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
slow in laying hold and conceiuing of the promises of God And therefore were they thrise called out by God to wit first by Zorobabel Esd 1. and 2. Secondly by Esdras Esdr 7. Thirdly by Nehemias Nehem. 2. And as often as some of these were brought away out of Babylon by some of these Captaines it is saide That it was the good hand of God that is that it was the great worke of God in perswading and turning or mouing them vnto this iourney so greatly doubtles were they delited now with those outward seates and dwellings of Babylon and so fast did they cleaue vnto them Wherefore God himselfe in displeasure doth here crie out Ho ho. Hee therefore exhorteth them to deliuer and get themselues out of those miserable and idolatrous countries in which they were and that out of hand and with all speede that may be And therefore they are commanded to flee and not to goe So Isai 48. ver 20. is there the like exhortation Goe ye out of Babel flee ye from the Chaldeans c. And Reuelat 18. ver 4. And I heard another voyce from heauen say Goe out of her my people that ye be not partakers in her sinnes and that ye receiue not of her plagues The reason of the exhortatioÌ„ The reason of this exhortation is because that all those north-countries in the which they were and seemed to haue obteined some commodities were so many prisons or most sorrowfull banishments into the which they were thrust by God Therefore so long as they remained in them so long should they beare that punishment and plague of God Wherefore let them not interpret and take those commodities and pleasures if they had any there for a testimonie or witnes of the blessing of God or prefer them before the toyle and labour of this iourney and finallie before the holy land Now the foure windes spoken of in this place The foure windes where they are to be vnderstood to be placed are to be placed in that same North land the which stretcheth very far For in that destruction of Ierusalem exploited by the Chaldeans no Iewes are red to haue comen ouer into Europa or into our occident or westerne parts Vers 7. Saue thy selfe O Zion that dwellest with the daughter of Babel A repetition of the exhortatioÌ„ with an amplification of the THis is a repetition of the exhortation with an amplification of the same the which is taken from a briefe comparing together of the places to wit of Sion and Babylon that is of Paradise and hell Moreouer the miserable condition also of those Iewes which stayed in Babylon is described most plainely when as they are willed to deliuer themselues out of it as out of a most miserable thraldome and bondage For the word saue or deliuer is opposed or matched against the seruitude or bondage the which they then suffered Vers 8. For thus saith the Lord of hostes after this glorie hath he sent me vnto the nations which spoiled you for he that toucheth you toucheth the apple of his eye A staying in the further laying open of the happines of Ierusalem THis is a staying in the further laying open of the happines of Ierusalem continued vnto the end of the chapter which consisteth or standeth partly vpon promises and partly vpon exhortations The promises concerne both the happie state of Ierusalem that is of the church of God and also the most assured destruction of the enemies thereof The exhortations giue encouragement vnto the godly to imbrace by faith so notable promises of God Therefore the things which follow doe appertaine vnto the same end Why those things are so often repeated vnto the which the former part of this chapter did But for this cause it was needefull for the godly that these things should bee often repeated for that the present state of things and the condition of the Iewes seemed to be vtterly against such promises and to be a let vnto them And first of all the Prophet here repeateth that which ver 5. of this chapter he had said of the keeping and saftie of the church but hee doth it in other words and with an other kinde of benefite or ayde For there the Lord promiseth that he will be a firie wall vnto those that are his here that those which are his shall be as deare vnto him as are his owne eyes which speech the Psalmist vseth in his prayer vnto God Psalm 17. ver 8. signifying thereby that he craueth God his most sure and safe defence when he saith keepe me as the apple of thine eye hide me vnder the shadow of thy wings Foure things here to be noted And here are foure things to bee noted First who speaketh here And here and in the verses following the selfe same Angell speaketh which in the fourth verse was willed to runne vnto the Prophet to tell vnto him the things which should come to passe vnto Ierusalem Who speaketh But because the place following conteineth exceeding great promises of God and such as at that time were almost incredible or not to bee beleeued towards those that are his therefore here also is againe repeated the commandement of God yea and the same the true and most mightie God which two things are signified vnder these words Iehouah and the Lord of hostes least any being astonished at the present state of things should despayre or be without all hope of these benefites of the church the which should be performed afterwards and in the verse following the godlie are called back vnto the euent or issue it selfe and experience of things as vnto the most true witnes of this prophesie howsoeuer there were no hope of the same For the state of this people in Babylon was as the lying of a dead man in a graue or as the condition of the same people in Egypt to wit past hope of recouerie and most miserable in the iudgement of man The second thing to be noted is 2. When these things shall come to passe when these things shall come to passe The answer is After this glorie For here the time is described wherein the godly ought to marke the fulfilling of this promise not whollie I confesse but onelie to be begunne and afterward by little and little to be finished And after this glorie it shall begin to be done and come to passe that is to say after that God shall begin to exercise that power and glorie when as hee promised before ver 5. that hee would bee in the middest of his church And because that the power and glorie of God doth appeare especiallie in the true and sincere or sound preaching of his word and chiefelie in the preaching of the gospell which is the power of God for Paul saith Rom. 1. ver 16. It is the power of God â—â—â—o saluation these things also ought chiefely to be referred vnto that time in the which the gospell of Christ was preached
