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
worship him for euer OVT OF EPIPHAnius his booke of the life of the PROPHETS The lyfe and death of the Prophet Oseas OSee the Prophet the sonne of Beeri borne in Belemoth Osee of the stocke or tribe of Isachar gaue a signe and a wonder to wit that the Lord should come from heauen into the earth and that this should be the token of his comming if that same oke in Seloin be of it selfe clouen into twelue parts and doe become so many okes And so it came to passe He prophesied not a little of the fornication and whoredome of his nation When hee had layde downe his life in peace he was buried in his owne lande The lyfe and death of the Prophet Amos. AMos the Prophet borne in Theuca of the land of Zabulon Amos. was father vnto the Prophet Esaias And beeing continually beaten of Amasias the Priest of Beth el he was laid waite for and rayled at In the ende the sonne of Amasias slewe him striking him about the temples with a club because that he had checked him about the snares of the two calues of gold But yet breathing he went into his owne countrey and there dying was buried with his Auncetours The lyfe and death of the Prophet Micheas MIcheas the Prophet the Marathite Micheas was borne of the tribe of Ephraim When as he had shewed many things vnto Ahab king of Iuda he dyed beeing cast downe headlong by Ioram the sonne of Achab because he had reprooued him for the iniquities of himselfe and of his Auncetours the which they had committed He beeing deliuered from the prison of his bodie founde a tombe alone by himselfe at Maratha in his owne land neere vnto Polyandrum And his tombe is most famous euen vntill this day The lyfe and death of the Prophet Iohel IOhel the Prophet Iohel borne of the tribe of Reuben in the lande of Bethor prophesied many things ouer Ierusalem and or the ending of nations He also ended his daies in peace and was buried at Bethor in glorie and honour The life and death of the Prophet Abdiu ABdihu the Prophet born in Sichem Abdihu and in the land of Bethachamar This is he who caried the halfe Centurion or peâ—e Captaine and whome Elias the Thesbite spared He went down to speake with the king and after this being a forsaker of the kings ordinance he stucke vnto Elias the Prophet and became his disciple for whose sake sustaining many things he was saued And ending his life he was buried with his father in the land of Bethachamar The lyfe and death of the Prophet Ionas IOnas the Prophet was of the lande Cariathamarim Ionas not farre from Azotus a citie of the Greekes neere vnto the Sea At that time the Prophet Elias reprooued Achab the prince of Samaria The same Elias when as he gat him selfe into the wildernes by reason of a great famine the which he had called vpon the lande where beeing nourished by ravens he quenched his thirst with the water of the brooke and when the brooke was dried vp heâ— was an hungred and remooued vnto Saraptha a citie or towneâ— Sidonia It seemeth that in this some other things before and hereafter that Epiphanius was deceiued and therefore no futher to be credited then he hath the word of God to warrant him vnto a certaine poore woman a widowe the mother oâ— Ionas and entred into her house Nowe the woman left nothing vndone of that which he commanded her And he did eate and blessed her as well in her grayne as in her oyle and he remained with her for he could haue no aboad with the vncircumcised And when as Ionas the sonne of this widow was deceased God raised him vp by Elias and restored him aliue vnto his mother because of the entertainment which she gaue him When Ionas therefore came vnto full age he was sent vnto Ninive to the Assyrians and when as he went about to flie from God he was swallowed vp of a Whale in his iourney minding to haue gone vnto Tharsus And going forth againe out of the Whale he preached in Ninive Then the Ninivites repented before God made God to become fauourable vnto them but Ionas ouertaken with heauines returned vnto his natiue countrey and did not thinke good to remaine at home but taking vnto him his mother was a soiourner in Sur in the land of the Heathen for he said least peraduenture it be cast in my teeth that my prophesie against the Ninivites was vaine or false When as therefore he dwelled in the land of Saar he died there and was buried in the caue of Cenezeus the Iudge And the same Prophet prophesied that when they should see in Ierusalem innumerable strangers from the West the same citie should be pulled vp by the roote and vtterly be destroyed The lyfe and death of the Prophet Nahum NAhum the Prophet Nahum was borne at Elckesi beyond the riuer Iordan towards Hegabar of the tribe of Simeon This is that Prophet who after Ionas gaue a signe and a wonder ouer Ninive that in time to come it should be destroied by sweete waters and earthly fire That which in the end came to passe because that fire out of an earthquake compassing it round on euery side water also comming by and by from the wildernes drowned all the higher places of the citie As for Nahum he gaue ouer his life in peace and resteth in quiet death in Begabar in his owne home The life and death of the Prophet Abacuk ABacuk the Propher borne in the countrey of Bexzochar Abacuk and tribe of Simeon When as before the taking of it he did foresee the captiuitie of Ierusalem he did greatly lament both over the citie and also ouer the people of the same And when as Nabuchodonosor drewe neere Ierusalem to destroy it he fled into Ostracine and remained a dweller there in the land of Ismael But when as the Chaldees breaking vp from Ierusalem returned into their owne countrey with the spoile and captiues and the remnant of the citie Ierusalem went downe into Egypt this Prophet comming againe into his owne countrey serued the reapers in his field For he had sowen barly but straight as he had prepared meate for them he prophesied vnto his saying I shall goe into a farre countrey and returne quickly but if I make any long stay set you before our reapers what to eate And beeing carried vpon the sudden into Babylon he gaue Daniel his dinner who was in the caue with the lyons After comming forth he stood with his reapers as they were now at supper did not impart vnto any man any thing of this matter which had happened Furthermore within fewe dayes after Abacuk shewed afterwards out of Babylon that the people should returne to Ierusalem He gaue them also a signe which dwell in Indea namely that they should see in the Temple a great light shining clearely and so should behold
the glorie of God He foreshewed also of the ouerthrow of the Temple that the overthrow thereof should be in Ierusalem by a people from the west Then said Carbasus Dabir shall be deuided inâ—o two parts also the heads or chapters of the two pillars shall be taken from the midst and no man shall know where they are oâ— whither they came but they shall be carried out by Angels into the desart where the tabernacle of Martyrdome was lately made and in them the Lord shall know in the end that they shall lighten the persecuted by the serpent as from the beginning And the Lord shall keepe them from the shadow of death and they shalâ— be in the holy tabernacle This Prophet prophesied not a fewâ— things of the comming of the Lord and two yeares before the people returned from Babylon death tooke him and he was buried with great honour in his owne countrey The lyfe and death of the Prophet Sophonias SOphonias the Prophet was a Sarabathite Sophonias or of the mount Sarabatha and of the tribe or stocke of Simeon He also prophesied of the citie Ierusalem namely that it should be farre better it were built in length and bredth Also vpon the ouerthrowe oâ— nations and like wife the destruction of the wicked and the comming of the Lord. He died in the reuelation of the Lord and was buried alone in his ground The lyfe and death of the Prophet Aggeus THe Prophet Aggeus when as he was but yet a very young man Aggeus came from Babylon vnto Ierusalem and prophesie plainly of the returne of the people And he sawe with his eye the building of the Temple at Ierusalem He there first of all sanâ— Alleluia which is to say Let vs set forth with prayses the liuing God Amen which is expounded So be it So be it He therefore died in the same place and was buried in the ground neere vnto the Priests with honour and glorie And therefore euen vnto thiâ— day we sing Alleluia which is said to be the song of Aggeus and Zacharias The lyfe and death of the Prophet Zacharias ZAcharias the Prophet the sonne of Barachias Zacharias came from the land of the Chaldees and as he went he prophesied many things vnto the people and for demonstration sake shewed many miracles This is hee which told Iosedeck vnto his face there shall a sonne be borne of thee who entring into the ministerie shall sacrifice vnto the Lord at Ierusalem He also blessed Salathiel in his sonne saying He shall beget a sonne and shall giue him to name Zorobabel Zacharias also gaue a token of Cyrus the king of the Persians and that vnto victorie He likewise shewed a signe touching Croesus the king of the Lydians and concerning Astyages the king of the Medes And he prophesied furthermore of the publike seruice the which king Cyrus should doe at Ierusalem and he set him forth with praises and did not smally blesse him Further touching his owne foretelling in Ierusalem the which they call prophesie and of the ouerthrowe of nations and of the building of the Temple at Ierusalem and finally he expounded some things with a certaine double iudgement concerning the idlenes and slouth as well of the Prophets as of the Priests Hee died in extreame age in the lande of Iudea and was buried next vnto the Prophet Aggeus The lyfe and death of the Prophet Malachias MAlachias the Prophet was of the tribe of Zabulon Malachias He is said to haue bin borne after the returne of the people from Babylon in Sopha to wit in the land of Zabulon He from the beginning of his age and whilst he was a yong man is reported to haue liued a blamelesse life Certaine things are prophesied by him of the comming of the Lord and of the iudgement of the deade and that the ceremonies with the Lawe of Moses shall haue an ende and be amended And when as all the people did reuerence him as a man indued with no lesse holinesse then mildenesse they gaue him to name Malachias the which if a man require the interpretation soundeth an Angel For he was of a marueilous excellent beautie And what so euer Malachias said besides in his prophesie he was thought that an Angel 〈◊〉 daily instruct him and declare vnto him as it is said also to haue bin done in the time of the Anarchi or when there was yet 〈◊〉 gouernment as is set downe in Spharphetiâ—â— that is in the book of the Iudges And this Prophet beeing as yet a young man dâ—â—â— before his time and was laid by his Auncetours in his owne field OVT OF THE PREFACE of Ierome vpon Ioel. Diversitie in the order and placing and placing of the xij Prophets THere is not all one order or maner of placinâ— of the XII Prophets with the 70. Interpâ—â—ters as is retained or kept in the truth of 〈◊〉 Hebrew For the 70. make Amos the seconâ— Micheas the third Ioel the fourth Abdâ—â— the fift Ionas the sixt Naum the seuenth Hâ—bacuk the eight Sophonias the ninth Aggâ—us the tenth Zacharias the eleuenth Malacâ—â— as the twelft The order of the Prophets in the Hebrew But the Hebrewes after Osee the which with thâ—â— both is the first read Ioel the second Amos the third Abdias tâ—â— fourth Ionas the fift Micheas the sixt Naum the seuenth Habâ—â—cuk the eight Sophonias the ninth Aggeus the tenth Zachaâ—â—â— the eleuenth Malachias the twelfth who also is the last And because I haue once reckoned vp all the Prophets of one volume seemeth vnto me profitable briefely to set downe the Etymologiâ— or significations of their names both in Greeke and Latinâ— Osee whome they interpret Sozon we may call a Saviour 〈◊〉 Archomenos The significations of their names Beginner Amos Bastazon which in latine is caâ—led Portans a Bearer Abdias Doulos Kuriou that is the seruaâ—â— of the Lord. Ionas Peristera that is a Doue Macheas Hostioâ—â— a name giuen of two parts of speach the which with vs soundeâ—â— Who as it were or who will Naham Paraklêsis that is comforting Abakuk Perilambanon that is imbracing 〈◊〉 wrastling Sophonias Kekrumenos kuriou that is the hiddeâ— of the Lord. Aggeus Heortaxon whome we may call Feast vall or solemne Zacharias Mâ—neme kuriou that is The remembrance of the Lord. Malachias Aggelos mou that is my Messenger All which in what sense they are to be taken shall be shewed in their bookes Now the foure other Prophets that we make vp the number of sixteene are Esaias Ezechiel Ieremias Daniel and they haue this vnderstanding Esaias is called Soteria kuriou that is the Saluation of the Lord. Ezechiel Kratos kuriou the which we may terme the Strength or commandement of the Lord. Hieremias Huthelos kuriou that is the high one of the Lord. Daniel Ekrine me kurios that is the Lord hath iudged me Ex Isidori Etymologicôn lib. 7. cap. de Prophetis OSee Sauiour or sauing Osee For when as he did prophesie the
brutishnesse Secondly in these Marriners and passengers 2. These marriners hold the death of the godly precious there is to be noted an image and shadow of true pietie or godlinesse as being such who doe account and hold as precious the death of the godly and such as feare God like as in his eyes it is so taken Psal 116. vers 15. where it is written Precious in the sight of the Lord is the death of his saintes Now the cause of this their deliberation or counsell taking was because that storme and raging of the sea abated not nor ceased Vers 12. And he said unto them Take me and cast me into the sea so shall the sea be calme unto you for I know that for my sake this great tempest is upon you The answer of Jonas The answer of Ionas unto the former deliberation the which in like maner conteineth two things First the answer it selfe of Ionas secondly the reason of the same Ionas answereth that he only is to be cast into the sea The reason for that for his sake only this tempest by meanes whereof they all were in danger hath arisen and continueth and so shall continue untill hee as a sacrifice have received and suffered due punishment at the handes of God for this his rebellion And as well in the answer as also in the reason of the same appeareth Ionas his true repentance and amendment who now doeth franckly acknowledge his offence and fault and the punishment the which God taketh and executeth upon him is ready to undergo without any grudging nay he doeth willingly offer himselfe thereunto and with his owne mouth pronounceth or declareth him-selfe worthy of the same This therefore is a true description of true repentance that is of an earnest acknowledgement of sinne and of a minde changed Ionas maketh this answerwith a true propheticall spirit and apprehending or laying hold of his God by faith the which is opposed or set against that sluggishnesse or blockishnesse the which was in Ionas before The same appeareth David Psal 51. in Peter Mat. 27 It appeareth furthermore thaâ— Ionas spake these things and made this answer with a true propheticall spirit not of any grudging of mind against God not of any excessive feare not through hatred or wearinesse of life because that he was now knowen to be a rebell unto God nor finally moved with light or humane and worldly coniectures but because God by lottes did openly and as it were with his owne voice rouze him up and aske and call for him unto punishment Ionas therfore doth not rashly offer himselfe unto death but wiâ—â— undergoe that punishment the which God evidently from heaven did lay upon him and that willingly because God so wiâ—â— have it Vers 13. Neverthelesse the men rowed to bring it to the lande bâ— they could not for the sea wrought was troublous against then The thirde part of this 1. chap. the contents of the same THE third part of the chapter in the which is contained the execution of Gods punishment laide upon Ionas for his rebellion And first of all there is before it set downe the purgation or excuse of the Marriners and passengers themselues leâ—â— any man might thinke them to have done this of a certaine crueltie of minde And in the verse following is conteined their praâ—er and protestation before God The excuse is in that they assâ—â— alwaies