exposition of all the propheticall bookes of the old Testament The historie the method especially to be noted in the prophets these two things especially are diligently to be observed and noted namely their history and their method or order in writing The history touching the things persons and times where with the severall bookes of the prophets deale and of the which they speake VVherein notwithstanding wee are litle or nothing holpen by the prophane Historicians if you except those things the which are set downe in the 11. chp. of Dan. for the easie understanding whereof that maketh very much the which Tit. Livius Appianus Plutarchus and some other writers of credit of the Greeke and Latine history have left unto us But as concerning the things which appertaine into the former age they receive either none at all or else very small light from the prophane Historiographers I meane Herodotus Diodorus Siculus Xenophon and such other like For with them all that age was either confused or disorderly mingled or bewrapped with tables or altogither unknown wherefore the whole historie of those former times is of us to be sought for out of the word of God written only yet hath there none hitherto in my iudgement bene found who hath wholly gathered it as it ought by the diligent and carefull comparing and laying togither of the holy scripture with it selfe albeit many have written many Histories Chronicles fardels of times c. The new writers do here more further us unto the knowledge of these matters as Iosephus Scalig. the very light of his age in his books de Emend Temporum Matthaeus Beroaldus a man whilest he lived Ios Scaliger Beroaldus my very friend Franciscus Iunius in a maner my citizen and most deare unto me Iunius a man of singular learning in his late scholies and notes most learned in my iudgement upon the Bible and finally Arias Montanus in Biblico suo apparatu for I would not have any mans praise taken from him yet for all this there is wanting unto us at this day such a writing the which out of the word of God might conteine the whole Arias Montanus that is a iust and full historie of the former times of the universall worlde the which 〈◊〉 being holpen with the writings of other men am about if God graunt me life and leisure for I wrote this at Orthesium in the yeare of the Lord 1584 being now fiftie yeere olde and that the peace of the Church will suffer it In the meane season le◠euery man note and gather for him selfe as much as hee can out of the whole holy Scripture whatsoever appertained unto the historie of the prophets The methode also or order of the prophets is diligently to be noted of vs The method or maner of writing of the prophets to the ende that the exposition or knowledge of them may be cleare and easie unto us For albeit 〈◊〉 Lactantius writeth libr. 5. Institut Christian cap. 1. the prophets of God as unto the people did speake in the commo◠and plaine language yet as Augustine writeth Libr. 4. de Doct. Christian cap. 7. the same were eloquent men and they ofter used figures in writing under which they covered many things the which by how much the more they seeme to be covered i◠borrowed speeches by so much are they the more sweete when as they are opened especially if they be referred unto the newe Testament Rules to be observed in the Prophets Let us therefore brieflie shewe what profitable rules especially are in their writings As for the te … they that are diligent may gather out of Augustine lib. 4. de Doctr. Christ cap. 7. The first and the chiefest rule shall be That those things the which the Prophets doe foretell to come to passe hereafter they do so tell them They foretell things to come as if they were present or alreadie past as if they were now present or else already past to the end the certenty of the thing to come and by them foretold may be understood to be the greater Therefore the verbe◠which they use in the preterperfectense or time past are to be taken for the future tense that is in the signification of the future or time to come and that in all prophesies and alwaies like as wen they tell of a thing done that those things which the prophets doe say to have bene or to haue come to passe by verbe of the preter tense or time past we doe expound that the same things shall come to passe and by a verb of the future tense or time to come albeit by them they be as I said conceived and uttered by a verbe of the preter tense or time past Examples whereof sith every one may meete withall there is no neede to make any stay in the alledging of them And especially this rule is to be followed when as they prophesie of Messias the king to come in the flesh For they deliver those things as alreadie done the which notwithstanding were as yet to come For they had their accomplishment in Christ whereupon it is said that the old Testament beareth witnesse unto the new 2. Rule Things spoken figuratively not to be taken simply The second rule is That we expound not nor take not those things which by them haue bene said or done tropically and figuratively as if they had bene only said or done naturally or simply albeit I deny not that they were done according to the letter or literally for that the writings of the Prophets are full of tropes and figurative kindes of speaking it is more knowen then that any man can doubt thereof the which hath read but one onely leafe in them So Mich. 1. So Isa 1. Many of the doings of the prophets mysticall and signes of things to come So every where that there are to be founde many actions and deedes of theirs the which are also mysticall and signes of things to come and not onely to be read according to the letter and as things by them barely done Augustine hath long since very notably taught writing against Faustus Otherwise they might be thought to be madde and franticke persons who notwithstanding were mooved by the holy Ghost unto the doing of them in such order and therein did altogether obey God and were most wise So Isaias goeth bare footed Isai cap. 20. vers 2. Isaias bare footed So Ieremie weareth a vvoodden chaine about his necke Ieremy weareth a woodden chaine Ierem. cap. 28. vers 10. So Ezechiel carrying his stuffe vpon his shoulder in a darke night making an hole in the vvall goeth into another mans house Ezech. cap. 12. vers 7. Ezechiel carieth his stuffe by night into another mâs house All these were the doinges of men well in their wits nay of godly men being so commanded by God but to be expounded mystically and not onely according unto the bare deed
twelue are alreadie placed in the coppies of our Bibles Isidâ—rus Let vs therefore now goe forward with the question that we haue in hand generally shâ—w so farre as we may out of the worde of God what Prophets haue bin from the beginning of this world vntil the comming of Christ our Lorde And this shall easily be done if wee deuide the whole time which hath now passed from the creation of the worlde vnto Iesus Christ the King and onely sonne of God taking flesh vpon him for vs unto certaine courses or ages of times And these we will The time from the creation of the world vntil Christ deuided into seuen ages for the better laying open of this matter make and set downe to be onely seauen in euery one or which we will shewe what Prophets haue liued Where first of all I doe willingly confesse that the succession of the Prophets vas not alwaies so continued that it neuer was interrupted or broken off For whereas this office was extraordinarie in the Church of God no maruell if it often ended or for a time ceased for to be in as much as the ordinarie callings them selues of which sort was sacrificing vnder the Lawe did not withstanding sometime cease and were broken off as in the whole time of their exile and captiuitie in Babylon and oftentimes else So therfore it came to passe the sinnes of men deseruing the same that the Church of God was often destitute or voyd of true Prophets as is gathered out of 1. Sam. 3.1 And the word of the Lord was precious in those daies for there was no manifest vision And Psal 74 9. We see not our signes there is not one Prophet more nor any with vs that knoweth how long Therfore there were then no Prophets but their succession was for the time no doubt of the continuation of them broken off That which no godly man which readeth the holy Scriptures with diligent heedfulnes in my iudgement will denie But let vs returne vnto those seuen ages of the worlde which haue passed since the beginning thereof vnto Christ borne of the blessed virgin Marie The first of them containeth al that whole time which was from the making of the world vntil the floud which fell out in the sixe 100. yeere of the Patriarch Noah And this age comprehendeth 1656. yeeres This first age had these Prophets The 1. age of the world from the creation unto the floode 1656 yeres had these prophets Adam Abel Enoch Noah Adam Abel Enoch Noah Of Adam we haue spoken before Of Abel it seemeth that it may easily be gathered both out of Mat. 23.34 35. Heb. 11.4 namely that he was a Prophet as also was Enoch other Prophets whoÌ„ the Iewes wickedly flew Of Enoch there is extant or remaining a most certen Testominie in the word of God to wit in the epist of Iude v. 14. whose prophesy also is there rehearsed in these words And Enoch also the seuenth from Adâ—mprophesied of such saying Behold the Lord commeth with thousands of his Saints Of Noah it is a matter past al doubt that he was a Prophet of God did foretel of that ouerthrow of the whole world the dwellers therein the which was to come was through waters made by God almost 120 yeares before it came and that by especiall reuelation from God Gen. 6.13 And God said vnto Noah God â—â—uealed vnto Noah the destruction of the world by water An end of al flesh is come before me for the earth is filled with crueltie through them and behold I will destroy them with the earth Read more hereof cap. 7. and 2. Pet. 2.5 Neither hath he spared the old world But saued Noah the eight person a preacher of righteousnes and brought in the floude vpon the world of the vngodly If there were any more Prophets besides these they are not rehearsed in the holy Scriptures The sonnes of God seuered from the souâ—â—s of men The sonnes of God indeed are seuered from the sonnes of men in all that first age and the one are called wicked despisers of God and the other to wit the sonnes of God are said to haue bin godly and fearing God Gen. 4. ver 26. And to the same Sheth also there was borne a sonne and he called his name Enosh Then men began to call vpon the name of the Lord. And Gen. 6. ver 2. The sonnes of God saw the daughters of men that they were fayre c. But yet are they not called Prophets To be short If any of theÌ„ were such their names are not expressed vnlesse any man peradueÌ„ture wil say that Lamech the father of Noah others borne of Seth the Patriarchs such as are named in the holy Scriptures were prophets of God And these prophets of God had that first age of the world The second age is from the time of the floud vntil the first calling of Abraham out of Vr a citie of the Chaldeans The 2. age containing 422 yerees had fewe or no prophets which calling was made by God For Abraham first departing with his father Thara out of this citie Vr went vnto Carras following God calling him This age had 422 yeeres Gen 12. and Prophets either none or very fewe at least which are knowne vnto vs by the word of God vnlesse any man peraduenture will reckon Sem the sonne of Noah and Melchisedech among the Prophets of that age For concerning Abraham himselfe before this age it is manifest that he was anidolater and therefore no Prophet of God at that time Ios 24.2 such a one not withstanding as afterwarde he was Gen. 20.7 For the first that the was an idolatour â—oâ—ua saith Your fathers dwelt beyond the floud in old time euen Terah the father of Abraham and the father of Nachor and serued other gods For the second that he was afterwards a Prophet of God saith of him to Abimelech in the place before cited Nowe deliuer the man his wife againe for he is a Prophet and he shall pray for thee But whether and of those which Gen chapter 10. and chapter 11. are reckoned vp for the heads of families and nations of the posteritie of Noah as Sem the sonne of Noah and others were prophets it cannot by any meanes by the word of God be determined For in the epistle vnto the Hebrewes cap. 11. all this whole seconde age as it which lacked his Prophets of God nay that which more is godly men is cleane ouerpassed and the holy Ghost by and by with a great leape and gulfe oftime and succession skippeth from Noah vnto the calling of Abraham Then were the Prophets of the world very few besides Sem and Abraham The 3. age from Abraham to the giuing of the law 430 yeeres had these prophets Abraham Isaac Iacob Ioseph Moses Aaron The third age of the worlde is from the first calling of Abraham out of Vr of
was made flesh and dwelt among vs and we saw the glory thereof as the glory of the only begotten sonne of the Father full of grace trueth Accordingly whereunto writeth Paul 1. Tim. 3. ver 16. And without controuersie great is the mystery of godlynes which is God is manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glory Thus therefore I do expound this last verse of our Prophet Ioel of the comming of the Sonne of God and our Lord Iesus Christ into the flesh and of the benefites through him bestowed vpon the Church Praise be vnto God The Commentary of Lambertus Danaeus vpon the Prophet Sophonias CAP. 1. The Argument THis Prophet containeth partlie threatnings and partlie comforts Threatnings of God touching the destruction of the citie of Ierusalem very shortly to insue touching the most grieuous punishments of the nation of the Iewes both for their incredible and notorious impietie or vngodlines towards God and also their iniustice towards meÌ„ Yet because the Lord gaue some spare time notwithstanding in the meane space therefore the Prophet exhorteth the Iewes vnto earnest repentance Sophonie exhorteth vnto earnest repentance and that they should mitigate or asswage the wrath of God by changing of their life This selfe same Prophet also doth comfort the Church in that by reuelation made vnto him from God he promiseth that God will not vtterly cast it away and destroy it but will leaue some seede of it because he had decreed also to enlarge it to scatter and spred it abrode vnto the Gentiles And consequently that both in Christ and for Christ his sake it should afterwards be restored and sanctified and that indeed after a more excellent maner then euer it was before In the end he promiseth in the person of God that the enemies of the Church shall be taken away and at the last be vtterly destroyed This booke hath three Sermons the which are comprised in so many that is to say three chapters Three Sermons of this Prophet The Prophet Sophonie liued and prophesied vnder the King Iosias to wit The life and prophesying of the Prophet Sophonie more then thirtie yeares before the destruction of the 〈◊〉 foretold by him when as the state of the kingdome of Iudah â—â—med as yet to bee flourishing enough and mightie and so consequently much rather to be a tolerable estate and the quiet and dignitie of the citie Ierusalem to be in safetie and without danger Yet notwithstanding long before him did Isaias also prophesie that it should bee destroyed as appeareth 2. King cap. 20. ver 16.17.18 in these words And Isaiah sayd vnto Hezekiah heare the word of the Lord. Behold the dayes come that all that is in thine house and whatsouer thy fathers haue layd vp in store vnto this day shall be carried into Babel nothing shall be left sayth the Lord. And of thy sonnes that shall proceed out of thee and which thou shalt beget shall they take away and they shall be Eunuches in the palace of the King of Babel Some wil haue this Prophet to haue prophesied with Isaias others that he prophesied three yeres before Ieremie For that Ieremie began to prophesie in the 13. yeare of the reigne of Iosias and Sophonias in the 10. Therefore he is to be conferred with the Prophet Ieremie vnto the 20. chapter Now where he prophesied is not expressed whether in the citie it selfe as Ieremie did or whether abiding in some other place yet notwithstanding in the land of Iudah did he both liue and also prophesie Vers 1. The word of the Lord which came vnto Zephaniah the sonne of Cushi the sonne of Gedaliah the sonne of Amariah the sonne of Hizkiah in the dayes of Iosiah the sonne of Amon King of Iudah The first Sermon Three causes of the destruction of Ierusalem THe first Sermon of the destruction of the citie Ierusalem the wonderfull spoyling and laying waste of the same which was to insue whereof there are here reckoned vp three causes First the outragious and horrible idolatrie of the Iewes Secondly the contempt or despising of the true God and of his threatnings yea and the same very manifest Thirdly all kind of iniustice towards their neighbours the which might bee done either by deceit or els by violence or force Three parts of this verse This verse containeth three things First a commendation of the doctrine following and a declaration of the calling of Sophonias Secondly the stocke kinred and noble and renowmed house and familie of this Prophet both for godlines 1. CommendatioÌ„ of doctrine and also for seruice in the Common wealth 2. The stocke of the Prophet the which was now knowne vnto all men by singular duties towards the Common wealth For as God had Amoâ— Shepheard to his Prophet so also had he this and other Prophets which came of great and noble houses The third thing is the time wherein he prophesied 3. The time of his prophesie namely vnder Iosias King of Iudah wheÌ„ as the state of the Iewes was not only tolerable as I haue sayd but also as yet flourishing and when as godlines it selfe the worship of God seemed to be restored least that wee our selues being lulled a sleepe with the happines of things present should either forget our sinnes past or els imagin God to be contented with a sleight and outward godlines performed as it were for fashion sake only such as was then vsed among this people as is to be seene 2. King cap. 23. ver 25.26 where albeit Iosias haue his singular coÌ„mendation for his rare godlines and forwardnes in religion yet it is sayd That the Lord notwithstanding turned not from the fiercenes of his great wrath wherewith he was angrie with Iudah because of all the prouocations wherewith Manasseh had prouoked him And Ieremie cap. 17. ver 1. complayning of the disorderednes of the people sayth That the sinne of Iudah is written with a pen of yron and with the poynt of a diamond and grauen vpon the table of their heart and vpon the hornes of their altars So the Prophet Hosea reporteth of the people of his time saying cap. 5. ver 4. They will not giue their minde to turne vnto their God for the spirit of fornication is in the midst of them and they haue not knowne the Lord. And 2. Chron. cap. 34. ver 24.25 Huldah the Prophetisse returneth answere vnto the messengers of Iosiah in the name of the Lord in these words Thus sayth the Lord Behold I will bring euill vpon this place and vpon the inhabitants thereof euen all the curses that are written in the booke which they haue read before the king of Iudah because they haue forsaken me and burnt incense vnto other gods to anger me with all the workes of their hands therefore shall my wrath fall vpon this place and
ver 8. who also was in the kingdome of Israel After Elias succeeded Elizeus Elizeus as is set downe 1. King cap. 19. ver 16. where God saith vnto Elias after this manner And Iehu the sonne of Nimshi shalt thou annoynt King oner Israel and Elizeus the sonne of Shaphat of Abel Meholah shalt thou annoint to be Prophet in thy roome And Elizeus liued a very long time namely vnto the dayes of Ioas King of Israel Elizeus prophesied 54. yeeres vnto the last age of Ioachas king of Iudah that is to say Elizeus prophesied almost whole fiftie fowre yeares to wit vnder the kings of Israel Ochosias Ioram Iehu and Ioachas all which together gouerned the kingdome of the tenne tribes by so many yeares namely fiftie foure and vnder the kings of Iudah Iosaphat the sonne of Asa Ioram Ochosias and in the beginning of the reigne of Athalia a woman But who succeeded next after Elizeus the Prophet is a great question Wherein I am no we to vnfold the order and course of those Prophets A great question which of the prophets succeeded Elizeus whose writinges in part are extant at this day For here once againe the succession of the Prophets seemeth to haue beene broken off for certaine yeares because in the worde of God it is no where set downe what Prophets were in Israel vnder the kings of Israel Ioas and Ieroboam his sonne or in the kingdome of Iudah also except Zacharias the sonne of Ioiada vnder the Queene Athalia and Ioas king of Iudah the sonne of Ochosias And yet this middle space oftime containeth almost fiftie seuen yeres in the which Ioas and Iereboam his sonne reigned in Israel But all thinges beeing cast I finde it to be thus namely that vnder this Ieroboam the sonne of Ioas and king of Israel was Ionas the Prophet that selfe same whose prophesie by the consent of all men is extant Jonas succeeded Elizeus concerning the ouerthrowing of the citie Ninive if it did not repent For hee liued and prophesied vnder this Ieroboam the sonne of Ioas 2. King cap. 14. ver 25. For he to wit Ieroboam the sonne of Ioas restored the coast of Israel from the entring of Hanah vnto the sea of the wildernesse according vnto the worde of the Lord God of Israel which hee spake by his seruant Ionas the sonne of Amittaâ— the Prophet which was of Gath Hephar Therefore to graunt as little time as possibly may be vnto this interrupted or broken off succession at the least wise there are still aboue thirtie yeares betweene the death of Elizeus and the Prophet Ionas who next succeeded Elizeus to wit the whole reigne of Ioas king of Israel the which continued sixteene yeares and a great part of the raigne of Ieroboam the sonne of Ioas who raigned fourtie-one yeares Finally to gather the matter into a briefe Ionas the Gathire succeeded the Prophet Elizeus albeit that then this continuall course and succession of Prophets were for a time broken off and for certaine yeares A doubt who succeeded Ionas and were as it were vnioynted And here ariseth a greater doubt who succeeded Ionas I will touching this matter speake what I thinke and will not that therefore any man should be abridged of his iudgement I verily suppose that Amos succeeded next after Ionas Amos succeeded Ionas Neither doe I thinke that any great reckoning is to be made what others haue iudged of the order of the Prophets of the old Testament First for that as Ierome teacheth in the preface of his Commentaries vpon Ioel the Hebrues and the Greekes agree not within themselues concerning this matter and order Secondly because that also among the Ecclesiasticall or Church-writers them selues looke how many men in a manner there are so many are there opinions whilst that they marke not the times in the which euery Prophet flourished the which notwithstanding is set downe by all the Prophets themselues in a manner Therefore to rippe vp this whole matter the more deepely for their sakes that are desirous of this historie it is manifest The old Christians not so much carefull for the order of the Prophets and why that the first and auncient Christians which read the the writings of the Prophets were not much carefull for this order of he the Prophets either for that by old tradition it was then sufficiently knowne in the Church who succeeded each other that is what Prophets were first what were latter either for that when as they had receiued nothing from the Apostles concerning this matter they did thinke that they were not hereupon to contend The twelue Prophets are in deede numbred among the Canonicall bookes of the holy and sacred Scripture as in the Canons of the Apostles as they are called Canon 85. which is the last of all in the Councell also of Laodicea cap. 58. and in first Councell of Carthage Canon 24. and of Euseb Caesarien lib. 4. Histor cap. 26. and Epiphan de Mensuris but they are not reckoned vp in order who succeeded others Somewhere this onely is written that there is one booke of the twelue Prophets otherwhere that there are twelue bookes of the twelue Prophets But why should not the Greekes and Latines beeing straungers and Proselytes among the Hebrewes be ignorant of these thinges when as the Rabbines themselues The Rabbines themselues see not downe the order of the prophets exactly and the olde Hebrewes so carelesse were they of their owne historie doe not set downe this thing For Ecclesiast cap. 48. where no doubt the opinion of the Rabbines of that age is rehearsed Isaias is reckoned vp as he that succeeded next after Elizeus And cap. 49. of the same booke ver 12. there is onely saide to haue beene twelue Prophets but who they are or at what time they liued is not rehearsed such was the flouthfulnesse of this learned Hebrewes yet otherwise most curious in searching out of trifles In Iosephus the Historician Josephus and also a great Hebrewe of this matter all is whist when as this thing notwithstanding did especially appertaine vnto the vnfolding of the antiquitie of the Iewish nation And albeit the olde and first Christians as I haue saide haue left vs nothing at all touching this orderly placing of these twelue small Prophets as they are called yet haue the latter writers afterwardes diligently inquired of this matter In the which notwithstanding as I haue shewed they doe not consent nor agree within themselues For Epiphanius in his booke of the Life of the Prophets doth so place the twelue Prophets of the which we doe nowe speake for of the Prophets of whome I haue spoken alreadie there can be no doubt at what time they were namely that Oseas is the first of them twelue in order then Amos Micheas How Epiphanius placeth the xij small prophets Ioel Abdias Ionas Nahum Abakuk Sophonias Aggeus Zacharias Malachias for that Epiphanius
thereof yea finally when as hitherto it had felt no hurt from any people and as yet had not growen into contempt the which notwithstanding happened vnto his Empire aftervvard to wit vnder Sennacherib who succeeded Salmanazar For under him first of all the Assyrians received that great overthrow at the besieging of the city of Ierusalem of the which mention is made by Isaias cap. 37. ver 36. to wit how the Angell of the Lord went out and smote in the campe of Ashur an hundreth foure score and five thousand c. At which time the Emperour of the Assyrians first doubtlesse began to waxe vile and to be contemned or despised of his subiects And of this his overthrow and losse for to come prophesied Naum also cap. 1. ver 14. in these wordes And the Lord hath gîven a commandement concerning thee that n◠more of thy name be sowen out of the house of thy goddes will I cut off the graven and molten image I will make it thy grave for thee for thou art vile Therfore after this overthrow the people that were subiect vnto the Assyrians and especially the Babylonians or Chaldeans began to lift up themselves into a kingdome of their owne and to fall away from the Assyrians A proofe whereof is this for that under Salmanazar king of the Assyrians the Babylonians are reckened vp as wholly subiect unto the Assyrians and vvithout any king of their owne 2. king cap. 17. ver 24. where we read thus And the king of Ashur brought folke from Babel by vvhich it may appeare that Babylon was then subiect unto the Assyrians and from Cuthah and from Ava and from Hamah and from Sepharhaim and placed them in the cities of Samaria in stead of the children of Israel c. But after that same great overthrow the vvhich Sennacherib king of the Assyrians and successour unto Salmanazar received in Iudea the same Babylonians are rehearsed as those who had novv a king of their ovvne and did seeke and sue for the fellovvship and friendship of other people which were enemies unto the Assyrians Isai cap. 13. ver 1. At the sametime Merodach Baladan the sonne of Babadan king of Babel novv Babylon hath a king of her ovvne sent letters and a present unto Hezekiah c. Out of vvhich appeareth that vvhich wee haue saide that the Assyrian Empire began first to fall to decay under king Sennacherib and to grovve into contempt among men so that novv all men might easily thinke upon the mine of the same But that the same should come to passe Nahum by revelation from God had foreshevved before this time For what matter of great importance had it beene Nahum prophesied of the ruine of Assyria or neede of any especiall prophesie to shevve unto the Assyrians their destruction then that is to say when as all men of by reason of that overthrow vvhich before they had received might easily gesse and by vvise coniecture gather that the same vvoulde by and by insue VVherefore every one not given to contende may novv easily understand at vvhat time Nahum prophesied Namely in that middle space of time vvhich passed betvveene the carrying away of the ten Tribes by Salmanazar and the destruction or overthrovv of the host of Sennacherib And this is the space of 8. yeres under the reigne of Ezechias So then Nahum prophesied in the dayes of Ezechias king of Iudah from the seventh yeere of his reigne unto the fourteenth yeere as may be gathered by the 2. King cap. 18. vers 10 and 13. Next after Nahum prophesieth Ieremie namely the thirteenth yeere of the same Ezechias as hee him selfe doth clearely shevve chap. the first verse the second Ieremie vvhere he saieth that the word of the Lord came unto him in the dayes of Iosiah the sonne of Amon King of Iuda in the thirteenth yeere of his reigne He seemeth to have mistaken Hezechiah for Josiah Ioel. who a very long time used this office in Iudeah namely by the space of 40 yeres After Ieremy I doe place Ioel for Ioel doth foreshew that same famine the which Ieremie the Prophet did foretell also and the which was under Iosias after the 16 yeere of his reigne as suppose Of the which read Ieremy chap. 14. from the first unto the seventh verse After Ioel followeth Olda the Prophetesse Olda the prophetesse of whom the holy history maketh mention 2. Chron. cap. 34. ver 22. Then Hilkiah and they that the king had appointed went to Olda the Prophetesse c. For she was of great authority in the dayes of Iosias at that time especially when as the booke of the law was found in the Temple of God that which fell out in the 18 yere of the reigne of Iosias as appeareth in the 8. verse of the 2. Chron. cap. 34. And Ieremie the Prophet had now begun to prophesie sixe yeres before namely in the 13. yeere of the reigne of the said Iosias I also doe place the prophesie of Ioel before the finding out of the booke of the law as I doe the famine in like manner the which was foretold by Ioel Sophonias After Olda I doe next set the prophet Sophonias who prophesied in the latter dayes of King Iosias to witte after the purging of the Temple of God by Iosias and that same famous keeping of the passe over in Judea wherof read 2. Chr. 35. 2. King 23. when as the glory and state of the kingdom of Judah seemed to florish and to be now throughly restored I doe therefore place the prophesie of Sophonias after the twentieth yeere of the reigne of Iosias at what time the overthrow of the kingdom of Iudah the which Sophonias foretelleth was lest looked for of any man because that the worship of God was now thoroughly restored by Iosias After Sophonias succeedeth the prophet Abdias Abdias for Abdias seemeth to haue prophesied not onely after that Iosias was slaine in battell by Pharao Necao king of Egypt when the kingdome of Iuda being novv very sore afflicted the enemies thereof and the next borderers did rush in upon it on every side but especially the Idumaeans but also afrer that Ioakim king of Iuda was fore pressed of Nabucadneza◠king of the Chaldeans Syrians Moabites Ammonites and other people borderers and was troubled and shut up in Ierusalem when as also the first captivitie of the Iewes was neere at hand as it is to be seene 2. King 24. v. 2 3. 10. Among which borderers the Idumeans no doubt were the most deadly enemies because they were the brethren of the Iewes Therefore aboue all other neighbour nations they onely wished the destruction of and overthrow of the whole nation of the Iewes and did urge the same because of their old hatred against the Iewes unto whom after that Ierusalem was taken and the Iewes all slaine they were and remained notwithstanding deadly enemies as appeareth Psalm 157. where the Iewes pray against him for
