of the Church by the Machabees vnto the last besieging and destruction of the citie of Ierusalem the which is contained in the chapter following Therefore this prophesie containeth the order of time and is fitly ioyned vnto the former And it rehearseth two especiall benefits of God toward the Church or the Iewes to wit a way of cleāsing of sinnes and purging of idolatrie from his Church Temple And it doth in like maner recite two strange euents or fallings out of things to wit the massacring or murthering of the true Shepheards and the cutting off of the people and their great punishments by reason of the same Now all these things whether ye respect the benefits or the fallings out of the things haue been in such sort fulfilled that in other matters they haue attained their accomplishment but in part figuratiuely but in Christ most chiefly and most truely they haue had their whole and their full performance and accomplishment Three partes of this verse This verse containeth three things First the rehearsing of the time in the which this prophesie should come to passe In those dayes that is to say after those things shall come to passe the which haue been described in the former chapter 1. The time of the fulfilling of this prophesie then shall these things which follow fall out And not in one day but in processe of time For in this signification is the word day to be taken to wit for a long time and for the whole space of time wherein these things were or began to be The second the thing it selfe that is 2. The first benefit of God What the figure Metaphora is see Amos cap. 4. ver 12. the first benefit of God which shal come to passe doth the Prophet declare and set downe and that after a Metaphorical kind of speaking and such as is taken from the rites and ceremonies of the law This afterward also was fulfilled according to the letter and hath now likewise place in the Church of God He promiseth therefore that there shall be in the Church and people forgiuenes of sinnes readie at hand and a cleansing of all sinnes as before but yet after a diuers maner in respect of the outward signe to wit for that this cleansing was to be made before either by sacrifices or else by water kept for that purpose Whereupon there were waterpots euerie where in the houses of euery one of the Iewes wherein water was kept wherewith they might purge and cleanse themselues Iohn 2. ver 6. Mark 7. ver 3.4 In that day therefore that is afterward there shall be a fountaine flowing of it selfe and open and readie vnto euerie one for the cleansing of sinnes both those which do separate vs from God and also those which for a time or else for euer doe seuer vs from the common conuersing or being and companying with other men by the commandement of God of which sort are those sinnes which are reckoned vp Leuit. 12. and 15. And these are contained vnder the word separation as those former vnder the name of sinne When these things were fulfilled Now these things were fulfilled typically or figuratiuely when as the worship of God the sacrifices the washings ordained by God which had ceased vnder the Antiochi or were very seldome vsed for feare were restored againe by the Machabees the Temple being purged and the whole outward worship of God being restored in the Temple as it was before And it was then indeed trulie fulfilled when as Iohn the Baptist baptised in the riuers all those that repented which came vnto him and did first of all vse in the Church by the commandement of God and according vnto this prophesie the Baptisme of the Church the which is a testimonie or witnes of the washing away of all our sinnes made by GOD through the bloud of Christ So then this place containeth a prophesie and a promise of instituting or ordaining that Baptisme the which we haue at this day in the Church and the which is sayd by Iohn the Baptist to haue been commanded from God out of heauen as may appeare Matth. 21. vers 25. by Christ his demaund vnto the Scribes and Pharises touching this matter when he asketh them of the Baptisme of Iohn whether it were from heauen or from men thereby indeed without all doubt giuing to vnderstand that it was from God Lastly the sayd Baptisme was allowed and established by Christ himselfe in his owne person 3. Vnto whom this fountaine shall be opened Matth. 3. Thirdly it is here to be noted vnto whom this fountaine shall bee opened namely vnto the house of Dauid and vnto the inhabitants of Ierusalem Vnder which words by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5 ver 21. he doth containe the rest of the families of Israel also yea and moreouer all the godly out of any nation whatsoeuer but first of all this Baptisme the signe and Sacrament of the cleansing of sinnes was offered and declared and communicated or imparted vnto the Iewes and then afterward vnto other nations by the Apostles vnto whom also the Church and doctrine of God was spread by the same Apostles Vers 2. And in that day sayth the Lord of hostes I will cut off the names of the Idols out of the land and they shall no more be remembred and I will cause the Prophets and the vncleane spirit to depart out of the land The second benefit THe second benefit of God the which shall then be also namely the ouerthrowing of idolatrie vsed before euen in Ierusalem it selfe and the casting downe of the authoritie of all false teachers This verse therefore hath two things that is Two partes of this verse two parts of this second benefite And first of all a promise of the vtter destroying of Idols among the Iewes the like whereof is made also in Isai 1. A promise of the vtter destroying of Idols cap 1. ver 18. where he sayth in these words And the Idols will he vtterlie destroy Wherein the person of him that promiseth is expressed and the same is God almightie least any man might doubt that this could not bee brought to passe because of the power of Idolators and the reuerence of the Idols themselues among these Idolators This ouerthrowing of the Idols also is expressed to wit they shall be cast downe in such sort that not only they shall be cut off but also the very remembrance of them shall perish from the mouthes of men Psal 16 and the worship and reuerence of them which is in the hearts and mindes of men shall also be taken out of their hearts and minds Lastly these Idols are in contempt called the fearebugs of men * Gnatsabbim as they likewise are termed by the same name 1. Sam. 31. ver 9.1 Chron. 10. ver 9. When these things were fulfilled Now these things had their accomplishment and fulfilling