offer the thing it selfe vnto the view of the eyes more cleerely so that in a maner it may seeme to bee seene and not to be read Moreouer this verse containeth two circumstances of this promise The first of the time in this word yet The second of the thing in the word they shall come For so much the more ioyfull certaine is the promise for that the time to come hereafter is promised to bee like vnto the time past to wit 1. Of the time when as many people come from all places vnto Ierusalem to seeke the God of Israel 2. Of the thing it selfe as appeareth by the Acts of the Apostles cap. 8. and Psal 96. where the Prophet exhorteth both the Iewes and the Gentiles to praise God for his mercies saying Giue vnto the Lord the glorie of his name bring an offring and enter into his courts Worship the Lord in the glorious Sanctuarie tremble before him al the earth Secondly it is most ioyfull whereas the Prophet sayth they shall come that is euen for honor sake taking their iourney from out of their owne cities they shall goe and come as farre as vnto the land of Iurie So Psalm 84. ver 6.7 Dauid praiseth the courage of the people that passe through the wildernesse to assemble themselues in Zion saying They going through the vale of Baca make welles therein the raine also couereth the pooles They goe from strength to strength till euery one appeare before God in Zion Vers 21. And they that dwell in one citie shall goe to another saying Vp let vs go and pray before the Lord and seeke the Lord of hoste I will goe also Two other circumstances TWo other circumstances or parts and amplifications of the former promise the which are set forth by the figure Prosopopoeia or Hypotyposis 1. They shal come not one by one but by heapes One is for that not euery one by himselfe or seuerally only to wit one after another but gathered together and by heapes in a great companie they shall come the which thing hath a greater testimonie or witnesse of their zeale and honour vnto the worship of God as appeared immediatly before out of the testimonie of the Psal 84. ver 7. The other circumstance sheweth the end 2. Why they shall come why they shall come thither namely to worship the true God And here in this place the true worship of God is described or set forth vnder the name of praying and seeking The word praying comprehendeth inuocation or calling vp vpon God and giuing of thankes And the word seeking the knowledge of God set from his word out of the which appeareth and groweth faith and obedience Vers 22. Yea great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem Or and to * The face of the Lord. Two other circumstaÌ„ces also pray before the Lord. HEre also are two other circumstances expressed namely the qualitie or dignitie it self of the people which shall ioyne themselues with the Iewes to seeke the true God and the place 1. The dignitie of the commers where they shall seeke him As for their dignitie the same is here set forth two-fold namely their multitude and their excellencie For many shall come 2. The place wher they shall seeke God The which is set against the small people which then dwelled in Iudea And the selfe same shall be mightie nations the which shall excell among the rest in same power and rule bearing Whereby the Church of God shall bee the more ioyfull and greater and the glorie thereof the more cleere and renowed The place also is set downe whither these people shall come to 〈◊〉 Ierusalem it selfe the chiefe and head citie of the Iewes that they should vnderstand that they haue therefore a most iust and most true cause of ioy Why they shall come to Ierusalem rather theÌ„ vnto any other place and that they are indeed honoured by God Aâ—â— the Prophet by the way setteth downe a reason why these people shall come vnto that place especially namely because the face or presence of the Lord shal be there He calleth the face of God those visible signes of the presence of God which were at Ierusalem namely the Temple it selfe and the sacrifices which were offered in the Temple So then the people did seeke that place not being moued with the consideration of the soyle or land it selfe nor with the dignitie of the walles and stones nor with the riches or excellencie of the people of the Iewes but for that there were there at that time the manifest tokens of the presence of God such as now are the pure preaching of his word or of the Gospell and the sincere or true administration of the Sacraments ordained by himselfe Vers 23. Thus sayth the Lord of hostes In those dayes shall ten men take hold out of all languages of the nations euen taken hold of the skirt of him that is a Iewe and say We will goe with you for we haue heard that God is with you Yet two other circumstances LAst of all two other circumstances also or other parts of the former promise are here set downe and added by the figure Hypotyposis and Prosopopoeia to wit 1. The zeale of the commers the earnestnes or zeale of those that come and their number Their earnestnes or zeale shall bee most great For ten men of the nations shall followe after one Iewe as their Captaine yea and that willingly and of their owne accord 2 Their number with great affection because those ten shall hold fast that one Iew most strongly as namely from whom they will not be pulled away So doth the Prophet Isai speake of the calling of the Gentiles cap. 2. ver 3. in these words And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iaacob and he will teach vs his wayes and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem So Dauid Psalm 102. ver 15. Then the heathen shall feare the name of the Lord and all the Kings of the earth thy glorie And ver 21 22. That they may declare the name of the Lord in Zion and his praise in Ierusalem when the people shall be gathered together and the kingdomes to serue the Lord. The number of them is declared in these words they shall come out of all nations and languages and not only out of one part of the world as for example out of the East or out of the West but also out of the North and out of the South This at the length was brought to passe after and by the preaching of the Gospell Acts 2. And Christ sayth Mat. 8. ver 11. That many shall come from the East and West and shall sit downe with Abraham Isaac and
miserable seruitude slauerie or bondage together so companie CAP. 2. Vers 1. Thus sayth the Lord For three transgressions of Moab and for foure I will not turne vnto it because it burnt the bones of the King of Edom into lime The sixt example of the iudgments of God against the Moabites THe sixt example of the iudgements of God against the nations bordering vpō the Israclites that they therby might be terrified feared with these threatnings of God and so consequently repent And it is of the Moabites the cosens and kinsmen of the Ammonites and also of the Israelites themselues And here is expressed a singular or peculiar kind of crueltie in them aboue the other nations before not against the Church of God indeed but yet notwithstanding against men to wit the Idumeans who also were cosens and of kinne vnto these Moabites themselues All kind of crueltie displeaseth God Whereof we gather that all kind of crueltie committed against any men whatsoeuer doth highly displease GOD and much more that which doth violate or breake and blot out the priuileges of bloud and the affections of nature such as was this barbarousnes of the Moabites against the Idumeans For Edom or the Idumeans came of Abraham and the Moabites of Lot the nephew of Abraham whom Abraham brought vp and aduanced But as concerning that which is here reported of the King of the Idumeans burnt aliue by the Moabites and cruelly vsed and despitefully as if he had been some oxe so that nothing was left of him no not so much as his bones but that he was all consumed into ashes and lime the which is a thorow burned kind of ashes some doe referre it vnto the 2. King cap. 3. vers 26.27 where the King of Moab being not able to break by force into the King of Edom who came against him to helpe the Israelites he tooke his eldest sonne that should