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
wrath of God against the people of Israel for the sinne of idolatrie he pronounced or declared health vnto the house of Iudah For the which it is shewed that Ezechias king of Iudah taking away the idols the which the former kings had halowed did purge and clense the Temple of the Lord. IOel the Lord God or Beginning vnto God or He was Gods Joel For this doth his name sound in an vncertaine signification AMos a people pulled away For his prophesie was vnto the people of Israel because it was now rent from the Lord Amos. and â—rued the golden calues or was pulled away from the kingdome of the stocke of Dauid NAhum a bud or a Comforter Nahum For he doth rebuke the citie for bloud and after the ouerthrow thereof he comforeth Sion saying Behold vpon the mountaines the feete of him that ringeth glad tidings and declareth peace ABacuk Embracing Abacuk because that either for this that he was beloued of the Lord he is called embracing or for that he â—ommeth into battell with God he hath the name embracing at is wrastling For none so boldly durst chalenge God vnto the disputing of his righteousnes namely why in the affaires of men of men 〈◊〉 of this world there was in things so great iniquitie MIcheas Micheas who is he This one that is left For he threatnâ— Samaria for the cause of Idols after that manner of 〈◊〉 which another saith Who is this that wrappeth vp sentences SOphonias is expounded Sophonias the glasse or secret of the Lord. Bâ— agreeth vnto the Prophets For they know the mysteries oâ—â— crets of the Lord. Whereupon it is said vnto Ezechiel I haue mâ— thee a Watchman or in Espiall ouer the house of Israel And in other place The Lord will not doe any thing vnlesse he reueale â—pen it vnto his seruants the Prophets ABdias Abdias The seruant of the Lord. For as Moses was the â—uant of the Lord and the Apostle the truant of Christâ—oâ—â— Prophet being sent an Embassadour vnto the Gentiles doth and preach such things as are beseeming the ministerie sent of a Prophet and thereupon he is called the seruant or the Lo IOnas expounded a Doue Ionas or sorrowing A doue for his â—owing when he was in the bellie of the Whale Sorrow either for the sorrow which he had for the saluation of the Nâ—vites or for the Iuie tree suddenly withering with whose shaâ— he was couered against the heate of the sunne He also as Iewes doe hold is Amathi the sonne of the widowe of Saraâ—whome Helias raised from death his mother saying vnto him terward Now I know that thou art a man of God and the woâ—â— of the Lord in thy mouth is true and for this cause the childe called Amathi For Amathi out of Hebrew into english signifâ—â— truth and of this that Helias spake the truth he which was raâ— was called the sonne of truth ZAcharias Zacharias The remembrance of the Lord. For the seuenâ— yeare of the destruction of the Temple beeing ended â—â—charias preaching the Lord remembred his people and by commandement of Darius the people of God returned the tie and the Temple is reedified or builded againe AGgeus in english Aggeus signifieth ioyfull and glad For he propfieth that the Temple destroyed must be built vp againe and after the sorow of their captiuitie preacheth the ioy of their return MAlachias is interpreted the Angel that is Malachias the Messenger of the Lord. For whatsoeuer he spake it was beleeued as if had beene commaunded from the Lord and therefore the Seuentie haue thus translated his name saying The taking vp of the word of the Lord vpon Israel by the hand of his Angel Now not onely a good man but also a wicked man may haue Prophesie For we finde that Saul the king did prophesie For he persecuted the holy one Dauid and beeing filled with the holy Ghost began to prophesie The ende of the Fore-notes THE WORLD FROM THE CREATION vntill the comming of Christ diuided into seuen ages and what Prophets of name flourished in euery one of them as more at large in the fore-notes appeareth The first age of the worlâ— from the creation vâ—to the flood containing 1656. yeares had these Prophets Adam Abel Enoch Noach The second age from the floud vntil the first calling of Abraham out of Vr of the Chaldees con aining 422. yeares had either none at all or els very fewe prophets knowne vnto vs out of the word of God except these may be couÌ„ted in that nuÌ„ber Sem Melchisedech The third age from the first calâ—ing of Abraham vnit the giuing of the Lawe by Motes in the desert of Sinai containing 430 yeares had these Prophets Abraham Isaach Iaacob Ioseph Aaron Miriam the prophetisse The fourth age from the giuing of the Law vntill the building of the Temple by Salomon containing 480. yeares bad thâ—se Prophets Ioshua Debora the Prophetisse Samuel Dauid Nathan Gad The sift age from the TeÌ„ple vnto the captiuitie of the ten tribes containing 294. yeares had Prophets almost innumerable but of name these Ahias Iadi Semeias Addo Azarias Hanani Iehu Elias Micheas 1. Elizeus Ionas Amos Oseas Esaias Micheas 2. The 6 age froÌ„ the captiuitie of the teÌ„ tribes till the times of the full captiuitie of Babylon is 133. yeares in this age flourished these Prophets whose names are recorded in the Scriptures Nahum Ieremie Ioel Olda the prophetisse Sophonias Abdias Habacuk Ezechiel The seuenth and last age from the captiuitie of Babylon vntill the birth of Christ containing 508. yeares had these Prophets whose names are written in the Bible Daniel Aggeus Zacharias Zacharias father of Iohn Baptist Simeon Malachias Anna the prophetisse A COMMENTArie of Lambertus Danaeus vpon the Prophet Ioel. CHAP. I. THE drift and ende of this Prophet Two ends of this Prophet is two fold the one proper and peculiar vnto this Prophet in a manner 1 Proper and peculiar namely to teach with howe great aptnesse to learne and with how readie obedience we ought to obey God when he calleth and how that vnto this matter we are not to take to counsell neither flesh nor bloud as Paul speaketh Galat. 1. ver 15 16. saying of himselfe But when it pleased God which had separated me from my mothers wombe and called me by his grace to reueale his sonne in me that I should preach him among the Gentiles immediatly I communed not with flesh and bloud neither ought we to be troubled about the euent or issue of this our trauaile and ministerie or seruice to be done Act. 26. ver 19. Wherefore king Aâ—rippa I was not disohedient vnto the heauenly vision 1. Pet. cap. 5. â—er 2. Feede ye the flocke of God so much as in you lieth saith the Spirit of God Of the which places the first in like cases requireth our obedience and the latter our vtmost endeuour and diligence For there is a
inherite the kingdome of God 1. Cor. 15.50 For Gods thoughts are not like unto our thoughts Isai 55.8 9. Now this that followeth from this first verse unto the 5. ver is here set downe by a figure called Hysteron proteron Hysteron proteron is a figure by the which that that was last is vâ—ported first contrariwise that which was first is placed last 1. Ionas dissenteth from the will of God 2. He is exceeding angry For after his sermons made in Ninive Ionas departed out of the city and waiting there 40. dayes he perceiveth that God had repented and spared the Ninivites VVherefore this prayer was made after those fortie dayes expired or past For after those 40. daies it came to passe that Ionas complained grievously with himselfe because that the Ninivites were spared and was most exceeding angry This verse then conteineth two things First his dissenting or disagreeing from the will of God secondly his anger upon this disagreeing nay his burning and great boyling in minde not against God I confesse for that had bene the part of a man utterly wicked such a one as Ionas was not but within himselfe taking it grievously for that the matter and issue of his preaching did not so fall out as he hoped it would do and as he thought it to be meet for the glory of God for the commending of the authoritie of the ministerie propheticall and his especially among the Gentiles and men that were scorners of the God of Israel This man therefore did fret within himselfe did chafe in his minde but not against God accusing him of lying or falshood or blaspheming his name but preferring the iudgement of his owne mind concerning the establishing of the God of Israels power among the Heathen the certentie of his word among men that were infidels before that counsell of the wisdome of God and also before so notable a fruite of his ministery or office VVhereby doubtles doth appeare evidently the power feare of the mighty God of Israel even among the Heathen themselves whilst they in such sort give eare unto receive his prophet whom they had never seene before one that was not famous among them by any miracles there wrought Two causes of Jonas his anger and as it were saucinesse to chide with God 1 do beleeve him to be a most true prophet There were therfore two causes of this trouble malapertnesse of Ionas The one for that he supposed that that way only the glory of the God of Israel might be established among the Heathen the which otherwise was like to be contemned or despised namely if those things the which hee as a prophet and preacher had in the name of God told unto them for to come to passe might in every respect so fall out as he had foretolde them that they should And that otherwise God himselfe should be accused of inconstancie and his prophets of vanitie and open lying 2. Jonas understandeth not the end of Gods threatnings The other cause is for that he neither thinketh that this is the scope or drift of Gods threatnings that men should convert or turne and repent for God will not the death of a sinner but that he should repent and live neither doeth he esteeme so much of this effect of his ministerie as he doth of the falling out of the matter according unto the bare word of his preaching VVe must I confesse be fervent or earnest unto God as Paul Rom. 12. v. 11. biddeth us be fervent in spirit in which two causes Ionas was greatly deceived and most men for the most part now a dayes doe offend whilest they intermeddle and mingle theâ—â— owne wisdome with the commaundement of God being men otherwise grave and godly and ready to obey God but they consider not that which is 1. Corinth cap. 1. vers 20. Hath not Gâ—â— made the wisdome of this world foolishnesse And Roman 8.7 The wisdome of the flesh is enmitie against God Vers 2. And he prayed unto the Lorde and saide J pray thee O Lorde was not this my saying when I was yet in my countrey Therefore I prevented it to flee unto Tarshish For I knevve that thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of the evill The first amplification of the sinne of Jonas THE first amplification of the sinne of Ionas the which Ionas himselfe maketh not onely to shew whether in the end those our carnall or fleshly cogitations or thoughts carry us and lead us quite out of the way but also to teach that we can often times ley false gloses and alledge faire titles causes and reasons for our foolish prayers vowes and iudgements So Christ Luc. 9.55 answereth his Apostles Ye know not of what spirit ye are VVhich glosing and faire excusing of matter is done not onely unprofitably in cases betweene God and us but also disobediently and blasphemously and turneth unto our condemnation Therefore Ionas is not onely foolishly angry but also will approove this his foolishnesse unto God himselfe and confirme or strengthen it as a wise counsell or purpose Jonas would have God to like of his folly Wherfore he saith that he spake unto God pleaded with him the which in this place he calleth praying for the avouching and iustifying of this his burning boiling anger For he did not blaspheme God as some wicked persons vse to do but with greater reverence layeth open this his cause unto God And finally in the end he desireth of God that he may die for the selfe same cause This prayer of Ionas hath three parts first the entrance or beginning I pray thee O Lord Three parts of Ionas his praier 1. The entraÌ„ce 2. The defence of Jonas his cause whereby he wisheth God to be favourable an upright iudge unto him sheweth that the desire of his mind was most vehement or earnest The second is the defence and prooving of his cause and righteousnesse to wit that he did at the first iustly upon good ground take this counsell to flee away because that he did foresee that this whole commandement of God unto the Ninivites would be vaine and of none effect and hurtfull also unto the glory of God among them For they would laugh God to scorne hereby as changeable because he brought not to passe the things which he threatned or as not able to do it in the iudgement of Ionas so consequently that they would more and more contemne or despise the true God of Israel This forsooth is the foolishnesse of worldly that is to say madde wisdome As if God knew not what course to take for the maintenance of the glory of his name and maiestie of his power and godhead even among the very heathen themselves infidels after a farre other sort then we can imagine The third part is the reason of his righteousnes or iust cause
of wrath a day of trouble and heauines a day of destruction and desolation a day of obscuritie and darknes a day of cloudes and blacknes And the Prophet Isai cap. 5. ver 19. pronounceth a woe against them that after this mocking manner of the Israelites in this place wish for the proofe and experience of the Lord his worke and counsel saying Let him make speede let him hasten his worke that we may see it and let the counsell of the holie one of Israel draw neere and come that we may know it The day of the Lord is indeed light in it selfe but vnto those hypocrites it shall not be light Vers 19. As if a man did flee from a lyon and a beare met him or went into the house and leaned his hand on the wall and a serpent bit him The confirmation of the former reprehension A Confirmation of the former reprehension by a similitude the which is set downe as it were by the way of answering an obiection For worser euill shall betide them each day then others neither shall there be any place wherein they may bee safe against those euils If they shall say we shall be safe abroad or at home the Prophet answereth that they shall not be without danger neither abroad or without doores nor yet at home or within Moreouer they shal go froÌ„ misery to miserie froÌ„ punishment into punishmeÌ„t they shall alwaies grow worse and worse If they she from a Lyon they shall light vpon a Beare If they shal suppose that they haue prouided some safety for theÌ„selues or that they haue taken iâ— being offered vnto them they shal euen there be in like danger as if they had layd holde vpon a venemous serpent which shall bee them Their case therefore and estate shall bee most lamentable There is a like place Ierem. 48 ver 43 44. Feare and pit and snâ—â— sayth he shall be vpon thee ô inhabitant of Moah saith the Lord. He that escapeth from the feare shall fall in the pit and he that getteth 〈◊〉 out of the pit shall bee taken in the snare for I will bring vpon it euâ—â— vpon Moab the yeare of their visitation sayth the Lord. And almost the selfe same words are Isai 24. ver 17.18 And this also is set downe by the way of answering an obiection that they should not thinke that by change of times or places or things they can be in any better case if they remaine obstinate and stubborne is their sinnes Vers 20. Shal not the day of the Lord be darkenes and not light â—uen darknes and no light in it A repetition of the end of the 18. vers and whereto it serueth A Repetition or rehearsing againe of the latter parte of the 18 verse the which with a most weighty and earnest affirmatiâ—â— doth againe confirme vnto them the heauy effects and falling oâ—â— of the day of the Lord against them to the ende they should not sooth and flatter themselues by reason of their imagined exceptions and pretences and harden themselues against the threatnings of God That which al hypocrites are wont to doe This their cloud and mist therefore wherewith they would couer and hide themselues was diligently to be scattered and driuen away Vers 21. I hate and abhorre your feast dayes and I will not smell is your solemne assemblies Hypophora which is a figure by the which we answere an obiectioÌ„ that might be made either by our selues or others as here they might say yea but God wil be pleased at least wise with our sacrifices c. THe figure Hypophora or the answering an obiection which the hypocrites might make lest they might suppose that with theiâ— sacrifices they might pacifie and appease God and turne his threatnings from them For God answereth that all those he hateth and abhorreth And there are two partes of this verse the one containeth the words whereby the Lord sayth that hee abhorreth all the worship and seruice done vnto him by the Israelites such as at that time was done vnto him in Beth-el Galgal and Dan. The words are these I hate I refuse I wil not smel the which being set down loosely and as it were vnioynted without any copulatiue coniunction to tie and knit them together do argue and shewe a greater loathing of God in theÌ„ a more going of his stomack as it were against al those sacrifices Again in as much as God saith that they are hatefull and grieuous vnto him not onely one manner of way but declareth and setteth downe all those waies by the which men may and are wont to abhorre and loath a thing for whatsoeuer liketh not men they doe either hate it also or refuse it only or finally they will not so much as smel vnto it or tast it that is they vouchsafe not to looke vpon it doubtles God sheweth that they are vtterly tedious vnto him and by all meanes vnacceptable and disliking him and therefore that they shall be vnprofitable may hurtfull vnto the Israelites also Two reasons why the worship of the Israelites displeased God Now there are two reasons why this kinde of worship and seruice of the Israelites displeased God rather moued him vnto anger then any wayes pacified or appeased him The one for that it was a wil-worship or seruice inuented of themselues and ordayned of them without his commandement and appointment 1. Because they themselues appoynted it with out the warrant of the word For that such kinde of inuentions please not God may thus appeare by these places Mat. 15. ver 9. In vaine they worship me teaching for doctrines mens precepts Deut. 12. ver 8. Ye shall not doe after all these things that we doe here this day that is euery man whatsoeuer seemeth good in his owne eyes And Paul 2. Col. ver 22 23. of these kind of traditions inuentions of men sayth That they all perish with the vsing and are after the commandements and doctrines of men which thinges haue indeede a shew of wisdome in voluntary religion humblenes of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh 2 Because they placed therein the meanes of their saluatioÌ„ The other reason why this worship pleaseth not God is for that they offered it vnto God as a iust or full price and recompence of their sinnes Therefore they placed the meanes of their iustification in those their workes and not in the alone mercy of God the which is a most grieuous blasphemy against God whom it robbeth of the most true and due prayse of our saluation For the worship the which of such a minde and intent is done vnto God although it be neuer so much commanded of God himselfe yet doth it vtterly displease him because of the opinion of binding or making of God beholding vnto them thereby And this is the cause that Isai cap. 1. vers 12. in the person of God reiecteth
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
certaine earnest sensie of euerlasting death appointed for them that they should also bee depriued and voide of all comfort and ioy and of all mirth and gladnes And in this place the Prophet hath comprized all kinde of publike and priuate comfort For the same is taken either of publike meetings feasts and ioyes or of religious assemblies as when the worship of God is celebrated or exercised But God taketh away and denieth both these kindes vnto them the first or ioy in politicke matters vnder this word mirth or gladnes the other that is ioy or comfor in religious matters vnder the other wordes by the which for the most part those holy reioycings are signified in the Scriptures as is solemne feast dayes namely such as falleth out yearely also the feasts of the new moone the Sabboths and lastly such other feast dayes as fall out in the yeare and are commanded by God Vers 12. And I will destroy her vines and her figge trees whereof she hath sayd These are my rewardes that my louers haue giuen me and I will make them as a forrest and the wilde beasts shall eate them THe fifth kinde of affliction Exceeding great wastenes of the whole land 5. The laying wast of their whole land For God shall denie vnto them not onely the increase and fruits of the fields trees and plants but shall moreouer destroy the trees themselues and shall damme and stoppe vp the fountaines and springs of all good giftes and benefites For God shall destroy and pull vp by the rootes their vines and wilde figge trees and other trees growing in their land of their owne accorde to wit for a perpetuall testimony or witnesse of his wrath against them Finally he shall lay waste and bring into a wildernesse the fieldes them selues yea and also their whole countrey so that afterwards it cannot be tilled by men but shal be eaten vp and inhabited by wilde beasts So sharpe doubtles and heauy but yet iust are the iudgements of God against our sinnes and Idolatries that we should all of vs betimes thinke vpon them feele them and auoid them or otherwise continuing in our wickednes be oppressed with those punishments and perish with the world as Paul telleth the Corinthians epist 1. cap. 11. vers 32. whome hee willeth to iudge themselues that they be not iudged Forwe saith he when we are iudged or chastened of the Lord that we should not be condemned with the world for these punishments doth the world and wicked men feele euen now at this day and that dayly Vers 13. And I will visite vpon her the dayes of Baalim wherein she burnt incense vnto them and shee decked her selfe with her earings and her iewels she followed her louers and forgat me sayth the Lord. The conclusion of the former punishment THe conclusion of the former punishment declaring the cause of the same God then will in such sort be auenged of the contēpt or despising of his name and worship and will punish those prophane and heathenish Idolatries of this people The dayes of Baalim The Israelites serued Idols aboue 200. yeres are that same whole time wherein the kingdome of Israel serued Idols And this time was very long and far aboue more then two hundreth yeares continually did this wickednes reigne in that people And as this time was long so also was the Idolatrie of these men very strange and outragious the which thing the similitudes following doe declare and shew to wit That this people did decke vp themselues with earings and iewels when as they worshipped their Baalims that is to say willingly spared for no furniture no cost no braue apparell and attiring in the doing seruice and worship vnto these Idols so bedlam madde are men forsooth that are Idolaters in the garnishing and honouring of their gods the which are nothing but the idle inuentions of their owne brains But we on the contrary part are too couetous and pinching in the doing of cost for the name and honour of the true God The which course euen at this day to our great griefe of minde we doe see to be taken of the Popish Idolators But let them not be deceiued For God doth not alwayes tarrie and wayte for the repentance of euery one so long space of time as he did for these Israelites Let them therefore forthwith and by and by repent And let vs in like manner depart from our sinnes and wickednes Finally sayth the Lord This nation hath forgotten me The which was a notorious and wōderful ingratitude or vnthankfulnes and infidelitie to worship Idols and to forget the true God by whome they aboue all other people of the world by a peculiar and especial couenant were in Abraham adopted or chosen for his people proper inheritance Therefore they were vnexcusable and most worthily punished by God with so grieuous punishments Vers 14. Therefore behold I will allure her and bring her into the wildernes and speake friendly vnto her A comfort for the smal number of the godly A Comfort wherewith God lifteth vp the remnant of this people the which haue continued in the feare of God and willeth them to hope well in the middest of most sorrowfull afflictions or troubles how desper at soeuer in the iudgment of men things may seeme to be and that there may be thought to bee no hope at all of the restoring of the church at that time But this verse contayneth foure especiall poynts to be noted 1. The orderly hanging together of this sentence noted in the word laken First the orderly hanging together of this sentence the which is shewed by the hebrew word laken the which some translate for this cause others therefore but I translate it wherefore For it is not a word rendring a reason of that which God will doe after the accomplishment of the former punishments It seemeth therefore to be a note of God meditating or deuising and bethinking and as it were determining with himselfe what he will doe after that he hath represented or layd before himselfe the miserable condition and estate of this people Secondly there is to be noted 2. Who promiseth who promiseth those things the which do follow or who speaketh to wit he that is God indeed speaking the trueth and almighty I saith he lest any man might doubt of the comming to passe of the matter albeit neuer so hard in the opinion of men Thirdly what God promiseth to wit 3. What God promiseth the restoring of his church euen in the remnant and residue of this people the which was before most grieuously afflicted albeit the same be very smal The which is afterwards particularly declared but in this place there is first generally set downe after what manner God will before hand prepare the same remnant before that he wil gather out of them the same church vnto himself First of al therfore he will so inwardly moue them by his holy spirite
iudgement because hâ—â— willingly walked after the commandement THis is a rendring of a reason why the Israelites and especiallies their Princes as also those of Iudah shall be punished with so sore a punishment as hath been described before and shall also be shewed hereafter to wit that they shall be layd open for a pray and shal be bruised and oppressed with that weight of God his iudgement against them The cause of this punishments The cause I say hereof is this for that they both of them altogether wittingly and willingly and desirouslye embrace followe and keepe the Commandements the which are contrarie vnto the word of GOD. But the commaundements the which in this place are coÌ„demned Against what commandements the Prophet here speaketh are not politike lawes the which should prescribe true godlinesse and modestie among men 1. Tim. 2. for those we are to obey but they are such ordinances of Kings as being allowed of the Nobles and Peeres of the Realme the people was thereby at the first brought vnto idolatrie by Ieroboaâ— the sonne of Nabat the first founder of this kingdome of Israel and afsterwards by his Successors 2. King 17. So then these commaundements are that same will-worshippes which Paul condemneth Colos 2. ver 23. of which he sayth That they haue indeede a shewe of wisedome in voluntarie religion and humblenes of minde and mens sparing the bodie c. They are the precepts of men wherewith God euery where with so loude voyce doth witnesse that he is worshipped in vaine Isai 29. Amos 4. ver 4. where the Lord accounteth the for transgressions in what regard soeuer the people haue them For thus in that place he speaketh of them Come to Beth-el and transgresse to Gilgal and multiplie transgression and bring your sacrifices in the morning and your tithes after three yeares And Christ out of Isai Matth. 15. ver 9. telleth the Scribes and Pharises that they worship him in vaine teaching for doctrines mens precepts Idolatrie therfore without all doubt is in this verse condemned in both those kingdomes and out of this verse it is taught that it reigned among the people of them both And the same was alwaies set vp among the Israelites and Iewes by the edict or proclamation of their Princes as it is now a daies done in the Popedome by the writs and commandement of Princes Vers 12. Therefore will I be vnto Ephraim as a moth and to the house of Iudah as a rottennes The greatnesse of their punishment set out by two similitudes AS in the verse before going the Prophet described a very great sinne and such as was ratified and warranted by the authoritie of their princes and rulers so now he setteth downe and that vnto the princes both of Israel and also of Iudah the greatnesse of the punishment wherewith the selfe same princes shall be punished And this is no new punishment the which is here rehearsed but an amplification or a more especiall laying open of that which hath been alreadie threatned For he painteth out the greatnesse thereof by two similitudes And here are two things to be noted to wit 1. What punishment is threatned what punishment is here threatned and vnto whom The punishment is most heauie namely because these princes shall bee eaten vp and consumed in long continuance of time and by little and little 2. To whâ—m it is threâ—â—ned and not forthwith or at once neither shall they cease to bee vexed but as a moth vseth to eate a garment by little and little and to fret it by peece meale so shall they be vexed by little and little and continually So were they threatned before ver 7. to be consumed with a lingering disease as also Deut. 28. ver 51.52 Moses sheweth among other plagues that shall fall vpon them for the despising of God his commandements that forraine enemies shall waste them and all theirs both corne fruite and cattell wine and oyle c. by little and little vntill they bee quite and cleane destroyed The like similitude of a moth is vsed Psal 39. ver 11. where the Prophet writeth after this maner When thou with rebukes doest chastise man for iniquitie thou as a moth makest his beautie to consume surely euery man is vanitie Therefore as the moth doth eate away the beautie The simiâ—â—â—â—de of a garmâ—â—at eâ—ten with moths is vsed also Iob. 1â— ver 28. and euery the best part of a garment so shall euery the best things of both these kingdomes that is of Israel and of Iudah by the enemies be by little and little carried away and taken from them That which was done in the kingdome of Israel by the Assyrians and in the kingdome of Iudah by the Babylonians or Chaldees For by these was both these kingdomes at the first broken and spoyled of their richest countries and littled in their borders To the selfe same purpose appertaineth also the similitude of Rottennes in the latter end of this verse See Iam. 5. ver 5. to much like effect the like comparison of the rust and cancre in the gold and siluer of the cruel and merciles rich men the which he threatneth shall eate their flesh also as it were fire Further the punishment which the Prophet here speaketh of is threatned vnto both the kingdomes to with that of Israel and also that of Iudah and vnto those especially the which in them both were the princes and peeres of the people that men should not deceiue themselues with vaine names and titles Vers 13. * Further more When Ephraim sawe his sicknesse and Iudah his wound then went Ephraim to Asshur and sent vnto * A king that should help theÌ„ King Iareb yet could he not heale you nor cure you of your wound Their distrust in his promises reproued ANother sinne of both this people and the same most shamefull namely distrust in Gods promises and therefore their infidelitie is plainly reproued in this place And a most certaine and sure signe and proofe hereof is that both peoples when as they were pressed by their enemies ran not vnto the true God but vnto the helpe of people that were infidels to wit vnto the Assyrians Egyptians and vnto others as if there either had been no God among them or as if the true God had not been God and true of his promise So Ahaziah sending in his sicknesse to Baal-zebub to know whether he should recouer or no is sharply reproued by the Prophet Elijah 2. King 1. ver 6. who saith vnto his seruants in the name of the Lord Is it not because there is no God in Israel that thou sendest to inquire of Baal-zebub the God of Ekron And in the Psal 44. ver 20. the godly say If we haue forgotten the name of our God and holden vp our hands vnto a strange God shall not God search this out And therefore is there a very fore and heauie curse pronounced against those that