of God that is that they are lawfully called Yet neuerthelesse doth not this excuse those from punishment who when as they doe not take vpon them the name of a Shepheard in the Church yet do they notwithstanding sowe and spread abroad lyes and errors For it is all one when as a man doth teach falshood and heresie whether he giue himselfe out to be called or doe not giue himselfe out so to be For euen in this that he teacheth he doth professe himselfe to be a shepheard or a Prophet and will haue himselfe to be beleeued to bee sent of God Vers 4. And in that day shall the Prophets be ashamed euery one of his vision when he hath prophesied neither shall they weare a rough garment to deceiue The false teachers shall acknowledge their faults A Staying in the further laying open of the former matter where there is declared another euent or issue and effect of the sayd promise to wit that those selfe same parties who in times past and before did take vpon them to be Shepheards but falsely shall freely acknowledge their fault and leaue off from the charge of teaching which they haue taken vpon them So then first of all the false Prophets themselues shall be ashamed of those their lyes when as they haue tolde them so great doubtles shall the light of the trueth bee and so great in the Church of God shall be the hatred of all men against heresies and lyes These things were fulfilled When these things were fulfilled like as were those also which are contained in the former verse first among the Iewes themselues the light of the word of God or of the lawe being restored vnto them together with publike libertie to teach and professe the same vnder the Machabees Secondly they were also fulfilled when as Christ so many times made the Scribes and Pharises ashamed teaching false thinges and lastly by the Apostles through the preaching of the Gospell For many which before were Pharises became Christ his Disciples and ceased and left off to be false teachers This prophesie fulfilled in our time But in our time this notablie hath had his accomplishment when as the Gospel hath been restored vnto the world because that infinit numbers haue both called backe and condemned their false doctrine and also haue giuen ouer that their office of teaching So thē the false teachers themselues shall be ashamed of their errors Secondly they shall abstaine from teaching and condemne the estate of their former life The which thing is described or set forth by the Metaphor taken from a speciall kind of apparell What the figure Metaphora is see Amos cap. 4. ver 12. but common notwithstanding the which they did weare which would seeme to be the Prophets of God and professed this kind of life And this kinde of apparell is called rough or hairie because it was made of haire or such like course matter such as was the garment or mantell of Elias 2. King cap. 1. ver 8. and the apparell of Iohn the Baptist Matth. 3. ver 4. who is there sayd to haue had his garment of Camels haire Vers 5. But he shall say I am no Prophet I am an husbandman for man taught me to be an heardman from my youth vp The abiuring of their error and change of their state of life THe abiuring or forswearing of their error is described and the change of their life the which is an effect of their former repentance and detesting of their error Their abiuring is contained in these words I am no Prophet the change of their life I am an husbandman and was so trained vp from my youth So then they shall rather take paines with their owne hands for their liuing then bee fed as before like idle and fat bellies by lying so great shall their loue be of the trueth and hatred of lying Vers 6. And one shall say vnto him What are these wounds in thine hands Then he shall answer Thus was I wounded in the house of my friends They shall acknowledge that they haue been punished for their false doctrine AN amplification For he amplifieth this loue of the trueth the which then shall be in the very same men who were false Prophets before namely for that they shall not bee ashamed freely to confesse and acknowledge that they haue iustly been punished receiued wounds at the hands of their friends for those their lyes Further they shall call them friends by whom they haue bin strooken and corrected for their corrupting or falsifying of the word of God that thereby we may vnderstand how great and how earnest loue there is of preseruing the trueth in the true Church of GOD. Hereby appeareth how great a worke of God it is to call backe a false teacher vnto the acknowledging of the trueth and how excellent a gift of God it is towards him whom God doth so change that of a wolfe he maketh him a sheepe The which notwithstanding Isai cap. 11. hath foretold should come to passe in the preaching of the Gospell These things are daily seene to fall out among vs through the grace of God Vers 7. Arise O sword vpon my shepheard and vpon the man that is my fellowe sayth the Lord of hostes smite the shepheard and the sheepe shall bee scattered and I will turne mine hand vpon the little ones The murthering of the true teachers and their punishment which so vse them THE second part of this chapter in the which are declared the meere or only fallings out of things and yet such as are ordinary in the world And the same are two to wit the murthering of the good Shepheards of the Church the which is done of the world the great affliction or punishment of the world for the same in the which neuerthelesse God doth alwayes preserue some Church Concerning the first Christ teacheth his Disciples Matth. 10. ver 17. that for the truths sake they shall deliuer thē vp to the Councels and shall scourge them in their Synagogues And Iohn 16. ver 2. sheweth that the time shall come that whosoeuer killeth them will thinke that he doth God seruice And touching the second he likewise affirmeth that in the world that thus dealeth with the seruants of God nation shall rise against nation and realme against realme and there shall be pestilence famine and earthquakes in diuerse places Matth. 24. ver 7 It is therefore a wonder that these things fal out in al ages and that the world repenteth not and in the times following becommeth not more wise through the examples of the former age It is a wonder also that these things could come to passe among the Iewes which did boast that they were the people of God especially being in this place by God so fatherly and diligently warned before of the destruction and affliction or punishment of their nation for the same cause Now touching the first euent or falling out of
doctrine of Christ either in part or in whole as the heretikes of whome Peterepist 2. chap. 2.1 speaketh saying But there were false prophets also among the people euen in there shal be false teachers among you which priuily shall bring in damnable heresies even denying the Lord that hath bought them and bring vpon themselves swift damnation Their doctrine by Paul is called a doctrine of devils 1. Tim. 4. Nowe the spirite speaketh evidently that in the latter times some shall depart from the faith and shall give heede vnto spirites of error and doctrines of devils Iames chap. 3.15 calleth it earthly wisedome saying This wisdome descendeth not from above but is earthie sensuall and develish CHAP. 5. Of the dubble signification of the word prophesie as it is vsed in the holy Scriptures 1. Prophesie taken for expounding of the scriptures ACcording vnto the former definition of prophesie wherof there is vse in the church there hath begun to be a double signification of this worde to wit the one which betokeneth the onely expounding of the word of God comprehended in writing without any fore-shewing or fore-telling of things to come 2. For foretelling of things to come the other which is referred vnto the fore-telling of things to come Therefore both they which onely doe expound and teach the written worde oâ— God truely and syncerely or soundly and doe knowe nothing by extraordinarie revelation nor declare any thing to come are named Prophets notwithstanding and those likewise are called Prophets the which according vnto the peculiar and