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
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
not water enough to giue the men themselues drinke last of aâ—â— whole cities came by heapes and companies to seeke for water by meanes of the ouermuch thirst and drieth Hereby appeareth thâ—â— the seasons of the yeare are not gouerned and ruled by fortune 〈◊〉 by the starres themselues but by God whether they fall out to beâ— fruitfull or els barren And thus much doth Paul teach Act. 14. vers 17. when he saith That God left not himselfe without witnesse in the he did good and gaue vs raine from heauen and fruitfull seasons fâ—â—ling our hearts with foode and gladnesse Vers 9. I haue smitten you with blasting and mildew your greâ—â— gardens and your vineyards and your figge trees and your oliâ—â— trees did the palmer worme deuoure yet haue ye not returned vâ— to me sayth the Lord. 3. Barrennes of the earth and of the fruites thereof THe third punishment barrennes of the earth and of the fruite of all sortes wherein doubtlesse the wrath of God did appeare For not onely one sort of fruite failed but all sorts Therefore both the herbes and also the vines and figge trees and oliues were barren at one time and also beaten and strooken with a parching and burning winde the which brought blasting the palmer worme moreouer and the caterpiller deuouring and eating that which was left as God by Ioel doth witnesse of a like plague cap. 1. ver 4. where he sayth That which is left of the palmer worme hath the grashopper eaten and the residue of the grashopper hath the canker worme eaten and the residue of the canker worme hath the caterpiller eaten Vers 10. Pestilence haue I sent among you after the manner of Egypt your young men haue I slaine with the sword and haue taken away your horses and I haue made the stinke of your tents to come vp euen into your nostrels yet haue you not returned vnto me sayth the Lord. 4. The pestilence THe fourth punishment the Pestilence The fift Warre in the which so many men and horses were slaine that the very stinke of them in the tents killed vp the Israelites The sixt punishment 5 Warre Captiuitie But the Pestilence was greatest 6. Captiuitie the which the similitude taken from Egypt doth declare And of this Egyptian pestilence recordeth the Psal 78. ver 49.50 as especially sent of God in these words He cast vpon them the fiercenes of his anger indignation and wrath and vexation by sending out of euill angels He made away vnto his anger he spared not their soule from death but gaue their life to the pestilence Vers 11. I haue ouerthrowne you as God ouerthrew Sodom and Gomorah and ye were as a firebrand pluckt out of the burning yet haue ye not returned vnto me sayth the Lord. 7. The subuersion and ouerthrow of their land after some fearfull and strange maner THe seuenth punishmeÌ„t the subuersion or ouerthrowing of their lands either by some opening of the earth or whether it happened by any other meanes as by floud or burning For this the Scripture doth not set downe after what manner it was but that this ouerthrow was wonderfull and horrible or fearefull and a manifest iudgement of GOD against the Israelites appeareth in this place by a double comparison to wit of Sodom and Gomorah and also of a fireband By the similitude of the fire brand he signifieth that all perished not but that some were saued albeit very hardlie Of this fearefull destruction of Sodom and Gomorah from whence the first comparison is taken Peter in his 2. Epist cap. 2. ver 6. sayth That God turned the cities of Sodom and Gomorah into ashes condemned them and ouerthrew them and made them an ensample vnto them that after should liue vngodly And agreeably vnto Peter doth Iude also teach that God his fearefull iudgement against Sodom and Gomorah ought to be a warning vnto all others to flee from sinne in the 7. verse of his Epistle As Sodom and Gomorah and the cities about them which in like manner as they did committed and followed straunge flesh are set forth for an ensample and suffer the vengeance of eternall fire The addition in the end of euery one of the punishments Furthermore it is to be noted what is added vnto all the punishments at the end of euery one of them yet ye haue not returned vnto me For this addition sheweth that the minde of the Israelites was not onely sluggish and careles in so great miseries and punishments as who were not herewithall stirred vp and moued but also that it was desperate and past recouerie in this idolatrie the which they would by no meanes cast off to returne vnto the true knowledge and worship of God by true repentance of minde And such are the punishments of obstinate or stubborne persons as appeareth Isai 5. ver 25. Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them that the mountaines did tremble and their carkases were torne in the midst of the streetes and for all this his wrath was not turned away but his hand was stretched out still And in the Psal 32. ver 9.10 Dauid counselleth that we should not be without sense and feeling of our sinnes and as vnbridled colts runne on headlong in wickednesse least that we be curbed and bridled by God who hath many punishments for the vngodly Be not sayth he like an horse or like a mule which vnderstand not whose mouthes thou doest binde with bit and bridle least they come neere thee Many sorrowes shal come to the wicked but he that trusteth in the Lord mercie shall compasse him Vers 12. Therefore thus will I doe vnto thee O Israel and because I will doe this vnto thee prepare to meet thy God O Israel The conclusion of the place before going THe conclusion of the whole former place with an exhortation The conclusion is this namely that the punishments threatned ver 2. and 3. to the Israelites the Peeres and Nobles because of their sinnes before recited shall assuredly come to passe except they do earnestly repent There followeth therfore an earnest exhortation and a weightie and conceiued also in the name of God himselfe that they might auoyd these iudgemeÌ„ts of God so consequently whilest there is yet some time left goe against the fearefull wrath of God as it were to entreate him before hand and that by earnest repentance of minde Wherefore this verse hath these two especiall parts to wit a conclusion and an exhortation And this place sheweth what is the most certaine and readie way to turne the iudgements of God from our beads namely if we refraine from our sinnes and turne vnto God and vnto a better mind For by this meanes and conuersion or turning of our minde we do meet God euen running as it were vpon vs and being angrie with vs and doe finde him easie to be
brother sayth the Lord yet I loued Iacob and I hated Esau and made his mountaines waste and his heritage a wildernesse for dragons Ver. 8. Shall not the land tremble for this and euery one mourne that dwelleth therein And it shall rise vp wholly as a floud and it shalâ— be cast out and drowned as by the floud of Egypt The amplifying of the former sinnes THe exaggeration or making greater of the former sins whereby the punishment which shall hereafter bee denounced or threatned may appeare to be the more iust But in this verse both the manner of speaking and also the thing it selfe which is spoken is to be considered 1. The manner of speaking to be considered The manner of speaking is an interrogatice or asking of a question continued for a good space wherewith the Prophet pricketh the consciences of them and bringeth forth the land it selfe for a witnesse against their obstinacie and stubborâ—â—â—â— and sheweth the equitie of this punishment 2. The thing it selfe the t is spoken Touching the thing it selfe which is spoken it briefly tendeth vnto this end that these fellowes might vnderstand that their works are so abominable and lewd howsoeuer they doe flatter themselues and sleepe in the same that they are worthie of any kind of punishment whatsoeuer not only priuate but also publike not only against the men themselues but also against the very sole and earth whereupon they dwelled and committed those same sinnes For by reason of the sinnes of men God destroyeth or punisheth the earth and land it selfe the which was the seate of those sinnes as is witnessed Psal 107. ver 33.34 He turneth the flouds into a wildernesse The earth punished for the sinnes of the dwellers therein the springs of waters into drinesse and a fruitful land into barrennesse for the wickednesse of them that dwell therein So Gen. 3. ver 17. for the sinne of Adam God curseth the earth saying Cursed is the earth for thy sake in sorowe shalt thou eate of it all the dayes of thy life Wherefore God teacheth that their sinnes doe deserue that their whole land should be full of tumult and hurliburlie and that all their affayres should be turmoyled and troubled and turned vpside downe that both the inhabitants of the land themselues and the committers of these sinnes and also others should mourne Finally that their whole land should be drowned with waters and ouerflowed like as their wickednesse hath ouerflowed in it And this ouerflowing he compareth with that of Egypt not in this respect that the riuer Nilus by his ouerflowing doth make the land and countrey fruitfull but in this that his water being conueyed into the land doth chase and driue away all the inhabitants from their places and homes and bringeth in a foule and euill fauoured shape sight vpon the land such as appeareth after a