will set downe what Epiphanius Ierome and Isidorus have written concerning these xii prophets so that at length I may conclude and make an end of these fore-notes And for the setting foorth of an easie
brutishnesse Secondly in these Marriners and passengers 2. These marriners hold the death of the godly precious there is to be noted an image and shadow of true pietie or godlinesse as being such who doe account and hold as precious the death of the godly and such as feare God like as in his eyes it is so taken Psal 116. vers 15. where it is written Precious in the sight of the Lord is the death of his saintes Now the cause of this their deliberation or counsell taking was because that storme and raging of the sea abated not nor ceased Vers 12. And he said unto them Take me and cast me into the sea so shall the sea be calme unto you for I know that for my sake this great tempest is upon you The answer of Jonas The answer of Ionas unto the former deliberation the which in like maner conteineth two things First the answer it selfe of Ionas secondly the reason of the same Ionas answereth that he only is to be cast into the sea The reason for that for his sake only this tempest by meanes whereof they all were in danger hath arisen and continueth and so shall continue untill hee as a sacrifice have received and suffered due punishment at the handes of God for this his rebellion And as well in the answer as also in the reason of the same appeareth Ionas his true repentance and amendment who now doeth franckly acknowledge his offence and fault and the punishment the which God taketh and executeth upon him is ready to undergo without any grudging nay he doeth willingly offer himselfe thereunto and with his owne mouth pronounceth or declareth him-selfe worthy of the same This therefore is a true description of true repentance that is of an earnest acknowledgement of sinne and of a minde changed Ionas maketh this answerwith a true propheticall spirit and apprehending or laying hold of his God by faith the which is opposed or set against that sluggishnesse or blockishnesse the which was in Ionas before The same appeareth David Psal 51. in Peter Mat. 27 It appeareth furthermore thaâ— Ionas spake these things and made this answer with a true propheticall spirit not of any grudging of mind against God not of any excessive feare not through hatred or wearinesse of life because that he was now knowen to be a rebell unto God nor finally moved with light or humane and worldly coniectures but because God by lottes did openly and as it were with his owne voice rouze him up and aske and call for him unto punishment Ionas therfore doth not rashly offer himselfe unto death but wiâ—â— undergoe that punishment the which God evidently from heaven did lay upon him and that willingly because God so wiâ—â— have it Vers 13. Neverthelesse the men rowed to bring it to the lande bâ— they could not for the sea wrought was troublous against then The thirde part of this 1. chap. the contents of the same THE third part of the chapter in the which is contained the execution of Gods punishment laide upon Ionas for his rebellion And first of all there is before it set downe the purgation or excuse of the Marriners and passengers themselues leâ—â— any man might thinke them to have done this of a certaine crueltie of minde And in the verse following is conteined their praâ—er and protestation before God The excuse is in that they assâ—â— alwaies before they come unto Ionas himselfe The example of the marriners They rowe wiâ—â— all the might they can the which here in Hebrew soundeth anâ— signifieth as much as the latine word sulcare mare to forowthâ— sea For the Marriners with their oares doe make as it were fuâ—rowes and ditches in the sea when they row They proove witâ— all their might to bring the ship unto the land and shore Theâ— wrastle against the winde and the tempest They suffer themselves also to be in that danger untill that they indeed doe find that they assay all things in vaine as namely having God himselfe striuing against them Then come they unto that last remedie wherein appeareth their singular humanitie or curtesie and compassion For to have compassion on the afflicted or such as are in miserie and to mourne with them that mourne is the law of humanitie it selfe and not onely the commandement of Paul This example ought iudges for to follow An example for iudges and such as haue authoritie by the appointment of the law for the punishment of malefactours or offenders to wit iudges of life and death that they doe not rashly nor of a certen thurst and delight to shed mans blood punish and condemne men that are even worthy of death For this is to murther and cut the throats of men and not to punish Vers 14. VVherefore they cried unto the Lord and said We beseech thee O Lord we beseech thee let not us perish for this mans life laye not vpon vs innocent blood for thou O Lorde hast done as it pleased thee The prayer of the marriners conteining three points THE prayer of the marriners and passengers wherein they purge themsclues before God as they did before clear them selves before men of all suspicion of cruelty or conceived hatred against his servant when as they executed upon him these iudgements of God This prayer containeth three things 1. That God will turne froÌ„ them the presens danger First they pray that God will turne away froÌ„ them that present danger the which hung over their heads for that one mans sake Wherin they secretly in their mind consider the law of Distributive iustice To wit that punishment doeth follow the authours and causes of the same that no man is iustly punished for another mans offence as Abraham in his prayer unto God for the sparing of the good among them of Sodom Gomorrah Gen. 18.25 seemeth to confirme speaking unto God for them after this maner Be it farre from thee from doing this thing so slay the righteous with the wicked and that the righteous should be even as the wicked be it farre from thee Shall not the iudge of all the world do right 2. They pray against the death of Ionas The second they pray against the death of Ionas that it namely be not laide to their charge and that they be not punished therfore when as in this behalfe they are only the executioners and instruments of Gods iudgement and will For God himself calleth for him unto death They adde the third thing for the which they both excuse themselves also doe praise God for his righteousnesse iustice They excuse theÌ„selves because it lieth theÌ„ upoÌ„ to execute those things the which God will have doth declare 3. They excuse themselves and praise God And they praise god in coÌ„fessing that wheÌ„ as god decreeth these things coÌ„cerning Ionas that he doth this iustly and according unto his owne proper right and most iust rule
sorrow of the Corinthians concerning the matter of the incestuous person 2. Cor. 7.11 saying For behold this thing that ye have bin godly sory what great care it hath wrought in you yea what clearing of your selves yea what indignation yea what feare yea how great desire yea what a zeale yea what punishment in all things you have shewed your selues pure in this matter This affection these Ninivites had not Obiection Neither is that which Christ saith Mat. 12.41 alledged before in the beginning of the former sectioÌ„ any thing against this where he saith that the Ninivites repented ergo would some conclude the repentance of the Ninivites was true repentance and such as is the repentance of the godly Answer I answer that these names of Faith and Repentance carry many significations and are often times attributed unto those affections which haue but an imitation or resemblance of faith and repentance onely as is the repentance of Achab 1. Kin. 21.29 And in the gospell of Matthew this word Faith is often so taken as cap. 9. ver 2. of those that brought unto Christ the man sicke of the palsie of whom Christ saith That he saw their faith c. in the same chap. ver 22. he saith the like of the faith of the woman that had the bloody issue comming unto him to be cured of the same chap. 17. v. 20. where Christ telleth his disciples That if they had faith but as much as a graine of mustard seed they should remove mountains c. So here after in this prophet cap. 4..2 the faultie prayer of Ionas is notwithstanding called a prayer And thus much of the faith and inward repentance of these Ninivites 2. The outward signes of the repentance of the Ninivites fasting sackcloth ashes The outward repentance of the Ninivites was in those signes the which at that time were used of those that did truly repent albeit hypocrires also did oftâ—n make shew of the same as may appeare out of Ioel cap. 2. v. 14. where God saith Rent your heartes and not your garments and turne to the Lorde your God c. signifying that true repentance must proceed from an heart humbled by faith and not consist in outward ceremonies in the which of all others hypocrites as most forward For so 1. King 21.27 Achab when by Elias he heard of Gods iudgements towardes him Renteth his cloathes putteth sackcloth upon him and fasteth lyeth in sackcloath and goeth sofâ—ly yet was he void of true repentance such as the godly have These outward signes are fasting sackeloth and ashes After which maner the godly haue in former times humbled themselves before God For so Iob. cap. 2. v. 8. sitteth downe among the ashes And Psalm 69 v. 10 11. David saith of himselfe I wept and my soule fasted but that was to my reproofe he meaneth among the wicked I put on a sacke als◠〈◊〉 and I became a proverb unto them Vers 6. For word came unto the king of Ninive and he arose from his throne and he laid his robe from him and covered him with sackecloth and sate in ashes EXplanation or laying out more at large that which briefly was set downe before For now he doth more fully declare that Explanation which he had briefly before spoken of the repentance of the Ninivites He therfore pursueth every circumstance both that the efficacie or force of the word of God outwardly preached even among the heathen themselves may be understood also that we may know that the repentance of these men was true and not hypocriticall and that this may be an example for the godly being put in minde of the threatnings of God to follow And to this purpose doth Christ alledge it Mat. 12. Publike not private repentance here described But in this place is described publike not private solemne and extraordinarie and not ordinary repentance like is as also Ioel cap. 2. VVhich two kindes of repentance are not to be confounded or hudled up togither neither are we to looke for that in ordinary or private repentance the which is proper and peculiar unto extraordinatie and publike repentance as is for example the decree of the magistrate the putting on of sackcloth and ashes c. Furthermore we must note that the signes which are here rehearsed Fasting sacke cloth ashes and such like externall gesture are rather signes of true outward repentance of the godly the which consisteth in the hears truly buÌ„bled by faith shewing forth the fruits of the same by the workes of mercy c. did indeed in these Ninivites spring froÌ„ a sincere or purt minde yet notwithstanding if they be considered in themselves they do rather paint out unto us the true nature and condition of the outward then the inwarde repentance of the godly as may easily appeare Isai 58. v. 5 6 7. Is it such a fast that I have choses saith the Lord that a man should afflict his soule for a day to bow downe his head as a bulrush and to lye downe in sackcloth ashes Wilt thou call this a fasting or an acceptable day unto the Lord Is not this the fasting that I have chosen to loose the bandes of wickednesse to take off the heavie burdens and to let the oppressed go free and that ye breake every yoke Is it not to deale thy bread to the hungry that thou bring the poore that wander unto thine house When thou seest the naked that thou cover him and hide not thy selfe from thine owne flesh For inward repentance such as is in godly men is assured of the forgivenesse of sinnes by Christ of the promises of God of his fatherly good will towardes them c. Now these thinges were nor in the Ninivites The first circumstance of the repentance of the Ninivites to wit the persons repenting Moreover the first circumstance of this publike repentance of the Ninivites are the persons repenting among the which the person of the king is first described as the which namely was the cause and example of the repentance of the rest Afterwards the rest repented For they all repented from the greatest unto the least as was before ver 5. and not onely one or two Yea the king of Ninive himselfe and not onely his subiectes And this repentance of the king and that publike laying aside all cogitation and pride of his kingly maiestie is in this verse described by moste excellent contraries He that sate before in his royall throne lay in ashes he that before was clothed with soft and gorgeous raiment tooke upon him most hard and sackcloath and cloath of haire Compare this outward shewe of repentance with these places and examples of the scripture of Achab 1. King 21.27 Ioel. 2. Isal 58.5 Iob. 16.15 Mat. 11.8 VVhether Ionas came unto the king or whether the king heard of his sermons by the report of others hee was earnestly touched Vers 7. And he proclaimed
3. The reason of Ionas his righteousnes or iust cause the which reason doth utterly overthrow it selfe which reason forsooth is this because God is mercifull therefore he shall be contemned or despised of men nay rather the selfe same effects of the mercy of God do proove the power and efficacie or force of God in the ministerie of Ionas as he that converted those Ninivites being desperate persons And God is praised for his mercy and long sufferance Roman 2.4 Psal 136. throughout the whole Psalme Vers 3. Therefore now O Lord take I beseech thee my life from me for it is better for me to die then to live The second amplification of Jonas his sinne THE second amplification of the sinne of Ionas taken from the immoderate heat of his anger the malapertnesse of his wit who will not only have himselfe and his cause to be acquitted cleared before God albeit the same were false but is moreover so carried away with the same force of his wrath that therfore he wisheth for death because that God followeth not his iudgement mind against the Ninivites See whither in the ende the wisdome of the flesh doeth carrie even godly men and how it is indeed enmitie against God as Paul tearmeth it Rom. 8.7 Two parts of this verse 1. The second part of Ionas his prayer There are two partes of this verse the first is the second part of Ionas his prayer the which sheweth the vehement earnest desire of Ionas in the thing which hee asketh noted in these wordes I beseech thee saith he againe and Thou O Lorde also because it is better For by these wordes is declared and painted forth a greater malapertnesse in Ionas then before and the same more damnable or to be blamed who is so unappesably angry because of the falling out of the matter otherwise then hee thought meete in his wisdome This doubtlesse hereby appeareth to be true the which Iames saith cap. 1. vers 20. The wrath of man doth not accomplish the righteousnesse of God 2. The thing asked The second part is the thing it selfe the which he asketh Ionas doth not therefore wish for any small hurt unto himselfe but even for death it selfe And albeit that it be lawfull for the godly sometimes to wish for death Jn what cases death may be wished for so farre forth as this life of ours is a shoppe of sinnes as Paul calleth it the body of this death and wisheth to be delivered therefrom Rom. 7. ver 24. or in respect that death it selfe is the last degree and entrance unto us to behold Christ and so Paul desireth to be loosed and to be with Christ yet to wish for death by and through dispaire and impatiencie in troubles of minde through wearinesse of this life which is the gift of