sayd to heare the heauen because the heauen after a certaine manner doth pray vnto God that it may doe his duetie in making of the earth fruitfull and so the same may bring forth food and sustenance for men For all creatures after a sort doe feele that they were made for the sake of men and therefore they doe groane with them and doe labour and trauaile in the helping of them according vnto the charge layd vpon them by God the which their charge that they may fulfill they are sayd to pray vnto God and to be heard of him And touching this poynt Paul writeth Rom. 8. ver 22. after this manner For we know that euery creature groaneth with vs also and trauaileth in paine together vnto this present Vers 22. And the earth shall heare the corne and the wine and the oyle and they shall heare Izreel A Confirmation by the euent or that which should followe A confirmatiō There shall therefore bee very great store of all kinde of sustenance albeit denied vnto them before yet at that time notwithstanding as of corne muste or new wine oyle c. ver 9. before in this chapter denied them yea and also in the selfe same place there shall be this abundance of all things where there was before the great curse of God and want of all things to wit in the territories and ground of Izreel vnto the which God before cap. 1. ver 4. and 5. threatned most grieuous punishments and great barrennes of al fruites For when as God ceaseth to be angrie with vs all things also cease to be hurtfull vnto vs and begin to be fauourable Vers 23. And I will sowe her vnto me in the earth and I will haue mercie vpon her that was not pitied I will say vnto them which were not my people thou art my people and they shall say thou art my God The conclusion THe conclusion the which also is made by an allusion and resemblance vnto the name of Izreel God therfore will acknowledge the Israelites whom before cap. 1. ver 6. and 9. he called Lo-ruchamah and Lo-gammi for his people inheritance Church and will bestow vpon them his mercie through Christ Yea that land which before was called Iizreel as hated vnto God a shop of idolatrie and theater or open stage of crueltie shall be now Iizreel that is that blessed seede out of which God gathereth his Church For of Iizreel God will sowe his Church that is he will acknowledge and make that land and countrey his owne and a peculiar inheritance vnto himselfe But these things shall at that time most truely happen and come to passe when as Paul sayth Rom. 11. ver 26. all Israel and not only the tribe of Iudah or Beniamin shal be saued and conuerted or turned vnto Christ by the preaching of the Gospell Yet they haue and doe come to passe in part when some of thee Israelites at any time either by the Prophets or by the preaching of the Gospell are conuerted vnto the true God CAP. 3. Vers 1. Then sayd the Lord vnto me Goe yet and loue a woman beloued of her husband and was an harlot according to the loue of the Lord toward the children of Israel yet they looked to other gods and loued their wine bottles An other Sermon much like vnto those which went before Why the same things are so often rehearsed ANother Sermon the which briefly repeateth or rehearseth that which hath been set forth in the chapters going before it addeth or putteth to onelie one thing more to wit the time wherein the gathering together of the Church out of the remnants of the kingdome of Israel shall be And it was needfull that these things should be often spoken both by reason of the most miserable estate of this kingdome the which happened within a little while afterward and also because that by reason of the longnes of the time wherein the things which are promised vnto them shall come to passe the godly might bee discouraged and waxe faint hearted Therefore to the end that they may bee throughly confirmed or strengthened these things are set forth and rehearsed afresh So in the Prophet Isai almost from the 40. chapter vnto the 66. the same promises of God are often rehearsed So likewise in the Reuelation the same threatnings of God after a diuers manner and vnder diuers figures are iterated or repeated again to the end that men may the better more certainly beleeue that they shall come to passe Three things to be noted in this verse Now this verse hath three certaine poynts to be obserued or noted The one The person of him that speaketh and that is Iehouah For hereby there commeth assurance and authoritie vnto this promise when as he which declareth the same 1. The person speaking is that same true God which cannot lye as Paul sayth Tit. 1. The second What God willeth to be done to wit 2. What he speaketh he commaundeth that the Prophet doe yet once againe represent or shewe himselfe vnto the same people of Israel as if againe he married a wife the which being very greatlie loued of that her first husband neuerthelesse most lewdly played the harlot or rather the whore most shamefully So then I doe in this place take the word Reangh for an husband as Paul Philip. 4. ver 3. doth generally translate this word Suzugon a yoke-fellow and Ieremie the 2. it is also taken for an husband Furthermore the word Naph the which is taken for those onely that are married doth perswade the same or leadeth vnto this interpretation And this vision is like vnto that which was rehearsed before cap. 1. The third poynt sheweth the cause of this vision And that is 3. The cause of this vision for this that the people or that kingdome of Israel greatly beloued of God their husband had notwithstanding shamefullie played the harlot and was defiled both with most manifest or open idolatrie and also with most wicked filthines and wantonnes of life For these words they looke vnto other gods note their bedlam madding after idols and these they loue their bottles of wine betoken their wicked life drunkennes bodily whoredome and other such like vices So is this kingdome called a kingdome of tossepots and drunkards Isai cap. 28. ver 1. Woe to the crowne of pride sayth the Prophet the drunkards of Ephraim for his glorious beautie shal be a fading flower which is vpon the head of the valley of them that bee fat and are ouercome with wine Vers 2. So I bought her to me for fifteene pieces of siluer and for an homer of barley and an halfe homer of barley The second part of this vision THe second part of this vision wherein is described or set foorth the execution of the former commaundement The Prophet therefore obeyed and speaketh vnto the people by the commandement of God in such sort as if he had betrothed
the riuer of God is full of water thou preparest them corne for so thou appoyntest it Likewise Isai cap. 30. ver 23. Then shall he giue raine vnto thy seede when thou shalt sowe the ground and bread of the increase of the earth and it shall be fat and as oyle in that day shall thy cattell be fed in large pastures So then God will not raine vpon them but the heauen shall be brasse and the earth yron the which by this meanes shall yeeld nothing vnto them to liue withall Vers 18. And if the familie of Egypt goe not vp and come not it shall not raine vpon them This shall be the plague wherewith the Lord will smite all the heathen that come not vp to keepe the feast of Tabernacles A particular threatning against the Egyptians A Particular and peculiar threatning of punishment against the Gentiles which are more enstranged from the true worship of God Therefore that they should not flatter themselues because of their continuall hatred against the Iewes and thinke that they should be free from this punishment they are also comprehended in this place For they shall be punished by God with the same punishment wherewith the other Gentiles shall bee punished the which did alwayes more fauour the Iewes and their religion that is the true religion Further all those wilfully stubborne Gentiles and enemies vnto true godlines What the figure Synecdoche is see Amos cap. ◠ver 21. are here by the figure Synecdoche contained vnder the name of the Egyptians For these alwaies professed themselues to bee open enemies of the Iewes that is of the people of God Wherefore they also shall bee punished with the same plague that other people are vnlesse that they bee conuerted or doe turne vnto the true God namely that they shall lacke raine the which was so much the more welcome and profitable vnto that nation of the Egyptians for that it is parched with the heate of the sunne and