〈◊〉 vtter his voyce from Ierusalem and the heauens and the earth sâ—â— shake but the Lord will be the hope of his people and the strength of tâ—â— children of Israel So the Prophet Ieremy cap. 25. vers 30. is willâ—â— for the terrifying of the wicked nations to say vnto them The Lâ—â— shall roare from aboue and thrust forth his voyce from his holy haâ—tation he shall roare vpon his habitation and shall crye alouâ—â— as they that presse the grapes agaynst all the inhabitants of the earth Vers 3. Thus sayth the Lord For three transgressions of Damascus and for foure I will not turne to it because they haue threshed Gilead with threshing instruments of yron The confirmation of the former threatning THe confirmation of the former threatning against the Israelites both by the example of other nations the which the Prophet here reciteth yea euen of Iudah the which God doth punish for the same sinnes and also by the iustice and righteousnesse of God the which is neither rashly moued neither yet ought to suffer these sinnes of the Israelites to escape vnpunished God is not rashly moued to punish but after that he hath a long season borne with men yea and the same also obstinatly or stifly continuing in sundrie and most grieuous vices Therefore he doth in the end chastice and correct not for one or two sinnes of them onely but for many But God will not let the sinnes of the Israelites goe scotfree who can not suffer the offences of the Iewes their brethren nay of the Gentiles being altogether infidels to be vnpunished and therefore will he not beare with the sinnes of these the which ought to be more holie Why the Prophet reckoneth vp onely those nations the which were borderers vpon the Israelites Further he reckoneth vp onely those nations the which were neighbours vnto them to the end the Israelites should be the more moued and should beleeue the things to be true the which were threatned For GOD hath also punished alwaies before this other nations besides these for their sinnes and doth yet at this day punish them And he beginneth with the kingdome of Damascus because that the power and glorie thereof at that time was greater then of other people neere vnto them as being the head of al Syria for so is it Isai cap. 7. vers 8. The head of Aram that is of Syria is Damascus and the head of Damascus is Rezin c. And 1. King cap. 19. vers 15. Elias is commanded to returne by the wildernesse vnto Damascus and there as in the head citie of the land to anoynt Hazael King ouer Aram that is Syria Damascus the chiefe citie of Syria for Damascus was then the Metropolitan or chiefe citie of Syria 1. The wicked life of the Damascens Now this verse conteineth two things The first the wicked and stubborne life of them of Damascus Their life is noted to bee wicked by the word Peshang the which signifieth open rebellion and treacherie against God and not only simple sinne And that it was fortresses 1. Decapolis This prouince was called Decapolis Secondly by the countrey of Auen or Aueria the which was another prouince of the kingdome of Damascus neere vnto the Arabians 2. Auen or Aueria and in a maner a continuall valley by the riuer Euphrates And last of all by the countrey of Eden wherein also was a peculiar King of it owne the which notwithstanding was subiect vnto the King of Damascus 3. Eden All these countries as they were partners and partakers with them of Damascus in these sinnes and crueltie against the people of God so shall they in like manner be all ouertaken with the same iudgement of God And thus much concerning the kingdome it selfe and the prouinces of the kingdome at that time most florishing 2. What shall become of the men In the second place he setteth downe what shall become of the men themselues They shall goe into countries vnknowne vnto them and farre off as namely being carried away by the King of the Assyrians into Media and into the citie thereof the which iâ— called Cir or Cirus 2. King cap. 16. vers 9. Then the king of Asshur consented vnto him that is to king Achaz king of Iuda hiring him for money against Rezin king of Syria and the king of Asshur went vp against Damascus and when he had taken it he carried the people away to Kir or Cir or Cirus as it is in the common translation which for the most part in the proper names this author followeth and slew Rezin And least that these things because of the power and glorie of the kingdome of Damascus might seeme ridiculous or to be laughed at as toyes and vnpossible the Prophet rehearseth againe That these things are threatned by the true God himselfe who cannot lye and by the almightie Lord Iehouah whom nothing can withstand Vers 6. Thus sayth the Lord for three transgressions of Azzah and for foure I will not turne to it because they carried away prisoners the whole captiuitie to shut them vp in Edom. THe second example of the iudgements of God against the people bordering vpon Israel The second example of God his iudgements against the Philistines to wit against the Philistines The same things in a manner are here to be noted the which were before in the example of them of Damascus I will therefore onely touch such things as it hath proper and seuerall to it selfe In this verse then this is singular or proper to it selfe to wit the cause why these Palestines or Philistines are punished by God and that with so great a punishment which is this for that they also like as the Damascens vsed great crueltie against the Israelites that is against the people of God but yet in another kind of crueltie The Damascens slew the Israelites whom they tooke but the Philistines sold them taking away all hope of deliuerance or returning again and comming home any more For when they had once taken theÌ„ they did them away both vnto the Greekish merchants that they might carrie them away into farre countries and also vnto the I dumeans the most deadly enemies of the people of God making with them this condition when they solde them that they neuer should afterwards be redeemed of any For so doe I expound these words to shut them vp in Edom as if the Philistines did not simplie carrie them into Idumea when they had taken them and sold them there but on this condition and bargaine that afterwards they should neuer let them depart againe The extreme crueltie of the Philistines the which like they vsed at other times also against God hiâ— people Wherein appeareth their great crueltie the which may also bee gathered by that which is written 2. Chron. 21. ver 16. in these words So the Lord stirred vp against Iehoram the spirit of the Philistines and the Arabians that were
and from this place begin the exceeding great promises and graces of God by Christ towards those that are his wherein consisteth the shutting vp or end of all the old prophesies Therefore in all the rest of this whole chapter are reckoned vp sundrie kinds of the gifts of God towards the godly And first of all those which goe first in the order of nature that the rest may bee giuen and added And to the end that we may haue God appeased with vs 1. For giuenes of sinnes the forgiuenes of our sinnes is the first in order of all God his benefites For so long as he remaineth offended with vs so long can we hope for no good thing from him albeit by nature he be neuer so bounteous For Isai 59. ver 2. he sayth vnto them Your iniquities haue separated between you and your God and your sinnes haue hid his face from you that he will not heare And Paul Rom. 5. ver 1. sheweth that there is no peace between God and our consciences vntill we haue the forgiuenes of our sinnes sealed vp by faith in our hearts that in Christ before him we be accepted for righteous Then being iustified by faith sayth he we haue peace towards God through our Lord Iesus Christ Againe ver 9 10. Much more then being now iustified by his bloud wee shall be saued from wrath through him For if when wee were enemies wee were reconciled to God by the death of his Sonne much more being reconciled we shall be saued by his life And this forgiuenes of sinnes here in this place is described by a Metaphor taken from the curing of wounds I will cure What the figure Metaphora is see Amos cap. 4 ver 12. or heale their turning away or rebellion sayth the Lord and their offences be they neuer so grieuous and hainous such as is that their turning away or rebellion whilest men forsake God and cleaue vnto Idols Further euery sinne is a disease and wound of the minde and the greater that the sinne is so much the more greatly is our mind sick also Therefore when as God of his only free grace forgiueth vs our sinnes he then doubtlesse healeth our wounds but our spirituall wounds And so Dauid speaketh saying of God Psal 147. ver 3. He healeth those that are broken in heart and bindeth vp their sores And after that God for his owne sake hath done away our sinnes 2. The loue of God towards vs. he beginneth for to loue vs to wit for that he doth in Iesus Christ his only begotten Sonne acknowledge vs to bee pure and vnblameable For his righteousnesse doth hide clothe and couer vs Ephe. 1. And this loue of God is his second benefite toward vs. For the good will and loue of God followeth the forgiuenes of our sinnes and this second benefite commeth in order vnto that former but not contrarie wise that is God first forgiueth our sinnes and then loueth vs and not first loueth vs and afterwards forgiueth our sinnes And God loueth vs of his owne accord not for any deseruing of ours or for any excellencie of our nature or for any our vertues but freelie and because he will Lastly is added the third benefite so verely God doth heape benefites vpon benefites towards those that are his 3. His anger is turned away from vs. to wit his anger is turned away from vs so that now he thinketh not to punish vs but mindeth and purposeth to doe vs good For where the anger of God is there also is punishment where God is appeased and fauourable there floweth and is felt good will and euery kind of good thing as appeareth by the verses following Vers 5. I will be as the dewe vnto Israel he shall grow as the lillie and fasten his rootes as the trees of Lebanon A Staying still in the same matter For other benefites of God are reckoned vp towards the godly the which doe followe after those former And here first of all in this verse and that which followeth is rehearsed the multiplying of their seede 4. Multiplying of their seede and fructifying or increasing of the nation This promise was a token vnto the fathers of the spirituall grace of God and of that same blessed seede the which was as yet then for to come to wit it was an earnest or pledge confirmation and signe of Christ Deuter. 28. Further the same is promised vnder diuers similitudes and that nothing here spoken should seeme to be impossible because of the miseries and troubles the which should fall out in this people in the first place that is set downe the which may take all such difficulties or doubts out of the mind of men 1. The similitude of dewe To wit that God himselfe and the blessing of God shal be like vnto a dew wherwith this nation being sprinckled shall spring and increase exceedingly how fewe soeuer shall be left aliue in it For the earth being moystened with the dew of heauen and with the showers of God and also plants and trees being watred with raine doe bring foorth both their seede and also their flower So the writer vnto the Hebrews cap. 6. ver 7. sayth that the earth which drinketh in the raine that commeth oft vpon it and bringeth forth herbes meete for them by whom it is dressed receiueth blessing of God And so the Psalmist Psal 65. ver 9. speaketh of the fructifying of the earth by God his watring blessing of it in these words Thou visistest the earth and waterest it thou makest it very rich c. Wherefore when as God promiseth that he through his fauour wil performe to this people and seede left be it neuer so small the same thing the which the dewe giueth vnto herbes and trees no man may doubt but that out of those remnants an innumerable people may come and also shall come I will be a dew vnto Israel sayth the Lord. Whereof shall come to passe that Israel shall flourish and spring as a Lillie and shall spred his rootes as Lebanon that is to say as the trees of the mountaine Lebanus the which are most high and tall 2. The similitude of the trees of Lebanus And looke how trees are lifted vp with their tops vnto heauen so much doe they go downward with their root into the deepe of the earth that is to say so much the greater rootes doe they send foorth whereby they may be vpholden as Virgil teacheth and that truely lib. 4. Aeneid Therefore it shall come to passe that the rootes of this nation albeit neuer so short when as it shall be conuerted vnto God shall be most broad and wide stretch out themselues euery way and on euery side 3. The similitude of the Lillie Concerning the Lillie flower how pleasant and sweete he is vnto vs the common consent of all men doth teach as also for that of the most naturall Philosophers his flower which is somewhat broad is
the wall they shall climbe vp vpon the houses and enter in at the windowes like the theefe 6. By their desire of victory SIxtly He feareth the Iewes and describeth the Chaldees by the greedinesse or desire of victorie wherewithall these men shall be enflamed For this desire and greedines of victorie is wont also to be considered in a good Souldier For it maketh him bolde venturous manly and diligent and eager in pursuing and searching out his enemies And this also without al doubt striketh a feare into the enemies when as they see or heare that they haue or must haue to doe with such kinde of enemies So then they shall runne too and fro in the citie which they haue taken to catch and slay their enemies they shall climbe vp by the walles they shall enter in at the windowes like theeues to kill and steale they shall omit or leaue nothing vndone for the getting of the full victorie So Alexander the Great was excellent in the sealing of walles in townes and cities So Dauid Psal 18. Vers 10. The earth shall tremble before him the heauens shall shake the Sunne and the Moone shall be dark and the Starres shall withdraw their shining The conclusion THe conclusion whereby appeareth what is the scope or drift of this whole former description For otherwise it might seeme ouer large and long and curious to wit when as he being the Prophet of God and a man that was no warriour hath neuerthelesse prosecuted or handled these things so by piece meale and in euerie particular But this was the minde and this was the drift of the Prophet by the appoyntment of God that the Iewes by these so manie wayes and miseries layd before them might be put in feare and being put in feare might truely and from the bottome of their heart repent call vpon God and abstaine from their sinnes for the which these so sharpe and heauie iudgements of God are threatned vnto them and might in the ende conuert and turne themselues vnto God Briefly he sheweth that these enemies of the Iewes shall bee such that they shall make all things afrayd of them be they lowe or be they high in this world yea that the whole world shall tremble at the sight of them Now the terror and exceeding great feare which they shall strike into them is shewed in these words shall tremble shall shake shall loose their brightnes For this shaking trembling and starting hath alwayes ioyned with it exceeding great fearefulnes and perplexitie or anguish of minde and the changing of the old countenance and cheerefulnes as it were the loosing of the former lightsomnes and brightnes And vnto all things doth Ioel threaten that this feare shal come both to the smallest least which here are noted in the word earth and also vnto the greatest and highest What is ment by the earth the Sunne the Moone the Starres the which in this place are comprehended vnder these words the Sunne the Moone the Starres And such were the Chaldees vnto the Iewes at that time And such afterward were the Turkes and Saracens vnto the christian Churches which they haue destroyed and doe destroy And such finally are all those whom the Lord also stirreth vp at this day against his Church Vers 11. And the Lord shall vtter his voyce before his hoste for his hoste is very great for he is strong that doth his word for the day of the Lord is great and very terrible and who can abide it A reason why the Chaldees shal be so mightie THe rendring of a reason whereby he teacheth why the Chaldees shall be so mightie at that time and that against the Iewes the people of God to wit because that God shall vse their ministerie or seruice to execute his iudgements vpon the Iewes Therefore he shall so strengthen them make them stout valiant warlike finally God himselfe shall make himselfe their captaine wherefore nothing shall stand against them Wherein also there is a certaine Hypophora What the figure Hypophora is see Amos cap. 5. ver 21. or answering of an obiection least the Prophet might seeme to haue reported things increadible or not to be beleeued concerning them and such as cannot fall out vnto any kinde of men or armie Yes they shall be such for they shall be made such by God Three reasons why the Chaldees shall be so strong Wherefore here are three reasons alleaged The first because these are the tents of God and not of men Therefore they shall be valiant and strong For God is wont to furnish and fortifie his hostes and armies with all things necessarie vnto the victorie terrour of their enemies 1. Because these are the tents of God and not of men as strength and swiftnes and such like For God himselfe shall commande these tents to bee gathered in his name Isai 7. And the armies of the Chaldees are not called the tents of God in respect of the Chaldees themselues but in respect of God who vsed them not knowing of it for the executing and bringing to passe of that his worke 2. Because they must doe the worke of the Lord. The second reason is because these shall then doe the work and commandement of God Therefore they must be strong that in that worke they may be letted by no man For as he is accursed which doth the worke of the Lord faintly Ierem. 48. ver 10. so God doth giue an heart and power or strength vnto those whom he vseth as his ministers or seruants vnto that his worke The third reason is because this shall be the day of the Lord 3. Because it shal be the gâ—â—at day of the Lâ—â—d and that a great day not a common day but a terrible or fearfull day For God being angrie shall fearfully execute his extraordinarie iudgements vpon his Church Therfore there must theÌ„â—ose effects appeare the which must shewe those extraordinarie iudgements of God againe those men must needs be stirred vp to execuâ—â— them that such men who indeed are indued with extraordinaâ—â— power strength Otherwise this terrour or feare of the day of the Lord should be none at all or should not be seene Finallie he concludeth Therefore the Iewes must tremble at that day of the Lord vnles indeed they will be stockes blockes vngodly desperate and vtterly perish without all hope Vers 12. Therefore also now the Lord sayth Turne you vnto me with all your heart and with fasting and with weeping and with mourning The second part of this sermon containing the only remedy against the former threatned heauie iudgements of God THe second part of this Sermon in the which he bringeth forth a remedie against those heauie iudgements of God threatned by him and the same the onely remedie out of the mouth of GOD himself vnto the embracing and earnestly following of the which he doth first exhort them And this remedie is an earnest repentance of the