God through pride of minde or our wrastling and striving against the providence of God is wicked and ungodly So Elias wisheth to die through wearinesse of life and feare of Ieâ—abel and desireth God saying 1. King 19 4 Jt is now enough O Lorde take my soule for I am no better then my fathers Jonas most impatient These wordes therefore of Ionas It is better for me to die then to live are the wordes of a man most impatient and do not conteine a comparison of one good thing with another good thing but doe shewe a most bitter feeling of burning anger and the assault of a man now able to refrain himselfe no longer It is better that is to say it is more to be wished for of me thus carried away with the trouble and unquietnesse of my mind Vers 4. Then said the Lord Doest thou well to be angrie The iudgement of God concerning this fact of Jonas NOwe followeth the sentence or iudgement of God concerning the fact praier anger of Ionas Therefore this place with the whole place following is a commoration or staying in laying out of things more particularly For Ionas doth seuerally discourse what was said done followed after his praier First therfore we are to heare the voice of God concerning this anger of Ionas to the end that no man should excuse it as Ierom hath done God condemneth it what faire glosse so euer it may seeme to carie And he doth afterwards shewe a reason of this his condemning of it confirmeth the same by a notable falling out of a like matter in the end God doth approue the same euen vnto Ionas himselfe who at the length resteth satisfied and contented therewith all Hereof appeareth that how wise soeuer the carnall or fleshly reasons of men may seeme vnto vs to be how fit glorious agreeable vnto the matters taken in hand that they al notwithstanding do vanish away like smoke or that they are to vaile the bonnet as it were to strike sayle vnto the wisdom of God alone that whatsoeuer God shal ordaine to the contrarie or will to be done that same be liked alowed of vs that we wholly rest our selues vpon his prouidence for the counsails of God are not onely diuers from our counsails as the Lord saith Isa 55.8 My thoughts are not your thoughts nor my waies your waies but also God is infinite waies wiser then we as Paul teacheth 1. Cor. 1.25 That the foolishnes of God is wiser then men the weaknes of God stronger then men Yea in the ordering of all things in particular also in general he alone is the best iudge and Moderator whose counsaâ—â—â— and works albeit they be often hidden and wonderfull vnto vs yet are they alwaies most iust and well framed and for this cause to be allowed Vers 5. So Ionas went out of the citie and sat on the East side of the citie and there made him a booth and sat vnder it in the shadow till he might see what should be done in the citie Where Ionas became after his preaching vntill the 40. daies were ended SEcondly here is described where Ionas became in the meane season whilst after his preaching had through the whol city of Ninive he waiteth for the end of the matter that is of his threatnings This verse then is a further making plaine of the matter the which ought to be read by a parenthesis So long therefore vntill the 40. daies were out after the diligent execution of his office in the citie Ionas goeth aside out of the citie abideth notwithstaÌ„ding in the cuntrey neere adioyning in his cottage the which he had built vnto himselfe at the East side of the citie for a litle time And here are two things to be noted to wit the wisdome and patience of Ionas His wisdome in that he departeth from the citie The wisdome of Ionas beleeuing that it will come to passe that the Niniuites should be destroied Least therfore that he should be wrapped in the same iudgement with them he doth wisely remoue himselfe from theÌ„ and
hereby appeareth that this gourd died after an extraordinarie and a certaine peculiar maner for that there breedeth so soone a worme iâ— him the same specially and suddenly by God set vnto the rooâ— of him This worme then gnawing and eating the roote of the gourde and robbing it of moystnes foorthwith killeth the plant whereupon the tree or shrub withereth dieth For plants haue also their diseases wouÌ„ds as wormeating blasting such like Plin. l. 17. c. 24. Nat. Hist Yet some will haue that the gourd diâ— not for all this fall from the booth of Ionas but alwaies afordeâ— him some small shade such as it was because that the withereâ— leaues of this gourd did yet remaine still hanging vpon the pole of his cottage and made a shadow but a small one the whicâ— did not any longer keepe Ionas froÌ„ so great burning of the sunne Vers 8. And when the sunne did arise God prepared also a ferueâ— East winde and the sunne beate vpon the head of Ionas that 〈◊〉 fainted and wished in his heart to die and said It is better fâ—â— me to die then to liue The cause of Ionas his anger THe third part of this same preparation the which declarer the cause and anger of Ionas to wit a parching heat greate then was vsuall the which God sent that same day time Therefore this verse conteineth two things the one a third cause so the which Ionas is angrie and praieth vnto God in that his choler and heat of minde The second comprehendeth a description of this anger and prayer The third cause of Ionas his being angrie was the parching burning of the sunne being greater then it was woÌ„t by the means whereof it did beate vpon the head of Ionas very grieuously Of this heat there were two causes Two causes of the heat mentioned in this verse both the ordinarie season of the yeare and the sunne also that same extraordinarie East winde faint and dissoluing or loosing the members such like kinde of windes as are wont commonly to blow in the summer the ayre beeing drie and void of cloudes the which windes doe not refresh vs or coole the ayre but rather increase the heate of the sunne because that they also are hot and parching and faint and calme By which like meanes the Lord also can scorch and parch the fruits of the earth for the sinnes of his people as he testifieth Agg. 2.18 where he saith I smote you with blasting and mildew and with hayle in all the labours of your hands and yet ye turned not vnto me saith the Lord. Of this I gather that these things were done in the summer For Assyria in the which Ninive is is no Southerne cuntry that it should haue any great heats besides in the summer Here then also like as before v. 2. 3. the anger of Ionas was malapert saucie and the assault of his mind very raging the which groweth in this place in like sort of the too wel liking of his owne counsell and of the things which he approueth or alloweth For what rashnes and great hastines is this that he wisheth and desireth out of hand to die for that he should desire this by and by and that of God his hastie anger egged him on thereunto And Ionas is here angrie through the feeling of the flesh as before and that more manifestly albeit that in shewe he seemed to haue a colourable reasonable cause to wit for that he was delited with the fairenes of the gourd that was sprung vp and did solace him selfe therewith as with a most daintie worke of God and a fauour of the same God towards him beeing oppressed or grieued with the heate This is in deede a faire pretense or shewe of the flesh But the true originall or beginning of this kinde of anger is the waywardnes and pride of man his wit Ionas hath a faire shew for his anger For we doe preferre our counsails and will before the wisedome and will of God so that we take it very hardly and grieuously that it should be and come to passe the which albeit that it be done by the will of God yet notwithstanding it falleth out often otherwise then we would wish As for Ionas he is not properly or especially angrie because he nowe felt the sharpe heate of the sunne neither yet doth he pray that God would strengthen him to beare so great parching of the same or that God would a bate the heat but he is angrie The proper cause of Ionas his anger for that those things the which he had made reckoning with himselfe should haue continued and the which for the time ought to haue bin fit and commodious for him and to be a witnes of the fauour of God towards his selfe and his ministerie the same were now chaunged and taken away to wit his braue gourd a worke in deede of God and extraordinarily sprung vp in the fauour of Ionas was decaied and extraordinarily also perished Therefore through the selfe same carnall or fleshly wisdome he doth imagine the commendation of his ministerie to lie in the gourd like as he did before suppose his contempt to lie in the sauing of the citie Therefore Ionas is angrie for the dying of the gourd and not properly for that he was scorched after that manner with the burning of the sunne as appeareth hereafter ver 9. 10. and he doth not now any more desire any other signe and testimony of God his fauour towards him but death through a troubled and disquiet affection For through vnstaiednes of minde he desireth to die The which argueth or proueth the corruption disobedience and furie of men in their carnall or fleshly affections and whilst they doe not wholly submit them selues vnto the will of God alone Vers 9. And God said vnto Ionas Dost thou well to be angry forth gourd And he said I doe well to be angrie vnto the death An amplification of the anger of Jonas AN amplification of this second sinne or anger of Ionas And it is amplified by the reprehension or admonition of God and the disobedience and contestation or auouchment of Ionas The reprehension is here made by God like as before ver 4. Two things are to be noted in this reprehension 1. The maner of speaking First the manner oâ— speaking the which is an interrogation or asking of a question For this doth more presse him and more euidently lay before Ionas the fault of this his anger noteth out the same For it doth containe the manifest anger and reproouing of God the iust esteemer and iudge of things 2. The words here vsed for the same Secondly the wordeâ— themselues are to be noted Good that is well and rightly done according vnto the duetie of a godly man who knoweth that God must be obeied Furthermore to be as it were redde angrie that is although thou be angrie for a iust cause
〈◊〉 vtter his voyce from Ierusalem and the heauens and the earth sâ—â— shake but the Lord will be the hope of his people and the strength of tâ—â— children of Israel So the Prophet Ieremy cap. 25. vers 30. is willâ—â— for the terrifying of the wicked nations to say vnto them The Lâ—â— shall roare from aboue and thrust forth his voyce from his holy haâ—tation he shall roare vpon his habitation and shall crye alouâ—â— as they that presse the grapes agaynst all the inhabitants of the earth Vers 3. Thus sayth the Lord For three transgressions of Damascus and for foure I will not turne to it because they haue threshed Gilead with threshing instruments of yron The confirmation of the former threatning THe confirmation of the former threatning against the Israelites both by the example of other nations the which the Prophet here reciteth yea euen of Iudah the which God doth punish for the same sinnes and also by the iustice and righteousnesse of God the which is neither rashly moued neither yet ought to suffer these sinnes of the Israelites to escape vnpunished God is not rashly moued to punish but after that he hath a long season borne with men yea and the same also obstinatly or stifly continuing in sundrie and most grieuous vices Therefore he doth in the end chastice and correct not for one or two sinnes of them onely but for many But God will not let the sinnes of the Israelites goe scotfree who can not suffer the offences of the Iewes their brethren nay of the Gentiles being altogether infidels to be vnpunished and therefore will he not beare with the sinnes of these the which ought to be more holie Why the Prophet reckoneth vp onely those nations the which were borderers vpon the Israelites Further he reckoneth vp onely those nations the which were neighbours vnto them to the end the Israelites should be the more moued and should beleeue the things to be true the which were threatned For GOD hath also punished alwaies before this other nations besides these for their sinnes and doth yet at this day punish them And he beginneth with the kingdome of Damascus because that the power and glorie thereof at that time was greater then of other people neere vnto them as being the head of al Syria for so is it Isai cap. 7. vers 8. The head of Aram that is of Syria is Damascus and the head of Damascus is Rezin c. And 1. King cap. 19. vers 15. Elias is commanded to returne by the wildernesse vnto Damascus and there as in the head citie of the land to anoynt Hazael King ouer Aram that is Syria Damascus the chiefe citie of Syria for Damascus was then the Metropolitan or chiefe citie of Syria 1. The wicked life of the Damascens Now this verse conteineth two things The first the wicked and stubborne life of them of Damascus Their life is noted to bee wicked by the word Peshang the which signifieth open rebellion and treacherie against God and not only simple sinne And that it was fortresses 1. Decapolis This prouince was called Decapolis Secondly by the countrey of Auen or Aueria the which was another prouince of the kingdome of Damascus neere vnto the Arabians 2. Auen or Aueria and in a maner a continuall valley by the riuer Euphrates And last of all by the countrey of Eden wherein also was a peculiar King of it owne the which notwithstanding was subiect vnto the King of Damascus 3. Eden All these countries as they were partners and partakers with them of Damascus in these sinnes and crueltie against the people of God so shall they in like manner be all ouertaken with the same iudgement of God And thus much concerning the kingdome it selfe and the prouinces of the kingdome at that time most florishing 2. What shall become of the men In the second place he setteth downe what shall become of the men themselues They shall goe into countries vnknowne vnto them and farre off as namely being carried away by the King of the Assyrians into Media and into the citie thereof the which iâ— called Cir or Cirus 2. King cap. 16. vers 9. Then the king of Asshur consented vnto him that is to king Achaz king of Iuda hiring him for money against Rezin king of Syria and the king of Asshur went vp against Damascus and when he had taken it he carried the people away to Kir or Cir or Cirus as it is in the common translation which for the most part in the proper names this author followeth and slew Rezin And least that these things because of the power and glorie of the kingdome of Damascus might seeme ridiculous or to be laughed at as toyes and vnpossible the Prophet rehearseth againe That these things are threatned by the true God himselfe who cannot lye and by the almightie Lord Iehouah whom nothing can withstand Vers 6. Thus sayth the Lord for three transgressions of Azzah and for foure I will not turne to it because they carried away prisoners the whole captiuitie to shut them vp in Edom. THe second example of the iudgements of God against the people bordering vpon Israel The second example of God his iudgements against the Philistines to wit against the Philistines The same things in a manner are here to be noted the which were before in the example of them of Damascus I will therefore onely touch such things as it hath proper and seuerall to it selfe In this verse then this is singular or proper to it selfe to wit the cause why these Palestines or Philistines are punished by God and that with so great a punishment which is this for that they also like as the Damascens vsed great crueltie against the Israelites that is against the people of God but yet in another kind of crueltie The Damascens slew the Israelites whom they tooke but the Philistines sold them taking away all hope of deliuerance or returning again and comming home any more For when they had once taken theÌ„ they did them away both vnto the Greekish merchants that they might carrie them away into farre countries and also vnto the I dumeans the most deadly enemies of the people of God making with them this condition when they solde them that they neuer should afterwards be redeemed of any For so doe I expound these words to shut them vp in Edom as if the Philistines did not simplie carrie them into Idumea when they had taken them and sold them there but on this condition and bargaine that afterwards they should neuer let them depart againe The extreme crueltie of the Philistines the which like they vsed at other times also against God hiâ— people Wherein appeareth their great crueltie the which may also bee gathered by that which is written 2. Chron. 21. ver 16. in these words So the Lord stirred vp against Iehoram the spirit of the Philistines and the Arabians that were