although it be made fruitfull with the ouerflowings of the riuer Nilus yet notwithstanding it hath needed raine and doth neede So Psal 105. ver 32. Dauid affirmeth that in stead of raine he gaue them haile and flames of fire in their land So then the Egyptians themselues mortall enemies otherwise of true religion shall at that time be conuerted vnto God Thus also doth Isai prophesie of them cap. 19. ver 21. saying And the Lord shall be knowne of the Egyptians and the Egyptians shall know the Lord in that day and doe sacrifice and oblation and shall vow vowes vnto the Lord and performe them And truely so it came to passe for Egypt after the passion of Christ seemeth first to haue publikely or openly professed religion to haue had Christian Schooles and Doctors Monkes like as it first also generally and openly fell away from true religion afterward Vers 19. Or This shall be the * Sinne. Or punishment of Egypt and the * Sinne. punishment of all the nations that come not vp to keepe the feast of Tabernacles The conclusion of the former place containing 3. things THe conclusion of the whole former threatning and shewing of punishment the which hath three things to bee noted First of all that he calleth this ceasing or staying from the exercise of the outward worship of Cod and from the keeping of the ceremonies ordained by God Sinne. And doubtlesse it is sinne 1. The abstaining from the exercise of true religion called Sinne. not to do those thinges which God for his worshipping requireth to bee done whereof it commeth to passe that punishment appeareth worthely to bee threatned vnto those which shall neglect or forslowe those ceremonies of God in the Church of God So then out of this place the Libertines of this our age are soundly refuted or ouerthrowne who doe bring in and allow the contempt or despising of the Sacraments ordained by Christ The second thing is 2. All are commāded to worship God with one outward worship that he commandeth all whether Egyptians or other nations to worship God with the same and all one ceremonies and all one outward worship For in as much as euen the lawfull outward worship of God is also ordeined by God it is not to be changed and omitted or ouerpassed by any man Furthermore when as God cannot bee worshipped either outwardly or inwardly but according vnto his word surelie it is not lawfull for any man to ordeine an outward worship of his owne head and consequently according vnto the pleasure of his owne minde But this is spoken of the outward worship it selfe and not of the comelines and ceremonies and ordinances necessarie for the mainteining and keeping of this outward comelines the which among diuers nations may be diuers in the Church of God 3. The feast of Tabernacles onely mentioned The third is for that here is especially mention made of the feast of Tabernacles because this feast both was more solemnlie kept among the Iewes then the feast of first fruites of Whitsontide and certaine others Nehem. 8. and also was a most euident testimonie or witnes of the first gathering together of the people of Israel that is of a free ordeined church Therefore it was better liked of the people and a more euident signe of their vniting or knitting together within themselues as is vnto vs the holy Supper of our Lord Iesus Christ Vers 20. In that day shall there be written vpon the bridles of the horses The holines vnto the Lord and the pots in the Lords house shall be like the bowles before the altar An amplification of the former promise from two effectes AN amplification of the former promise of the conuersion of the Gentiles vnto the true God taken from the effects manifestly witnessing the great godlines of their mindes and the effectuall working of the Spirit of God among them And in this place there are reckoned vp two effectes the same outward I grant but yet shewing the inward godlines of the minde of these men vnto Godward 1. The inscription of the bridles of their Horses The first the bridles or the belles of their horses for the hebrew word Metsilloth may be translated both waies shall haue the selfe same thing written vpon them the which some times was written vpon the Miter of the high priest to wit Holines vnto the Lord. This shall be an especiall outward witnes of this thing wholly consecrated and acceptable and dedicated vnto God Thus then shall all the godly euen among the gentiles dispose and order all things What the figure Synecdoche is see Amos cap. 5. ver 21. and especially the things pertaining vnto houshold as are horses the furniture belonging vnto horses and by the figure Synecdoche all other things the which they shall vse both at home and abroade that they may shew that they haue consecrated them vnto GOD may vse them holilie and applie them vnto the glorie of
2. To sinfull kingdomes yet God is more mightie then they and therefore he wil vtterly destroy them And so doth God threaten Isai 60. ver 12. The kingdome that will not serue me shall perish saith the Lord. But there is an exception added concerning the kingdome of Iudah peculiarly The exception touching the kingdome of Iudah not to the end the bridle should be let loose vnto that kingdome and people for to sinne for God hath most sharply punished the sinnes of this kingdome also but to shewe the singular and especiall fauour of God toward that kingdome aboue the rest because of the couenaÌ„t and the Messias promised vnto the same The which benefite of God other people at that time wanted and were without accordingâ—y as it is in the Psal 147. ver 20. He hath not dealt so with euerie nation neither haue they knowne his iudgements Vers 9. For loe I will commaund and I will sift the house of Israel among all nations like as corne is sifted in a sieue yet shall not the least stone fall vpon the earth The last conclusion THe last conclusion in the which the same threatnings against the Israelites are both confirmed and also more plainly layd open and declared They are confirmed in as much as they are so often and so earnestly repeated and rehearsed They are laid down more plainly because the manner is shewed after which God will destroy and ouerthrow them What the figure Metaphora is see Amos cap. 4. Ver. 12. And here vnder the Metaphor of a winower or sifter of corne is threatned vnto euery particular Israelite and not onely vnto the bodie it selfe of the people this most sharpe and grieuous punishment For God will in such sort comprise al and singular the Israelites within this vanne or sieue of affliction or punishment that not one of them although he bee neuer so small or little shall escape and shall be free voyd or dye without this tossing and shaking to and fro and vp and downe For hereunto appertaineth the similitude of a little stone the which albeit he be small and neuer so little yet shall he not then fall vnto the earth without shaking that is to say but that he shall be shaken but that he shall be tossed and shogged to and fro with others in that same vanne or sieue Iohn the Baptist like as the Prophet Amos in this place hath also vsed the similitude of a vaÌ„ne or sieue Mat. 3. ver 12. speaking of Christ his iudgement in these words Which hath his vanne in his hand and will make cleane his floore and gather his wheat into his garner but will burne vp the chaffe with vnquenchable fire But here the manner how God will doe this The manner how God will deale with the Israelites is declared For all nations are sayd shall be stirred vp against the Israelites and their kingdome least that either the power or the populousnes of that realme or kingdome might seeme to be able to place them in safetie against God Vers 10. But all the sinners of my people shall die by the sword which say The euill shall not come nor hasten for vs. An other explanation AN other explanation or making more plaine of the matter where the kind of punishmeÌ„t is more specially declared wherewithall the Israelites are to bee destroyed to wit they shall perish with slaughter and with the sword that is by a most cruell death and full of terror and feare And there is added in this place also an explication or laying open of the matter more plainly of the most impudent or shameles lewdnes of these men to the end that their so grieuous punishment may seeme to be the more iust What manner of sinners the Israeliâ—es wâ—â—e For they were not only wicked and sinners in such sort as all men generally