prophesie before going concerning the happines and pride of the Chaldeans For he applieth vnto them the sentence immediatly before to wit as touching the ouerthrowing and destruction of those which are of a loftie and proude minde and that by way of comparison from the lesser vnto the greater as thus If those shall fall which shall not beleeue the word of God how much more shall they be rooted out and shall not remaine who being drowned in all lewdnes as if they were drunken with wine doe offend both against God and men through outragious pride endles crueltie against al men vnsatiable or vnfilable couetousnes and desire of ruling ouer all persons All which vices he shewed in the Chapter before to be in the Chaldeans Vers 6. Shall not all these take vp a parable against him and a taunting prouerb against him say Ho he that increaseth that which is not his how long and hee that ladeth himselfe with thicke clay An amplification of the iudgement of God against the Chaldeans AN amplification of this iudgement of God against the Chaldeans by the bitter taunt of the nations in subiection vnto them and by their most tart and â—â—arp quip against them so afflicted or punished by God For first of all all men shall acknowledge their punishment to be iust and in the very middest of their afflictions or punishments shall reprochfullie cast into their teeth their couetousnes and their vaine carke and care in gathering together of gold that is the clay of the earth See what is written concerning this matter of bringing downe the pride of these Babylonians and laying their honor in the dust Isai cap. 13. ver 9 10 11. Behold the day of the Lord commeth cruell with wrath fierce anger to lay the land waste and he shall destroy the sinners out of it For the Starres of Heauen and the Planets thereof shall not giue their light the Sunne shall be darkened in his going forth and the Moone shall not cause her light to shine And I will visite the wickednes vpon the world and their iniquitie vpon the wicked and I will cause the arrogancie of the proude to cease and will cast downe the pride of tyrants Againe cap. 14. ver 9 10 11 12. There is yet more liuelie described the ignominious and foule reprochfull fall of the King of Babylon and how hee is derided and scorned in regard of the same after this maner Hell beneath is moued for thee to meete thee at thy comming raysing vp the dead for thee euen all the Princes of the earth and hath raysed from their thrones all the kings of the nations All they shall crie and say vnto thee art thou become weake also as we Art thou become like vnto vs Thy pompe is brought down to the graue and the sound of thy viols the worme is spred vnder thee and the wormes couer thee How art thou fallen from Heauen O Lucifer sonne of the morning and cut downe to the ground which diddest cast lots vpon the nations c. Vers 7. Shall they not rise vp suddainelie that shall bite thee and awake that shall stirre thee and thou shalt be their praye The Chaldeans that haue robbed others shall themselues bee spoiled by the Medes AGaine the enemies which shall rise vp against them shall not but once or lightlie vexe them but continuallie and most willingly and desirouslie Last of all these selfe same Chaldeans the theeues and robbers of the world shall become a praye and bootie vnto others The which the very maner of speaking of the Prophet by way of interrogation or asking of a question dooth shew shall come to passe both out of hand and also with an vndoubted issue Now these enemies which hee here speaketh of were the Medes who destroyed and put downe the Empire of the Chaldeans as Isai teacheth in these words cap. 13. ver 17 18 19. c. Behold I will stirre vp the Medes against them which shall not regard siluer nor be desirous of gold With bowes also they destroy the children and shall haue no compassion on the fruite of the wombe and their eyes shall not spare the children And Babel the glorie of the kingdomes the bewtie and pride of the Chaldeans shall bee as the destruction of God in Sodom and Gomorah c. Vers 8. Because thou hast spoyled many nations all the remnant of the people shall spoyle thee because of mens bloud and for the wrong done in the land in the citie vnto all that dwell therein A reason why the Chaldeans should be so spoiled THe rendring of a reason for the robbing and spoyling of the Chaldeans by others wherein also is an answering of an obiection least God might seem too bitter in punishing the Chaldeans so sharplie For it is meet that they which haue robbed others should become also a pray themselues who themselues had been cruell should also tast of the same violence And those chiefelie which haue vsed these sins against all mankinde and not against one or two nations onelie but against all nations and especiallie against a citie dedicated vnto God which thing the Chaldeans haue done Vers 9. Ho hee that coueteth an euill couetousnes vnto his house that he may set his nest on hie to escape from the power of euill An exhortation to be admonished by these iudgements of God AN exhortation whereby the Prophet ascendeth or goeth vp from the particular vnto the generall by way of a certaine digression or going aside from the matter that all men by these iudgements of God may learne to bee wise and take heede vnto themselues He therefore threatneth destruction vnto all those the which seeke riches and power by euill and vniust meanes the which two things he sheweth to be most vntrustie holdes of securitie and carelesnes and a most deceitfull harbour in calamities or troubles as which namely are accursed of God howsoeuer the vaine world thinke otherwise and doe trust in them Vers 10. Thou hast consulted shame to thine owne house by destroying many people and hast sinned against thine owne soule A continuing of the former exhortation A Continuing of the said generall most profitable exhortation whereby he partlie amplifieth the wickednes of these both couetous and also cruell persons partly taketh away all vaine hope in those their riches and trust in their might and power For contrarie vnto the opinion and iudgement of them they get not vnto themselues and their families honor and commendation by such welth and power but shame and reproch By destroying of others they worke not securitie or saftie vnto themselues for time to come but they commit the greater sinne the which in the end shall make against themselues and turne vnto their own destruction Vers 11. For the stone shall crie out of the wall and the beame out of the timber shall answer it A confirmatioÌ„ of the former threatning by the figure Hyperbole which is a speech
godlie might vnderstand that the condition of the Church should be alwayes happie and that God would haue a perpetuall care of the same And the Prophet by name speaketh vnto Zerubbabel their Prince or Captaine because that vnder his person the rest of the people of God is comprehended and because that he was a figure of Christ And of Christ his kingdom are these things especiallie and properly to bee vnderstood For Christ his sake are all these blessings both earthly also heauenly bestowed vpon the church Further hereby appeareth that Princes ought to haue an especiall care in restoring the worship and seruice of God Vers 22. Speake to Zerubbabel the Prince of Iudah and say I will shake the heauens and the earth Christ at his death by diuers signes and after diuers wâ—ies did shake both heauen and earth CHrist dying that he might reigne with diuers signes and wayes did shake heauen and earth as it is to bee seene Mat. 27. ver 45.51.52.53 in these words Now from the sixt houre was there darknes ouer all the land vnto the ninth houre And behold the vaile of the temple was rent in twaine from the top to the bottome and the earth did quake and the stones were clouen And the graues did open themselues and many bodies of the Saints which slept arose and came out of the graues after his resurrection and went into the holie citie and appeared vnto many Vers 23. And I will ouerthrow the throne of Kingdomes and I will destroy the strength of the kingdomes of the heathen and I will ouerthrow the chariots and those that ride in them and the horse and the riders shall come downe euery one by the sword of his brother The world shaken with ciuill warres after the death of Christ AFter the death of Christ also when as the Gospell beginneth to be preached the whole world in a maner is begun to bee shaken with the ciuill warres of the Romanes And Christ warneth his Disciples of these matters Matth. 24. ver 6. in these words saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet Albeit that this also may bee referred vnto those ouerthrowings and destructions of kingdomes yea and also of the Monarchies or Empires of the world the which fell out after the returne of the people from Babylon vntill the receiuing and allowing of the Gospell such as were the Monarchies of the Persians and Macedonians That which the prophane or heathen histories doe witnesse to haue been done also Vers 24. In that day saith the Lord of hosts wil I take thee O Zerubbabel my seruant the sonne of Shealtiel sayth the Lord and will make thee as a signet for I haue chosen thee sayth the Lord of hostes HOw deare the Church is vnto God could not better nor more honorablie be expressed then by this similitude of a signet or ring that a man weareth to seale withall And the same similitude vseth the Prophet Ieremie chap. 22. vers 24. against Ieconias the sonne of Iehoiakim signifying that if he were neuer so deare vnto him but alwayes in his sight like vnto a signet on a mans finger yet he should be destroyed The words be these As I liue sayth the Lord though Coniah that is Ieconiah by taking away the first sillable the sonne of Iehoiakim King of Iudah were the signet of my right hand yet would I pluck thee thence FINIS The Commentary of Lambertus Danaeus vpon the Prophet Zacharias CAP. 1. Two partes of this prophesie THere are two especial and principal parts of this prophesie The first wherein the state of the people of the Iewes 1 A description of the state of the Church from Zacharias his prophesie vnto the reigne of the Antiochi and so consequently of the church of God is described or set forth from the time of Zacharias vnto the crueltie of the kings of Syria and chiefelie vnto the reigne of the Antiochi ouer the Iewes And this description lasteth from the first chapter of this book vnto the eleuenth 2 What thence forth should fall out to the Iewes vntill the ouerthrow of Ierusalem The secoÌ„d part sheweth what should fall out vnto the Iewes from that time vntill the destruction of Ierusalem And this narration conâ—inueth from the beginning of the eleuenth chapter vnto the end of the booke Both these parts in this prophet like as in the rest doth consist both of the threatnings and also of the promises of God Also the Iewes at that time were the true church of God and the type or figure of the church vnder the gospell of Christ that is of our church And as some of those threatnings of God doe appertaine vnto the church it selfe and some vnto the enemies thereof so some of the promises of God doe belong especiallie vnto the Iewes some also vnto the whole church of God out of what nation and at what time soeuer it be gathered The scope and drift of this prophet So then the scope and drift of this prophet seemeth to bee first to exhort the people both vnto the building of the temple the which the Iewes had then in hand and so these two Prophets Aggaeus and Zacharias doe help the one the other 1 He exhorteth vnto the going forward with the building of the temple Aggaeus Zacharias and Zacharias confirmeth the prophesie of Aggaeus and also vnto the repairing of the citie Ierusalem the which he foretelleth shall afterward be builded againe and maintained through the fauour of God and that in the same place of the same measure and bignes which once it had and of the same spirituall dignitie Secondly he foresheweth so farre as was sufficient for the comfort of the good and godly the fate as I may so terme it of this citie when it should be builded and of the people as it was determined by God and such things as should fall out particularlie Zacharias and Aggaeus prophesie both at â—ne time He was therefore of the same time with Aggaeus and his fellow and companion in stirring vp the people to the worshipping and seruing of God holilie and purelie as appeareth Esdr cap. 5. ver 1. after this maner Then Haggai a Prophet and Zachariah a Prophet the sonne of Iddo prophesied vnto the Iewes that were in Iudah and Jerusalem in the name of the God of Israel euen vnto them As for the citie of the reedifying or building vp againe whereof the Prophet Zacharias prophesieth Nehemias afterward builded vp the same almost fortie yeres after the decree of Cyrus touching the sending home of the people of the Iewes as appeareth Nehem. cap. 3. Furthermore this booke consisteth of many prophesies and is full of types and figures whereby things to come were wont to be signified by the Prophets to the end that men should giue the more diligent heed vnto those foretellings and
Godâ—â—on the children of disobedience Coloss chap. 3. ver 6. Moâ—â— therefore your members which are on earth fornication vnclâ—â—nesse the inordinate affection euill concupiscence and coueâ—â—â—â—nesse which is idolatrie For the which things sake the wrath of 〈◊〉 commeth on the children of disobedience Rom. chap. 1. ver 18 â—… the wrath of God is reuealed from heauen against all vngodlines 〈◊〉 vnrighteousnes of men which withhold the truth in vnrighteousâ—â—â—â— and ver 28. For as they regarded not to know God euen so God delâ—â—â—â—red them vp into a reprobate minde to doe those things which are 〈◊〉 conuenient Rom. 3. ver 29. God That he is God and Lord of all is he the God of the Iewes onely 〈◊〉 not of the Gentiles also Yes euen of the Gentiles also Psal 105. veâ—â—â— He is the Lord our God his iudgements are through all the earth … ph 5.23 For the husband is the wiues head euen as Christ is the hâ—â—â— of the Church That Christ is the Redeemer of his Church the same is the sauiour of his body Therfore oâ—â—â—â— Prophets also as Isaias and Ieremias haue prophesied agaiâ—â—â— the Gentiles Another cause of the sending of Ionas vnto Niniue But by this meanes moreouer and sending of 〈◊〉 Prophets vnto straungers and such as were vncircumcised Gâ—â— would reprooue the desperate stubbornnesse of the people 〈◊〉 Israel the which could not be mooued by so many his Propheâ—â— by so many threatnings when as the infidels or vnbeleeuers noâ—withstanding did by and by obey euen the voice of one Prophet yea and the same beeing Ninivites that is the might lordes of things and the most wealthy Monarkes or Emperours of the world and consequently most proud persons Mat. 12.41 The men of Ninive shall rise in iudgement with this generation condemne it for they repented at the preaching of Ionas and behold a greater then Jonas is here The like is Luc. 11.33 which sheweth both the speedy repentance of the Ninivites and that the same shall turne unto the condemnation of all others whome their example or greater then they can not move to doe the like In the third place is set downe the cause of this punishment and denuntiation or forewarning 3. Circumstance The cause of this punishmeÌ„t the which God would haue to be given unto the Ninivites And this same was most iust so that Ionas ought the more willingly to obey it that he might be a defender of the power of God contemned by the Ninivites wallowing yet in their sinnes Now this cause is not some light small offence of the Ninivites but most grievous olde Sinnes are then said to crie up into heaven when as they are notorious and exceeding grievous and in a maner past all hope of amendment stubborne disobedience against God so that their ungodlinesse and wicked life is said to have come up come up even unto heaven as Genes 18.20 21 Then the Lord said Because the crie of Sodom and Gomorrah is great and because their sinne is exceeding greevous I will go downe now and see whether they have done altogether according unto that crie which is come unto me and if not that I may know Vers 3. But Ionas rose vp to flee unto Tarshish from the presence of the Lord and went downe to Japho and he found a ship going to Tarshish so he paid the fare thereof and went downe into it that he might goe with them unto Tarshish from the presence of the Lord. Antithesis or the contrary unto that which God before commanded The rebellion of Jonas laid out and enlarged by all his circumstances For the rebellion of Ionas and the same advised and determined upon is opposed or set against the commandement and appointment of God the rebellion it selfe also the prophet layeth out and enlargeth by all the circumstances thereof that he may give full testimony or witnesse of his sinne And here let us learne by his example to give the glory unto God and to iustifie him and not our selves in his iudgements against us albeit the same be sharp So doth David Psalm 51. v. 4. when he saith Against thee against thee onely have I sinned and done evill in thy sight that thou mayest be iust when thou speakest and pure when thou iudgest And Psalm 32. v. 5 6. Then I acknowledged my sinne vnto thee neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednesse unto the Lord and thou forgavest the punishment of my sinne Selah Therefore shall every one that is godly make his prayer in a time when thou mayest be found surely in the flood of great waters they shall not come neere him 1. Circumstance His change of place First then Ionas ariseth that is changeth the place in which he was before and removeth from thence as minding to withdrawe himselfe from the sight and presence of God himselfe such as is the foolish and carnall thought of men yet God is every where Psal 139.7 Whither shall I goe from thy spirite 〈◊〉 whither shall I flee from thy presence c. to the 13. verse But the place being changed where men haue seene God or the wraâ— of God they thinke that so they haue escaped his handes also as Cain did Gen. 4.16 Then Kain went out from the presence of 〈◊〉 Lord and dwelt in the land of Nod toward the East side of Eden 2. Circumstance He fleeth to Tharsus 2. circumstance He fleeth to Tharsus that is as some interprete it into a farre countrey which is called Cilicia But as I expound it to wards the sea and he came afterward unto Tarsis and to the Sea For here he generally taketh this worde Tarsâ—â— for the sea as it is also taken 2. Chron. cap. 9. vers 21. For thâ— Kings shippes vvent to Tharshish or to the sea vvith the servants of Huram every three yeere once came the shippes of Tâ—â—shish and brought golde and silver yvorie and apes and pecockes For the Hebrewes call every sea Tarsis of his skie-like or bleuish colour as the Greekes and the Latines call every Sea Pontus Ovid. All was Pontus or a sea and the sea vvanted shoare He fleeth unto the sea and minding to take shipping to loppeâ— because at that time that way they used to travell unto that cuâ—try that the Iewes would rather go and travell thither by sea thâ—â— by land by reason of the commoditie of sailing and the kingdomes of uncircumcised nations lying betweene if they should passe by land 3. Circumstance His advised setled â—urpose to slâ—e and so to breake the commandement of God 3. circumstance Hee him selfe declareth with what advise purpose of minde and stubbornnesse he despised the commandement of God and did refuse or flee his â—ppointment He commeth unto Ioppe a sea city of the which see Ios cap. 19. ver 46. Actes cap. 10. ver 5 6 there he hyreth a shippe he payeth the master of the