those their benefactors and well doers But these Israelites rebelled by and by in Beel peor separated themselues from God preferred before the true God a most beastly Idoll carrying the shape of the secret parts of a man Last of all they alwayes from that time and continually according vnto their owne pleasure increased and not amended that their idolatrie and rebellion This is the iniquitie of the Israelites Concerning this their ancient idolatrie with that beastly Idoll there is mention Numb 25. ver 3. in these words And Israel coupled himselfe to Baal peor wherefore the wrath of the Lord was kindled against Israel And Psal 106. ver 28. They ioyned themselues also vnto Baal-peor and did eate the offrings of the dead Vers 11. Ephraim their glorie shall flee away like a bird from the birth and from the wombe and from the conception A threatning of Gods iudgement against their rebellion A Threatning of the iudgements of God and the same most grieuous because of their rebellion described before And briefly here in this place is foretold the destruction or ouerthrow of the whole nation and afterwards answere is made vnto diuers obiections which were wont to bee brought by the Idolaters or Israelites The rooting out or destruction of the nation is contained in this verse The rooting out of the nation The glorie of Israel shall flee away as birds are wont to flee away out of their cages And this word shall flee away importeth thus much shall vanish away shall vtterly perish shall be no more at all So Dauid Psal 90. ver 9. speaketh of the swift vanishing away of the yeares of man For all our dayes are past in thine anger wee haue spent our yeares as a thought Againe Psal 102. ver 3.11 For my dayes are consumed like smoke my bones are burnt like an herth My dayes are like a shadowe that fadeth and I am withered like grasse In deede all the outward glorie and brauerie of man doth perish at the last whatsoeuer in the Scripture is called grasse doth wither as Peter speaketh Epist 1 cap. 1. ver 24. All flesh is grasse and all the glorie of man is as the flower of grasse The grasse withereth and the flower falleth away but in this place there is a greater threatning described And this appeareth by these words following euen from the birth from the wombe and from conception For in these words is a going vp as it were by degrees also an amplification of this punishment destruction For it shall be with his beginning middle and end It shall therefore be perfect not alone begun or else in some one part of it onely Further by glorie I vnderstand in this place the sonnes or issue of the Israelites What is vnderstood by glorie in this place For euâ—â—y sonne is called the glorie or honor of his father And therefore Dauid Psal 127. ver 4.5 accounteth the store of them for a singular blessing whereof a man ought to reioyce not to be ashamed when he sayth As are the arrowes in the hand of the strong man so are the children of youth Blessed is the man that hath his quiuerfull of them for they shall not be ashamed when they speake with their enemies in the gates And Salomon Pro. 17. ver 6. sayth Childrens children are the crowne of the elders and the glorie of the children are their fathers And so is this word glorie here to be expouÌ„ded by the verse that followeth There were no doubt many notable things in the Israelites so farre foorth as they were the seed of AbrahaÌ„ but this same encreasing maintaining of the nation by the sonnes succeeding their fathers was an especiall meanes of the preseruing of the couenant of God among them nay in the world it self the which questionles is to be accouÌ„ted to haue been the singular glorie of this nation For by this meanes our Lord Iesus Christ was borne of them Vers 12. Though they bring vp their children yet will I depriue them from being men yea woe to them when I depart from them The figure Hypophora or answering of an obiection What this figure is see Amos cap. â— ver 21. THe figure Hypophora or answering an obiection whereby God answereth a certaine obiection of the Israelites refuting and despising these threatnings of God to wit that their children and issue shall not be destroyed in such sort For they will nourish and bring vp their children But the Lord answereth I will kill and vtterly destroy the selfe same your children or sonnes the which you shall bring vp so that there shall not any remaine of your twelue tribes and nation The reason is set downe because your estate shall bee in euery respect most miserable when as I shall bee angrie with you because of your sinnes Therefore when as I shall depart from you for this cause and shall not protect or defend you any longer with my fauour hand and power your children shall be destroyed that there shall not any more afterward be any nation or bodie of a people of them albeit that some of them may remaine and be lest aliue For the anger of God is the fountaine of all calamities and miseries as his good will towards vs through Christ is the welspring of all good things So Dauid confesseth Psal 4. ver 6.7 The text of these quotatioÌ„s are not here set downe because that they haue been often before alleaged to like purpose that whencesoeuer the wicked vngodly looke to receiue their hope good he is perswaded that the light of God his countenance towards his elect shall throughly furnish them with all heauenly and spirituall ioy and comfort and consequently with all other things requisite and needfull for the behoofe of this life like as Psal 30. ver 7. he also acknowledgeth all his prosperitie to stand by the strength of the Lord. Woe therefore be vnto them with whom the Lord God is angrie Vers 13. Ephraim as I sawe is as a tree in Tyrus planted in a cottage but Ephraim shall bring forth his children to the murtherer Another obiection of the hypocrites ANother answere to another obiection of theirs wherewith he beateth backe another exception of the same hypocrites namely that the killing and rooting out of their children shall not be so easie a thing to be performed For this kingdome of ours say they is so strong and well fenced if the bounds and borders thereof bee considered and especially of the tribe of Ephraim as that most noble citie Tyrus is strong the which was neere and a neighbour vnto them God answereth albeit as they suppose God his answer to the former obiection nay in the iudgement of all men this countrie of the Israelies bee as safe as is any the most strongest and most fenced citie safe in the iudgement of men yet shall her children neuerthelesse be slaine and destroyed For they themselues shall bring forth
and all the inhabitants of the cities and that that grew vpon the earth And Deut. 29. ver 23. God threatneth that al that land he meaneth of the stubborne and obstinate sinners shall burne with brimstone and salt it shall not bee sowen nor bring forth nor any grasse shall growe therein like as in the ouerthrowing of Sodom and Gomorah Admah and Zeboim which the Lord ouerthrew in his wrath and in his anger Which examples GOD would haue to remaine vnto the ages to come of his fearefull anger agaynst obstinatlie wicked sinners Amos 4.2 Peter 2.6 And most plainlie in the Epistle of Iude ver 7. where like as in the other places it is expreslie noted that these fearefull iudgements are set foorth to the terrifying of all like obstinate sinners As sayth Iude Sodome and Gomorrhe and the cities about them which in like manner as they did committed and followed straunge flesh are set foorth for an ensample and suffer the vengeance of eternall fire Now the whole phrase or kind of speaking is to be expressed by attributing vnto God the affections of men for our better capacitie and vnderstanding But this affection is described and set forth vnder the name of an heart turning it selfe into all parts and of bowels and mercies boyling and yearning with all pitifull compassions The which two members to wit the heart and the bowels are in vs the seates of most vehement or earnest affections especially of loue and then chiefly do they stirre and moue themselues and waxe warme when it toucheth those whom we loue and the minde resteth in doubt whether we should be angrie with them or rather forgiue them But all these things are spoken of God according to our capacitie and vnderstanding into whom neuerthelesse there falleth not so much as the least shadowe of changing if he be considered in himselfe For in him as Iames speaketh cap. 1. ver 17. there is no variablenes nor shadowing by turning Vers 9. I will execute the fiercenes of my wrath I will not returne to destroy Ephraim for I am God and not man the holie one in the midst of thee and I will not enter into the citie A confirmatiō of the former promise with a reason of the same A Confirmation of the former promise together with a reason of the same God therefore promiseth that he will not execute vpon those remnants of Ephraim the punishments which they deserue and that he will not bee angrie against them accordingly as their sinnes doe prouoke his wrath He will indeede punish them but he will not ouerthrow them the which notwithstanding the iust and righteous heate of the vengeance of God against al sinnes of men requireth to be done God then will abate of his right and in them the mercie of God shall triumph aboue iudgement Finally he will not enter into their cities to destroy them but will suffer them both to be and also to be inhabited by them These things first came to passe when as many of these ten tribes both vnder Ezechias and also Iosias Kings of Iudah went vp to Ierusalem vnto the Temple of God 2. Chro. 30. and 34. Secondly vnder the Gospell of Christ when as by his preaching God conuerted vnto him and saued the Israelites A twofold reason of the confirmation of this promise and Galileans and Samaritanes The reason of this promise followeth and the same two-fold First from the nature of the true God It is God that speaketh these things 1. From the nature of the true God and not man And these two are opposed or set one against another as constancie against inconstancie that which is vnchangeable against that which is changeable And so doth Samuel reason against Saul touching the certaintie of the renting of the kingdome from him because God had so decreed who is not changeable 1. Sam. 15.29 For indeed sayth Samuel the strength of Israel will not lye nor repent for he is not a man that he should repent So then looke what God hath once decreed touching the sauing of his the same is established and not to bee moued or changed For God doth not change his sentence and minde as men change and therefore Gods thoughts are not like vnto mens thoughts as he himselfe witnesseth Isai 55. ver 8. where he sayth For my thoughts are not your thoughts neither are your wayes my wayes Finally the gifts of God towards his are without repentance as Paul writeth Rom. 11. ver 29. For the gifts and calling of God are without repentance God therefore will of his mercie preserue those that are his Secondly 2. By the declation and laying open of this nature by two titles or porperties by the declaration of this nature of God is confirmed also that the remnants of Israel shall be saued For as Paul Rom. 9. ver 27. alleageth out of Isai cap. 1. ver 9. Though the number of Israel were as the sand of the sea yet shall but a remnant be saued For otherwise it should come to passe that all Israel by reason of their sinnes should be as Sodom and Gomorah as Isaias in the former place reporteth This nature of God is here declared by two titles and properties of the same to wit for that God is strong and holie He is strong as namely whose decree and will no creature can let 1. God is strong no nor yet stay so much as one minute from execution in due iust time for he remoueth all impediments or lets forthwith Secondly he is holie yea and that in the midst of them to sanctifie them 2. God is holie and blot out their offences by Christ For their sinnes are they which otherwise doe stay the effect of GOD his mercie and promise concerning the sauing of those remnants But he which is holie will sanctifie those remnants for to that end he is sayd to be in the midst of his elect and chosen that he may sanctifie them and also that he may be sanctified by them that is be serued and worshipped So then God will saue and doth saue them for the keeping of his worship and glorie And these two titles are in this place rehearsed verie fitly to answere the sundrie obiections the which doe come into the mindes and consciences of the godly when as they do think of these promises of preseruing them in the midst of the ruine and going to decay of the world Vers 10. They shall walke after the Lord he shall roare like a lyon when he shall roare then the children of the west shall feare The first amplification of the benefit ordayned for the repentant THe first amplification of the benefite ordained for them that repent and described before And this is taken from the adding or comming of another benefite vnto it For God addeth benefites vpon benefites and heapeth them vpon those that are his Then the godly shall not be destroyed that is shall not be rooted out nay moreouer
they shall followe Iehouah or walke after the Lord. For God shall in such sort change their hearts that they shall embrace professe allow him and his precepts and commandements both in faith and also in an holie life for this is to walke after the Lord. Further the maner time and place of the performance of this benefite is here expressed The maner of this benefite The maner for that God shall roaâ—e as it were a lyon to stirre and rouze vp them to followe him albeit they were neuer so drowsie and dead of sleepe before And they shall tremble and feare and be moued at that roaring of God They shall therefore awake being pearced with the feare of the iudgements of God and shall at the last runne vnto God calling them This was done oftentimes The time First when as Ezechias and Iosias kings of Iudah did by their letters and messengers stirre vp those which were left of the godly of those tenne tribes to worship the true God Secondly when as Iudas Maccabaeus and his father did the like Lastly and most fully when as Christ himselfe did it by himselfe and also by his Apostles afterward and through the preaching of the Gospel made by them The which time especially is here noted For God threatned the vnbeleeuing worlde and doth threaten it when as the doctrine of the Gospel and of reconciliation is propounded or set forth vnto it if the world shall then refuse and despise the same The place Last of all the place is noted from the sea or from the wrest that is to say from the vtmost parts of the promised land the which was bounded and inclosed with the west that is to say with the Syrian sea and the lake of Tyberias the which also is called the sea The godly therefore from all places shall runne vnto God especially when Christ preacheth being strooken with the feare of the iudgements of God the like was done afterward at the preaching of the Apostles and last of all the same shal fall out when as the same Iewes in the ende of the worlde shall at the last be conuerted vnto Christ Vers 11. They shall feare as a sparrow out of Egypt and as a doue out of the land of Asshur and I will place them in their houses sayth the Lord. The second amplification by the accesse or increase of a third benefit THe second amplification by the adding or comming to of the third benefite and the coÌ„firmation of the former is set before by the earnest repeating of the same For otherwise this thing might seeme a matter incredible or not to be beleeued when as those ten tribes were in such sorte dispersed and some of them were in banishment and captiuitie in Egypt and othersome in Assyria But the Lord will gather them vnto himselfe both out of Egypt and also out of Assyria to wit by the preaching of the Gospel of Christ And finally he will adde this third benefite vnto them that afterward they shall remaine safe in their owne houses that is in the Church of God and secondly in their owne land Which came to passe when as they serued God vnder Ezechias and Iosias and afterward vnder Christ CAP. 12. Vers 1. Ephraim compasseth me about with lies and the house of Israel with deceit but Iudah yet ruleth with God and is faithful with the Saints The drift of this chapter is the same with that which went before FIrst I refer this verse which in the chapter before going is reckoned for the tweltfth vnto this place and chapter as the beginning of the same And as for this chapter the drift and purpose of the same is all one with that which went next before namely that God may witnes his exceeding mercy and bounteousnes and the same free and perpetuall toward the godly and his elect to the end that they may trust in God and turne vnto him and hope well in the midst of affliction or trouble And therefore the sinnes of men as for example of the Israelites are in such sorte set downe in this place that they bee voyd of all excuse and on the other side the constant counsel and decree of God in sauing his euen out of that same wicked people is added that the grace of God may appeare to be the more excellent and the more free without any deseruing So that as Paul speaketh Rom. 5. vers 20. Where sinne abounded there the grace of God abounded much more This is the drift of the whole chapter But God beginneth with the reckoning vp of the sinnes of that nation or people A rehearsal of the sins of the Israelites to wit of the Israelites the remnants whereof repenting he spareth notwithstanding yea and yet now also he daylie spareth the godly sonnes of vngodly parents as vs namely which are borne of Idolatrous parents Moreouer that he may shew those sinnes to be most grieuous hee doth both sette downe their antiquitie or the time and beginning of them and also their most euil effects and by comparing of the Israelites whom Oseas here reproueth with their forefathers of whom they did so greatly glory he proueth them to be most haynous As for the originall or beginning of their sinning within themselues it is very old and ancient Thâ— Israelites sinners of olde For these Israelites doe not now first of all make a beginning to sinne agaynst God but haue done it long agoe and that most faithlesly and when as they had as yet no home examples of publike or generall apostasie or falling away from God Where they themselues were the first authors of this euill vnto their brethren also to wit they were ring-leaders vnto the Iewes to fall away from the true worship of God And therefore Ezech. cap. 16 vers 46. telleth them saying Thine elder sister is Samaria and her daughters that dwell at thy left hand and thy younger sister that dwelleth at thy right hande is Sodome and her sisters The time of their falling away and their shamelesnes in the same Wherfore in this verse is set down both the time of this first falling away of the Israelites from God and the same publike or generall that is to say of the whole nation and also their vnbridled shamelesnes when as Iuda at the same time notwithstanding did as yet keepe and generally retaine the true worship of God and pure religion of their fathers and faith of the Saints whole and sound The Ephraimites compassed mee about that is the whole house or kingdome of Israel the which comprehended the tenne tribes 1. King 12. ver 19 20. compassed me about and deceiued me on euery side sayth the Lord with a lie and deceit The metaphor is taken from the subtilty of those men What the figure Metaphora is see Amos cap. 4 ver 12. which deceiue a man whom they make shew and faine that they would reuerence entertaine and honor most shamefully and treacherously
saith that not onelie Kinges are by him giuen and taken from these men as things during but a little while fraile weake bubbles and such as cannot defend and maintaine themselues much lesse others but hee further addeth that this is done of him in his furie and hot anger that is after such sort as those things are taken away the which God will haue vtterly to perish and to be holden accursed and therefore consequentlie such as are to be auoyded and hurtfull vnto vs not onely vnprofitable vnto vs. And this was done by God in the kingdome of Israel especiallie in the ciuill warres and also in sundrie forreine warres 2. King 15. and 17. for when there was no certaine tribe in that kingdome nor any certaine familie appointed by God out of which the Kings should be created and made he that could doe most by strength and might obteined the kingdome and thrust the other from the throne Vers 12. The iniquitie of Ephraim is bound vp his sinne is hid Another confirmation of the former sentence ANother confirmation of that which God said that it should come to passe that the Israelites should finde no helpe in these Kings but that these Kings should perish in the furie and iust anger of God And it is taken from the Antecedent or that which goeth before to wit for that God keepeth the sinnes of the Israelites and hath them laide vp with himselfe and not pardoned or done away And looke whose sinnes God marketh and reteineth or keepeth with those questionles he remaineth offended and angrie therefore they are to be punished and cannot abide in saftie for in the Psal 130. ver 3.4 it is said If thou O Lord straitely markest iniquities O Lord who shall stand But mercie is with thee that thou maist be feared For our sinnes must first bee blotted out and buried with God and vtterly be forgotten before we can be saued or be in saftie and finally before we can feele any healthsome ayde either from God himselfe or from any other creature whatsoeuer No helpe from God nor comfort from any other creature vntil our sinnes be pardoned done away But if our sinnes be once pardoned and the remembrance of them done away then as the Prophet Isay saith cap. 1. ver 18. Though they were before as crimsin they shall bee made white as snowe though they were red like scarlet they shall be as wool So long therefore as the cause of our miseries remaineth that is our sinnes the effect also remaineth to wit the anger of God toward vs and consequently the punishment must by and by follow Further the Prophet vseth a double similitude to shew that the sinnes of idolators are most diligently marked and kept by God the which hee will remember in his time The which thing Iob complaineth to haue been done concerning himselfe and his sinnes cap. 7 ver 21. saying vnto God Why doest thou not pardon my trespas and take away mine iniquitie And againe cap. 10. ver 5.6 Are thy dayes as a mans dayes Or thy yeares as the time of a man that thou inquirest of mine iniquitie and searchest out my sinne For the sinnes of the faithfull are not sealed vp with God to bee kept but are all blotted out by the bloud of Christ 1. Iohn 1. ver 9. If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes Againe cap. 2. ver 1.2 If any man sinne wee haue an aduocate with the father Iesus Christ the iust And hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world Onely the sinnes of the vnfaithfull are in such sort bound vp in a fardle or bundle in their time to be punished because they are not clensed by the bloud of Christ because of their owne infidelitie or vnfaithfulnes and therefore the Lord hath alwaies his hand lifted vp and stretched out to strike them for euer as he had against the Amalekites of whom as it is in Exod. cap. 17. ver 16. He swore that hee would haue warre with Amalek from generation to generation Ver. 13. The sorrowes of a trauailing woman shall come vpon him he is an vnwise sonne else would he not stand still at the time euen at the breaking forth of the children The conclusion of the former threatning of God THe conclusion of the whole former threatning and reasoning of God whereby is concluded that the Israelites and all Idolators shall be punished So then at the length and at the last the Israelites shall sorrowe and mourne to wit because of the punishments which in the iust iudgement of God they shall feele against themselues For these sorrowes which they shall beare and feele shall bee like vnto the paines and throwes of a woman in trauaile and therefore they shall be most sharp and grieuous and not common or light and easie to be borne because that the punishments of these men shall be most bitter as namely their sinnes and offences are and haue been most hainous and shamefull For by this similitude of a woman in trauaile are signified most great and grieuous paines and so punishments which shall bring vnto them destruction The like similitude is Psal 48. ver 6. They that trouble shall be troubled Feare came there vpon them and sorrow as vpon a woman in trauaile For the punishment must bee proportionable and answerable vnto the offence And therefore Paul 2. Thess 1. ver 68. Telleth the Thessalonians That it is a righteous thing with God to recompence tribulation vnto them that trouble them rendring vengeance vnto them that doe not knowe God and which obey not the gospell of our Lord Iesus Christ. The foolishnes of the Israelites doth not excuse them Moreouer the words following doe ratifie and confirme this conclusion of the iust iudgement of God to insue vpon them For saith the Prophet this Israel is an vnwise sonne Now this vnwisenes or foolishnes of the Israelites doth not excuse them but it is here added the rather to accuse them the more because it proceedeth of malice and is not lawfull ignorance And this wilfull ignorance was reproued before by this Prophet cap. 4. ver 6. where in the person of God he complaineth of them saying My people are destroyed for lack of knowledge And all ignorance or foolishnes is such that is proceeding from malice when as men will not heare God offering himselfe vnto them and teaching them and when they will not obey and harken vnto him calling them back vnto repentance So it is said The people perisheth because they are without knowledge Isay 5. ver 13. And here is an argument or proofe brought of their purposed and malicious or wilfull foolishnes A note of the wilfull foolishnes and ignorance of the Israelites To wit for because this Israel wittingly and willingly standeth still in the mouth of the matrix or
wombe and in his so great sorrowes and paines when as he might come forth by and by that is for that they remained obstinate and stubborne so long a while in those their sinnes albeit being admonished or warned by God of the punishments to come and hanging ouer their heads for the same and so earnestlie moued by God vnto repentance they might if they would or did beleeue God deliuer themselues from these dangers The Prophet therefore continueth this similitude the which he had begun from the paines and trauailing of women with child Vers 14. I will redeeme them from the power of the graue I will deliuer them from death O death I will be thy death O graue I will be thy destruction repentance is hid from mine eyes A promise of helpe and deliuerance A Promise of helpe and deliuerance vnto those which shall conuert or turne their minde vnto God both that these by this meanes may be stirred vp vnto true repentance of heart and also that those faithfull ones which were left in that people might hope well in the midst of the afflictions or troubles of the vngodly and should not faint and bee discouraged For God promiseth that it shall come to passe that he will saue them continually and preserue them against all danger and captiuitie yea and finally against present death it selfe And this is the first promise of God toward the remnant of the Israelites and all those that repent to wit that when as others perish they shall be deliuered and saued notwithstanding For as Paul writeth to the Romanes cap. 8. ver 31 36 37. If God be on our side who can be against vs And albeit As it is written For thy sake are we killed al the day long we are coūted as sheep for the slaughter Neuerthelesse in all these things wee are more then conquerors through him that loued vs. For as it is 1. Cor. 11. ver 32. When we are iudged we are chastened of the Lord because wee should not bee condemned of the world For God will redeeme thē from the graue and deliuer them from death it selfe albeit that they seemed to bee abiding in the very iawes and mouth of hell And this mercie of God toward himselfe doth Dauid acknowledge Psal 30. ver 3. saying vnto God O Lord thou hast brought vp my soule out of the graue thou hast reuiued me from those that goe downe into the pit The reason followeth because God shall be the death of death it selfe the destruction of the graue it selfe and that for euer and alwayes in the fauour of those that are his So great doubtles is the power of God ouer all things that he hath rule euen ouer death it selfe and the graue and doth destroy them when he pleaseth for the good and fauour of those that are his And this doe wee that are the faithfull daylie feele the whilest we are deliuered out of the midst of troubles and dangers in the which we had cast away all hope of deliuerance as Paul doth witnesse of himselfe 2. Cor. 1. ver 9 10. in these words Yea we receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom wee trust that yet hereafter he will deliuer vs. But this benefite of God shall then in most full measure fall out vnto vs when as we shall fully inioy that eternal and euerlasting life after the rising againe of our bodies by and through Christ as Paul expoundeth this place 1. Cor. 15. ver 54.55 Vers 15. * For he shall grow Though he grew vp amōg his brethren * After that an East wind shall come euen the winde of the Lord shall come vp from the wildernesse and drie vp his veine and his fountaine shall be dried vp he shall spoyle the treasure of all pleasant vessels Another promise of God toward the faith full ANother promise of God toward the selfe same godly and men that from Idols turne themselues vnto the true God and do repent And this is a most excellent increase vnto the former benefite The godly shall not only be saued by God euen in the midst of the punishments of the vnfaithfull but also they the selfe same shall in health and saftie fructifie or bring forth fruite and that among their brethren that is to say among the other godly elect of God whom they shall greatly edifie and profite with their holines and doctrine And this also may be referred vnto the multiplying of the nation and increasings of that people and not only vnto the fruite the which they shall bring forth by their example in stirring vp and confirming or strengthening others vnto godlines For this latter is the most true end both of our adoption made by God and also of our conseruation to wit the edifying or profiting of others And so Christ Ioh. 15. ver 16. teacheth his Disciples That he hath chosen them and ordained them that they go and bring forth fruite and that their fruit remaine So Dauid testifieth of himselfe Psal 32. ver 8. that he will instruct and teach others in the way of godlines wherein they ought to walke when he sayth I will instruct thee with mine eye And this is a great thing which is added among their brethren For so much the more acceptable is this fruite because it redoundeth vnto the Church also and vnto the edifying of the godly So by the selfe same reason doth Paul praise the Colossians 1. Colos 10. when he prayeth for them That they might walke worthie of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God Furthermore the time also is added after which these things shall come to passe The time of the comming to passe of these things And this setting downe of the time is indefinite or not certaine the which comprehendeth a long space of time and not the very moment instant and poynt of time as Luk. 21. ver 25. when he sayth Then there shal be signes in the sunne and in the moone and in the starres c. So Matth. 24. ver 29. Immediatly after the tribulation of those dayes shall the sunne be darkened and the moone shall not giue her light c. Now this time was added in this place that the promise before going might appeare to bee more true and certaine the time of the fulfilling whereof also is certaine set and determined with God For these things shall not be done before that the same East winde to wit the Assyrian shall in such sort haue afflicted or punished the Israelites that the fountaines and veines from whence the Israelites doe flowe and spred abroade may seeme by him to haue been stopped and their springs dried vp that is before that he may seeme by destruction vtterly to haue blotted out 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