extraordinariâ— reuelation which they haue from God doe foretell things decreed by God The office of the old Prophets two-fold because this was the double office of the olde Prophets as we haue shewed namely to expound diligently and truly the law of God written and deliuered by Moses and to foretell things to come by the inspiration of the holy Ghost Both these significations of the word Prophesie and the same differing the one from the other is found as well in the old Testament The word Prophet in the olde testament taken for an expounder of the worde of God as in the newe And in the old Testament 1. Sam. ver 20. we reade thus And Saul sent messengers to take Dauid and when they sawe a companie of Prophets prophesying and Samuel standing as appointed ouer them the spirit of God fell vpon the messengers of Saul and they also prophesied And 2. King chap. 4. ver 38. Afterward Elisha returned to Gilgal and a famine was in the lande and the children of the Prophets dwelt with him Also Isai chap. 8. ver 18. Beholde I and the children whome the Lord hath giuen me an as signes and as wonders in Israel by the Lord of hosts which dwelleth in mount Sion In these and the like places the word Prophet in my iudgement for him which expoundeth the law or God written with a more majestie and exactnes then others can and not for him also the which doth foretell certaine things to come For I can not thinke that all those Why some in the scripture are called the sonnes and disciples of the Prophets which in the olde Testament are called the sonnes and disciples of the Prophets had also an extraordinarie reuelation from God of thinges to come but I iudge them so to be called because they applied themselues onely vnto the true vnderstanding and sound deliuering of the word of God written and diligently framed themselues thereunto Therefore they kept the puritie of the word of God and the doctrine from God deliuered by Moses and the other Prophets vncorrupt and sound And among them there were some which were as it were them masters of the others because that in the iudgement of all they did excell the rest and did appeare to be more furnished with the gifts of God that they might be masters vnto the rest as I said before Nowe these receiued from God the reuelation of things to come the which accordingly as they were commaÌ„ded by the spirit of God they did either onely deliuer ouer as it were by hand vnto those their disciples to be preserued and kept or else they did openly declare and vtter them vnto all the people Elizeus So Elizeus among the Prophets of his time was a master of the rest and one who himselfe did know thinâ—â—s to come but the rest which were called the sonnes or children of the Prophets vnder him as their master did wholly attend both vpon the exercise of true godlines and also vnto the learning and retaining of sound doctrine And this appeareth both out of 2. King chap. 4. and the 6. and also chap. 9. of the same booke ver 1. Where Elisha the Prophet called one of the children of the Prophets and saide vnto him Gird thy loynes and take this boxe of oyle in thine hand and get thee to Ramoâ—h Gilead For the same Prophet him selfe which annointed Iehu king did not knowe that it should come to passe before it was told him by Elizeus The word Prophet in the old testament takeÌ„ for him that foretelleth things to come This word Prophet in the old Testament is taken for him also the which foretelleth things to come by the spirit of God teaching him extraordinarily and that so often that I neede not stay any longer in citing testimonies for proofe of this matter and signification of the worde For so is the same worde taken where Isaias Ieremias Ezechiel Moses and these twelue small Prophets are called Prophets And this is the proofe of the double signification of this word Prophet out of the old testament The same is in like manner confirmed out of the new testament For Paul in the whole 14 chap. of the 1. Cor. and also Rom. 12. ver 6. Whether we haue prophesie The word Prophet in the new â—eâ—â—ament for an expounder of the scripture let vs prophesie doth take the word Prophet and prophesying for the onely expounding of the holy Scripture but in the same 1. epistle to the Cor. cap. 12 ver 10. he vseth the word prophesie for the foretelling of thinges to come as it is also done of Luke Act. 11. ver 27 28. For one that foretelleth things to come In those daies also came Prophets from Ierusalem vnto Antiochia And there stoode vp one of them named Agabus and signified by the spirit that there should be great famine thorough out all the worlde which also came to passe vnder Claudius Caesar And againe Act. 21. ver 10.11 And as we tarred there many daies there came a certaine Prophet from Iudea named Agabus And when he was come vnto vs he tooke Pauls girdle and bound his owne hands and feete and saide Thus saith the holy Ghost so shall the Iewes at Ierusalem binde the man that oweth this girdle and shall deliuer him into the handes of the Gentiles But why stande I any longer vpon a thing that euery diuine knoweth
first after the Temple was purged by the Machabees vntill the destruction of Ierusalem In all the which time the Iewes were so constant or stedfast in remouing of Idols from themselues and from the Temple of God that they often skirmished with the Romanes about that matter Ioseph lib. 1.2 3. de Bello Iudaico neither are they sayd or read since that time especially in Iudea to haue been Idolators as they were before vnder the Antiochi and before also vnder the Kings of Iudah and Israel Secondly this selfe same thing hath much more been fulfilled after the preaching of the Gospell and is now at this day also fulfilled in the true Church of God out of the which Idols were afterward cast by the Christian Emperours themselues and now also are remoued and alwayes haue been refused by the Christians This therefore is one part of the second benefit in this place comprehended and contained 2. The false teachers loosing their authoritie in the Church The second part is the false teachers loosing of their authoritie in the Church nay moreouer their correction and chastising as is shewed in the verses following Here therefore God promiseth that he will remoue the false Teachers whom he calleth Prophets to wit in a generall signification taking this word and not for those which truely doe foretell things to come but for those which professe or take vpon themselues to bee the interpreters and expounders of the law and word of God but falsely Further God also promiseth that he will remoue their Father and Spirit to wit the vncleane Spirit And by the name of the vncleane Spirit is the diuell signified as where it is sayd Matth. 12. ver 43. Now when the vncleane spirit is gone out of a man he walketh throughout drie places seeking rest and findeth none Likewise Mark. 1. ver 26. And the vncleane spirit tare him and cried with a lowd voyce and came out of him ☞ For the diuell is the author of all error and lying as Christ Iohn 8. ver 44. witnesseth that he is a lyar and the father thereof as he is also the author of that corruption which is brought into the true and heauenly doctrine the which is signified Reuelat. 