great floud and ouerflowing of waters the land remaining slimie and muddie after the same So hereafter cap. 9. ver 5. this same comparison is vsed againe Vers 9. And in that day sayth the Lord God I will euen cause the Sunne to goe downe at noone and I will darken the earth in the cleere day A description of the punishmeÌ„t the which should fal vpon them A Description of the punishment that was to ensue vpon them first by a similitude taken from such a thing as is wont to bring vpon men exceeding feare and doth containe a most great sharpnes and bitternes of the punishment And by this meanes God of his great louing kindnesse vnto mankind would rouze vp these fellowes snorting in their sinnes that wee might vnderstand how patiently and louingly God dealeth with vs and therefore that wee should confesse our selues to be the lesse excusable The similitude The similitude is this That God will cause the Sunne to goe downe at noone day or as is added for more plainnes sake he will bring darknes vpon them in the cleere day Therefore these euils shall fall vpon them both beyond their expectation or looking for because they beleeued not the word and threatnings of God as it fell out vnto them who obeyed not the admonitions or warnings of Noah Matth. 24. ver 38. but following the lusts of their flesh in eating and drinking marrying and giuing in marriage vntill the floud came suddainâ—â— vpon them were drowned in the same and they shall fall vpon them as punishments and most grieuous plagues and troubles 〈◊〉 stormes and tempests the which doe make the Sunne darke vnto vs at noone day What the figure called a Metaphor is see Amos cap. 4 ver 12. The same Metaphor or borrowed speech is vsed iâ— the second chapter of Ioel. Thus then this similitude of the Sunne and of darknesse doth signifie both these things that is to say both great punishments and the same also suddaine and vnlooked for Vers 10. And I will turne your feasts into mournings and all you songs into lamentation and I will bring sackcloth vpon all loyes and baldnes vpon euery head and I will make it as the mourning of an only sonne and the end thereof as a bitter day A description of this punishment without any Metaphor A Plaine description of the same punishment without any Metaphor the which is painted or layd forth to be most lamentable in holy matters in politike matters in publike and priuate mâ—â—er in the beginning and in the end of the punishment and miseâ—â—e Foâ— these three things doth this verse briefly shewe 1. In holie and politike matters First it sheweth thâ— punishment in holie matters and in matters politike because their publike and common assemblies their holie solemnities and theâ—â— songs shall be turned into mourning both inward and also â—â—ward also it sheweth publike affliction or punishment in that the backes of all men in stead of cloathing shall be couered with sackcloth the heads of al men in stead of naturall haire shall be corred with baldnes the which shall befall them through sorrowe and griefe 2. In priuate The priuate miserie it declareth hereby that al shal mouâ—â— as if euery one in particular did bewaile his onely begotten some Lastly 3. In the end it sheweth that the end of this miserie shall be most lamestable whereas it is sayd the end of them shall be continuall persiuenes and sorowe of minde wherein they shall waxe old and 〈◊〉 For these ten Tribes of the kingdome of Israel carried away by the Assyrians did neuer afterwards returne againe into the promised land Therefore they perished and rotted in that their miserie Vers 11. Behold the dayes come saith the Lord God that I will send a famin in the land not a famine of bread nor a thirst for water but of hearing the word of the Lord. An amplification of the former punishment by an especiall effect insuing of the same AN amplification of this punishment described before by an especiall effect the which shall
declared vnto the Iewes and Israelites at that time because they weâ—â— accustomed and acquainted with these figures and kinds of speâ—king First of all therefore store and plentie of all kind of gooâ— things â— Al kind of good things promised and that in great plentie and abundance or all kind of good things is in this place promised and shâ—wed that this is a most true fruite of the kingdome of God And noâ— onely euery kind of good thing is promised but the same also in most great abundance For it is sayd that it shall come to passe that these shall bee cast vpon vs by God largely and plentifully in such wise that after the former the which wee haue alreadie receiued others forthwith shall succeed or follow yea whatsoeuer are necessarie and needfull for the life of man as are corne and wine whether they doe come by the industrie or trauaile of men as by plowing sowing vinedressing or whether they come of their owne accord from the earth as mountaines or hils doe vse to bring foorth many things of that sort There is a like place vnto this Leuit. 