continued from time to time The which time is described by the place and by the things that fell out in it For from Sittim vnto Gilgal there doe passe 40. yeares in the which the Israelites liued in the wildernes Balaam commeth to Sittim against the Israelites in Gilgal is the couenant of God renued with the Israelites Ios 5. Confer this place with Psalm 78. Psalm 91. ver 10.11 and 106. So then all that time of their being in the wildernes the course of God his benefites was perpetuall and continuall towards them Vers 6. Wherewith shall I come before the Lorde and bowe my selfe before the high God Shall I come before him with burnt offerings and with calues of an yeare olde The figure Dialogismus or communing and reasoning with our selues is when as we as it were dispute and debate with our selues what is to be done or not to be done as in this place the people euidently doe THe figure Dialogismus or a cōmuning reasoning of the people within themselues by the which the maner of the stubborne and hypocriticall people are expressed For here now in this place neither doth God nor the Prophet speake in his owne person but this people which was cōdemned before is brought in cōmuning and reasoning in great hypocrisie what is the way to appease God towards them to alter and change their life and finally to auoyde and escape this iudgement Neither doth the people aske this as if they meant to do it but as to finde fault with God himselfe whom they cannot now pacifie albeit they should neuer so much offer all things But after the maner of hypocrites they stay onely in externall or outward ceremonies and in them doe imagin and place the whole way and meanes of their reconciliation or growing into fauour with God Vnto whome afterwardes ver 8. the Prophet answereth in the name of God and sheweth their hypocrisie and vaine care Three outward waies of worshipping God But this verse hath three kinds of worshipping of God yet externally or outwardly only the which this people sheweth himselfe readie to offer vnto God but of fayth of true repentance of Christ not one word Against such outward hypocriticall dissembling God complayneth Isai 29. vers 13.14 saying Because this people come neere me with their mouth and honour me with their lips but haue remoued their hart farre from me and their feare toward me was taught by the precepts of men therefore behold I wil againe doe a maruailous worke in this people euen a maruailous worke and a wonder for the wisedome of their wise men shall perish and the vnderstanding of their prudent men shall be hid Which former verse is cited by our Sauiour Christ against the hypocrisie of the Scribes and Pharises Matth. 15. ver 8. The first kinde of their outward worshipping of God is Bowing The second is Burnt offerings 1. Bowing The third especially of a Calfe and the same of an yeare olde 2. Burnt offerings for the sentence increaseth and ariseth as it were by degrees that they might seeme that they would spare nothing of theirs nor any cost 3. A Calfe of an yeare olde so that they might finde God reasonable who would admit or receiue some thing wherewith he might be pacified and appeased But woe be vnto the hypocrisie of men the which bearing a shew that it would faine worship God and pacifie him vngodly and manifestly accuseth him of crueltie as these men doe Vers 7. Will the Lord be pleased with thousands of rammes or with tenne thousand riuers of oyle shall I giue my first borne for my transgression euen the fruite of my bodie The hypocrites amplifie their desire to win the fauour of God for the sin of my soule AN amplification made by these hypocrites of their earnest desire and will in reconciling or winning of God to be fauourable and friendly vnto them If say these hypocrites those former things which we offer doe not satisfie or content God as proceeding from too much sparing and niggardnes and being too little behold greater matters to wit A thousand rammes for sacrifice yea tenne thousand tunnes and riuers of oyle Further if these be not inough behold we now offer our very first borne and out sonnes vnto the slaughter if so be that God will suffer himselfe to be pleased with these and not rage against vs so vnmercifully See how hypocrifie seeketh out all other things saue the true remedies of reconciliation or winning the fauour of God For hypocrits imagine and deuise vpon such things which onely carie a great pompe shew and glorie and are outward they are voyde of faith and they neither haue nor promise any earnest feeling of their sins or alteration and changing of their liuing Vers 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God The answere of the prophet vnto the former demaundes of the hypocrites THe answer of the Prophet wherewith he shifteth off those vaine remedies of hypocrites and setteth downe a true remedie and such a one as is ordeined by God himselfe whereunto hee calleth them backe as Dauid doth Psalm 50. and Psal 51. ver 17. Where hee sheweth what are the true sacrifices wherewith God is well pleased saying The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise And his answer in some is that they walke before God according to the lawe by himselfe prescribed or appointed The which he sheweth to be the onely remedie to pacifie God not deuised of his owne head but declared vnto men by God himselfe And this containeth true repentance of minde the which cannot come but from faith 1. The cōmēdatiō 2. Descriptiō 3. Kinds of this remedie This verse hath three things to be considered to wit a commendation of this remedie a description of the same and sundry kindes of it For the first this remedie hath his cōmendation from the autor thereof God himselfe For God hath shewed it vnto thee It is described by the forme for it is wholly contayned in the law of God in the which God himselfe hath set downe and deliuered vnto mortall men what things are good that is both holy and religious and also what things are iust and to be giuen vnto our neighbour For it is not without an emphasis vehemencie or force that the Prophet sayth here in this place O man God hath shewed thee For the maiestie of God is manifestly opposed or set agaynst the condition of man And it is a meere sacriledge of men or a robbing of God of his honour when as men reiect or cast away the things which God speaking plainely from heauen hath taught and doe follow their owne deuises or had rather haue and doe preferre other things before them as being more true then they
the whole state of the rulers and great men to be most corrupt THe conclusion of this part whereby the order or state of the rulers or magistrates and of those which were of some power among the people is shewed to bee most corrupt and far out of square to wit that he which among them is counted the best and the most vpright and iust is notwithstanding as a sharp holly tree or thorne tree that is is such a one with whom no man can or will haue to doe without great hurt or losse Therefore the most prayse worthy among them doth the prophet notwithstanding proue by the testimony or witnes of all men to be corrupt craftie couetous Wherfore hereby may be coniectured or gessed what maner ones the rest in this people were Such doth the Psalmist speake of Psal 58. and Psal 53. ver 21. Who albeit they outwardly gaue neuer so fayre a shew of curtesie and mildnesse yet were they in deed most sharp and cruell The words of his mouth sayth he were softer then butter yet warre was in his heart his words were more gentle then oyle yet they were swords The punishment of the rulers and great men Now followeth the punishment also against those Magistrates and great men whom hee calleth one with another Watchmen of the people For I rather referre this word vnto those magistrates of whom he spake before then vnto the Prophets of whom as yet he hath spoken nothing vnlesse peraduenture a man would comprehend them vnder the name of Great men The Magistrates then are the watchmen of the people vnto whom now the iudgement of God is threatned because of their former sinnes And this iudgement is called a day that is a short time and a certaine decreed by God assuredly to come to passe A visitation that is a great affliction or punishment and that from God being wroth against them into whose hands to fall it is a feareful thing Heb. 10.31 And their confusion that is to say such affliction and miserie that all their dignitie shall vtterly perish a great plague and punishment shall fall vpon these Iudges Vers 5. Trust ye not in a friend neither put ye confidence in a counseller keepe the doores of thy mouth from her that lyeth in thy bosome ANother application of the former accusation of the Israelites made by the Prophet Another application of the former accusation of the Israelites vnto priuat persons of all degrees and sexes to wit vnto priuat persons of euery sexe and degree in al which there is described a certaine notorious wickednes the which doth violate or breake euen all the sence or feeling and affection of humanitie and nature To be short by these examples the which are now set downe the crueltie treacherie and lewdnes of this people appeareth to be exceeding great And there are in sundrie kindes of persons set forth sundry examples of these vices 1. Friends The first is in those which are priuatly ioyned together in friendship and league as are friends The second in those which are honored of vs as more wise and wittie then our selues 2. Counsellers and vsed of vs for counsaile in our affaires Who in deed ought to deale vprightlie and vnfeinedly with vs in regarde of the trust and good accounts which we doe make of them 3. Wiues The third is euen in our own wiues the which by vs are nourished in our bosoms But men lye in waite one for another deceiue beguile one another And of a wife so vnnatural see an example in the wife of Sampson Iudg 14. v. 17. Where with great importunitie and teares hauing learned out his riddle she bewrayeth the same vnto the children of her people Vers 6. For the Sonne reuileth the Father The Daughter riseth vp against her Mother The Daughter in lawe against her Mother in lawe And a mans enimies are the men of his owne house The fourth example of those which ought to loue THe fourth example of those who by the instinct or teaching of nature and by the motion of naturall affection are wont to loue vs as the sonne daughter daughter in law and finall those of our house and familie These also are fierce deceitfull cruell against those whom they ought to loue as their Father Mother Mother in law and the householder or good man of the house This also doth Christ applie vnto the times of the gospell Matth. 10. But as things which come to passe and fall out through the fault of men that rebell against the gospell and not through the fault of the doctrine of the gospell Vers 7. Therefore I will looke vnto the Lord I will waite for God my Sauiour my God will heare me THis is an Epiphonema or acclamation wherewith the Prophet doth stay and comfort himselfe and the rest of the godly The figure Epiphonema what it is see Ionas cap. 2. ver 9. in so great and vnbridled a companie of wicked men So doth Dauid Psal 55. ver 16. But I will call vnto God and the Lord will saue mee and ver 23. And thou O God shalt bring them downe vnto the pit of corruption the bloudie and deceitfull men shall not liue halfe their dayes To wit he crieth out teacheth that both he also other godly men must lift vp their eyes vnto God and that they must depend or stay vpon him and hope for deliuerance and saluation So Dauid ariseth vp vnto God being in the middest of the companies of wicked men yea euen when they raged and were fierce against him Psal 12. And this verse hath three things Three parts of this verse the which by the holy ghost are be gotten and wrought by order in the hearts of the godly whilest they doe fortifie or strengthen themselues against so many encombrances 1 The godly looke vnto God The first is that they do looke vnto God and doe call to remembrance his promises made vnto his church that is vnto themselues the godly Therefore they cast their care vpon God Psal 37. For this is that which the Prophet sayde that they looked or watched vnto God that he might allude or haue resemblance vnto those same euil Rulers and watchmen of the Israelites ver 4. 2. They wayte for the fulfilling of his promises The second is they wayte and looke for the fulfilling of those promises of God howsoeuer the rest of the world bee chastened and doe perish through their owne fault 1. Cor. 11. vers 32. But when we are iudged wee are chastened of the Lorde because wee should not be condemned with the world So Psalm 73. vers 17. the Prophet sheweth that albeit at the first hee could not conceiue of the great prosperitie which the wicked often enioy in this worlde farre aboue the godly yet when he entred into the Lorde his Sanctuary it was shewed him what should be their end and that their prosperitie should bee turned into aduersitie
as contrariwise that the sorrowes of the godly should ende in ioy and gladnes And Psal 34. ver 4. he acknowledgeth that God when he sought vnto him heard him and deliuered him I sought the Lord sayth Dauid and he heard me yea he deliuered me out of all my feare Therefore the godly doe call God in whom they trust the God of their saluation that is him who shall deliuer and defend them at the last The third thing is they conceiue most assured trust in mind against all tentations by meanes of those promises of God towards them 3. They conceiue out of those promises an assured hope of being heard For they know that they are heard and shall bee heard of God in such afflictions as they foresee shall fall vpon the vngodly because God calleth himselfe their God peculiarly and is so indeede These three things doe throughly not onely recreate but also consume the godly and doe stay and hold them vp euen in the most iust destruction of all the worlde besides Vers 8. Reioyce not agaynst me O mine enemie though I fall I shall rise when I shall sit in darkenes the Lord shall be a light vnto me A confirmatioÌ„ of the former hoâ—e What the figure Apostrothe is see Amâ—s cap 8. vers 4. A Confirmation of the former hope which the godly haue in God the which is drawen from the nature of GOD and his most sure and especiall promises but it is propounded or set forth by the Prophet by an Apostrophe or turning of speech vnto the enemies of the church that they may the rather knowe this comfort of the church to bee most certaine and that they should not think that the church and the godly either to haue perished or shal perish if at any time they be chastised by GOD. Three partes of this verse And this verse hath three things to be noted First the kinde of speaking which is an Apostrophe or turning of speech whereby the godly 1. The kinde of speaking or the church speaking to their enemies in the singular number doth insult or triumph ouer them through that their assured trust of minde in God and hope of their saluation and deliuerance as Dauid Psal 3. vers 7. in the midst of his troubles turneth his speech vnto God crauing his defence against all his enemies saying O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheeke bone Thou hast broken the teeth of the wicked And therefore in the assurance of God his assistance against them Psalm 27. vers 3. he sayth Though an host pitched agaynst me mine heart should not be afrayde Though warre be raysed against me I will trust in this Now the foundation of this so assured and vnconquerable hope of the godly is fayth as it is 1. Iohn 5. vers 4. This is the victory that ouercommeth the worlde euen our fayth the which is grounded vpon such promises as are contayned Psalm 91.93 and such other like Further this whole place with that which followeth is full of figures of a sentence as Prosopopoeiaes Dialogismes Anthropopatheia is the attributing vnto God the parts properties passions and affections of men Anthropopatheiaes and such like the which doe partly garnish the things here set forth partly more liuely represent them as it were vnto our eies and view and doe moue men to obey and rest in the word of God and in his promises 2. Whom the godly speake vnto The second thing to be noted in this verse is whom the godly doe speake vnto to wit their enemies whom the Prophet doth represent vnder the name and person of a knappish and ill tongued woman that their doggish madnes against the church may be vnderstood and painted forth The third point is the thing it selfe or the comfort the which the godly set forth 3. The comfort here set forth They will therefore that their enemies be not glad nor reioyce in minde as of their fall and ruine For they answere nay the same shall not be or come to passe But because exception might by and by be taken yes thou O church of God shalt be afflicted or â—unished by God himselfe the which thing both the Prophet dâ—â—â—â—â—w should come to passe and also the godly do well enough 〈◊〉 â—nd that because of their sinnes it shall come to passe the 〈…〉 godly answere vnto this also namely that it is true indeede that they shall be chastised but yet they shall not therefore be destroyed or the church of God be cast away For God doth chastise and correct those that are his with the rod of a father and of a man onely and not with an yron rod as he vseth to doe the reprobate or off-casts So then this third part of this verse doth consist of an Hypophora or answering of an obiection What the figure Hypophora is see Amos cap. 5. ver 21. wherein the Church dooth grant that she shall indeede be chastised but she denieth that shee shall be rooted out the which thing her enemies hoped for and thereof reioyced And therefore the Lord by his prophet Zachary cap. 1. vers 15. sheweth himselfe to bee very angry with them for that they were excessiue in punishing of Ierusalem more then hee would they should haue done For saith he in that place I am greatly angry against the careles heathen for I was angry but a little and they helped forward the affliction The Church then sometimes falleth by meanes of afflictions but afterward through the grace and fauour of God she riseth vp agayne Ierem. 7. The church sitteth in darkenes when as she is afflicted but yet is she not wholly depriued of the light of God but doth euen then in parte feele the same In a word the Church of God cannot perish Psal 72. Vers 9. I will beare the wrath of the Lord because I haue sinned against him vntill he pleade my cause and execute iudgement for me then will he bring me forth to the light and I shall see his righteousnes Another coÌ„fort of the church ANother comfort of the Church For it is so farre off that the Church can perish by and through afflictions that she beareth the same with ioyfull and contented minde and patiently That the church cannot perish hath bin shewed in the verse before now in this verse is declared that she beareth the iudgements of God patiently and with a quiet minde Therefore whereas she sayth I will beare the wrath that is those iudgements of God the which thou ô mine enemie threatnest shall come to passe vnto mee it is to be vnderstoode of that sufferance of minde the which quietly submitteth or yeeldeth it selfe vnto God Three reasons of the Church her patience a patterne of which patience appeareth in Iob cap. 2. But the church yeeldeth a threefolde reason of that her so quiet and contented patience 1. Shee hath sinned against God First for that it is
meete and right that she should bee so punished For shee hath sinned against God For this is the first reason and preparation of a minde submitting it sâ—lfe vnto the iudgements of God namely earnestly and truely to acknowledge his sinnes and to be displeased with it selfe for the same For this sence or feeling of sin causeth that we murmure not against God but that wee beare his wrath with a quiet minde 2. The punishmeÌ„t shall not be perpetuall The second reason of this comfort and patience of the Church is because this punishment shall not bee perpetuall but onely vntill such time as God shew himselfe a pleader and Iudge betweene his church and the enemies thereof For then will he acquite his church in regard of her enemies and will condemne the enemies of the same So speaketh Dauid of GOD his iudging of his cause against his enemies and the enemies of his church Psal 7. vers 7 8. Awake for me according to the iudgement that thou hast appoynted So shall the congregation of the people compasse thee about for their sakes therefore returne on high The Lord shall iudge the people iudge thou me O Lord according to my righteousnes according to mine innocencie that is in me This the church calleth her iudgement that is the gayning winning of her cause and the time of her deliuerance when as God himselfe shall pronounce or giue sentence of the cause of his church her enemies The third reason of the patience of the church â—s 3. God shall bring forth the righteousnes of his church into the sight of al men that GOD shall bring forth that same righteousnes of his church into the light and eyes of all men that she may be acquired iustified of euery body This is a most singular comfort of the godly and a true foundation of patience for that God at the last and in the end notwithstanding those that be his be neuer so much afflicted by the vngodly will shew and declare that they were iust and guiltles in regarde of their enemies that afflict them Then therefore shall the Church see and perceiue her owne righteousnes not in respect of GOD but in respect of her enemies and of men that vexed and afflicted her Vers 10. Then she that is mine enemie shall looke vpon it and shame shall couer her which sayd vnto me where is the Lord thy God Mine eyes shall behold her now shall she be troden downe as the mire in the streetes An amplification of the former patience and comfort of the church AN amplification of the former patience and comfort the which is felt by the Church by meanes of her iustification to wit because in the end the very enemies of God themselues shal acknowledge and confesse the same righteousnes of the Church This shall come to passe both in the last iudgemeÌ„t also it doth com to passe as often as God by the preaching of his word doth make it known vnto the world that the doctrine of his church is the truelight of the Gospel and heauenly godlines And now out of this confession and acknowledging of this righteousnes wherewith the Church was endued and the which is made by the enemies followeth the shame reproch of the sayd enemies and that especially in those scoffes and taunts wherewith they sharply and bitterly laughed to scorne the hope which the Church did repose or put in GGD demanding of the poore afflicted church Where is thy God And after this sort doe the wicked gibe and floute the godly Psal 42. and 43. Finally The great shame and reproch of the enemies of the Church how great this shame and reproch of the enemies of the church shal be is declared by a double effect namely both for that the church her selfe shall see with her eyes and also euen in this world that same exceeding confusion of her enemies and the enemies themselues shall be despised of all men and be troden vnder foote of euery one as the mire in the streetes These things no doubt come to passe when as God openeth the light of his truth vnto the world Then the enemies of the church are most abiect and contemned as we see in these our dayes when as poperie is banished and cast away in this yeare of the Lord 1582. Vers 11. This is the day that thy walles shall bee built this day shall driue farre away the decree An other confirmation of the comfort hope of the Church ANother confirmation of the comfort and hope of the church the which is taken from GOD himselfe promising the same For here now is GOD brought in by the Prophet promising help vnto those that are his and pronouncing their deliuerance from miserie So then these wordes The day to builde and the verses following vnto the 18. verse are the wordes of God speaking and shewing him selfe vnto his Church trusting in him and most fully comforting her First GOD himselfe promiseth and declareth that it shall come to passe that the Church shall bee builded vp agayne and that assuredly and within a short time For the people was in the captiuitie of Babylon but onely seuentie yeares Ierem. 25. Vers 12. In this day also they shall come vnto thee from Asshur and from the strong cities and from the strong holdes euen vnto the riuer and from sea to sea and from mountaine to mountaine They shal come vnto the church from all places and countries SEcondly he promiseth that it shall come to passe that they shall come vnto her from all places euen by publike commandement and that from out of Assyria Euphrates Egypt other countries The which thing came to passe both vnder Cyrus and Darius wheÌ„ as the Temple of God was renued and restored by publike decree and also as often as before Christ was borne and made man God did helpe his Church as vnder the Machabees and lastly vnder the Gospell of Christ when as all nations came running vnto the true Church of God the which were prophane or wicked before and also enemies vnto the name of God Furthermore and now also when as the Gospell is preached vnto the world Vers 13. Notwithstanding the land shall be desolate because of them that dwell therein and for the fruits of their inuentions THis is the figure Occupatio The figure Occupatio what it is see Amos cap. 5. ver 3. or preuenting an obiectioÌ„ the which the Lord addeth least that the godly because of the affliction of this people the which was very shortly to insue might despayre of the former promises Therfore that both they might be streÌ„gthened also that he might moderate their ioy God did put in this mentioÌ„ of the laying waste of the land which was to come And this verse hath two things First 1. The laying waste of this land a threatning of the laying waste of the nation and of this land that is of the Church the which