by the sinne of Samaria and that say Thy God O Dan liueth and the maner of Beersheba liueth euen they shall fall and neuer rise vp againe A reason of their former punishment THe rendring of a reason with the repeating againe and rehearsing of the former punishment to the end that these may be the more moued and beleeue The cause of their punishment is the mere idolatrie of these men For they bestow the honor of the true God vpon idols for we are to sweare by the name and maiestie of the true God onely But these fellowes by their idols of Samaria and of Beth-el The repetition and conclusion of the punishment is Therefore they shall vtterly perish For they shall fall and neuer rise againe CAP. 9. Vers 1. I sawe the Lord standing vpon the altar and he said Smite the lintle of the doore that the postes may shake and cut them in pieces euen the heads of them all and I will slay the last of them with the sword hee that fleeth of them shall not flie away and hee that escapeth of them shall not be deliuered The last Sermon of Amos. THe last prophesie and Sermon of Amos the which confirmeth vnto the Israelites the same which God had threatned vnto them before namely that the vtter destruction of this kingdome is at hand Therefore doth this threatning also properly belong vnto the kingdome of Israel And God by so many waies and at so many seuerall times auoucheth and foretelleth vnto them one and the same thing to take away all excuse from the Rebels and hypocrites But concerning this Sermon and prophesie the same also is represented and shewed by a vision that it may the rather moue the mindes of the readers and hearers and that by the offering and laying before them of a strange and vnwonted forme and manner of the matter he might bring them in feare and make them attentiue or readie to heare And the peculiar and especiall ende of this prophesie and sermon is to shew That God will take from the Israelites all their safest and surest aydes and starting holes as they thought the which they placed especiallie and chiefely in their idols and idol places that is in the temples of their idols And therefore God sheweth in this place like as before that hee will ouerthrowe them and that they the Israelites shall come into great miserie and vtter destruction because of their wickednes Two partes of this verse Further this verse hath two partes to wit a vision and the exposition of the same made by God himselfe the expounder thereof The vision was after this maner 1. A vision God stoode vpon a certaine altar and commanded the vaulte or archroofe of the temple in which that altar was to be smitten yea and moreouer the postes whereupon both that arch-roofe and temple rested to be pulled downe and euery poste from the toppe to the foote to be cut and diuided by the middle so that euery poste might fall downe These things were represented or shewed vnto this Prophet neither in Ierusalem nor yet in the Temple of Salomon but at Beth-el where then Amos conuersed or aboad as before cap. 7. Yea and in the altar and Temple of Beth-el not that God by that his presence did countenance or allowe those places the which were mere idolatrie but that he comming into the thing present and drawing his Prophet also thereinto and vnto the consideration thereof hee might the rather and more assuredly shew vnto these superstitious persons being such also as put great trust and confidence in their idoll of Beth-el that God would at once take all these things from them and therefore that they did in vaine flee vnto this both temple and altar So 1. King 13. God biddeth the Prophet to goe euen vnto the idolatrous altar of Beth-el that he might with his finger poynt out the destruction of the same not to shew that he made any account or reckoning of that altar albeit that for the altars sake hee sent his Prophet euen vnto Beth-el Neither is it a thing any more absurd or contrarie to reason that God should be seene on this idolatrous altar then afterwards in the temple of Salomon when as it was profaned or defiled exceedingly of which apparition of God in the Temple of God then greatly polluted see Ezech. cap. 1. for in that he appeareth vpon this impure altar this is onely done to shew the more assured destruction thereof not that thereby any dignitie or reuerence might be woune vnto this Altar And this is my iudgement and opinion of the first part of this verse 2. The exposition of this vision The second part is the exposition of this same vision the which in summe and briefely commeth vnto this poynt that none shall be saued out of this calamitie or miserie although he flee away neuer so much or seeke to withdraw himselfe or doe trust in those temples and idols as most safe couertes and most sure and strong defences For to be after the postes or behinds the postes as it is in the Hebrew is to be hidden and to repose for themselues or to put great confidence and trust of saftie in those couertes Vers 2. Though they digge into hell thence shall mine hand take them though they clime vp to heauen thence will I bring them downe A confirmation of the former threatning A Confirmation of the former threatning by remouing and taking away of their safest and surest aydes and places of refuge For those men vse to seeke for either in heauen or in earth and the most safe are thought to be in the top of heauen or in the bottome and deepe of the earth whither the enemies cannot come or the which are not wont to be searched and sought into But euen there or in these places these men shall haue no couerts to hide themsclues in For the hand of God which is euery where will drawe them from thence and giue them vnto their enemies Thus much also doth Dauid confesse of God his mighty power and presence shewing that there is no man that can any where so hide himselfe but that he will easily finde him out when hee sayth Psalm 139. vers 7.8 Whither shal I goe from thy Spirite Or whither shall I flee from thy presence If I ascend into heauen thou art there if I lye downe in hell thou art there And so forth vers 9 10 11 12. Vers 3. And though they hide themselues in the toppe of Carmel I will search and take them out thence and though they be hid from my sight in the bottome of the sea thence wil I commaund the serpent and he shall bite them An amplification of the former remouing of aydes from them AN amplification of the sayde remouing and taking away of ayde spoken of in the second verse to the end that these rebellious persons might throughly resolue and perswade themselues that nothing can
is which hath power ouer all things whome nothing can withstand who according to his pleasure and yet the same very iust changeth and ouerturneth when him pleaseth the nature and course and state of things Finally who giueth vnto all things their being which are and haue a being A descriptiō of God his omnipotencie by the effects of the same to wit Therefore this verse containeth a royall description of the omnipotencie or almighty power of God partly by the effects and partly by his name Iehouah that is euerlasting in himself and giuing vnto al things life and strength The effects are of two sortes First the Creation of all things of nothing 1. The creatiō of all things Synecdoche what it is see Amos cap. 5. ver 2◠contayned vnder the word Heauen by the figure Synecdoche Therefore God created the heauen of how long soeuer space and manifold stretching out it doe consist as it were of diuers lower roumes and vpper roumes The which heauen also he made most firme and also hanging ouer the earth And both these things to wit the Creation of the heauen and also the firmnes of the same is both a great myracle and also a notable worke and witnesse of the omnipotencie or almighty power of God 2. The power and rule of God ouer all creatures The second effect of his almighty power is the rule and authority of GOD ouer the things created the which at his becke and pleasure he changeth and establisheth for example whereof there is in this place reckoned vp the ouerflowing of the Sea into the maine land and the drowning of the same as it sometime fell out in the vniuersall flood and hath also often afterward since that time fallen out and doth euen yet in some places at this day come to passe as it did in Holland and Friezland some threescore years sithens nay not past twenty yeres agone as may be vnderstood by the Chronicle history of those countries for in those places many countries haue been drowned with waters Vers 7. Are ye not as the Ethiopians vnto me ô children of Israel sayth the Lord Haue not I brought vp Israel out of the lande of Egypt and the Philistims from Caphtor and Aram from Kir A Third confirmation from the person of those whom God speaketh vnto A third confirmation of this miserie from the person of the Israelites who so farre forth as they are considered in themselues are in no further regard and account before God then other nations Therefore God will no more spare them then other peoples as the Ethiopians or Arabians whome the Lord spared not for the same sinnes being angry with them Wherefore to make them know their original and first estate and pedigree hee telleth them by his Prophet Ezechiel cap. 16. ver 3. Thine habitation and thy kindred is of the land of Canaan thy father was an Amorite and thy mother a Hittite And so doth Ioshua also shew them cap. 24. ver 2. where he saith vnto them Your father 's dwelt beyond the flood in olde time euen Terah the father of Abraham and the father of Nachor What Hypophora is see Antos cap. 5. ver 21. The Hypophora or obiections of the Israelites might be we were remoued from Egypt of God his especial fauour therefore he will not punish vs. and serued other gods But there is added in this verse a secret Hypophora or answering beforehand of an obiection that might be made least because God vpon especiall fauour brought them out of Egypt they might thinke that therefore it was lawfull for them to doe any thing and that when they sinne they haue an especiall priuiledge before any other people The Lord indeede of his speciall grace brought them out of the land of Egypt and slew mightie kings for their sakes and as it is in the Psalme 135. ver 12.13.14 He gaue their land for an inheritance euen an inheritance vnto Israel his people For the which the Psalmist highly extolleth the name of the Lord immediately and sayth Thy name O Lord endureth for euer O Lord thy remembrance is from generation togeneration For the Lord will iudge his people and be pacified towards his seruants The answer of God is that this followeth not Because he spareth not other nations in their sinnes whom he remoued out of their owne land as well as them But the Prophet Amos here answereth that GOD brought other people as well as hee did them yea and such as were their neighbours from one countrey into an other whose sinnes notwithstanding he did not therefore leaue vnreuenged and vnpunished as they themselues with their eyes doe see And these people which in this place he speaketh of are first the Philistims whom GOD caused to remoue from Cappadocia into a countrey neere vnto the Iewes So also did he sometimes bring Aram that is the Syrians who themselues are borderers likewise vnto the Iewes So also did he sometimes bring Aram that is the Syrians who themselues are borderers likewise vnto the Iewes from the citie Kyr or Cyr or Cyrus into Syria Of this remouing of nations something is spoken not impertinent vnto this place Deut. 2. ver 23. for there Moses sheweth how the Anims the old inhabitants of the land of the Philistines were driuen out by the Caphtorims which are now the new Philistines and had their originall from Caphtor a towne in Cappadocia who came and dwelled in their steads Vers 8. Behold the eyes of the Lord God are vpon the sinfull kingdome and I will destroy it cleane out of the earth Neuerthelesse I will not vtterly destroy the house of Iaacob sayth the Lord. A fourth confirmation both from the iustice and also the prouidence of God Parts of this verse A Fourth confirmation both from the iustice of God also from his prouidence the which is contained in a very notable and excellent common saying And the prouidence of God is described herein for that God doth behold the meanes and doings of all kingdomes His iustice in that he punisheth vniust kingdomes in the end destroyeth them But this verse hath two parts The one in the which this confirmation is declared The other the which comprehēdeth as it were an exception of this sentence in the kingdome of Iudah 1. The confirmation it selfe As touching the declaration of the sentence or threatnings there are two things in the same to be noted First 2. An exception from the same Two parts of the confirmation that not only certain smal or light punishments are in this place threatned vnto whole kingdomes but also that their desolation and laying waste yea and finally their vtter ruine and ouerthrow is here foretold Secondly that this punishment is threatned vnto all vngodly and sinfull kingdomes that is to say 1. Vtter ruine in the which the contempt of God and iniustice doe raunge without punishment and scotfree For how great and florishing soeuer they are
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
lesse that the discourse of our speaking of them and reckoning of them vp can be exact and perfect as it ought to be So then this verse and that which followeth doe shewe wa t manner of marriage this spirituall marriage of God with vs is What maner of marriage that of God is with vs shewed by sundrie effects of the same and after what manner wee are to enter into it And this first verse teacheth what manner of marriage it is by the sundrie effects thereof of the which this is the first that this couenant and marriage is perpetuall and not for a time For albeit that sometime it seeme for a season to bee broken off yet it lasteth and indureth notwithstanding For God his election by Christ is vnuariable or vnchangeable 1. It is perpetuall as his good will and louing affection towards his Church cannot be chaunged or broken off by any meanes whatsoeuer as appeareth Rom. 8. in the end of the chapter Who shall separate vs sayth Paul most comfortably from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword In all these things we are more then conquerours through him that loued vs. For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Secondly 2. It is most holie and constant in respect of God this selfe same marriage in respect of God is in righteousnesse and iudgement that is to say it is most holie and constant or stedfast For I take the word righteousnesse in this place for the things promises themselues wherein the bargaine and couenant of this marriage doth consist And all these are most holie and most iust to wit such as is this that we may haue the true God for our God that we may worship him and he on the other side will haue and take vs for his people For all these couenants are the substance of this marriage and doe containe truely most lawfull and most holie promises I take the word iudgement for the constancie and stedfastnesse of the former conditions or couenants For all these doth God for his part performe and stedfastly fulfill And in respect of our selues 3. It is in mercie and compassion in respect of our selues this selfe same marriage is in the bounteousnes and compassion of God towards vs that is to say it doth euery where shewe and declare the singular bounteousnes of God proceeding from his meere mercie and compassion So is it declared in the Psalme 85. And these things doe set out what manner of marriage our spirituall marriage with God is Vers 20. I wil euen marrie thee vnto me in faithfulnes and thou shalt know the Lord. How this marriage betweene God and vs is contracted NOw the Prophet teacheth how this same spirituall marriage is begun and contracted of vs with God namely in faith towards God alone and in the sincere and true knowledge of him And in deede they are the true Church and Spouse of God the which doe know God truly and that not after any sort whatsoeuer but out of his word written So doe I in this place vnderstand this verbe Thou shalt know by Rom. 10. ver 14. where inuocation or calling vpon God is sayd to come by faith and faith by hearing and hearing by preaching c. And it is not sufficient or enough to know God out of his word written but faith also must be had in him