same continuing obstin at or sâ—â—necked such as wilnot repent Further these two points are hee rehearsed in very good order to wit first To seeke God secondâ—â— To liue For the cause of life and saluation of our deliuerance oâ— of troubles is To haue God with vs And the way to haue Goâ— with vs doth consist or lie herein if we seeke him For so 〈◊〉 teacheth Mat. 7. ver 7. Aske and it shall be giuen you seeke and yeâ—â— finde knocke and it shal be opened vnto you This cause then namely to seeke God in respect of our selues goeth before the effect it wit To find liue followeth But in respect of God the cause why we can both seeke him and also finde him is his mercy Here 〈◊〉 are comprehended briefly both the nature and also the effect of 〈◊〉 repentance the nature To seeke God the effect To finde 〈◊〉 and liue Vers 5. But seeke not Beth-el nor enter into Gilgal and goe not 〈◊〉 Beer-sheba for Gilgal shall goe into captiuitie and Beth-el 〈◊〉 come to nought AN explanation or making more plaine of the sentence and â—â—hortation before going seeke Iehouah or the Lord taken frâ—â— the contrarie To seeke the Lorde is to abstaine from Idols 〈◊〉 which then were in Beth-el and Gilgal and Beer-sheba For 〈◊〉 first part of earnest repentance is to abstaine from euil The first parte of earnest repentance is to abstaine from euil and to 〈◊〉 test and abhorre the same the which is heâ—e expressed And soâ— we taught Psal 34. ver 14. Eschew euill and doe good seeke peaâ— and follow after it The second parte is To doe good and to iâ— brace the same The second to doe good the which is contayned in the verse before goâ— seeke ye me so that of these twaine now ioyned together we haâ—â— a true definition of repentance True repentance then is to absuâ—â— from euill things What true repentance is and to follow such good things such as are coâ—manded vs by God as for example to absteine from idols and 〈◊〉 serue the true God and to seeke him And this course tooke Pâ—â—â— with the Thessalonians as may appeare by their turning from idols and seruing the true God for the which they were much commended of the faithfull of other places as Paul himselfe reporteth 1. Thess cap. 1. ver 9. in these words For they themselues shew of you he meaneth the faithfull in Macedonia and Achaia and of other places what maner of entring in wee had vnto you and how you turned to God from idols to serue the liuing and true God And the repetition of this word seeke in this place and in the verse before going is very excellent Seeke the Lorde and seeke not Beth-el c. A reason why they ought to abstain from worshipping in those piaces For Gilgal shall goe into captiuity c. This is a reason added to amplifie the matter with all that they might the rather abstaine from the worship of those places or hauing of them in any reuerent regard albeit that they were then of the Idolaters deemed to bee most holy For those places shall not be defended no not by their owne Idols or gods as they supposed them Therefore shall you much lesse be saued by the selfe same gods For Gilgal according to the signification of the name thereof shal be cut off and rooted out Beth-el shal be brought to Auen that is vnto nothing To what ende then doe you hope or seeke for helpe from those places Vers 6. Seeke the Lord and ye shall liue least he breake out like fire in the house of Ioseph and deuoure it and there be none to quench it in Beth-el The former exhortation repeated and amplified A Repetition of the sentence of the fourth verse that the exhortation before going concerning the seeking of God may be vnderstoode to be the more earnest and the only sauing of the Israelites and the way to stay and pacifie the punishments threatned vnto them And the Prophet doth amplifie the exhortation repeated by the danger hanging ouer their heads except they doe it For he threatneth that it will come to passe that a fire from God and such punishment shal be sent vpon them except they do seeâ—e God that it will ouerthrow their whole kingdome and common wealth and societie and that there shall not be any able to remedie this so sore and great ruine Therefore the Prophet hath insâ—rted or interlaced these reasons of the vanitie of the place Gilgal and Beth-el of their great punishment to come that the Israelites being warned of that their exceeding and assured danger albeit they were neuer so peruerse or wicked might yet notwithstanding bee moâ—ed and touched and pearced and in the end returne vnto theâ— duety and vnto God Vers 7. They turne iudgement to wormewood and leaue off righteousnes in the earth A Parenthesis or putting in of another sentence betweene the verse that went before and the next that followeth not appertaining vnto either of them but making a ful sense of it selfe whereby the Prophet turneth his speech and exhortation of seeking the true God peculiarlie and especially vnto the Rulers of the people of Israel vnto whom did appertaine the authoritie of ministring law the ouersight of the people the correction or punishment of vice and the setting vp of Iustice among men whose Idolatrie before and in this place their negligence and carelesnes in executing of their office the Prophet doth most sharply reprehend and finde fault withall An especial reprehension of the princes and nobles and the same twofold Therefore this verse doth containe an especiall and peculiar reprehension of the kings nobles and Iudges of the people of Israel albeit that the rest of the people also were not free froÌ„ neither of these sinnes to wit vngodlines or Idolatry towards God and iniustice towards their neighbors but the Rulers of the people were especially hereof guilty whom the Prophet doth for this cause reproue more sharpely 1. The ouerturning of iustice and as it were by name And their peculiar and proper sinne is here shewed to be twofolde First for that they themselues did ouerturne all law the authoritie of the administration or ordering whereof was notwithstanding in their hands onely For they did turne into cruelty and iniustice or wrong that their sacred or holy authority the which in it selfe is most sweete and most holy Therefore they changed this honey into most bitter wormewood And of such a peruerting of iustice doth the Prophet Isai complaine cap. 5. ver 7. when he faith that the Lordlooked to haue had from his vineyard which was the house of Israel and men of Iudah Iudgement but beholde oppression for righteousnes but beholde a crying The second sinne of the Rulers was that they suffered all iustice to perish in others 2. Thâ—â— suffered 〈◊〉 to perish 〈◊〉 â—â—ers as in the affaires and dealings of priuate persons
iudgement because hâ—â— willingly walked after the commandement THis is a rendring of a reason why the Israelites and especiallies their Princes as also those of Iudah shall be punished with so sore a punishment as hath been described before and shall also be shewed hereafter to wit that they shall be layd open for a pray and shal be bruised and oppressed with that weight of God his iudgement against them The cause of this punishments The cause I say hereof is this for that they both of them altogether wittingly and willingly and desirouslye embrace followe and keepe the Commandements the which are contrarie vnto the word of GOD. But the commaundements the which in this place are coÌ„demned Against what commandements the Prophet here speaketh are not politike lawes the which should prescribe true godlinesse and modestie among men 1. Tim. 2. for those we are to obey but they are such ordinances of Kings as being allowed of the Nobles and Peeres of the Realme the people was thereby at the first brought vnto idolatrie by Ieroboaâ— the sonne of Nabat the first founder of this kingdome of Israel and afsterwards by his Successors 2. King 17. So then these commaundements are that same will-worshippes which Paul condemneth Colos 2. ver 23. of which he sayth That they haue indeede a shewe of wisedome in voluntarie religion and humblenes of minde and mens sparing the bodie c. They are the precepts of men wherewith God euery where with so loude voyce doth witnesse that he is worshipped in vaine Isai 29. Amos 4. ver 4. where the Lord accounteth the for transgressions in what regard soeuer the people haue them For thus in that place he speaketh of them Come to Beth-el and transgresse to Gilgal and multiplie transgression and bring your sacrifices in the morning and your tithes after three yeares And Christ out of Isai Matth. 15. ver 9. telleth the Scribes and Pharises that they worship him in vaine teaching for doctrines mens precepts Idolatrie therfore without all doubt is in this verse condemned in both those kingdomes and out of this verse it is taught that it reigned among the people of them both And the same was alwaies set vp among the Israelites and Iewes by the edict or proclamation of their Princes as it is now a daies done in the Popedome by the writs and commandement of Princes Vers 12. Therefore will I be vnto Ephraim as a moth and to the house of Iudah as a rottennes The greatnesse of their punishment set out by two similitudes AS in the verse before going the Prophet described a very great sinne and such as was ratified and warranted by the authoritie of their princes and rulers so now he setteth downe and that vnto the princes both of Israel and also of Iudah the greatnesse of the punishment wherewith the selfe same princes shall be punished And this is no new punishment the which is here rehearsed but an amplification or a more especiall laying open of that which hath been alreadie threatned For he painteth out the greatnesse thereof by two similitudes And here are two things to be noted to wit 1. What punishment is threatned what punishment is here threatned and vnto whom The punishment is most heauie namely because these princes shall bee eaten vp and consumed in long continuance of time and by little and little 2. To whâ—m it is threâ—â—ned and not forthwith or at once neither shall they cease to bee vexed but as a moth vseth to eate a garment by little and little and to fret it by peece meale so shall they be vexed by little and little and continually So were they threatned before ver 7. to be consumed with a lingering disease as also Deut. 28. ver 51.52 Moses sheweth among other plagues that shall fall vpon them for the despising of God his commandements that forraine enemies shall waste them and all theirs both corne fruite and cattell wine and oyle c. by little and little vntill they bee quite and cleane destroyed The like similitude of a moth is vsed Psal 39. ver 11. where the Prophet writeth after this maner When thou with rebukes doest chastise man for iniquitie thou as a moth makest his beautie to consume surely euery man is vanitie Therefore as the moth doth eate away the beautie The simiâ—â—â—â—de of a garmâ—â—at eâ—ten with moths is vsed also Iob. 1â— ver 28. and euery the best part of a garment so shall euery the best things of both these kingdomes that is of Israel and of Iudah by the enemies be by little and little carried away and taken from them That which was done in the kingdome of Israel by the Assyrians and in the kingdome of Iudah by the Babylonians or Chaldees For by these was both these kingdomes at the first broken and spoyled of their richest countries and littled in their borders To the selfe same purpose appertaineth also the similitude of Rottennes in the latter end of this verse See Iam. 5. ver 5. to much like effect the like comparison of the rust and cancre in the gold and siluer of the cruel and merciles rich men the which he threatneth shall eate their flesh also as it were fire Further the punishment which the Prophet here speaketh of is threatned vnto both the kingdomes to with that of Israel and also that of Iudah and vnto those especially the which in them both were the princes and peeres of the people that men should not deceiue themselues with vaine names and titles Vers 13. * Further more When Ephraim sawe his sicknesse and Iudah his wound then went Ephraim to Asshur and sent vnto * A king that should help theÌ„ King Iareb yet could he not heale you nor cure you of your wound Their distrust in his promises reproued ANother sinne of both this people and the same most shamefull namely distrust in Gods promises and therefore their infidelitie is plainly reproued in this place And a most certaine and sure signe and proofe hereof is that both peoples when as they were pressed by their enemies ran not vnto the true God but vnto the helpe of people that were infidels to wit vnto the Assyrians Egyptians and vnto others as if there either had been no God among them or as if the true God had not been God and true of his promise So Ahaziah sending in his sicknesse to Baal-zebub to know whether he should recouer or no is sharply reproued by the Prophet Elijah 2. King 1. ver 6. who saith vnto his seruants in the name of the Lord Is it not because there is no God in Israel that thou sendest to inquire of Baal-zebub the God of Ekron And in the Psal 44. ver 20. the godly say If we haue forgotten the name of our God and holden vp our hands vnto a strange God shall not God search this out And therefore is there a very fore and heauie curse pronounced against those that