haue reigned after him and offered him for a burnt offering vpon the wall by which meanes the campe of the Israelites brake vp and departed but others doe referre it vnto some other historie Vers 2. Therefore will I send a fire vpon Moab and it shall deuoure the palaces of Kerioth and Moab shall die with tumult with shouting with the sound of a trumpet The description of the punishment of the Moabites A Description of the punishment the which conteineth the destruction of the nation of the Moabites and the ouerthrow of their whole state and that like to ensue with their great feare tumult and dismaying Their dismaying is here layd forth by a sentence as it were loose and not tied together with the bands of coniunctions copulatiue to wit in these words with tumult shouting sound of the Moabites at the voyce of a trumpet which thing sheweth a great turmoile of all things and their disordered and tumultuous feare trembling such as is wont to be where nothing is done in order in a battell and skirmish but the vanquished on euery side runne away without captaine without counsell Vers 3. And I will out off the iudge out of the midst thereof and will slay all the Princes thereof with him sayth the Lord. The destructiō of the people and of the state THe destruction of the nation and state For besides the burning of their cities their Kings also nay all their Iudges the which do susteine or vphold and gather together the body it selfe of the people shall miserably be slaine and that euery one in the midst of his Iurisdiction and of the citie ouer which he is set to rule that the Moabites may vnderstand themselues to bee vtterly forsaken and to be voyd of all hope of winding out of so great miseries The Church of God neuer vtterly destroyed And this is a thing the which neuer falleth out vnto the Church of Gods So sore a punishment doubtles doth this crueltie of men deserue Vers 4. Thus sayth the Lord For three transgressions of Iudah and for foure I will not turne to it because they haue cast away the law of the Lord and haue not kept his commandements and their lies caused them to erre after the which their fathers haue walked The seuenth example of God his iudgements against the Iewes THe seuenth example of the iudgements of God against the nations bordering vpon the Israelites because of their obstinat or stubborne wickednesse And by this example all dulnes and drowsines ought to be shaken off from the Israelites For God setteth before the Israelites euen the Iewes themselues as a mirror or loocalleth his owne people to wit because of their sinnes peculiarly by the Iewes themselues committed against his worship and seruice that all men may vnderstand and so consequently the Israelites whether they offend against the first table of the lawe or against the latter that they doe prouoke the Lord and that they are most worthie of anger and punishment And whereas in this place the Iewes themselues also are sayd to be punished Why punishment is threatned vnto the Iewes as well as vnto other nations it is done not onely that the Prophet may put away all suspition of flatterie and currying of fauour with his owne people for Amos was of the tribe of Iuda whom as well as the rest he doth comprehend but also that out of all these examples being gathered together wee should acknowledge the same true God to bee the God and Iudge of the Gentiles and also of the Iewes For so Paul teacheth Rom. 3. ver 29. saying God is he the God of the Iewes only and not of the Gentiles also yes euen of the Gentiles also Secondly that wee should conclude by a reason taken from things compared together If God spare not the Iewes themselues that is his owne beloued people how much lesse will he spare others for if these things be done vnto the greene tree what shall bee done vnto the drie Luk. 23. ver 31. Accordingly whereunto Peter Epist 1. cap. 4. ver 17.18 writeth The time is come that iudgement must begin at the house of God If it first begin at vs what shall be the end of them which obey not the Gospell of God And if the righteous scarcely be saued where shall the vngodly and sinner appeare Why the Iewes are punished Further the peculiar sinne of the Iewes for the which they are punished of God is sayd to bee the contempt or despising of the first table of the lawe the which in this place is described by three effects that is for that they despised the lawe of GOD it selfe The contempt of the law described by three effects the which they had giuen vnto them by the singular benefite of God And so Paul seemeth to ascribe vnto the Iewes that they doe accept of the law as of a speciall fauour of God towards them aboue all other nations when he sayth Rom. 2. ver 17. Behold thou art called a Iewe and restest in the lawe
and ioy so God both liketh and loueth and rewardeth the same and on the other side that his iustice requireth that he should punisâ— the contrary The Minor Iâ—e Iâ—raâ—lites are most wicâ—ed The assumption or minor proposition of this argument folloâ—eth in these words ye haue chaunged iudgement into gall that is to say ye are most lewd and wicked Therefore by the course of their whole life God doth argue and proue them guilty of horrible iniquitie For God speaketh generally ye haue changed so thaâ— whether the magistrates or pâ—iuat persons be looked vpon they are both here proued guiltie Further he saith Iudgement and the fruite of righteousnes that is whatsoeuer you doe owe vnto God or men the same you haue corrupted ouerthrowne changed into couetousâ—es and cueltie abusing vnto that your iniquitie and wickednes all the dueties and partes of man his life and societie So thâ—t 〈◊〉 were more tolerable to drinke and eate gall and wormewood then to be iudged by your iudgements to liue among you and to haue deâ—lâ—ng with you Behold what maner of life the life of those men is the which despise the truth and worship of God and how lamentable and miserable it is to haue conuersation and liuing with them Vers 13. Ye reioyce in a thing of naught yee say Haue we not gotten vs hornes by our owne strength Another proofe of the minor In these termes of art the which cannot so fitly be set â—â—wnâ— in English the ignorant Reader must craue the help of the learned ANother argument or proofe of the assumption of the former Syllogisme which was you are most wicked taken from their arrogancie or pride most outragious whereby they did shew themselues to be sacrilegious or robbers of God of his honour whilest they did attribute or giue that vnto their owne strength the which they were to haue thanked God onely for as was for example the estate and glory of the kingdome the which vnder Ieroboam the sonne of Ioas they had recouered But they attributed these things vnto themselues that is they made themselues their owne gods Wherein is a proofe of their notorious ingratitude or vnthankefulnes towards God and consequently a testimonie or witnes of their singular wickednes The Godly dâ—e acknowledge al their good gifts to come from God alone and doe praise him onely for the same So then the godly speake otherwise of themselues and of their felicitie or happines and of their strength for they attribute all their good giftes vnto God yea and that vnto him alone as appeareth Psal 44. ver 6.7.8 for there Dauid saith in the person of the godly I doe not trust in my bow neither can