before they come unto Ionas himselfe The example of the marriners They rowe wiâ—â— all the might they can the which here in Hebrew soundeth anâ— signifieth as much as the latine word sulcare mare to forowthâ— sea For the Marriners with their oares doe make as it were fuâ—rowes and ditches in the sea when they row They proove witâ— all their might to bring the ship unto the land and shore Theâ— wrastle against the winde and the tempest They suffer themselves also to be in that danger untill that they indeed doe find that they assay all things in vaine as namely having God himselfe striuing against them Then come they unto that last remedie wherein appeareth their singular humanitie or curtesie and compassion For to have compassion on the afflicted or such as are in miserie and to mourne with them that mourne is the law of humanitie it selfe and not onely the commandement of Paul This example ought iudges for to follow An example for iudges and such as haue authoritie by the appointment of the law for the punishment of malefactours or offenders to wit iudges of life and death that they doe not rashly nor of a certen thurst and delight to shed mans blood punish and condemne men that are even worthy of death For this is to murther and cut the throats of men and not to punish Vers 14. VVherefore they cried unto the Lord and said We beseech thee O Lord we beseech thee let not us perish for this mans life laye not vpon vs innocent blood for thou O Lorde hast done as it pleased thee The prayer of the marriners conteining three points THE prayer of the marriners and passengers wherein they purge themsclues before God as they did before clear them selves before men of all suspicion of cruelty or conceived hatred against his servant when as they executed upon him these iudgements of God This prayer containeth three things 1. That God will turne froÌ„ them the presens danger First they pray that God will turne away froÌ„ them that present danger the which hung over their heads for that one mans sake Wherin they secretly in their mind consider the law of Distributive iustice To wit that punishment doeth follow the authours and causes of the same that no man is iustly punished for another mans offence as Abraham in his prayer unto God for the sparing of the good among them of Sodom Gomorrah Gen. 18.25 seemeth to confirme speaking unto God for them after this maner Be it farre from thee from doing this thing so slay the righteous with the wicked and that the righteous should be even as the wicked be it farre from thee Shall not the iudge of all the world do right 2. They pray against the death of Ionas The second they pray against the death of Ionas that it namely be not laide to their charge and that they be not punished therfore when as in this behalfe they are only the executioners and instruments of Gods iudgement and will For God himself calleth for him unto death They adde the third thing for the which they both excuse themselves also doe praise God for his righteousnesse iustice They excuse theÌ„selves because it lieth theÌ„ upoÌ„ to execute those things the which God will have doth declare 3. They excuse themselves and praise God And they praise god in coÌ„fessing that wheÌ„ as god decreeth these things coÌ„cerning Ionas that he doth this iustly and according unto his owne proper right and most iust rule
before they fell away from the Assyrians and vntill that Samaria was besieged by Salmanazar king of the Assyrians because of the trecherie and rebellion of King Oseas For euen yet then the strength of the Israelites was so great that for the space of three whole yeares they withstood the Assyrians and all their greatest forces 2. King 17. whereupon that estate of this kingdome although their last state is compared vnto a man childe and not vnto a woman And he is called 2. The name of the childe Lo-ghammi or Loghnammi Lo-ghammi that is Not my people as Paul doth expound it Rom. 9. ver 25. For there speaking of the calling of the Gentiles hee citeth the place of this Prophet cap. 2. vers 23. after this manner I will call them my people which were not my people anâ— her beloued which was not beloued alluding vnto the names of Lo-ammi and Lo-ruchamah 3. The reason of the name The reason of the name because 〈◊〉 should come to passe after this destruction that the same whole part of the seede of Iacob Abraham that is the ten tribes shoulâ— not any more be reckoned the people of God nor should retaine the couenant of God or any signe thereof but that they shoulâ— liue miserablie dispersed among barbarous nations among the which they should neither keepe nor celebrate circumcision and the memory of the true GOD as namely hauing forgotten altogether the God of Abraham when as the Iewes notwithstanding in the captiuity of Babylon diligently retayned both as a token oâ— the couenant of God yet remaining with them The people of Israel in their captiuitie retained no seale of God his couenant So then the people of Israel in their captiuity retained no seale of the couenant of God and there fore ceased to be the people of God and the true God ceased also to be the God of this people or to be counted and called and acknowledged their Father And therefore they were in deede Lo-ghammi that is Not his people Vers 10. Yet the number of the people of Israel shall bee as the sand of the sea which cannot be measured nor tolde and in the place where it was sayd vnto them yee are not my people it shal be sayd vnto them ye are the sonnes of the liuing God A comfort for the smal number of the godly yet remaining A Comfort which the Lord interlaceth to rayse vp cheare and comfort the small but yet deare number vnto him of the godly the which did yet remaine in that people For albeit this kingdome should perish yet should not the Church of GOD in that people perish therefore notwithstanding For God would gather it out of the middest of this people of the which notwithstanding being dispersed among the Assyrians there should not be any more a body and in which people there should remaine no signe visible oâ— to be seene of the couenant of God To be short God gathereth his Church out of all peoples much more out of the Israelites Wherefore this prophesie of the gathering together and preseruing of the church appertayneth vnto the calling of the Gentiles also not only vnto the calling backe of these ten tribes of Israel as Paul teacheth Rom. 9. cap. ver 25. alleadged before in the verse immediatly before going where the Apostle as it is euident to be seen of euery one doth purposedly cite it to proue the calling of the Gentiles Two parts of this verse This verse therefore contayneth two things one of the preseruing in the meane season and restoring of the church and the same most plentifull or in great number 1. The preseruing and â—estoring of the Church so that it may afterwardes be compared vnto the sand of the sea which is infinite and cannot be numbered nor measured And this did then come to passe when as the Gentiles through the preaching of the Gospel were called vnto Christ The other it declareth those 2. Out of whome God will gather his church out of whom GOD will afterwards gather the selfe same Church to wit out of all them the which were not his people before or at that time Therefore this promise is generall as Paul teacheth Ephes 2. ver 1. where he sheweth that God quickned the Ephesians which were dead in sinnes and tooke them also into the number of his Church as it followeth anon after the beginning of that chapter So then those which before were not the people of God the same afterwardes were made his not onely people and inheritance but also his sonnes and the Temple of the liuing GOD such as were both the Gentiles and also the Israelites being conuerted vnto the Gospel and gathered together by Christ into one sheepfold as Christ teacheth Iohn 10. ver 16. where speaking of the Gentiles in time to be gathered vnto the Church of the Iewes he sayth Other sheepe I haue also which are not of this folde them also must I bring and they shall heare my voyce and there shal be one sheepfold and one shepheard And vnto these doth Peter Epist 1. cap. 2. ver 9. giue very glorious titles when he calleth them A chosen generation a royall Priesthood an holy nation a peculiar or purchased people to shewe foorth the vertues of him that hath called them out of darkenes into his marueylous light Vers 11. Then shall the children of Iudah and the children of Israel be gathered together and appoynt themselues one head and they shall come vp out of the land for great is the day of Izreel A confirmatioÌ„ of the former promise consisting of three partes A Confirmation of the former promise of the restoring of the Church and that in most great number from the declaring of the thing and manner of the same albeit that the kingdome of Israel shall perish 1. The two kingdomes shall be frienâ—â—y vnited And here are three things told that they shall then come to passe when as GOD will gather together that same his Church First that Iudah and Israel that is both those kingdomes shall come together into one the diuision of mindes being taken away the which was before betweene them both For when as God through the Gospell gathered the Church vnto Christ all such distinction hatred and grudge of sexe of men kingdomes nations which was before was taken away 2. They shall all châ—se vnto themselues one and the same head The second poynt is That all these shall choose vnto themselues one and the same head to wit Christ giuen vnto them by God For it is not in the power of the Church to choose her owne head but he that is by God himselfe set for the head thereof he onely may be the head Eph. 1. ver 22. for so Paul there witnesseth of God That he hath made al things subiect vnder the feete of Christ and hath appoynted him ouer all things to be the head to the Church But when as men
sayd to heare the heauen because the heauen after a certaine manner doth pray vnto God that it may doe his duetie in making of the earth fruitfull and so the same may bring forth food and sustenance for men For all creatures after a sort doe feele that they were made for the sake of men and therefore they doe groane with them and doe labour and trauaile in the helping of them according vnto the charge layd vpon them by God the which their charge that they may fulfill they are sayd to pray vnto God and to be heard of him And touching this poynt Paul writeth Rom. 8. ver 22. after this manner For we know that euery creature groaneth with vs also and trauaileth in paine together vnto this present Vers 22. And the earth shall heare the corne and the wine and the oyle and they shall heare Izreel A Confirmation by the euent or that which should followe A confirmatiō There shall therefore bee very great store of all kinde of sustenance albeit denied vnto them before yet at that time notwithstanding as of corne muste or new wine oyle c. ver 9. before in this chapter denied them yea and also in the selfe same place there shall be this abundance of all things where there was before the great curse of God and want of all things to wit in the territories and ground of Izreel vnto the which God before cap. 1. ver 4. and 5. threatned most grieuous punishments and great barrennes of al fruites For when as God ceaseth to be angrie with vs all things also cease to be hurtfull vnto vs and begin to be fauourable Vers 23. And I will sowe her vnto me in the earth and I will haue mercie vpon her that was not pitied I will say vnto them which were not my people thou art my people and they shall say thou art my God The conclusion THe conclusion the which also is made by an allusion and resemblance vnto the name of Izreel God therfore will acknowledge the Israelites whom before cap. 1. ver 6. and 9. he called Lo-ruchamah and Lo-gammi for his people inheritance Church and will bestow vpon them his mercie through Christ Yea that land which before was called Iizreel as hated vnto God a shop of idolatrie and theater or open stage of crueltie shall be now Iizreel that is that blessed seede out of which God gathereth his Church For of Iizreel God will sowe his Church that is he will acknowledge and make that land and countrey his owne and a peculiar inheritance vnto himselfe But these things shall at that time most truely happen and come to passe when as Paul sayth Rom. 11. ver 26. all Israel and not only the tribe of Iudah or Beniamin shal be saued and conuerted or turned vnto Christ by the preaching of the Gospell Yet they haue and doe come to passe in part when some of thee Israelites at any time either by the Prophets or by the preaching of the Gospell are conuerted vnto the true God CAP. 3. Vers 1. Then sayd the Lord vnto me Goe yet and loue a woman beloued of her husband and was an harlot according to the loue of the Lord toward the children of Israel yet they looked to other gods and loued their wine bottles An other Sermon much like vnto those which went before Why the same things are so often rehearsed ANother Sermon the which briefly repeateth or rehearseth that which hath been set forth in the chapters going before it addeth or putteth to onelie one thing more to wit the time wherein the gathering together of the Church out of the remnants of the kingdome of Israel shall be And it was needfull that these things should be often spoken both by reason of the most miserable estate of this kingdome the which happened within a little while afterward and also because that by reason of the longnes of the time wherein the things which are promised vnto them shall come to passe the godly might bee discouraged and waxe faint hearted Therefore to the end that they may bee throughly confirmed or strengthened these things are set forth and rehearsed afresh So in the Prophet Isai almost from the 40. chapter vnto the 66. the same promises of God are often rehearsed So likewise in the Reuelation the same threatnings of God after a diuers manner and vnder diuers figures are iterated or repeated again to the end that men may the better more certainly beleeue that they shall come to passe Three things to be noted in this verse Now this verse hath three certaine poynts to be obserued or noted The one The person of him that speaketh and that is Iehouah For hereby there commeth assurance and authoritie vnto this promise when as he which declareth the same 1. The person speaking is that same true God which cannot lye as Paul sayth Tit. 1. The second What God willeth to be done to wit 2. What he speaketh he commaundeth that the Prophet doe yet once againe represent or shewe himselfe vnto the same people of Israel as if againe he married a wife the which being very greatlie loued of that her first husband neuerthelesse most lewdly played the harlot or rather the whore most shamefully So then I doe in this place take the word Reangh for an husband as Paul Philip. 4. ver 3. doth generally translate this word Suzugon a yoke-fellow and Ieremie the 2. it is also taken for an husband Furthermore the word Naph the which is taken for those onely that are married doth perswade the same or leadeth vnto this interpretation And this vision is like vnto that which was rehearsed before cap. 1. The third poynt sheweth the cause of this vision And that is 3. The cause of this vision for this that the people or that kingdome of Israel greatly beloued of God their husband had notwithstanding shamefullie played the harlot and was defiled both with most manifest or open idolatrie and also with most wicked filthines and wantonnes of life For these words they looke vnto other gods note their bedlam madding after idols and these they loue their bottles of wine betoken their wicked life drunkennes bodily whoredome and other such like vices So is this kingdome called a kingdome of tossepots and drunkards Isai cap. 28. ver 1. Woe to the crowne of pride sayth the Prophet the drunkards of Ephraim for his glorious beautie shal be a fading flower which is vpon the head of the valley of them that bee fat and are ouercome with wine Vers 2. So I bought her to me for fifteene pieces of siluer and for an homer of barley and an halfe homer of barley The second part of this vision THe second part of this vision wherein is described or set foorth the execution of the former commaundement The Prophet therefore obeyed and speaketh vnto the people by the commandement of God in such sort as if he had betrothed