26. ver 5. where Moses telleth them that heare the lawe and followe the same that they shall haue all kind of blessings heaped one in the necke of another Your threshing sayth he shall reach vnto the vintage and the vintage shall reach vnto sowing time and you shall eate your bread in plenteousnes and dwell in your land safely But by these earthly things matters healthsome or concerning saluation and spirituall are of vs to be vnderstanded Vers 14. And I will bring againe the captiuitie of my people of Israel and they shall build the waste cities and inhabite them and they shall plant vineyards and drinke the wine thereof they shall also make gardens and eate the fruites of them The second fruit of the restoring of the kingdome of God THe second fruite of the Gospell or restoring of the kingdome of God to wit deliuerance and the same most full from all captiuitie For the greatest delicates and dainties are in exile and banishment vnioyfull and vnpleasant but in our owne countrey most welcome and ioyfull So Psal 137. ver 4. the godly answere vnto their scoffing enemies willing them to sing some of their Hebrewe songs How shall wee sing say they a song of the Lord in a strange land whereby they signifie that their musike could not be pleasant vnto them in their miserable captiuitie And therefore but a little before in the same Psalme they say that they hung vp their harpes and sate by the riuer sides weeping The godly therefore shall be deliuered and brought backe againe from that most miserable exile to wit from the captiuitie of Sathan and sinne and the lust of the flesh of the which tyrants men are held captiues before they haue faith in Christ Deliuerance from spirituall captiuitie and bondage And this deliuerance shall not bee slight and slender but a most full deliuerance because men may dwell in their owne cities and then plant there and plow and doe all those things the which all they whatsoeuer doe the which dwell in their owne homes in greatest securitie and safetie But these things are to be applied vnto the benefites of the Gospell towards the godly by Christ in a spirituall sense such as may proportionably be gathered from these earthly promises the which godly through Christ doe enioy great tranquilitie or quiet of mind and conscience euen whilest they liue here vpon earth and therefore much more in that euerlasting and blessed life Vers 15. And I will plant them vpon their land and they shall no more be pulled vp againe out of their land which I haue giuen them sayth the Lord thy God The third fruit THE third fruite the stabilitie or setlednes and continuance of euery godly and faithfull person in his owne seate and home that is in the same wherein he shall be placed by God the which is especially to be vnderstood of euerlasting life And this is as it were an accesse or increase of both the former benefites For many times neither doth pleÌ„tie of good things delight vs nor yet the dwelling in our own natiue couÌ„trey if in the same there haÌ„g ouer our heads continuall and assured feare that we shall forthwith be depriued spoyled of both these commodities but when as vnto the former benefites of God there commeth also a promise of continuall securitie or being without feare and daunger and of enioying and keeping of our goods then may we in deed and in trueth bee iudged most happie These things are chiefly to be vnderstood of our heauenly dwelling But these things as I haue sayd are rather to be vnderstood of that heauenly land that is of heauen in the which we shall be after this life then of that earthly mansion or dwelling for because that this seate onelie is firme stable stedfast and sure to wit heauen and eternall life ordained for vs of God And thus much doth the place of the Hebrewes cap 11. ver 14.15.16 a little before recited ver 13. of this chapter sufficiently enough declare But this earthly land is ofteÌ„ giuen vs of God to dwell in only for a time out of the which we are afterwards driuen into other seates either by enemies or by the ouerflowing of waters Wherefore let no man thinke himselfe to be here vpon earth placed by God in such sort that he cannot be pulled out but they which are in heauen they only and alone are so placed and dwell that they can neuer bee remoued FINIS A Commentary of Lambertus Danaeus vpon the Prophet Oseas CAP. 1. Vers 1. The word of the Lord that came vnto Hosea the sonne of Beeri in the dayes of Vzziah Iotham Ahaz and Hezekiah Kings of Iudah and in the dayes of Ieroboam sonne of Ioash King of Israel The great disobedience of the kingdome of Israel vnto God IT appeareth 2. King cap. 17. how great the disobedience and stubbornnesse of the people of Israel that is those which liued in the kingdome of Israel after the departure thereof from Iudah was against almightie God who had so long time been vnto them a most mercifull father The which also is confirmed Ierem. 