and naturally are but notoriously vnfaithfull and scoffers at God his word as namely being such who openly scorned the threatning of God and the oracles or prophesies of his Prophets and denied that these so great calamities or punishments should either come at them at al or els that they should come so soone and speedilie to wit mocking God carelesly as if they had made a couenant with death it selfe Against such kind of scorners speaketh God by his Prophet Isai cap. 28 ver 15. which say We haue made a couenant with death and with hell are we at agreement though a scourge runne ouer and passe through it shall not come at vs for wee haue made falsehood our refuge and vnder vanitie are we hid But reade what followeth in that place touching their punishment And thus farre hath Amos threatned punishments vnto the Israelites Vers 11. In that day will I raise vp the tabernacle of Dauid that is fallen downe and close vp the breaches thereof and I will raise vp his ruines and I will build it as in the dayes of old The last part of this prophesie THere followeth the last part of this booke or prophesie wherein are contained comforts the same very great and eternall founded and in the end fulfilled in the Messias promised vnto the whole familie and house of Israel or Iacob For he is the cause and the foundation of all the promises of God towards his elect or chosen as Paul 2. Cor. cap 1. vers 20. speaketh That in him namely Christ all the promises of God are yea and are in him Amen vnto the glorie of God through vs. And these selfe same promises â—re euery where to be found in the other Prophets also because that one and the same Christ alone was the end of the Lawe and the Prophets vnto whon they all do send vs backe Iames also maketh mention of this prophesie Act. 15. ver 16.17 in these words After this I will returne and will build againe the tabernacle of Dauid Iâ—â—es tâ—e A◠〈◊〉 â—â—â—â—eâ—h 〈…〉 prâ—phesâ—◠〈…〉 aâ—pertaine vnto the calling of the Gentiles which is fallen downe and the ruines thereof will I build agâ—ine and will set it vp that the residue of men might seeke after the Lord and all the Gentiles vpon whom my name is called sayth the Lord which doth all these things And this prophesie doth he teach to appertaine vnto the kingdome of Christ spread abroad by the preaching of the Gospell and vnto the calling and conuersion of the Gentiles vnto the true GOD like as the true fulfilling of the same was both at that time and also is now at this day But Amos doth in such sort deliuer this comfort and promise that first he promiseth the restoring of the kingdome of God by the Messias and secondly sheweth the fruite and profite which shal ensue of this kingdome Two parts of this verse This verse then hath two things to be obserued and noted First a description of the restoring of the Church it selfe or kingdome of God promised here figuratiuely 1. A
declared vnto the Iewes and Israelites at that time because they weâ—â— accustomed and acquainted with these figures and kinds of speâ—king First of all therefore store and plentie of all kind of gooâ— things â— Al kind of good things promised and that in great plentie and abundance or all kind of good things is in this place promised and shâ—wed that this is a most true fruite of the kingdome of God And noâ— onely euery kind of good thing is promised but the same also in most great abundance For it is sayd that it shall come to passe that these shall bee cast vpon vs by God largely and plentifully in such wise that after the former the which wee haue alreadie receiued others forthwith shall succeed or follow yea whatsoeuer are necessarie and needfull for the life of man as are corne and wine whether they doe come by the industrie or trauaile of men as by plowing sowing vinedressing or whether they come of their owne accord from the earth as mountaines or hils doe vse to bring foorth many things of that sort There is a like place vnto this Leuit. 26. ver 5. where Moses telleth them that heare the lawe and followe the same that they shall haue all kind of blessings heaped one in the necke of another Your threshing sayth he shall reach vnto the vintage and the vintage shall reach vnto sowing time and you shall eate your bread in plenteousnes and dwell in your land safely But by these earthly things matters healthsome or concerning saluation and spirituall are of vs to be vnderstanded Vers 14. And I will bring againe the captiuitie of my people of Israel and they shall build the waste cities and inhabite them and they shall plant vineyards and drinke the wine thereof they shall also make gardens and eate the fruites of them The second fruit of the restoring of the kingdome of God THe second fruite of the Gospell or restoring of the kingdome of God to wit deliuerance and the same most full from all captiuitie For the greatest delicates and dainties are in exile and banishment vnioyfull and vnpleasant but in our owne countrey most welcome and ioyfull So Psal 137. ver 4. the godly answere vnto their scoffing enemies willing them to sing some of their Hebrewe songs How shall wee sing say they a song of the Lord in a strange land whereby they signifie that their musike could not be pleasant vnto them in their miserable captiuitie And therefore but a little before in the same Psalme they say that they hung vp their harpes and sate by the riuer sides weeping The godly therefore shall be deliuered and brought backe againe from that most miserable exile to wit from the captiuitie of Sathan and sinne and the lust of the flesh of the which tyrants men are held captiues before they haue faith in Christ Deliuerance from spirituall captiuitie and bondage And this deliuerance shall not bee slight and slender but a most full deliuerance because men may dwell in their owne cities and then plant there and plow and doe all those things the which all they whatsoeuer doe the which dwell in their owne homes in greatest securitie and safetie But these things are to be applied vnto the benefites of the Gospell towards the godly by Christ in a spirituall sense such as may proportionably be gathered from these earthly promises the which godly through Christ doe enioy great tranquilitie or quiet of mind and conscience euen whilest they liue here vpon earth and therefore much more in that euerlasting and blessed life Vers 15. And I will plant them vpon their land and they shall no more be pulled vp againe out of their land which I haue giuen them sayth the Lord thy God The third fruit THE third fruite the stabilitie or setlednes and continuance of euery godly and faithfull person in his owne seate and home that is in the same wherein he shall be placed by God the which is especially to be vnderstood of euerlasting life And this is as it were an accesse or increase of both the former benefites For many times neither doth pleÌ„tie of good things delight vs nor yet the dwelling in our own natiue couÌ„trey if in the same there haÌ„g ouer our heads continuall and assured feare that we shall forthwith be depriued spoyled of both these commodities but when as vnto the former benefites of God there commeth also a promise of continuall securitie or being without feare and daunger and of enioying and keeping of our goods then may we in deed and in trueth bee iudged most happie These things are chiefly to be vnderstood of our heauenly dwelling But these things as I haue sayd are rather to be vnderstood of that heauenly land that is of heauen in the which we shall be after this life then of that earthly mansion or dwelling for because that this seate onelie is firme stable stedfast and sure to wit heauen and eternall life ordained for vs of God And thus much doth the place of the Hebrewes cap 11. ver 14.15.16 a little before recited ver 13. of this chapter sufficiently enough declare But this earthly land is ofteÌ„ giuen vs of God to dwell in only for a time out of the which we are afterwards driuen into other seates either by enemies or by the ouerflowing of waters Wherefore let no man thinke himselfe to be here vpon earth placed by God in such sort that he cannot be pulled out but they which are in heauen they only and alone are so placed and dwell that they can neuer bee remoued FINIS A Commentary of Lambertus Danaeus vpon the Prophet Oseas CAP. 1. Vers 1. The word of the Lord that came vnto Hosea the sonne of Beeri in the dayes of Vzziah Iotham Ahaz and Hezekiah Kings of Iudah and in the dayes of Ieroboam sonne of Ioash King of Israel The great disobedience of the kingdome of Israel vnto God IT appeareth 2. King cap. 17. how great the disobedience and stubbornnesse of the people of Israel that is those which liued in the kingdome of Israel after the departure thereof from Iudah was against almightie God who had so long time been vnto them a most mercifull father The which also is confirmed Ierem. 25. for there was in them both vngodlines and iniustice most obstinate The long bearing of God with the Israelites albeit that the Lorde for the space of more then two hundreth yeares had borne with them and earnestly both day and night had admonished or warned them continuallie by his Prophets Whereupon that was needes to follow the which Paul saith 1. Rom. 18. That in the end the wrath of God was reuealed against them from heauen it selfe and that as it is Ephe. 5. ver 6. God should most sharply punish this disobedience For by meanes of the vngodlines and vnrighteousnes of men and of those especially which call themselues the sonnes of God the wrath of God is most