my sword saue me But thou hast saued vs from our aduersaries and hast put them to confusion that hate vs. Therefore will we praise God continuallie and will confesse thy name for euer Likewise Psal 89. vers 17. Thou art the glorie of their strength and by thy fauour our hornes shall be exalted Vers 14. But beholde I will raise vp against you a nation O house 〈◊〉 Israel saith the Lord God of hostes and they shall afflict yâ—â— from the entring in of Hamath vnto the riuer of the wilderneâ— The conclusion of the former aâ—gument THe conclusion of the former Syllogisme with a more plaiâ—â— laying open of the matter to wit when as there is no agreement betweene God and euill men but God the reuenger of inâ—quitie punisheth them and you for your partes are wicked therefore God also will punish you But hee doth furthermore in 〈◊〉 verse lay forth this reason and the kinde of the plague or punishment wherein consisteth the explanation or making more plaiâ—â— of the matter of the which I spake in the beginning of this verse The punishment then is The kinde of their punishment most grieuous and hard exile or baniâ—â—ment and captiuitie whereinto they shall be carried not by any ration neer vnto them and such as they knowe but by a nation faâ—e off and not only part of them or some one prouince of the kingdome of Israel onely but the whole countrie shall be afflicted 〈◊〉 punished euen so far and wide as that kingdome lieth and stretcheth God then shall raise vp nations against the Israelites and thâ—â— from farre countries to wit the Assyrians as appeareth 2. King cap. 17. vers 6. where it is recorded That in the ninth yeare of Hosh 〈◊〉 the King of Asshur tooke Samaria caried Israel alway vnto Asâ—â—â— and put them in Halah and in Habor by the riuer Gozan and in 〈◊〉 cities of the Medes Of this comming of the king of Assyria agaiâ—â—â— them Isay prophsieth also cap. 7. ver 18.19 which places are 〈◊〉 downe but a little before in this chapter namely ver 11. These Assyrians then shall cruelly range into all the quarters and borders 〈◊〉 their kingdome and shall driue the Israelites into narrow straiâ—â—â— and presse them spoile and vexe them from the entrance of the â—tie Hamah or Emath These places are like in respect of the boundes and borders but not in respect of the matter fâ—r the one speaâ—eth of their captiuitie and the other of their deliuerance and the riuer Euphrates or from the East vnto the riuer of Egypt or the riuer Sichor the which from the West did separat the land of the Israelites from Egypt Num. 34 ver 5. and 8. There is a like place Isai 27. ver 12.13 And in thâ—â— day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In thâ—â— day also shall the great trumpe be blowne and they shall come which perished in the land of Asshur and they that were chased into the land 〈◊〉 Egypt and they shall worship the Lord in the holy mount at Ierusaleâ— CAP. 7. Vers 1. Thus hath the Lorde God shewed vnto mee and behold hee formed grashoppers in the beginning of the shooting vp of the latter growth and loe it was in the latter growth after the mowing ALbeit that God in the Chapter before going hath declared what things should in the end fall out vnto obstinat and stubborne persons and chiefely vnto the Israelites and especially that at the last they should be carried away with great miserie and scarsitie from their owne homes into vnknown countries yet notwithstanding both in this chapter and in the other following he sheweth and foretelleth vnto the same parties other afflictions or troubles To what end these other smaâ—â—er punishmentâ— are threaâ—ned the which God would send vpon them before that same their last and vtter destruction both to the end that he might call them backe if by any meanes they were to be cured from their wicked life and also that albeit these more gentle and forerunning punishments were not to continue and last alwaies but at the length to cease and haue their end yet they should not
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
prophesie before going concerning the happines and pride of the Chaldeans For he applieth vnto them the sentence immediatly before to wit as touching the ouerthrowing and destruction of those which are of a loftie and proude minde and that by way of comparison from the lesser vnto the greater as thus If those shall fall which shall not beleeue the word of God how much more shall they be rooted out and shall not remaine who being drowned in all lewdnes as if they were drunken with wine doe offend both against God and men through outragious pride endles crueltie against al men vnsatiable or vnfilable couetousnes and desire of ruling ouer all persons All which vices he shewed in the Chapter before to be in the Chaldeans Vers 6. Shall not all these take vp a parable against him and a taunting prouerb against him say Ho he that increaseth that which is not his how long and hee that ladeth himselfe with thicke clay An amplification of the iudgement of God against the Chaldeans AN amplification of this iudgement of God against the Chaldeans by the bitter taunt of the nations in subiection vnto them and by their most tart and â—â—arp quip against them so afflicted or punished by God For first of all all men shall acknowledge their punishment to be iust and in the very middest of their afflictions or punishments shall reprochfullie cast into their teeth their couetousnes and their vaine carke and care in gathering together of gold that is the clay of the earth See what is written concerning this matter of bringing downe the pride of these Babylonians and laying their honor in the dust Isai cap. 13. ver 9 10 11. Behold the day of the Lord commeth cruell with wrath fierce anger to lay the land waste and he shall destroy the sinners out of it For the Starres of Heauen and the Planets thereof shall not giue their light the Sunne shall be darkened in his going forth and the Moone shall not cause her light to shine And I will visite the wickednes vpon the world and their iniquitie vpon the wicked and I will cause the arrogancie of the proude to cease and will cast downe the pride of tyrants Againe cap. 14. ver 9 10 11 12. There is yet more liuelie described the ignominious and foule reprochfull fall of the King of Babylon and how hee is derided and scorned in regard of the same after this maner Hell beneath is moued for thee to meete thee at thy comming raysing vp the dead for thee euen all the Princes of the earth and hath raysed from their thrones all the kings of the nations All they shall crie and say vnto thee art thou become weake also as we Art thou become like vnto vs Thy pompe is brought down to the graue and the sound of thy viols the worme is spred vnder thee and the wormes couer thee How art thou fallen from Heauen O Lucifer sonne of the morning and cut downe to the ground which diddest cast lots vpon the nations c. Vers 7. Shall they not rise vp suddainelie that shall bite thee and awake that shall stirre thee and thou shalt be their praye The Chaldeans that haue robbed others shall themselues bee spoiled by the Medes AGaine the enemies which shall rise vp against them shall not but once or lightlie vexe them but continuallie and most willingly and desirouslie Last of all these selfe same Chaldeans the theeues and robbers of the world shall become a praye and bootie vnto others The