gouernment of Othoniel R. Solomo Iarchi writeth that those things came to passe vnder the Iudge Othoniel How soeuer it be that lewd fact and so cruel and wicked deede of the Israelites is most old and auncient The stubborne disebedient nature of these Israelites Therefore they doe not nowe first of al begin to offend God in this manner without al seare but euen so soone as they entred into the selfe same lande which they then possessed as yet Afterwarde their obstinacie and stubborne nature is also declared as namly being such who were not brought vnto repentance no not with those most grieuous punishments the which they sawe by God to be laide vpon the Gibeonites because of that hainous offence For thereupon insued a most lamentable battel the tribe of Beniamin was almost vtterly rooted out by God the other eleuen tribes were grieuously slaine and that twise Yet did these men neuer cal to minde those so great iudgements of God that thereby they might become the better and might learne to be wise by their home punishments and examples So then that same so grieuous warre which at that time was made against those sonnes of Belial or wicked sonnes that is to say against those lewde Gibeonites in the which doubtles the most great displeasure of God appeared most manifestly against the wicked this warre I say mooued not them feared them not that is tooke not holde on them to wit that they did thinke vpon it and called to remembrance that both themselues and those wicked persons were for this cause punished by God and therfore that they should abstaine from sinne hereafter But from that day and time they alwaies waxed worse and continued in their wicked life The which was a most desperate boldnes and most stubborne rebellion against God Vers 10. It is my desire that I should chastise them and the people shall be gathered against them when they shall gather themselues in their two furrowes A conclusion for their assured punishmēt inferred vpon the former verse and also their vngodly life The punishmēt twofold A Consequence the which out of the former verse and their vngodlines iustly gathereth and inferreth as it were for an ouerplus aduantage this conclusion to wit that it shal come to passe that like as these haue liued wickedly according vnto their owne minde and pleasure so shal they be punished by God according to his wil and pleasure And this punishment also is in this selfe same verse more plainly laide out by way of explanation and it is here shewed to be of two sortes First they shal be chastised or bound by God that they shal not be able to defend themselues against their enemies rushing and breaking in vpon them 1. They shall be bound by God For they which haue their hands tied and which are bounde are not able to defend themselues against strokes but he open vnto other mens iniuries and stripes to be beaten at their pleasure By this means God teacheth that all the aydes weapons and furniture of warre diligently prouided by the Israelites shal stand them in no stead but shal be vnprofitable vnto them 2. Sundrie natiōs shal be gathered together against them The second punishment is That sundrie peoples and not one nation onely shall by God bee gathered together against them that they may vnderstand that albeit they were left loose and vnboūd yet that they should notwithstanding be oppressed and ouercome of so great a number of enemies Further to amplifie the matter withall it is added by God I will binde them in their lands grounds furrowes and dwellings the which they possesse and plow and where they liue and dwell daintilie For the kingdome of Israel was partly on this side the riuer Iordan and partly beyond the riuer Iordan also So then the Israelites shall be punished by God and that iustly and worthely in both those countries beyond and on this side Iordan the which he compareth to a plowed field Vers 11. And Ephraim is as an heifer vsed to delight in threshing but I will passe by her faire necke I will make Ephraim to ride Iudah shall plow and Iaacob shall breake his clods An amplification of the equitie of this punishment AN amplification of this equitie and iustice in punishing of thē because that the Israelites contemned or despised all the labour of God in calling them backe and dressing and tilling them as it were a field and mocked euen God himselfe the which is an vngodlines to be punished worthie of as great punishment as may be But because in the former verse God vsed the Metaphor of furrowes borowed from husbandmen and tillage What the figure Metaphora is see Amos cap. 4.12 put in that place for dwellings so he doth now also continue the same in this verse as he doth likewise in the verse following For by this meanes and similitude the great labour of God might the better bee expressed and shewed in tilling plowing and cherishing both those kingdomes and people to wit that of the Iewes and Israelites as appeareth by the parable of the vine Isai 5. Two parts of this verse This verse hath two parts The first appertaineth vnto the kingdome of Israel The latter vnto the kingdome of Iudah The whole kingdome of Israel is here by the figure Synecdoche vnderstood by the name Ephraim and the kingdome of Iudah 1. Concerning the kingdome of Israel by these words Iudah and Iaacob Therefore as concerning the kingdome of Israel or those ten tribes 2. Concerning the kingdome of Iudah The figure Synecdoche what it is see Amos cap. 5. vers 21. first God sheweth what their disposition nature was vnder the similitude of an heifer the which had rather to tread out or thresh the corne then to plow that is which was giuen to pleasure and ease and would take but little paine in doing her dutie but wished forthwith to redeiue the fruite of her labour For such are the cattel which had rather to tread out the corne that is quietly and eating to doe some thing lightly vnder the roofe and at home then to plow abroade and in the fields that is 1. The kingdome of Israel in the open ayre and heate to take great paynes and worke Thus then in these words doubtlesse is described the nature of dissolute or loose and idle persons and such as are altogether giuen vnto pleasures And albeit these by nature were such yet GOD notwithstanding with great diligence dressed and tilled them For he vsed both his lawe the which he gaue them by Moses and also the labour and trauaile of diuers Prophets the which he raised vp vnto them that he might ride vpon them and as an honorable Rider sit vpon them breake them beate downe the fiercenes of their nature and that he might rule and reigne in their hearts And these things are declared and made plaine by the selfe same Metaphor
finally to keepe his good will towards him continually For he fought stoutly for the executing of the commandement of God and that against an Angel not onely against a mortall man he fought long and much and therein shewed that he had inuincible strength to serue God and that no labour was tedious vnto him Therefore in that fight he appeared as a prince and a most skilfull and valiant captaine and not as a common souldier Gen. 32. ver 28. Whereupon his name is changed for the Angel saith vnto him Thy name shall be called Iaacob no more but Israel because thou hast had power with God thou shalt also preuaile with men For in the ende he obtained the victorie and vpper hand euen against that Angel Therefore he ruled or shewed himselfe a prince and stout wrastler striuing for the truth and promises of God against the Angel But this Angel was Christ who also is called Iehouah hereafter ver 5. For so is Christ often called the Captaine of his Church and an Heade and an Angel So Esay 9. ver 6. among other titles giuen vnto our Sauiour Christ he is called The prince of peace So Iudg. 6. ver 22. he is called an Angel for there we finde thus And when Gideon perceiued that it was an Angel of the Lorde Gideon then saide Alas My Lord God for because I haue seene an Angel of the Lord face to face I shall die And this Angel fought with Iacob taking vpon him the shape of a man for a time He fought with Iacob that he might first tempt him and afterwards confirme him in the faith of his promises and make him an inuincible or vnconquerable champion And the Angel suffereth himselfe to be ouercome because he himselfe gaue strength vnto Iacob sighting with him to ouercome him Moreouer Iacob became lame of that fight to the ende hee should vnderstand that he ouercame not by his owne strength or by his owne strength gat the vpper hand of the Angel Let vs also hope for the same things at the hand of God so often as he fighteth louingly against vs. For he doth this to confirme or strengthen vs and not to bring vs into tentation in his iust iudgement that wee should be ouercome of euill And therefore Dauid saith vnto God Psal 26. ver 2. Prooue me O Lord and trie me examine my reynes and mine heart And Iames teacheth the faithfull that this kinde of tentation or triall which God vseth towardes those that are his bringeth forth patience cap. 1. ver 3. Vers 5. And had power ouer the Angel and preuayled he wept and prayed vnto him he found him in Beth-el and there he spake with vs. A Repetition For he cōtinueth in setting forth vnto the Israelites the selfe same earnestnes of Iacob because that it was a thing both of very great waight and a most assured and certen token of his most zealous minde in worshipping God and briefly an home example and that same very fact and deede for the which he was called Israel which was before called Iacob Wherfore the vertues of our auncetors are diligently of vs to be considered For they are home examples the which doe make vs inexcusable except we doe imitate or follow them And it is the third signe whereby Israel declared his earnestnes and contention or striuing in minde in winning the fauour of God to wit for that he desired the blessing of God euen with teares and weeping The which were in Iacob most assured tokens of this most earnest affection This is reported Gen. 32. ver 26. and 29. Last of all he got the same blessing of God and receiueth testimonie or witnes thereof from God not once but oftentimes as then when hee stroue with the Angel as I haue said Gen. 32.28 and afterwardes in Beth-el Gen. 35.10 For the new name he receiued in token of the fauour of God towards him the which name was giuen him by God himselfe For in stead of Iacob he was named by God Israel a very high and royal name The Prince or Champion of God Neither was that same talke and testimonie of God with Israel giuen onely for the sake or in respect of Israel but also for his whole posterities sake which should be borne of him that his posteritie might vnderstand that they also should be blessed of God that they should be strong and happie in God so that they would shew and retaine the same earnestnes in seeking of God the which Iacob their progenitor and originall of their stocke vsed Therefore saith the Prophet Euen then also God spake vnto vs The faithfull posteritie of Iacob blessed in their father when as he blessed Iacob For in him he chose vs also his seede and blessed vs if we docontinue in the same faith toward God in the which our father Iacob liued Vers 6. Yea the Lord God of hosts the Lord is himselfe his memoriall A Staying still in the same matter A continuing in the same matter wherein the Prophet doth declare both who that God was whome Israel so greatly sought after and moreouer addeth as it were for an aduantage a consequence or conclusion at the length to mooue and rouse vp the Israelites As for the declaration and making plaine or shewing who that God is whome Iacob followed that is contained in this verse and the consequence or conclusion in the verse following What God he was whom Iacob so earnestly embraced That God therefore whose good will Iacob or Israel did so earnestly embrace is both the God of hostes and also is called Iehouah by his proper and peculiar name For this name did God him selfe shew vnto men as his memoriall or remembrance as the Greekes speake to wit that men might knowe the true God by this name Mnemosynon might remember him might seuer him out from idols might acknowledge his power to bee infinite and the cause of all things that are And therefore Exod. 3. ver 14 15. after that Moses hath asked of God what hee should say vnto the Israelites his name to bee tell them saith GOD I am hath sent mee vnto you this is my name for euer and this is my memoriall vnto allages For he is that Iehouah the which is both of himselfe and by himselfe and also giueth vnto all things that are their being as Paul sheweth Act. 17. ver 28. For in him saith he we liue and moue and haue our being And Apocal. 1.8 I am Alpha and O Mega the beginning and the ending God then hath reserued this name vnto himselfe as his owne proper name I take this place to be misse quoted for Exod. 6. ver 2. and as his token and marke of himselfe There is a like place Exod. 13. ver 3. Psalm 68. ver 4. And this explication or shewing what God Iacob serued dooth refute or ouerthrow and condemne all that worship which the Israelites vsed vnto idols For Iacob did not worship idols but the true
clusters are found and remaine fit to eate Vnder this metaphor therefore is signified not onely the rarenes or scarsenes of godly and good men in this people but as I may so terme it the nullitie or nonenes So that same made Diogenes lighting a candle at noone day in the middes of the market place at Athens and when as it was full and crouded with people seeketh notwithstanding for a man So doth God at Sodom but for ten good men onely whom he findeth not So Dauid Psalm 12. complaineth of his age Vers 2. The good man is perished out of the earth and there is none righteous among men they all lye in waite for bloud euery man hunteth his brother with a net An answere vnto the former desire of the prophet THis is an answere where withall the desire of the prophet the which was described in the verse before is answered and the corruption wickednes and publike and miserable lewdnes of this people is confirmed And first of all generally in this place and afterward in particular that is in euery degree of this people 1. The generall condemnation And there are two things here to be noted first the generall condemnation afterward the cause of this condemnation 2 The cause of the same The generall condemnation is conteined in these words The iust man is perished out of the land of these men there is none that is righteous among them So then in this place the selfe same partie is called good and iust or bounteous For these onely are right or good in hart the which are bounteous or liberal vnto their brethren Mat. 5. Iohn 4. for this bounteousnes is a true badg or signe of our godlines towards God and loue towards our neighbour wherin consisteth true and whole righteousnesse Wherefore the prophet sayth that such are vtterly perished and decayed among the Israelites so Psal 12. The cause of this so generall condemnation against the Israelites is for that publikely commonly and euerie where all of them are both cruell and blouddy and also craftie and deceiuers of their neighboures and euerie one of his brother Thus he maketh them guiltie of a double sinne to wit both of crueltie and also of deceit towardes their brethren that is against those which euerie one of them ought to hold most deare And this reason is also metaphoricall Vers 3. To make good for the euill of their hands the Prince asked and the Iudge iudgeth for a reward Therefore the great man he speaketh out the corruption of his soule so they wrap it vp The application of this generall condemnation vnto euery degree of the Israelites THe application of this generall condemnation vnto euerie degree of the Israelites and first of all vnto the princes of the people the Iudges and such as were among them accounted to be of greater dignitie and countenance whome hee here calleth Great men 1 Generallie they were euill And first of all the prophet generally pronounceth of these three sortes of men that they were lewd and wicked as it were to striues who should in lewdnesse exceede other and that euerie one of them did exercize his hand lustily and well 2. He reciteth their peculiar vices thatis stoutly and strōgly in the doing of euery euil that is in cruelty deceit against their brethren Secondly he rehearseth reckoneth vp the peculiar vices of euery order or degree of these mē named before 1. Of the princes rulers and Iudges And first the vices of the princes or heads of the people Iudges Secondly of those who seemed to excel the people common sort in dignitie And concerning these princes Iudges the prophet saith 2. Of others that excelled the common sort that they are manifestly and notoriously couetous and extortioners in their offices For without all shame they begge money for doing of their office 1. The princes and Iudges are couetous and extortioners the which they ought to doe freely that is for the giuing of Iudgement to wit to pronounce a good cause a good cause and a bad cause abad cause otherwise they would say and pronounce that to be a bad cause which is a good cause and contrariwise that to be a good cause which is a bad cause Finally they sel the law the which is a most cruel sacriledge or detestable sin So then these both chiefest also inferior Iudges are here described to be most manifestly couetous and most shamels beggers But by the way there is added or set downe an honest pretense or excuse wherewith they did couer this their sacriledge to wit for that they called those things the which they tooke for their selling of Iustice a reward or recompence as it were the hire and wages for their work and laboure It is I grant a thing very meete that Iudges and Rulers and all others that doe seruice in the common wealth should haue honest and reasonable wages allowed them out of the common Treasurie or else according vnto the appoyntment of lawes should demaund it of priuate persons but not for this cause that they should pronounce that which is law not that they should say that cause to be the better and the iust cause which otherwise is an vniust cause The which fault is here condemned in these persons And these things did both the chiefe and also the inferior Iudges and magistrates of the people of Israel 2. The great men as bad as they Now those which were no magistrates and yet were of some countenance authoritie name and power among the people that is Great men they were neuer a deale better then the magistrates nay after their shameles example they themselues also were shamles For they dare to tell and boast of their deceitfull counsels and to open and make knowē their practise which they haue vsed in oppressing and wronging of their neighboures To be short openly to bragge of their lewdnes which they practise and yet they goe scotfree with it So Dauid reporteth of the shameles boldnes of the great ones of his time Psal 73. ver 8. They are licentious sayth he and speake wickedly of their oppression they talke presumptuously Whereof it cometh to passe that the counsels of these Great men are wicked wrapped vp together to doe all kind of iniurie and wrong vnto their neighboures which are poore For the similitude of cordes twisted together sheweth that the counsels and doings of the men of whom he here speaketh are strong deceites intangled sundry manifold deuises and fetches hard to be vnfolded and preuailed against All which things do shew that the bridle was let loose vnto all lewdnes among the Israelites and that their wickednes was outragious Vers 4. The best of them is as a bryer and the most righteous of them is sharper then a thorne hedge The day of thy watchmen and of thy visitation commeth then shall be their confusion The conclusion of this part shewing