on whoring after them committing the same vpon euery corne floore for most filthy reward that is the reward of an harlot being drawen and allured thereunto For they had their idols and their altars in euery corne floore and in euery wine presse in the which they did offer sacrifice vnto those their gods that plenty and store of corne wine and other things necessary for the life of man might be giuen vnto them The which was and is playnely the reward of an harlot when as a rewarde is giuen vnto idols that is vnto spiritual harlots And all these things indeede are both promised and also giuen by the onely and true God and not by idols whatsoeuer idolators do wickedly think and contend to the contrary For saith Paul 1. Cor. 8. vers 6. There is one God which is the father of whom are all things And so is Dauid perswaded that howsoeuer or whence soeuer others looke to obtain their desires and things necessary for this life he shall by the louing fauour and countenance of God towards him haue more ioye and comfort of heart and peace of conscience then the vngodly in all their aboundance vnto whomsoeuer they impute the same the which commeth onely from the goodnes and bounty of God Psalm 4. vers 6 7. Many say who will shew vs any good but Lord lift vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart then they haue had when their wheate and wine did abound Vers 2. The floore and the wine presse shall not feede them and the new wine shall fayle in her A confirmatiō of the former the eatning taken from the effects A Confirmation of the former threatning and answere concerning the punishment of GOD being not remoued from their necks And it is taken from the effects the which the Israelites themselues shall shortly feele and the which effects are a reuenge and the same most righteous of the filthy whoredome and Idolatry by them committed in all corne floores and wine presses What then are those effects Answere The effects Neither shall the corne nourish them nor the wine giue vnto them drinke For there shall be none Both the haruest and the vintage shall deceiue them They shall gather no fruits but as Aggeus threatneth to those of his time The heauens ouer them shall stay themselues from dewe and the earth shall stay her selfe from fruit cap 1. vers 10. And as hee sayth in the second chapter and the seuenteenth vers When one came to an heape of twenty measures there were but tenne when one came to the wine presse to drawe out fifty vessels out of the presse there were but twenty Or if they gather any fruits yet shall they not bee fed with them either for that those fruits shall putrifie and rotte or els the vertue or power of nourishing shall be taken from the meates by God as is like wise threatned by God in Aggeus cap. 1. vers 6. Ye haue sowen much saith he but bring in little ye eate but haue not enough ye drink but ye are not filled ye cloth you but ye be not warm and he that earneth wages putteth the wages into a broken bagge And to this effect God threatneth them by Moses Deut. 28 vers 38. Thou shalt carrie much corne into the field and shalt gather but little in for the grashoppers shall destoy it Or finally it shall be taken away by the enemies as was threatned before cap. 8. vers 7. So then God doth chastice vs after diuers manners Vers 3. They will not dwell in the Lordes land but Ephraim will returne to Egypt and they will eate vncleane thinges in Asshur The punishmēt amplified from three places AN amplification of the punishment to ensue vpon these idolators and the same taken from three places First from their banishment or captiuity and the same most lamentable For the Israelites shaldwel no longer in that land wherin then they were 1. From their captiuitie to wit the land of God and the blessed land a land giuen them by God for a signe of their adoption and his peculiar couenant with them but shal be cast forth and led away into captiuity The secōd place of this amplification is frō the place people among whom the Israelites shall be in banishment and captiuitie 2. From the place of their captiuitie that is to say among the Egyptians Assyrians their most mortall and deadly enemies yea and moreouer they shall voluntarily and of their owne accord goe into captiuitie and banishment vnto those their enemies the Egyptians in especiall by reason of the intollerable miseries the which they shall feele in their natiue soyle and countrey and in that land the which sometimes was most blessed and happie The third place is from the great want of all things or hunger the which shal then sal out vnto them and from their vngodlines 3. From their vngodlines and want of all things For there they shall eate meates polluted or vncleane and such as were of old forbibden them being both driuen therunto by necessitie and also of contempt or despising of God Whereof the godly Iewes indeede had alwaies an especiall regarde so that they would not suffer themselues by any meanes to bee drawen to the eating of such things as by the law of God were vnlawfull as may appeare by the example of Peter Act. 10.14 who being an hungry and falling into a trance whiles they made ready for him and hauing all maner of meates offered vnto his viewe and being by a voyce from heauen willed to kill and eate maketh answere Not so Lord for I haue neuer eaten any thing that is polluted or vncleane Vers 4. They shall not offer wine to the Lord neither shall their sacrifices be pleasant vnto him but they shall bee vnto them as the bread of mourners all that eat therof shall be polluted for their bread for their soules shall not come into the house of the Lord. The figure Hypophora what it is see Amos cap. ◠ver 21. THe figure Hypophora or answering an obiection that might be made For if the Israelites should take exception and say We neuerthe les wil sacrifice vnto God in our captiuity in Egypt and in Assyria as hypocrites are wont to imagine vnto themselues any thing to perswade themselues withall that they shall escape the iudgements of God and haue a most certain and assured way to appease him be he neuer so angry with them the Prophet maketh answere after two sortes They shall not offer wine that is to say they shal not be able then to sacrifice and make offering vnto God when as they shall be in captiuity nay albeit they do offer and sacrifice yet notwithstanding God will not there accept of their offerings and sacrifices as welcome and pleasant vnto him For they shall be vnto him as the meates of those that mourne and of those that haue touched