16. ver 13. by the vncleane spirits like frogges comming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false Prophet Now God sheweth that he will earnestly and diligently ouerthrow all that same false interpretation and doctrine of the false Prophets when as he promiseth that the author thereof also shall be remoued out of the Church of God And this was fulfilled especiallie by Christ himselfe who confuted or ouerthrew the false doctrine of the Scribes and Pharises Matth. 5. Secondly by his Apostles through the preaching of the Gospell and now by the true Pastors of the Church of God out of the word of God Vers 3. And when any shall yet prophesie his father and his mother that begat him shall say vnto him Thou shalt not liue for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesieth A Confirmation of the former promise of the rooting out of false doctrine the which is taken from the euent issue A confirmation of the former promise of the rooting cut of false doctrine or falling out of the matter For the false teachers shall be in such hatred that they shall not so much as be priuatly borne with of their friends or at their hands remaine vnpunished much lesse publikely or openly And here are three things taught First who shall punish false Prophets yea euen priuatly to wit their very parents which begat them the which is in this sentence twise repeated very effectuallie and not only their father but also their mother 1. Who shall priuatly punish the false Prophets whose affection towards her children is wont to bee most tender but at that time the loue of godlines and the desire and liking of true faith shall ouercome and get the vpper hand in them And so was it commanded concerning such as should entice vnto idolatrie were they neuer so neere of kinne Deut. 13. ver 9. Thou shalt euen kill him saith God in that place thine hand shall be first vpon him to put him to death then the hands of all the people And that which here is set downe in precept seemeth by Moses to bee testified of the children of Leui that it was performed in action when they drew their swords at the commandement of God and slew euery man his brother in the reuenge of the great idolatrie which was committed in worshipping of the golden Calfe whereunto he alludeth Deut. 33. ver 9. saying Who sayd vnto his father and vnto his mother I haue not seene him neither knewe he his brethren nor knewe his owne children meaning that he slew all without partialitie for they obserued thy word and kept thy couenant For wee ought to loue GOD more then our owne children For Christ sayth Matth. 10. ver 37. He that loueth father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me And out of this place is easily gathered if he ought to doe this who is as it were a Magistrate but only in his owne familie or houshold how much more ought he to punish the said false Shepheards who is a Magistrate in the Common wealth that is vnto whom a greater care and charge of reuenging the glorie and doctrine of God is cōmitted by God himself The second thing is what punishmēt shall be appoynted for them 2. What punishment they shall haue namely death and destruction For so I thinke these wordes to bee expounded Thou shalt not liue Shall thrust him through Not that all false doctrine and the teacher therof is to be put to death notwithstanding for one doth more hurt and is obstinate or stiffe necked in his opinions then another in the Church of God but for that if the case so stand or fault be such that the sonne be to be punished with death by his father or by his mother for his stiffe standing in his error the parents will not spare that their sonne themselues there shall be in them so great a zeale of maintaining of the trueth The third thing is for what cause the Prophets both are to bee iudged false 3. For what cause the Prophets are to be iudged false Prophets and also to be punished and also to bee punished to wit for that they haue taught a lye that in the name of the Lord as if they were true Prophets So then their fault and sacrilege or robberie appeareth to be two-fold and both of them committed against God to wit for that they corrupt or falsifie his trueth for this is a lye and doe falsely boast that they are sent
especially hath beene done Further what thinges the promised Messias should both suffer for vs in this world and with howe great glorie he should afterwardes be crowned and howe great benefits he should bestow vpon vs the selfe same Prophets of God have clearely foretold because that they did plainly confirme the promises of the Messias which was to come And hereunto doth Peter in his first epistle chap. 1.10 11 12. evidently beare record writing after this manner Of the which salvation the Prophets have inquired and searched which prophesied of the grace that should come vnto you searching when or what time the spirite which testified before of Christ which was in them should declare the sufferings that should come vnto Christ and the gâ—â—rie that should followe Vnto whome it was revealed that not vnto themselves but vnto vs they should minister the things that are nowe shewed vnto you by them which have preached vnto yon the Gospell by the holy Ghost sent downe from heaven The bookes of the prophets ful of excellent coÌ„forts the which things the Angels desire to behold Reade more of the sufferings and glorie of Christ and of the benefites which hereby doe come vnto vs Esa 53. Psal 22. Hereof it commeth to passe that the same books of the Prophets are stored and full of most excellent comforts The bookes of the prophets full of excellent comforts because they did shew that God was appeased with his Church by and for the Messias even then the redeemer mediatour of the same nay moreover according unto the revelation made unto them from God they did foretell the benefites both earthly and spirituall the which should befall unto the Church to come through the same good will and peace of God towards his in Christ That which by the reading of the prophets themselves may easily appeare to every one Here of is that saying of Paul Rom. 15.4 The things that are written the same doe appertaine to our comfort that is unto the Church that should be after them Now of these things is concluded that the selfe same parties the which did both expound the law of God and shew the Messias that was to come for the confirmation of both this their doctrine did foretell things to come by there velation of God of the which foretelling as the more wonderful part of their office they are called prophets that is foretellers of things to come The office of the Levites and Priests ordinarie not only interpreters expositours masters or teachers of the law For that expounding of the law the which might and ought to be made without the foretelling of things to come by the comparing or laying of things together which are like or dislike by the proper signification of the words or motion of God belonged no doubt to the Levites Priestes the which every Sabbath did teach the same law of God in the Synagogues of the Iewes as it is in Malach. 