so great plentie certainlie shall there then be of all fruites both drie and also moist And this is also a blessing which God promiseth to blesse the obedient vnto his voyce with all Deut. 30. ver 9. for thus speaketh Moyses in that place And the Lord thy God will make thee plenteous in euery worke of thine hand in thy fruite of thy bodie and in the fruite of thy cattell and in the fruite of the land for thy welth for the Lord will turne againe and reioyce ouer thee to doe thee good as he reioysed ouer thy fathers See Deut. 28. more at large to this purpose Vers 25 And I will render you the yeares which the grashopper hath eaten the canker worme and the caterpiller and the palmer worme my great host which I sent among you The second amplifiction of the former blessing by comparing the plentie now with with the scarcitie before THe second amplification of the former earthlie blessing by comparing the extraordinarie famin and barrennes described before cap. 1 with the plentie and store which now is promised For this store plentie shal restore whatsoeuer that barrennes shal haue taken away Compare this verse with the first Chapter before ver 4.6.7 Wherefore this plentie shall be so much the more ioyfull and great because it shall leaue no signe nor senfie of the former miserie On the contrarie Gen. 41. there is a barrennes foretold of seuen yeares to come the which should deuoure the plentie of the seuen yeares which went before that we may know and vnderstand that both plentie and scarsitie of all things are of and from God Vers 26. So ye shall eate and be satisfied and prayse the name of the Lord your God that hath delt maruailouslie with you and my people shall neuer be ashamed The third amplification taken from the vse which God giueth of these benefites THe third amplification taken from the vse of so great benefits the which God will adioyne and graunt vnto them For both earthlie giftes are the gift of God and also the abilitie and power to vse them This may appeare by the contrarie when God giueth giftes and not power to vse them of the which Solomon complaineth Eccles 6. ver 1.2 There is an euill which I saw vnder the Sunne and it is much among men A man to whom God hath giuen riches and treasures and honor and he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof but a straunge man shall eate it vp this is vanitie and this is an euill sicknesse The contrarie blessing God promiseth vnto his Church Isay 62. ver 8.9 The Lord hath sworne by his right hand and by his strong arme surelie I will no more giue thy corne to be meate for thine enimies and surelie the sonnes of the straungers shall not drinke thy wine for the which thou hast laboured but they that haue gathered it shall eate it and prayse the Lord and the gatherers thereof shall drinke it in the courtes of my Sanctuarie So then I say not onelie all power and abilitie to vse and inioye the blessings of God is the gift of God but also such power as is here in this place described Thus the lewes shall eate the fruites of the earth and shall be satisfied or filled with them and they shall not be hunger staruen as they were before Further the scope or end of the vse of these giftes of God is added The end of the vse of all God his gifts toward vs. that men in so great plentie and store of things the which is a thing which easelie coÌ„meth to passe should not forget God or that they should not abuse or mispend the giftes of God or attribute the cause of them vnto any other to whom they should stand beholding for them then onelie vnto the grace of God For commonlie men doe attribute the cause of them either vnto the diligence and painefulnes of the husbandmen or of them selues or vnto the disposition of the Starres and the temperature of the heauen and of the aire or vnto the fatnes of the doung laide vpon the ground For after this manner doe profane men or wordlinges vse to speake The scope then or end both of this so great plentie of the giftes of God and of the vse of them which is of God graunted vnto vs is that we should blesse the name of God therefore giue him thanks with our whole heart and confesse and acknowledge him to be in deed our father So Paul 1. Tim. 4. v. 3. teacheth that all the creatures of God are good ought not to be refused but are to be receiued with thanks giuing of them whih beleeue and know the trueth Lastlie the Prophet teacheth that out of the same plentie they are to gather a testimonie or witnes of the grace and fauour of God towards them For it should be so great that all men should then easelie perceiue and know that God did in deed miraculously giue and bestow the same Vers 27. Ye shall also know that I am in the middest of Israell and that I am the Lord your God and none other and my people shall neuer be a shamed The fourth amplification of this blessing THe fourth amplification of the saide earthly blessing by the most holie and reuerend signification thereof For the same shal plainlie shew and witnes vnto the Iewes the singular fauour of God towardes them that is towardes his Church Therefore he sayth by this blessing ye shall know that God is louing vnto you and beareth you good will And this is a great comfort when as those earthlie blessings are in such sort giuen vnto vs of God that they may plainlie appeare to be signes and tokens of his loue towardes vs otherwise by this kinde of things it can hardlie be iudged or discerned betweene the loue and hatred of God also between the good or the elect and betweene the euill or Reprobate For as it is in Mat. cap. 5. ver 45. God maketh his Sunne to arise on the euill and the good and sendeth raine on the iust and the vniust And Solomon Eccles 9. ver 1. teacheth that the iust and the wise and their workes are in the hand of God and no man knoweth either loue or hatred of all that is before them Three effects of God his fauour towardes his Church But this peculiar or espcial fauour of God toward his Church is described by three effects of the same to wit that God will be in the middest of them Now God is saide to be in the middest of them whom he defendeth from all miuries or wrongs 1. He will be in the middest of it and gouerneth by his spirit and â—rameth them vnto his obedience Secondlie that the true God yea and that he alone shall then be acknowledged of the Church to be their God And this is then done both when as all idolatrie
in other ages was not opened tiles conuerted vnto Christ and that here also is taken away difference of vncircumcision and of circumcision because without all doubt he speaketh of the Kingdome of Christ where there is now no such difference For as Paul witnesseth Galat. 6. ver 15. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Vers 30. And I will shew wonders in the heauens and in the earth blood and fire and pillars of smoke A continuing of the comfort of the godly by setting downe an historie of such things as should fall out euen vnto the end of the world It was very requisite that the Church should be instructed in the state of the world to come A Continuing of the comfort by the order and historie of things to come the which is in this place briefely made vntill the last day of the Lord commeth And there is shewed what the Church of God and euery one of the godly ought to doe in the meane season vpon what foundation to rest and where to seeke their deliuerance and saluation to the end that this historie should not rather trouble them then comfort them Wherefore this verse with that which followeth containeth but most briefely what shall bee the state of this world after those giftes giuen vnto men by God For in as much as the Church must needes haue her being in this world she was also to be put in minde of the state of this world which was to come that she should not therefore be dismayed when as there should be and were to come so many and great alterations and changes of thinges so fearefull miseries ouethrowings of kingdomes ciuill warres of nations within themselues And this place is plainely expounded by Christ Mat. 24. ver 6. when as he sheweth his disciples also what should bee the state and condition of the world before the end thereof saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet For nation shall rise against nation and realme against realme and there shall be pectilence and famin and earthquakes in diuers places And ver 29. And immediatlie after the tribulations of those dayes shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from Heauen and the powers of heauen shall be shaken So Zach. 14. ver 13. But in that day a great tumult of the Lord shal be among them and euery one shall take the hand of his neighbour and his hand shall rise vp against the hand of his neighbour See further concerning these matters Reuelat. cap. 6. cap. 7. c. Briefelie in this place of Ioel there is Mâ—taphoricallie described an historie of things to come after Chrâ—â—â— his being shewed vnto the world the which is horrible and fearefull I confesse yet most iust because of the Gospell of Christ despised and refused by the world and also because of the persecuting of the same with sundrie persecutions by the Kings of this world Further this whole description is Metaphorical What the figure Metaphora is see Amos cap. 4. ver 12. by the recitall of those things the which are wont to make men most afrayd that the iudgements of God may be vnderstood to bee the greater agaynst the world for as much as the world persecuteth or despiseth Christ Therefore there shall be feare in euery place whither so euer men doe turne their eyes either in heauen or in earth For so doth the world deserue when as it casteth aside the trueth of God Then also the outward sight and as it were the face of things the which shall then be done and seene shall appeare most fearfull dreadfull and afraying all men For it shall be such as if men euery where in all places did behold and see bloud fire and darknes set and cast before their eyes And by this kind of speaking no man doubteth soule discomfitures cruell plagues and wonders that is signes and tokens altogether fearefull and testifying or witnessing the wrath and anger of God to be signified and vnderstood Vers 31. The Sunne shall be turned into darknes and the Moone into bloud before the great and terrible day of the Lord come The miserie of those daies amplified in regard AN amplification of the said miserie taken both from the persons themselues the which shall then be afflicted or troubled punished and also from the length of time The persons which shall be afflicted are in this place no doubt signified that they shall be of great place and authoritie 1. Of the persons afflicted For the Prophet noteth them vnder the name of the Sunne the Moone as Gen. 37. ver 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph were vnderstood his father and mother and eleuen brethren Therfore like as the Sunne and the Moone are in comparison of the other Starres in heauen so are these great personages in respect of other men on the land and earth who notwithstanding shall themselues also be most hardly afflicted Thus perished and ran to ruine the Romane Empire for despising the name of God and persecuting the Gospell of Christ Thus also at this day doe most flourishing kingdomes and Kings and Common wealths perish for the same cause 2. Of the length and continuaÌ„ce of time The length of time also is added These things shall endure and continue in the world both before and also vntill that same greâ—â— and fearfull day of the Lord shall come that is that same last day of the world where Christ shall appeare in iudgement as Christ telleth his Disciples Matth. 24. ver 34. saying Verely I say vnto you thiâ— generation shall not passe till all these things be done For the Church of God hath oftentimes Halcyon dayes in this world that is rest and quiet for a season but neuer true and continuall peace no not for anie long time neither which thing is signified Apoc. 8. ver 1. when Iohn sayth that at the opening of the seuenth seale there was silence in heauen about halfe an houre And cap. 12. ver 1. by the vision of the woman clothed with the Sunne and the Moone vnder her feet c. And Micheas cap. 4. ver 4. hauing before spoken of the kingdome of Christ and felicitie of his Church sheweth that the same shall not bee without her rest and peace sometime when he sayth that they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd Vers 32. But whosoeuer shall call vpon the name of the Lord shall be saued for in mount Zion and in Ierusalem shall be deliuerance 〈◊〉 the Lord hath sayd and in the remnant whom the Lord shall call An adomonitioÌ„ for the godlie AN admonition For the Prophet admonisheth or warneth what is to bee
no longer as then he did namelie in the time of Ioel but afterward God will sit on his throne as a iudge to condemne them In this consideration that the Lord will one daye iudge the cause of his against their enimies Dauid doth both coÌ„fort himself also prayeth vnto God often in the Pâ—almes to performe the same as Psal 7. ver 7.8 So shall the congregation of the people compasse thee about for their sakes therefore returne on hie And Psalm 10. ver 12. Arise O Lord God lyft vp thine hand forget not the poore c. Let this therefore comfort the true Church of God at this day also especiallie that in Flaunders which is most miserablie afflicted Vers 13. Put in your siethes for the haruest is ripe come get yee downe for the wine presse is full yea the wine presses ran ouer for their wickednes is great A Making of the former matter more plaine For he sheweth both how and after what manner Two partes of this verse or with what signe GOD wilrayse vp those Nations and also whie he doth defer it or putteth it off for a time The signe is set foorth metaphorically 1 With what signe God will rayse vp the Nations taking a similitude from the sieth of the mowers as it is also Apoca. 14. vers 15.16 where the Angel crying alowd to him that sate on the cloude sayth Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe 2 Why he defâ—rreth And he that sate on the Cloude thrust in his sickle on the earth and the earth was reaped God then sendeth his sieth and giueth a signe the which being giuen all the Nations of the world are stirred vp to execute the iudgementes of God This signe is perceiued of vs by the euent or falling out of the matter afterward and after the deed done as they call it that is after that we see nations thus gathered together Confer this place with that of Mat. cap. 13. ver 39. where a like similitude is vsed The cause why God deferreth it is his merciful iustice for he waiteth patiently for sinners for a time that either they should repeÌ„t or els fil vp the measure of their sins coÌ„sequently that the most righteous iudgement of God may then appeare that is worthelie bestirred vp against such so stubborne sinners for the obstinate or stifnecked vngodlie ones appeare like vnto the haruest that is to be cut down their wickednes in the end is so great that like vnto a most full wine presse it doth run ouer into the streets that is may be seene openlie and must of necessitie be punished So Gen. 15. ver 16. God sheweth vnto Abraham that the wickednes of the Amorites was not yet full GOD therefore doth iustly deferre or put off and delay his iudgements Vers 14. O multitude O multitude come into the valley of thresshing for the day of the Lorde is neere in the valley of thresshing A confirmatioÌ„ of the former iudgement agaynst the enemies of the church ANother coÌ„firmation of the former iudgment threatned against the enemies of the church ver 9. taken from their great ouerthrow that is from the effect the which in the end shall appeare fearefull For there shall lie heapes of them that are slaine that is their dead bodies shall lie euery where so great a slaughter murther and ouerthrow doubtles shall there bee of them And these things shall be done in the valley of cutting off or of thresshing the which is now so called of the effect like as before it was called the valley of Iehosaphat Where the val ley of Iehoshaphatis of the iudgement which God will vse there But this is no one certaine place in the land of Iudah but euery countrey where God doth thus ouerthrow and cast down his enemies when he hath cut them off or thresshed them is thus called the valley of cutting off or of threshing Finally whersoeuer the day of the Lord that is the time of his iudgement against the wicked approcheth there by and by is prepared this valley of cutting off or of thresshing and of Iehosaphat where God doth punish and cutte off the wicked with a foule slaughter and ouerthrow Vers 15. The sunne and moone shall be darkened and the starres shall withdraw their light The first amplification of thie feareful ouerthrow THe first amplification of this euent and fearfull ouerthrow by the adioynts For then the sunne and the moone shall loose their brightnes also the starres shall withdraw their light that is all the powers of the world the kings all highnesses against GOD shall be throwen downe and the state of this world shall bee horrible and full of feare and terror What is ment by the sunne moone stars loosiug their light and brightnes This afterwards came to passe in the world oftentimes and shall also come to passe vnto the ende of the world For both when God punished the Iewes for the crucifiyng of Christ and the worlde for the Idolatries of the former time vnder the Emperours of Rome Otho Vitellius Vespasian and also the contempt or despising of his name afterward in the East Thracia and Grecia by the Saracens Turkes and Mahometists doubtles many Kings and Princes perished and the sunnes of the worlde and the moones and many starres lost their light that is Kings and Queenes and great States perished See before cap. 2. ver 13. Vers 16. The Lord also shall roare out of Zion and vtter his voice from Ierusalem and the heauens and the earth shall shake but the Lord will bee the hope of his people and the strength of the children of Israel Another amplificatioÌ„ of the former destruction ANother amplification of the sayd destruction and ouerthrowe of the enemies of the church taken also from the adioynts but diuers from the verse before going namely from the wrath of God against those his enemies and the same most hot and fierce such as is that of a Lyon roaring for his pray For then shall that voyce of God being angry and pursuing them strike an exceeding great feare into the vngodly So is God his comming against his enemies full of feare and terrour described Psal 18. ver 8 9 13. Smoke went out at his nostrels a consuming fire out of his mouth coles were kindled thereat He bowed the heauens also and came downe and darkenes was vnder his feete The Lord also thundred in the heauen and the highest gaue his voyce haylestones and coles of fire So is Ieremie willed to describe God to the terrifiyng of all the inhabitants of the earth cap. 25. vers 30. Therefore Prophesie thou against them saith God all those words and say vnto them The Lord shall roare from aboue and thrust out his voyce from his holy habitation he shal roare vpon his habitation and crie aloude as they that presse the grapes against
all the inhabitants of the earth And there shall be so great trembling of all things hereupon that both the heauen and the earth it selfe shall bee moued But the Lord Iehouah will be therefuge and strength vnto his people A comfort for the churah This is a comfort vnto the Church the which is opposed or set against the former threatnings against the enemies thereof that the godly may vnderstand that they in the so great destruction and miserie of the vngodly shall bee safe and sound notwithstanding nay vntouched when as God shall in such sorte thunder and lighten from heauen and when as the heauen and earth it selfe shall tremble The reason is added because then God shall be the hope or refuge The reason of the same comfort and strength of his church the which he calleth both his people and also the sonnes of Israel The sonnes of Israel are all the godly because of their fayth common vnto them with Israel They are also the people of God because of the peculiar couenant of God made with them Hereby appeareth howe exceeding great the force and power of the fayth of the godly is as which namely being grounded vpon the promises of God by Christ is not shaken no not in the midst of the terror or feare of the whole world For this faith is our victory against the world and the diuel and hel Mat. 16. and 1. Iohn 5. Vers 17 So shall know that I am the Lord your GOD dwelling in Zion mine holy Mountayne then shall Ierusalem bee holy and there shall no straungers goe thorowe her any more THe conclusion that God will be the protector or defendor of those that are his The conclusion and therefore that he will dwel among them or in the middle of them and that he will then purge or cleanse his church and establish it euen against all the vngodly and strangers Finally by so manifest signes and tokens that all the godly may easily acknowledge it This is the summe of this pillar and most great sure foundation of our saluation the which is grounded and standeth wholly vpon the meere and only grace of GOD. And there are two things here to be noted the one a manifolde testimony or witnes of God toward those that are his Two things to be noted The other the acknowledging and obseruation of the same 1. A manifold testimony of God toward his the which must be done of vs that we may be thankfull vnto God For it is a shame to shut our eyes at the manifest testimonies of the mercie of God toward vs 2. The acknowledging of the same by the godly and that which the sense it selfe of our bodie and experience may teach vs nay doth teach vs yet neither to obserue not note the same in our minde vnto the glory of God and setting forth of his mercy toward vs but after the manner of those that play winking to passe ouer the same with blind eyes or seeing them not to haue any care or keepe of them The which doubtles is a notorious vnthankfulnes and treachery of men toward God This vnthankfulnes doth Dauid cast in the teeth of the Israelites Psal 1â—6 ver 7 8 c. saying Our fathers vnderstoode not thy wonders in Egypt neither remembred they the multitude of thy mercies but rebelled at the sea euen at the red sea Neuertheles he saued them for his names sake that he might make his power to be knowen c. A fourefold testimonie of God toward those that are his Now the testimonie or witnes of God his especiall fauour toward those that are his is here reckoned vp to be fourefolde The first that he which is the most high and only and true and eternall and almighty God or Iehouah is peculiarly their GOD and not onely in such sorte as he is the God of other men also 1. God is the God of his church after a peculiar and especiall maner This do the faithfull acknowledge Psal 105. v. 7. when as they say He is the Lord our God his iudgements are through all the earth And more plainely yet doth Dauid expresse the same Psalm 147. ver 19.20 in these words He sheweth his word vnto Iaacob his statutes and his iudgements vnto Israel He hath not dealt so with euerie nation neither haue they knowen his iudgements The second testimonie is that the same God dwelleth in the midst of them the which dwelling in regarde of that time he calleth 2. God dwelleth in the midst of his church To dwell in Sion his holy mountaine For so is the church allegorically or mystically and figuratiuely defined namely that it is said to be that same holy mountaine in the which God dwelleth Psal 24. Psal 68. ver 16. As for this mountain God delighteth to dwel in it yea the Lord will dwell in it for euer And GGD dwelleth in his church after a peculiar and especiall maner because of those Sacraments of his presence the which he hath giuen peculiarly vnto it as is the preaching of the pure and heauenly doctrine the administration of the sacraments and the manifest powring out of diuine graces vpon it This is the second signe of the fauour of God towards those which are his The third 3. God doth santifie his church that he maketh the same his church holy and doth daylie sanctifie it to wit through forgiuenes of sinnes and regeneration or newe birth the which doth daylie mortifie or kill in vs the kingdome of sinne The fourth testimonie is that strangers that is those that are without or Infidels 4. He doth defend it against the violence of straÌ„gers or Infidels and his enemies tread it not vnder their feete at their pleasure but hee keepeth or driueth them away from it whilest he doth defend it agaynst their force and violence Vers 18 And in that day shall the mountaines drop downe newe wine and the hilles shall flow with milke and all the riuers of Iudah shall runne with waters and a fountaine shall come foorth of the house of the Lorde and shall water the valley of Shittim An amplification of this comfort by the effects thereof AN amplification of this comfort fauour taken froÌ„ the marueilous and wonderful effects of the same both toward the church and also toward the enemies thereof Toward the church for that it shall then abound with all kinde of good things when as GOD shall manifestly shew himselfe vnto it and doth shew himselfe But these good things and giftes of all sortes by reason of the infancie of that people at that time and of things wherwithal they were acquainted are set forth vnder the name of things or earthly blessings as of Must or new wine Milke water springing forth of the house of God dayly watering it as a valley planted and ful of most choice dainty Cedars Psal 92. Yet God then gaue vnto his true church and now also
giueth and bestoweth vpon it not onely earthly blessings but much rather spirituall giftes and graces Vert. 19. Egypt shall be waste and Edom shal be a desolate wildernesse for the iniuries of the children of Iudah because they haue shed innocent blood in their land 2. Toward the enemies of the church NOw Ioel declareth those effects which shal be shewed against the disobedient and stubborne enemies of the Church to wit they shall vtterly be rooted out and perish For so much do these wordes signifie shal be waste and a desolate wildernesse And here vnder the name of Egypt and of the Idumeans are described not euery kinde of enemies whatsoeuer but most obstinate and cruell enemies For these two nations were alwayes most deadly enemies vnto the Iewes in a maner irreconcileable or such as could neuer be made friends with them yea and moreouer most cruell towards the same Iewes For as it is Psalm 137. ver 7. the Edomites at the taking of Ierusalem by the Babylonians stirre vp the enemies to vse all kinde of cruelty towardes both the poore Iewes and also against their citie for vengeance whereof they there maâ—e this prayer vnto God Remember the children of Edom O Lâ—â—â— in the day of Ierusalem which sayd rase it rase it to the foundation thereof And as for Egypt that is sayd to haue bin an iron fornace vnto the Iewes Therefore besides their obstinacy and stubbornnes of mind against God their cruelty also is here added For they the self-same do shead and haue shed the bloud of the godly yea and that their giltles bloud that is to say they haue cruelly murthered the godly deseruing no such thinge at their hand yea euen in the very land of the children of Israel that is in their owne natiue foile or country where they were borne That which increaseth the barbarousnes of the enemies of the Church Ver. 20. But Iudah shall dwell for euer and Ierusalem from generation to generation A second amplification of the fauour of God toward his Church A Second amplification of the same comfort or especiall fauour of God toward those that are his to wit taken from the continuance or rather the perpetuity or euerlastingnes of the same For this fauour of God shall not only be most singular and most healthfull vnto them but it shall be also perpetuall or euerlasting because it shall neuer be taken away from them The which thing doubtles is also true of the spirituall ioy of the godly in this world but in deede most true of that euerlasting life in the world to come For the godly shal feele and also do feele both these ioyes to be perpetuall vnto them Therefore like as the fauour of God is perpetuall toward his church so also shall the church it selfe be perpetuall not in this world I graunt but in the world to come or in heauen Indeed the church of God in this world is often inuisible or can not be seene but yet doth it not therefore cease to be a church But in heauen it shall not onely be a church but alwayes visible and alwayes blessed and florishing with God and the man Iesus Christ our Lord being her head Ver. 21. For I will clense their bloud that I haue not clensed and the Lord will dwell in Sion The third amplification by way of comparison and setting downe the cause of so great benefites of God toward his church A Third amplification with the setting downe of the cause of so great benefites of God toward those that are his The amplification is here made by way of comparing of thinges together For that the giftes of God afterward shall be greater more plentifull toward his church then they had bin before or in times of olde What the figure Synecdoche is see Amos cap 5. ver 21. That which is here by the figure Synecdoche expressed vnder one kinde of ceremonies in steed of the rest I will clense saith the Lord their bloud in her the which notwithstandding I did not clense in her Thus then the grace of God afterward shall be more excellent toward his church then it was before as namely the which shal take away al kinde of vncleanes yea euen that which he did not clense before But this is referred vnto the ceremonies of the law the which at that time were in vse among the people of the Iewes by the which euery bloud was not clensed For albeit the bloud of termes of beastes of murthers vnawares were clensed vnder the law by certaine rites and ceremonies yet was not the bloud which was willingly shed in the murther of men clensed by any ceremony Gen. 9. Therefore that which in the church of God vnder the law could not be washed away by the washinges and sacraments then ordained the same afterward shall wholly be washed away and clensed the grace of God beinge enlarged by the comming of Christ as the autor to the Hebr. writeth cap. 7. ver 19. saying The law made nothing perfect but the bringing in of a better hope made perfect whereby we drawe neere vnto God And cap. 9. ver 13.14 He sheweth the bloud of Christ to be of much more value aboue the sacrifices of the law to purge our consciences from dead workes to serue the liuing God A very profitable note And this here spoken is not referred vnto God as if that then vnder the lawe of a certaine weakenesse or want of power he were not able to purge or clense those thinges the which he saith that he will clense afterward neither yet doth it properly appertaine vnto the forgiuenes of sinnes the which euen at that time by God was performed vnto the godly For as vnto vs so likewise vnto those fathers euen before the comming of Christ God forgaue all their sinnes yet through him notwithstanding as he pardoneth all vnto vs for the self-same Christ 1. Ioh. 1. ver 9. Apocal. 13. ver 8. But this comparison pertaineth only vnto the sacraments of the fathers Whereunto this comparison pertaineth and our Sacraments and vnto the rites or ceremonies vnder which that benefit of God was then shewed vnto them and is nowe represented vnto vs. For vnto vs now through Baptisme and the Lordes supper the benefites of God and the forgiuenes of our sinnes yea euen all of them are more clearely and fully sealed then in the old time vnder the law The cause of these so great benefites of God toward his church Now the cause of this so great and enlarged a benefit of God toward vs is the dwelling and presence of God in his church And this dwelling is properly to be referred vnto Christ and vnto his incarnation or taking of flesh vpon him by the which hee dwelled among vs and liued visibly or to be seene in the middes of his church namely being God then manifest in the flesh as Iohn in his gospell speaketh hereof cap. 1. ver 14. saying The word