which the very maner of speaking of the Prophet by way of interrogation or asking of a question dooth shew shall come to passe both out of hand and also with an vndoubted issue Now these enemies which hee here speaketh of were the Medes who destroyed and put downe the Empire of the Chaldeans as Isai teacheth in these words cap. 13. ver 17 18 19. c. Behold I will stirre vp the Medes against them which shall not regard siluer nor be desirous of gold With bowes also they destroy the children and shall haue no compassion on the fruite of the wombe and their eyes shall not spare the children And Babel the glorie of the kingdomes the bewtie and pride of the Chaldeans shall bee as the destruction of God in Sodom and Gomorah c. Vers 8. Because thou hast spoyled many nations all the remnant of the people shall spoyle thee because of mens bloud and for the wrong done in the land in the citie vnto all that dwell therein A reason why the Chaldeans should be so spoiled THe rendring of a reason for the robbing and spoyling of the Chaldeans by others wherein also is an answering of an obiection least God might seem too bitter in punishing the Chaldeans so sharplie For it is meet that they which haue robbed others should become also a pray themselues who themselues had been cruell should also tast of the same violence And those chiefelie which haue vsed these sins against all mankinde and not against one or two nations onelie but against all nations and especiallie against a citie dedicated vnto God which thing the Chaldeans haue done Vers 9. Ho hee that coueteth an euill couetousnes vnto his house that he may set his nest on hie to escape from the power of euill An exhortation to be admonished by these iudgements of God AN exhortation whereby the Prophet ascendeth or goeth vp from the particular vnto the generall by way of a certaine digression or going aside from the matter that all men by these iudgements of God may learne to bee wise and take heede vnto themselues He therefore threatneth destruction vnto all those the which seeke riches and power by euill and vniust meanes the which two things he sheweth to be most vntrustie holdes of securitie and carelesnes and a most deceitfull harbour in calamities or troubles as which namely are accursed of God howsoeuer the vaine world thinke otherwise and doe trust in them Vers 10. Thou hast consulted shame to thine owne house by destroying many people and hast sinned against thine owne soule A continuing of the former exhortation A Continuing of the said generall most profitable exhortation whereby he partlie amplifieth the wickednes of these both couetous and also cruell persons partly taketh away all vaine hope in those their riches and trust in their might and power For contrarie vnto the opinion and iudgement of them they get not vnto themselues and their families honor and commendation by such welth and power but shame and reproch By destroying of others they worke not securitie or saftie vnto themselues for time to come but they commit the greater sinne the which in the end shall make against themselues and turne vnto their own destruction Vers 11. For the stone shall crie out of the wall and the beame out of the timber shall answer it A confirmatioÌ„ of the former threatning by the figure Hyperbole which is a speech
albeit notwithstanding this blessing of God began to haue some effect and accomplishment before as for example when God destroyed the kingdome of the Babylonians Persians the kings Antiochi and Ptolomaei the enemies of his church 3. To whom these threatnings appertaine The third thing is vnto whom these threatnings doe appertaine Answer vnto those selfe same persons who were the enemies of the church and which spoiled and robbed the same Psal 79. and 83. The fourth 4. What maner of promise this is what maner of promise the promise here made vnto the church is Answer a most large promise nay such a one that a greater affection or loue and care of God cannot be shewed For God holdeth his church so deare as his owne eyes Vers 9. For behold I will lift vp mine hand vpon them and they shal be a spoyle to those that serued them and ye shall know that the Lord of hostes hath sent me After what maner so many nations shall be destroyed A Making of the matter more plaine that they should vnderstand by what meanes or after what maner so many nations and so mightie the which persecuted and spoyled the Church of God might bee destroyed namely for that God himselfe will execute and take vengeance vpon them will lift vp his hand vpon them And God whatsoeuer he will doe he can doe And therefore it is not without an Emphasis or vehemencie and force the which is sayd in this place I and mine hand And by this word lift vp God sheweth that they shal flee vnto no quarters and coasts of the world vnto the which he will not turne his hand against them For in all parts of the world the Church of God hath been afflicted by them The punishmeÌ„t of the enemies of the Church amplified Finally he amplifieth or encreaseth their punishment by the lamentable falling out of the matter and by the circumstance of the persons For they the very selfe same proude enemies of God shall be a pray vnto their owne seruants that is vnto those nationâ— ouer whom they reigned tyrannically before and shall be spoyled by them not by any other noble or famous nations vnto whom it should not be so reprochfull and hard to be in subiection and to yeeld vnto But at his hands whom thou hast vsed and vexed like a slaue what gentlenes or curtesie canst thou looke for And least that so great and so wonderfull vengeance and threatning of God might seeme to bee vaine the Prophet or the Angell himselfe appealeth vnto the issue and falling out of the matter that they may vnderstand these things to bee true and that he may confirme or strengthen the godlie and terrifie or make afrayd the vngodlie Vers 10. Reioyce and be glad O daughter Zion for loe I come and will dwell in the midst of thee sayth the Lord. THis is an exhortation and also acoÌ„firmation of the former promises An exhortatioÌ„ vnto ioy and gladnes taken from a signe or token namely from the ioy or gladnes and the same great publike and manifest not secret priuat or obscure or vnknowne whereunto the Church is exhorted by God because those promises shall most certainly come to passe He sheweth the maner also of fulfilling of them by amplification and expressing of the cause namely for that God himself shal come vnto the Iewes and dwell in the midst of them And it is no hard thing for God to execute his decrees For he is Iehouah and as he is called in the next verse The Lord of hosts that is most mightie and who hath full and absolute rule ouer all things generallie and particularlie So then here are three things to be noted First Three things to be noted who are exhorted It is the Church of God which is exhorted and she is exhorted with most courteous and gentle words to wit 1. Who are exhorted by the name of the daughter Sion the which is not without Emphasis or force vehemencie for this word hath in it a mouing of affection 2. Whereunto they are exhorted Secondly whereunto they are exhorted namely vnto ioy gladnes of mind both earnest and publike the which the Church ought to testifie or shew by gesture voyce and all other honest meanes For so much signifieth the word Exulta to