Israelites the which he is desirous to haue debated whether in iudgement or out of iudgement by way of conference that he may proue them to bee guilty and that of most grieuous sinnes Metonymia is a figure whereby one thing is put for another like vnto the same as here the land for the dwellers in it Therefore by a figure called Metonymia the land is here taken for the Israelites the inhabitants or dwellers therin Further there are reckoned vp three most grieuous kinds of sins the which raigned commonly and openly among these men that is Infidelitie and cruelty the which appertayne vnto the second table and ignorance of the true God and his word the which is to be referred vnto the first table of the lawe of God And this ignorance is the fountaine of the other twaine that is 1. Vnfaithfull dealing 2. Cruelty 3. Ignorance of God of vnfaythful dealing and cruelty for where the true God is not knowen there must all kinde of notorious offences needes bee rife as may appeare Rom. 1. ver 28 29. and so forth where is at large rehearsed a long bead roll of notorious sins following the ignorance of God Then the which vices what is more vsuall and common in the worlde at this day Vers 2. By swearing and lying and killing and stealing and whoring they breake out and blood toucheth blood A confirmatioÌ„ of the former accusation A Confirmation of the former accusation of the people and the iust foundation or ground of the controuersie of GOD with them For he confirmeth it by the effects themselues of those vices which hee reproueth in them the which are manifest and peculiar And here first of all hee reckoneth vp the effects of two vices the which hee named before vers 1. the which appeared by their manners to be most knowen and by the common course and fashion of the life of them all The effects of vnfaithfulnes are their periurie lying adulterie The fruits of their cruelty voyde of all bountifulnesse and liberality among them are stealing and murther and these latter so continuall so vnpunished so vsuall that they brake out as it were into a common custome among them and they ioyned murthers vnto murthers and blood vnto blood being restrayned with no feare and with no punishment eyther publike or priuate And these manners doe bewray a desperate licentiousnes of vices vtterly past all hope of recouery and therefoâ—â— most sharply by God to be punished With this accusation of this people agree also these places of Scripture Isai cap. 1. ver 21 22 23 where he cryeth out against the sinnes of Ierusalem in this manner How is the faythful Citie become an harlot it was full of iudgemâ—â— and iustice lodged therein but now they are murtherers Thy 〈◊〉 is become drosse thy wine is mixt with water Thy princes are rebellious and companions of theeues euerie one loueth gifts and followeâ—â— after rewardes they iudge not the fatherles neither doth the widâ—â—â— cause come before them And Amos cap. 6. ver 6. complayneth oâ— their excessiue feasting and reuelling without any compassion and brotherly fellow-feeling of the miseries of others saying They driâ—â— wine in bowles and annoynt themselues with the chiefe oyntments 〈◊〉 no man is sory for the affliction of Ioseph So Micheas cap. 1. vers â— calleth the dumme elements yea and GOD himselfe to testifie against them for their sinnes like vnto Oseas in this place Heâ—â—â— saith he al ye people hearken thou ô earth and al that therein is and let the Lord God be witnes against you euen the Lord from his holy Temple And cap. 2. ver 12. he nameth the particular notorious vices of the mightier among theÌ„ saying Woe vnto them that imagin iniquitie work wickednes vpon their beds when the morning is light they practise it because their hand hath power And they couet fields take theÌ„ by violence and houses and take them away so they oppresse a man and his house euen man and his heritage Vers 3. Therefore shall the land mourne and euery one that dwelleth therein shall be cut off with the beasts of the field and with the foules of the heauen also the fishes of the sea shal be taken away A threatning of God his iudgment for their sins and the same two fold A Threatning of the iudgement of God against the Israelites for the two former sinnes of them to wit vnfaithfull dealing within themselues and cruelty voyd of all humanity and curtesie And the threatning of this iudgement of God is two folde namely against the countrey land or soyle it selfe Secondly against all the inhabitants or dwellers in the Countrey 1. Against the countrey it self whether men or brute beasts 2. Against al the inhabitants whether men or beasts and the same of all sortes that is cattel foules and fishes the which shall both mourne and by little and little consume and pine away and finally shall be wasted and perish Whereby appeareth that this punishment was some contagious and infectious disease the which God sent both vpon the men and also vpon all kind of liuing creatures such as is the pestilence or some such like as is described Deut. 28. ver 35. where Moses writeth thus The Lord shall smite thee in thy knees and in thy thighes with a sore botch that thou canst not be healed euen from the sole of thy foote vnto the toppe of thine head And this punishment must needes be very sore when as this sicknes or punishment touched the fishes themselues the which in a maner doe dwell in another world from vs and not only the foules and beasts of the field Further to the end that men may be the more pierced and deepely touched God doth not onely destroy them themselues as those which haue sinned but also such things as are necessary for man to liue withall and that iustly for whilest the master of the house is punished the selfe same punishment doth worthily redound or fall vpon such things also as are vnder his subiection to the ende the iudgements of God may be the more feared of vs. Vers 4. Yet let none rebuke nor reproue another for thy people are as they that rebuke the Priest An amplificatioÌ„ of their horrible wickednes AN amplification of the wickednesse of the Israelites described before taken from the maner of the same and that very horrible and feareful For vnto this passe was that their lewdnes growne and come that they would not now suffer themselues to be gently admonished nor sharply reproued such as Christ likeneth the people of his time vnto Luk. 7. ver 32. saying They are like vnto children sitting in the market place and crying one to another and saying We haue piped vnto you and ye haue not daunced we haue mourned to you and ye haue not wept Nay these of whome Oseas speaketh were not content nor would suffer themselues to bee proued faulty in those sinnes by
them there shall bee remaining no mention regard or dignitie of this order So Isai 24. ver 2.3 There shall be like people like priest and like seruant like master like maide like mistres like buyer like seller like lender like borower like giuer like taker vpon vsurie The earth shal be cleane emptied and vtterly spoyled For the Lord hath spoken this word This no doubt is a most iust punishment that those dignities the which haue despised God and contemned him should also themselues by God be done away and remoued and vtterly abolished or ouerthrowne And this the histories and experience of all times hath taught and doth teach So at this day Nobilitie is extinct or rooted out among the Grecians because they greatly abused the same So is the office of Bishops in Asia where there was exceeding great abuse of the same For as it is 1. Sam. 2. ver 30. Them that honour God he will honour and those that despise him shall be despised The time and cause of this punishment Further the Prophet noteth both the time and also the cause of this punishment The time when this ministerie shall be done away of God to wit when as God shal visite and reward vnto them their wickednesse The which that it shall one day bee the wordes themselues doe euidently declare albeit the set moment or minute of time be not here expressed The cause of this punishment is their wayes that is to say their wicked manners also their transgression and rebellion or falling from the true God when as he notwithstanding had declared himselfe more vnto them then vnto other nations and vnto their priests more then vnto the rest of the people Vers 10. For they shall eate and not haue enough they shall commite adulterie and shall not increase because they haue left off to take beede to the Lord. AN amplification by way of making the matter more plaine For now the seuerall punishments are reckoned vp and declared wherewith God will punish and plague these priests and that proportionably vnto their sinnes that looke after what manner they haue sinned after the same they may be punished Two sinnes reckoned vp in this verse gluttâ—nie and whoredome But in this verse two kinds of sinnes are rehearsed vnto the which is added a reason of the same also Wherefore like as they abused their sacrifices both vnto the cramming and ouergorging of their bellies and also vnto their wicked whoredomes to wit being full gorged with meate for lust and wantonnes flowe from wine and good cheare so they shall eate but not be satisfied For our satisfying commeth not of the store of meate that we eate but of the blessing of God vpon the same For as it is in the Psalme 105. vers 16. God calleth a famin vpon a land vtterly breaketh the staffe of bread That is as he giueth it strength to nourish for a blessing so for a plague he taketh at his pleasure that power and vertue from it whereof insueth famin and hunger And as they did eate and were not filled so they shall commit whoredom with many women for to get children yet their houses shall not be increased but rooted out and perish For these men haue a proud desire to continue their stocke and seede but they shall be without seede and shall beget no children Being like to those of whom the Psal 49. ver 11. speaketh that thinke their houses and habitations shall continue for euer The reason of this punishment is because that they haue after such manner and so stubbornly and shamefully forsaken God that they haue no way kept nor cared for his commaundements For in old times issue and fruitfulnes in hauing of children was a blessing that was promised vnto men fearing God Fruitfules in hauing of children was in old time reckoned for an especiall blessing of God and not vnto prophane or lewd persons and despisers of God And therefore vnto the man that feareth God it is promised in the Psal 128. ver 3. after this maner Thy wife shall be as the fruitfull vine on the sides of thine house thy children like the oliue plants round about thy table And vnto vs also that loue God the number of children especially such as bee godly is a token of God his mercie towards vs. For by this meanes God doth witnesse that he will be worshipped of vs in many ages and reigne in our families Wherefore let them praise God which haue begotten and brought vp many children to be dedicated vnto God Vers 11. Whoredome and wine and new wine take away their heart THis is the figure called Epiphonêma or acclamation What the figure Epiphonema is see Ionas cap. 2. ver 9. whereby the Lord doth yet more fowlie detest the former vices of the priests and sheweth them to bee most miserable as the which doe bring them vnto a most shamefull passe namely this that now they are no more capable or such as can receiue any faithfull admonition repentance vnderstanding but liue like vnto bruite beasts giuen onely to the filling of their bellie and satisfying of their lust And this doth Peter teach in euery age to fall out vnto other false Prophets in like manner 2. Epist cap. 2. ver 14.18 of whom he affirmeth that they haue eyes full of adulterie and that cannot cease to sinne beguiling vnstable soules For they swell in speaking words of vanitie they beguile with wantonnes through the lusts of the flesh them that were cleane escaped from them which are wrapped in error And experience it selfe proueth this to bee true both in the popish Bishops and also Chanons who are slow bellies euill beasts wholly giuen to whoredome and wine Further here is in three words described the life altogether of an Epicure or plaine belly-god namelie whoredome wine and new wine And the Prophet doth distinguish or make a difference betweene wine and new wine both to shewe the gurmandise of these men who mixed and drunke olde wine with Muste that is with new wine for pleasantnes sake and also their vnsatiable wanton lust who by this meanes did the more earnestly stirre vp themselues vnto whoredome Now these things take from men their heart or minde For both drunkennesse and also whoredome doe very greatly weaken the reason and vnderstanding yea moreouer they ouer whelme and dul the common sense and instruments of the same so that they seeme rather beasts then men which are giuen vnto these vices With this place agreeth this saying taken out of Virgil his Epigram Quum mentes hominum furiauit vterque .i Bacchus Venus Et pudor probitas metus omnis abest Ergo. Nec Veneris nec tu vini capiaris amore Vno namque modo vina Venusque nocent In rude meter thus Where wine once and women inrag'd haue the braine All shame feare and goodnesse no longer remaine On wine then and women set thou not thy minde For them both like hurtfull
yet horrible before God The one for that they went to Gilgal and Bethâ—el the which here is called Beth-auen that they might there doe seruice and sacrifice vnto their Idols 1. Their idolatry at Gilgal and Beth-el Gilgal in this place I take not for the border of the kingdome of Israel and as it deuided the boundes thereof from the kingdome of Iudah but for a most famous Idol Temple the which was builded in those places and was commonly of all the Israelites frequented or gone vnto and with great superstition worshipped and had in reuerence See hereafter cap. 9. vers 15. cap. 12. ver 11. And before Amos 4. ver 4. and cap. 5. ver 5. Beth-auen is named for Beth-el Why Beth-el is here named Beth-auen to procure hatred vnto that place by so hard and bad a name For it was now no longer the house of God as the name doth importe but an house of Idols or of iniquitie and wickednes as Beth-auen doth signifie Concerning the naming of it Beth-el read Gen. 28. ver 19. There was more ouer another Beth-auen and by the proper name thereof so called in the promised land the which is distinguished and seuered from Beth-el and was in the borders of the tribe of Beniamin neere vnto Hai whereof read Iosh cap. 7. ver 2 and cap. 18. ver 12 13. Hereof we doe gather that glorious and godly names of Cities doe not excuse them before God or couer the euils that are there by the citizens committed So the Temple of God is called a denne of theeues For the names are changed the things being changed or else godly names doe turne vnto the greater hurt both of the places and also of the inhabitants or dwellers in them if they in godlinesse bee not answerable vnto their names 2. Their abusing or swearing The second kinde of their most filthy Idolatry is the prophanation or defiling and abusing of swearing The which is then done wheÌ„ as we either sweare by the name of idols only as is fouÌ„d fault withall Amos 8. ver 14. when he sayth They that sweare by the sinne of Samaria and that say Thy God O Dan liueth the maner of Beer-sheba liueth euen they shall fall and neuer rise vp againe or when as together with the name of the true God the name of â—dols is vsed also in swearing So was it at that time vsed to be done by the Israelites the which the Iewes in this place are forbidden to imitate or follow And against these that sweare by God and by idols the Prophet Sophonias cap. 1. ver 5. threatneth that God will plague and punish them where he writeth that God will cut off them that worship the host of heauen vpon the house tops and them that worship and sweare by the Lord We must sweare by the name of God only and sweare by Malcham For wee must sweare only by the name of the true God and not by the name of Idols or Saints And therefore Deut. 6. ver 13. Moses giueth this commaundement vnto the Israelites saying Thou shalt feare the Lord thy God and serue him and shalt sweare by his name And Iere. cap. 5. ver 7. accounteth this swearing by other theÌ„ by the true God to be a forsaking of God and a sinne so great that God cannot spare them that vse it speaking there in the person of God after this maner