2.7 where he saith that the priests lippes should preserve knowledge and that they should seeke the law at his mouth for he is the messenger of the Lord of hostes And of their ordinarie expounding of the law every sabbath there is testimony Act. 15.21 where Iames witnesseth that Moses of old time hath in every citie them that preach him seeing he is read in the synagogues every Sabbath day But this was an ordinary calling in the Church under the old testament like as now under the Gospell the office of the pastors in teaching the same Church is perpetuall and ordinary But the office of the prophets was extraordinarie The office of the Prophets extraordinarie For no man without the extraordinary revelation of God either then or at any time was able to foreknow and foreshew the things to come which they foretold Therefore the Levites in the Synagogues did not foretell any such certen things peculiarly to come to passe afterwardes Wherfore the prophets were extraordinarily called of God as contrary unto the usuall manner of the Levites Scribes and Priests beyond their capacity or understanding they did teach the people of God And God did set them out with such notes and spirituall ornaments that any man were he never so contentious or given to striving might easily be sure of their calling albeit extraordinarie although many times they did neither raise up the dead nor heale diseases nor shew any other miracles when as they used that their ministerie and came into the open face of the Church For God did sufficientlie commend them both by the truth maiesty of his doctrine and also by the extraordinarie knowledge of his divine or heavenly will Notes wherewith God commended his prophets by the which they were clearly known even of the most way ward peevish to excell above the capacity or understanding of the rest of the godly the which taught others also These delivering the wil of God heavenly doctrine sound pure peaking nothing to please men were the servants of God and not of men For albeit they gave reverence unto Magistrates and higher powers did not despise them as the whole popish Clergie at this day doth as Peter 2. Epist cap. 2. v. 10. complaineth of some that walke after the flesh in the lust of uncleannesse and despise the government which are presumptuous and stand in their owne conceit feare not to speake evill of them that are indigintie yet did they not flatter them or winke at the vices of Magistrates and spare them Nay they did sharply and with great boldnesse that is to say liberty of minde reproove all Magistrates as you may read Isa 1. Amos 7. and in Ieremie every where Wherof grew this saying That the prophets of God were to be beleeved the which also is now true as Augustine teacheth libr. 12. contra Faustum Manich. libr. 4. Trinitat cap. 17. And in the Sentences gathered out of August Sentent 214. For as Ambrose upon the epistle of Paul to Titus teacheth and that verie well they could not be deceived as being such as did speake as they were led of the spirit of God Now the Prophets which do foretell things to come not being called of God or promise any thing unto the Church Prophets not called of God by what names they are termed or doe teach in the same without any lawfull calling also those which deliver false things that is maintaine and defend false doctrine these are called lying prophets or false prophets and wicked prophets How the Scripture speaketh of prophets not sent of God Hosea 9.7 The Prophet is a foole the spiritual man is madde for the multitude of thine iniquities Ier. 23.25 I haue heard what the prophets said that prophesie lyes in my name saying I haue dreamed I haue dreamed Ezech. 13.3 Thus saith the Lord God VVoâ— vnto the foolish Prophets that follow their owne spirit and haue seene nothing Such are those which overthrow corrupt the
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
borowed from horsemen and plowers Therefore the Lord sayth I haue passed by the fairenes of her necke that is to say I haue layd an honorable yoke vpon theÌ„ and I my selfe would ride vpon that people as vpon mine owne peculiar and proper horse for honor sake decked and trimmed by me Wherefore these words I haue passed by the fairenes of her necke are neither spoken against them in despite The words of the Prophet are spoken in the honour of the Israelites not in their reproch nor yet as if God infulted or triumphed ouer them as if God in contempt or despite cast downe bruised pressed and trode downe with his feete the fayre neckes of these men like as that vngodly Pope of Rome Alexander the third in reproch trode vpon the necke of Frederick the Emperour but there is in these words rehearsed a singular benefite of God towards the Israelites and an honor for them that God had them as it were an horse for his owne saddle made much of them handled vsed them And this do I referre vnto that time wherein God gaue his lawe vnto all Israel whereunto I am moued by the argumeÌ„t of the verse following For then God when he went about to bring that people vnder his yoke and when as it was at that time a most mightie and strong nation it is said then to haue had a fairenes of necke or a faire necke whereby the nobler and better kind of horses are wont to be knowne Hereunto also appertaineth that which is added I haue ridden Ephraim For God by his Prophets the interpreters of his law hath very often assayed throughly to breake that people and to bring them in subiection vnto him Isai 5. And thus much of Israel 2. The kingdome of Iudah Now Iudah found and felt plentifull fruite by the selfe same trauaile and labour of God For God did plow and harrow them vnto him By the words of plowing and harrowing I vnderstand the docilitie or aptnes of Iudah to learne that same their obedience whereby it came to passe that this kingdome both serued God and also receiued a most plentifull blessing of God and did very well prouide for themselues By which comparison the rebellion of the Israelites is shewed to be the greater For Iudah had no other precepts or commandements then Israel and the one was no more diligently dressed and tilled by God then the other And yet did not these things profite Israel because of the stubbornnes of his minde but benefited Iudah very much because of his aptnes to learne and heed taking Vers 12. Sowe to your selues in righteousnesse reape after the measure of mercie breake vp your fallow ground for it is time to seeke the Lord till he come and rayne righteousnesse vpon you A Making of the matter more plaine For GOD sheweth here what maner of riding vpon the neckes of the Israelites that of his was Namely that he gaue vnto them his law whereby they were taught to liue godly and holily to be obedient vnto him and finally to seeke and worship the true God And hereupon there was promised a great reward as appeareth by the second third and fifth precept of the Decalogue or ten Commandements What the riding and sitting of God vpon vs is Therefore the giuing of the law and the preaching of the word of God was and is yet at this day that same riding and sitting of God vpon vs the which he that casteth away and despiseth casteth away euen God himselfe as Christ telleth his Apostles Matth. 