the children of Ammon as Gomorah euen the breeding of nettles and salt-pits and a perpetuall desolation c. Thus then these Assirians imagined euill against God These self-same threatnings of God shall reach vnto al his stubborne enemies and haters So then they shall be destroied in so much that they shall be rooted out vtterly and shall not in a certaine measure be punished by God only that they may repent after which manner the godly are wont to be afflicted So saith God also of the vtter destruction of the Assirians Isay cap. 10. ver 23. Affliction shall not rise vp the second time in what sense it is spoken For the Lord God of hostes shall make the consumtion euen determined in the middest of the land Affliction therfore shall not returne vnto them twise because that they shal vtterly perish in that same first destruction the which the Lord shall send vpon them Ver. 10. For he shall come as vnto thornes folden one in an other as vnto drunkards in their drunkennesse they shall be deuoured as stubble fully dried The conclusion made plaine by three Similitudes THe conclusion the which is made plaine and also confirmed by three similitudes The conclusion consisteth in this that God for the former cause pronounceth that he will take punishment vpon the Assyrians and that in such sort as hee hath threatned before ver 8. and. 9. namely as by the which punishment both they and also their Empire shall vtterly be destroyed and perish For God sayth The Assyrians shall be deuoured And to the end that all men should beleeue the more assuredly that this shall come to passe it is confirmed and layd open by three similitudes To this effect is that also of Sophon cap. 2. ver 13.14 And he will stretch out his hand against the North and destroy Asshur and will make Niniueh desolate and waste like a wildernesse And flockes shall lye in the midst of her and all the beasts of the nations and the Pellicane the Owle shall abide in the vpper postes of it the voyce of birds shall sing in the windowes and desolation shall be vpon the posts for the cedars are vncouered Likewise that of Isai 33. ver 12. And the people shall be as the burning of lime and as the thornes cut vp shall they be burnt in the fire 1. Of thornes folded one within another The first similitude is taken from thornes folded one in another that is gathered together in a bundle and bound vp the which are then most easilie burnt all vp although there bee a great heape of them for they doe one burne another of them Dauid also vseth this similitude of thornes Psalm 58. ver 9. 2. Taken from Drunkards The second similitude is taken from Drunkards who so long as they lye ouercome with wine they are easilie slaine So easilie shall the Assyrians be for they shall be killed by their enemies like as men vnarmed and fast on sleepe The third similitude is drawne from most drie stubble 3. Taken from drie stubble the which without any trouble is set on fire and burned So shal the Assyrians bee how well fenced soeuer or warlike they suppose themselues to be Finally nothing can withstand God but that he will take punishment and vengeance on his enemies Vers 11. There commeth one out of thee that imagineth euill against the Lord euen a wicked counseller Why the Assyrians shall be thus punished A Rendring of a reason the which containeth the same cause the which we haue seene before vers 9. to wit that from out among the Assyrians haue come the counsels of ouerthrowing the worship of God of the vtter destroying of his people to be short of the blotting cleane out of the memory or remembrance of God Therfore out of the people and Kings of Assyria came those which did imagine and attempt or enterprise euery the most wicked and the most vile things against God that is against the worship of God the glorie of God and the people of God For here that serueth He which toucheth you God in himself cannot be hurt but he is sayd so to be in his mēbers toucheth the apple of mine eye Zach. 2. ver 8. Wherefore he doth hurt or wrong vnto God himselfe which doth hurt or wrong vnto his people And therefore by his Prophet Dauid he willeth them Psal 105. ver 15. saying Touch not mine anoynted and doe my Prophets no harme Otherwise God himselfe of himselfe is as they say without all daunger of gunne shot howsoeuer wicked men with all their might and maine doe shake and flourish that their dart and speare against heauen it selfe But such counsell giuers and counsellers also who either themselues doe deuise or imagine such wicked counsell of the glorie of God and taking away of his true worship or els giue it vnto others are called the counsailors of Belial that is wicked counsailors to wit as being such who can deuise nothing els but that which is wicked and yet for all that shall neuer arise nor profit Further this cause is here againe repeated that this wickednesse and counsell may be vnderstood to bee most hainous and lewd albeit that the Idolaters doe thinke it either to bee no sinne or els an acceptable sacrifice vnto God to wit when as they doe slay the godly and the true seruants and worshippers of God And so Christ prophesieth that it should come to passe as he forewarneth his Disciples Ioh. 16. ver 2. saying The time shall come that whosoeuer killeth you will thinke that he doth God seruice Otherwise thus Vers 12. Thus sayth the Lord * If they had kept peace they shuld also haue been manie or so cropped that he should haue passed by though I had afflicted thee I would haue afflicted thee no more The figure Hypophora see what it is Amos cap. 5. ver 21. The obiection God handleth his owne people as hardlie as he doth his enemies and therfore there is no trueth in his promises or threatnings though they be quiet and also manie yet thus shall they be cut off when he shall passe by though I haue afflicted thee I will afflict thee no more THis is an Hypophora or preuenting of an obiection whereby God answereth a secret obiection of quarrellous persons and by the same answer are his former threatnings against the Assyriās confirmed Touching the obiection it might arise in their mindes after this maner That God handled his owne people neuer a whit more mildly then his enemies and these Assyrians For when as the condition and estate of the people of Israel was most miserable and afflicted as who had not once only but twise been almost vtterly destroyed by God First whē as those three tribes of the kingdomes of Israel which were beyond Iordan were carried away into captiuitie by Teglathphalasar king of the Assyrians 2 King 15. ver 29. Secondly when as the tribes which were
many there is none end of their corpses they stumble vpon their corpses An amplification of the maner of their punishment AN amplification of the sayd maner of their punishment and a more plaine declaration of the same For he spake before of their chariots of warre of their horses now he intreateth of their horsemen and of their furniture the which also he will paint out before their eyes fearefull and such as the Assyrians and Niniuites shall not be able to abide All which things make and are spoken for the confirmation of this punishment The horseman namely not he which fighteth out of the chariot but from his horse The horsemen shall bring forth or shall cause his horse to goe vp into euery place neuer so high and rough he shall so skilfully turne him and shall driue him being taught and made vnto all poynts of warre with horse vnto the fight as of good Riders their horses are wont to be taught and made before hand vnto all turnings and feares That which Homer teacheth also in his Iliad lib. 7. And such shall the horsemen that is the souldiers that fight on horsebacke be Their furniture Their furniture also shall be terrible or fearfull For their swords shall shine like fire they shall be so bright and readie vnto slaughter their speares with their yron poynts shall glister like the lightning in the ayre Last of al the multitude of the slaine Niniuites shal be so great that there shall be no number of them and those which shall goe in the streetes shall euery where stumble vpon them The which are the signes and tokens of an exceeding great slaughter and receiued ouerthrow such namely as shall fall out vnto the Niniuites Therefore they shall not abide their enemies but the Assyrians shal be ouercome how vnuanquishable soeuer they be now thought for to be Vers 4. Because of the multitude of the fornications of the harlot that is beautifull and is a mistris of witchcraft and selleth the people through her whoredom and the nations through her witchcrafts A rendring of a reason of their so great punishment A Rendring of a reason For he yeeldeth a reason of so great punishment which should come vpon them to wit for that the Niniuites infinite wayes committed fornication and vsed witchcrafts and furthermore infected other nations of the world with these most filthie vices and made them afterwards subiect vnto them and made merchandise of them at their pleasure But here seeme two other causes to bee brought then were before namely idolatrie and witchcraft of both which vices the Assyrians were Schoolemasters vnto other nations of the world For I take fornications in this place for idolatrie Epiphanius writeth Epiphanius that idolatrie began in the world in the dayes of Thare the father of Abraham first among the Assyrians and from thence came vnto other nations Whereupon in this place Niniueh is called the mistris of these vices especially of Sorceries that is of witchcraft For albeit Plin. libr. 3. Nat. Histor. in the preface doe write that so detestable an inuention began first in Persia and nameth Zoroastres the author thereof yet he in the same place doth confesse that the Medes and the Assyrians were the more ancient writers of the same art whose workes are lost but Zoroastres his remained This selfe same thing doth Cicero confirme lib. 1. de Diuinat which fetcheth it and the authoritie of it from the Assyrians as the first inuentors of it Lastly it is apparant by Isai cap. 2. ver 6. and cap. 47. ver 13. that the East people among whom doubtles are the Assyrians were the finders out of al forbidden Diuination that is Astrologicall Magicall and all such other Diuinations And these are two notorious crimes with the which the true knowledge and worship of God was vtterly abolished and done away namely idolatrie and witchcraft the which vices the Assyrians spred abrode into other nations therefore are become guilty of the corrupting of the whole world Moreouer they bought and solde and made merchandise of all nations and families bewitching them with these corruptions and bringing them in subiection vnto them For this buying and selling or making merchandise of them is not only to bee referred vnto the deceits wherewith the Monarches or Emperours for their profite and gaine did deceiue sell vnto others and beguile the inferiour nations but also vnto the gaine which the Kings of Assyria got by such idolatrie witchcraft the which they taught vnto other peoples For so and vnder this pretence and colour they stretched out their Empire and defended the same as if they taught the true religion vnto other nations For thus are men easilie deceiued as it is 2. Pet. 2. ver 3. who there reporteth of false prophets and teachers that they shall through couetousnes with fained words make merchandise of men So did the Romane Empire encrease the which was an example and prouocation vnto other people of all superstitions Vers 5. Behold I come vpon thee sayth the Lord of hosts and will discouer thy skirts vpon thy face and will shewe the nations thy filthines and the kingdomes thy shame The conclusion THe conclusion It shall therefore come to passe that God for this cause will grieuously punish the Niniuites the which punishments he doth seuerally set downe here and in the verses following And God confirmeth the euent or falling out of these punishments by his owne maiestie and power when as he calleth himself the Lord of hosts as before cap. 2. ver 13. First of al then in this verse is threatned vnto the Niniuites shame and reproch namely for that their spoyled and naked citie and bereaued of al her goods Empire shall be set forth to bee laughed to scorne of other nations as they also themselues haue robbed other people and made them to become a laughing stocke So doth God threaten Isai 33. ver 1. alleaged before in the exposition of the 12. verse of the second chapter And so Isai 21. ver 2. sayth A grieuous vision was shewed vnto me The transgressor against a transgressor and the destroyer against a destroyer Further the gesture condition and maner of this filthines and shame of the Niniuites which was to come is described as significantly and with as great Emphasis or force as may bee the which like description is to be found euery where also in other Prophets as Ezech. 16. Isai 47. Vers 6. And I will cast filth vpon thee and make thee vile and will set thee as a gasing stocke The former reproch amplified by the greatnes of the same THis selfe same reproch of the Niniuites to come is amplified by the greatnes For it shall be so great and so well knowne vnto the world that she shall bee a looking glasse and an example vnto other people of the iudgements of God against couetous persons idolaters cruell men and