How should I spare thee for this Thy children haue forsaken me and sworne by them that are no Gods Vers 16. For Israel is rebellious as an vnruly heifer Now the Lord will feede them as a Lambe in a large place A reason why the Israelites are not to be followed of the Iewes THis is a reason why the Israelites are not to be imitated or followed of the Iewes and this same reason is two-fold The first is taken from the most foule and filthie fruit of the idolatrie wickednesse of the Israelites And this is That the Israelites being giuen ouer vnto those their sinnes and throughly inured and acquainted with them haue now ceased by any meanes to bee ruleable and obedient vnto God nay they haue vtterly shaken off his gouernmeÌ„t and yoke as an vnruly heifer Therefore lest the selfe same doe happen vnto the Iewes let them not bee partakers of the sinnes of the Israelites And this is a description of wickednesse altogether past recouerie For they are not compared vnto men in such sort rebellious but vnto bruit beasts and vnreasonable creatures to the end that the blockishnes of these rebellious and stubborne persons may be shewed and their foolish and peeuish minde bee described and layd forth as it were in his colours 2. A second reason why the Iewes should not imitate the Israelites The second cause is a most lamentable effect of the same stubbornnes of the Israelites against GOD the which followed their idolatrie and falling away from the true worship of GOD. And this is a most grieuous iudgement of God wherewith they are â—â—â—ortly to bee punished the which estate and condition the Iewes should not vnwisely drawe and pull vpon themselues And this iudgement of God against the Israelites is painted out vnder a similitude taken from the estate of a poore lambe of an yeare olde and most fearefull yea solitarie also and feeding in a ground or field of roomth and largenes enough indeede but where as it can see no other sheepe with it Vnder this similitude is foretold the laying waste of the land of Israel by reason of their sinnes the which then first happened when as the three tribes which were beyond Iordan were carried away by the Assyrians and afterward when as the other tribes of the kingdome of Israel were caried away also by the same Assyrians Therfore let not the Iewes pull vpon themselues the like punishment and so consequently let them not bee partakers of their sinnes Vers 17. Ephraim is ioyned to idols let him alone The conclusion THis is the conclusion whereby the most miserable estate of the Israelites is described that they were now vtterly and whollie become idolaters and therefore there is no part to bee taken with them but they were to be forsaken and left in that their filthinesse as those that were not at all to bee cured Diuersitie of iudgements about the meaning of this place Now some doe attribute these words vnto God speaking vnto the Prophet others attribute them vnto the Prophet himselfe speaking vnto the Iewes In effect it is all one Yet I for my part had rather haue them to be the words of the Prophet concluding and ending that his exhortation vnto the Iewes in the name of God What the figure Epiphonema is see Ionas cap. 2 ver 9. It is therefore the conclusion by way of an Epiphonema or acclamation like as was before vers 11. of this chapter 1. What Synecdoche is see Amos cap. â— ver 21. This conclusion containeth two things
be done with these kings of theirs They also shal be cut off and that in a moment of time and with a light arme or very easily to wit in such sort as the fome arising vpon the waters ceaseth to be vanisheth away and is smitten off And verely where as it is said A man is but a bubble euen the same appertaineth vnto kings also and therefore Esay giueth this counsel cap. 2. ver 22. saying Cease you from the man whose breath is in his nostrels for wherein is he to be esteemed And we haue seene immediatly before out of the Psal 62. That the chiefe men are but vanitie and lies and Kings are as easily throwne downe by GOD as other men For Psal 76. ver 12. Dauid affirmeth That God shall cut off the spirite of Princes he is terrible to the kings of the earth and therefore are they as easily cast down from their seates by God and also slaine of him as are any other men in like manner Vers 8. The high places also of Auen shall be destroyed euen the sinne Israel the thorne and the thistle shal grow vpon their altars and they shall say to the mountaines Couer vs and to the hils Fall vpon vs. The fourth amplification of the punishment to come THe fourth amplification of the punishment to come taken from the places them selues into the which it shal breake For not only the idols themselues shal be destroied and the kings also but the places in like manner in the which the idols were worshipped in the land in that kingdome of Israel as are their idol-temples high places altars and such other like places Surely all colour of escaping the iudgement of God must be taken away from idolators because that they imagine and forge vnto them selues infinite exceptions and defences against it Furthermore al thinges must needes be rooted out and taken away the which haue serued to the hurting and dishonouring of the maiestie of God as appeareth by the 40. chap. of Esay ver 19 20. But the place cap. 30 ver 22. is a great deale more plaine for this purpose as I take it where God derideth the vanitie of men in sparing for no cost charges and labour in making of idols which in their foolish opinion should not be mooued but stande sure for euer whereas a little after he sheweth that both these and al that put their trust in them when the Lorde shall once blowe vpon them shall wither and the whirlewinde shall take them away as stubble Wherefore the ouerthrow of the places which haue beene dedicated to the worship of idols is here fore-told and the same signified to be most lamentable and reprochful setting downe the cause hereof to wit for that they were the very sinne of Israel that is the sinne of idolatrie was contained in those places wherewith the Israelites and the same ten tribes did chiefly offend of God and prouoked him against them aboue the rest of their sinnes For there was not onely idolatrie among those ten tribes but other offences also reigned there as we haue seene but God was more angred with their idolatrie then with their other sinnes whereof it commeth to passe that these words euen the sinne of Israel being set down by a parenthesis and put in the same case with that which went before What Parenthesis is see Oseas cap. 8. v. 2. are of very great force and weight Againe the whole ruine of these places is threatned and not in some part and as I haue said it is threatned to be full of reproch and shame For the briars and thornes and other like bad weedes which are heaths of desert places and vnpleasant shall come vp and growe vpon their ruinated and broken downe altars So Esay cap. 5. ver 6. God threatneth that he will lay his vineyard wast that it shall not be cut nor digged but briars thornes shal grow vp in it And c. 7. v. 24. he sheweth that the whole land shall in his anger be so ouergrowne with thē that it shal become as it were a wildernes and a couert for al wilde and hurtfull beastes that a man except he be well armed shal not be able to passe there but with danger of his life and therefore he saith With arrowes and with bowe shall one come thither because all the land shall be bryars and thornes Furthermore this selfe same punishment shal be ful of horrour and sudden feare like to make them runne madde withall to wit because it shal be vnlooked for of the idolators The punishmēt shal be ful of wonderfull suddaine feare Wherefore they shal be so awhaped and tremble at the same casting downe and ouerthrowing of their altars that they shal preferre death before life and they shal be ouertaken with so great terrour and sorrowe of minde that they shal say vnto the mountaines Couer vs and vnto the hils Fal vpon vs. This phrase and kinde of speaking doth Christ repeate Luc. 23. ver 30. and the like is Esay 2. ver 19. when as he describeth or setteth forth the exceeding trembling and dismaying of minde that shal come to passe the which men shal conceiue of the vnlooked for and sudden iudgements of God against them and when as he sheweth that they shal not be safe in any place So when Dauid wil signifie his desire to haue his enemies brought vnto that plight that they shal be so feared as that they shal not know what counsel to take nor which way to turne them selues he praieth against them Psal 35. ver 6. after this manner Let their way be darke and slipperie and let the Angel of the Lorde persecute them Vers 9. O Israel thou hast sinned from the dayes of Gibeah there they stoode the battell in Gibeah against the children of iniquitie did not touch them The rendring of a reason why they shall be so grieuously punished THe rendring of a reason why God wil so grieuously punish thē to wit because that of olde they haue begunne to sinne against God and haue not since that time repented although they haue bin admonished or warned by the most manifest iudgements and threatnings of God And here is a very long time rehearsed wherein the Israelites liued most wickedly and against the commaundements of God namely from the daies in the which the Gabaonites or Gibeonites committed that most shameful villanie the which is reported Iudg. 19. This selfe same fact was called before cap. 9. ver 9. a most exquisite rare or passing wickednes or most deepe corruption Doubtles it appeareth by this place that the same historie is very auncient and that the Gibeonites sinned in that sort straight after that they were by Iosua brought into the promised lande and inioyed the possession thereof quietly that is to say so great a benefite of God and the same so very lately bestowed vpon them For that which is there reported I iudge to haue fallen out before the
Concerning this their estate and God his then mercy towards them conferre this place with that of the Psam 81. vers 6 7. where wee finde it thus I haue withdrawen his shoulder from the burthen and his handes haue left the pots Thou calledst in affliction and I deliuered thee and answered thee in the secret of the thunder And with Exod. 20. vers 2. where God himselfe putteth them in minde both of their former condition and of his deliuerance speaking to them in this wise I am the Lord thy God which haue brought thee out of the land of Egypt out of the house of bondage Now this was a most large and plentifull testimony or witnes of his loue in that he brought the selfe same tribes out of Egypt hauing now adopted or chosen them vnto his sonnes Which myracle and worke of God is most knowen This place applied vnto Christ. But Math. cap. 2. ver 15. applieth this same vnto Christ whom God the father for a time led aside into Egypt because of the persecution of Herod In the which it is true that the couenant of GOD with the Iewes at that time seemed to bee vtterly broken off when as GOD because of their vnthankfulnesse withdrewe his sonne out of the whole countrey of Israell and then it seemed to bee againe restored when as afterward hee called the selfe same his sonne backe againe into the same land of Israel But as I sayd Matthew applyeth these things vnto Christ because that the same thing was to be fulfilled in the head the which figuratiuely and in a shadow was done in the whole body Vers 2. They called them but they went thus from them they sacrificed vnto Baalim and burnt incense to images An amplification of the former benefit THe first amplification of the former benefite of GOD by the contrary that is by the contrary stubbornnes of this people who had receiued so great a benefite from God For albeit they were most often put in minde hereof by the Prophets to acknowledge the same yet for all that did they not acknowledge God or consecrate and giue themselues vnto him nay the more diligently they were called backe vnto this duetie so much the more disobediently they departed from him and forsaking the same true God their benefactor did cleaue both vnto Baalims and vnto their images This is the summe of the amplification 2 Things here to be noted But there are two things here to be noted The one to wit that God was not contented once or to haue bestowed one benefit only vpon the Israelites 1 The bestowing and continuing of benefits vpon them wherwith notwithstanding he called them as it were from death vnto life but also continued them afterwarde For he raised vp vnto them and gaue them continually Prophets and his seruants the which might put them in minde of their duety towards God And so God promiseth by Moses Deut. 18. vers 15. That he will rayse vp vnto them a Prophet like vnto him from among them euen of their brethren vnto whom they should hearken And Act. 7. vers 37. this is againe confirmed by the Martyr Steuen And likewise Zach. 1. 2 That thereby they are not bettered but waxe worse worse The other poynt to be noted is that the Israelites all this notwithstanding became the harder and the worse departed the farther and the more from God by how much they were called back more neerely and often vnto him the which no doubt is a shew a note of desperate or vnrecouerable and past and all hope disobedience and stubbornnes of minde Vers 3. I led Ephraim also as one should beare them in his armes but they knew not that I healed them The second amplification of the same benefite THe second amplification of the same benefite taken from the place but the person onely by whome they were admonished or warned is here changed For in the verse before he speaketh of the Prophets but in this place of God The Israelites therefore despised not onely the Prophets of God but also God himselfe teaching them and diuerse waies going about to bring them into the way againe Nay moreouer that which is a signe of brasen-faced shamelesnes and vnamendable rebellion against God the more earnestly they were by God brought into the way and called back from idols the more egerly and hotly did they worship those their idols and embraced them the more straightly and sweetly in their armes and bosomes Finally they neuer acknowledged themselues to haue bin relieued by God in their greatest afflictions for here he compareth afflictions vnto most grieuous diseases and resembleth the deliuerance from those afflictions vnto the healing and medicine of a griefe but such was the obstinate and stubborne malice of their minde and their vncurable idolatrie they attributed all benefites all deliuerances of theirs vnto their idols as vnto the authors of them and for this cause sacrificed vnto them This place especially concerneth the enemies of God his people but generally all such as doe imitate them in the like sinnes and not vnto the true God as hath bin shewed before cap. 4. ver 14.8 ver 11. And of this complaineth God against them by the Prophet Ioel cap. 3. ver 5. after this manner Ye haue taken my siluer and my golde and haue caried into your temples my goodly and pleasant things Vers 4. I led them with cordes of a man euen with the bands of loue and I was to them as he that taketh off the yoke from their iawes and I layde the meate vnto them The third amplification of the former benefite THe third amplification of the same benefite described before And it is taken from the entire or earnest and most louing affection of God himselfe For there could not any thing be done more kindly vnto the Israelites then it which then was done by God vnto them neither could there any thing be performed more louingly vnto them For God witnesseth that at that time he drewe and brought forth the Israelites by al those waies and meanes whereby any thing is done or bestowed vpon any man heartily louingly and friendly For he defended them against the Egyptians egerly pursuing after them he fed them with meate from heauen by the space of 40. yeares he kept their garments whole and sound in the wildernes he saued them harmlesse from wilde beastes he led them in all their whole iourney with great carefulnes by a fierie pillar by night and by a cloude by day And thus much doth Moses testifie of God in his song Deuter. 32. ver 10 11. when hee saith He found him in the lande of the wildernes in a wast roaring wildernes he led him about he taught him and kept him as the apple of his eye As an egele stirreth vp her nest fluttereth ouer her birds stretcheth out her wings taketh them and beareth them on her wings so the Lord alone led him