hath these peculiar diseases Plinius lib. 17. Nat. hist. cap. 24. Of wormes that are in figges some doe breede of them others the worme Cerastes ingendreth yet they all do turne into the Cerastes Againe it is proper vnto blasting when as graffed and young plants die especially figges and vines Finally the same Plinius sayth There are for the same cause when as showers or heate doe abound or are altogether wanting Cankers breeding an harmefull creature and they eate vp the leaues and some the flowers and leaue the tree which they haue eaten in an ill fauoured sight to beholde and looke vpon Thus much hath he which I iudged not vnfit for the laying open of the meaning of this place albeit as I haue sayd I doe easily grant that in this multitude there was some thing extraordinary Vers 8. Mourne like a virgin girded with sackcloth for the husband of her youth THe figure Epiphonema Epiphonema what this figure is see Ionas ca 2. ver 9. or acclamation wherewith the whole lande of Iudea the which was to be scourged with this rodde of GOD is moued by the Prophet vnto most grieuous mourning and so consequently vnto an earnest feeling of the iudgments of God vnto an earnest repentance of their former life But here are two things to be noted whereby no doubt the greatnes of the sorrow and of this iudgment of God is declared Two parts of this verse The first is the kind of mourning 1. The kinde of mourning It is a crying out and not onely a simple lamenting or mourning whereunto the prophet exhorteth men Secondly a similitude taken from a wife lately married but being now bereft of her husband 2. A similitude For this sorowe is most grieuous So are the Iewes also willed to mourne that is mosâ— grieuously because of the iudgement of God which did hang oâ—er their heads The like similitudes are vsed in other places of the scripture and made more plaine to expresse the greatnes of heauines and sorrow As Psal 35. vers 14. of one that mourneth for his mother I humbled my selfe mourning as one that bewayleth his mother So Dauid 2. Sam. cap. 1. vers 26. in most pitiful manner bewaileth the death of Ionathan saying Woe is me for thee my brother Ionathan very kind hast thou been vnto me thy loue to me was wonderfull passing the loue of women how are the mighty ouerthrowen and the weapons of warre destroyed Vers 9. The meate offering and the drinke offering is cut off from the house of the Lorde the Priestes the Lordes Ministers mourne An amplification of the former misery taken froÌ„ a most lamentable effect AN amplification of the former misery taken from a most lamentable effect For this scarcenes and penurie or want of thinges shall reach not onely vnto the life of men but also vnto the worship of God and vnto his Temple For by this meanes the offrings and sacrifices commanded by God to be offred shall cease to be made in the Temple because that both corne or flowre and oyle and wine and other such things whereof offerings and sacrifices were wont in the seruice of GOD to be made shall fayle of the which reade Leuit. 2. and 7. and euery where in the booke of Numbers as cap. 6.18.25 Wherefore this sorrow shall come not onely vnto priuate persons but also vnto the Priest themselues and the ministers of the Lord. For they shall not bee able to keepe and exercise the outward seruice of God and to fulfill and discharge that their holy ministerie because of the want of things necessary and belonging thereunto The which no doubt was a most rare thing to come to passe in that people especially and in so great a blessing or fruitfulnes of that land by howe much the greater and more fearefull this iudgement of God appeareth to haue been albeit the Lord brought it vpon them by these sillie creatures only It hath therefore a great efficacie or force to set the weight of this anger of God before their eyes where the Prophet sayth The meat offring and the drink offring that is the whole outward worship and seruice of God and not onely some one part thereof ceaseth What the figure Synecdoche is see Amos cap 5. ver 21. For so I vnderstand it by the figure Synecdoche a part being put for the whole For albeit the sacrifices or beasts remayned yet could not they be offered without their meat offring and their drinke offering Further whereas he addeth The Priests the Ministers of the Lord Iehouah that is whome the Lord hath apoynted Stewards vnto his owne selfe and not vnto men they also shall feele this iudgement of God in the worship and seruice of God Vers 10. The field is wasted the land mourneth for the corne is destroyed the new wine is dried vp and the oyle is decayed A reason of the former verse and sentence why the meate offrings and drinke offrings should cease THis is the rendring of a reason and the same most plaine of the former verse and sentence to wit why the meate offrings and drinke offrings shall cease to be made in the temple of God namelie because all those things shall faile out of the which both those meate offrings and also those drinke offrings were to be offered by the commandement of God For the meate offrings were commanded to be made of sine meale that is of the most pure cleane flowre of corne and the drinke offrings of oyle and wine But both all the corne was withered away for the fieldes were spoyled both with ouer much wet and also ouer much parching of the Sunne and such other extraordinarie wayes and also the wine the oyle In the which third The fourth coÌ„moditie namely oyle hurt by the forenamed creatures to wit oyle is the fourth kind of things contained wherein euidently appeared the harme caused by these beasts called Insecta to wit Grashoppers Locusts Caterpillers and the like So then the Caterpillers and those other sillie creatures had eaten vp the corne or the fields the wine or the vines the figges and the oliues Whereupon is added to moue affection and to stirre vp men be they neuer so dull and senseles The land it selfe mourneth that is the soyle it selfe and dead or senseles element of the earth because of this so manifest anger and fearfull punishment of God Wherefore much more ought men themselues for whose sinnes these things come to passe to mourne to bee moued and touched Vers 11. Be ye ashamed O husbandmen howle O ye vinedressers for the wheate and for the barley because the haruest of the field it perished What the figure Prosopopoeia is see Oseas cap 6. ver 1. THe application or exhortation by a Prosopopoeia and comparison vnto men themselues indued with reason and whom these euils doe touch more neerely The which is not rashly or vnaduisedly done by the Prophet but vpon iust
thus sayth the Lord of hostes Consider your owne wayes in your hearts An exhortatioÌ„ AN exhortation whereby he doth stirre them vp vnto the doing of their dutie Vers 6. Ye haue sowen much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye clothe you but ye 〈◊〉 not warme and he that earneth wages putteth the wages into 〈◊〉 broken bagge He spurreth them forward by the consideration of their losses and punishments sustained for their slacknes in this worke HE putteth a spurre vnto them or pricketh them forward vnto the building of the Temple by the consideration of the calâ—â—â—â—â—â— or miseries and losses which went before and were past the which he sheweth to haue fallen out vnto them for their so great negligence in euery part of their labours and especially in the kind of their corne Vers 7. Thus sayth the Lord of hostes Consider your owne wayes in your hearts Another exhortation vnto the building of the temple ANother exhortation vnto the same worke and building taken from the blessing which should insue Vers 8. Go vp to the mountaine and bring wood and build this house and I will bee fauourable in it and I will be glorified sayth the Lord. BOth vpon the worke it selfe which is the Temple and also vpon them if laying aside and putting away all slouthfulnes they will worke diligently and earnestly And here and in the verse before is described two parts of repentance The first Two parts of repentance that we be sorie for the sinne committed The second that we doe better afterward 1. Sorow for sinne Vers 9. Ye looked for much and loe it came to little and when ye brought it home I did blow vpon it And why 2. Newnes of life sayth the Lord of hosts Because of mine house that is waste and ye run euery man to his owne house Vers 10. Therefore the heauen ouer you stayed it selfe from dewe and the earth stayed her fruit Vers 11. And I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle vpon all that the ground bringeth forth both vpon men and vpon cattell and vpon all the labour of the hands A repetition of the former plagues TO the end he may awaken and rouse vp the most deafe drousie he doth againe repeate the calamities or plagues past and those also which were present in the which they were then exercised or which then they presently felt that the Prophet may the more deeply moue or touch them as it were with the view and beholding of the thing it selfe Vers 12. When Zerubbabel the sonne of Shealtiel and Iehoshua the sonne of Iehozadak the hie Priest with all the remnant of the people heard the voyce of the Lord their God and the words of