whereby wee may with all our heart rest in his promises through Christ and depend or hang vpon him alone But here faith went before knowledge Faith going before knowledge and how because that in the holie Scriptures oftentimes the effects are wont to be rehearsed before the causes as being better knowne vnto vs but yet in the order of causes knowing or knowledge goeth before faith Vers 21. And in that day I will heare sayth the Lord I will eueâ— heare the heauens and they shall heare the earth Why certaine earthly blessings are here againe repeated LIke as in the verses before the Prophet repeated or rehearsed againe some spirituall blessings to the end that he might beate them the more and more into our heads and shewe that they were diligently to be considered and weighed of vs so doth he here also repeate or rehearse againe and set downe certaine earthly benefites both that they might assuredly perswade themselues in the penurie and want of all things that yet notwithstanding these should come and that they should be giuen them of God and also that they might vnderstand by what meanes and after what sort so great store and plentie of good things as was promised before ver 19. might be powred out vpon them And this selfe same is of force to confirme and strengthen vs also in the promises of God how greatly soeuer we are to struggle and wrastle with a desperate estate of all things Three things to be noted But here are three things to be noted The one the time In that day that is at that time in the which God shall gather his Church of the remnants of Israel 1. The time and not forthwith or at such time as they peraduenture might thinke that it should come to passe the impatiencie of their mindes pressing them 2. Who promiseth The second who promiseth these things that is Iehouah that is to say he that is the true God true of his word and almightie whose will nothing can withstand The third 3. What he promiseth what he promiseth to wit a most readie and most certaine way whereby great plentie and store of all things and earthly blessings shall insue and followe For the Lord God shall heare the heauens and the heauens the earth and on the contrary side great scarcitie and want of all things happeneth when as the heauen is of brasse and the earth of yron Deut. 28. that is to say the temperature and disposition of the heauen is not answerable nor agreeable vnto the earth that it may bring forth her fruites and God giueth not the euening and morning rayne Iam. 5. ver 7. The which the godly husbandman with long patience looketh for at the hands of God For Behold sayth Iames the husbandman wayteth for the precious fruite of the earth and hath long patience for it vntill he receiue the former and latter rayne And so doth Zacharie teach them to begge the same of God for the increasing of the fruites of the earth cap. 10. ver 1. saying Aske you of the Lord rayne in the time of the latter rayne so shall the Lord make white cloudes and giue you showres of rayne and to euery one grasse in the field How God is sayd to heare the heauen But God is
made of the seede of Dauid according to the flesh And cap. 9. ver 5. it is written That of the Iewes are the fathers and of whome concerning the flesh Christ came c. These therefore not all of them in deed but a remnant that is those whome God shall cause to be left shall returne vnto the sonnes of Israel that is vnto their owne people and into their countrey the which was done by Zorobabel and afterwards vnder the captaines Esdras and Nehemias Ver. 4. And he shall stand feed in the strength of the Lord and in the maiestie of the name of the Lord his God and they shall dwell still for now shall he be magnified vnto the ends of the world A confirmatiō of the former comfort by three effects taken from Christ the author of the same THe first confirmation of the former comfort taken from the power and from the person of this Captaine who is the author thereof And this power and strength of this promised Captaine is described three waies or by three effectes The first That he shal stand that is shall haue a firme or sure and vnremoueable kingdom and gouernement and euerlasting authoritie not momentarie or such as shall continue but for a verie little while the which shall perish by and by or may bee ouerthrowen 1. His kingdome shall be vnmoueable So then the deliuerance of the church shall be firme and sure The second effect is That he shall feed and gouerne and defend his people or church And that not onely by the strength of man 2. He shall feede and defend his people but also being indued with the strength and power of the true God himselfe by whom Christ in that he was man was anointed that he should feed then and might feed also now at this day his church most mightily for Christ shal not feed his church after the common and vsual maner◠but notably aboue and beyond the prophets and in the excellencie of the name and power of God the which shall shine foorth in the workes and doctrine of Christ more then in the ministerie of any Prophet And therefore is it said of him Iohn 3. ver 13. That no man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen And ver 31. He that is come from on hie is aboue all he that is of the earth is of the earth and speaketh of the earth he that is come from heauen is aboue all So Mar. 1. ver 22 it is recorded That they were astonied at his doctrine For he taught them as one that had authoritie and not as the Scribes And Heb. 12. vers 25 See that ye despise not him that speaketh for if they escaped not which refused him that spake on earth much more shall we not escape if we turne away from him that speaketh from heauen And by the word feeding is vnderstood both the gouernment and also the defence of the church and not onely the instruction or doctrine the which Christ shall deliuer Moreouer those which vnder Christ do lawfully beare rule in the church they also haue the same spirit of God wherewith they are led but graunted vnto them by Christ himselfe and not in the same measure which Christ had it for as it is Iohn 1. vers 16. Of his fulnesse all we haue receiued and grace for grace The third effect is The most great fame and name of this Captaine is here described the which because of his sundry works the which shall be done in his name altogether by the power of God His name shall be spred abroad vnto the ends of the world shall be spred abroad vnto the ends of the world And therefore Act. 1. vers 8. Christ at his going vp into heauen telleth his disciples saying Ye shall receiue power of the holy ghost when he shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost partes of the earth Whereby appeareth that these effects are properly to be referred vnto the preaching of the gospell and the fruites of the same Vers 5. And he shall be our peace when Asshur shall come into our land When he shall tread in our palaces then shall we rayse against him seuen shepherdes and eight principall men ANother confirmation of the former comfort the which is taken from the remouing or keeping vnder of the enemies An other confirmation of the former comfort by the which the Church was troubled before In the which selfesame there is secretly made an answer vnto an obiection and doubt of the church demanding whether then also that is after that this Captaine shall come shee should haue peace in as much as there should neuer be Assyrians wanting that is most wicked and noysome enemies vnto the Church The Prophet maketh answer that the Church shall then haue peace and that the Assyrians that is these enemies shall be vnder the power of this Captaine whom being quiet hee shall quietly gouerne and keepe vnder but those which shall rebell and resist hee shall bring downe and correct by force and by the sword that they shall not be able to hurt So hath been shewed before cap. 4. And so Act. 9. ver 31. Luke maketh mention That the churches had rest through all Iudea and Galile and Samaria And Paul Rom. 16. ver 20. comforteth the faithfull with this That the God of peace shall short lie treade downe Sathan vnder their feete And 2. Cor. 10. ver 4. hee sheweth That the weapons of their warfare are not carnall but mightie through God to cast downe holdes This verse hath a promise of peace and the most milde and gentle gouerning of those who when as they were before the enemies of Christ 1. A promise of peace yet notwithstanding they shal afterward yeeld ouer thēselues vnto him to be gouerned quietly 2. The mild gouerning of those which sometimes were the enemies of Christ. Therefore after the Assirians shall haue spoyled the holy land yet shall they neuertheles be subiect vnto God and Christ his captaine the keeper and Sauiour of that land and of his church And he shall gouerne them setting ouer them seuen or eight that is a very few rulers namely so easie shall they shew themselues to be taught by the Spirit of God and so obedient and those rulers shall also bee taken from out of the people and common sort of men such as are for the most part and haue been the preachers of the gospell by whom God hath ouercome and conuerted vnto him those which were before his most cruell enemies to wit by the preaching of the gospell Thus then shall these at the first in deede bee his enemies but then conuerted vnto Christ they shall I say be so gentle that is so easie and ready to obey and so fearing God that they shall not despise the
base flock of those by whome through the guidance of Christ they shall bee trulie fed and gouerned nor disdaine them for their Pastors and Shepheards See Isai cap. 11. Vers 6. And they shall destroy Asshur with the sword and the land of Nimrod with their swordes thus shall he deliuer vs from Asshur when he commeth into our land and when he shall trade within our borders The Rebels shal be conquered by force BVt the rebels the which shall continue resisting and striuing against Christ the which are here signified vnder the name of Assyrians and Nimrodians Christ shall master by force and subdue them by the sword partly in deede by the spirituall sword by the Pastors and true teachers whom he shall then raise vp partlie by the godly and christian Princes whom hee shall arme against such enemies of his church that they may keepe away their force from the church So God hath giuen vnto his Church Constantinus the great and Theodosius the elder Martianus and other godly Princes Vers 7. And the remnant of Iaacob shall be among many people as a dewe from the Lord and as the showres vpon the grasse that waiteth not for man nor hopeth in the Sonnes of Adam A third confirmation of the former comfort taken from the power and authoritie of the church THe third confirmation of the same comfort and promise taken from the power and authoritie of the Church For not onely Christ but also the Church hath authoritie and gouernement But Christ of himselfe as God hath it But the Church as receiuing it from Christ And by the authoritie of this rule and power the Church shall both defend those that are obedient vnto her and shall breake in peeces those that resist against her For the Pastors haue as Paul saith both the spirit of mildenes and also a rod the which they can vse And therefore he asketh the Corinthians 1. Cor. 4 ver 21. What will ye shall I come vnto you with a rod or in loue and in the spirit of meekenes And 2. Cor. 10. ver 4. cited before ver 5. Also Mat. 16. ver 19. where Christ saith vnto Peter I will giue vnto thee the keyes of the kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in Heauen Wherefore the Prophet now in this place reciteth both effects of this power the which by Christ is giuen to his Church And in this verse that which shall appeare in those that shew themselues willing to be taught in the verse following the other effect which is to be seene in the rebels This verse hath three things to bee noted First to whom this power is promised 3. Things to be noted to wit to the remnant onely of Iacob and not vnto that whole people which boast themselues to be the seede of Iacob 1 To whom this power is promised For not whosoeuer are of the seede of Iacob the same are the Sonnes of Iacob Rom. 9. ver 6.7 But they which imbrace the faith of Iacob and those are they which are in deede godly and faithfull the which both in this place and euery where in the holy Scriptures are fignified vnder the name of a Remnant least the hypocrites might suppose the promises and this power to appertaine vnto them Secondly there is to be noted what he promiseth in this place 2. What is promised namely a most sweete effect of the power of the church towardes those that are godly in deede in euery nation The which consisteth herein that the Church or God by the spirituall worde doth in all places nourish them feede them giue them strength to increase comfort them Finally performeth the selfe same vses towards them the which the rayne or small dewe and glistering in the fieldes bringeth either vnto the grasse when it first peepeth out of the ground or when as it is alreadie growne forth The like similitude is else where vsed in the Scriptures as Psal 72. ver 6. He shall come downe like the rayne vpon the mowen grasse and as the showres that water the earth So Psalm 65. ver 9. Thou visitest the earth and waterest it thou makest it very rich the Riuer of God is full of water thou preparest them corne for so thou appointest it Thou waterest aboundant lie the furrowes thereof thou causest the rayne to descend into the valleyes thereof thou makest it soft with showres and blessest the bud thereof And this doth the Church performe vnto the godly by the disposing and preaching of the word of God whereof it is the keeper and pillar as Paul speaketh 1. Tim. 3.15 and in respect that it hath the externall or outward ministerie thereof to wit by ordeining of true and faithll Pastors These things if thou doe saith Paul thou shalt saue thy selfe and others 1. Tim. 4. ver 16. And Rom. 1.16 The gospell is the power of God vnto saluation Otherwise the power and vertue it selfe which inwardly dooth nourish vs comfort vs and giueth increase is properly from God and is the Spirit of God and commeth not from the church as Paul teacheth 1. Cor. 3. ver 7. saying So then neither is he that planteth any thing neither hee that watreth but God that giueth the increase And the Prophet amplifieth this effect of the power of the church toward the godly from the kinde of rayne whereunto he compareth it For this power of the church is like not vnto euery raine but vnto that which alone without the labour of men that are vine dressers gardeners and husbandmen without their trauaile and diligence I say nourisheth bringeth foorth and strengtheneth the grasse herbes that spring out of the earth The which doubtles is a most powerfull and plentifull vertue of rayne So dooth the Church feede the godly with the word of GOD alone not mingling therewith or vsing any doctrine of men Otherwise as touching the seruice and ministerie of men that preach the gospell the same doubtles is necessarie in the church of God and at no hand to be taken away neither is it in this place condemned For how shall they heare except there bee those that preach saith Paul how shall they preach except there bee some ministerie ordeined But in this place is shewed that the word of God alone is sufficient throughly to nourish the godly to shut out any other kinde of doctrine whatsoeuer such as are the traditions of men and not to take away the meanes of expounding the same worde of God such as are the faithfull Pastors For things contained one vnder another are not contrarie Thirdly 3. Among whom the Church shall haue and shew this power it is to bee noted among whome the Church shall haue and shew this power to wit among the nations that is people strangers before from true faith and the heauenly doctrine nay moreouer resisting and striuing against it yea