cap. 2. ver 8. Now the Epiphonema or exclamation of the Prophet followeth O glorie of Israel namely or as if hee should say how shalt thou lye cast downe troden vnder feete confounded when as this calamitie or punishment shall come vpon thee not repenting This therefore is a deepe sigh of the Prophet fet from the bottome of his heart whereby hee witnesseth that hee is greatly sorie for the ruine of the Israelites that he might moue them also And this Epiphonema or exclamation did Micheas adde both because he did beholde in his minde the whole destruction of the Israelites which was to come as if it had been present before his eyes and by and by at hand and also because that here he would as it were out of a by-path come into the way againe vnto the Israelites themselues for whose sake especially these things were spoken out of that same long digression in the which he had shewed and declared the punishments of the townes and cities neere vnto the Israelites Therefore the Prophet doth both himselfe from his heart lament apprehending or conceiuing so sorrowfull a destruction of the Israelites and also by this exclamation stirreth them vp that they should vnderstand that all whatsoeuer was among them at any time magnificent or stately glorious to bee feared and accounted of should vtterly perish and vanish away at that time Wherefore he saith O glorie of Israel to wit then lost and vtterly ouerthrowne Vers 16. Make thee balde and shaue thee for thy delicate children enlarge thy baldnes as the eagle for they are gone into captiuitie from thee The conclusion of the whole former threatning THe conclusion of the whole former threatning against the Israelites wherein by the figure Prosopopoeia or feining of the person they are stirred vp vnto great mourning that they may vnderstand that their punishment shall be great also So hardly surely can men whenas they sleepe sweetely in their sinnes What the figure Prosopopoeia is see Oseas cap. 6. v. 1. and please themselues in them bee awaked and consider into how great miserie they doe cast themselues Wherein the great mercie of God is seene euen toward those which willinglie runne headlong into their own destruction who so often and diligently warneth them rouseth them vp calleth them back againe if so bee that they had eares and an heart to heare Rom. 2. Further by the outward gesture and behauiour of those which are in great sorrow here also is painted forth and foretold the great sorrow and mourning of the Israelites which was to come And this was in olde time the behauiour of them that mourned and lamented Baldnes that is the making of their heads bald the which they procured vnto themselues pulling off their owne haire Shauing in token of guiltines and sorrowe So then the Israelites are called vnto such a kinde of mourning and lamenting because that this land shall loose her most tender and delicate sonnes For they shall be carried away into captiuitie by the Assyrians CAP. 2. Vers 1. Woe vnto them that imagine iniquitie and worke wickednes vpon their beds When the morning is light they practise it because their hand hath * Hebr. is in power power The second sermon of Micheas THe second Sermon of the Prophet wherein in like maner hee thundreth and pronounceth the threatnings of God first against the Israelites and afterwards against the Iewes And against the Israelites from the beginning of this chapter vnto the tenth verse of the chapter following but against the Iewes from the same tenth verse and so forward Further he maketh another foundation and ground of this sermon then of the former For in the former he shewed that the idolatrie of the Israelites was the cause of the wrath and vengeance of God against them but here he teacheth that God is angrie with them and threatneth them because of the neglecting or forslowing nay the notorious breaking of their dutie towards their neighbours so that the first chapter respecteth the first table of the lawe and this the second For the lawe containeth both those kindes of iustice or righteousnes the which God requireth of vs that is to say both our dutie vnto God and also toward our neighbours Rom. 13. Moreouer this verse briefelie setteth forth the singular wickednes of that age the which as I said before was seene indifferently as wel in the Iewes as in the Israelites Two partes of this verse and was rife and common euery where among them and it hath two parts 1. In the word Woe The first is conteined in this word Woe whereby the great indignation or displeasure of God and his most iust prepared vengeance against either any one singular or particular person 2. In the rest of the verse briefely describing the great wickednes of the Israelites by the effects which are twaine or else a whole companie is signified euery where yea euen in the new Testament as Matt. 23. ver 14. Woe be vnto you Scribes and Pharises hypocrites for yee deuoure widowes houses euen vnder a colour of long Prayers Wherefore ye shall receiue the greater damnation and so forth in all the other Woes there mentioned The second part is in the other wordes following in this verse wherein this wickednes and vnrecouerable lewdenes is summaerilie or briefely described And it is described by the effects the which can and are wont to be onely in those persons who are vtterly and notoriously lewd and wicked And these effects are two the one for that they which are such not only in the day but also in the night and whilest others sleepe nay whilest they themselues are thought to lie to take their rest they notwithstanding in their rest thinke deuise and studie in their minde how and by what meanes they may hinder and hurt their neighbour The which the Prophet calleth to imagine iniquitie and worke wickednes For when they lye in their beddes they doe not onely muse what course and way may be found out and deuised whereby their neighbour may be hurt as for example to be spoyled of his goods but also they doe debate and reason with themselues in those their night meditations and studies how they may put in execution and practise against their neighbours thinking nothing on it that their by them deuised lewd and wicked purpose oâ— counsaile in so much that these wretched caâ—tifes and wholy borne in lewdnes abuse vnto the both inuenting and practising of deceite against their neighbours that selfe same very time the which God hath giuen vnto men for rest peace and quiet Gen. 1. Psal 104 Contrariwise the godly vse both the day and the night to the considering and rehearsing of the benefites of God towards them and the entring into a course with themselues how to help their neighbours And therefore Dauid Psal 1. ver 2. saith of the godly blessed man that his delite is in the lawe of the Lord and that
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
spoyled also of all their goods The famin is here described or layd forth to be wonderfull 2. Spoyle of their goods not such a famin as commeth of the barrennes of the fields but such as falleth out by reason of the want of strength of the meates that are eaten in great plentie and aboundance notwithstanding 3. Contempt as namely whose staffe and that strength which God hath put into the bread to nourish vs is taken away so that it cannot now sustaine or feede vs. Such a famin Dauid recordeth to haue by God beene sent vpon the land Psalm 105. ver 16. in these words Moreouer he called a famin vpon the land and vtterly brake the staffe of bread Reade Deut. 28. Vers 15. Thou shalt sowe but not reape thou shalt treade the oliues but thou shalt not anoynt thee with the oyle and make sweete wine but shalt not drinke wine A Third kind of punishment A Third kind of punishment and the same also contained in the law of God Deut. 28. To wit when as all our labours are vtterly in vaine not of themselues I confesse but are vnprofitable vnto vs which haue laboured as namely when as others and those our enemies haue them vnto themselues and we receiue not the fruites of them And the feeling of this punishment is the more grieuous because that it doth wonderfully vexe vs and cause vs to fret when as we seeing and knowing of it others doe inioy our labours yea our continual and long labours and that in spite of our teeth and whether we wil or no. Which kind of punishment falleth out vnto those on whom God is auenged and punisheth for the contempt or despising of his name Further there are three examples of this punishment set downe to wit in the Haruest Oliue and Vine Corne. Oliue Vine the which are tilled with most great labour and the fruits whereof are most desired and verie necessarie for the life of men that till the fields and yet notwithstanding shall these be disappointed and beguiled of them Vers 16. For the statutes of Omri are kept and all the maner of the house of Achab and ye walke in their counsels that I should make thee waste and the inhabitants thereof an hissing therefore ye shal beare the reproch of my people A reason of the former punishment THe rendring of a reason of the former so grieous punishment for that the Israelites were notorious and stubborne Idolaters And this place sheweth that these threatnings doe properly appertaine vnto the Israelites and not vnto the Iewes For they and not these diligently followed and embraced the impietie or vngodlines of Ambri or Omri and Achab as namely being their Kings And the Prophet rehearseth these twaine by name and their decrees or publike edicts and statutes also their crafts or counsels in spreading abroad establishing of idolatrie because that among all the rest of the Kings of Israel idolaters these twaine were most shamefull and ranke idolaters for of Omri the father it is recorded 1. King 16. ver 25. That he did euill in the eyes of the Lord and did worse then all that were before him And in the same chapter ver 30. it is written of Achab his sonne that he was yet worse then his father Kings then do in such maner rage against true godlines either openly to wit by force and violence or els making edicts and statutes against it or priuilie honoring those which are idolaters and vngodly and preferring them before those that are godly in deed Both which things Ambri and also Achab did A confirmatioÌ„ of the former threatning Wherefore I will make thee waste A confirmation of the former threatning by repeating of the summe thereof in this place the equitie whereof now appeareth by this comparing of the idolatrie of the Israelites and the punishments ordained against them together the which is done in this vâ—rse In summe the Israelites the inhabitants of this countrie and of the cities therein shall feele and beare the reproch of the people of GOD that is such a reproch as God hath peculiarly decreed agâ—inst his rebellious people for that when as they sayd themselues to be the seede of Abraham and Iacob and consequently boasted that they appertained vnto the inheritance of God they liued and were notwithstanding so obstinatly stubborne and rebels against GOD in the which sinne and vice they continued and remained CAP. 7. Vers 1. Woe is me for I am as the summer gatherings and as the grapes of the vintage there is no cluster to eate my soule desired the first ripe fruits A coÌ„firmation of the former accusation A ConfirmatioÌ„ of the former accusation set forth by God against the Israelites the which is now made by the testimonie or witnes of the godly which were among them the which that it might carie the more emphasis or force the Prophet hath expressed in his owne person Wherefore now is described the corruption of al orders and degrees of men and the same most knowne and publike But this verse hath two things to be noted One the phrase or maner of speaking which the Prophet vseth Two parts of this verse the other the thing it selfe which the Prophet writeth of himselfe 1. The phrase The phrase or kinde of speaking both here and in the verses following is altogether patheticall or full of affection 2. The thing it selfe whereby the indignation or griefe of the people is painted forth to be the greater and it is also Prosopopoeiticall and Metaphoricall 1. What these figures are see Oâ—eas cap 6. ver 1. and Amos cap. 4. ver 12. that is full of feining of persons Metaphors to the ende that both all the readers and also the hearers may be the more stirred vp to heare this testimonie or witnes Now the thing it selfe the which in this place is set forth is the person of the Prophet representing â—he whole companie of the true faithful burning with exceeding great desire to finde some one good and godly man among the Israelites but he findeth none at all albeit that here he diligently examine and search all the orders or degrees of this people These few therefore excepted who are vnderstood with the Prophet to speake and complaine with God himselfe of the publike wickednesse of the whole people al the rest were most filthie wicked and consequently most worthie of that same hard iudgement of God And first of all the Prophet metaphoricallie expresseth his desire to finde out some one good man in these wordes My soule hath desired some fruites in this people albeit neuer so vntimely and bitter as yet and little or smal Then he addeth None are found For saith he I am such a one and in such sort conuersant and abiding among this people as if a man were remaining in a corne field after haruest or in a vineyard after the vintage At which time no eares or no
it is extraordinarie not ordinarie In it therefore first the priests themselues must repent as the guides and ring-leaders vnto the rest Their repentance is described namely The outward signes of the repentance of the Priests that they first of al make hast and speede to shewe vnto others the signes and tokens of a minde trulie penitent or repenting Let them therefore lament let them not onely lament but also let them howle at the earnest feeling of their sinne Let them come into the Temple of GOD where they doe this and that openly and the whole congregation seeing thē being witnes of the same Let them lye in the Temple all night and that in sackcloth haire ashes and teares the which in times past were outward signes of publike repētance in the church Moreouer when he addeth The ministers of my God the Prophet doth both note their peculiar office and also witnesse his good will toward them as those namely whom he loueth as peculiarly the seruants of God yea and that his God Vers 14. Sanctifie you a fast call a solemne assemblie gather the Elders and all the inhabitants of the land into the house of the Lord your God and crye vnto the Lord. The dutie of the Priests concerning the Church in this matter of publike repentance THe dutie of the Priests so far forth as it cōcerneth themselues hath been shewed before now is declared what their dutie is concerning the residue of the Church and the other partes and tokens that remain of publik and extraordinarie repentance are described Now this was the dutie of the Priestes concerning others to exhort stirre them vp vnto repentance and therefore that they should sāctifie a fast that is that they should pronounce some day to be holy and appoynted vnto God extraordinarilie in the which the people should fast extraordinarily publikely and in the same day they should ordeine and commaund those things to be obserued or kept the which the Iewes were commanded by God to keepe on the Holy-daye that is on the Sabboth daye By this and the like places appeareth that the appoynting of a fast appertayneth not onely vnto the godly magistrate no though it be the chiefe magistrate but also vnto the pastours of the Church for they ought to be called vnto councell in this matter because it is an ecclesiastical or Church matter the which ought to be established and appoynted according vnto the word of God Wherefore those magistrates take too much vpon them who themselues of their owne authoritie do appoynt publik fasts without the knowledge of their pastors nay do not so much as call them and aske their aduise at all Secondly it is the office of the pastors of the Church to call the congregation extraordinarily called First to gather to gather the elders or old men afterward the rest into the temple or holy place not into the Tauerne or Ale house that the old men may be an example of godlines vnto others and that the rest may follow them The