the Prophet Haggai as the Lord their God had sent him then the people did feare before the Lord. The fruit of the former exhortation HE sheweth what and how great the fruit of the former exhortation was how obedient vnto God the Princes themselues together with the rest of the people were The which selfe same thing also he teacheth to haue proceeded from God that is from the Spirit of GOD and by the same Spirit to bee wrought in them Vers 13. Then spake Haggai the Lords messenger in the Lords message vnto the people saying I am with you sayth the Lord. Vers 14. And the Lord stirred vp the spirit of Zerubbabel the sonne of Shealtiel a Prince of Iudah and the spirit of Iehoshua the sonne of Iehozadak the hie Priest and the spirit of all the remnant of the people and they came and did the worke in the house of the Lord of hostes their God God promiseth his helpe vnto the builders THe answering of an obiection that they should not quaile and waxe faint hearted by reason of the sundrie lets the which should bee brought against this worke by the aduersaries for the Lord doth promise his helpe and aide vnto the builders Esdr 5. and 6. where the very beginning of the worke commanded to be done first by the decree of Cyrus afterward of Darius was the most certaine and assured worke of God CAP. 2. The second sermon of Haggaus THe second Sermon of the Prophet the which gathereth into one the things which he had handled and delt withall before the people at sundrie times namely the 24. day of the 6. moneth and the 21. day of the seuenth moneth So then it hath two parts The first part remoueth and putteth away all lets and pul-backes and cutteth off from the Iewes all occasions of quenching their forwardnes in the building of this second Temple Vers 1. In the foure and twentieth day of the sixt moneth in the second yeare of King Darius Vers 2. In the seuenth moneth in the one and twentieth day of the moneth came the word of the Lord by the ministerie of the Prophet Hâ—ggai saying Vers 3 Speake now to Zerubbabel the sonne of Shealtiel Prince of Iudah and to Iehoshua the sonne of Iehozadak the hie Priest and to the residue of the people saying He confirmeth his calling afresh c. HEre also because this doctrine is of great weight and almost incredible or not to bee beleeued he doth confirme his calling rehearseth the time of his prophesie and those vnto whom the exhortation following doth especially appertaine Vers 4. Who is left among you that sawe this house in her first glorie and how doe you see it now Is it not in your eyes in comparison of it as nothing The basenes of the second temple one cause of their pretended slacknes in building THe Prophet intending to exhort them vnto the diligent building vp of the Temple meeteth with the chiefe cause of the cooling or abating of their care and forwardnes the which did arise of the basenes of this Temple which was to come if it be compared with the former Vers 5. Yet now be of good courage O Zerubbabel sayth the Lord and be of good comfort O Iehoshua sonne of Iehozadak the hie Priest and be strong all ye people of the land sayth the Lord and doe it for I am with you sayth the Lord of hosts The former cause refuted by the promise of greater glorie vnto it GOd refuteth or ouerthroweth this cause by the promise of greater glorie which should be in the second Temple But first of all he louingly exhorteth them to build for that they should not loose their labour in a vaine matter Vers 6. According to the word that I couenanted with you when ye came out of Egypt so my spirit shall remaine among you feare ye not He promiseth his helpe vnto them SEcondly he promiseth helpe vnto them because of that his perpetuall or continuall fauour toward them the which he shewed and sufficiently witnessed vnto them long sithens by their
miraculous deliuerance out of Egypt but this helpe doth he now againe repeate vnto them by an especiall promise and expresse couenant Finally The passing dignitie of the second temple witnessed by he describeth by an effect which was by and by to insue what maner of dignitie and excellencie there should be of this second Temple Vers 7. For thus sayth the Lord of hostes yet a little while and I will shake the heauens and the earth and the sea and the drie land 1. Both heauen and earth THe which both the heauen it selfe and also the earth shall witnesse Vers 8. And I will moue all nations and the desire of all nations shall come and I will fill this house with glorie sayth the Lord of hosts 2. The acknowledgement of al nations ANd the which all nations shall acknowledge by offring of euerie their most pretious things And this ought most trulie to be referred vnto the kingdome of Christ whereof this second Temple was a Sacrament or token Vers 9. The siluer is mine and the gold is mine sayth the Lord of hostes A confirmatiō of the former promise GOd confirmeth the former promise by his authoritie and rule ouer all creatures Vers 10. The glorie of this last house shall be greater then the first sayth the Lord of hostes and in this place will I giue peace sayth the Lord of hostes The happie cōtinuance of the glorie of the second Temple THe conclusion whereunto is ioyned the happie and perpetuall enduring and continuance of this glorie of the second Temple as a certaine increase vnto the greater commendation of this Temple that is of the kingdome of Christ For in this respect or thus farre forth is this Temple commended and pleased God as it was a figure and shadow of Christ to come Vers 11. In the foure and twentieth day of the ninth moneth in the second yeare of Darius came the word of the Lord vnto the Prophet Haggai saying The second part of this sermon reprouing certaine grosse errors of this people THE second part of this second Sermon the which was made two moneths after wherein he reproueth the grosse errors of this people which builded the Temple who supposed that themselues and their workes were acceptable vnto God for the very piles frame and building of the stones for the very rites and ceremonies the which were vsed in the Temple and not rather for the inward godlines of minde and holines of the heart Vers 12. Thus sayth the Lord of hostes Aske now the Priests concerning the law and say Their error refuted by a similitude borowed from holie things HE refuteth or ouerthroweth them by a similitude the which because it is taken from holie things and such as are expressed in the law of God was especiallie to bee propounded moued or put vnto the Priests Vers 13. If one beare holie flesh in the skirt of his garment and with his skirt doe touch the bread or the pottage or the wine or oyle or any meate shall it be holie And the Priests answered and sayd no. Nothing without life doth sanctifie a man NO dead thing or without life such as were the rites ceremonies and the Temple doth sanctifie or make holie a man or any other thing els but contrariwise the polluted or defiled mind of a man polluteth or defileth all things For as Paul writeth Tit. 1. ver 15. Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are defiled Vers 14. Then sayd Haggai If a polluted person touch any of these shall it be vncleane And the Priests answered and sayd it shall be vncleane An amplification of the similitude Vers 15. Then answered Haggai and sayd so is this people and so is this nation before me sayth the Lord and so are all the workes of their hands and that which they offer here is vncleane The answering of an obiection THe answering of an obiection least that therefore they should leaue off from the worke of the Temple because they are not sanctified or made holie by that same heape of stones and outward frame and building of the Temple Vers 16. And now I pray you consider in your mindes from this day and afore euen afore a stone was layd vpon a stone in the temple of the Lord Vers 17. Behold these things were when one came to an heape of twentie measures there were but ten when one came to the wine presse for to draw out fiftie vessels out of the presse there were but twentie Vers 18. I smote you with blasting and with mildew and with haile in all the labours of your hands yet you turned not to me sayth the Lord. Vers 19 Consider I pray you in your minds from this day and afore from the foure and twentieth day of the ninth moneth euen from the day that the foundation of the Lords temple was layd consider it in your minds He exhorteth them to