and that among many nations that is diuers or many that is strong and more honorable then others Truely the Gospell when as it was preached did winne and bring vnto Christ both many nations and the same also most mighty as for example the kingdomes of the Romanes and Persians Vers 8. And the remnant of Iaacob shall be among the Gentiles in the midst of many people as the Lyon among the beasts of the forrest and as the Lyons whelpe among the flockes of sheepe who when he goeth thorow treadeth downe and teareth in peeces and none can deliuer The second effect of the power giuen by Christ vnto his church THe second effect of the same power the which by Christ is giuen to his church to wit against the Rebels And that is such that the Church as a ramping lion shal crush them as easily teare them in peeces and consume them as hee is wont to doe a flocke of sheepe So Paul 2. Cor. 10. vers 4. speaking of the power and force of the word of God sayth For the weapons of our warfare are not carnall but mighty through God to cast downe holds And Christ sayth vnto Peter and in his person vnto all other his true ministers Matth. 16. vers 18. I will giue vnto thee the keyes of the Kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall bee bound in heauen and whatsoeuer thou shalt loose on earth shall bee loosed in heauen For either Christ or the Church throweth downe his enemies by the power of his word and that in such sorte that he taking away none can deliuer them and saue them out of his hands as Dauid complayneth of the cruelty of his enemies comparing them vnto a roaring Lyon from whom none can deliuer if God should not stand on his side and therefore he craueth earnestly his ayde Psal 7. ver 1 2. saying O Lord my God in thee I put my trust saue me from all that persecute me and deliuer mee lest hee deuour my soule like a Lyon and teare it in peeces while there is none to helpe Vers 9. Thine hand shall be lift vp vpon thine aduersaries and all thine enemies shall be cut off The conclusion by the figure Epiphonema which what it is see Ionas cap. 2. ver 9. THe conclusion by the figure Epiphonema or acclamation that it shall come to passe that in the ende the church shall get the vpper hand against her enemies The which also maketh plaine by an Antithesis or matching together of contraries and by the kind it selfe of the ruine or ouerthrow of the enemies of the church The antithesis is where he saith Thy hand shal be lift vp Thine enemies shall be cut off and so consequently cast down The kind of destruction is exceeding great for they shall be cut off that is they shall perish and vtterly be destroyed and rooted out and shall not onely be afflicted or haue their estate in part diminished but vtterly ouerthrowen And to the end this conclusion may be the stronger and take the deeper roote in their mindes and that hee may comfort them the more it is confirmed by the person of the promiser For it is God which promiseth and in deede the Iehouah not any feyned God nor any mortall man such as were also euen the Prophets themselues Vers 10. And it shall come to passe in that day sayth the Lord that I will cut off thine horses out of the midst of thee and I will destroy thy chariots The maner time of the former comfort promise A Laying open of the matter more plainely for hee sheweth the maner and the time wherein the former comfort and promise shall come to passe vnto his church The which also is a confirmation of it that the godly and faythfull may bee most assured of it whatsoeuer fall out vnto them in the meane season and albeit that their condition and estate may seeme to be very bad And first the time is expressed and afterward the maner And the manner is also manifold For there are three reckoned vp in this place in order to wit the casting downe and spoyling of the aydes whereon the church seemeth to stay the putting away of Idolatrie which raigned in it before the ouerthrow and destruction of the enemies of the church But this verse hath three things to be noted First Three parts of this verse a description of the time 1. A descriptiō of the time of the fulfilling of the former deliuerance wherein the fulfilling of the former deliuerance and lifting vp of the Iewes or of the church shall bee And it shall be in that day that is in that time For a day in this place doth not signifie the space of 24. houres but a long time yet a certaine time and a time set by God And indeede after that the Lord God shall haue taken away from his church both the aydes of men and also shall haue rooted out of her false doctrine and vngodlines that is shall haue wasted the countrey of the Iewes by the Babylonians and shall haue carried them away captiues into Babylon For then at the last God shall cut off and shall ouerthrow the enemies of his church So then that time may easily both now be obserued or noted and also in times past might haue been noted by the falling out of things foretolde here in this place 2. This promise shal be fulfilled how incredible or contrary soeuer it seeme to be The second thing here to be noted is that albeit in this place a thing neuer so much incredible or not to be beleeued and in shew seeming to be contrary be promised yet neuerthelesse it is promised that it shal most assuredly come to passe For it is God which promiseth and foretelleth these things This is sayd and spoken that is a determined sentence of Iehouah and such as is irreuocable or cannot be called backe And yet this seemeth vtterly an absurde thing or contrary to reason and impossible that then at last God should restore his Church when as he shall haue taken away from it all helpes and aydes But God hath a reason of his counsell and doing the which we will anon declare 3. The taking away of the aids of men The third thing to be noted is the taking away of the aydes of men the which the Iewes that is the Church seemed for to haue the which when as they are sundry and manifold they are onely in parte rehearsed in this verse to wit the aydes of warre as are horses and chariots wherewith the Iewes did fight agaynst their enemies and such other thinges necessary vnto warre the which God will take away from the Iewes before he deliuer them And why I pray you will GOD doe this To wit that they may vnderstande that this their deliuerance is indeede the worke of GOD and to come from GOD alone not from themselues not from mans or any
onlie Temple of Salomon chosen by himselfe Psal 132. Deut. 16. Whereof it commeth to passe that euery where in the Scripture those Kings are condemned which pulled not vp destroyed those groues albeit that otherwise they haue their due praise and commendation for godlines as Asa and others 1. King 15. ver 13.14 where Asa is commended for putting downe Maachah his mother from her estate because she had made an idoll in a groue and the vprightnes of his heart to God-ward all his dayes yet is it notwithstanding to his reproof in the same place set downe That the high places were not taken away The third way of God his fulfilling of his promise And I will destroy thine enemies The third way by the which God will fulfill his promise namely That God will vtterly destroy the enemies of his Church and plucke them as it were vp by the rootes that they shall neuer grow againe For after God shall haue remoued and takē away from her those lets and stayes of his grace and fauour towards her then will he settle himselfe vnto her deliuerance and will earnestly set vpon her enemies and destroy them But in this place there is noted such a kind of destructiō the which is called Aphanismos or a blotting out and vtter racing and defacing whereas no remnant or senfie of a thing remaineth as it is more plainly declared Psal 101. ver 8. where Dauid sayth Betimes will I destroy all the wicked of the land that I may cut off al the workers of iniquitie from the citie of the Lord. The which is a most sharpe reuenge of the wrath of God Ver. 15. And I will execute a vengeance in my wrath and indignation vpon the heathen which they haue not heard An amplification of this third way of God his fulfilling his promise AN amplification of this third way taken from the great earnestnes Church The which thing also confirmeth those threatnings of God against the enemies of his Church and doth more plainly testifie or witnesse their ouerthrow to come God therefore shall destroy the enemies of his Church and he shall doe this with great earnestnes and feruent zeale and loue of minde the which he beareth towards those that are his as he himselfe witnesseth Zach. 8. ver 2. where he sayth I was ielous for Zion with great ielousie and I was ielous for her with great wrath This earnestnes of God fighting for his Church against the enemies thereof is called wrath indignation or rage of minde attributing vnto God the passions and affections of men not that to speake properly there is in God any perturbation or distempered motion and anger because that he is by nature vnchangeable as with whom as Iames speaketh cap. 1. ver 17. there is no variablenes neither shadowing by turning but that it may be shewed how greatly he loueth those that are his and how especially he doth defend them And the Prophet addeth why he will punish the enemies of his Church so seuerely or sharply namely because they haue not obeyed that same doctrine the which the Church offered vnto them For they receiued not the dewe heauenly rayne wherewith God would feede and nourish them by his Church Wherefore I referre these words not to heare or they haue not heard vnto the doctrine of saluation and of the Gospell the which the enemies of God and of the Church either doe not at all receiue or receiuing it take it for a matter to laugh at and despise it Of which fault many people in the world are guiltie at this day CAP. 6. Vers 1. Hearken ye now what the Lord sayth Arise thou and contend before the mountaines and let the hilles heare thy voyce Another most vehement or earnest Sermon against the Israelites IN this Chapter is contained a most earnest Sermon and protestation of Micheas against the Israelites whereby he maketh them altogether vnexcuseable before God And God his purpose was in admonishing or giuing them warning so often by one Prophet not only by diuers that hereby he might witnesse and shew vnto them earnestly that their sinnes did displease him and were most grieuous and that by this meanes as I haue sayd he might shake off from them all excuse and sluggishnes and dulnes For this so often repeated reprehension might haue rouzed vp euen the most sleepie among thē So Paul stirreth vp his Ephesians Ephe. cap. 5.14 in these words Wherefore he sayth awake thou that sleepest and stand vp from the dead and Christ shall giue thee light So Isai awaketh vp the Church cap. 26. ver 19. Awake and sing ye that dwell in dust c. And cap. 60. ver 1. Arise O Ierusalem be bright for thy light is come and the glorie of the Lord is risen vpon thee So finallie it grieued not the Apostles to rehearse the same things often as Paul writeth Philip. 3. ver 1. It grieueth me not sayth he to write the same things vnto you and for you it is a sure thing So Peter sayth Epist 2. cap. 1. ver 12. Wherefore I will not bee negligent to put you alwaies in remembrances of these things though that ye haue knowledge and be stablished in the present trueth This also appeareth by the cōparing of the 2. chap. of the 2. epistle of S. Peter with the epistle of S. Iude so sloware we doubtles in the acknowledging of our sinnes or to repent also Now this verse with that which followeth containe a preface of the protestation to insue the which is added that they may now vnderstand that there is a matter of great weight earnestnes in handling concerning them and therefore that the Israelites should giue diligent eare vnto it So Psal 81. ver 1. the Prophet stirreth vp the godly to pray God with all diligence saying Sing ioyfully vnto God our strength Sing loude vnto the God of Iaacob So Isai cap. 1. ver 2. he calleth the heauen and earth to hearken saying Heare O heauens and hearken O earth So Exodus 20. Deut. 32. This verse hath two parts The one 1. What he is to speake what the Prophet ought now to vtter or speake The other vnto whom And as concerning the first the Prophet shall indeed not only vtter or speake the word of God but also after such a maner and forme 2. Vnto whom that all men may vnderstand that God standeth vpon very good ground and hath iust cause in accusing and condemning the Israelites For God or the Prophet in the person of God purposeth to contend or pleade with the Israelites as it were at euen hand and in iudgement that both they may answere if they can and also if they haue ought to obiect bring God into question and iudgement and accuse him And no doubt this is a most equall and indifferent way of dealing which plainly prooueth men guiltie of vngodlines and maketh them vnexcusable Now the Prophet is commanded to speake vnto the
complaine Psal 88. ver 18. Thou hast put away from me my louers and friends and mine acquaintance hid themselues So was Christ afflicted or punished for vs and our sinnes that he could finde none to comfort him no not then when he did hang vpon the crosse but had al men his enemies and mocking and reuiling him Matth. 27. ver 39.40.41.42.43.44 where wee finde that those that passed by that the Priests the Scribes the Elders the Pharises the theeues that suffered with him did mocke scorne and reuile him Woe therefore be vnto our sinnes for our affliction is made most light and easie when as we haue those that will sorowe and mourne with vs. And this is the part and dutie of a Christian in the sorowe and heauines of others accordingly as Paul willeth Rom. 12. ver 15. saying Reioyce with them that reioyce and weepe with them that weepe This comfort did I my selfe finde at Orthesium the fiue and twentith day of the moneth of December in the yeare of the last time 1583. at the which very day and time I being a stranger Comfort that this author a stranger found in a strange countrie and in a forreine countrie lost my most well beloued little daughter named Anne Her being but onely foure yeares olde God called out of this earth into heauen vnto whom euen then beleeuing in Christ and religiously according vnto the capacitie of those yeares calling vpon God he will giue a crowne of immortalitie as vnto all those also which are adopted or chosen through Christ as Paul speaketh 2. Tim. 4. ver 8. For henceforth saith Paul is laid vp for me the crown of righteousnes which the Lord the righteous iudge shall giue me at that day and not to me only but vnto all them also that loue his appearing But in that my heauines there came vnto me so many godlie men of Orthesium to comfort me that they did meruailously asswage and lessen the same vnto me Now this Orthesium of Bearne called sometime Bearne Orthesium as it is in the Chronicle of Antoninus is a famous towne or citie where at the first there was a Schoole erected or founded by Ioane the Queene of Nauarre of blessed memorie A Schoole scūded there by the Queene of Nauarre and afterward by her sonne Henrie the second made an Vniuersitie The cause of this so heauie iudgement of God against the Assyrians Afterward the same Schoole the selfe same yeare in which I wrote these things was aduanced vnto the dignitie of an Vniuersitie by Henrie the second the most courteous and godly and indeed Christian King of Nauarre the sonne of the sayd Ioane Furthermore the cause of so great a iudgement of God against the Assyrians is repeated namely their crueltie couetousnesse and fiercenes against all men and people and countries of the world Therefore there was no corner of the earth into the which the cruelnes of these lyons and theeues had not ranged Wherefore all men doe worthilie reioyce at the ruine and fall of the Assyrians For in the end these cruel princes kings and peoples must perish and be destroyed as it is Psal 9. ver 17. The wicked shall turne into hell and all nations that forget God The which both the Empire of the Turke and also the faction or crue of Antichrist shall feele and find in the end to be most true Amen FINIS The Commentary of Lambertus Danaeus vpon the Prophet Joel CAP. 1. Vers 1. The word of the Lord that came to Ioel the sonne of Pethuel Diuers opiniōs of the time wherein Ioel prophesied THe opinion of men is diuers at what time Ioel prophesied Some thinke that he liued vnder Ozias or Azarias King of the Iewes and vnder Ieroboam the second of that name King of the Israelites The Iewes hold that he prophesied vnder Manasses I for my part without the preiudice of others will set downe my opinion also as it were my shot towards this reckoning For after that I haue accounted all things and diligently considered the calamities or punishments the which are threatned by this Prophet I doe thinke that he liued vnder Ammon King of the Iewes but prophesied vnder Iosias a little before that same most sore and grieuous famin the which was foretold also by Ieremiah cap. 14. fell out in Iudea vnto whom he prophesieth and there raged and was very great and extreme A generall rule to be obserued for the finding out of the time of the prophesying of some Prophets For this I set downe for a generall rule that those Prophets which make no mention at al of the kingdome of Israel as is this our Prophet liued and prophesied after that kingdom was vtterly destroyed and ouerthrowne Wherefore in my iudgement this prophesie cannot be referred vnto those first or former times the which went before the destruction of the kingdome of Israel So then Ioel liued or at least wise prophesied after Ionas Amos Isias Oseas in the time of Ieremie and vnder King Iosias The contents of this Prophesie This prophesie containeth the foretelling and rehearsing of two punishments the which self same are to be found also in Ieremie namely of a great famin in this chapter the feareful comming of the Babyloniās in the chapters following in respect of both which plagues the Prophet exhorteth and stirreth vp the Iewes vnto a publike and solemne repentance the which also be describeth and it is very likely that it was vsed and holden among the people vnder the godly king Iosias Wherefore this booke as the writings of the other Prophets containeth both the threatnings of God because of the sinnes of the people and also his free promises in Christ towards his elect A peculiar and especiall poynt to be noted in this Prophet And this is in our prophet a peculiar and especiall poynt that looke what thinges and discomodities or aduersities and falling out of matters prophane or heathen and wicked men do refer vnto either fortune or vnto the course of nature or vnto the mouing of the planets or vnto the extraordinary meanes of the seasons of the yeare and vnto the disposition of the heauens of the starres we are taught to refer the same vnto the most orderly and iust prouidence of God and out of them to marke both his anger and also his good will towards vs. But this verse hath two thinges to be noted 2 Parts of this verse The one a confirmation of his whole prophesie and discourse to insue taken from God the author of the same For this is the word not of man but of God himself 1 A confirmation of this prophesie although it were deliuered vttered by man The other thing is the name stock of this Prophet whose seruice ministery God vseth the which his stock was thē famous knowne but now is somewhat obscure or darke vnto vs because of the antiquity and oldnes of thinges