companie of the Church being called and gathered together To crie vnto God for themselues and for the rest of the people is the dutie of the same Ministers of God or Pastors of the Church as it here appeareth Vers 15. Alas for the daye for the daye of the Lord is at hand and it commeth as a destruction from the almightie Epiphonema See what this figure is Ionas cap. 2 ver 9 Two partes of this verse THe figure Epiphonema or acclamation whereby Ioel sheweth the necessitie of proclayming this publick and extraordinarie repentance by the greatnes of the iudgement of God that hunge ouer their heads 1. The Phraise Wherefore this verse hath two things to be noted The one is the Phrase or manner of speaking full of mouing affection 2 The causes of this repentāce which are twaine of the good wil of the Prophet towardes the Church of God the which he would haue to be rouzed from their sinnes The second is the causes the which are alleaged of his repenpentance And these are two both of them painteth foorth the greatnesse of the former threatnings It is the day of the Lord. The first of these causes is for that this daye of threatnings and punishment is the daye of God and consequently to be feared and horrible or to be trembled at For this God is the true Iehouah and almightie whom nothing can withstand or preuaile against Wherefore this punishment is the more to bee feared because it is from almightie God For as it is Hebr. 10. ver 31 It is a fearefull thing to fall into the hands of the lyuing God And as Peter writeth 1. Epistle cap. 4. ver 17. If iudgement begin at the house of God what shall be the end of them which obey not tho Gospell of God The second cause or reason is 2. The same day is neere at hande because the same daye is neere and euen by and by at hand and hanging ouer the head of the Church We must therefore presently and setting aside all delayes stop this anger and fire of God with the waters of repentance and teares By this place appeareth that at that time this iudgement of God was not yet fully executed but that there was a greater famine foretold by Ioell the which was yet now behinde Vers 16. Is not the meate cut off before our eyes and ioy and gladnesse from the house of our God A confirmation of the said iudgements of God by effects of two sorts A Confirmation of the greatnes of the said Iudgement of God by those effects the which they did euen then see with their eyes and feele yet notwithstanding they were to feele greater And thee effects were of two sortes to wit they concerne both men and also God himselfe For to this poynt is reduced and brought whatsoeuer Ioell hath threatned before 1. Concerning men As concerning men the iudgements of God touch them most grieuously because all their foode was then alreadie cut off from them 2. Cōcerning God They concerne GOD because that all those holie feastings the which were wont to be made at their sacrifices of thanks giuing were taken away from out of the Temple of their God For now the things were wanting wherewith all they were to be made namely fine floure wine wherewith they did offer oyle and such other things necessarie in these holy feastes by the commandement of God But to the end that he may the more sharply moue and touch them he sayth are not these things cut off from the house of our God God sayth he is so angry with vs because of our sinnes that he hath taken away from vs euen those things the which he commanded by vs to be offered vnto him of the fruites that we should reioyce with him The which no doubt is a great sharpenesse or bitternes of punishment Vers 17 The seed is rotten vnder their
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
thus sayth the Lord of hostes Consider your owne wayes in your hearts An exhortatioÌ„ AN exhortation whereby he doth stirre them vp vnto the doing of their dutie Vers 6. Ye haue sowen much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye clothe you but ye 〈◊〉 not warme and he that earneth wages putteth the wages into 〈◊〉 broken bagge He spurreth them forward by the consideration of their losses and punishments sustained for their slacknes in this worke HE putteth a spurre vnto them or pricketh them forward vnto the building of the Temple by the consideration of the calâ—â—â—â—â—â— or miseries and losses which went before and were past the which he sheweth to haue fallen out vnto them for their so great negligence in euery part of their labours and especially in the kind of their corne Vers 7. Thus sayth the Lord of hostes Consider your owne wayes in your hearts Another exhortation vnto the building of the temple ANother exhortation vnto the same worke and building taken from the blessing which should insue Vers 8. Go vp to the mountaine and bring wood and build this house and I will bee fauourable in it and I will be glorified sayth the Lord. BOth vpon the worke it selfe which is the Temple and also vpon them if laying aside and putting away all slouthfulnes they will worke diligently and earnestly And here and in the verse before is described two parts of repentance The first Two parts of repentance that we be sorie for the sinne committed The second that we doe better afterward 1. Sorow for sinne Vers 9. Ye looked for much and loe it came to little and when ye brought it home I did blow vpon it And why 2. Newnes of life sayth the Lord of hosts Because of mine house that is waste and ye run euery man to his owne house Vers 10. Therefore the heauen ouer you stayed it selfe from dewe and the earth stayed her fruit Vers 11. And I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle vpon all that the ground bringeth forth both vpon men and vpon cattell and vpon all the labour of the hands A repetition of the former plagues TO the end he may awaken and rouse vp the most deafe drousie he doth againe repeate the calamities or plagues past and those also which were present in the which they were then exercised or which then they presently felt that the Prophet may the more deeply moue or touch them as it were with the view and beholding of the thing it selfe Vers 12. When Zerubbabel the sonne of Shealtiel and Iehoshua the sonne of Iehozadak the hie Priest with all the remnant of the people heard the voyce of the Lord their God and the words of the Prophet Haggai as the Lord their God had sent him then the people did feare before the Lord. The fruit of the former exhortation HE sheweth what and how great the fruit of the former exhortation was how obedient vnto God the Princes themselues together with the rest of the people were The which selfe same thing also he teacheth to haue proceeded from God that is from the Spirit of GOD and by the same Spirit to bee wrought in them Vers 13. Then spake Haggai the Lords messenger in the Lords message vnto the people saying I am with you sayth the Lord. Vers 14. And the Lord stirred vp the spirit of Zerubbabel the sonne of Shealtiel a Prince of Iudah and the spirit of Iehoshua the sonne of Iehozadak the hie Priest and the spirit of all the remnant of the people and they came and did the worke in the house of the Lord of hostes their God God promiseth his helpe vnto the builders THe answering of an obiection that they should not quaile and waxe faint hearted by reason of the sundrie lets the which should bee brought against this worke by the aduersaries for the Lord doth promise his helpe and aide vnto the builders Esdr 5. and 6. where the very beginning of the worke commanded to be done first by the decree of Cyrus afterward of Darius was the most certaine and assured worke of God CAP. 2. The second sermon of Haggaus THe second Sermon of the Prophet the which gathereth into one the things which he had handled and delt withall before the people at sundrie times namely the 24. day of the 6. moneth and the 21. day of the seuenth moneth So then it hath two parts The first part remoueth and putteth away all lets and pul-backes and cutteth off from the Iewes all occasions of quenching their forwardnes in the building of this second Temple Vers 1. In the foure and twentieth day of the sixt moneth in the second yeare of King Darius Vers 2. In the seuenth moneth in the one and twentieth day of the moneth came the word of the Lord by the ministerie of the Prophet Hâ—ggai saying Vers 3 Speake now to Zerubbabel the sonne of Shealtiel Prince of Iudah and to Iehoshua the sonne of Iehozadak the hie Priest and to the residue of the people saying He confirmeth his calling afresh c. HEre also because this doctrine is of great weight and almost incredible or not to bee beleeued he doth confirme his calling rehearseth the time of his prophesie and those vnto whom the exhortation following doth especially appertaine Vers 4. Who is left among you that sawe this house in her first glorie and how doe you see it now Is it not in your eyes in comparison of it as nothing The basenes of the second temple one cause of their pretended slacknes in building THe Prophet intending to exhort them vnto the diligent building vp of the Temple meeteth with the chiefe cause of the cooling or abating of their care and forwardnes the which did arise of the basenes of this Temple which was to come if it be compared with the former Vers 5. Yet now be of good courage O Zerubbabel sayth the Lord and be of good comfort O Iehoshua sonne of Iehozadak the hie Priest and be strong all ye people of the land sayth the Lord and doe it for I am with you sayth the Lord of hosts The former cause refuted by the promise of greater glorie vnto it GOd refuteth or ouerthroweth this cause by the promise of greater glorie which should be in the second Temple But first of all he louingly exhorteth them to build for that they should not loose their labour in a vaine matter Vers 6. According to the word that I couenanted with you when ye came out of Egypt so my spirit shall remaine among you feare ye not He promiseth his helpe vnto them SEcondly he promiseth helpe vnto them because of that his perpetuall or continuall fauour toward them the which he shewed and sufficiently witnessed vnto them long sithens by their
offer the thing it selfe vnto the view of the eyes more cleerely so that in a maner it may seeme to bee seene and not to be read Moreouer this verse containeth two circumstances of this promise The first of the time in this word yet The second of the thing in the word they shall come For so much the more ioyfull certaine is the promise for that the time to come hereafter is promised to bee like vnto the time past to wit 1. Of the time when as many people come from all places vnto Ierusalem to seeke the God of Israel 2. Of the thing it selfe as appeareth by the Acts of the Apostles cap. 8. and Psal 96. where the Prophet exhorteth both the Iewes and the Gentiles to praise God for his mercies saying Giue vnto the Lord the glorie of his name bring an offring and enter into his courts Worship the Lord in the glorious Sanctuarie tremble before him al the earth Secondly it is most ioyfull whereas the Prophet sayth they shall come that is euen for honor sake taking their iourney from out of their owne cities they shall goe and come as farre as vnto the land of Iurie So Psalm 84. ver 6.7 Dauid praiseth the courage of the people that passe through the wildernesse to assemble themselues in Zion saying They going through the vale of Baca make welles therein the raine also couereth the pooles They goe from strength to strength till euery one appeare before God in Zion Vers 21. And they that dwell in one citie shall goe to another saying Vp let vs go and pray before the Lord and seeke the Lord of hoste I will goe also Two other circumstances TWo other circumstances or parts and amplifications of the former promise the which are set forth by the figure Prosopopoeia or Hypotyposis 1. They shal come not one by one but by heapes One is for that not euery one by himselfe or seuerally only to wit one after another but gathered together and by heapes in a great companie they shall come the which thing hath a greater testimonie or witnesse of their zeale and honour vnto the worship of God as appeared immediatly before out of the testimonie of the Psal 84. ver 7. The other circumstance sheweth the end 2. Why they shall come why they shall come thither namely to worship the true God And here in this place the true worship of God is described or set forth vnder the name of praying and seeking The word praying comprehendeth inuocation or calling vp vpon God and giuing of thankes And the word seeking the knowledge of God set from his word out of the which appeareth and groweth faith and obedience Vers 22. Yea great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem Or and to * The face of the Lord. Two other circumstaÌ„ces also pray before the Lord. HEre also are two other circumstances expressed namely the qualitie or dignitie it self of the people which shall ioyne themselues with the Iewes to seeke the true God and the place 1. The dignitie of the commers where they shall seeke him As for their dignitie the same is here set forth two-fold namely their multitude and their excellencie For many shall come 2. The place wher they shall seeke God The which is set against the small people which then dwelled in Iudea And the selfe same shall be mightie nations the which shall excell among the rest in same power and rule bearing Whereby the Church of God shall bee the more ioyfull and greater and the glorie thereof the more cleere and renowed The place also is set downe whither these people shall come to 〈◊〉 Ierusalem it selfe the chiefe and head citie of the Iewes that they should vnderstand that they haue therefore a most iust and most true cause of ioy Why they shall come to Ierusalem rather theÌ„ vnto any other place and that they are indeed honoured by God Aâ—â— the Prophet by the way setteth downe a reason why these people shall come vnto that place especially namely because the face or presence of the Lord shal be there He calleth the face of God those visible signes of the presence of God which were at Ierusalem namely the Temple it selfe and the sacrifices which were offered in the Temple So then the people did seeke that place not being moued with the consideration of the soyle or land it selfe nor with the dignitie of the walles and stones nor with the riches or excellencie of the people of the Iewes but for that there were there at that time the manifest tokens of the presence of God such as now are the pure preaching of his word or of the Gospell and the sincere or true administration of the Sacraments ordained by himselfe Vers 23. Thus sayth the Lord of hostes In those dayes shall ten men take hold out of all languages of the nations euen taken hold of the skirt of him that is a Iewe and say We will goe with you for we haue heard that God is with you Yet two other circumstances LAst of all two other circumstances also or other parts of the former promise are here set downe and added by the figure Hypotyposis and Prosopopoeia to wit 1. The zeale of the commers the earnestnes or zeale of those that come and their number Their earnestnes or zeale shall bee most great For ten men of the nations shall followe after one Iewe as their Captaine yea and that willingly and of their owne accord 2 Their number with great affection because those ten shall hold fast that one Iew most strongly as namely from whom they will not be pulled away So doth the Prophet Isai speake of the calling of the Gentiles cap. 2. ver 3. in these words And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iaacob and he will teach vs his wayes and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem So Dauid Psalm 102. ver 15. Then the heathen shall feare the name of the Lord and all the Kings of the earth thy glorie And ver 21 22. That they may declare the name of the Lord in Zion and his praise in Ierusalem when the people shall be gathered together and the kingdomes to serue the Lord. The number of them is declared in these words they shall come out of all nations and languages and not only out of one part of the world as for example out of the East or out of the West but also out of the North and out of the South This at the length was brought to passe after and by the preaching of the Gospell Acts 2. And Christ sayth Mat. 8. ver 11. That many shall come from the East and West and shall sit downe with Abraham Isaac and