his loue to-his Church The fourth wherin is an heape and increase of all gifts is the continuance of this good will of God towardes his Church For God will quiet himselfe in that loue as the husband in his loue toward his wife the which he loueth both alone and also entirelie All these thinges fall out vnto the Church by and for Christ alone our GOD through whom the godlie are reconciled or made frindes with his father and iustified before him Vers 18. After a certaine time will I gather the afflicted that were of thee and them that bare the reproch for it The answering of an obiection THe aunswering of an obiection whereunto is added a most assured confirmation of the former promises The obiection is that men which are ouer quicke and hastie should not thinke these foretellings of the Prophet to be vaine because the church is not forthwith gathered together or holpen the which at that time was afflicted or in trouble that is to say because those promises are not fulfilled out of hand The Prophet therefore answereth that they are indeed to be fulfilled but in their due and set time and the same appoynted by God For the word Mogned is the fulnes of time as Paul speaketh Galat. 4. ver 4. of the time of the incarnation of Christ where he sayth When the fulnes of time was come God sent forth his sonne made of a woman c. Therefore that worke of God is to be wayted for of vs with patience And in this selfe same answere there is a repetition and a confirmation of those promises Likewise he addeth a reason why God one day will gather them together how afflicted and forsaken soeuer they seemed at that time for to be and why he will in such sorte refresh them who at that season were worne away with so great sadnes or rather mourning because of their sundry afflictions and especially such as were hyd vpon them by the Babylonians the which he threatned vnto them before because saith he they also are of thee or are thine The cause why God will one day gather together help his church O my spouse and Church the which certes are in this sorte afflicted Therefore all the godly are of the family or houshold of God albeit they be most afflicted because they are a part and members of the church also because the burthen and affliction the which by the vngodly is layd vpon the church doth turne vnto the reproch of God himself God therfore will put away the affliction and wil not suffer his church for euer or continually to be molested or grieued Vert. 19. Beholde at that time I will bruise all that afflict thee and I will saue her that halteth and gather her that was cast out and I wil get them praise and fame in al the lands of their shame The conclusion THe conclusion with a great increase also vnto the former benefites Therefore in this and in the verse following the Lord at the last pronounceth that he will be the deliuerer of his church An accesse vnto the former benefites by three gifts more from God vnto his church how great soeuer the lets may seeme to be that are layd in the way to stop this worke The accesse or increase vnto the former benefits is in a certaine threefold gifte the which he offereth vnto the sayde church besides the benefits before rehearsed First he promiseth that he will not only represse or keepe backe all her enemies who hardly afflicted and vtterly threw her downe before but also that 1. He will vtterly destroy all her enemies he will quite and cleane destroy them and altogether roote theâ— ouâ— 2. He wil remoue aâ—l hiâ—drances of gathering his church together The second is that he will take away all lets of gathering together his church yea euen those the which were sticking in the church her selfe that they also shall not at any hande hinder any more that she may not be gathered together Therefore neither shall those which were halt cease for this cause to come nor those that are cast out to be gathered together with the rest of the bodie The third is 3 He will giue vnto them honor renown God also shall giue a name and an honour and fame vnto the company gaâ—hered together by him Wherefore they shall not onely be a certain multitude of men but honorable yea and that among all nations euen in the selfe same places in the which before they liued in reproch and shame And all these things were then at length in that time fulfilled wherein God in Christ by the preaching of the Gospel scattered his Church throughout the whole world that is gathered it together Vers 20. At that time will I bring you agayne and then will I gather you for I will giue you a name and a prayse among all people of the earth when I turne backe your captiuitie before your eyes sayth the Lord. A repetition THis is a repetition to the end that the former benefites might be the more certaine and assured among all men For here is a confirmation of them Two things to be noted And in this place there are two thinges to be noted First the phrase or kinde of speaking not knit together with any copulatiue coniunction In that time the which bringeth a waight dignitie vnto this sentence 1. The kind of speaking and causeth that these things which he hath promised vnto his church men might vnderstand the same to be the more fastly setled and to sticke more surely in the memory of God 2. The saying of God himselfe The second the saying of God himself lest because this thing is iudged past hope in the opinion of men the promise might seeme to be vayne For it shall bee done and fulfilled which God hath promised vnto his church because that both God hath sayd that it shall come to passe and also hath him selfe vpon iust cause decreed that it shall be done who can neâ— be deceiued nor letted FINIS The Commentary of Lambertus Danaeus vpon the Prophet Abdias The Argument THe Prophet in one Sermon threatneth destruction vnto the Idumeans as if they being sufficiently conuicted or proued guiltie needed not any longer accusation The causes are their pride and cruelty agaynst the Israelites their brethren Like vnto this is the prophesie of Ezechiel cap. 35. and Amos cap. 1. Psal 137. The life and prophesie of Abdias This Prophet seemeth to haue liued not onely after that the Egyptians king Nachao being their captaine had taken destroyed Ierusalem with the helpe of the Idumeans that is after the death of Iosias King of the Iewes but also after the first captiuitie of Babylon the which fell into the 4. yeare of Ioacim king of Iudah and into the first yeare of Nabuchadnezzar For then did the Idumeans insult or triumph ouer the Iewes being most sorely afflicted or
which worship idols and also from the vnabilitie and vanitie of the idols themselues the which he liuelie setteth forth matching together by the way of contraries the vowes and prayers of idolators with the euent or issue and falling out of things it selfe and the nature of Idols For they are deafe and dumbe and altogether dead things how so euer they be laide ouer with golde or siluer Therefore they can heare no man nor help any man Vers 20. But the Lord is in his holie temple let all the earth keepe silence before him A contrarietie betweene the true God and Idols A Contrarietie betweene the true God and idols First least the godly which relie and staye vpon God should thinke themselues to bee no more secure or without danger then the Idolators Secondly that the very profane or wicked themselues and the heathen might knowe assuredly that the former iudgements should be or come to passe because God doth denounce or threaten them vnto whome the whole world obeyeth and submitteth it selfe with reuerence and silence Finallie whose maiestie and power did manifestlie shine forth in that his Temple people and worship and seruice For vnder a thing at that time knowne very well vnto al nations namely that diuine Temple hee doth by the figure Synecdoche comprehend and set forth the endles maiestie of God and the true proofe of his diuinitie By which word hee comprehendeth both the adoption of the people of the Iewes also the worship of God seuered from the idolatries of other nations and moreouer all those infinite benefites which flowed from them both whereby God manifestlie shewed himselfe vnto the whole world that he was bâ—th the true God and also almightie and that the sayd worship onely and temple were acceptable vnto him CAP. 3. An excellent prayer for the vse of the Church and euerie one of the faithfull THis chapter hath a notable and excellent prayer deliuered and vttered by the Prophet of God for the vse of the whole church and euery one of the faithfull wherewith they might both stay vp and comfort themselues in the midst of those afflictions or troubles meditating or thinking vpon the poynts contained in this prayer and also begge saluation or deliuerance and helpe at the hands of God for his Church staying vpon those foundations and grouÌ„ds which they ought Finally that the godly euen in the midst of the ruine and fall of the whole world might confirme and exercise their faith touching the promises of God Three parts of this prayer the spirit of God helping their infirmities as it is Rom. 8. ver 26. Likewise the Spirit also helpeth our infirmities c. for he teacheth them to pray 1. He prayeth for helpe The frame and disposition of this prayer hath three poynts For first the Prophet prayeth for helpe at the hand of God Secondly he layeth downe the foundations or grounds of this his request and hope 2. The grounds of this prayer Thirdly he sheweth that he shall be heard of God The stile or inditement of this prayer was in meeter or verse and not in prose 3. He hopeth to be heard Schiggionoth Vers 1. A prayer of Habacuck for the ignorances The drift of the whole chapter contained in this verse IN this verse the whole scope and drift of this chapter is shewed For it containeth an humble prayer vnto God and proceeding from a true faith and vttered by Habacuck himselfe and not by euery one of the faithfull albeit euery faithfull ought to know after what maner God is to be prayed vnto Finally the musicall instrument is added also whereon this spirituall meditation or prayer was to be sung which was an order and maner appoynted of God himselfe vnto the Church of that time of which kind of instrument or tune and the like to sing Psalmes withall and vpon you may see Psal 7. ver 1. and hereafter in this chapter ver 19. in the end Vers 2. O Lord I haue heard thy voyce and was afrayd O Lord reuiue thy worke in the midst of the people in the midst of the yeares make it knowne in wrath remember mercie The first part of this prayer containing the summe of the request of the Prophet and also a cause of the same for that THe first part of this prayer the which containeth both the summe of his request to wit that God in that same foreshewed garboyle and trouble fearfull miserie of the whole world would haue mercie and compassion on his faithfull and he also setteth downe a reason why this is meet to be done First because they are his worke Secondly because such is the nature of God that he can neuer forget his mercie toward those that are his no not then wheÌ„ as he is angrie with them 1. They are his worke For in him as Iames sayth cap. 2. ver 13. Mercie reioyceth against iudgement And as the Psalmist witnesseth Psalm 30. ver 5. God indureth but a while in his anger but in his fauour is life 2. He cannot forget his mercie toward them weeping may abide at euening but ioy commeth in the morning And Psal 89. ver 31.32.33 If they breake my statutes keepe not my commandements then will I visit their transgression with the rod and their iniquitie with strokes Yet my louing kindnes will I not take from him neither will I falsifie my trueth Thirdly for that the Church of God as yet is in her middle age 3. The Church is not yet come to her full age growth and as it were in her youth and is not yet come vnto the end and terme of her life and continuance of the which and against the which the Church complaineth and prayeth Psal 102. ver 23.24 in these words He abated my strength in the way and shortned my dayes And I sayd O my God take me not away in the midst of my dayes thy yeares indure from generation to generation And the Prophet is moued now especiallie to pray for this because that he is very greatly troubled trembleth and feareth that there shall bee a destruction euen of the Church it selfe by reason of the former vision which was shewed him Vers 3. God commeth from Teman and the holy one from mount Paran Selah His glorie couereth the heauens and the earth is full of his praise Two grounds of this prayer The power of God and his loue to those that are his THe second part of this praier wherein he declareth two grounds of his praier namely the power of God and his bounteousnes or good will toward those that are his ver 13. So Psalm 61. ver 7. where the Prophet prayeth for to be setled firmly in his kingdome vpon trust in God his mercie and faithfulnes in his promises He shall dwell before God for euer prepare mercie and faithfulnes thâ—â— they may preserue him To this effect is a good part of the 89 Psalm spent in
ayde doth trust in the help of God alone whom by faith she knoweth to bee hers and most assuredlie and by sundrie similitudes perswade her selfe that whatsoeuer shall bee necessarie for the auoyding and escaping of so great danger as hath been described before and wherein she shall be at that time shall bee giuen vnto her by God And therefore shee singeth of that help as if it were now present and commandeth a publike song to be sung vnto God by the master of the musick and on such musicall instruments as according vnto the course and order of that time were in vse in the church by the appoyntment of God FJNIS The Commentary of Lambertus Danaeus vpon the Prophet Aggaeus CAP. 1. The argument of this prophesy WHen as the people of the Iewes was returned out of the captiuitie of Babylon they began in the seuenth moneth in the yeare of that their first returne by the permission or sufferance of King Cyrus to build or repayre the altar of God in the selfe same place in the which it was before as it is written Esdr cap. 3. vers 1 2 3. And when the seuenth moneth was come The building of the altar and the children of Israel were in their cities the people assembled themselues as one man to Ierusalem Then stood vp Ieshua the sonne of Iozadak and his brethren the Priestes and Zerubbabel the sonne of Shealtiel and his brethren and builded the altar of the God of Israel to offer burnt offerings thereon as it is written in the law of Moses the man of God And they set the altar vpon his bases c. And in the second yeare of the saide returne from Babylon in the second moneth the people with great ioy and gladnes layeth the foundations of the Temple The laying of the foundations of the second Temple which is called the second Temple in the selfe same rubbish cleered and on the same foundations whereas it was builded before as is likewise to bee seene in the saide third chapter of Esdras ver 8â— 9. and so foorth But when as there were many lettes laide in their way The building hindred and stayed although king Cyrus expreslie gaue them leaue for this building as it is Esdr 4. at the length they stayed and left off from that worke by the edict or commandement of Artaxerxes and Assuerus as is set downe ver 24. of the same fourth chapter and the building of the Temple was hindred vntill the second yeare of King Darius For this Darius being moued by the spirâ—â— of God and more fauourable vnto the Iewes Darius confirmeth the decree of King Cyrus for the building of the Temple confirmed the edict or commandement of Cyrus for the building of the Temple and would haue the same take place Esdr 6. But when as the Iewes supposed that the selfe same thing would come to passe as it did before vnder King Cyrus they did the more slowlie settle and prepare themselues vnto the worke of the Temple And therefore the Lord stirred vp Aggaeus the Prophet who should partlie awaken them being so southfull with the threatnings and partly with promises The second temple finished in the sixt yere of Darius The end of this prophesie and the same most excellent concerning the glorie of the second Temple the which should be greater then the glorie of the first Temple Esdr 5. With whose Sermons they being moued at the last by the Spirit of God did set their hand earnestlie to this worke by the space of foure whole yeares and at the length made an end of the temple in the sixt yeare of Darius And the time from the first beginning of that second Temple vnto the full finishing of the same was 46. yeares as it is said 2. Iohn ver 20. For there the Iewes say vnto Christ Fortie and sixe yeares was this Temple a building and wilt thou reare it vp in three dayes So then the end of this prophesie is first that wee prefer or set things appertaining vnto God before earthly things and such as appertaine vnto vs and especiallie that wee be most carefull for the building of the Church of God Secondly that we prefer the glorie of the second Temple the which appeared and continuallie remaineth in Christ appearing and being conuersant in this temple in his time before the excellencie of the first Temple Threatnings Promises of the second temple Danaeus is woÌ„derfull briefe vpon this Prophet Wherefore for their further instructions I refer the godly Readers vnto the Commentaries of Grynaeus and Master PilkingtoÌ„ which are both in English although it were almost all of gold For in Christ as it is 2. Colos ver 3. are hid al the treasures of wisdome and knowledge And he is greater then Salomon or Ionas or any other the Prophets as hee witnesseth of himselfe Math. 12. ver 41.42 This prophesie doth consist of sundrie sermons or parts of the which the first do containe threatnings of God and the latter promises touching the second temple that is Christ his church Vers 1. In the second yeare of King Darius in the sixt moneth the first day of the moneth came the word of the Lord by the ministerie of the Prophet Haggai vnto Zerubbabel the sonne of Shealtiel a prince of Iudah and to Iehoshua the sonne of Iehozadak the high Priest saying 1 The calling of the prophet THe first Sermon This whole first chapter is but one sermon where the prophet first confirmeth his calling then sheweth the time in the which he prophesied thirdly vnto whoÌ„ the exhortations following doe appertaine and are directed especiallie 2 The time of his prophesie to wit 3. Vnto whom it appertaineth first vnto the Princes and secondly vnto the rest of the people whom God would haue to be the restorers of his worship Vers 2. Thus speaketh the Lord of hostes saying This people say the time is not yet come that the Lords house should be builded The slacknes of the people reprehended in building the temple THe Prophet going about to reprehend or rebuke and find fault with the slacknes of the people in building the Temple of God doth first of all rehearse their vaine excuses and causes of their slacknes and that by their owne words Vers 3. Then came the word of the Lord by the ministerie of the Prophet Haggai saying HE refuteth or ouerthroweth their vaine excuses by an argument or reason taken from things compared together as followeth Vers 4. Is it time for your selues to dwell in your sieled houses and this house lye waste Their excuses confuted by a reason from things compared together FOr it is an vnmeete thing that themselues who are but fillie wretches should dwell gaylie and gorgiously euery one in his owne house and that the Temple of the Lord should lye and remaine desolate or waste and consequently that God among them should be without his house Vers 5. Now therefore
miraculous deliuerance out of Egypt but this helpe doth he now againe repeate vnto them by an especiall promise and expresse couenant Finally The passing dignitie of the second temple witnessed by he describeth by an effect which was by and by to insue what maner of dignitie and excellencie there should be of this second Temple Vers 7. For thus sayth the Lord of hostes yet a little while and I will shake the heauens and the earth and the sea and the drie land 1. Both heauen and earth THe which both the heauen it selfe and also the earth shall witnesse Vers 8. And I will moue all nations and the desire of all nations shall come and I will fill this house with glorie sayth the Lord of hosts 2. The acknowledgement of al nations ANd the which all nations shall acknowledge by offring of euerie their most pretious things And this ought most trulie to be referred vnto the kingdome of Christ whereof this second Temple was a Sacrament or token Vers 9. The siluer is mine and the gold is mine sayth the Lord of hostes A confirmatiō of the former promise GOd confirmeth the former promise by his authoritie and rule ouer all creatures Vers 10. The glorie of this last house shall be greater then the first sayth the Lord of hostes and in this place will I giue peace sayth the Lord of hostes The happie cōtinuance of the glorie of the second Temple THe conclusion whereunto is ioyned the happie and perpetuall enduring and continuance of this glorie of the second Temple as a certaine increase vnto the greater commendation of this Temple that is of the kingdome of Christ For in this respect or thus farre forth is this Temple commended and pleased God as it was a figure and shadow of Christ to come Vers 11. In the foure and twentieth day of the ninth moneth in the second yeare of Darius came the word of the Lord vnto the Prophet Haggai saying The second part of this sermon reprouing certaine grosse errors of this people THE second part of this second Sermon the which was made two moneths after wherein he reproueth the grosse errors of this people which builded the Temple who supposed that themselues and their workes were acceptable vnto God for the very piles frame and building of the stones for the very rites and ceremonies the which were vsed in the Temple and not rather for the inward godlines of minde and holines of the heart Vers 12. Thus sayth the Lord of hostes Aske now the Priests concerning the law and say Their error refuted by a similitude borowed from holie things HE refuteth or ouerthroweth them by a similitude the which because it is taken from holie things and such as are expressed in the law of God was especiallie to bee propounded moued or put vnto the Priests Vers 13. If one beare holie flesh in the skirt of his garment and with his skirt doe touch the bread or the pottage or the wine or oyle or any meate shall it be holie And the Priests answered and sayd no. Nothing without life doth sanctifie a man NO dead thing or without life such as were the rites ceremonies and the Temple doth sanctifie or make holie a man or any other thing els but contrariwise the polluted or defiled mind of a man polluteth or defileth all things For as Paul writeth Tit. 1. ver 15. Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are defiled Vers 14. Then sayd Haggai If a polluted person touch any of these shall it be vncleane And the Priests answered and sayd it shall be vncleane An amplification of the similitude Vers 15. Then answered Haggai and sayd so is this people and so is this nation before me sayth the Lord and so are all the workes of their hands and that which they offer here is vncleane The answering of an obiection THe answering of an obiection least that therefore they should leaue off from the worke of the Temple because they are not sanctified or made holie by that same heape of stones and outward frame and building of the Temple Vers 16. And now I pray you consider in your mindes from this day and afore euen afore a stone was layd vpon a stone in the temple of the Lord Vers 17. Behold these things were when one came to an heape of twentie measures there were but ten when one came to the wine presse for to draw out fiftie vessels out of the presse there were but twentie Vers 18. I smote you with blasting and with mildew and with haile in all the labours of your hands yet you turned not to me sayth the Lord. Vers 19 Consider I pray you in your minds from this day and afore from the foure and twentieth day of the ninth moneth euen from the day that the foundation of the Lords temple was layd consider it in your minds He exhorteth them to goe lustilie forward in the building of the temple HE exhorteth them to goe diligently and lustilie forward in the worke of the Temple and not to leaue of or to be faint in heart by an example and comparing or laying together of the former calamities or punishments the which frō God were sent vpon thē when they ceased from the worke and also by the blessing hereafter to come the which is promised vnto them continuing in the worke Vers 20. Is the seede yet in the barne as yet the vine and the figge tree and the pomegranate and the oliue tree hath not brought forth from this day will I blesse you HE setteth before the Iewes their seedes not yet cast or put out into the ground that they may the more easilie vnderstand that this plentie of corne blessing of God is promised vnto them because of the work of the temple begū God promiseth henceforth to blesse them in the fruites of the earth because of their forwardnes in building his temple the which could not yet be surmised or imagined that it should be in any such store in regard of the time or the seede the which being as yet not cōmitted to the ground there could be no proportion made of any such plentifull yeeld of the same as God here through his blessing henceforth promiseth to increase them withall both in respect of their corne and also all other fruits of the earth Vers 21. And againe the word of the Lord came vnto Haggai in the foure and twentieth day of the moneth saying The third Sermon of Aggaus containing the estate that should be of the Church gathered of the Gentiles and Iewes THE third Sermon made the selfe same yeare and day in the which the former was made wherein is contained a prophesie of the estate that should bee of the Gentiles and Iewes that by the comparing of them both together the Iewes that is to say all the
any creature which is not manifest in his sight as it is Hebr. 4. ver 13. but all things are naked and open vnto his eyes with whom we haue to doe And these things by an Anthropopatheia are spokē of God Anthropopatheia what it is see Mich. cap. 7. ver 8. attributing vnto him the properties and qualities of men who of himselfe needeth no messengers but as it is Psal 113. ver 6. abaseth himselfe to behold things in the heauen and in the earth Ver. 11. And they answered the Angell of the Lord that stoode among the mirre trees and said we haue gone thorow the world and behold all the world sitteth still and is at rest The quiet state of the whole earth the church onely excepted HEre is described or set foorth what was the state of the whole world at that time to wit calme and quiet and at rest excepting the church alone the which in the middest of the peace of al the whole earth and of all nations is notwithstanding sundrie waies tossed with stormes and troubles Wherefore this place is a preparation vnto the verse following to the ende that the complaint of the Church or of the Angell the head of the Church may appeare to be the more iust Vers 12. Then the Angell of the Lord answered and said O Lord of hosts The complaint of the Angel hauing three things to be noted how long wilt thou be vnmercifull vnto Ierusalem and to the cities of Iudah with whom thou hast been displeased now these threescore and ten yeares 1. Who complaineth THe complaint of the Angell that is of Christ by the which the things which before were spoken of the generall prouidence of God and his care ouer this world are now peculiarlie applied vnto the Church 2. For what he complaineth And in this complaint there are three things to be noted First who complayneth Secondly for what he complaineth 3. Of what he complaineth Thirdly of what he complaineth He complaineth which is the Angel who is peculiarly called The Angel of Iehouah or of the Lord in this place not for that this Iehouah had no other Angels also but because this Angel aboue the rest and by a certaine excellencie was such a one For this is Christ who is called the Angel of the great counsel This selfsame is he which among the mirre trees did sit vpon the horse And truely this agreeth vnto Christ very wel who is our mediatour vnto God and that alone to pray intreat his father especially for his Church afflicted for as much as she is his bodie and filling vp 1. Cor. 12. For this is the proper office of the mediatour as we are taught Heb. 9. ver 24. That Christ is entred into heauen to appeare now in the sight of God for vs. Now he prayeth and that most earnestly for his Church that is the Bridegroome for his bride the Lord for his seruant the father for his sonne the owner for his inheritance the which he worthily soroweth to be so wasted and to perish For Christ hath care for that companie of the world onely the which is his church Last of all he complaineth of this also that now the appoynted and set time of the affliction of the church was runne out as Psal 102. ver 13 the godly doe pray Thou wilt arise and haue mercie vpon Zion for the time to haue mercie thereon for the appoynted time is come And this time that hee here speaketh of was 70. yeares as appeareth Ierem. 25. and yet the wasting both of the citie and also of the whole land of the Iewes did still continue in such sort that the church of God did not as yet inioye rest and peace as other people and nations of the world did And so that great wrath of God against the cities of the Iewes seemed as yet not to bee quenched and appeased when as notwithstanding he appeared to be fauourable vnto other nations Iosephus Scaliger Furthermore whereas Iosephus Scaliger libr. 6. Emendat tempor pag. 29. reckoneth these yeares of the captiuitie from the first yeare of Xerxes with his father Darius vnto the fourth yeare of Darius Nothus this his account is such that as yet I cannot agree vnto him in the same The which notwithstanding bee it spoken with the good leaue or vnder the correction of that most singularlie learned and godly man vnto whom all learning and learned men owe much and are greatly beholding Vers 13. And the Lord answered the Angell that talked with me with good words and comfortable words The applying of the former doctrine vnto the church THe applying of the former doctrine of the prouidence of GOD vnto the Church For this answer sheweth that God after a certaine especiall maner is carefull mindfull of the same the which thing appeareth as well by his benefites ordained for the same his Church by God as also by the punishment decreed against the enemies thereof Two things to be noted And here are two things to be noted The one that the prayers of the Angell that is of the Mediator Iesus Christ making intercession and request for vs 1. The prayers of the Angel are heard forthwith of the father are forthwith heard of the father The second what is the minding and thinking of God vpon vs in Christ namely good that is full of happines and comforts not onely that we should inioy the same peace and rest the which other nations doe but also farre more excellent and better Therefore the things which God in Christ hath shewed vnto vs are called good words 2. God mindeth his Church all good in Christ and comfortable because that through him we haue peace with God Psal 85. And as Paul writeth Rom. 5. ver 1.2 Being iustified by faith we haue peace toward God through our Lord Iesus Christ by whom also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glorie of God Vers 14. So the Angell that communed with me sayd vnto me Crie thou and speake Thus sayth the Lord of hostes I am ielous ouer Ierusalem and Zion with a great zeale What the good words spoken of before are toward the church her own selfe A Making more plaine of that which went before For he now sheweth what are those good words of God And first they are the benefits of God prepared toward the Church her selfe to wit that God embraceth her as he did before with great affection and loue and hath not ceased to loue her by reason of her former calamities or miseries 1. God will haue his loue made manifest to his Church First of all then God will haue that his exceeding affection or loue toward those that are his to be made manifest vnto them not priuily but openlie not for fashion sake but earnestly not lightly but with great crying and diligence or earnestnes that they may knowe
it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tâ—â— which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of meÌ„ simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemeÌ„t or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet â—ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâ—ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God contâ—iniâ—◠〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the coÌ„tinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâ—e signifie that the course of God his fauour and good will shal be continued because of the present tense or