in other ages was not opened tiles conuerted vnto Christ and that here also is taken away difference of vncircumcision and of circumcision because without all doubt he speaketh of the Kingdome of Christ where there is now no such difference For as Paul witnesseth Galat. 6. ver 15. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Vers 30. And I will shew wonders in the heauens and in the earth blood and fire and pillars of smoke A continuing of the comfort of the godly by setting downe an historie of such things as should fall out euen vnto the end of the world It was very requisite that the Church should be instructed in the state of the world to come A Continuing of the comfort by the order and historie of things to come the which is in this place briefely made vntill the last day of the Lord commeth And there is shewed what the Church of God and euery one of the godly ought to doe in the meane season vpon what foundation to rest and where to seeke their deliuerance and saluation to the end that this historie should not rather trouble them then comfort them Wherefore this verse with that which followeth containeth but most briefely what shall bee the state of this world after those giftes giuen vnto men by God For in as much as the Church must needes haue her being in this world she was also to be put in minde of the state of this world which was to come that she should not therefore be dismayed when as there should be and were to come so many and great alterations and changes of thinges so fearefull miseries ouethrowings of kingdomes ciuill warres of nations within themselues And this place is plainely expounded by Christ Mat. 24. ver 6. when as he sheweth his disciples also what should bee the state and condition of the world before the end thereof saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet For nation shall rise against nation and realme against realme and there shall be pectilence and famin and earthquakes in diuers places And ver 29. And immediatlie after the tribulations of those dayes shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from Heauen and the powers of heauen shall be shaken So Zach. 14. ver 13. But in that day a great tumult of the Lord shal be among them and euery one shall take the hand of his neighbour and his hand shall rise vp against the hand of his neighbour See further concerning these matters Reuelat. cap. 6. cap. 7. c. Briefelie in this place of Ioel there is Mâ—taphoricallie described an historie of things to come after Chrâ—â—â— his being shewed vnto the world the which is horrible and fearefull I confesse yet most iust because of the Gospell of Christ despised and refused by the world and also because of the persecuting of the same with sundrie persecutions by the Kings of this world Further this whole description is Metaphorical What the figure Metaphora is see Amos cap. 4. ver 12. by the recitall of those things the which are wont to make men most afrayd that the iudgements of God may be vnderstood to bee the greater agaynst the world for as much as the world persecuteth or despiseth Christ Therefore there shall be feare in euery place whither so euer men doe turne their eyes either in heauen or in earth For so doth the world deserue when as it casteth aside the trueth of God Then also the outward sight and as it were the face of things the which shall then be done and seene shall appeare most fearfull dreadfull and afraying all men For it shall be such as if men euery where in all places did behold and see bloud fire and darknes set and cast before their eyes And by this kind of speaking no man doubteth soule discomfitures cruell plagues and wonders that is signes and tokens altogether fearefull and testifying or witnessing the wrath and anger of God to be signified and vnderstood Vers 31. The Sunne shall be turned into darknes and the Moone into bloud before the great and terrible day of the Lord come The miserie of those daies amplified in regard AN amplification of the said miserie taken both from the persons themselues the which shall then be afflicted or troubled punished and also from the length of time The persons which shall be afflicted are in this place no doubt signified that they shall be of great place and authoritie 1. Of the persons afflicted For the Prophet noteth them vnder the name of the Sunne the Moone as Gen. 37. ver 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph were vnderstood his father and mother and eleuen brethren Therfore like as the Sunne and the Moone are in comparison of the other Starres in heauen so are these great personages in respect of other men on the land and earth who notwithstanding shall themselues also be most hardly afflicted Thus perished and ran to ruine the Romane Empire for despising the name of God and persecuting the Gospell of Christ Thus also at this day doe most flourishing kingdomes and Kings and Common wealths perish for the same cause 2. Of the length and continuaÌ„ce of time The length of time also is added These things shall endure and continue in the world both before and also vntill that same greâ—â— and fearfull day of the Lord shall come that is that same last day of the world where Christ shall appeare in iudgement as Christ telleth his Disciples Matth. 24. ver 34. saying Verely I say vnto you thiâ— generation shall not passe till all these things be done For the Church of God hath oftentimes Halcyon dayes in this world that is rest and quiet for a season but neuer true and continuall peace no not for anie long time neither which thing is signified Apoc. 8. ver 1. when Iohn sayth that at the opening of the seuenth seale there was silence in heauen about halfe an houre And cap. 12. ver 1. by the vision of the woman clothed with the Sunne and the Moone vnder her feet c. And Micheas cap. 4. ver 4. hauing before spoken of the kingdome of Christ and felicitie of his Church sheweth that the same shall not bee without her rest and peace sometime when he sayth that they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd Vers 32. But whosoeuer shall call vpon the name of the Lord shall be saued for in mount Zion and in Ierusalem shall be deliuerance 〈◊〉 the Lord hath sayd and in the remnant whom the Lord shall call An adomonitioÌ„ for the godlie AN admonition For the Prophet admonisheth or warneth what is to bee
no longer as then he did namelie in the time of Ioel but afterward God will sit on his throne as a iudge to condemne them In this consideration that the Lord will one daye iudge the cause of his against their enimies Dauid doth both coÌ„fort himself also prayeth vnto God often in the Pâ—almes to performe the same as Psal 7. ver 7.8 So shall the congregation of the people compasse thee about for their sakes therefore returne on hie And Psalm 10. ver 12. Arise O Lord God lyft vp thine hand forget not the poore c. Let this therefore comfort the true Church of God at this day also especiallie that in Flaunders which is most miserablie afflicted Vers 13. Put in your siethes for the haruest is ripe come get yee downe for the wine presse is full yea the wine presses ran ouer for their wickednes is great A Making of the former matter more plaine For he sheweth both how and after what manner Two partes of this verse or with what signe GOD wilrayse vp those Nations and also whie he doth defer it or putteth it off for a time The signe is set foorth metaphorically 1 With what signe God will rayse vp the Nations taking a similitude from the sieth of the mowers as it is also Apoca. 14. vers 15.16 where the Angel crying alowd to him that sate on the cloude sayth Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe 2 Why he defâ—rreth And he that sate on the Cloude thrust in his sickle on the earth and the earth was reaped God then sendeth his sieth and giueth a signe the which being giuen all the Nations of the world are stirred vp to execute the iudgementes of God This signe is perceiued of vs by the euent or falling out of the matter afterward and after the deed done as they call it that is after that we see nations thus gathered together Confer this place with that of Mat. cap. 13. ver 39. where a like similitude is vsed The cause why God deferreth it is his merciful iustice for he waiteth patiently for sinners for a time that either they should repeÌ„t or els fil vp the measure of their sins coÌ„sequently that the most righteous iudgement of God may then appeare that is worthelie bestirred vp against such so stubborne sinners for the obstinate or stifnecked vngodlie ones appeare like vnto the haruest that is to be cut down their wickednes in the end is so great that like vnto a most full wine presse it doth run ouer into the streets that is may be seene openlie and must of necessitie be punished So Gen. 15. ver 16. God sheweth vnto Abraham that the wickednes of the Amorites was not yet full GOD therefore doth iustly deferre or put off and delay his iudgements Vers 14. O multitude O multitude come into the valley of thresshing for the day of the Lorde is neere in the valley of thresshing A confirmatioÌ„ of the former iudgement agaynst the enemies of the church ANother coÌ„firmation of the former iudgment threatned against the enemies of the church ver 9. taken from their great ouerthrow that is from the effect the which in the end shall appeare fearefull For there shall lie heapes of them that are slaine that is their dead bodies shall lie euery where so great a slaughter murther and ouerthrow doubtles shall there bee of them And these things shall be done in the valley of cutting off or of thresshing the which is now so called of the effect like as before it was called the valley of Iehosaphat Where the val ley of Iehoshaphatis of the iudgement which God will vse there But this is no one certaine place in the land of Iudah but euery countrey where God doth thus ouerthrow and cast down his enemies when he hath cut them off or thresshed them is thus called the valley of cutting off or of threshing Finally whersoeuer the day of the Lord that is the time of his iudgement against the wicked approcheth there by and by is prepared this valley of cutting off or of thresshing and of Iehosaphat where God doth punish and cutte off the wicked with a foule slaughter and ouerthrow Vers 15. The sunne and moone shall be darkened and the starres shall withdraw their light The first amplification of thie feareful ouerthrow THe first amplification of this euent and fearfull ouerthrow by the adioynts For then the sunne and the moone shall loose their brightnes also the starres shall withdraw their light that is all the powers of the world the kings all highnesses against GOD shall be throwen downe and the state of this world shall bee horrible and full of feare and terror What is ment by the sunne moone stars loosiug their light and brightnes This afterwards came to passe in the world oftentimes and shall also come to passe vnto the ende of the world For both when God punished the Iewes for the crucifiyng of Christ and the worlde for the Idolatries of the former time vnder the Emperours of Rome Otho Vitellius Vespasian and also the contempt or despising of his name afterward in the East Thracia and Grecia by the Saracens Turkes and Mahometists doubtles many Kings and Princes perished and the sunnes of the worlde and the moones and many starres lost their light that is Kings and Queenes and great States perished See before cap. 2. ver 13. Vers 16. The Lord also shall roare out of Zion and vtter his voice from Ierusalem and the heauens and the earth shall shake but the Lord will bee the hope of his people and the strength of the children of Israel Another amplificatioÌ„ of the former destruction ANother amplification of the sayd destruction and ouerthrowe of the enemies of the church taken also from the adioynts but diuers from the verse before going namely from the wrath of God against those his enemies and the same most hot and fierce such as is that of a Lyon roaring for his pray For then shall that voyce of God being angry and pursuing them strike an exceeding great feare into the vngodly So is God his comming against his enemies full of feare and terrour described Psal 18. ver 8 9 13. Smoke went out at his nostrels a consuming fire out of his mouth coles were kindled thereat He bowed the heauens also and came downe and darkenes was vnder his feete The Lord also thundred in the heauen and the highest gaue his voyce haylestones and coles of fire So is Ieremie willed to describe God to the terrifiyng of all the inhabitants of the earth cap. 25. vers 30. Therefore Prophesie thou against them saith God all those words and say vnto them The Lord shall roare from aboue and thrust out his voyce from his holy habitation he shal roare vpon his habitation and crie aloude as they that presse the grapes against
all the inhabitants of the earth And there shall be so great trembling of all things hereupon that both the heauen and the earth it selfe shall bee moued But the Lord Iehouah will be therefuge and strength vnto his people A comfort for the churah This is a comfort vnto the Church the which is opposed or set against the former threatnings against the enemies thereof that the godly may vnderstand that they in the so great destruction and miserie of the vngodly shall bee safe and sound notwithstanding nay vntouched when as God shall in such sorte thunder and lighten from heauen and when as the heauen and earth it selfe shall tremble The reason is added because then God shall be the hope or refuge The reason of the same comfort and strength of his church the which he calleth both his people and also the sonnes of Israel The sonnes of Israel are all the godly because of their fayth common vnto them with Israel They are also the people of God because of the peculiar couenant of God made with them Hereby appeareth howe exceeding great the force and power of the fayth of the godly is as which namely being grounded vpon the promises of God by Christ is not shaken no not in the midst of the terror or feare of the whole world For this faith is our victory against the world and the diuel and hel Mat. 16. and 1. Iohn 5. Vers 17 So shall know that I am the Lord your GOD dwelling in Zion mine holy Mountayne then shall Ierusalem bee holy and there shall no straungers goe thorowe her any more THe conclusion that God will be the protector or defendor of those that are his The conclusion and therefore that he will dwel among them or in the middle of them and that he will then purge or cleanse his church and establish it euen against all the vngodly and strangers Finally by so manifest signes and tokens that all the godly may easily acknowledge it This is the summe of this pillar and most great sure foundation of our saluation the which is grounded and standeth wholly vpon the meere and only grace of GOD. And there are two things here to be noted the one a manifolde testimony or witnes of God toward those that are his Two things to be noted The other the acknowledging and obseruation of the same 1. A manifold testimony of God toward his the which must be done of vs that we may be thankfull vnto God For it is a shame to shut our eyes at the manifest testimonies of the mercie of God toward vs 2. The acknowledging of the same by the godly and that which the sense it selfe of our bodie and experience may teach vs nay doth teach vs yet neither to obserue not note the same in our minde vnto the glory of God and setting forth of his mercy toward vs but after the manner of those that play winking to passe ouer the same with blind eyes or seeing them not to haue any care or keepe of them The which doubtles is a notorious vnthankfulnes and treachery of men toward God This vnthankfulnes doth Dauid cast in the teeth of the Israelites Psal 1â—6 ver 7 8 c. saying Our fathers vnderstoode not thy wonders in Egypt neither remembred they the multitude of thy mercies but rebelled at the sea euen at the red sea Neuertheles he saued them for his names sake that he might make his power to be knowen c. A fourefold testimonie of God toward those that are his Now the testimonie or witnes of God his especiall fauour toward those that are his is here reckoned vp to be fourefolde The first that he which is the most high and only and true and eternall and almighty God or Iehouah is peculiarly their GOD and not onely in such sorte as he is the God of other men also 1. God is the God of his church after a peculiar and especiall maner This do the faithfull acknowledge Psal 105. v. 7. when as they say He is the Lord our God his iudgements are through all the earth And more plainely yet doth Dauid expresse the same Psalm 147. ver 19.20 in these words He sheweth his word vnto Iaacob his statutes and his iudgements vnto Israel He hath not dealt so with euerie nation neither haue they knowen his iudgements The second testimonie is that the same God dwelleth in the midst of them the which dwelling in regarde of that time he calleth 2. God dwelleth in the midst of his church To dwell in Sion his holy mountaine For so is the church allegorically or mystically and figuratiuely defined namely that it is said to be that same holy mountaine in the which God dwelleth Psal 24. Psal 68. ver 16. As for this mountain God delighteth to dwel in it yea the Lord will dwell in it for euer And GGD dwelleth in his church after a peculiar and especiall maner because of those Sacraments of his presence the which he hath giuen peculiarly vnto it as is the preaching of the pure and heauenly doctrine the administration of the sacraments and the manifest powring out of diuine graces vpon it This is the second signe of the fauour of God towards those which are his The third 3. God doth santifie his church that he maketh the same his church holy and doth daylie sanctifie it to wit through forgiuenes of sinnes and regeneration or newe birth the which doth daylie mortifie or kill in vs the kingdome of sinne The fourth testimonie is that strangers that is those that are without or Infidels 4. He doth defend it against the violence of straÌ„gers or Infidels and his enemies tread it not vnder their feete at their pleasure but hee keepeth or driueth them away from it whilest he doth defend it agaynst their force and violence Vers 18 And in that day shall the mountaines drop downe newe wine and the hilles shall flow with milke and all the riuers of Iudah shall runne with waters and a fountaine shall come foorth of the house of the Lorde and shall water the valley of Shittim An amplification of this comfort by the effects thereof AN amplification of this comfort fauour taken froÌ„ the marueilous and wonderful effects of the same both toward the church and also toward the enemies thereof Toward the church for that it shall then abound with all kinde of good things when as GOD shall manifestly shew himselfe vnto it and doth shew himselfe But these good things and giftes of all sortes by reason of the infancie of that people at that time and of things wherwithal they were acquainted are set forth vnder the name of things or earthly blessings as of Must or new wine Milke water springing forth of the house of God dayly watering it as a valley planted and ful of most choice dainty Cedars Psal 92. Yet God then gaue vnto his true church and now also