by this selfe same word land is signified the element of the earth it selfe For the same it selfe shall then be made partaker of this blessing of God as it is made now of the curse because of the sinnes of the people So before cap. 1. ver 10. the earth is sayd to mourne And it is exhorted vnto all kind of gladnes feare dread being banished before the which doubtles might be a let or hinderance thereunto So be the words of this verse first Feare not then be glad and reioyce For here both inward and also outward ioy is described by the Prophet by the words of being glad and reioycing Now the cause of this stirring vp and exhortation vnto ioy is the most assured promise of God concerning the deliuerance helping and comforting of the earth that is of the Church the which was to insue and the same not any common or small but most excellent great and indeed miraculous or wonderfull vnlooked for and extraordinarie ioy and gladnes For God will studie withall his indeuour to doe it that is to lift it vp and aduance it as the enemies of whom mention was made before with all their indeuour laboured to oppresse and destroy it Wherefore here and in the verse before there is a manifest Antithesis or matching together of contraries betweene the indeuour of God and of the enemies of his Church his in comforting theirs in ouerthrowing of the Church Vers 22. Be not afrayd ye beasts of the field for the pastures of the wildernesse are greene for the tree beareth her fruit the figge tree and the vine doe giue their force An amplification of the former exhortatiō vnto ioy AN amplification of the former exhortation vnto gladnesse whereby not onely men themselues but also beasts are stirred vp vnto ioy because of God being pacified and because of his blessings vpon his land and vpon the Church So Psal 147. the Prophet proueth all creatures to praise the Lord because of his great mercie and goodnes towards the same After the same maner before cap. 1. ver 18.20 the beasts of all sorts are sayd to mourne because of the wrath of God There is here added a cause of this ioy or exhortation vnto ioy contrarie vnto that for the which they did mourne For then all kinde of fruites either naturall as are herbes which do grow in the deserts mountaines and pasture grounds or els such as are sowen and planted as are wine oyle figges shall abound and be enough fit and sufficient for the nourishing both of beasts and also men Hereby appeareth that the fruitfulnes of the earth and of plants nay that all fruits of the earth doe come of the only blessing and good will of God towards men and not from the starres or fortune Psal 107. Matth. 5. Vers 23. Be glad then ye children of Zion and reioyce in the Lord your God for he hath giuen you the rayne of righteousnes and he will cause to come downe for you the rayne euen the first rayne and the latter rayne in the first moneth An amplification of the former exhortation vnto the church AN amplification of the former exhortation or comfort vnto the Church it selfe the which is now her self spoken vnto by name and exhorted expresly to be glad and reioyce because of the blessings of God to come towards her And first of all the earthly blessings are set downe vnto the 28. verse and afterward the spirituall blessings But this verse containeth three things One a description of the Church in these words ye children or sonnes of Zion that is Three parts of this verse O ye the issue and ofspring of the Church 1. A description of the church and of that people and place whom God hath peculiarly chosen vnto himselfe and taken by couenant for his owne people and inheritance The second a declaratiō of that ioy the which the Prophet requireth of the Church 2. What maner of ioy their ioy must be to wit that it be holie not prophane or worldly spirituall not carnall true not fained profitable not hurtfull So then he will haue that the godly reioyce in Iehouah that is in the true God and that in their God that is in this respect and for this cause for that hee is their God he is their father he is their patrone or defender peculiarly Ioy then as also sadnes is two-fold that is to say godly and worldly as appeareth concerning sorowe expresly 2. Cor. cap. 7. ver 10. For godly sorowe causeth repentance vnto saluation not to be repented of but the wordly sorowe causeth death 3. The cause of this ioy The third sheweth the cause of this ioy to wit God pacified towards his and so consequently now exceeding louing and bounteous Of which thing this is a witnesse first the earthly blessing the which God will bestowe on his Church cleane contrarie vnto that iudgement the which was a signe of God being angrie with her For then was threatned that there should be a barrennes of all things necessarie to liue withall and consequentlie a famin but now is promised great fruitfulnes and that men shall sowe Therefore God shall giue raine of righteousnes that is both seasonable or the morning or first raine as Iames speaketh of the husband man patientlie wayting vntill he receiue the former and the latter rayne cap. 5. ver 7. and also the latter or iust raine that is in such measure and moderation as shall be needfull neither too much nor too hastie For vnseasonable and ouermuch raine maketh thinges sowen and corne rotten cap. 1. ver 17 corrupteth or spilleth it The like blessing God promiseth vnto the louers and such as are obedient vnto his lawe Deut 11. ver 14. I also will giue rayne vnto your laend in due time the first rayne and the latter that thou maist gather in thy wheat and thy wine and thine oyle And because God is the giuer of these things his people are commaunded to craue them at his hands Zach. 10. ver 1. Aske you of the Lord saith the Prophet rayne in the time of the latter rayne so shall the Lorde make white cloudes and giue you showers of raine and to euerie one grasse in the fielde Vers 24. And the barnes shall be full of wheate and the presses shall abound with wine and oyle The first amplification of the former benefit taken from the extraordinarie manner of performing the same THe first amplification of the former blessing and promised abundance of things necessarie to liue withall And it is taken from the extraordinarie maner after which it shall be done and that in euery kinde of fruite For then the garners or barnes shall not onelie haue great store of wheat of drie fruites of all sortes but also shall be filled full Their wine presses and other presses which are the instruments to make other liquid or moist commodities withall shall euen flow and runne by the streetes
shall not be quenched Sophonias prophesied before the death of Iosias To conclude Sophonias prophesied before the death of Iosias namely after the purging of the Temple the holding of that famous Passeouer the which fell out after the 18. yeare of the reigne of Iosias 2. Chron. 34. ver 8. Vers 2. I will surely destroy all things from off the land sayth the Lord. The summe of this Sermon THe summe of the Sermon following to wit that God doth earnestly threaten destruction vnto the whole land of the Iewes that is vnto all both men and also other things the which are in it God therefore would haue first of all euen the very dullest 〈◊〉 this people to be roused vp with this thunderbold as it were and to awaken at his threatnings Vers 3. I will destroy man and beast I will destroy the foules of the heauen and the fishes of the sea and ruines shall be to the wicked and I will cut off man from of the land sayth the Lord. A making more plaine of the former verse A Making more plaine or rather a garnishing of the verse before whereby the Prophet by his members and parts expoundeth layeth open the former sentence namely that the iudgement of God shall be so horrible or fearful against this people that through the same iudgement both men and beasts and also the foules them selues shall perish Nay moreouer the wicked ones themselues which securely or carelesly despise God and which seeme that they cannot be touched by God shal fall into his nets and hands so that they also howsoeuer before they were thought to bee firme and stable are neuerthelesse to fall and bee drawne into the same destruction Vers 4. I will also stretch out mine hand vpon Iudah and vpon al the inhabitants of Ierusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests The particular applying of the former threatnings THe applying of the threatnings generally set downe before vnto the Iewes according vnto the meaning of God For the Prophet denounceth or threatneth the former iudgements and menacings of God not onely vnto them all in generall but also particularly vnto the citizens and inhabitants of Ierusalem it selfe that is of the mother or chiefe citie The cause is added to wit their outragious idolatrie the which they had not a little set vp in the holie citie it selfe The cause of these threatned iudgemēts the which was especially dedicated and reserued vnto God for as much as in it after the example of prophane or heathen men and such as were notorious idolaters they had both their Baalims that is dead men and forged Idols and also their Chamarims that is the Chaplaines Keepers and Priests or Sacrificers of these Idols at Ierusalem Finally for that they readily most exactly or perfectly retained all those things the which wicked and heathen men had ordained for the worship of their Idols for that I say the citizens of Ierusalem obserued all these things the which other places of the Scriptures doe make more plaine being as it were an exposition vnto this verse For concerning these Chemarims and their office wee reade 2. King cap. 23. ver 5. That Iosiah put downe the Chemarims whom the Kings of Iudah had founded to burne incense in the hie places and in the cities of Iudah and about Ierusalem and also them that burnt incense vnto Baal to the Sunne and to the Moone and to the Planets and to all the host of heauen And for this purpose maketh that of Ieremie cap. 2. ver 20 where he casteth thē in the teeth that like an harlot they ranne about to commit spirituall fornication and whoredome vpon all hie hilles and vnder all greene trees And in the same chapter ver 28. more plainly when he sayth Where are the gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according vnto the number of thy cities are thy gods O Iudah See Ezech. 9. Vers 5. And them that worship the host of heauen vpon the house tops and them that worship and sweare by the Lord and sweare by Malcham The second kind of most wicked idolatrie THe second kinde of most wicked and most open idolatrie but yet most ancient and long since condemned the which was most vsuall among the Iewes notwithstanding by imitating or following of prophane or heathen nations to wit the seruing worshipping of the Starres and heauenly bodies as appeareth by the place of the Kings alleaged in the former verse and also Ieremie 44. ver 17. where the people answer the Prophet saying We will do whatsoeuer thing goeth out of our owne mouth as to burne incense vnto the Queene of heauen and to powre out drinke offrings vnto her as we haue done both we and our fathers our Kings and our Princes in the cities of Iudah and in the streetes of Ierusalem for then had we plentie of victuals and were well and felt none euill A third kind of idolatrie A third kind of idolatrie but more colourable is set downe in the ende of this verse whereby as if they worshipped the maiestie and power of the true God they did sweare by him but they ioyned other gods with him also by whose power and Godhead and name also they did commonly sweare The which honour notwithstanding is to be reserued vnto the alone true God Exod. 20. Ver. 6. And them that are turned backe from the Lord and those that haue not sought the Lord nor inquired for him A briefnes and shortnes of speech whereby he declareth in one word as it were in a certaine conclusion Briefenes the great vngodlines of the Iewes namelie that they had in such sort departed from GOD and from his worship that they did not so much as once thinke vpon repentance that is vpon restoring and calling back of the same againe Vers 7. Be still at the presence of the Lord God for the daie of the Lord is at hand for the Lord hath prepared a sacrifice and hath sanctified his guests Destruction threatned vnto the Iewes and also vnto Ierusalem it selfe LEast the Prophet might seeme to threaten these things onelie to feare them withal and not in earnest he sheweth that God hath fullie decreed to destroye the Iewes and also Ierusalem it selfe and that they in deed and truth shall shortlie feele the same namelie after the end of 30. yeares And here is partlie an Apostrophe or turning of speech of the Prophet speaking vnto the godlie and forbidding them to aske Apostrophe what it is see Amoscap 4. ver 4. Metaphora what it is see Amos cap 4. ver 12. or to doubt any further of that matter the which should immediatlie be in deed extant and in practise and partlie a Metaphor taken from holy feasts banquets the which sheweth that there shall be a
which before time had so often by them bin afflicted or troubled might be cheered vp also with this comfort namely that God in the end will be the reuenger of those that are his and the punisher of the enemies of his church Ver. 6. And the sea coast shal be dwellings cottages for shepheards and sheepefoldes An explanatiō of the former verse A Making more plaine of the former sentence whereby the wonderfull desolation or laying wast of the land of the Philistines at that time most florishing and populous or full of people is described Now therefore is shewed what the Prophet meant when he sayd that no man should afterward dwell there any more to wit that none should abide and remaine there as in his fixed or setled home and seate but if any be found there they shall be as vagrant or wandring shepheards the which for a time haue cottages foldes and closures there only to feede and keepe in their sheepe Therefore vnder the name of sheepefoldes and closures the which haue no firmnes or soundnes in them a wast vntilled country is described These things if at any time are at this day most especially to be seene in that land of the Philistines long since haue they bin fulfilled by the Chaldees Ver. 7. And that coast shal be for the remnant of the house of Iudah to feede thereupon in the houses of Ashkelon shall they lodge toward night for the Lord their God shall visit them and turne away their captiuity A comfort for the Church of God A Comfort but by way of digression or going aside from the matter that God might cheere vp and comfort his church For he sheweth by the way briefly vnto whom in the end this land of the Philistines shall come after that it hath by him in such sort beene destroyed because of the sinnes thereof For it shal come vnto the church and vnto the Iewes the which shall be left aliue out of that destruction the which the Lord threatned vnto them before So then the Lord promiseth both that there shall some Iewes be left aliue that is some godly and that they also shall possesse the gates and land of their enemies Wherein appeareth the infinite or endles goodnes of God toward his church 1. The freedom of the Church of God in those places But first of all the Prophet describeth or setteth foorth how free and out of daunger the possession of the church of this place and land shall be namely that the church of God in those places shall freely feede her flocks nay that it shall both in the euening and also in the night rest there in safty and without daunger Secondly 2 Why this shall fall out vnto the church he sheweth why that shall fall out vnto the church to wit through the only goodnesse and mercy of God towardes it because God shall visit her haue mercy vpon her Lastly he addeth or setteth downe 3 When this shall bee when this shall be After that the Lord shall haue visited his church againe and shal haue brought back deliuered the captiues All which things first of all and litterally or according to the letter 1. Literally albeit they be to be referred vnto the time of the returne of the Iewes from out of the captiuitie of Babylon yet in as much as all those things then were types and figures of our deliuerance also by Christ and of the setling of the spirituall kingdome of Christ in the world by the preaching of the Gospell afterward 2. Spiritually these things also are mysticallie and spiritually to bee vnderstood of the kingdome of the Gospell The Iewes therefore in this place doe signifie the true Church of Christ The Philistines betoken both those which are the true Philistines and also all the Gentiles By the word feeding no doubt is signified the preaching of the Gospell and by the word visiting the comming of Christ and the preaching of his doctrine Therefore after the death of Christ and the preaching of the Gospell these things also were especially fulfilled like as literally