time And the word yet sundrie times repeated pertaineth also hereunto Vers 18. Then lift I vp mine eyes and sawe and behold foure hornes Tremelius referreth these foure verses vnto the second chapter THe foure verses following do belong vnto the former sentence therefore they ought to be ioyned with it in this same chapter and not to be seuered from it as some doe For they containe the answering of an obiection whereby also the confirmation of the former promises namely of the destroying of the enemies of the Church ver 15. and of the restoring of all the Church certainly ver 17. is gathered And they be the answering of an obiection because that both the multitude and also the strength of the enemies of the Church might seeme to be such and so great that the former promises might be supposed to be but vaine Yet God confirmeth that it shall come to passe because that how great soeuer 〈◊〉 these lets and hinderances may be iudged of men for to be the Lord notwithstanding shall take them away So then in the foure verses following one only vision that is to say The vision following hath two parts containing belonging vnto one and the same ende is described the which notwithstanding hath two parts The first part thereof noteth out the enemies that should 〈◊〉 vnto the Church And the latter part their destruction 1. The enemies of the Church Both these poynts in a vision to the ende that such as were the faithfull might giue the more diligent heede vnto them both for these visible formes and shewes are wont more to draw vs vnto them 2. Their destruction and 〈◊〉 take vs more heedfull and also that they might the longer 〈◊〉 and muse vpon them both when as they did see them both 〈◊〉 â—â—uerally propounded or set before them As for this verse the same containeth a figuratiue vision of the enemies of the Church namely there appeare foure hornes vnto the Prophet They are shewed vnto him by God The afflictions of the Church come to passe by the will and prouidence of God that all men may vnderstand that in this that his Church both before and now also is afflicted or troubled the same commeth to passe by the will and prouidence of God There are foure shewed not that thereby should be declared that there are but foure kingdomes only that are enemies vnto the godlie but rather that thereby might be noted the foure parts of the world to wit East West North South out of euery of the which parts there haue alwayes sprung vp sundrie enemies vnto the Church and shall at all times spring vp like as Psal 107. ver 2 3 the people of God deliuered from their enemies among whom they were scattered in all those quarters are by Dauid exhorted to praise God for their deliuerance Let them sayth he which haue been redeemed of the Lord shew how he hath deliuered them from the hand of the oppressor and gathered them out of the lands from the East and from the West from the North and from the South They are also called hornes Why the enemies of the church are called hornes because of their strength in comparison of that small companie and strength of the Church if the matter bee weighed and esteemed in the iudgement of men Vers 19. And I sayd vnto the Angel that talked with me what be these And he answered me These are the hornes which haue scattered Iudah Israel and Ierusalem The interpretation of the former vision describing THe exposition or interpretation of the former vision Wherein is first described the carefulnes of the Prophet desirous to know the things layd before him by God but very obscure or darke and humbly requesting to haue them made plaine vnto him 1. The carefulnes of the prophet to vnderstand the vision and not casting them away waywardly and as being wearie of them And this selfe same is to bee imitated or followed of vs that we should by faith aske of God the things which wee are ignorant of in his word as Iames in his Epistle cap. 1. ver 5. doth teach vs saying If any of you lacke wisedome let him aske of God which giueth vnto all men liberallie and reprocheth no man and it shall be giuen him Secondly the louingnes of God in teaching vs familiarlie or friendlie 2 The louingnes of God in friendly teaching vs. is to be noted that we should not thinke such our prayers to be vnacceptable or displeasing vnto God So Dan. 10. ver 11. there is a man sent vnto Daniel who doth gently expound vnto him the vision and in friendly and courteous speech sayth vnto him O Dâ—â—â—iel a man greatly beloued vnderstand the words that I speake vnto thee and stand in thy place for vnto thee am I now sent So againe cap. 11. ver 2.3 and so following Last of all the interpretation of the visioÌ„ is also to be marked For he doth not only shew whoÌ„ whose hornes doe signifie namely the enemies of the Church wheresoeuer the same be either at Ierusalem or in France or in Israel but also how greatly they did rage For they win owed that is scattered into sundrie parts of the world and tore in sunder the bodie of the Church gathered together before in a certaine place cruelly renting it so that as it is ver 21 none durst lift vp his head Vers 20. And the Lord shewed me foure Carpenters The second part of the vision sheweth that God hath those in a readines the which shall beate downe the enemies of his Church THe second part of the vision which sheweth that the helpe of God is in a readines for his Church that it should not think that 〈◊〉 cannot be defended For God hath remedies alreadie prepared against so many and so strong enemies the which are in this place signified by the name of Carpenters And this verse containeth an other figuratiue vision For the Prophet seeth foure men shewed vnto him in the habite forme and likelihood of Carpenters by God himselfe that is to say girded or furnished with beetles and being now prepared and readie to beate in those hornes In the shew of which vision there is a continuing still of the same Metaphor What the figure Metaphora is see Amos cap. 4. ver 12. the which was in the former vision going next before The â—ind of remedie therefore now propounded or set forth is answerable and agreeing vnto that same feare the which was shewed and described vnder the similitude of the hornes Vers 21. Then sayd I what come these to doe And he answered and sayd These are the hornes which haue scattered Iudah so that a man durst not lift vp his head but these are come to fray them to cast out the hornes of the Gentiles which lift vp their horne ouer the land of Iudah to scatter it The interpretation of the vision of the Carpenters coÌ„taining two
of a fearfull bignes vnusuall of such a bignes as was neuer heard of before as is set downe in the verse following 3. Of a strange length and breadth And these typicall or figuratiue things agree verie well with their signification to wit with the curse or iudgemeÌ„ts of God against men namely both these and all others because of their sinnes For the curse or punishment of them is written both long sithence and at large ratified in the law of God Deut. 28. and in many things so that men except they needes will cannot be ignorant of it for as much as it is written at the full Wherefore when as God doth execute it he sheweth the force and trueth of his law or word written and ratifieth the authoritie thereof Secondly this booke flieth because that the Lord is angrie not onely with one people or sinfull nation of the world but withal the sinful nations of the world For as it is Rom. 2. ver 9. Tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian For God is not onely the God of the Iewes but also of the Gentiles as Paul sayth Rom. 3. ver 29. and therefore will alike punish the sinners in both nations that is in all nations whatsoeuer that are offenders Therefore this punishment and curse pronounced by God against sinne wandreth rangeth into the whole world and into all nations Thirdly this booke is of such an hugenes as hath not been heard of and as is to bee wondred at because that those iudgements of God are most hard vnto vs and it is a fearfull thing to fall into his hands Hebr. 10. ver 31. Last of all this booke hath the sinnes of all nations written and not of one nation only Therefore this must needes be a great volume or booke and along and a large Vers 2. And he sayd vnto me What seest thou And I answered I see a flying booke the length thereof is twentie cubites and the breadth thereof ten cubites The Prophet exhorted to take diligent heed to the vision AN exhortation whereby the Angel warneth the Prophet and stirreth him vp to behold and marke this vision diligently and throughly For the counsailes and helps of God are not to be heard 〈◊〉 receiued carelesly or without regard Vers 3. Then sayd he vnto me This is the curse that goeth forth ouer the whole earth for euery one that stealeth shall be cut off as well on this side as on that and euery one that sweareth shall be cut off as well on this side as on that The interpretation of the vision containing A Plaine and cleere interpretatioÌ„ of the former vision the which containeth two things First what that volume or booke sigâ—ifieth Secondly why it flyeth vp and downe in the ayre and standeth not in some certaine place 1. The signification of that booke As for the signification of this volâ—me or booke it signifieth and representeth that punishment anger vengeance and curse of God the which God by his law written enacted and pronounced against sinne and sinners Deut. 28. Exod. 20. Ephes 5. ver 5.6 whose words are these For this ye know that no whoremonger neither vncleane person nor couetous person which is an idolater hath any inheritance in the kingdome of Christ and of God Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience And Coloss cap. 3. ver 5.6 Mortifie therefore your members which are on the earth fornication vncleannes the inordinate affection euill concupiscence and couetousnes which is idolatrie For the which things sakes the wrath of God commeth on the children of disobedience 2 Why it flyeth vp and downe in the ayre Now why this booke flieth the reason is that looke wheresoeuer those sinnes shall bee and shall raigne there also the iudgement of God must be looked for for to come as well here that is among the Iewes as in the rest of the earth or any other part of the world So then whether on this side that is in Iudea or on that side that is in other parts of the world any such men that is sinners doe appeare they shall be punished by God Vers 4. I will bring it forth saith the Lord of hostes and it shall enter into the house of the thiefe and into the house of him that sweareth falsely by my name and it shall remaine in the middest of his house and shall consume it with the timber thereof and with the stones thereof The threatning of punishment conteining THis is a most assured denuntiation of that punishment and vengeance against sinners rehersed before the which conteineth three things First a very earnest affirmation or auouching of the punishment to come 1. The certaintie of the same the which is not onely ordeined by that same almightie God but also commanded to be put in execution for thus much signifieth the word I will bring forth or I will send 2. Who are threatned saith the Lord Iehouah this punishment vpon them Secondly is to be noted against whom it is threatned to wit against all those which haue broken either the first or the second table of the law of God For vnder the name of theeues the Prophet comprehendeth the whole second table by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. and by the name of those that sweare by the name of God in vaine the first table of the same lawe But theftes and periuries are chiefeliest rehearsed because that those sinnes at that time did especiallie raigne among men 3. The greatnes of the punishment Thirdly how great this punishment or vengeance of God shall be that is to say both of long continuance and consuming not onely the sinner himselfe but also all that euer he hath as for example his house and his other goods the which the Lorde shall touch and strike not onely with some small losse or hurt but also shall vtterly destroy so that neither wood nor timber nor the stones of his house shall remaine For by these words an vniuersall wasting rasing and fearefull destruction is described and such a one as Christ mentioneth vnto his disciples should fall vpon the temple of Ierusalem whose braue building they in a wonderment at the same shew vnto him vnto whom he answereth Mat. â—4 ver 2. See ye not all these things verelie I say vnto you there shall not be here left a stone vpon a stone that shall not bee cast downe And out of this there are gathered two things First that God is the punisher of the sinnes of euerie man and that no man can escape the hands of God Secondly that the punishments miseries and afflictions which are felt in the world are sent by God for the sinnes of the world are the iust plagues of God for the
contempt of men towards him Vers 5. Then the Angell that talked with mee went forth and said vnto me lift vp now thine eyes and see what is this that goeth forth Another vision depending on the former The end of these visions AN other vision the which is as it were an appendix or a hang-by and addition vnto the former as the third also is the which followeth hereafter And the end of these visions is to shew first that God seeth all the sinnes of the world or of men and their wickednes lye it neuer so hidden secondly that the same is restrained and kept vnder by God that it breake not through all and ouercome and rush through all things finallie that there is by God a certaine stint and place appointed vnto it where it may raâ—ge more freelie and at more libertie Which thing the vision following doth declare But in this verse the entrance or preparation vnto the second vision is contained where both the person shewing the vision and also his talke is to bee noted The person shewing thii vision The person shewing this vision is in deed the same Angell who hath all this while before talked with the Prophet but now he is said to haue gone some what further as it were from the side of the Prophet by whom he stood that by this gesture and going forward he might stirre vp the Prophet to the diligent beholding of the vision and might signifie that a matter of great weight was now in handling to the beholding of the which also the Angell himselfe went forth that is the which he desired to beholde Here then God doth stirre vs vp vnto the diligent both noting and also learning of this so high a vision and so great a testimonie or witnes of his prouidence wisdome power and iustice And to this end also apperteineth the speech or talke of the Angell For the same is an earnest exhortation 2. His talke vnto the Prophet that both the Prophet and we also should bend the eyes of our bodie and also of our minde vnto this sight and vision Hereby appeareth how great our blockishnes or dulnes is who except we be earnestlie warned by God or by his seruants doe with blinde eyes and as it were winking ouerpasse the notable workes and witnesses of his prouidence and power although they be cleerelie before the eyes of all men Vers 6. And I sayd what is it And he said this is an Ephah that goeth forth Hee saide moreouer this is the sight or eye of them through all the earth The Prophet hath things shewed him at the first a farre off and afterward more neerelie THree things were shewed vnto the Prophet the first a farre off so that he did not forthwith nor yet distinctly see all things which were shewed him then more neerelie For wee doe goe forward by little and little in the beholding and perceiuing of the workes of God and doe by little and little profit in the same and doe not out of hand and at one instant conceiue and vnderstand all things That therefore which is here first shewed vnto the Prophet is diligently and earnestly to be beholden It is an Epha or a bushell For in this place this word is generally taken the which notwithstanding among the Hebrues hath the signification and is a kinde of a certaine measure For this Epha was to be so big that it might receiue and hold a whole woman or a woman vpright and standing in it or else sitting and leaning or lying a side The interpretation of this vision of the Epha The interpretation is set downe afterward And this Epha went forth and moued and stood not in one place but did flye through the whole earth The interpretation is this that by this figure is shewed that the eye of the Lord doth see all wicked persons or all wickednes and vngodlines the which as I saide before flieth and rangeth vp and downe in the whole world God then seeth the same as before cap. 4. ver 10. For as Dauid witnesseth Psalm 34. ver 16. The face of the Lord is against all them that doe euill to cut off their remembrance from the earth And this stinted figure and forme of the bushell or measure doth represent and shew that God dooth in such sort see the wickednes of men that hee dooth notwithstanding keepe it in within certaine boundes limits and within a certaine measure For God will not that according vnto the desire thereof it shall rage and breake through whether soeuer it listeth For the rod of the wicked as it is Psalm 125. ver 3. shall not rest on the lot of the righteous least the righteous put forth their hand vnto wickednes And this eye of God or this Epha or bushell is moued and flieth as wickednes it selfe is moued and flieth that we should know assuredly that nothing can escape that vnsleepie eye of God or eye that neuer sleepeth For as Dauid saith Psalm 121. ver 4. He that keepeth Israel will neither slumber nor sleepe And as the writer to the Hebrues affirmeth cap. 4. ver 13. There is no creature which is not manifest in his sight but all things are naked and open vnto his eyes with whom we haue to doe Nothing therefore is hid from his eyes or sight but all the wicked wheresoeuer they lye hidden and in what place of the world soeuer they be are found out taken and seene of it So then God so farre forth as pleaseth him and as he seeth to be meete and expedient dooth represse and keepe back the wicked not only in his church because he is not onely the keeper and preseruer of his church but also in all places of the earth because that he also is the keeper and preseruer of all mankinde and of the societie or fellowship of man For as Paul writeth 1. Tim. cap. 4. ver 10. God is the Sauiour of all men speciallie of those that â—â—leeue Vers 7. And be hold there was lift vp a talent of lead and this is a woman that sitteth in the middest of the Ephah Two other partes of the former vision OTher two things are now shewed vnto the Prophet the which are parts of the same vision to wit a great masse or lump all of lead and broad the which afterward is made the couer of this Epha secondly a certaine woman the which is cast into this bushell 1. A lump of lead as it were by God being angrie with her and in this bushell is she inclosed and shut in as it were in a most strong prison 2. A woman sitting in the Ephah This Masse or couer was to be weightie as which namely should bridle and keepe in the force rage and attempts of the wickednes of men the which are wont to be most vehement and hard to be kept vnder And therefore is it said to be of lead the which is a most weightie mettall And doubtles
authoritie of this prophesie is 1. The authoritie of this prophesie for that it is heauenly and giuen by God as the former And therefore in this place the Prophet vseth the same kind of speaking the which he hath done before in the like cases saying Lifting vp mine eyes I looked Behold c. And whereas he sayth that he was turned about he declareth that this vision was shewed vnto him from an other part and not from that part whereas he saw the former visioÌ„ to the ende the Church of God should vnderstand that on euery side there are propounded or set forth vnto her euident and cleere testimonies or witnesses of the care of God towards her so that she will giue heed vnto them and lift vp her eyes 2. The narration of the vision in part The narration or telling of this vision is for that here are recited foure chariots to bee seene the which in the holie Scriptures doe signifie the prouidence of God Ezech. 1. They come out of the mountaines and the same of brasse because that the iudgements of God are both hidden and secret and vnsearchable and not to be auoyded and of yron or of brasse which cannot be broken So also in effect speaketh Dauid of the iudgements of God Psalm 36. ver 6. saying Thy righteousnes is like the mightie mountaines thy iudgements are like a great deepe thou O Lord doest saue man and beast Vers 2. In the first chariot were red horses and in the second chariot blacke horses Vers 3. And in the third chariot white horses and in the fourth chariot horses of diuers colours and reddish The particular descâ—iption of the chariots Horses THe declaration and description of the foure chariots Also horses for the most part and commonly are wont to be vsed by the holy Ghost for to note out the prouidence of God as before cap. 1 ver 8. Reuelat. 6. for the eye of God and his prouidence doe verie swiftly passe through all things and places as the horse of all the beasts that are familiar vnto vs and tractable or easie to bee handled Their colours Blacke White Red. Mixt. is the most swift Their diuers colours are to bee expounded by the diuers effects of God his prouidence in this world The blacke colour betokeneth sorrowfull euents or issues and fallings out of matters The white ioyfull The red bloudie The diuers and bay colours sundrie and mixt matters partly sad and partly ioyfull All which things are to bee marked and noted in euerie age by the diuers effects both of the mercie and also of the iustice of God towards men and also in euery singular people or nation and not so in this place to bee vnderstood that we should restraine or tye the first chariot vnto one nation onely and the second to some one other certaine nation and so of the rest For here is a generall description of the prouidence of God iustly ordering and gouerning this whole world according vnto his wisedome Vers 4. Then I answered and sayd vnto the Angel that talked with me What are these my Lord The interpretation of this vision THE interpretation of the vision and first of all generally afterward particularly that is of the people of the North to wit the enemies of the Church The generall interpretation of these foure chariots doth teach briefly 1. Generallie that God doth dispose and order all things in euery part of the world and rule them by his prouideÌ„ce and decree the which he doth quickly easily and without any let execute by his ministers by him thereunto appoynted in all quarters of the world Two parts of this verse And this verse with that which followeth hath two things worthie the nothing The first the earnest desire of the Prophet in learning the will of God shewed vnto him obscurely 1. The desire of the Prophet to vnderstand this vision or darkly the which desire of his appeareth hereby both for that he himselfe doth first demaund the same of the Angel and also doth honorably call him as the scholler his master So 1. Pet. cap. 1. ver 11. often before cited to this purpose the Prophets are witnessed carefully to haue searched after the will of God And so doth Dauid report of himselfe Psal 119. For the word Lord in this place doth signifie such subiection and reuerence onely as wee doe owe vnto those persons which are of some good account and estimation and haue rule ouer vs and not such as wherewith wee doe worship God And after this reuerend maner doth the woman of Tekoah suborned or suttelly set on by Ioab to sue for the making of Absalom friends with his father speake vnto King Dauid 2. Sam. cap. 14. ver 9. saying My Lord O King this trespasse be on me and on my fathers house and the King and his throne be giltles 2. The particular noting of this generall interpretation Secondly this generall interpretation is to be noted particularly and seuerally Vers 5. And the Angel answered and sayd vnto me These are the foure spirits of the heauen which goe forth from standing with the Lord of all the earth First the Chariots are sayd to bee heauenly Spirits that is to say 1 The Chariotâ— sayd to be Angels Angels So Psalm 104. ver 4. God is sayd to make the Spirits his messengers and a flaming fire his ministers And Hebr. 1. ver 14. it is sayd of the Angels Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation They are therefore sayd to be heauenly spirits and not earthly that is to say men that here wee should learne how great the strength power is of the executioners and ministers of the prouidence and decree of God For the angelical and spirituall nature is infinite wayes of more strength and power then is the nature of men Whereby we vnderstand that nothing is able to stand against the fulfilling of the will of God the which shall not bee ouercome of the same Afterward vnder the forme of wagons and chariots 2. Why the chariots are sayd to be Spirits are set forth the executioners of euery the will of God and they are called Spirits that we should note how great their readines and swiftnes is For both chariots especially such as goe with foure wheeles and Spirits are things most swift and speedie Wherefore they are not slowe but forthwith doe performe and bring to passe that thing which God will haue to be done by them So 2. King cap. 19. ver 35. The Angel with all speed and setting al delay aside so soone as he is commanded doth execute the vengeance of God vpon the armie of the Assyrians For sayth the text The same night the Angel of the Lord went out and smote in the campe of Asshur an hundreth foure score and fiue thousand Thirdly they are foure Chariots 3. Foure chariots that they
might answere vnto so many quarters and parts of the whole world to wit that we should not thinke any thing to bee done in any place without the decree of God and his prouidence For God by that his heauenly prouidence doth rule all and euery thing in euery part of the world For as it is Psal 105. ver 7. He is the Lord our God his iudgements are through all the earth Fourthly 4. They stand alwaies before God They are with the ruler of the whole earth that is to say they are alwayes prepared and readie standing before God wayting for his commandements and appoyntment to execute the same So then not Fortune but God sendeth them and gouerneth this vniuersall world And God is called the Ruler of the whole earth that his gouernment in comparison of the gouernmeÌ„t of men may be vnderstood to be the highest and most souereigne For men how farre soeuer they do beare rule as Monarches or Kings and Emperours yet haue they rule and dominion or Lordship not ouer the whole earth much lesse ouer heauen where God notwithstanding beareth rule also but onely ouer some one countrie of the earth Fiftly These Chariots Angels 5. They goe not vntill they be sent the executioners of the will of God doe stand in their place vntill they be sent of God Which thing is true whether you vnderstand it either of the good or of the euill Angels For 1. King cap. 22. ver 19. c. the euill spirit cannot seduce the Prophets of Achab vntill God bid him goe and 1. Iob. the diuell is limited in the plaguing of Iob and cannot goe one haires breadth beioynd his commission Vers 6. That with the blacke horse went foorth into the land of the North and the white went out after them and they of diuers colours went forth toward the South countrie THe peculiar and particular interpretation of the chariots And first of all of the three chariots 2. Particularlie Berudim the blacke the white the somewhat red for so doe I expound the word of diuers colours or spotted and specked the which is in this verse least that the same chariot might seeme here to haue been altogether ouerpassed So then these three chariots are specially sent foorth by God namely the black first The North countrie afterward the white into the North countrie the somewhat red into the South The North countrie without all doubt in regard of the standing of the Prophet and of the place where this vision was shewed this was the lande of Iewrie I say this North countrie is Babylon The black horses sent into Chaldea and Chaldea where the people of GOD was oppressed the Church in captiuitie and the enemies of God himselfe bare sway and ruled Into this the blacke horses are sent first By the blacke colour of the horses are vnderstood that their effects also in those countries shall be blacke and sad and sorowfull There is therefore shewed what shall fall out vnto those peoples them that shall dwell among them by the decree of God to wit miserable destructions and a lamentable state For the white horses The white horses not sent together with the blacke but after them the which should signifie more ioyful matters are sent indeed into the same countries but afterward and not forthwith least the Iewes which as yet were among the Chaldeans vpon hope of that better falling out of matters should dwell or stay there any longer wheÌ„ as the more ioyfull estate of the Chaldeans and Babylonians was farre off and a long while to be wayted for And in the meane season the present and yet to come condition of that whole countrie is most lamentable miserable such no doubt as it could not chuse but to be the Empire and gouernment being taken from the Babylonians by the Persians and the matter and trueth it selfe by the change of gouernments doth teach it so to fall out vsually The third chariot of diuers colours The third chariot to wit that which was of diuers colours or somewhat red is sent into the South that is into Egypt and Arabia for in respect of the standing of the Prophet and of this vision or place where this vision was shewed both Egypt and Arabia are South The condition and state of which countries is described vnto the Iewes that they should not dreame of an happie estate for themselues in those countries And therefore that they should rather stay in Iudea it selfe and runne vnto it to wit those Iewes which were not yet in it when as they vnderstood that both on the right â—and and also on the left there was foreshewed nothing but greatest miserie These horses partie or diuers coloured and somewhat red do betoken that the state of those countries shal be vncertaine and also miserable and troubled but yet such notwithstanding as hath some little and small ioye mixed with it and that also obscure or darke like as the red colour is mixed darkly of white and blacke Vers 7. And the reddish went out and required to goe and passe through the world and he sayd Goe passe through the world So they went through the world The red or reddish chariot THe fourth Chariot is expounded to wit the red or reddish He is sent forth by God into the rest of the parts of the world that the Iewes should knowe not onely what the state of the nations neere vnto them should bee but also of the whole world and of people that were farthest off And such is it shewed that it should be as namely was the colour of the horses that is afflicted troubled doubtfull and diuers that all things being considered and the whole world being set before their eyes the Iewes might gather that they should dwell safest of all in Iudea and in that same custodie or keeping of the true God and that their estate in comparison of other people was happie This chariot desireth to goe through the world But whereas it is sayd that this chariot desired of God that it might goe through the rest of the whole world wheÌ„ as the three other chariots had now their charge alreadie appoynted by God it doth not teach that the Angels are more carefull of this world then God is but first of all that neither these themselues although they be Angels nor yet any other creatures can doe or bring to passe any things besides or without the expresse commandement wil and bidding of God albeit the creatures themselues oftentimes doe not vnderstand so much Secondly it teacheth the readines of all heauenly Angels to performe obedience when as all of them doe offer their seruice vnto GOD as it were to striues and willingly are at hand and readie to serue him Vers 8. Then cryed he vnto me and spake vnto me saying Behold these that goe toward the North countrie haue pacified my spirit in the North countrie An admonitioÌ„ vnto the Prophet coÌ„taining