25. for there was in them both vngodlines and iniustice most obstinate The long bearing of God with the Israelites albeit that the Lorde for the space of more then two hundreth yeares had borne with them and earnestly both day and night had admonished or warned them continuallie by his Prophets Whereupon that was needes to follow the which Paul saith 1. Rom. 18. That in the end the wrath of God was reuealed against them from heauen it selfe and that as it is Ephe. 5. ver 6. God should most sharply punish this disobedience For by meanes of the vngodlines and vnrighteousnes of men and of those especially which call themselues the sonnes of God the wrath of God is most
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
people which Christ as Paul witnesseth Tit. 2.14 gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to bee a peculiar people to himselfe zealous of good workes 2. From the benefites of God towards this people The second refutation of their idolatrie is taken from the bennefites of God toward this people For this people neuer had or found any other Sauiour any other God and Defender besides this God Therefore idols ought to bee remoued and put away from whose hands neither the Israelites nor any other men are to looke for any benefite helpe or saluation neither can they obtaine it from them And thus much doth God most cleerely and plainly teach vs Deut. 32. ver 39. when he sayth Behold now for I I am he and there is no gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of mine hand Vers 5. I did knowe thee in the wildernesse in the land of drought 3. From a particular benefite of God towards them THe third refutation or ouerthrowing of their idolatrie taken from a peculiar and especiall benefite of God toward this selfe same people whereby God most euidently shewed himselfe to be the nourisher keeper father and finallie the true God and Sauiour of this people And the benefite whereof mention is made in this place is the care the which God had ouer thē dwelling in the wildernesse by the whole space of 40. yeres For God fed thē there by so many yeares and that with meate from heauen he kept them in health safe and sound yea during all that long time and iourney he saued their garments also and their shooes whole and from wearing So Moses telleth them Deut. 8. ver 4. saying Thy rayment waxed not old vpon thee neither did thy foote swell those fortie yeares And God himselfe cap. 29. ver 5. in these words And I haue led you fortie yeares in the wildernesse your clothes are not waxed old vpon you neither is thy shooe waxed old vpon thy foote The greatnesse therfore of this benefite of God is declared by the circumstance of the place and the same two-fold For it was both a desert and also a verie hot and drie countrie And therefore when the people murmured for want of water for them and cattel to drinke God commanded Moses to strike the rocke and water gushed out for the people to drinke Exod. 17. ver 6. God nourished them notwithstanding in that same desert or wildernesse to wit of Arabia The desert of Arabia where want of all things and meates feareth all men and is seene For among all other deserts and rough vntilled and barraine places of the whole world this one wildernesse of Arabia is most terrible huge wide wanting all things needfull to liue withall So Moses describeth it Deut. 8. ver 15. when he sheweth that God was their guide there in the great and terrible wildernesse wherein were firie serpents scorpions and drought where was no water who brought forth water for them out of the rocke of flint With this agreeth Dionysius Alexander in his Description of the world and Ierome in the life of Hibarion in so much that those which trauaile that way euen at this day are constrained to carrie with them so many dayes meate as the iourney of that wildernesse is long God gaue the selfe same Iraelites drinke in a land most drie and thirstie which hath no waters and openeth no fountaines This therefore was a singular miracle and benefite of God also as who namely deliuered them so often frō death and the same most present death to wit lest they should daily perish either for thirst or for hunger as those fortie yeares had both houres and dayes in the which they remayned in that drie and thirstie wildernesse and in that barren place and