they were fulfilled after the returne from Babylon Vers 8. I haue heard the reproch of Moah and the rebukes of the children of Ammon whereby they vpbrayded my people and magnified them selues against their borders The second example of the iudgements of God vpon the Meabites and Ammonites THe second example of the iudgements of God set before the Iewes to wit of the Moabites and Ammonites and this for two causes First that by this example the Iewes may vnderstand that God is the reuenger of his owne maiestie and Godhead and of his commandement in all nations and therefore among those will he especially reuenge that people the which doe confesse themselues to be the people of God that is chosen peculiarly to worship God such as were the Iewes the which were called the seede of Abraham and we also at this day are Secondly that by this example also of the iudgement of God against the enemies of the Iewes God doth not cast away his Church when as he doth sharply punish the same that is of his Church God might comfort those that are his and teach that they are not cast off by him no not at that time whē as he doth chastise them for their sinnes although he doe it hardly and sharply like as there is such a punishment threatned vnto them The cause of this punishmēt of the Moabites is two-fold But in describing or setting forth of the punishment of the Moabites first God rehearseth the cause for the which he punisheth them both that the rest of the enemies of the Church may feare the like vnto themselues when as they doe the like and also that it may appeare vnto all men that God is a iust God And the cause of this iudgement of God against the Moabites is two-fold to wit their reproch and violence against the people of God 1. Their reproch against the Iewes The reproch is shewed by the Ammonites and Moabites done vnto the Iewes both in deede and also in words Therefore the Prophet nameth it reproch in regard of the deedes and rebukes or despite Cherpah Gidduph in respect of the words if the vse of the Hebrew tongue be considered Force or violence is sufficiently vnderstood to bee done vnto the Iewes by the Moabites and Ammonites Then force or viclēce against them in that they magnified or inlarged their borders taking away the countries and remouing the bounds which God had promised and set vnto that his people And it maketh vnto the declaring and laying out of the hainousnes of the inuirie and of the iniquitie that they are significantly called the sonnes of Moab and Ammon because that by the only calling to minde of their originall of their kindred or stock they did know that they were ioyned vnto the Iewes by the friendship of bloud and not only
there for the space of an houre only but shal dwel there without feare lodg there a long season and the voyces of them singing shal be heard in the windowes of those sumptuous houses because they shall there without all feare and those cruel beasts shal rest themselues there So great solitarines shall there be of those houses destruction of the postes For none shall goe into those houses none shall come forth of them none at all shall inhabite them but there shall be great solitarines euery where as I haue sayd no man shall driue away from thence these birds although they be vnluckie and dismal Vers 15. This is the reioycing citie that dwelt carelesse that said in her heart I am and there is none besides mee how is shee made waste and the lodging of the beasts euery one that passeth by her shall hisse and wag his hand The figure Sarcasmos what it is see Nahum cap. 3. ver 14. THe figure Sarcasmos or a most bitter taunting wherwith God laugheth to scorne the vaine confidence or trust bosting and despights of this most proud and iniurious citie agaynst other nations and sheweth that she is chastised by himselfe especially doth he laugh to scorne those reproches the which she without any stay or rule of her selfe had spued out against God and his church Therfore by way of matching together of contraries he setteth against her miserable estate the proud voyces of this nation and braggings of her selfe to wit that all men may vnderstand that pride alone and vaine confidence especially is the cause of the ruine and ouerthrow of most wealthy peopled nations Three proud tricks of the Niniuites So then the Prophet reckoneth vp three proud tricks of the Niniuites First their vaine confidence and securitie or carelesnesse This is the reioycing citie 1. Their vaine confidence c. The second the intollerable pride of her mind which would haue her selfe alone to be called and taken for the citie aboue and among all people and other cities of the earth 2. Their intollerable pride as if shee were the pillar of the whole world she sayd I am Thirdly the despising of other nations there is not any besides me And on the contrary side 3. The miserable estate of this citie heâ— miserable estate is by and by set downe first for that this proud citie cannot be able hereafter to be so much as a lodging for men but onely a denne of wilde beastes Secondly for that not onely whole nations shall despise her but also particular men shal euery one of them laugh her to scorne For they shall both hisse at her and point at her with their finger as sustayning and enduring iust punishment for her pride and haughtinesse Thirdly for that not onely the neighbours and such as are neere vnto her but also whosoeuer shall passe by that way and shall see her rubbish and ruines or destruction in contempt shall beholde that her vanishing and brittle glory and hisse at it as a thing the which in trueth was of no value in her and shall poynt at it that is shall laugh it to scorne CAP. 3. Vers 1. Woe to her that is filthy and polluted to the robbing Citie The third and last sermon of this Prophet THe third and last sermon of this Prophet wherin like as in the former both threatnings of God and also promises are contayned The promises are most excellent and most large touching the kingdom of Christ to be spread abroad throughout al nations But the Prophet beginneth with threatnings because that God wil first haue men to be amended in their life and conuersation before they heare or feele his benefites These threatnings also are in this place conceiued against the Iewes this is the third threatning of the iudgement of God made against theÌ„ euen by this one Prophet For they remayned both stubborne and stiffenecked in their sinnes whom the Lord notwithstanding would not haue to perish if they had had any heart or minde at all Wherein appeareth how great the patience and goodnes of God is in bearing with those that are his The order of the Prophet in deliuering the threatnings of God and in calling them vnto earnest repentance And after this course doth the prophet proceede in laying downe of these threatnings that first hee reckoneth vp the causes of GOD his punishments and afterwards the punishments themselues which were to ensue Touching the causes they were most waighty to wit both their vngodlines toward God and also their iniustice toward men albeit that the Prophet beginne with their iniustice because the same may more easily be discouered and whose effects are better knowen vnto men themselues Furthermore these causes and so great sinnes are first shewen to haue bin in the whole people themselues Secondly in their rulers both of the common-wealth and also of the Church And this is the order of this place This first verse and that following lay downe the corruption the which was most knowen and most great in the whole people and therefore vnder the name Citie doth the Prophet Sophonias speake vnto the whole citie He beginneth with a great and fearefull Woe Woe to make them attentiue or to giue eare vnto the sermon following and to shew that he will speake of the wrath of God against them And thus he briefly comprehendeth the summe of the whole sermon ensuing As for this first verse the same sheweth the great iniustice of the whole citie against men The great iniustice of the whole citie For first of all shee is sayd to be filthy and polluted vtterly and in euery respect with all sinnes and vices and is so called in the great indignation of the Prophet Secondly one kinde of these sinnes Couetousnes and such as was most common among them at that time is reckoned vp namely Couetousnes for they beguiled their brethren of their goods by all meanes both by violence and also by deceit Ianah For the worde which the Prophet vseth betokeneth both these kindes of deceiuing Vers 2. She heard not the voyce she received not correction shee trusted not in the Lord she drew not neere to her God Their vngodlines NOw followeth the vngodlines of the Iewes or of men toward God the which is first set downe in generall and afterward by partes such as it then especially appeared for to be Generally for that they giue not eare vnto the voyce of God that is they obey not God the which is indeed impietie or vngodlynes Of which thing these partes of impiety are witnesses First their rebellion Witnesâ—es here of disorderousnes when as they doe not receiue the discipline 1. Their rebellioÌ„ disorderousnes iudgments and rule of God appoynted in his lawe for their saluation and amendment Secondly their distrust For they doe not trust in the wordes and promises of God but doe either vtterly despise them or
the subiects or a people and cities vnto cities And all these things argued or proued that all charitie and loue was extinct or quenched among them and consequently that all feare of God was done away Strifes and contentions doe shewe their vniust law quarrels the which notwithstanding neuer ceased among them For there were alwayes some which raised and stirred them vp Which thing also appeareth in France euen at this day where there are in number more suites and processes then heads of men Iniquitie is deceit subtiltie and craft wherewith one beguiled another in their traffike and bargainings Vexation is such grieuance as the toll-gatherers and custome-masters and such like deceitfull way ward and cruell persons did openly vse vnto the common people demanding tribute of them Spoyling is such losses harmes and vndoings as these pillers and pollers of the people did euery where exercise and bring in Violence is the force and open wrong the which one did vnto another openly without punishment And these things doe shew that there was at that time a wonderfull disorderousnes of that state both publike and also priuate Compare with this place the like complaints against this selfe same people by Isai cap. 1. Ieremie cap. 2. and 5. Ezech. 16. Vers 4. Therefore the law is dissolued and iudgement doth neuer goe forth for the wicked doe compasse about the righteous therefore wrong iudgement proceedeth The cause of so great wickednes among the Iewes to wit the contempt of the law of God A Laying out of the matter more plainly For the sheweth the causes of so great such vnpunished wickednesse of the Iewes One is and the same the chiefe cause namely the contempt or despising of the law or doctrine of God the which had vtterly lost her authoritie among them And therefore in this place it is said to bee dissolued or weakened For it agreeth with chap. 7. of Ieremie Doutles when as it alone prescribeth the true way of liuing well Psalm 19 Deut. 6. he which despiseth or setteth nought by it must needes liue vngodly and vniustly Two euils follow of the despising of the law of God And so in the end two euils follow of the breaking despising and throwning downe of the authoritie of the doctrine of God One that iudgement neuer mightie 1. Iudgement neuer goeth forth Therefore men neuer haue their right giuen vnto them but in stead of iustice oppression or wrong and robberie is exercised euen of the Magistrates in the publike iudgements much more by priuate persons and in obscure and secret places Hereof complaineth the Prophet Isai cap. 5. ver 7. saying Surely the vineyard of the Lord of hostes is the house of Israel the men of Iudah are his pleasant plaÌ„ts and he looked for iudgement but behold oppression for righteousnesse but behold a crying So the Prophet Hosea telleth them cap. 10. ver 13. You haue plowed wickednes ye haue reaped iniquitie you haue eaten the fruite of lyes 2. The wicked doth compasse about the righteous c. The other euill is That the wicked doth compasse about the righteous that is watcheth him lyeth in waite for him wringeth feareth and inuadeth or setteth vpon him Neither can or daâ—eth the righteous man defend himselfe or stirre out of his place to escape the power and violence of that wicked man Psal 12. Whereof in the winding vp followeth this third thing that wrong crooked iudgement proceedeth or commeth forth Crooked iudgement that is to say appeareth that the actions and doings of these men among themselues are full of deceit crankes windings turnings crooked of which kinde of men and their crooked dealings the Psalmist speaking Psal 125. ver 5. sayth That those that turne aside by their crooked wayes them shall the Lord leade with the workers of iniquitie but peace shall be vpon Israel And the Lord by Ieremie cap. 6. ver 28. complaineth of such maner of men when he sayth They all are rebellious traytors walking craftilie they are brasse and yron The worde iudgement in this place how it is taken they all are destroyers For here in this place I take the word iudgement in this sense and not in such meaning and signification as I haue taken and expounded it before but for the dutie of euerie man the which was foreslowed nay was turned awry with cunning shifts and subtilties And therefore it is called corrupt crooked For so that wicked men may haue some shewe and colour in deceiuing it is enough for them by and by doe they be guile their neighbours See whither in the ende the contempt or despising of the word of God doth carrie vs away albeit that we diligently obserue the lawes of men and doe very well knowe and followe the rules and wayes of cases and controuersies and of the Ciuill law Vers 5. Behold among the heathen and regard wonder and maruaile for I will worke a worke in your dayes ye will not beleeue it though it be told you The answer of God vnto the former complaint of the Prophet THe answer of God vnto the former complaint of the Prophet the which containeth a threatning of most grieuous punishments against such wickednesse of the Iewes And these punishments did God prepare for the Iewes not in Iudea but among the Gentiles or heathen And therefore doth God will both the Prophet and also the Iewes to looke vnto the Gentiles or heathen among whom and by whom those scourges and rods were now in preparing For God by them purposed to punish this wickednesse and vngodlines whereof the Prophet complained So Ierem. 4. ver 16. the Iewes are coÌ„manded to behold and diligently to marke what God intended and went about against them among the heathen Make ye mention sayth he of the heathen and publish in Ierusalem Behold the scoutes come from a farre countrie and crye out against the cities of Iudah So Isai 10. the selfe same wicked Iewes are sent backe vnto the Assyrian Two parts of this verse But this verse hath two poynts to bee noted The one is the phrase it selfe or kind of speaking the which is full of vehemencie and pith and mouing of affections 1. The kind and maner of speaking to the end that these men albeit they were neuer so stubborne and fast asleepe in their vices might be the more moued and stirred vp For God vseth a speech that is â—â—it and tied together with many copulatiue coniunctions as and see and behold and maruaile also he striketh into them an attention or heedfulnes and feare whereas it is sayd Maruailing maruaile ye or he astonished I worke a worke in your dayes the which shall not be beleeued when as it shall be told These repetitions therefore do giue a great force and weight vnto this sentence and threatning to the awakening and stirring vp of all hypocrites sleeping and careleslie snorting in their sinnes and vices And so doth Paul Act. 13.