leape and skip as it were for ioy Neither are the benefites of God especially so great benefits to be lightly tasted of or receiued The third thing is 3. Why they are exhorted vnto so great ioy why they are exhorted vnto so great ioy of minde to wit because the greatest benefit of all benefits the which by God may on earth be bestowed vpon men yea euen vpon those which are his owne shall fall out vnto the Iewes of his meere or onely good will fauour and â—â—rcie For the Lord God Iehouah himselfe shall come vnto her â—well in the midst of her The which fell out vnto the Church not only by effectuall operation or working and inuisiblie but was done in Christ visiblie or in such sort as it might be seene and bodilie For Christ who is that true Iehouah in whose name the Angel here speaketh is made vnto vs God to be seene in the flesh which he tooke vpon him hath dwelled in vs as Paul speaketh 1. Tim. 3 ver 16. God is manifested in the flesh and his person and glorie hath been seene as Iohn saith cap. 1. ver 14. The word was made flesh and dwelt among vs and we saw the glorie thereof as the glorie of the only begotten sonne of the Father full of grace and trueth Vers 11. And many nations shall be ioyned to the Lord in that day and shall be my people and I will dwell in the midst of thee thou shalt know that the Lord of hostes hath sent me vnto thee The second coÌ„firmation of the former promises THe second confirmation of the sayd promises of God from a double place First froÌ„ the euen it self or fulling out of the matter the which the godly are coÌ„manded to giue heed vnto Secondly from the repeating of this benefit promised before of the reall and manifest dwelling which should be of the true God that is of Christ being made man in his Church the which because it is the foundation or ground of all other promises of God and a most singular testimonie or witnesse of the good will of God toward his Church is here repeated againe that wee should thinke earnestlie and alwayes vpon the same And of these two reasons doth the Angell and consequently the Prophet vnto whom this Angel was sent conclude that these promises of God are true and that the Church should finde and knowe indeed albeit that all things at that time seemed for to bring despaire and to fight against those benefits of God that he spake and foretold all these things at the commandement of God Further here is in this place described a
LAstly this is a speciall admonition of God vnto the Prophet touching the enemies of his Church consequently vnto the Church that God might comfort her Wherfore this verse hath two parts 1. A comfort for the Church First a speech of Christ willingly and of his owne accord vnto the Prophet to shewe what the comfort of the Church should be 2. God will not rest vntill he haue punished the enemies of his Church Wherein is shewed the care of God for his Church Secondly the thing it selfe which is shewed namely that the minde of God was not quiet or will not bee quiet before that grieuous and sore punishment bee or shall by him bee taken vpon his enemies the which haue afflicted or trouble his Church Vers 9. And the word of the Lord came vnto me saying The secoÌ„d part of this chapter being rather a sermon or historie then a vision the drift whereof is two fold THe second part of this chapter in the which there appeareth not so much a vision vnto the Prophet such as were the former as there is declared a certaine ordinarie admonition vnto all Prophets the which was made by God as often as God would haue them to doe their dutie and the people or any other to bee spoken vnto in his name Here therefore nothing is shewed vnto the eyes of the Prophet to be seene but onely there is taught what bee ought both to doe and also to say so that this is rather a sermon and an historie then a typicall or figuratiue vision But the scope or drift of this Sermon and historie is twofold The first 1 A confirmatioÌ„ of the former doctrine touching the building garnishing enlarging of the temple 〈◊〉 confirmation of the former doctrine touching the Temple of God by the which the true church is signified not onely to bee built but also to bee garnished and to bee increased with the riches and giftes and comming of all nations thereunto So then this place agreeth with that of Aggaeus cap. 2. vers 8. and with the second chapter of this Prophet before ve 11. The second drift is a comfort of the Iewes who to the end that they might now haue and see some tast and as it were some proffer of the glorie that should be of the second temple to be built at the commandement of God they doe see Iehoshua the priest first garnished with fayre crownes secondly the Temple it selfe bewtified with the said crownes hung vp in it for euer the which were made of gold and siluer and other giftes sent euen as far as from Babylon vnto Ierusalem Now touching this verse it hath a confirmation of the whole narration and fact following because that the Prophet at the expresse bidding and commandement of GOD â—oth whatsoeuer hereafter followeth Vers 10. Take of them of the captiuitie euen of Heldai and of Tobijah and Iedaiah which are come from Babel and come thou the same day and goe vnto the house of Ioshiah the sonne of Zephaniah The commandement of God conteining the fact and the exposition and reason of the same In the fact are to be noted THe precept or commandement of God the which conteineth both the fact and the exposition and interpretation of the fâ—ct and reason of the same ver 12. hereafter and so forth In the fâ—ct these things are to bee obseruâ—â— First the persons of whom the Prophet receiued the siluer and the gold and the other giftes of the which afterward the crownes should bee made the persons were foure men that were Iewes which were newlie come from Babylon 1. The persons bringing for the temple of God these giftes from themselues and from other Iewes which were yet at Babylon The men are these Cheldai Tobia Ieddaiah and Chen the sonne of Tzaphaniah The zeale of these is commended afterward and is to bee followed 2. The place Secondly the place is to bee noted into the which the prophet is commanded to goe namely into the house of Iosias the sonne also of Tzaphaniah whereinto these foure men as they came from Babylon were first and newlie come It is likely that this Tzaphaniah was some great man and such a one as gaue intertainement vnto strangers 3. The time Thirdly the time the selfe same day that the Lord spake vnto the Prophet is hee commanded to goe not to make delay or to put it off vntill another daye For the people did need a speedie and hasty comfort Moreouer by this meanes God declareth that hee doth shew vnto the Prophet what should come to passe namely that the selfe same daye these three men should come vnto the house of Tzaphaniah out of the captiuitie of Babylon Vers 11. Take euen siluer and golde and make crownes and seâ— them vpon the head of Iehoshua the sonne of Iehozadak the high priest The fact THe fact that is to say what the Priest is commaunded to doe namely to receiue the golde and the siluer the which they brought as a gift vnto the Temple and to make of it receiued many crownes and all those so made to set them vpon the head of the high priest who was both a figure of Christ and also the visible head of this Temple vpon this earth for a testimonie