10. ver 40. saying He that receiueth you receiueth me and he that receiueth me receiueth him that sent me Moreouer this verse hath two parts The one setteth downe that doctrine which the law of God containeth Two parts of this verse And this is two-fold For first the law teacheth precepts of the whole righteousnesse 1. The doctrine which the law containeth being two-fold that is of liuing godly and iustly the which workes the same law willeth vs to sowe that is in very act and deede to performe The law then giuen by God teacheth to sow righteousnesse and that wholie that is to say both that righteousnesse 1. Teaching precepts of al righteousnesse whereby we are commanded to loue God with all our heart and also that righteousnesse whereby we are commanded to loue our neighbour as our selues that it may be a seede in vs and in our hearts the which may fructisie or bring forth fruite and increase in euery good worke as Paul willeth the Colossians cap. 1. ver 10. where he sheweth that he ceaseth not to pray for them that they might walke worthie of the Lord and please him in all things being fruit full in all good workes and increasing in the knowledge of God Secondly 2. Promising all kind of good thinâ—s to the keepers thereof the same law promiseth vnto the keepers thereof an haruest of mercie that is euery kinde of good things to wit both spirituall also earthly as Paul teacheth 1. Tim. 4. ver 8. in these words Godlinesse is profitable vnto all things which hath the promise of the life present and of that that is to come And therefore the Psalmist Psal 31. ver 19. crieth out and sayth How great is thy goodnesse which thou hast layd vp for them that feare thee and done to them that trust in thee euen before the sonnes of men And this is more at large declared Deut. 28. and euery wherein the holie Scripture vnder the name of peace The same lawe willeth vs to breake vp our fallowe ground that is to cast off the oldeman to put on the new that laying aside our former kind of life we should consecrate and giue ouer our selues wholly vnto God and vnto his will For this was the end of the law and of the Prophets to teach vs new works that is such as are contrarie vnto our corrupt nature and fight and striue against the same the which workes we are to doe This is the fallowed ground of which the Prophet speaketh in this place See what Paul writeth to this effect 3. Colos ver 8 9 10. But now put ye away euen all these things wrath anger maliciousnes cursed speaking filthie speaking out of your mouth Lye not one to another seeing that ye haue put off the olde man with his workes and haue put on the new which is renewed in knowledge after the image of him that created him And thus much hath the first part of this verse The second part coÌ„taining a reason why they ought so to sow and reape teaching two things The second part containeth a reason why they ought to sowe in such sort also to reape in such sort that is to say Because the time is come to seeke the Lord and because that he commeth and will after this sort teach vs righteousnesse By which appeareth two things First that God doth not at all times
they shall followe Iehouah or walke after the Lord. For God shall in such sort change their hearts that they shall embrace professe allow him and his precepts and commandements both in faith and also in an holie life for this is to walke after the Lord. Further the maner time and place of the performance of this benefite is here expressed The maner of this benefite The maner for that God shall roaâ—e as it were a lyon to stirre and rouze vp them to followe him albeit they were neuer so drowsie and dead of sleepe before And they shall tremble and feare and be moued at that roaring of God They shall therefore awake being pearced with the feare of the iudgements of God and shall at the last runne vnto God calling them This was done oftentimes The time First when as Ezechias and Iosias kings of Iudah did by their letters and messengers stirre vp those which were left of the godly of those tenne tribes to worship the true God Secondly when as Iudas Maccabaeus and his father did the like Lastly and most fully when as Christ himselfe did it by himselfe and also by his Apostles afterward and through the preaching of the Gospel made by them The which time especially is here noted For God threatned the vnbeleeuing worlde and doth threaten it when as the doctrine of the Gospel and of reconciliation is propounded or set forth vnto it if the world shall then refuse and despise the same The place Last of all the place is noted from the sea or from the wrest that is to say from the vtmost parts of the promised land the which was bounded and inclosed with the west that is to say with the Syrian sea and the lake of Tyberias the which also is called the sea The godly therefore from all places shall runne vnto God especially when Christ preacheth being strooken with the feare of the iudgements of God the like was done afterward at the preaching of the Apostles and last of all the same shal fall out when as the same Iewes in the ende of the worlde shall at the last be conuerted vnto Christ Vers 11. They shall feare as a sparrow out of Egypt and as a doue out of the land of Asshur and I will place them in their houses sayth the Lord. The second amplification by the accesse or increase of a third benefit THe second amplification by the adding or comming to of the third benefite and the coÌ„firmation of the former is set before by the earnest repeating of the same For otherwise this thing might seeme a matter incredible or not to be beleeued when as those ten tribes were in such sorte dispersed and some of them were in banishment and captiuitie in Egypt and othersome in Assyria But the Lord will gather them vnto himselfe both out of Egypt and also out of Assyria to wit by the preaching of the Gospel of Christ And finally he will adde this third benefite vnto them that afterward they shall remaine safe in their owne houses that is in the Church of God and secondly in their owne land Which came to passe when as they serued God vnder Ezechias and Iosias and afterward vnder Christ CAP. 12. Vers 1. Ephraim compasseth me about with lies and the house of Israel with deceit but Iudah yet ruleth with God and is faithful with the Saints The drift of this chapter is the same with that which went before FIrst I refer this verse which in the chapter before going is reckoned for the tweltfth vnto this place and chapter as the beginning of the same And as for this chapter the drift and purpose of the same is all one with that which went next before namely that God may witnes his exceeding mercy and bounteousnes and the same free and perpetuall toward the godly and his elect to the end that they may trust in God and turne vnto him and hope well in the midst of affliction or trouble And therefore the sinnes of men as for example of the Israelites are in such sorte set downe in this place that they bee voyd of all excuse and on the other side the constant counsel and decree of God in sauing his euen out of that same wicked people is added that the grace of God may appeare to be the more excellent and the more free without any deseruing So that as Paul speaketh Rom. 5. vers 20. Where sinne abounded there the grace of God abounded much more This is the drift of the whole chapter But God beginneth with the reckoning vp of the sinnes of that nation or people A rehearsal of the sins of the Israelites to wit of the Israelites the remnants whereof repenting he spareth notwithstanding yea and yet now also he daylie spareth the godly sonnes of vngodly parents as vs namely which are borne of Idolatrous parents Moreouer that he may shew those sinnes to be most grieuous hee doth both sette downe their antiquitie or the time and beginning of them and also their most euil effects and by comparing of