the two thrones the which shall agree within themselues * Kisse in the Hebrew is the feminine gender and the article hem in Schenehem them two is the masculine gender or together to promote or set forward and aduance the glorie of God but the nature of the gender in the Hebrew word for a throne is against it Vers 14. And the crownes shall be to Helem and to Tobijah and to Iedaiah and to Hen the sonne of Zephaniah for a memoriall in the Temple of the Lord. A comfort for the Iewes and in their person for all the godlie A Double conclusion or rule the which enlargeth and also setteth out or bringeth light vnto the signification of the former fact especially vnto the comfort confirmation or strengthening of the Iewes which heard the former promises that they should not doubt of them It enlargeth it for that the Prophet teacheth according vnto the promise of God and the interpretation of this example or fact that not onely the Iewes but also all people yea those that did dwel farre off should bestowe gifts and also their seruice for the building of the Temple of God It setteth out and enlighteneth the same because that all and euery of them which shall bee so minded shall winne praise and great glorie yea and the same immortall in the midst of the Church Psal 112. Dan. 12. For the righteous man shall be had in euerlasting remembrance yea euen with God and God doth honour those which haue honored him 1. Sam. 2. ver 30. So then indeed this first rule or conclusion teacheth how great honour Thâ—se that in faith imploy their seruice for the furtherance of the Temple of God shall be honoured both of God and men yea and that true honour and agreeable vnto the will of God remaineth for all those which doe seruice for the Temple of God either earthly or spirituall of a true faith and that both with God himselfe and also with all good or godly men And therefore Esdr 2. all those which with a constant minde returned vnto the restoring of the worship and seruice of God are reckoned vp yea the mules themselues and the mule keepers and mulitors so also Nehem. 7. By this signe therefore of hanging vp of the Crownes in the Temple of God to the praise and remembrance of those foure men who brought both their owne gifts and also the gifts of others is shewed the great praise and renowmed name of the godlie which doe build the Church of God and serue the same Vers 15. And they that are farre off shall come and build in the temple of the Lord and ye shall know that the Lord of hosts hath sent me vnto you And this shall come to passe if ye will obey the voycâ— of the Lord your God THe second conclusion or rule of the adioyning of other people yea euen of such as dwell farre off that together with the Iewes they may build the Temple of God but the spirituall Temple The gentiles shal ioyne with the Iewes in the building vp of the Spirituall Temple The which thing was most trulie brought to passe by the preaching of the Gospell and the conuersion or turning of the Gentiles vnto Christ But to the end the Prophet may take from them all distrust of a matter so hard and vnhoped for he appealeth vnto the issue or falling out of the matter the which he promiseth that it shall be most assuredly Lastly cast the Iewes or any other should abuse so great promises of God vnto the wantonnes securitie or carelesnes of the flesh he sheweth that these things shall fall out vnto them only which shall obey God by faith For infidelitie or vnbeliefe doth keepe vs backe from the partaking of the graces and benefites of God CAP. 7. Vers 1. And in the fourth yere of King Darius the word of the Lord came vnto Zechariah in the fourth day of the ninth moneth euen in Chisleu The prophet answereth a question moued by the Iewes HItherto the Prophet at the commandement of God hath shewed and set downe those things the which did appertaine euidently vnto the confirmation of the building restoring and preseruing of the nation of the Iewes the Citie and Temple now he answereth vnto a question moued vnto him by the people and the priests to wit the demanders of the same being Sareezer Sareezer and Reguemmelech moue the question at the appointment of the wholâ— people and Reguemmelech men of good place and countenance For these were appoynted or chosen to aske this question as it were the messengers and Embassadors for the whole people who should shew vnto both the priests and also the Prophets the desâ—res and requests of the whole people these I say were chosen hereunto by the whole people the which were returned from the captiuitie of Babylon dwelt at Ierusalem and in the whole land And by occasion of this question God doth againe rehearse his promises toward the natioÌ„ of the Iewes and the citie of Ierusalem and confirmeth the former And this question of the people was a most true testimonie or witnes of the fulfilling of the former promises now alreadie begun For the Iewes that were returned from the captiuitie propouÌ„d or moue this question The question of the Iewes Whether they ought to afflict or punish and humble themselues as they did before and likewise to fast when as they see with their owne eyes the Temple for the most part now builded againe and doe feele their condition and estate changed and of that which before was most miserable to bee made now more ioyfull All which things are the effects of God his promises foretolde by the Prophet Zacharias Now there is a time to mourne and a time to reioyce Ecclesiast 3. So then when as the occasion of that affliction and mourning was ceased they doe demand of the Prophets of God and of the Priests Whether they â—â—ght to mourne stil notwithstanding and doe the selfe same things the which they did in the chiefest state and time of their sorowe The answere The answer is ver 20. of the eight chapter following That they ought not Two parts of this verse But touching this verse the same containeth two things First a confirmation of the doctrine and answer following It is the word of the Lord 1. A confirmatioÌ„ of the doctrine folowing and not the Prophet Zacharias his owne word Secondly it noteth the time to wit the fourth yeare of the reigne of Darius The former promises were deliuered in the second yeare of the reigne of the sayd King 2. The time of the deliuerie of the same and the Temple of God was finished in the sixt yeare of Darius Esdr 6. Thus by the circumstance of the time we doe vnderstand that now alreadie the worke of the Temple for the most part was in a good forwardnes and that there shined a ioyfull hope of better successe
of things in the Iewes owne countrey Vers 2. For they had sent vnto the house of God Sharezer and Regem-melech and their men to pray before the Lord. The reason why the Prophet hath a new inspiration and word from God THis is the rendring of a reason why God gaue vnto the Prophet a new instinct or inspiration and word by occasion of the historie or thing done For the whole people enquired the will of God touching a new question And God would not denie the desires of those that were his and therefore he answereth by the Prophet For the people delt well and in very good order who in their hard case and doubt doe aske of God in his ministers This their example therefore is of vs to be followed So 2. King cap. 1. ver 6. Ahaziah King of Samaria is greatly reproued of God by the ministerie of the Prophet Elijah because he sent to Baal-zebub to knowe whether he should recouer of his hurt which he had taken by a fall through a windowe and sought not by God his Prophets to vnderstand the will of the Lord in this matter Wherefore Deut. 18. ver 15. Moses giueth the people of Israel this comfort that after his decease God will not leaue them staylesse and helples nor vncertaine and doubtful whither to goe for to be resolued and taught in the will of the Lord for sayth he the Lord thy God will raise vp vnto thee a Prophet like vnto me from among you euen of thy brethrē vnto him ye shall hearken And therefore in the Psalm 74. ver 9. whē as the Church for a time in the wrath of God is depriued of this benefite and the ordinary course of the Prophets and ministerie ceased by whom they might bee instructed and enquire of the will of the Lord they complaine of this want and crye out vnto God and say We see not our signes there is not one Prophet more nor any with vs that knoweth how long 3 Partes of this verse But in this verse of our Prophet there are three things to be noted First the good order of the Church for the people yea that all of them asketh and desireth to knowe some thing of the priests yet doe they not this tumultuously 1 The good order of the church nor by the confused or disordered multitude but out of their whole bodie they appoynt certain and send them in the name of the rest vnto the Priests Secondly 2 Who are to be demaunded touching the will of the lord who are to be asked and demaunded concerning the will of God namely the ministers of the Church either ordinary as the priests or extraordinary if there be any as in times past were the Prophets And therefore it is sayd Malach. 2. ver 7. The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes So then the people asketh not Zorobabel though he were a godly man or other politike Magistrates of matters appertaining vnto conscience but the ministers of the Church The third thing is how 3 After what maner we must come vnto God or after what maner wee must come vnto God to wit by prayer and supplication For after this sort ought both the ministers of the Church themselues and others also to come vnto God who seeke after the will of God and the true interpretation of his word Vers 3. And to speake vnto the Priests which were in the house of the Lord of hostes and to the Prophets saying Should I weepe in the fifth moneth and separate my selfe as I haue done these so many yeares The question of the people THe declaring of the question request of the whole people returned frō the captiuitie Whether now also they ought to fast to hūble thēselues as they did before when their estate was most afflicted or troublous And that here they speake of such a certaine fast as at that time was vsuall and accustomable among the Iewes although it were extraordinarie appeareth both by the answere of God ver 5. the which was agreeable vnto the question of the people and also by the very words of the question it selfe the which by the adioynts things accompanying it doe describe a fast namely when as it is sayd Shall I weepe and separate my selfe the which two things those doe which are in sorowe and heauines Now a true fast is ioyned with sorowe and heauines of minde as the same is notably set out Ioel 2. ver 15.16.17 in these words Blowe the trumpet in Zion sanctifie a fast call a solemne assemblie Gather the people sanctifie the congregation gather the Elders assemble the children and those that sucke the breasts let the bridegrome goe forth of his chamber and the bride out of her bride chamber Let the priests the ministers of the Lord weepe betweene the porch and the altar and let them say Spare thy people O Lord and giue not thine heritage into reproch that the heathen should rule ouer them Wherefore should they say among the people where is their God See more hereof Isai 58. Two things to be noted in this question Wherefore in this question two things are contained First a description of the fast Secondly the kinde of the fast The fast is described or set forth by the name of mourning affliction or humbling of themselues 1. The description of the fast that thereby may be vnderstood that the cause of this question is iust For it was vnfit and vnseemly that in so ioyfull a time wherein the temple was peaceably and quietly builded they should weepe 2. The kind or time of this fast and be in sorowe Moreouer the kinde or time of the fast maketh also for the vnderstanding of the cause of this question For the people doth not aske of other fasts appoynted in the law of God and such as were set and ordinarie fasts but of this only to wit an extraordinarie fast the which was yearely kept in the fift moneth because that in the same moneth the Temple was destroyed by the Chaldeans as appeareth 2. King cap. 25. ver 8.9 in these words And in the fift moneth and 7. day of the moneth which was the 19. yeare of King Nebuchadnezzar King of Babel came Nebuzar-adan chief steward seruant of the King of Babel to Ierusalē burnt the house of the Lord and the Kings house all the houses of Ierusalem al the great houses burnt he with fire So Ier. 52.12 the same thing is recorded almost in the very self same words Wherefore the Temple being now restored or builded again the cause of mourning ceased and therefore the effect also which was fasting and mourning ought to cease in like maner Vers 4. Then came the word of the Lord of hostes vnto me saying A twofold answere vnto the former questiō THe answer of the Prophet vnto the
for the which Iudas betrayed his master Christ For these things were a type or figure of those things which afterward fell out in Christ and doe teach at how vile or base and small a price our Lord Iesus Christ the Sauiour of the world was esteemed or valewed by the Iewes Doubtles no cow nor the verie vilest slaue or bond man that euer was hath been rated at so small a valew Vers 13. And the Lord said vnto me cast it vnto the potter a goodly price that I was valewed at of them And I tooke the thirtie peeces of siluer and cast them to the potter in the House of the Lord. God cannot abide to haue him and his to be so baselie accounted of A Commandement of God whereby is vnderstood that God can no longer abide himselfe and all his to bee so smallie accounted of Therefore hee willeth this price of his valewed labour to be cast away as a thing vnto him altogether reprochfull and a most assured testimonie or witnes of the great contempt or despising both of him and his But some doe mysticallie or spirituallie expound these 30. sicles of siluer of vaine and toyish ceremonies with the which these meÌ„ would worship God contemning or setting at nought true godlines which things God reiecteth Isai cap. 1. ver 13. saying Bring no moe oblations in vaine incense is an abomination vnto me I cannot suffer your new moones nor Sabbaothes nor solemne dayes it is iniquitie nor solemne assemblies And cap. 66. ver 3. God saith of these things He that killeth a bullocke is as if he slow a man he that sacrificeth a sheepe as if he cut off a dogges necke he that offereth an oblation as if hee offered swines blood he that remembreth incense as if he blessed an idoll yea they haue chosen their owne waies and their soule deliteth in their abominations This interpretation I confesse to bee true But yet notwithstanding these things are to be taken according vnto the letter and were fulfilled in Christ as appeareth Mat. 27. verse 9.10 where it is said Then was fulfilled that which was spoken by Ieremias the Prophet saying And they tooke thirtie pieces of siluer the price of him that was valewed whom they of the children of Israel valewed and they gaue them for the potters field as the Lord appoynted me Three things here commanded Further the Lord doth here command three things First that this money should be cast away by the Prophet in token of contempt The reason is added to wit in mockage for that forsooth it is a goodly that is a trifling price and reward 1. That the money be cast away and appoynted by the Iewes for a most manifest contempt or despising of so great and so long and so profitable care and paines both of God himselfe and also of all his Prophets for them Secondly he commandeth that it be cast away vnto the potter that is 2 That it be cast away vnto a potter vnto a most base and most contemptible craftes man For hereby is shewed that not any the most basest artificers would bee content with so meane and small a price for their so long worke and seruice be it neuer so base and simple And therefore much lesse was God or the Prophets of God to be valewed at such a matter of nothing Yet out of this place ought not to be gathered that wee can either valew the due and iust price and worth of the benefites of God or pay the same vnto him for his paines but onely that the giftes and graces of God and seruice of his Ministers ought alwaies of vs to be had in greatest account regarde Thirdly 3. That it be cast vnto à potter in the Temple God commandeth that it be cast away in the Temple it selfe vnto some potter both that in a manifest and publike place the Prophet may witnes that God doth condemne this his contempt and also that by this meanes he might the more sharplie pricke the Sacrificers and Priestes themselues vnto whome this care appertained that God should not be thus contemned or despised but that the worship and seruice of God might floâ—â—sh and be obserued accordingly both these things was obserued in that same lowe and small price which Math. 27. the Priestes payed vnto Iudas Iscariot for the buying of Christ at his handes as if he had been a most vile bondslaue and Iudas afterward cast it down in the temple wherewithall was bought the potters field the which is wont to bee bought for a very small price Vers 14. Then breake I mine other staffe euen the Bandes that I might dissolue the brotherhoode betweene Iudah and Israel An other signe shewing the diuision of the tribes and disagreement betweene them ANother signe and outward token wherewith by an amplification the vtter casting away of this people from God which was afterward to insue is declared to wit it is foretold that it shall come to passe that there shall no more bee any peace and agreement betweene them but that Iudah shall be separated from the other tribes and contrariewise that is the other tribes shall be separated from Iudah who notwithstanding before liued both ioyned together and agreeing within themselues and also were brethren Two partes of this verse This verse containeth two things The signe it selfe and the declaration of the same Both partes are easie by that which hath beene saide vppon the seuenth verse 1. The signe But the accomplishing and fulfilling of this disiunction and separation of this people appeared both after the death of Christ 2. The interpretation of the saâ—e vnto the destruction of Ierusalem and also is to bee seene at this day at which time wee doe see that nation to bee most miserablie scattered and that they doe not knowe one another nor yet agree within themselues Vers 15. And the Lord sayd vnto me Take to thee yet the instruments of a foolish Shepheard The third signe contrarie vnto the two former THe third signe contrary vnto the two former wherby is shewed the destruction that shall bee of the whole nation because of their most wicked gouernment which shal be by their Shepheards as wel politicall or of the Common wealth as Ecclesiastical or of the Church The which was most especiallie fulfilled in all that time the which passed before the times of the Machabees vnder the Antiochi and afterward also when as the same parties of the house of the Machabees were both Kings and also Priests vntill the comming of Christ but most chiefelie of all it was fulfilled from the time of Christ his Passion vntill the destruction of Ierusalem to wit by the space of fourtie yeares continually as may sufficiently bee vnderstood by the second and third booke of Iosephus of the warres of the Iewes and also at the besieging of the citie it selfe The two former signes did shew the care of God for them this sheweth the casting
Bel. Iudaic. cap. 18. So then henceforth or hereafter it shall neither bee destroyed as before and when as it shall be inhabited it shall not be dwelt in with feare Psal 121. Psal 144. because God shall defend it vnder the shadowe of his wings But this boldnes and safetie is rather to bee vnderstood spiritually then carnally as Paul teacheth Rom. 8. in the end of the chapter For as concerning men it hath been sayd vnto the godly Ye shall alwayes suffer trouble in this world Vers 12. And this shall be the plague wherewith the Lord will smite all people that haue fought against Ierusalem their flesh shall consume away though they stand vpon their feete and their eyes shal consume in their holes and their tongue shall consume in their mouth Why the Church shall dwel in safetie THe rendring of a reason of the former exposition For this cause shall the Church be inhabited in safetie because God shal strike the enemies thereof yea and that all of them with a very great and fearfull plague And not onely the men themselues but also the beasts that serued those men to aâ—â—â—â—â— and trouble the Church of God ver 15. Here therefore is threatned destruction vnto the enemies of the Church and the same most grieuous but yet vpon causes and naturall diseases And this verse containeth three things Three parts of this verse First the author of the plague and he is the true God Iehouah saith the Prophet shal smite them Secondly who shal be smitten namely 1. Who shall plague the enemies of the Church al people which haue fought against the church of God Lastly with what plague or punishment they shall bee smitten to wit with a fearfull plague but yet such a one the which shall not be done and bee altogether after an extraordinarie or miraculous maner 2. Who shall be smitten but such as with the which many are wont to dye They shall therefore pine away in their bodie yea and in their whole bodie 3. With what plague they shall be smitten the which these words flesh eyes and tongue doe signifie also very quickly to wit standing on their feete and with most bitter paines For a consumption is a most lamentable and most hard kind of death and which other men doe most greatly abhorre and lothe There are examples in Antiochus the Noble 1. Machah 6. Ioseph lib 12. Antiquit cap. 11. In King Herod Act. 12. In the Emperour Maximinus Eusâ—b lib. 8. hist Ecclesiast cap. 5. 16. In the Heretike Nestorius Theodor. lib. 2. Euagrius lib. 1. hist cap. 17. Vers 13. But in that day agreat tumult of the Lord shall be among them and euery one shall take the hand of his neighbour and his hand shall risâ— vp against the hand of his neighbour An extraordinarie iudgemeÌ„t of God vpoÌ„ the enemies of his Church A Threatning of the sayd iudgement of God against the enemies of the Church but extraordinarily and altogether miraculouslie to wit for that the selfe same enemies of the Church shall both be taken with a panical or distraughtfull kinde of sudden feare as they call it and also shall murther one another so that God shall destroy them by themselues Hereof wee haue examples in the Scriptures as Iudg. 7. ver 22. in the Madianites murthering one an other comming to fight against the Israelites and likewise 1. Sam. 14. ver 15.20 of a sudden feare sent by God vpon the armie of the Philistims by meanes whereof they fell one vpon another and slew each other and Christ hath foretold the like Matth. 24. ver 7. the which things also haue been since Christ yea and in our time to wit when as people which haue persecuted the Church of God haue afterward with mutuall warres and battels within themselues slaine one another and haue been most pitifull spectacles of this prophesie vnto the whole woâ—â—â— The which examples if the world our historie â—riters haue not marked their câ—relesâ—es doubtles is very great yet neuerthelesse do the examples hereof appeare in the Kings of Syria and of Egypt who after they haue afflicted the Church haue in like maner destroyed themselues Or Vers 14. And Iudah shall fight also * For Ierusalem A confirmatioÌ„ of the helpe of God against the enemies of the Church taken against Ierusalem and the arme of all the heathen shall bee gathered round about with gold and siluer and great abundance of apparel AN amplification or confirmation of the former helpe of God in the destroying of the enemies of his Church taken from the maner of the same and from the effects 1. From the maner of this help The maner is for that Iudah himselfe shall fight for Ierusalem and not against Ierusalem as some doe expound it And this doth signifie that the godly and such as are trulie faithfull shall with great courage and cheeâ—efulnes of minde fight for the defence of the glorie of God against the armed enemies of the same So the godlie are sayd Heb. 11. ver 34. by armes to haue conquered hosts of men and not only by praiers that by this place we may vnderstand the foolish Anabaptists to be soundly refuted or ouerthrowne who holde it vnlawfull to take armes or to make warres The effect of this help of God is declared in these wordes 2. From the effect of the same The riches of the nations neere at hand â—ound about shall bee gathered in Jerusalem namely gold and siluer and their apparrell for a spoyle taken from those enemies the which the godly shall haue vnto themselues God giuing it them Therefore the church shall plentifully and aboundantly be enriched with the spoyles of their enemies God in such sort defending it as of olde in times past he made them wealthie with the spoyles of the Egyptians Vers 15. Yet this shall bee the plague of the horse of the Mule of the Camel and of the Asse God his iudement against the bruite beastes which serued against the church What the figure Synecdoche is see Amoâ— cap. 5. ver 21. Three things to be noted and of all the beastes that bee in these tentes as this plague ANother part of Gods iudgement namely against the bruite beastes themselues and by the figure Syneedoche against all the instruments and furniture of the enemies of the Church which haue serued them whilest they afflicted the Church For they also shall be punished by the hand of GOD and with the same plague that the men themselues were punished and not onely one kinde of beastes as Horses or Mules but all which serued their turne Horses Mules Camels Asses 1. All things fighting against the glorie of God displease him and finallie of what sort soeuer they be whether they serued the enemies of the Church ordinarilie or extraordinarilie they shall be punished and smitten by the hand of God Wherefore this place teacheth three things first that not onely men indued
him through which his goodnesse he promiseth that the Christ and Messias looked for shall come and that shortly which Christ shall restore renue and purge the whole state of his Church Whereby the mercie and trueth of GOD appeareth toward his Church For as Paul speaketh 2. Tim. cap. 2. ver 13. If we beleeue not yet he abideth faithfull he cannot denie himselfe This part continueth vnto the 6. verse The second part the better to shew this selfe same infinite or endles mercie of God 2. The long patience of God toward them describeth or setteth forth his long patience and sufferance in bearing with the rebelliousnes of this people mouing and stirring thē vnto repentance A promise of the Messias to come containing the historie of things to come and a cōmendation of the sayd Messias This first verse is a repeated promise and therefore most assured and certaine of the comming of the Messias being euen now present and hard at hand wherein is contained both the historie of things to come and also a diligent commendation of the Messias himselfe The historie for that there is shewed whom the Lord would send next before the comming of his Messias to wit Iohn the Baptist and that indeed was done both that the comming of so great a Prince might bee the better noted and marked and also that he might be the more honorably receiued The commendation of the Messias is in that the Prophet calleth him both looked for and also the Messias and the Lord and the Angel of the couenant and sheweth that he shal haue the highest and chiefest authoritie to restore the Temple and worship of God Vers 2. But who may abide the day of his comming and who shal endure when he appeareth for he is like a purging fire and like fullers sope An amplification of the ministerie of the Messias HE amplifieth the ministerie or office of the Messias to come by the hardnes of the worke the which he shall performe And this hardnes of the worke shall arise hereupon namely of the most corrupt maners of all sorts of men at that time whom he commeth to amend and to denounce or shewe the iudgements of God And therefore he shall be to be feared For as it is Matth. 3. ver 12. He shall come with his fanne in his hand and will make cleane his floore gather his wheate into his garner but will burne vp the chaffe with vnquenchable fire Vers 3. And he shall sit downe to trie and fine the siluer he shall euen fine the sonnes of Leui and purifie them as gold and siluer that they may bring offrings vnto the Lord in righteousnes A seuerall setting downe the parts of the office of the Messias HE seuerally setteth downe the parts and benefites of the office of the Messias First that he shall purge both the Leuites themselues from their sins and the worship of God from the blemishes that were added vnto it and restore it vnto the former beautie and brightnes and that with authoritie aboue the other Prophets So Mark 1. ver 22. it is reported of him that they were astonied at his doctrine for he taught them as one that had authoritie and not as the Scribes And Ioh. 2. ver 15. Iohn beareth record of him that he was more excellent then he And Matth. 21. ver 12. it is sayd of Christ that he went into the Temple of God and cast out all them that solde and bought in the Temple and ouerthrew the tables of the mony changers and the seates of them that sold doues Vers 4. Then shall the offrings of Iudah and Ierusalem bee acceptable vnto the Lord as in old time and in the yeares afore An amplification of the former benefit HE amplifieth this benefit by a singular effect thereof that is by another benefit which shall followe thereof namely that then the sacrifices and offrings of the whole people shall be as acceptable and sweet as they were at any time before Vers 5. And I will come neere vnto you to iudgement and I will bee a swift witnes against the Soothsayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hirelings wages and vexe the widowe and the fatherles and oppresse the stranger and feare not me saith the Lord of hosts The second part of the office of Christ THe second part of the ministerie or office of Christ appertaineth to the reprouing and condemning of the euill maners of men and all vices although here bee made a reckoning vp but of a few onely for example sake And he teacheth that the Messias will doe this in a fewe yeares For Christ executed that his office in the middest of a weeke of yeares onely that is in three yeares and an halfe Dan. 9. Further the Prophet sheweth that the Messias when as he shal correct the wicked maners and vices of men shall do the same by the force and power of heauenly doctrine the which he shall teach and the testimonie or witnesse of the conscience of those whom he shall reproue rather condemning them then by any reall vengeance or punishment or penaltie of monie which he should lay vpon them So it appeareth Iohn 9. Vers 6. For I am the Lord I change not and ye sonnes of Iaacob are not consumed The second part of this sermon commending the mercy of God toward the Iewes THe second part of this Sermon wherein Malachias commendeth the great mercie of God toward the Iewes by his long sufferance and patience for as much as they long sithence had deserued vtter destruction for their sinnes and yet God saued preserued them And of this his benefite toward them God teacheth that there was but one only cause to wit his trueth and faithfulnes in his promises Vers 7. From the dayes of your fathers ye are gone away from mine ordinances and haue not kept them returne vnto me and I will returne vnto you sayth the Lord of hostes but ye sayd Wherein shall we returne God commendeth his owne mercie condemneth the rebelliousnes of the Iewes BY the matching by the way of contraries of the long and continuall stubbornnes and disobediēce of this people with his good will euen now prepared and offered vnto them God commendeth both his mercie and also increaseth the rebelliousnes of the Iewes whose peeuishnes also he liuely painteth forth by their impudent or shameles chummering and muttering againe Vers 8. Will a man spoyle his * Or God gods yet haue ye spoyled me but ye say Wherein haue we spoyled thee In tithes and offrings God proueth the wickednes of the Iewes to be vnexcusable GOd pleading with the Iewes as it were with equall law proueth their wickednes and lewdnes to be vnexcusable because that they did sacrilegiously or theeuishly retaine and keepe backe vnto themselues through notorious couetousnes and despising of the maiestie of God the very