The conclusion is Iehouah or the Lord shall saue theÌ„ that is therfore that same almightie and euerlasting God who is called Iehouah shal deliuer them and saue them out of al the way-layings threatnings strength and dangers of their enemies The which hath euidently appeared in those altogether miraculous victories of the Machabees For I had rather referre these things vnto that time then vnto that deliuerance whereby the Iewes through the great miracle of God were deliuered from the threatnings rage and crueltie of Alexander the Great being angrie with the Iewes Alexander being by and by changed at the sight of Iaddi the high Priest Againe I doe expound the word Those generallie of all the Iewes both Elect and also hypocrites albeit the fruite of that benefit of God were healthsome and profitable in the Elect onely For the Hypocrites abused it And this is the conclusion of the former promise of the victorie that the Iewes should haue against the Grecians 1. The cause of their deliuerance that is the Grecian Kinges of Syria the successors of Alexander But the cause of this deliuerance and decree of God is for that Iehouah is peculiarlie the God keeper and shepheard of them that is of the Iewes the Iewes are his people flock Psal 105. Psal 78.71 Where the people coÌ„mitted vnto the gouernement of Dauid are called god his people and God his inheritance when he saith He chose Dauid also his seruant and tooke him from the sheepe foldes Euen from behind the ewes with young brought he him to feede his people in Iacob and his inheritance in Israel Now God saueth or deliuereth his sheepe whom he both will keepe and also according vnto the dutie of a Shepheard ought to keepe Lastly the effect of this deliuerance is described or set foorth namely the tokens 2. The effect of this victorie and those same notable monuments of their victorie set vp in euery place the which markes and monuments are in this place called stones of the crowne or excellent and notable stones and not Iewels or precious stones set vp by the Iewes vpon the ground or land after the maner of an ensigne or marke of victories as Gen. 28. ver 18. The stone that lay vnder the head of Iacob while hee slept and saw the ladder reaching from the earth vp vnto heauen the which stone hee set vp as a pillar and powred oyle vpon the top of it in remembrance of that which there had fallen out So Gen. 35. ver 20. Iacob setteth vp a pillar vpon the graue of Rachel who died in trauaile by the way homeward And in many other places of the Scriptures you shall reade of the like as for example the stones set vp in Iordan by Ioshuah and Exod. 17. ver 16. Moses built an altar and called the name thereof Iehouah-nissi for a memoriall of the great ouerthrow giuen vnto the Amalekites These Trophees also or monuments of victorie doe appertaine vnto the sundrie victories of the Machabees against Antiochus and his successor Vers 17. For how great is his goodnes and how great is his bewtie corne shall make the young men cheerefull and new wine the maides An amplification of the former promise by the figure Epiphonema which what it is see Ionas cap. 2. ver 9. AN amplification of the former promise by the figure Epiphonema or acclamation that men might be stirred vp vnto the earnest consideration and weighing of the benefites of God the which for the most part they make but small accounte of or passe them ouer blind folded The Prophet therefore wondring crieth out and pronounceth that neither the number of the benefites of God toward his church nor their profit and excellencie can sufficiently of any man be rehearsed no nor of himselfe neither Afterward by an argument from things compared he sheweth that at the length and in the end they shall bee publikely acknowledged and set forth by all sortes of men For if this goodnes and bounteousnes of God be praised of boyes and girles that are not indued with any great iudgement by reason of the exceeding great and euident store of all things powred out by God vpon his church how much more shall it so be by men growne and such as haue a setled and stayed iudgement in the considering of the liberalitie of God So then this blessing of God shall make then young men and maidens eloquent and full mouthed in the publishing and setting forth of the prayse of God Psalm 8. CAP. 10. Vers 1. Aske you of the Lord raine in the time of the latter raine so shall the Lord make white cloudes and giue you showres of raine and to euery one grasse in the fielde The scope and drift of this chapter THe scope and drift of this chapter is to teach the Iewes and consequently the church of God how she ought to behaue her selfe in whom alone she is to trust vnto whom she must hearken â—â—till the full accomplishment and performance of all the former promises dooth appeare which is Iesus Christ the Messias which was for to come And the summe of the doctrine here deliuered is that they relie vpon God alone and that they detest and shunne all idols and worshippers and seruers of idols because that God will grieuouslie punish such pastors or shepheardes of the people and will gloriouslie defend and aduance his people that serueth him and cleaueth vnto him So then this chapter is both an holsome admonition and also as it were a certaine answer of an obiection that might be made and a forewarning against the idolatries that should fall out among this people such as were diuers brought in among the Iewes in the time of the Antiochi and others Kings of Syria that being betimes warned to auoyde them they might learne to bee wise and contrariwise knowe what they were to hope for and to follow Two partes of this verse 1. A commandement to seeke vnto God in all our necessities But this verse containeth two things First of all a precept or commandement for the relying vpon God alone the calling on him 2. A promise that our prayers shall be heard and seeking vnto him in all things that shall be needefull for them The second an excellent promise of God concerning the hearing of their prayers that is the prayers of the church The commaundement is deliuered by the figure Synechdoche 1. What the figure Synecdoche is see Amos cap. 5. ver 21. setting downe the part for the whole for albeit it speake onely of the latter raine to be asked of God yet doth it generallie shew that wee are whollie and altogether to depend vpon that same Iehouah alone that is the true God and whatsoeuer wee desire to aske the same of him But by the name of the latter raine the Prophet by a Metaphor taken from fruite and seasonable raine What the figure Metaphora is see Amos cap 4. ver 12.
doth signifie that whatsoeuer holsome and profitable thing for vs in regarde either of the soule or bodie is to be wished for that all the same is to be asked of God alone Of the profitablenes of the latter raine consider what is written Deut. 11.14 in these wordes where God saith I also will giue raine vnto your land in due time the first raine and the latter that thou maist gather in thy wheate and thy wine and thine oyle And Iames cap. 5 ver 7. borroweth a similitude from thence to moue the godly with patience to waite vntill it please the Lord to heare them saying Bee patient therefore brethren vnto the comming of the Lord Beholde the husband man waiteth for the precious fruite of the earth and hath long patience for it vntill he receiue the former the latter raine And this is set against that drought and barrennes the which the Iewes felt of late in their ground as appeareth Agg. 1. v. 11. where the Lord faith And J called for a drought vpon the land vpon the mountaines vpon the wine vpon the oyle and vpon all that the ground bringeth forth both vpoÌ„ men vpoÌ„ cattell vpon al the labour of the hands the which drought the more grieuous it was vnto them so much the more welcome vnto them should this promise of fruitefulnes and seasonable raine be For by earthly benefites they yea and also we in such kinde of promises are put in minde of heauenlie benefites Therefore after this commandement there is set downe a promise of God and the same also most notable and excellent concerning the hearing of the prayers of those that doe call vpon him For God in great aboundance will giue that same rayne asked of him yea with lightning and thunder And these indeed for the most part are the adioyntes or things that come or follow after great raines and with great raines So Virgill lib. 4. Aeneid describeth or setteth forth a great tempest Interea magno misceri murmure coelum Incipit insequitur commista grandine nimbus Thus englished by Phaer By this time heauen with rumbling noyse and clowdes is ouer cast And thunders breake the skies and raine outragrous powreth fast and showres of haile and sleet so sharpe Moreouer the Lord shall giue plentious raine that is raine of showres For that is most plentifull much and greaâ—ly moystening the earth So Dauid painteth forth God his blessing and increasing of the fruites of the earth by these meanes Psalm 65. ver 9.10 after this maner Thou visitest the earth and waterest it thou makest it verie rich the riuer of God is full of water thou preparest them corne for so thou appoyntest it Thou waterest abundantly the furrowes thereof thou causest the raine to descend into the valleyes thereof thou makest it soft with showres and blessest the bud thereof I hese words therfore of Zacharias white clowdes and showres of raine declare the kinde of this raine Lastly by the effects is this raine described the which shall in such sort make the earth fruitfull that euery man in his owne fielde and ground shall haue both grasse and hay and corne for I take the word grasse generally in this place and shall seele no barrennes of the earth Vers 2. Surely the Idols haue spoken vanitie and the South sayers haue seene a lye and the dreamers haue told a vaine thing they comfort in vaine therefore they went away as sheepe they were troubled because there was no shepheard The figure Hypophora or the answering of an obiection What this figure is see Amos cap. 5. v 21. THis is the figure Hypophora or the answering of an obiection whereby he feareth the Iewes from praying vnto Idols in any necessitie whatsoeuer and from regarding of them that they may the more assuredly vnderstand that they must relie vpoÌ„ God alone only Aske ye sayth he of the Lord because the Idols can doe nothing if they be called vpon by you Wherfore the Prophet answereth those who peraduenture would call the people back againe vnto Idols as it was done both before the captiuitie of Babylon 2. Chron. 36. and also after the captiuitie Iere. 44. ver 22. where God sheweth that for their idolatries their land was layd waste Ezech. 9. and finally 1. Mach. after their bringing back againe or deliuerance from that captiuitie vnder the Antiochi And he setteth downe a reason why they should not seeke vnto Idols A reason why they should not seeke vnto idols namely because they shall be disappoynted of their hope if they call vpon Idols or seeke help at their hands for they are vaine and lyes and consequently Idols doe deceiue their worshippers And not only they are so but also their ministers yea the chiefest of them to wit their Diuines or Southsayers For they speake nothing but lyes nor dreame or prophesie any thing els He therefore maketh mention of their Southsayers because among the Idoll ministers or seruers they were the chiefe And here also he hath expressed the name of those Idols the which were wont to be asked concerning things to come and are called Theraphim Theraphim A confirmatioÌ„ of his answer of the vanitie of idols Further he alleageth a confirmation of this his answer concerning the vanitie of Idols to wit the testimonie or witnes of the idolators themselues which were in that people who albeit they haue worshipped and did worship Idols neuer so much yet were they as a straying and wandring flocke without helpe without a shepheard and running euery where vp and downe For all this they neither had nor found any to gouerne and to helpe them Ezech. 34. Ierem. 23. Isai 29. Vers 3. My wrath was kindled against the shepheards and I did visit the goates but the Lorde of hostes will visit his flocke the house of Iudah and will make them as his beautifull horse in the batâ—el Another confirmation of the former dehorting of theÌ„ from the worship of idols ANother confirmation of his said dehorting or discounsailing of them from the worship of Idols namely for that God himselfe is most grieuously angrie against these shepheards the which do set forth Idols to be worshipped and will visite vpon them that is will punish them as most filthie goates the plagues and destructions of his people For they do most filthilie infect them with their smel of what degree or estate soeuer they be whether they bee rulers of the Common wealth or of the Church who doe teach this And this appeareth to bee true both at all times and also when as the Iewes were carried away into captiuitie because of their idolatrie and wheÌ„ as vnder the Antiochi he did so afflict or punish the heads of his people for their idolatrie that there was in a maner at that time no forme or Common wealth of that people Further where as the Shepheards or guides of idolatrie are expresly sayd that they shall bee punished the
the helpe of God both in publike and also in priuat afflictions or troubles But now he addeth thus much more that not only the Iewes but also the house of Ioseph shall feele the said helpe of God By which name some doe vnderstand the rest of the Tribes the which were carried away by the Assyrians before the destruction of the kingdom of Iudah But if this name be taken according vnto the letter it is to bee referred vnto those fewe the which returned both with Zorobabel and also with Esdras afterward Esdr 2. and 8. and moreouer vnto those which dwelled in the other Tribes afterward But if it bee taken in a mysticall or spirituall sense and vnderstanding the Prophet comprehendeth the whole Church vnto all the which and not vnto some one part thereof only God promiseth that he will be fauourable and present with it But the chiefe part of this verse doth consist in the shewing foorth of the cause of these so great promises of God that men should not attribute them vnto their owne merits or deseruings And here is a double cause alleaged Two causes of these promises and both of them excludeth or shutteth out all workes of men and calleth vs backe vnto the only grace and mercie of God as the true and alone cause of those promises So Dauid acknowledgeth Psal 44 ver 3. that the people of Israel did not inherit the promised land for any worthines in themselues but onlie through God his loue and fauour vnto them saying They inherited not the land by their owne sword neither did their own arme saue them but thy right hand and thine arme and the light of thy countenance because thou diddest fauour them So Psal 68. ver 22. he teacheth vs that the Lord would haue vs knowe the deliuerance of his Church to be his owne work when he sayth The Lord hath sayd I will bring my people againe from Bashan I will bring theÌ„ againe from the depths of the sea 1. The mercie of God The first cause of these promises is The mercie of GOD whereby he hath compassion on vs that is on his Church freely pardoning her sinnes The second because he is their God that is 2. His election hath chosen them of his meere or only grace This latter is the cause of the former that is to say the election of God is the cause of his taking pitie and compassion on vs. The effects hereof That he heareth vs when we pray vnto him and doth in such sort renue restore vs againe as if hee had neuer abhorred vs to wit because through Christ he is fully and perfectly reconciled or made friends with vs. Vers 7. And they of Ephraim shall be as a giant and their heart shall reioyce as through wine yea their children shall see it and be glad and their heart shall reioyce in the Lord. That which was promised of the strength of the Iewes confirmed by a double comparison BY a double comparison he doth both confirme and also make plaine that which he had sayd before of the strength which the Iewes should haue in their battailes The first is taken from the strength of the tribe of Ephraim the which among the rest of the tribes of Israel was counted most populous or full of people and in warres most strong And therefore in the Psalm 60. ver 7. it is sayd of that tribe Ephraim also shall be the head of my strength This also may appeare by