goe lustilie forward in the building of the temple HE exhorteth them to goe diligently and lustilie forward in the worke of the Temple and not to leaue of or to be faint in heart by an example and comparing or laying together of the former calamities or punishments the which frō God were sent vpon thē when they ceased from the worke and also by the blessing hereafter to come the which is promised vnto them continuing in the worke Vers 20. Is the seede yet in the barne as yet the vine and the figge tree and the pomegranate and the oliue tree hath not brought forth from this day will I blesse you HE setteth before the Iewes their seedes not yet cast or put out into the ground that they may the more easilie vnderstand that this plentie of corne blessing of God is promised vnto them because of the work of the temple begū God promiseth henceforth to blesse them in the fruites of the earth because of their forwardnes in building his temple the which could not yet be surmised or imagined that it should be in any such store in regard of the time or the seede the which being as yet not cōmitted to the ground there could be no proportion made of any such plentifull yeeld of the same as God here through his blessing henceforth promiseth to increase them withall both in respect of their corne and also all other fruits of the earth Vers 21. And againe the word of the Lord came vnto Haggai in the foure and twentieth day of the moneth saying The third Sermon of Aggaus containing the estate that should be of the Church gathered of the Gentiles and Iewes THE third Sermon made the selfe same yeare and day in the which the former was made wherein is contained a prophesie of the estate that should bee of the Gentiles and Iewes that by the comparing of them both together the Iewes that is to say all the
The conclusion is Iehouah or the Lord shall saue theÌ„ that is therfore that same almightie and euerlasting God who is called Iehouah shal deliuer them and saue them out of al the way-layings threatnings strength and dangers of their enemies The which hath euidently appeared in those altogether miraculous victories of the Machabees For I had rather referre these things vnto that time then vnto that deliuerance whereby the Iewes through the great miracle of God were deliuered from the threatnings rage and crueltie of Alexander the Great being angrie with the Iewes Alexander being by and by changed at the sight of Iaddi the high Priest Againe I doe expound the word Those generallie of all the Iewes both Elect and also hypocrites albeit the fruite of that benefit of God were healthsome and profitable in the Elect onely For the Hypocrites abused it And this is the conclusion of the former promise of the victorie that the Iewes should haue against the Grecians 1. The cause of their deliuerance that is the Grecian Kinges of Syria the successors of Alexander But the cause of this deliuerance and decree of God is for that Iehouah is peculiarlie the God keeper and shepheard of them that is of the Iewes the Iewes are his people flock Psal 105. Psal 78.71 Where the people coÌ„mitted vnto the gouernement of Dauid are called god his people and God his inheritance when he saith He chose Dauid also his seruant and tooke him from the sheepe foldes Euen from behind the ewes with young brought he him to feede his people in Iacob and his inheritance in Israel Now God saueth or deliuereth his sheepe whom he both will keepe and also according vnto the dutie of a Shepheard ought to keepe Lastly the effect of this deliuerance is described or set foorth namely the tokens 2. The effect of this victorie and those same notable monuments of their victorie set vp in euery place the which markes and monuments are in this place called stones of the crowne or excellent and notable stones and not Iewels or precious stones set vp by the Iewes vpon the ground or land after the maner of an ensigne or marke of victories as Gen. 28. ver 18. The stone that lay vnder the head of Iacob while hee slept and saw the ladder reaching from the earth vp vnto heauen the which stone hee set vp as a pillar and powred oyle vpon the top of it in remembrance of that which there had fallen out So Gen. 35. ver 20. Iacob setteth vp a pillar vpon the graue of Rachel who died in trauaile by the way homeward And in many other places of the Scriptures you shall reade of the like as for example the stones set vp in Iordan by Ioshuah and Exod. 17. ver 16. Moses built an altar and called the name thereof Iehouah-nissi for a memoriall of the great ouerthrow giuen vnto the Amalekites These Trophees also or monuments of victorie doe appertaine vnto the sundrie victories of the Machabees against Antiochus and his successor Vers 17. For how great is his goodnes and how great is his bewtie corne shall make the young men cheerefull and new wine the maides An amplification of the former promise by the figure Epiphonema which what it is see Ionas cap. 2. ver 9. AN amplification of the former promise by the figure Epiphonema or acclamation that men might be stirred vp vnto the earnest consideration and weighing of the benefites of God the which for the most part they make but small accounte of or passe them ouer blind folded The Prophet therefore wondring crieth out and pronounceth that neither the number of the benefites of God toward his church nor their profit and excellencie can sufficiently of any man be rehearsed no nor of himselfe neither Afterward by an argument from things compared he sheweth that at the length and in the end they shall bee publikely acknowledged and set forth by all sortes of men For if this goodnes and bounteousnes of God be praised of boyes and girles that are not indued with any great iudgement by reason of the exceeding great and euident store of all things powred out by God vpon his church how much more shall it so be by men growne and such as haue a setled and stayed iudgement in the considering of the liberalitie of God So then this blessing of God shall make then young men and maidens eloquent and full mouthed in the publishing and setting forth of the prayse of God Psalm 8. CAP. 10. Vers 1. Aske you of the Lord raine in the time of the latter raine so shall the Lord make white cloudes and giue you showres of raine and to euery one grasse in the fielde The scope and drift of this chapter THe scope and drift of this chapter is to teach the Iewes and consequently the church of God how she ought to behaue her selfe in whom alone she is to trust vnto whom she must hearken â—â—till the full accomplishment and performance of all the former promises dooth appeare which is Iesus Christ the Messias which was for to come And the summe of the doctrine here deliuered is that they relie vpon God alone and that they detest and shunne all idols and worshippers and seruers of idols because that God will grieuouslie punish such pastors or shepheardes of the people and will gloriouslie defend and aduance his people that serueth him and cleaueth vnto him So then this chapter is both an holsome admonition and also as it were a certaine answer of an obiection that might be made and a forewarning against the idolatries that should fall out among this people such as were diuers brought in among the Iewes in the time of the Antiochi and others Kings of Syria that being betimes warned to auoyde them they might learne to bee wise and contrariwise knowe what they were to hope for and to follow Two partes of this verse 1. A commandement to seeke vnto God in all our necessities But this verse containeth two things First of all a precept or commandement for the relying vpon God alone the calling on him 2. A promise that our prayers shall be heard and seeking vnto him in all things that shall be needefull for them The second an excellent promise of God concerning the hearing of their prayers that is the prayers of the church The commaundement is deliuered by the figure Synechdoche 1. What the figure Synecdoche is see Amos cap. 5. ver 21. setting downe the part for the whole for albeit it speake onely of the latter raine to be asked of God yet doth it generallie shew that wee are whollie and altogether to depend vpon that same Iehouah alone that is the true God and whatsoeuer wee desire to aske the same of him But by the name of the latter raine the Prophet by a Metaphor taken from fruite and seasonable raine What the figure Metaphora is see Amos cap 4. ver 12.