voyd of all things I speake nothing of other daungers into the which the Israelites might fall nay into the which they did oftē fall whiles they remained in the wildernesse by meanes wherof they might an hundred times haue been destroyed and consumed vnles they had by a certaine especiall care of God been preserued as for example against wild beasts serpents and the Amalechites the inhabitants thereof Vers 6. As in their pastures so were they filled they were filled and their heart was exalted therefore haue they forgotten me Two parts of this verse AN amplification of the benefite of God against the which on the other side is opposed or set the ingratitude or vnthankfulnes of the Israelites 1 The benefite of God that is of all idolaters and the same more then bruitish and beastly So this verse hath two parts One which containeth that same benefite of God The other the vnthankfulnes of the people 2 The vnthankfulnes of the people As for the benefite of God the same is shewed to haue been exceeding great towards them hereby because that God at the last placed them in that same promised land as in most plentifull and rich pastures 1. The benefites where in stead of that that before they were abiding in a desert place and voyd of all things they doe now dwel in a most strong land and abounding with all things So then vnder this one word pastures is described that same so great commoditie the which the Israelites got and enioyed in that land God so guiding and leading them thither After their pastures or as in their pastures sayth the Prophet namely they now dwelt that is to say they liued in that land ioyful and happie like as they doe which possesse medowes and pastures of the which without any labour of theirs they receiue all the commodities of this life Therfore they are filled in such a countrie into the which God at the last brought them For in that land they abounded with al store of good things for it was a land flowing with milke and honey Psal 81. They were filled I say And this repetition doth not onely garnish and set out the sentence but also confirmeth or proueth the great plentifulnes of that land And thus doe these things increase and set forth the benefit of God towards the Israelites On the contrary side the lewdnes and vnthankfulnes of this people is proued by a double argument or reason 2 Their vnthākfulnes proued by 2. reasons one for that the heart and minde of these men was exalted so that they thought highly of themselues and did claime those good things vnto themselues and attribute them vnto their owne industrie or labour and diligence 1. Their heart was exalted and did not account them as receiued from the fauour and grace of God only Therefore they lifted vp their mindes as if they had them of themselues 2 They forgat God The other reason prouing their vnthankfulnes is for that they did forget God The which for the most part is wont to come to
2 The name and stock of the prophet This prophet then is Ioel and that not euery Ioel for it may be that at the same time there were many famous knowen men of that name but he which was the sonne of Pethuel so consequently most knowne among others of the same name For I thinke the name of the Father added here in this place elswhere by the Prophets to shew that they for as much as they were of an honest and knowen family or house were voyd of all suspicion as if after the example of the false Prophets they did preach for couetousnes and gaine or did any thing of flattery for vaineglory sake or tooke vpon them to deale publikely but God in such sort mouing and commaunding them Ver. 2. Here ye this O Elders and hearken ye all inhabitants of the land whether such a thing hath bin in your daies or yet in the daies of your fathers The proposition by way of amplification Insect a are a kind of small vermin deuided in the body betweene the head and the taile hauing no flesh bloud sinnues c. as are flies gnats bees antes waspes hornets and such like THe Proposition or priucipall poynt by way of amplification And this amplification was needefull because of mockers and scorners of God For when as the Prophet was to speake of locusts palmer wormes grashoppers caterpillers which are filly creatures and of the kinde which they call insecta and of their power against men and the kingdome of Iudah he should by by moue laughter vnto these scoffers in that he should thunder and so greatly go about to fray men so exceedingly with so smal and light matters He doth therefore by the effects describe the matter it selfe both as in part it was euery where felt already and was more to be perceiued yet hereafter sheweth that it is a most grieuous fearefull iudgement of God the which they otherwise peraduenture would