Lord is in the midst of thee thou shalt see no more euill Foure causes of the former ioy of the Church A Yeelding of a reason For he bringeth foure causes why the church of God ought to reioyce after the same maner as I haue sayd before all which hang vpon the meere and onely free good will of God towards it and not vpon the workes of the Church And the cause which is here first rehearsed is the foundation and ground of the rest 1. Forgiuenes of her sinnes to wit forgiuenes or doing away of her sinnes yea and that of all her sinnes the which if it went not before God would bestow no other benefites vpon vs. And this forgiuenes is the free pardoning of the iudgements or iust vengeance of God against vs to wit by reason of the pardoning of all our sinnes for and by Christ in whom God hath chosen vs before the foundations of the world that we should be holy and blameles before him in loue c. Eph. 1.4 This benefite therefore of forgiuenes is described by the effects or consequent when as the Prophet saith He hath taken away thy iudgements 2. Deliuerance from all her enemies The second benefite and gift of God toward his Church is the deliuerance of her from all forraine enemies whom God sayth that he hath dispatched or emptied or cast out Wherefore whether the inward quiet that is of conscience or the outward from the feare of our enemies be considered the Church of God is altogether without danger and happie or blessed For as it is in Luk. cap. 1. ver 74. We are deliuered by Christ out of the hands of all our enemies 3. The presence of God in the midst of his Church that we should serue God without feare all the dayes of our life in holines and righteousnes before him The third benefit is the presence of God himselfe in the midst of it who doth both gouerne and defend it For albeit that the Lord be euery where yet is he not in such sort euery where 4. The perpetuitie continuance of these benefits as he is in the Church The fourth gift in this place rehearsed is the perpetuitie or cōtinuance of these benefits because that the Church shall not any more see or feele anie euill or any miserie for God shall defend her All these things cannot be vnderstood except through Christ of his heauenlie kingdome and of the state and saftie of the Church vnder him the which doe here that is to saie on this earth fall out vnto vs but in part but fullie and throughlie when as we shall be receiued in heauen So then let vs suppose thinke the promises of God towardes those that are his to be especiallie heauenlie and therefore let vs set our minde on lyfe euerlasting and there looke to inioye them most fullie Vers 16. In that daie it shall be saide to Ierusalem feare thou not O Zion let not thine hands be faint An amplification of the former benefites taken from the publike gratulation of all men vnto the Church AN amplification of the former benefites taken from the publike gratulation or thankeful reioycing of all men the which shall then be donne vnto the Church Wherefore these selfe same things also doe confirme that promise And this gratulation or thankefull reioysing hath also an exhortation of all men the which shall be made vnto the Church For all men shall see the Church to be of a quiet minde and shall encourage her to go forward and to serue God boldlie and without feare and that her hands waxe not slow to wit in setting foorth the worke of the Lord but that they constantlie perseuere or continue in the iourney and holie purpose alreadie begunne and taken in hand both in worshipping God and laying open of his doctrine Whereunto the rest and quiet of the Church is to be imployed Thus then the quiet and rest of the Church is not to be applyed vnto deliciousnes but to be imployed vnto holie workes namelie vnto the inlarging of the kingdome of God by the preaching of his word and the examples of an holie lyfe Ves 17. The Lord thy God in the middest of thee is mightie he will saue he will reioyce ouer thee with ioye he will quiet him selfe in his loue he will reioyce ouer thee with ioye An other amplificatiō of the state of the Church by the reckoning vp of sundrie benefites of God toward the same AN other amplification of the state of the Church which was to come and to be gathered together in Christ taken from the reckoning vp of the sundrie giftes of God toward the same And in this verse he describeth or promiseth foure especial benefites the which abeit they were bestowed vpon the old Church also by God through the same Christ yet were they giuen neither in so great measure as they are vnto the Church raysed vp by the preaching of the Gospell nor yet so cleerlie or euidentlie as vnto vs but far more darklie namelie by the shadowes and sacramētes of earthelie things as it were spreading of a vaile ouer them 1. God wil alwies be in the middest of his Church the first gift reckoned vp in this place is first also by nature and going before the rest And it is that Iehouah that is that euerlasting and true God who doth witnes himselfe to be the God father and defender of his Church peculiarlie will not now be absent and awaye from it but will be perpetuallie or alwaies abiding in the middest of it So then God promiseth his presence vnto his Church peculiarlie and the same spirituall that is which shall be felt by the power of his spirit and not any carnall or fleshlie and bodilie presence 2 He will defend it from spirituall and earthly daungers The second benefite is a consequent or such a one as followeth the former to wit that God will be the Sauiour of the sayde Church both from spirituall euils euils of the minde such as sinnes are also from earthlie daungers and daungers of the bodie such as are afflictions The which thing that he may be vnderstood to bee able to performe albeit his Church haue neuer so great deadly enimies God in this place is called strong 3 The ioye and gladnes of God ouer and toward his Church or mightie the third benefite is the ioy or gladnes of God ouer the church the which is tickled vp in the verie inner parts of the heart the which God doth openly testifie or witnes by sundrie effectes and sundrie gifts of his To this purpose seeme vnto me the wordes of triumphing or shooting for ioye and also the words of ioy and gladnes ought to bee referred that the one might signifie the inward and the other the outward and open ioye of God and his glad minde toward his Church by a figuratiue kinde of speaking 4. The continuance of God
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
such are the maners of men altogether lewd vnrulie and barbarous whereas there reigneth no knowledge nor worship of God Psalm 10. Which disorderednes of things was then in the world in the last times of the Monarchie or Empire of the Persians vnto the which times these things seeme properlie to appertaine albeit that the doctrine of this place be also generall Vers 8. And hee saide this is wickednes and hee cast it into the middest of the Ephah and hee cast the weight of lead vpon the mouth thereof THe interpretation of the two visions and things lastlie shewed vnto the Prophet 2. The woman in tâ—e Ephah Riâ—â—hgnah to wit of the Woman and of the Masse or lump of lead The woman was a type or figure of the naughtines of men or of most lewd wickednes For the prophet or God vseth such a word as doth not signifie euery common corruption and loosenes of maners but open wickednes shameles and old the which conteineth both vngodlines towards God and also iniustice towards men This lewdnes therefore albeit neuer so malapart and vnbrideled doth God notwithstanding restraine and dooth shut in within certaine boundes and measure that it may not range at it owne pleasure or preuaile and corrupt or marre all things Yea and God doth after this sort restraine it being angrie with it And therefore God is said to haue cast this woman into the bushell or Ephah and there to haue bound her and shut her vp with a couer of lead as it were in a prison that is most strong that she may not without punishment rome about flye abroad ouer master ouer runne and corrupt all things at her pleasure And so Reuelat. 9. ver 4. The Locustes that came out of the smoke and had power like vnto Scorpions are commanded that they should not hurt the grasse of the earth neither any greene thing neither any tree but onely those men which had not the seale of God in their foreheads And so cap. 20 ver 2. The Angell is said to haue taken the dragon that old serpent which is the diuell and satan and to haue bound him a thousand yeares and cast him into the bottomles pit and shut him vp and sealed the doore vpon him that he should deceiue the people no more till the thousand yeares were fulfilled for after that he must be loosed for a little season Wickednes set forth vnder the figure of a woman Wickednes is in this place set forth vnder the type or figure of a woman because that like as the wit of a woman is suttle and craftie and yet notwithstanding shee pleaseth and liketh men so sinne and the wickednes of men is alwaies craftie and yet it doth please and allure vs with the flatteries thereof Vers 9. Then lift I vp mine eyes and looked and behold there came out two women and the winde was in their wings for they had wings like the wings of a Storke and they lift vp the Ephalâ— betweene the earth and the heauen The third vision THE third vision or third part of this chapter ioyned to the former or agreeing with the former For it declareth whither that is into what partes of the world that bushell or Epha which had wickednes and consequently the iudgements of God shut â—p was to be caried namely into Babylon and the countries neere vnto it that the Iewes which remained in that countrie should speedilie get them out of it and withdraw themselues out of so great danger and vengeance of God as it is in Isai cap. 48. ver 20. Goe ye out of Babel flee ye from the Chaldeans with a voyce of ioy c. For a great many of the Iewes after libertie and leaue granted vnto them by Cyrus to goe home remained notwithstanding among the Babylonians being entangled allured and bound with the entisements of the flesh and little wealth and some few â—â—â—hlie commodities Thus is that place expounded by Tremelius albeit that others of great learning doe vnderstand it otherwise of such as serued King Dauid in these trades as appeareth 1. Chron. cap. 4. ver 22.23 Where making mention of certaine of the posteritie of Iudah 〈◊〉 is shewed that they were rather moued to tarrie with the King â—â—d to follow their base occupations then to returne with the rest of the people preferring captiuitie before libertie which thing 〈◊〉 the place before named is reported thus These were potters and dwelt among plants and hedges that is followed their husbandry and tillages there that is in Babylon they dwelt with the King â—oâ— his worke that is for the gaine which they had by seruing him in these trades So then this place also sheweth that the enemies of the Church and such as doe afflict the same as were the Babylonians shall in the ende bee most seuerelie or sharplie and for a â—â—ng season punished by God Two parts of this verse But this verse conteineth two things First the maner of the shewing of this vision the which the prophet reporteth briefelie Secondly the vision it selfe 1. The maner of shewing of this vision The maner of the shewing of this vision was altogether heauenly like as were the rest before For this third vision was also shewed from heauen that it should bee â—o lesse certaine vnto vs then the former 2. The vision iâ— selfe For the Prophet is said to haue seene it when as hee had lifted vp his eyes to heauen or vpward And here the Prophet is not said to haue been admonished by the Angell to looke see or behold because that this vision was shewed vnto him immediatlie after the former the time not being interrupted or broken off that is not some certaine space after the former but at the same very moment or minuâ—e and instant of time Wherefore the Prophet being rauiâ—hed as yet with the wondring at the former vision of himselfe lifted vp his eyes vnto heauen and there diligently beheld what was shewed vnto him And this is a new vision because that the Prophet is said againe to haue lifted vp his countenance Now this vision was after this maner Two women with wings and carried through the ayre with a pleasant winde did carrie that same closed bushell or Ephah through the middest of the ayre and that in such sort that by reason of the neerenes of the place it might easilie and certainely bee seene and beheld And this bushell they cast downe into the land of Sennaar that is of Babylon where it had a place appointed for it by God and that for a long season to wit that the wrath and curse of GOD might remaine there as it were foreuer and continuallie or at leastwise for a long season For as it is in the Psalme 74. ver 8. in the hand of the Lord is a cup and the wine is red it is full mixt and he powreth out of the same surelie all the wicked of the earth shall wring out Women carrie
might answere vnto so many quarters and parts of the whole world to wit that we should not thinke any thing to bee done in any place without the decree of God and his prouidence For God by that his heauenly prouidence doth rule all and euery thing in euery part of the world For as it is Psal 105. ver 7. He is the Lord our God his iudgements are through all the earth Fourthly 4. They stand alwaies before God They are with the ruler of the whole earth that is to say they are alwayes prepared and readie standing before God wayting for his commandements and appoyntment to execute the same So then not Fortune but God sendeth them and gouerneth this vniuersall world And God is called the Ruler of the whole earth that his gouernment in comparison of the gouernmeÌ„t of men may be vnderstood to be the highest and most souereigne For men how farre soeuer they do beare rule as Monarches or Kings and Emperours yet haue they rule and dominion or Lordship not ouer the whole earth much lesse ouer heauen where God notwithstanding beareth rule also but onely ouer some one countrie of the earth Fiftly These Chariots Angels 5. They goe not vntill they be sent the executioners of the will of God doe stand in their place vntill they be sent of God Which thing is true whether you vnderstand it either of the good or of the euill Angels For 1. King cap. 22. ver 19. c. the euill spirit cannot seduce the Prophets of Achab vntill God bid him goe and 1. Iob. the diuell is limited in the plaguing of Iob and cannot goe one haires breadth beioynd his commission Vers 6. That with the blacke horse went foorth into the land of the North and the white went out after them and they of diuers colours went forth toward the South countrie THe peculiar and particular interpretation of the chariots And first of all of the three chariots 2. Particularlie Berudim the blacke the white the somewhat red for so doe I expound the word of diuers colours or spotted and specked the which is in this verse least that the same chariot might seeme here to haue been altogether ouerpassed So then these three chariots are specially sent foorth by God namely the black first The North countrie afterward the white into the North countrie the somewhat red into the South The North countrie without all doubt in regard of the standing of the Prophet and of the place where this vision was shewed this was the lande of Iewrie I say this North countrie is Babylon The black horses sent into Chaldea and Chaldea where the people of GOD was oppressed the Church in captiuitie and the enemies of God himselfe bare sway and ruled Into this the blacke horses are sent first By the blacke colour of the horses are vnderstood that their effects also in those countries shall be blacke and sad and sorowfull There is therefore shewed what shall fall out vnto those peoples them that shall dwell among them by the decree of God to wit miserable destructions and a lamentable state For the white horses The white horses not sent together with the blacke but after them the which should signifie more ioyful matters are sent indeed into the same countries but afterward and not forthwith least the Iewes which as yet were among the Chaldeans vpon hope of that better falling out of matters should dwell or stay there any longer wheÌ„ as the more ioyfull estate of the Chaldeans and Babylonians was farre off and a long while to be wayted for And in the meane season the present and yet to come condition of that whole countrie is most lamentable miserable such no doubt as it could not chuse but to be the Empire and gouernment being taken from the Babylonians by the Persians and the matter and trueth it selfe by the change of gouernments doth teach it so to fall out vsually The third chariot of diuers colours The third chariot to wit that which was of diuers colours or somewhat red is sent into the South that is into Egypt and Arabia for in respect of the standing of the Prophet and of this vision or place where this vision was shewed both Egypt and Arabia are South The condition and state of which countries is described vnto the Iewes that they should not dreame of an happie estate for themselues in those countries And therefore that they should rather stay in Iudea it selfe and runne vnto it to wit those Iewes which were not yet in it when as they vnderstood that both on the right â—and and also on the left there was foreshewed nothing but greatest miserie These horses partie or diuers coloured and somewhat red do betoken that the state of those countries shal be vncertaine and also miserable and troubled but yet such notwithstanding as hath some little and small ioye mixed with it and that also obscure or darke like as the red colour is mixed darkly of white and blacke Vers 7. And the reddish went out and required to goe and passe through the world and he sayd Goe passe through the world So they went through the world The red or reddish chariot THe fourth Chariot is expounded to wit the red or reddish He is sent forth by God into the rest of the parts of the world that the Iewes should knowe not onely what the state of the nations neere vnto them should bee but also of the whole world and of people that were farthest off And such is it shewed that it should be as namely was the colour of the horses that is afflicted troubled doubtfull and diuers that all things being considered and the whole world being set before their eyes the Iewes might gather that they should dwell safest of all in Iudea and in that same custodie or keeping of the true God and that their estate in comparison of other people was happie This chariot desireth to goe through the world But whereas it is sayd that this chariot desired of God that it might goe through the rest of the whole world wheÌ„ as the three other chariots had now their charge alreadie appoynted by God it doth not teach that the Angels are more carefull of this world then God is but first of all that neither these themselues although they be Angels nor yet any other creatures can doe or bring to passe any things besides or without the expresse commandement wil and bidding of God albeit the creatures themselues oftentimes doe not vnderstand so much Secondly it teacheth the readines of all heauenly Angels to performe obedience when as all of them doe offer their seruice vnto GOD as it were to striues and willingly are at hand and readie to serue him Vers 8. Then cryed he vnto me and spake vnto me saying Behold these that goe toward the North countrie haue pacified my spirit in the North countrie An admonitioÌ„ vnto the Prophet coÌ„taining
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.