doth signifie that whatsoeuer holsome and profitable thing for vs in regarde either of the soule or bodie is to be wished for that all the same is to be asked of God alone Of the profitablenes of the latter raine consider what is written Deut. 11.14 in these wordes where God saith I also will giue raine vnto your land in due time the first raine and the latter that thou maist gather in thy wheate and thy wine and thine oyle And Iames cap. 5 ver 7. borroweth a similitude from thence to moue the godly with patience to waite vntill it please the Lord to heare them saying Bee patient therefore brethren vnto the comming of the Lord Beholde the husband man waiteth for the precious fruite of the earth and hath long patience for it vntill he receiue the former the latter raine And this is set against that drought and barrennes the which the Iewes felt of late in their ground as appeareth Agg. 1. v. 11. where the Lord faith And J called for a drought vpon the land vpon the mountaines vpon the wine vpon the oyle and vpon all that the ground bringeth forth both vpoÌ„ men vpoÌ„ cattell vpon al the labour of the hands the which drought the more grieuous it was vnto them so much the more welcome vnto them should this promise of fruitefulnes and seasonable raine be For by earthly benefites they yea and also we in such kinde of promises are put in minde of heauenlie benefites Therefore after this commandement there is set downe a promise of God and the same also most notable and excellent concerning the hearing of the prayers of those that doe call vpon him For God in great aboundance will giue that same rayne asked of him yea with lightning and thunder And these indeed for the most part are the adioyntes or things that come or follow after great raines and with great raines So Virgill lib. 4. Aeneid describeth or setteth forth a great tempest Interea magno misceri murmure coelum Incipit insequitur commista grandine nimbus Thus englished by Phaer By this time heauen with rumbling noyse and clowdes is ouer cast And thunders breake the skies and raine outragrous powreth fast and showres of haile and sleet so sharpe Moreouer the Lord shall giue plentious raine that is raine of showres For that is most plentifull much and greaâ—ly moystening the earth So Dauid painteth forth God his blessing and increasing of the fruites of the earth by these meanes Psalm 65. ver 9.10 after this maner Thou visitest the earth and waterest it thou makest it verie rich the riuer of God is full of water thou preparest them corne for so thou appoyntest it Thou waterest abundantly the furrowes thereof thou causest the raine to descend into the valleyes thereof thou makest it soft with showres and blessest the bud thereof I hese words therfore of Zacharias white clowdes and showres of raine declare the kinde of this raine Lastly by the effects is this raine described the which shall in such sort make the earth fruitfull that euery man in his owne fielde and ground shall haue both grasse and hay and corne for I take the word grasse generally in this place and shall seele no barrennes of the earth Vers 2. Surely the Idols haue spoken vanitie and the South sayers haue seene a lye and the dreamers haue told a vaine thing they comfort in vaine therefore they went away as sheepe they were troubled because there was no shepheard The figure Hypophora or the answering of an obiection What this figure is see Amos cap. 5. v 21. THis is the figure Hypophora or the answering of an obiection whereby he feareth the Iewes from praying vnto Idols in any necessitie whatsoeuer and from regarding of them that they may the more assuredly vnderstand that they must relie vpoÌ„ God alone only Aske ye sayth he of the Lord because the Idols can doe nothing if they be called vpon by you Wherfore the Prophet answereth those who peraduenture would call the people back againe vnto Idols as it was done both before the captiuitie of Babylon 2. Chron. 36. and also after the captiuitie Iere. 44. ver 22. where God sheweth that for their idolatries their land was layd waste Ezech. 9. and finally 1. Mach. after their bringing back againe or deliuerance from that captiuitie vnder the Antiochi And he setteth downe a reason why they should not seeke vnto Idols A reason why they should not seeke vnto idols namely because they shall be disappoynted of their hope if they call vpon Idols or seeke help at their hands for they are vaine and lyes and consequently Idols doe deceiue their worshippers And not only they are so but also their ministers yea the chiefest of them to wit their Diuines or Southsayers For they speake nothing but lyes nor dreame or prophesie any thing els He therefore maketh mention of their Southsayers because among the Idoll ministers or seruers they were the chiefe And here also he hath expressed the name of those Idols the which were wont to be asked concerning things to come and are called Theraphim Theraphim A confirmatioÌ„ of his answer of the vanitie of idols Further he alleageth a confirmation of this his answer concerning the vanitie of Idols to wit the testimonie or witnes of the idolators themselues which were in that people who albeit they haue worshipped and did worship Idols neuer so much yet were they as a straying and wandring flocke without helpe without a shepheard and running euery where vp and downe For all this they neither had nor found any to gouerne and to helpe them Ezech. 34. Ierem. 23. Isai 29. Vers 3. My wrath was kindled against the shepheards and I did visit the goates but the Lorde of hostes will visit his flocke the house of Iudah and will make them as his beautifull horse in the batâ—el Another confirmation of the former dehorting of theÌ„ from the worship of idols ANother confirmation of his said dehorting or discounsailing of them from the worship of Idols namely for that God himselfe is most grieuously angrie against these shepheards the which do set forth Idols to be worshipped and will visite vpon them that is will punish them as most filthie goates the plagues and destructions of his people For they do most filthilie infect them with their smel of what degree or estate soeuer they be whether they bee rulers of the Common wealth or of the Church who doe teach this And this appeareth to bee true both at all times and also when as the Iewes were carried away into captiuitie because of their idolatrie and wheÌ„ as vnder the Antiochi he did so afflict or punish the heads of his people for their idolatrie that there was in a maner at that time no forme or Common wealth of that people Further where as the Shepheards or guides of idolatrie are expresly sayd that they shall bee punished the