haue contemned or despised So Exod. it appeareth that God by locusts ouercame the Egyptians And this plague among the rest is reckoned vp Psal 105. ver 34 in these wordes He spake and the grashoppers came and caterpillers innumerable So 1. Kinng 8. ver 37 such kind of creatures beasts are reckoned vp among the most bitter scourges whippes of God And elswhere they are called the great army or host of God For nothing is light or weake the which God armeth against vs. 1 Who are stirred vp to heare This verse hath two things to be noted For we must marke both whom he stirreth vp to heare and why he stirreth them vp And first of all he stirreth vp those who among that people are Elders in age 2 Why they are stirred vp and might haue noted and marked both more and greater iudgements of God by reason of the length of their yeares Secondly al the rest of the inhabitants of the land of Iudah as namely all vnto which this speech is directed And all these doth God wil to heare these things which follow not only with the eares of their body but also earnestly to applie their minde thereunto to weigh and thinke vpon them with themselues and diligently to hearken vnto them But why the Prophet thus dilignetly warneth them to heare both the regard of the mttaer and also the greatnes of the daunger wherein they either already are or presently are like to be doth perswade For as it is here sayd in that kinde there yet had neuer bin any daunger or hurt like or equall vnto it either in the memory or remembrance of those which were aliue or else in the times of their elders For where as it is sayd of the grashoppers which God in his anger sent vpon Pharao and his land that they were such as neither their fathers nor their fathers fathers had euer seene vpon the earth vnto that day that maketh nothing against this which is here spoken For there he speaketh not of the multitude of those kinde of creatures but of the greatnes of them that there should neuer after be the like of them that is so big great in the quantity of their bodies as those then in Egypt seemed and were Exod. 10. ver 6.14 Ver. 3. Tell you your children of it and let your children shew to their children and their children to an other generation A Confirmation of the greatnes of the daunger and of the extraordinary matter which was to come A confirmation of the greatnes of the daunger And it is taken from the commaundement of God who will haue it told vnto posterity vnto the third and fourth generation for the praise and glory of his power and Iustice towardes men and for the fearing of his church hereafter that they should not in such sort offend God as they had offended him who were punished after these so fearefull wayes manners For God will haue the notable and extraordinary testimonies or witnesses especially both of his Iustice and also of his mercy to be remembred and kept among men And therefore it is said Psal 22. ver 31. They shall come and shall declare his righteousnes vnto a people that shall be borne because he hath done it And Psal 135. ver 13. Thy name O Lord endureth for euer O Lord thy remembrance is from generation to generation And yet are not the daily and ordinary examples of them both that is of his iustice and also of his mercy therefore of vs to be forgotten or neglected and not cared for or to be passed ouer with blinde eyes Vers 4. That which is left of the palmer worme hath the grashopper eaten and the residue of the grashopper hath the canker worme eaten and the residue of the canker worme hath the caterpiller eaten A Making plaine of that which was set downe before For now in bare and simple speech he layeth forth the matter it selfe the which is to be heard and not any more in figuratiue speaking as he did in the former verses Hee sayth therefore See before ver 2. that in the iust iudgement of GOD there was a most grieuous famine brought into all the lande of Iudah by these foure kindes of creatures called Insecta or diuided the which in this place are recited namely the Palmer worme the Grashopper or Locust the Canker worme or the Melolontha which is also of the greater sorte of Locusts and the caterpiller All these sortes and kindes of Insecta doe croppe the fields eate the grasse and deuour the corne hurt the haruest and the graine waste the fruites and all leaues of trees Whereupon Plinius lib. 17. Natur. Histor. cap. 28. and other writers of naturall things doe reporte that medicines and remedies haue been inuented agaynst these beasts and wasters and spoylers of corne and trees Yea moreouer the same Plinius lib. 11. cap. 29. doth write being otherwise a prophane or heathen man that the multitude great numbers of these
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