or witnes of the great garnishing glorie bewtie and maiestie the which should be in the Temple of God and in the priestes and all others that serued in the Temple of God howsoeuer they seemed then and at that time to be base and the beginnings thereof to be vile and base So then these things were a type or figure both of the spirituall and also of the earthly glory the which was afterward first in that Temple of Ierusalem then in the Church of God gathered out of all nations by the preaching of the gospell But how many crownes there were is not expressed yet it is likely by the 14. verse that there were foure according vnto the number of the persons which brought those giftes to wit of euery one of their giftes one Vers 12. And speake vnto him saying Thus speaketh the Lord of hostes and saith beholde the man whose name is the Branch and he shall growe vp out of his place and he shall build the Temple of the Lord. THe interpretation of the former precept and fact in the which there are two things to be noted First The interpretation of the former fact in the which are to be noted what that crowning of Iehoshua ment Secondly what is the cause or foundation of this honor bestowed vpon the high priest For the first this setting of the crownes vpon the head of Iehoshua did foreshew that there should be restored vnto the priesthood or ministerie of God his honor and that in all poyntes or whollie 1 The meaning of this crowning of Iehoshua and not onlie in the halfe And therefore Iehoshuah was garnished with many crownes and not with one onely to
and he doth acknowledge his Church to be the filling vp or the fulnes of his body Eph. 4. And as Paul writeth 1. Coloss ver 18.19 He is the head of the bodie of the Church he is the beginning and first borne of the dead that in all things he might haue the preeminence For it pleased the father that in him should all fulnes dwell The cause of the imparting of the benefits of Christ with vs. Bedam Berithick for the bloud of thy couenant Now the cause of this communicating or imparting of his benefites with vs is added to wit the couenant of the Church with God or Christ that is the fauour of God and his adoption of her And therefore in this place I doe expound the letter Beth for thy couenant And the Prophet in this place rehearsing the couenant according vnto the fashion and maner of that time that is of the ceremonies of the lawe addeth bloud because that the couenant of God with the Church and cōtrariwise of the Church with God was not made and established but by bloud and bloudie sacrifices So the writer vnto the Hebrewes witnesseth cap. 9. ver 20. that whē Moses sprinkled the booke and the people with bloud he sayd This is the bloud of the Testament which God hath appoynted vnto you So is it also in Exod. cap. 24. ver 8. Then Moses tooke the bloud and sprinkled it on the people and sayd Behold the bloud of the couenant which the Lord hath made with you concerning all these things Further the effect of this rule of Christ kingdome of the church was now euidently shewed and declared alreadie namely the deliuerance of them was made alreadie indeed who did before lye miserablie in Babylon as in a most drie pit and in a graue for here is an allusion or resemblance vnto the storie of Ioseph who by his brethren was put into a drie pit Gen. 37. ver 24. and languished were held their captiues whom Christ by that might and according vnto that power which he hath ouer al nations loosed out of those bands and bad them and made them to be free So doth he daily loose vs from the bands of finne and of Satan Vers 12. Turne ye to the strong hold ye prisoners of hope euen to day doe I declare that I will render the double vnto thee An exhortatiō vnto the Iewes and in their person vnto the Church of God AN exhortation that the Iewes might vnderstand how certaine things are promised vnto them So then God commandeth that now henceforth withall their mind they wayte for hearken after those promises of God made vnto Ierusalem that is vnto his Church and that they haue their eyes turned and fastened therevpon and consequently that they come vnto the same citie The word hope which is here added in the word Turne ye sheweth that in this place is not spoken of the returning and drawing backe of the feet only but also of the hope and expectation or looking for of the fulfilling of the promises of God and consequently of our conuersion hope heedfulnes of mind vnto them that we should not faint or quaile being ouerwhelmed with the euils the which fall out vnto vs in the meane season But here are three things to be considered First who are exhorted Secondly 1 Who are exhorted whereunto they are exhorted Thirdly what is here promised by God or by the prophet vnto those that are exhorted 2. Whereunto they are exhorted They that are exhorted are prisoners of hope that is the godly which were afflicted or punished most miserablie and most hardlie as namely who are most like vnto those which are bound and shut vp in a most filthie prison but yet hoping neuerthelesse in the promises of GOD 3. What is promised vnto those that are exhorted and giuing heede or hearkening after them according vnto that saying of Iob Albeit that he kill me yet will I notwithstanding trust in him cap. 13. ver 15. They are exhorted vnto the citie Ierusalem it selfe that they should flee thither as vnto a most strong tower or hold And why Ierusalem is called an hold the reason is for that as it is in the Psalm 49. God doth keepe fortifie and defend it Psal 122. and 125. ver 2. because that he is fauourable and louing toward it It is therefore called a hold because it is strongly enuironed round about with moūtaines as appeareth by the Psalme last quoted where the Prophet sayth As the moutaines are about Ierusalem so is the Lord about his people from henceforth and for euer So farre forth therefore both the Church now and also Ierusalem in times past is a most sure and safe place vnto vs as it hath the promises of God and as we haue regard vnto the same Therefore they are exhorted not onely to goe into this tower but also that they turne their mindes vnto the promises of God made vnto it Thirdly exceeding great gifts are promised vnto the Iewes exhorted and consequently vnto the Church of God namely not only those which they had and felt before but the double of them that is all things farre more plentifullie Which promise was fulfilled in Christ and through Christ by reason of the gifts which Christ the Messias giuen vnto vs hath giuen and daily giueth vnto his Church Vers 13. For Iudah haue I bent as a bowe for me Ephraims hand haue I filled and I haue raised vp thy sonnes O Zion against thy sonnes O Grecia and haue made thee as a Gyants sword Why the Iewes should flee vnto Ierusalem A Garnishing or staying in the further laying out of the former matter the which also containeth the rendring of a reason namely why the Iewes should flee vnto Ierusalem to wit because there should bee most grieuous warres betweene them and the Grecian Kings the which ruled in those countries and in the countries neere thereunto that is betweene the Iewes and the successors of Alexander the great in the East Empire yet shall the Iewes haue the vpper hand in those warres God fighting for them This is the summe and substance the which is layd forth by an amplification in this place Two parts of this verse to lay open vnto vs the more cleerely the glorie and grace or fauour of God And first of all this verse containeth a cause of the seeking vnto that hold of Ierusalem 1. A cause of seeking to Ierusalem and then secondly a promise of victorie The cause therefore were those hard and long warres betweene the whole nation of the Iewes and the successors of Alexander in the East 2. A promise of victorie or the Kings of Syria The which thing to be true the issue or falling out of the matter and the historie of the Machabees doth witnesse and also Daniel cap. 11. Wherfore by these words Iudah Ephraim Sion the whole nation of the Iewes is signified as vnder the name of the