it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tâ—â— which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of meÌ„ simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemeÌ„t or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet â—ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâ—ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God contâ—iniâ—◠〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the coÌ„tinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâ—e signifie that the course of God his fauour and good will shal be continued because of the present tense or
former question the same two-fold by the mouth and commandement of God himselfe The first generally the which sheweth in generall what is to bee iudged and deemed of this whole kind of things and actions 1. Generally The second specially or particularly 2. Specially and particularly the which sheweth what they ought to thinke of that same fast of the fifth moneth yea and of the seuenth and tenth moneth also the which fasts the Iewes had appoynted extraordinarily but yet yearely to afflict or humble themselues as is to bee seene hereafter cap. 8. ver 19. Why it was requisite that the Iewes should generally be taught what was to be iudged of these outward matters Now it was behouefull and requisite that the people of the Iewes should bee answered generally what was to bee iudged of this whole kinde of things not onely because all men generally doe alwayes attribute too much vnto these outward things as if the most true worship of God stood in these things such is both the hypocrisie and also the grosse ignorance of men but especially the Iewes were too much giuen alwayes vnto such things ceremonies and actions because that they had receiued them from God and therefore they placed in them the weight and sway of true religion and of the worship seruice of God Isai 1.12 c. where in regard of the confidence and trust which the Iewes did put in these ceremonies God sayth vnto them by his Prophet When ye come to appeare before me who requireth this of your hands to tread in my courts And cap. 66. ver 3. God telleth them He that killeth a bullocke is as if he slew a man he that sacrificeth a sheepe as if he cut off a dogs necke he that offreth an oblation as if he offred swines bloud he that remembreth incense as if he blessed an idoll yea they haue chosen their owne wayes and their soule delighteth in their abominations So Amos cap. 5. ver 22. the Lord sayth Though ye offer me burnt offrings and meate offrings I will not accept them neither will I regard the peace offrings of your fat beasts The Lord therefore by this answere would haue this error pulled out of their minds the which did stick so fast and cleaue so hard in them the which moued this question of fasting Wherefore God teacheth that he is neither delighted nor appeased with these things in themselues but with true godlines and charitie or loue such as he himselfe by his Prophets hath prescribed or appoynted vnto them in his word Further this verse and all other such like in the which it is sayd that the word of God came or was giuen and that from the God of hostes that is almightie doe confirme the doctrine which is to be expounded and doe winne and get authoritie vnto the same and audience and reuerence from the author of it namely God himselfe Vers 5. Speake vnto all the people of the land and to the Priests and say When ye fasted and mourned in the fifth seuen moneth euen these seuentie yeares did ye fast vnto me doe I approue it The answer of God cōtaining two things THe summe of the answere of GOD the which containeth two things First that God was not delighted with the fasts of themselues either of the fifth moneth or of that other of the seuenth moneth 1. That God was not delighted in these fasts of themselues ordained by them also for the death of Godolia 2. King 25. albeit they had obserued them a great space and long season solemnely and yearely And this answere is indeed made vnto the whole people but yet notwithstanding by the Priests vnto whom especially God doth direct the Prophet because it is their office to teach the people and it is the office of the Priests to be taught of God either ordinarilie or extraordinarilie as it is here done by Zacharias And the Prophet expresly maketh mention of the seuentie yeares those namely wherein the people was in banishment and captiuitie in Babylon because that all that whole time especially the Iewes had kept those their extraordinarie fasts straitly hardly Finally the repeating of the word me hath an Emphasis or vehemencie and force in it the which sheweth that before God the abasing of these outward things is the greater yea and a thing vnpleasant vnto God vnlesse that true godlines or charitie and loue of minde doe goe before Vers 6. And when ye did eate and when ye did drinke did ye not eate for your selues and drinke for your selues 2. Why these outward workes of themselues please not God THe second thing to bee noted in this answer of God to wit the cause for the which these outward works of themselues are not acceptable vnto God whether they be extraordinarie that is commanded by men or ordinary that is commanded by God himselfe And first of all the extraordinarie workes the which are done of men of their owne accord doe not please God because that men themselues doe them for their owne commoditie and pleasure and not by the commandement of God And therefore in them regard and consideration of men is rather had and sought then of God And therefore in them men doe drinke and eate and fast vnto themselues and there commeth thereby no profite vnto God Psal 16. Wherefore whether they eate or whether they drinke it is all one vnto God neither haue they thereby the more or the lesse with God that is neither are they therefore the more or the lesse acceptable vnto God as Paul teacheth 1. Cor. 8. ver 8. Meate maketh not vs acceptable vnto God for neither if wee eate haue wee the more neither if we eate not haue we the lesse And therefore when as there was a iarre in the Church of the Romanes between the Iewes and the Gentiles about these matters Paul Rom. 14 ver 3. for the appeasing of that strife giueth this counsel Let not him that eateth despise him that eateth not and let not him which eateth not iudge him that eateth for God hath receiued him And ver 6. He that eateth eateth to the Lord for he giueth God thankes and he that eateth not eateth not to the Lord and giueth God thankes Vers 7. Should ye not heare the words which the Lord hath cryed by the ministerie of the former Prophets when Ierusalem was inhabited and in prosperitie and the cities therof round about her when the South and the plaine was inhabited Fasts and other outward works ordained by God doe not of themselues please God AS touching fasts and other such like outward workes appoynted by God himselfe neither are they also of themselues acceptable vnto God but those things rather please him the which by his Prophets he hath alwaies required at the hands of men yea and euen at that time when as they had greatest felicitie or successe of things God indeed appoynted vnto the Iewes fasts and other
the Chaldeans vnto the setting forth giuing of the law of God vnto the people of Israel by Moses in the desert of Sinai This age comprehendeth 430. yeares as the holy Scripture it selfe doth declare Exod. 12. ver 41. Galat. 3. ver 17. This third age had these sixe Prophets well knowne Abraham Isaac Iacob who also is called Israel Ioseph Moses and Aaron as appeareth in Genesis the epistle vnto the Hebrews 11. cap. and infinite other places For whither in the meane season whilst the children of Israel liued vnder the Pharaos in Egypt after the death of Ioseph and before the birth or the wing of Moses there were any other Prophets of God of the Israelites abâ—ding in Egypt the holy Scripture doth no where plainly make any mention And therefore neither wil I affirme the â—ame Further whereas some will haue certaine propheticall writings of Abâ—â—ham the Patriarch to be extant they are childâ—shly â—â—ceiued foolishly setting one of the Rabbines called Abraham in steade of Abraham the Patriarch The 4. age from the Lawe to the buâ—lding of the temple by Salomon 480 yeres had many prophets as The fourth age of the worlde is to be reckoned of vs from the giuing of the Law in Mount Sinai vntill the building of the Temple of God at Ierusalem by Salomon the which falleth into the fourth yeare of Salomon his reigne This age conteineth 480. yeares as appeareth 1. Thing 6. cap ver 1. And in the 480. yeare after the children of Israel came out of the land of Egypt and in the 4. yeare of the reigne of Salomon ouer Israel in the moneth Zif which is the second moneth he built the house of the Lord. This age had store of many godly Prophets Josua Oâ—bora the Prophet 1. Sam. 2. ver 29. Samuel Daviâ— Nathan Gad. as these by the word of God well knowne vnto vs Iosua which succeeded Moses Deborah and a long time after that â—ame man of God seâ—t vnto Eli 1. Sam. 2. ver 27. Samuel David Nathan Gad. But whether those also were Prophets which wrote the books of the warres Num. 21. ver 14. and the booke of Iasher Ios cap. 10. ver 13. Also the bookes of Chronicles of the kingdome of Iuda and Israel whereof mention is often made in the bookes of the Kings is not set downe in the holy Scripture But that Dauid and Nathan and Gad were Prophets of God appeareth 2. Sam. 12. 1. Chron. 29. ver 29. and cap. 21. Besides these if there were any other Prophets in that age their names are not rehearsed For that which is written of Othoniel the Iudge in the third of the Iudges vers 10. and of other Iudges also that the Spirite of God fell vpon them when as they were called of God extraordinarily vnto that office this in my iudgement is not to be vnderstoode of the Spirits of prophesie as if then they became Prophets that is foretellers of things to come such as was Isaias Ieremias and others but it is to be vnderstoode of the spirite of fortitude or strength whereby they might be able boldly and without feare to resist and withstand the enemies of the Church were they neuer so much to be feared Neither are there any prophesies extant of those Iudges who after Iosua gouerned Israel as politique Magistrates in many ages neither are there any of them reckoned at any time among the Prophets but among the Magistrates of Israel Therefore that which is Hebr. cap. 11. ver 32. And what shall I more say For the time would be too short for me to test of Gedeon of Barac of Sampson of Iephthe and Dauid and Samuel and the Prophets doth not prooue those Iudges to be numbred among the Prophets but onely among godly men which by faith serued God For Paul Act. 13. ver 20. calleth them onely Kritas that is Iudges whereas he calleth Samuel who was himselfe a iudge in Israel a prophet also And albeit God Deu. 18.15 promised the Israelites that is his Church that it should come to passe that out of it he would raise vp Prophets euen after that Moses was deade yet was not this rancke and course of Prophets succeeding one an other continuall but oftentimes broken off as I haue said And in deede all the whole time in a manner of the Iudges it seemeth that there were none Few prophets in the time of the Judges or else very few Prophets of God in the Church Therefore 1. Sam. 3. ver 1. vision and prophesie is said to haue bin very rare and fayling in Israel that is in the Church and people of God But after Samuel it began to be both more common and also more knowne Therefore in his time there were many Prophets as appeareth 1. Sam. cap. 9. and 10. whose names notwithstanding the holy Scripture doth not set downe The 5. age froÌ„ the temple vnto the carrying away of the ten tribes by Salmanazar 294 yeares among many other had these prophets Proofe for this former spputation of time The fifth age of the world is from the Temple of God builded at Ierusalem by Salomon King of Iudah vnto the leading and carrying away of the tenne tribes of the kingdome of Israel by Salmanazar King of the Assyrians into Assyria and Mesopotamia that which fell into the eight yeare or there about oâ— die reigne of Ezechias king of Iudah like as the besieging oâ— Samaria by the same Salmanazar happened about the sixth yeare of the reigne of the said Ezechias 2. King cap. 17. ver 6. In thâ— ninth yeare of Hoshea the king of Asshur tooke Samaria and carruâ— Israel away into Asshur And cap. 18. ver 9 10. And in thâ— fourth yeare of king Hezekiah which was the seuenth yeare of Hâ—â—shea sonne of Elah king of Israel Shalmanesar king of Asshur camâ— vp against Samaria and besieged it And after three yeares they toâ—â— it euen in the sixth yeare of Hezekiah that is the ninth yeare of Hesheaking of Israel was Samaria taken This age hath two hundred ninetie foure yeares to wit thirtie sixe of those fourtie yeares in which king Salomon reigned after he had built the Temple of God and two hundred fiftie eight yeares after the setting vp oâ— the kingdome in Israel by Ieroboam the sonne of Nabat that is among the tenne tribes the which fell a way from the kingdome of Iudah by and by after the death or Salomon For so manâ— yeares namely two hundred fiftie eight continued the same kingdome of Israel rent from the kingdome of Iudah Nowe thâ— age had Prophets almost innumerable For there was neuer any age vnder the whole olde Testament more full of them 〈◊〉 more garnished with the gifts of God and prophesies that aâ— well the Iewes as the Israelites might be made inexcusable 〈◊〉 without excuse for the despising of God and his worde Wherefore both of them for this cause afterwarde were very sharpelâ— and iustly punished by God as appeareth 2. King chap.
17. anâ— Zach. chap. 1. Further many of the writings of the Prophets the which are extant or remaining euen vnto this day were sâ— forth and written at that time and by the same Prophets whicâ— liued in that age Prophets in this fifth age Therefore let vs now speake in order of the Prophets of that age as many as are extant for we haue not all theâ— names nor writings at this day The first then of these seemeth to haue beene Ahias the Silonite Ahias the Silonite for he liued in the daies of Salomon euen vnto the beginning of Roboam king of Iudah and Ieroboam king of Israel nay which more is he did foretell of the renting in sunder into two parts of this bodie consisting before of twelue members and tribes 1. King 11. cap. from the 29. verse vntil the 40. So that this Ahias was a very old man about the beginning of the reigne of Ieroboam 1. King 14. cap. ver 4. where it is said of him that he could not see for his sight was decaled for his age Therefore he is reckoned as if he succeeded the Prophet Nathan 2. Chron. cap. 9. ver 29. where the Acts of Salomon are said to haue bin recorded by Nathan the Prophet and in the prophesie of Ahiah the Silonite and in the visions of Iddo the Seer And Nathan seemeth to haue come almost vnto the times of the midst of the reigne of Salomon So then the Prophet Ahias the Silonite succeeded Nathan Afterward liued Iadi and was in the selfe same time with Ahias Iadi but he seemeth in age to haue beene younger then Ahias Some thinke this Iadi to be the same which is called Addo and Oded the which I doe not suppose to be true He was therefore Iadi There was also at that time Semeias Semeias of whome we read 2. Chron. 12. ver 15. The Acts also of Rehoboam first and last are they not written in the booke of Semaiah the Prophet c. There was likewise in the same times that same man of God and Prophet his prophesie is extant or remaining concerning the ouerthrowe of the Altar at Beth-el 1. King 13. From the first verse vnto the fourth yet is not his name set downe like as theirs is not also which in the selfe same chapter are called the Prophets of God There was moreouer at the same time Addo Addo 2. Chron. 12.15 but he was yonger then this Prophet and Semeia and Iadi after whom also he is set of whom I haue also spoken alreadie Furthermore there was at that time also Azarias the sonne of Obed Azarias the sonne of Obed. younger then Addo of which Azarias mention is made 2. Chron. 15.1 Then the spirit of God came vpon Azarias the sonne of Obed. For Azarias the sonne of Obed liued in the dayes of Asa king of Iuda who succeeded his father Abias his grandfather Roboam But Ahias Iadi and Semeias and Addo liued in the daies of the kings Roboam and Abias CoÌ„sider if there be not some error in this placing of these Prophets wherefore this shal be the order course and succession of these Prophets to wit Abias Iadi Semeia Obed Addo and Azarias vnder Roboam Abias and Asa kings of Iudah and vnder Ieroboam and Nadab his sonne kings of Israel Further after the Prophet Azarias who liued and prophesied about the middest of the reigne of Asa king of Iudah there were and flourished these Prophetes Hanani Iehu Elias Micheas Elizeus as appeareth by the holy historie And as for Hanani it is plaine that hee liued in the dayes of Asa 2. Chron. cap. 16. ver 7. At the same time he speaketh of the comming of Baasha King of Israel Hanani against Asa Hanani the Seer came to Asa king of Iudah and saide vnto him c. Iehâ— the Prophet was yonger then Hanani Iehu as beeing his sonne as it is saide 1. King cap. 16. vers 1. Then the word of the Lord came vnto Iehu the sonne of Hanani against Baasha c. He liued in the daies of Baasa king of Israel vnto whome and his whole house hee threatned destruction from God But he seemeth to haue foretold those things in the beginning of the reigne of Baasa So that from that time it may appeare that Prophesie ceased for a time in the kingdome of Israel and was broken off vntill the dayes and age or Elias the Thesbite For Elias the Thesbite oâ— whome there is 1. King cap. 17. succeeded this Iehu the Prophet the sonne of Hanani whereof it insueth that Prophesâ—â— seeme to haue ceased in that age among the tenne tribes renâ— from the kingdome of Iudah by the space of thirtie whoâ—â— yeares at the least Therefore after that the Prophets had kepâ— silence so many yeares in the iust iudgement of God againâ— the Israelites beeing idolatours who worshipped the calues 〈◊〉 Beth-el and Dan and when as the true worship of God amonâ— the Israelites seemed to be vtterly banished bv Achab king 〈◊〉 Israel Elias the Thesbite his Lawe whole blotted out this Elias the Thesbite appeâ—â—red or arose vp sent from God as it were from heauen to restoâ— both the worshippe of God and also the true doctrine of tâ—â— Lawe Therefore like as C. Marius was called of the Romane the second builder of the citie of Rome so was this Elias as it wâ—â— an other Elias compared with Moses and a second Moses who all things beeing past hope aâ— all religion banished was extraordinarily raised vp of God aâ— confirmed and commended vnto the people by the fast of fouâ—â— daies as Moses was to be briefe he spake familiarly with God Moses did nay he beheld God as did Moses deliuered reâ—â—â—red againe the law of God vnto the Israelites Whereupon of 〈◊〉 Prophets Elias alone was present with Christ with Moses gâ—â—testimony vnto him when he transfigured him selfe For he was a new restorer of that same law the which Moses at the first dâ—â—uered by the commandement of God Mat. 17. In a word when now by the space of many yeres there had bin no prophet aâ— the Israelites then stood vp Elias of his cuntry Thesbe called 〈◊〉 Thesbite in whom was renued prophesie it selfe the authoâ— of the Prophets For during the whole time of Baasa Ela Zambri Ambri kings of Israel and in the beginning of the reigne of Achab the tenne tribes were destitute or voide of Prophets because of their idolatrie In the which age idolatrie and all kinde of superstition was maruailously confirmed among them And this did Elias partly represse and stay and partly take cleane away For he brought againe into vse among some godly persons the worship of God the which before was cleane buried This Elias succeeded that same Iehu the sonne of Hanani of whome I haue spoken alreadie In the time of Elias was that Micheas Micheas the sonne of Imlah of whome mention is made 1. King cap. 22.