the 78. Psalm ver 9. that in it selfe this tribe of Ephraim was of great force and power either to defend it selfe or to hurt his enemies albeit that God being angrie with them for their idolatries and other sinnes they had the ouerthrow in that battaile and fled before their enemies The children of Ephraim sayth the Psalmist being armed and shooting with the bowe turned back in the day of battel So strong then shall the Iewes bee in their battels against their enemies as the Ephraimites in times past were wont to be strong against their enemies The second confirmation is from the maner of their ioy and gladnes that they may be assured of the victorie For both their fathers that is those of growen yeares and their sonnes that is their young children shall in such sort reioyce for these victories as they are wont to doe which haue their heart merrie and refreshed or cheered with wine taken moderatly Psal 23. and Psal 104. ver 15. where Dauid sheweth that wine moderatly drunken maketh glad the heart of man Finally they shall reioyce in Iehouah or in the Lord both that their ioy may be vnderstood that it shall be holie and not wanton and that the Prophet may shew that in this gladnes the praise shall be giuen vnto God and not vnto themselues by the Iewes getting the victorie Vers 8. I will hisse for them and gather them for I haue redeemed them and they shall increase as they haue increased The answering of an obiection touching those that were still in Babylon their fewnes THis is the answering of an obiection least because of the rest which yet abode still in Babylon and by reason of the small number of theÌ„ they should distrust of the former promises of God First therefore he answereth vnto that their debating concerning those that were absent that it shall come to passe that these also together with themselues shall most easâ—â— and quickly be gathered and come together The which came to passe in that their second and third comming out of Persia and Babylon the which was taken in hand by Esdras and Nehemias Psal 126. Secondly he answereth vnto the obiection of their fewnes The children of Israel shall be increased as at the first For that promise of God made vnto Abraham Gen. 13. ver 16. I will multiplie thy seede as the dust of the earth c. shall also bee of force in these No one nation of the world so great in number as the Iewes at this day The which promise doubtles appeareth euen at this day yet now in the Iewes albeit miserably dispersed or scattered For there is not any one nation yet at this day in the world so great in number as that is if the dispersed Iewes might be all gathered together into one place Vers 9. And I wil sowe them among the people and they shal remember me in farre countries and they shall liue with their children and turne againe An amplification and confirmation of the former promise of God AN amplification of the promise of God immediatly going before touching the multiplying or increasing of the nation of the Iewes and a confirmation of the same by a most excellent and manifest effect thereof to wit the Iewes shall be so many in number that they shal be scattered among other nations as pearles and sowed among them for the spreading abrode of the knowledge of the true God Wherfore there is promised an exceeding multiplying or
conceale them being knowne as it were vnto euery one So Ieremias cap. 4. Lament bewailing Iosias doth not any where name him notwithstanding Yet if any man will applie these things which follow vnto the mourning and lamenting of the Church the which bewailed Christ treacherouslie and cruellie condemned and put to death Luc. 23. ver 27. where hee reporteth that there followed him a great multitude of people and of women which women bewailed and lamented him it may very well fitte and agree thereunto For all the deliuerers of Israel were a type or figure of Christ the true Captaine and redeemer of his Church But first of all these things doe belong according vnto the letter vnto that mourning the which the Iewes made partlie for Mathathias and partlie for Iudas the Machabees 1. Mich. 9. ver 20.21 Iosep lib. 12. Antiquit. in the last chapter being most like vnto that mourning the which they had made before for Iosias 2. Chr. 35. ver 24.25 This mourning therefore hee describeth or setteth forth both by the outward pompe and also by the inward sorrow For the Prophet hath comprehended them both By the worde Saphad is declared the outward pompe and funerall rites and by the word Hamer the sorrow of the minde or true heauines Furthermore hee describeth the saide mourning by a similitude or comparison of most lamentable sorrowing For saith hee the Iewes shall in such sorte bewaile him as pittifull and tender hearted parents are wont to lament their onely sonne taken away from them by death Vers 11. In that day shall there bee a great mourning in Ierusalem as the mourning of Hadradrimmon in the valley of Megiddon The first amplification of this mourning compared vnto that for Iosias the which was exceeding great made an ordinance vnto the children of Israel THe first amplification of the mourning described before And it is taken from things compared together or from a comparison to wit this mourning shall be in the very middest of Ierusalem a most strong citie the head of the land and an holy citie and not onely in the countrie and villages yea and it shall be such a mourning as was some time for King Iosias in Hadradrinmon the valley of Magiddon concerning whose death and most sorrowfull mourning for the same thus it is written 2. Chro. 35. ver 24.25 So his seruants tooke him out of that chariot namely wherein he was shot at by the shooters of Necho King of Aegypt in the valley of Megiddo verse 22.23 and put him in the second chariot which he had and when they had brought him to Ierusalem he died and was buried in the sepulchres of his fathers and all Iudah and Ierusalem mourned for Iosiah And Ieremiah lamented Iosiah and all singing men and singing women mourned for Josiah in their lamentations to this day and made the same for an ordinance vnto Jsrael and behold they bee written in the Lamentations Some thinke also that there is an allusion and resemblance vnto this place Reuelat. 16. ver 16. in these wordes And they gathered them together into a place called in Hebrew Armagedon Vers 12. And the land shall bewaile euerie familie a part the familie of the house of Dauid apart and their wiues apart the familie of the house of Nathan apart and their wiuer apart Vers 13. The familie of the house of Leui apart and their wiues apart the familie of Shemei apart and their wiues apart Vers 14. All the families that remaine euery familie apart and their wiues apart The second amplification taken from the maner of the mourning and number of the maners THe second amplification from the maner of the mourning and the number of the mourners And it is amplified to shew both how great that deliuerance shall bee the minister and Captaine whereof shall be had in so great regard and estimation of the whole people and also to teach that the remembrance and death of the good Captaines of Israel especiallie so farre foorth as they were a type or figure of Christ ought to bee deare and precious in the Church of God But of olde in the time of the lawe this funerall pompe and maner of mourning was more tolerable or to be borne withall then now it is because that the godlie and faithfull were yet vnder ceremonies Moderate mourning for the dead permitted vnto Christians but are not now so yet is it not forbiddē Christians after a moderate sort to mourne for theirs that are dead 1. Thess 4. Act. 8. ver 2. where the godlie and faithfull mourned for the death of Steuen The maner of the mourning in this place is that not euery one alone by himselfe but gathered together shall mourne 1. The maner of their mourning Men by themselues and women by themselues And this is a publike testimonie or witnes of mourning and publike sorowe and not onely a signe of the priuate heauines and sadnes of some fewe Againe for that the men or males by themselues shall mourne and likewise the women by themselues and apart as well for ciuill honestie and comelines the which the Iewes also do at this day obserue in their publike assemblies for they are not wont to mixe both sexes together in those publike meetings as it may also appeare Exod. 15. ver 20. that this order in their meetings was obserued by this that Miriam and her women doe apart by themselues praise God for their deliuerance as also that euery sexe may the more freely lament and that one sexe for shame of another should not bee withholden and kept from powring foorth their teares 2. The number of the mourners The number also of the mourners is here described or set forth to wit first and generally the whole land of the Israelites and all the families For that whole people shall bewaile those Captaines of their deliuerance and figures of Christ and then afterward the Princes also of this people and euery the most honorable among all that people of God shall bewaile those Captaines as for example the house of Dauid the house of Nathan which succeeded in dignitie when the house of Salomon decayed Luk. 3. the house of Leui in the which also the Priests are contained Lastly the house of Semei who among the other Leuites was at that time most famous and well knowne 1. Chron. 6. ver 17. CAP. 13. Vers 1. In that day there shall be a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne Or * For separatiō for vncleannes and for vncleannes The summe of this chapter THe summe of this chapter is a briefe narration or discourse both of the chiefe gifts of God and also of the euents or fallings out of matters the which should come to passe and did indeede come to passe among the people of the Iewes that is the Church of God after the restoring of the estate both of the people and also
selfe same things the which he had ordained and commanded to bee payd vnto his worship and seruice The which thing how wicked it is he sheweth by a reasō of a God and Lord also by the dutie of a man that is a seruant and by the comparing of them both together Vers 9. Ye are cursed with a curse for ye haue spoyled me euen this whole nation The wrath of God most iust against this people HE sheweth the wrath and anger of God to be most iust against them for this wickednesse For not only one or two of them did this but the whole nation making a certaine conspiracie within themselues against God that they might vtterly cast him downe from his dignitie and right Vers 10. Bring ye all the tithes into the store house that there may be meate in mine house and proue me now herewith sayth the Lord of hostes if I will not open the windowes of heauen vnto you and powre you out a blessing without measure A remedie against the former threatnings HE setteth downe a remedie against the former threatnings namely their repentance and the maner of this repentance to wit that they offer willingly and readily those things which God hath commanded to bee offered for his seruice and ministerie The which thing that they may doe the more cheerefully he promiseth a great blessing from heauen it selfe and an endles powring out of all good things vpon them Vers 11. And I will rebuke the deuourer for your sakes and he shall not destroy the fruite of your ground neither shall your vine be barren in the field sayth the Lord of hostes An amplification of their happines HE amplifieth this their happines to come for that it shal not onlie be exceeding great but also most safe against all hurts and damages likely to insue namely God himselfe with holding and driuing them away that they may obey God with a more willing and readie minde and thinke the better vpon the greatnes of this promise Vers 12. And all nations shall call you blessed for ye shall be a pleasant land sayth the Lord of hostes An other amplification of the sayd benefit THe sayd benefit of God is againe amplified both by the publike testimonie of all nations concerning the same felicitie or happines of the Iewes and their desire to inioy the like and also by the comparing and chaunging of their former most miserable estate with this second manifestly most happie estate that shall be by this meanes Vers 13. Your words haue been stout against me sayth the Lord yet ye say What haue we spoken against thee Vers 14. Ye haue sayd It is in vaine to serue God and what profit is it that we haue kept his commandement and that we walked humblie before the Lord of hostes Their second crime and notorious blasphemie THeir second crime and fault defended and denied by them with the same impudencie or shamelesnes of minde and publike stubbornnes that the former was And this is their notorious vngodlines and blasphemie wherewith they did reproue God of a most shamefull lye to wit as if oftentimes he had not performed his promises made vnto those that are his of the which number with full mouthes they boasted themselues to be Vers 15. Therefore we count the proude blessed euen they that worke wickednes are set vp and they that tempt God you they are deliuered An amplification of the former wickednes THe first amplification of this last former wickednes and stubbornnes for that the Iewes sayd that they had proued indeede that God was a lyar For that he was more gentle and liberall vnto those that did despise him then vnto those that did serue and worship him Vers 16. Then spake they that feared the Lord euery one vnto his neighbour and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought vpon his name A second amplification of the former vngodlines SEcondly he amplifieth the former wickednes for that this vngodlines was so great and so publike that it was not lawfull for godlie men in a maner once to whisper or mutter against it the which in the meane season notwithstanding GOD himselfe did heare This false accusation therefore against himselfe doth God confute or ouerthrowe first threatning that it shall not bee vnpunished for that he auoucheth that it is in such sort written before him that neither he nor any of his Saints can euer forget it but that they must punish it or desire to haue it punished Vers 17. And they shall be to me sayth the Lord of hostes in that day that I shall doe this for a flocke and I will spare them as a man spareth his owne sonne that serueth him The blaspemie of the vngodly refuted by the difference that shall be between them and the godly AGaine God refuteth or ouerthroweth the said blaspemie against himselfe by that difference the which shall most manifestly appeare then betweene the godly and the vngodly also betweene them that worship God and them that despise him when as God shall execute his Iudgements For those godly ones shall be free from the punishments of the others that is of the vngodly for that God shal then acknowledge them for his owne as namely who haue serued God as their father Wherefore it is most meet that they should be seuered from the vngodly as it shall also come to passe at the same time Vers 18. Then shall you returne and discerne between the righteous and the wicked betweene him that serueth God and him that serueth him not The Iewes refuted by their owne testimonie or witnes FInally wherein is both the fruite and also the conclusion of the former reprehension he ouerthroweth the same Iewes by the very testimony or witnes of themselues if so be that they will themselues also feele and receiue the blessings by God prepared for the godly And they shall tast of them if they turne themselues vnto God by true repentance of mind and do now begin to worship him Therefore in this end of this sermon there is an exhortation vnto earnest repentance of mind CAP. 4. Vers 1. For behold the day commeth that shall burne as an ouen and all the proud yea and all that doo wickedly shall be stubble and the day that commeth shall burne them vp saith the Lord of hostes and shall leaue them neither roote nor branch The restoring of the Church the Author and time of the same is conteined in this Sermon THis chapter conteineth one sermon wherein the Lord promiseth the amending of so miserable and corrupt an estate of his Church as he had described or set foorth before and the restoring of it vnto better and reciteth both the Author thereof to wit the Messias long promised before and appointeth also the time namely when as God shal send Iohn the Baptist that second Elias