maner of Church both in this earth and also in the heauens the Church of God shal be alwaies blessed of God by and through his onely begotten sonne our Lord Iesus Christ Amen FINIS The Commentary of Lambertus Danaeus vpon the Prophet Malachias The Argument Malachias the last of all the Prophets THe last of the Prophets whose wrytings and prophesies are extant or remaining among vs was Malachias albeit some Psalmes seeme to haue been written after the times wherein he liued namely when as the Church of God was miserably afflicted or troubled by Antiochus Epiphanes and his Successors as is the Psalme 79 and many others Now this Prophet seemeth to haue liued vnder Nehemias In what time this Prophet liued and Prophesied being now an olde man when as the priestes neglected or for slowed their dutie the people gaue them no maintenance and finally when as all things were wonderfully out of order in the obseruation of the worship of God The shortnes of this Author vpon this Prophet may be supplyed by the larger commētaries of maister Gilbee vpon the same Prophet the ceremonies of the law and the executing of the Priestes office as is gathered out of Nehemias cap. 10. 13. Wherefore if the second chapter of this Prophet ver 13. be compared with Esd 10. and Nehem. 10. and cap 13. that which I haue said will appeare namely that Malachias began to prophesie about the latter end of Nehemias CAP. 1. Vers 1. The burden of the word of the Lord to Israel by the ministerie of Malachi The confirmation of the calling of the Prophet THis whole chapter is one Sermon wherein the contemning or neglecting and forslowing of the worship of God and the great couetousnesse and niggardlinesse of the people in giuing and paying things necessarie for that worship is most sharplie reprehended or reproued and found fault withall He sheweth that the summe of his doctrine is threatnings of God confirming briefely and first of all his calling Vers 2. I haue loued you sayth the Lord Yet ye say wherein hast thou loued vs was not Esau Iaacobs brother sayth the Lord yet I loued Iaacob The principall point of this prophesie THe generall proposition or principall point wherein is contemed the summe of al the benefits of God toward the Iewes the which consisteth herein for that God of his meere or onelie goodnesse hath loued them before other nations yea before the nation of the Idumaeans the which notwithstanding was not only of the lawfull seed of Abraham but came also of the same familie of Isaac and moreouer by the right and priuiledge of nature seemed to be the better and to be to be preferred before the Iewes And the Prophet bringeth in the people as it were murmuring and answering againe against God that the stubbornnes of that age may seeme to haue been most peeuish and dogged against God whereunto notwithstanding ours is verie like Vers 3. And I hated Esau and made his mountaines wast and his heritage a wildernes for dragons A confirmatiō of the preferring of the Iewes before the Idumeans taken from the vnequalitie of their estates vnder the Babylonians HE confirmeth the selfesame which he said before of the preferring of the Iewes before the Idumeans First from the dislike and vnequall falling out of the calamity or misery and captiuitie the which fell out vnto them both vnder their common enemies the Babylonians The vnequalitie appeared herein for that the Countrie of the Idumeans and nation was by the Babylonians brought vnto exceeding great wastnes and desolation or destruction but the Iewes at that time liued and dwelled in safetie in their owne homes and in a most fruitfull countrie Vers 4. Though Edom say we are impouerished but we will returne and build the desolate places yet saith the Lord of hostes they shall build but I will destroy it and they shall call them the border of wickednes and the people with whom the Lord is angrie for euer An amplification of this benefit bestowed vpon the Iewes HE amplifieth or increaseth the benefit by God bestowed vpon the Iewes by the state of the miserable condition of the Idumeans the which he sheweth shall be continuall or lasting and induring whatsoeuer they attempt or assay to the contrarie The which no doubt was a great testimonie or witnes of the hatred of God against the Idumeans Vers 5. And your eyes shall see it and ye shall say The Lord will bee magnified vpon the border of Israel The second token of the loue of God toward the Iewes THe second argument or token of his goodnesse or loue toward the Iewes doth God here alleage in the which selfe same there is also a great comfort of them namely that they in the end and at the last should see the glorie of their owne God that is of the true God spread abroad euen vpon all forraine nations also And this was fulfilled by the preaching of the Gospell and the conuersion of the Gentiles vnto Christ Vers 6. A sonne honoreth his father and a seruant his master If then I be a father where is mine honor And if I be a master where is my feare sayth the Lord of hostes vnto you O Priests that despise my name and ye say Wherein haue we despised thy name The vnthankfulnes of the Iewes matched against the kindnes of God A Matching together of contraries For against those his benefits towards the Iewes he setteth and matcheth their great ingratitude or vnthankfulnes as who namely did neither acknowledge nor worship God for Father nor Master And first of all he setteth vpon the Priests themselues who ought to shine before the rest of the people as an example of godlines and who also when as they were admonished or put in mind of their dutie yet they stubbornly chummered and answered againe Vers 7. Ye offer vncleane bread vpon mine altar and you say wherein haue we polluted thee In that ye say The table of the Lord is not to be regarded The Iewes foūd faultie in the contemning of God his worship GOd doth conuince or proue the Iewes in fault by one kinde of his worship or seruice most manifestly contemned or despised and of their open blasphemie also against his very altar For when as the Iewes beheld that same altar of the second temple to be lesse outwardly garnished then the altar of the first Temple they also supposed the same altar to be lesse holie then the former and iudged the things that were offered thereupon vnto God to be in like maner lesse holie and acceptable vnto God the which is a blasphemous cogitation or surmise of God as if God did measure holines by these outward things Vers 8. And if ye offer the blind for sacrifice it is not euill and if ye offer the lame and sicke it is not euill offer it now vnto thy prince will he be content with thee or accept thy person sayth