the word Eye he signifieth wisedome and by the word Arme might power and strength both which the Lord threatneth shall bee wanting and that he will take them away from these couetous cruel and negligent that is bad shepheards of his people Isai 3. ver 1.2.3 in these words For loe the Lord God of hostes will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the captaine of fiftie and the honorable and the counseller and the cunning artificer and the eloquent man This is now especially fulfilled among the Iewes and hath been fulfilled both before the times of the Machabees and afterward all those fortie yeares from the death of Christ vnto the destruction of Ierusalem and now also But there is a most hard and sharpe reproofe contained in these words O vnprofitable or idoll shepheard c. added for this cause that they being so often admonished by God may be made vnexcuseable and bee shewed altogether contemners or despisers of their charge and dutie CAP. 12. Vers 1. The burden of the word of the Lord vpon Israel sayth the Lord which spred the heauens and layd the foundation of the earth and formed the spirit of man within him The drift of this chapter THe drift of this chapter is to comfort the godlie and elect of God that they bee not discouraged being feared with the former threatnings And God doth comfort them with the rehearsal of the notable and indeed miraculous victories the which he gaue vnto his people of the Iewes by the ministerie seruice of the Machabees of whom this whole chapter seemeth peculiarly to be vnderstood albeit that by the same may be gathered that God wil neuer forsake those that are his For he hath sayd as it is Hebr. 13. ver 5.6 I will not faile thee neither forsake thee so that wee may boldly say The Lord is mine helper neither will I feare what man can doe vnto me In what sense God his victories for his people are called burdens Therefore those sundrie happie easie and manifold victories of God for his people against their enemies are described or set forth the which are named or called burdens in this place not in regard of the people of God whom he fauoured whom by these victories he deliuered but in respect of their enemies ouercommen by God Wherefore this place is to be translated thus The burden by the word of the Lord denounced or threatned vnto other nations namely because of Israel For the word gnal in this place doth not signifie against but for or because of that is for Israel his sake Vnles some man had rather take the word Massa a burden generally in this place for any maner of denouncing or declaring of a thing as well ioyfull as sorowfull and not only burdenous as if he should say a declaration made by the word of God vnto Israel that is which Israel should now heare for his comfort like as he hath vnderstood the former threatnings vnto his feare and repentance And herein also God seemeth to haue followed the respect of the time because that these victories followe that same ouerthrowe of the whole state both Ecclesiasticall and also political made by those euill gouernours whereof hath been spoken in the chapter before going But the thing it selfe that is that burden the which the Iewes should bee vnto other nations neere vnto them doth the Prophet first of all briefly set foorth by three similitudes that those nations might so much the sooner abstaine or leaue off from their confederacies and warres against the Iewes being admonished of their exile or banishment and * ouerthrow I put in the word ouerthrow because it may happilie be the fault of the Printer to make exilio for excidio in the latin which they should haue for the same and so by this meanes that they might be made vnexcusable Then doth he describe the victories that should be against the nations fighting against the Iewes But this verse hath an entrance or preface vnto this whole prophesie wherein both the sayd prophesie is briefly propounded or layd downe and also commended and confirmed The summe of the things which are to be spoken afterward This verse containeth an entrance or preface vnto this prophesie propounding and confirming the same is propounded in this word The burden of the word that is a burden which must be declared and which was reueiled For this terme word is taken for a reuelation made by God vnto the Prophet whether it were made by word or by vision Further the selfe same is shewed by these words for Israel For these words teach vnto whom these things shall be a burden not vnto the Israelites but vnto their enemies Moreouer this selfe same prophesie is here commended two wayes First This prophesie commended from the person of the author thereof or of him that doth cōmand and declare these things For it is Iehouah the Lord or true God 1. From the person of the author thereof which sheweth that these things shall be Secondly from his power the which for the greater Emphasis vehemencie or force sake and for the terrifying or fearing of the vngodly 2. From his power What the figure Synecdoche is see Amos cap. 5 ver 21. and for the comfort of the godly is here expressed ouer three sorts of most excellent things by the which the whole world is contained by the figure Synecdoche For God ruleth ouer these things and hath power ouer them to wit ouer Heauen Earth and Men themselues Ouer Heauen because he doth stretch or spread it forth Gen. 1. Ouer the Earth because he hath founded or layd the foundation of it Psalm Against the old reuiued or renued error of those that hold the soule to be begotten 24. Ouer Men because he doth create and forme or frame their soules in them yea and that alone without any helpe of their parents For the fathers beget the bodies only So are wee taught to beleeue of God in this poynt Hebr. 12. ver 9. in these words Moreouer we haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that we might liue So Eccle. cap. 12. ver 7. And dust returne to earth as it was and the spirit returne to God that gaue it Vers 2. Behold I will make Ierusalem a cup of poyson vnto all the people round about and also with Iudah will he be in the siege against Ierusalem The first similitude shewing how great a burden the Church hath alwayes been vnto her enemies THe first similitude whereby is shewed how great a burden Ierusalem and consequently the Church shall bee vnto her enemies inuading or setting vpon her as it
with reason which doe fight against the glorie of God and his people 2. That they shall all be punished doe displease God but also all instruments which men vse in that behalfe Secondly that none of those instruments shall be spared 3. The cause why these things without reason displease God Thirdly that the cause of this iudgement of God against those thinges without reason is not that God hateth the things which he hath creatâ—d buâ— because they haue been in the tenâ—s of his enemies that is haue been weapons and instruments of the fighting against his glorie So God curseth and abhorreth all instruments of idolatrie Isai 30. ver 22. where God speaketh thus Ye shall pollute the couering of the images of siluer and the rich ornament of thine images of gold and cast them away as a menstruous cloath and thou shalt say vnto it Get thee hence And contrariwise he blesseth both men that doe blesse him and also all those things which men do vse to blesse God with all Deut. 28. Vers 16. But it shall come to passe that euery one that is left of al the nations which came against erusalem shall goe vp from yeare to yeare to worship the King the Lord of hostes and to keepe the feast of Tabernacles The calling of the Gentiles here described after the maner of the worship of God vsuall at that time and the reason why it is thus described THe last place of this prophesie to wit the calling or conuersion of the Gentiles yea euen of those who before persecuted the Church of God vnto the true God the which like as it is described and that notably so also it had his accomplishment by the preaching of the Gospell But this conuersion and the effects thereof in deed wonderfull are here described or set forth according vnto the maner of the worship of GOD and ceremonies vsed at that time partly that the Iewes might vnderstand the more easily that the godlines of the Gentiles should bee true godlines the which then consisted in those rites and ordinances and partly that they should rather consider the inward signification of those ceremonies then the outward rites and maners of them And not that the Gentiles which were conuerted vnto God after the passion or suffering of Christ should still retaine or keepe the vse of these ceremonies and shadowes as the Apostles teach Coloss 2. Acts. 15. the which in Christ had their fulfilling and body and so consequently their end For as Paul speaketh 2. Coloss ver 17. These are but shadowes of things to come but the bodie is in Christ And so are we taught Heb. 10. ver 1. That the law hauing the shadow of good things to come and not the very image of the things 1. Who of the Gentiles shall be conuerted can neuer with those sacrifices which they offer yeare by yeare continually sanctifie the commers therevnto Now this verse hath a promise or a prophesie of the conuersion of the Gentiles 2 After what maner they shall be conuerted which was to come the which containeth two things First who of the Gentiles shall be conuerted Secondly after what maner that is how trulie and sincerely or vnfainedly they shall bee conuerted So then after that all things before declared shal come to passe the Gentiles which shall be left shal be conuerted and not one or two of them but whosoeuer shall remaine among them that is to say men out of euery nation shall come by heapes and throngs vnto Christ not that euery seuerall or particular man notwithstanding out of euery nation shall bee conuerted vnto God but those onely out of euery nation which shall be elected or chosen by God To this effect Luk. Act. 13 ver 48. speaketh saying And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternall life beleeued And not only those Gentiles shall be conuerted vnto the true God and Christ by the preaching of the Gospell which did fauour the Iewes before but those also which did persecute them before and had besieged Ierusalem it selfe And they shall truelie be conuerted the which thing is described by the effects the which were then the true testimonies or witnesses and parts of the outward worship or seruice of God For they shall worship Iehouah the true God yea and that as their King and the God of hostes that is all mightie Wherefore they shall acknowledge and worship in Christ the true God as peculiarly their God King and Father And this shall they doe continually for euery yeare they shall goe vp as at that time the law of God appointed to be done Deut. 16. to call vpon or pray vnto God And lastly according vnto the commandement of God For they shall keepe the feasts appoynted by God as the feast of Tabernacles that is to say they shall worship God according vnto his commandements and will and not according vnto their owne braine and fancie and the Gentiles shall come together with the rest of the Iewes and shall worship God with the same rites in the same places and assemblies which they doe that there may bee great consent and agreement of them all in worshipping of God and there shall be no schismes or diuisions and discord in that so great a multitude gathered together of Iewes and Gentiles seruing God Vers 17. And who so will not come vp of all the familâ—es of the earth vnto Ierusalem to worship the King the Lord of hostes euen vpon them shall come no raine A confirmation of the former promise A Confirmation of the former promise by a penaltie or punishment the which by God is added against the rebellious Gentiles and such as will not obey him For this punishment sheweth that God altogether would that the Gentiles should be conuerted Therefore he setteth downe a punishment for the disobedient first generally afterward particularly For those Gentiles the which are more strange and turned away from true religion such as euery where in the holy Scripture the Egyptians are taken for to be This verse therefore hath a threatning of a punishment against the Gentiles Two partes of this verse the which then did not ioyne themselues vnto GOD and a shewing what that punishment should be 1. A threatning of punishment against the disobedient Gentiles The threatning of the punishmeÌ„t is froÌ„ God that it may be most assuredly beleeued that it shall come to passe and that it cannot be shifted off by the rebellious Gentiles The shewing what the punishment is followeth the same forsooth shall bee a withholding from them of showres and raine 2. What that punishment is wherewith the fields and sowen ground and the earth vseth to be made fruitfull So Dauid witnesseth of God his making the earth fruitfull with the raine from heauen Psal 65. ver 9. saying Thou visitest the earth and waterest it thou makest it very rich
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
maner of Church both in this earth and also in the heauens the Church of God shal be alwaies blessed of God by and through his onely begotten sonne our Lord Iesus Christ Amen FINIS The Commentary of Lambertus Danaeus vpon the Prophet Malachias The Argument Malachias the last of all the Prophets THe last of the Prophets whose wrytings and prophesies are extant or remaining among vs was Malachias albeit some Psalmes seeme to haue been written after the times wherein he liued namely when as the Church of God was miserably afflicted or troubled by Antiochus Epiphanes and his Successors as is the Psalme 79 and many others Now this Prophet seemeth to haue liued vnder Nehemias In what time this Prophet liued and Prophesied being now an olde man when as the priestes neglected or for slowed their dutie the people gaue them no maintenance and finally when as all things were wonderfully out of order in the obseruation of the worship of God The shortnes of this Author vpon this Prophet may be supplyed by the larger commētaries of maister Gilbee vpon the same Prophet the ceremonies of the law and the executing of the Priestes office as is gathered out of Nehemias cap. 10. 13. Wherefore if the second chapter of this Prophet ver 13. be compared with Esd 10. and Nehem. 10. and cap 13. that which I haue said will appeare namely that Malachias began to prophesie about the latter end of Nehemias CAP. 1. Vers 1. The burden of the word of the Lord to Israel by the ministerie of Malachi The confirmation of the calling of the Prophet THis whole chapter is one Sermon wherein the contemning or neglecting and forslowing of the worship of God and the great couetousnesse and niggardlinesse of the people in giuing and paying things necessarie for that worship is most sharplie reprehended or reproued and found fault withall He sheweth that the summe of his doctrine is threatnings of God confirming briefely and first of all his calling Vers 2. I haue loued you sayth the Lord Yet ye say wherein hast thou loued vs was not Esau Iaacobs brother sayth the Lord yet I loued Iaacob The principall point of this prophesie THe generall proposition or principall point wherein is contemed the summe of al the benefits of God toward the Iewes the which consisteth herein for that God of his meere or onelie goodnesse hath loued them before other nations yea before the nation of the Idumaeans the which notwithstanding was not only of the lawfull seed of Abraham but came also of the same familie of Isaac and moreouer by the right and priuiledge of nature seemed to be the better and to be to be preferred before the Iewes And the Prophet bringeth in the people as it were murmuring and answering againe against God that the stubbornnes of that age may seeme to haue been most peeuish and dogged against God whereunto notwithstanding ours is verie like Vers 3. And I hated Esau and made his mountaines wast and his heritage a wildernes for dragons A confirmatiō of the preferring of the Iewes before the Idumeans taken from the vnequalitie of their estates vnder the Babylonians HE confirmeth the selfesame which he said before of the preferring of the Iewes before the Idumeans First from the dislike and vnequall falling out of the calamity or misery and captiuitie the which fell out vnto them both vnder their common enemies the Babylonians The vnequalitie appeared herein for that the Countrie of the Idumeans and nation was by the Babylonians brought vnto exceeding great wastnes and desolation or destruction but the Iewes at that time liued and dwelled in safetie in their owne homes and in a most fruitfull countrie Vers 4. Though Edom say we are impouerished but we will returne and build the desolate places yet saith the Lord of hostes they shall build but I will destroy it and they shall call them the border of wickednes and the people with whom the Lord is angrie for euer An amplification of this benefit bestowed vpon the Iewes HE amplifieth or increaseth the benefit by God bestowed vpon the Iewes by the state of the miserable condition of the Idumeans the which he sheweth shall be continuall or lasting and induring whatsoeuer they attempt or assay to the contrarie The which no doubt was a great testimonie or witnes of the hatred of God against the Idumeans Vers 5. And your eyes shall see it and ye shall say The Lord will bee magnified vpon the border of Israel The second token of the loue of God toward the Iewes THe second argument or token of his goodnesse or loue toward the Iewes doth God here alleage in the which selfe same there is also a great comfort of them namely that they in the end and at the last should see the glorie of their owne God that is of the true God spread abroad euen vpon all forraine nations also And this was fulfilled by the preaching of the Gospell and the conuersion of the Gentiles vnto Christ Vers 6. A sonne honoreth his father and a seruant his master If then I be a father where is mine honor And if I be a master where is my feare sayth the Lord of hostes vnto you O Priests that despise my name and ye say Wherein haue we despised thy name The vnthankfulnes of the Iewes matched against the kindnes of God A Matching together of contraries For against those his benefits towards the Iewes he setteth and matcheth their great ingratitude or vnthankfulnes as who namely did neither acknowledge nor worship God for Father nor Master And first of all he setteth vpon the Priests themselues who ought to shine before the rest of the people as an example of godlines and who also when as they were admonished or put in mind of their dutie yet they stubbornly chummered and answered againe Vers 7. Ye offer vncleane bread vpon mine altar and you say wherein haue we polluted thee In that ye say The table of the Lord is not to be regarded The Iewes foūd faultie in the contemning of God his worship GOd doth conuince or proue the Iewes in fault by one kinde of his worship or seruice most manifestly contemned or despised and of their open blasphemie also against his very altar For when as the Iewes beheld that same altar of the second temple to be lesse outwardly garnished then the altar of the first Temple they also supposed the same altar to be lesse holie then the former and iudged the things that were offered thereupon vnto God to be in like maner lesse holie and acceptable vnto God the which is a blasphemous cogitation or surmise of God as if God did measure holines by these outward things Vers 8. And if ye offer the blind for sacrifice it is not euill and if ye offer the lame and sicke it is not euill offer it now vnto thy prince will he be content with thee or accept thy person sayth