the Israelites whom Oseas here reproueth with their forefathers of whom they did so greatly glory he proueth them to be most haynous As for the originall or beginning of their sinning within themselues it is very old and ancient Thâ— Israelites sinners of olde For these Israelites doe not now first of all make a beginning to sinne agaynst God but haue done it long agoe and that most faithlesly and when as they had as yet no home examples of publike or generall apostasie or falling away from God Where they themselues were the first authors of this euill vnto their brethren also to wit they were ring-leaders vnto the Iewes to fall away from the true worship of God And therefore Ezech. cap. 16 vers 46. telleth them saying Thine elder sister is Samaria and her daughters that dwell at thy left hand and thy younger sister that dwelleth at thy right hande is Sodome and her sisters The time of their falling away and their shamelesnes in the same Wherfore in this verse is set down both the time of this first falling away of the Israelites from God and the same publike or generall that is to say of the whole nation and also their vnbridled shamelesnes when as Iuda at the same time notwithstanding did as yet keepe and generally retaine the true worship of God and pure religion of their fathers and faith of the Saints whole and sound The Ephraimites compassed mee about that is the whole house or kingdome of Israel the which comprehended the tenne tribes 1. King 12. ver 19 20. compassed me about and deceiued me on euery side sayth the Lord with a lie and deceit The metaphor is taken from the subtilty of those men What the figure Metaphora is see Amos cap. 4 ver 12. which deceiue a man whom they make shew and faine that they would reuerence entertaine and honor most shamefully and treacherously
or what is the certaintie and assurance of thy prophesie aboue theirs Micheas therefore answereth by way of Antithesis or setting downe in himselfe the contrarie vertues vnto their former vices opposing or matching himselfe and his calling against them vtterly and against their office of Prophets Two things to be noted in this matching together of contraries Wherefore there are two things to be noted in this comparing and matching together of contraries one which noteth out their persons the other the which appertaineth vnto the office of a Prophet the which was attributed vnto them both Their persons are noted out in this word I the which hath an Emphasis 1. Concerning their persons or vehemencie and force in it and is opposed or set against the fifth verse but a little before and the word Prophets which deceiue 2. Concerning their office c. For the Prophet Micheas when he sayth in this verse Yet notwithstanding I c. doth separate himself from these false Prophets and that worthilie as he proueth by the diuers calling of them both the which for this cause he describeth in the other part of this verse And this is for that he is called of God and sent to denounce that which he threatneth vnto both the houses of Iacob and that not obscurelie or darklie and lyingly but manifestly and plainly as appeareth by the effects themselues that is to say the gifts of God towards him The which things in this place are sayd and rehearsed by Micheas not for vaine glorie and boasting but for the sake of his ministerie and for to defend the trueth of God So Paul to confirme the Gospell of Christ which he preached speaketh many things christianlie of himselfe and of his dignitie vnderstanding 2. Cor. 11. ver 5 Verely I suppose that I was not inferiour vnto the very chiefe Apostles c. Ephe. 3. ver 4. Whereby when ye reade ye may know mine vnderstanding in the mysterie of Christ c. Philip. 3. ver 4. Though I might also haue confidence in the flesh if any other man thinketh that he hath whereof he might trust in the flesh much more I c. But first of al Micheas sheweth that he was sent Micheas proueth his calling and hath that which he doth and teacheth 1. In that he was sent by the spirit of God and not of himselfe as Isai 59. ver 21. also cap. 61. And Luk. 4. ver 18. Christ himselfe alleageth the testimonie of the Prophet Isai to prooue the lawfulnes of his calling where he sayth The spirit of the Lord is vpon me because that he hath anoynted me that I should preach the Gospell to the poore he hath sent me that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blind that I should set at libertie them that are bruised c. 2. By the effects of the same to wit the gifts of God towards him Secondly he confirmeth it by the effects that is the manifest gifts of GOD towards him So Paul 2. Cor. 10. But we will not reioyce of things which are not within our measure but according to the measure of the line wherof God hath distributed vnto vs a measure to attaine euen vnto you And cap. 12. ver 12. The signes of an Apostle were wrought among you with all patience with signes and wonders and great workes Now these effects of the calling of our Prophet are generally the fulfilling therof that is That Micheas hath gifts necessarie for that charge And particularly vnderstanding or iudgement and constancie and both these from the spirit of God Wherby is gathered that in respect of iudgement or vnderstanding the true Prophets of God did speake farre more certainlie distinctly plainly and cleerely then the false Prophets did speake In respect of their constancie they had not the people so fauourable vnto them as the false Prophets had For these false Prophets soothed the people in their sinnes and therefore were acceptable vnto them but the true Prophets did earnestly sharply rebuke vices therefore they were counted troublesome and hated For it is an old saying and true Flatterie getteth friends but trueth hatred And Paul 2. Tim. 4. ver 3. teacheth That the time will come when they will not suffer wholesome doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers and shall turne their eares from the trueth and shall be giuen vnto fables Wherefore Galat. 4. ver 16. he asketh them saying Am I therefore become your enemie because I tell you the trueth Soâ—then the true Prophets had need of constancie Further in this selfe same verse there appeareth a manifest example of this iudgement An example of that iudgemeÌ„t which the prophet sayth was giuen him by God the which Micheas sayth to haue been giuen him by God whildst that he doth not call the iniquitie of Iacob that is of the Iewes and that of the Israelites al by one name but sayth that in these there is only sinne in the other also wickednesse that is greater sinne For the fault of the Iewes sinning against God was greater then the Israelites because that there remained a greater light among the Iewes and that the benefits of God were more in number towards them then towards the Israelites Therefore this so perfect and true distinction or difference of sinnes in both people argueth or sheweth that the discretion knowledge and vnderstanding which by God was giueÌ„ vnto Micheas was very great and consequently that he came vnto this office taught and instructed by the Spirit of God No which like thing appeareth in the salse Prophets but they confound and huddle all things together either they make things small which are great or contrâ—riwise make things great which are small Vers 9. Heare this I pray you ye heads of the house of Iaacob and Princes of the house of Israel they abhorre iudgement and peruert allequitie A confirmatioÌ„ of the former sentence A Confirmation of the former sentence by a proofe and example of the same He sayd that he was called of God to declare vnto both people their sinnes now he performeth the same So Paul telleth the Corinthians Epist 2. cap. 13. ver 3. That they shall haue experience and triall of Christ that speaketh in him And Epist 1. cap. 4. ver 21. asketh them What will ye shall I come vnto you with a rod or in loue and in the spirit of meekenes Therefore in this place Micheas directeth his words vnto them both whom he maketh guiltie of the same crimes And those are that they doe not onely with themselues lothe and detest albeit they bee the heads and gouernours of all the people iudgement that is the thing which is done or ought to be done iustly and holily but also doe peruert or let it if any goe about to follow establish or commend the things which are holy
contempt of their publike office and also the priuate ouerthrow of their families THese punishments partly respect or concerne the despising and contemning of their publike office and partly the priuat ouerthrowing of their families the which in the ende shall ouertake them continuing and going on in the neglecting or forslowing of the worship and seruice of God Vers 4. And ye shall know that I haue sent this commandement vnto you that my couenant which I made with Leui might stand sayth the Lord of hostes An amplification of the equitie of God his threatnings against them GOd sheweth and amplifieth the equitie of his threatnings against them both by the equitie and profitablenes of his league and couenant with them and also by his peculiar benefite toward that one tribe of Leui the which he chose out of all the tribes of Israel to doe his sacrifices 1. Sam. 2. Vers 5. My couenant was with him of life and peace and I gaue him feare and he feared me and was afrayd before my name He reproueth them by the example of the godlines of their father Leui. AN earnest reprouing of them by the example of the godlines of their fathers the which they had at home in their owne families of whence they came to folow and the which also obteined great rewardes of God for the keeping of his couenant See Leuit. 8. and 1. Sam. 2. and the which godlinesse of their fathers and faithfulnesse in the doing of the seruice and worship of God these had no care nor keepe to imitate or follow Vers 6. The law of trueth was in his mouth and there was no iniquitie found in his lippes he walked with me in peace and equitie and did turne many away from iniquitie A declaratiō of the couenant made with the house of Aaron A Declaration of the couenant made with the house of Aaron nay with the whole tribe of Leui and of the obseruation or the keeping of the same the which he teacheth to haue consisted herein that the puritie and soundnes of the heauenly doctrine might purely be taught by them also by the said Leuites might be applyed particularly vnto euery one of the godly for the vse and correction of manners The dutie of the Pastors or ministers of the gospell is the same at this day as Paul teacheth 2. Tim. 3. ver 16. where he sheweth that the whole scripture giuen of God by inspiration is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes Vers 7. For the priestes lippes should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes Wherein the office of the Priestes and Leuites did especially consist AN ascending or going vpward in the which the prophet going vp from the particular vnto the general sheweth generallie that the office both of the Priestes and also of the Leuites did chiefly consist in this one poynt that they shuld teach vnto others the true vnderstanding of the law of God the which they themselues had truely learned before because that they were peculiarly ordeined vnto this office by God The selfe same is to be applyed vnto the ministers of the Gospell For among other the partes of a true minister Paul wryting vnto Titus cap 1. ver 9. sayth that he should hold fast the faithfull word according to doctrine that he also may be able to exhort with wholsome doctrine and improue them that say against it Vers 8. But ye are gone out of the way ye haue caused many to fall by the law ye haue broken the couenant of Leui sayth the Lord of hostes The diligence of their forefathers in doing of their duetie matched with the negligence of these men BY the way of matching together of contraries he compareth the negligence of the Leuites of his time both with the diligence and godlines of their forefathers and also with the former description of their office that they might the more bee conuinced or proued faultie of negligence and of their manifest contemning of the worship and seruice of God by both these comparisons Vers 9. Therefore haue I also made you to be despised and vile before all the people because ye kept not my wayes but haue been partial in the law The conclusion of this first sermon shewing that they are worthely to be punished by God THe conclusion wherein he teacheth that they are worthilie to bee plagued with great punishments by God And chiefly for that they bowed and bent that law of God whereof they were ordained keepers by God vnto the pleasure and fauour of men in so much that they applied the word of God vnto that which liked men And thus they became and were the seruants of men not the seruants of God And such times 2. Tim. 4. ver 3. Paul teacheth should come When they should not suffer wholsome doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers But such as applie their doctrine vnto the humours of men cannot please God accordingly whereunto Paul speaketh Galath 1. ver 10. For now preach I mans doctrine or Gods or goe I about to please men for if I should yet please men I were not the seruant of Christ And this is the first Sermon of this chapter Vers 10. Haue we not alone father hath not one God made vs why doe we transgresse euery one against his brother and breake the couenant of our fathers The second sermon prouing the whole people guiltie of many grieuous crimes THe second Sermon in the which the whole people themselues are proued guiltie of many crimes but especially of these foure that is of Couetousnes of defiling themselues with the Heathē of Polygamy or hauing of more wiues thē one at one time of manifest or open heathnish vngodlines against God And when as the Prophet reproueth their couetousnes and deceit 1. Couetousnes he sheweth the same vtterly to fight and bee against both that same common band the which is betweene all men and also against that more neere friendship straite familiaritie the which was among themselues because of the one or common originall or first beginning of this whole nation springing and comming from their father Israel or Iacob Vers 11. Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holines of the Lord which he loued and hath married the daughters of a strange god 2. Their defiling themselues with other wicked nations THe second very detestable and abominable crime of theirs to wit their mixing and defiling of themselues with others prophane or wicked nations For God his chiefe desire was to haue this people holy vnto himselfe and to be separated or seuered from other nations but they notwithstanding defiled themselues