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A19799	A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

twelue are alreadie placed in the coppies of our Bibles Isid●rus Let vs therefore now goe forward with the question that we haue in hand generally sh●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 whō 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 Ad●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 ●●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 sou●●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 thē were such their names are not expressed vnlesse any man peraduēture 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 ●o●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

the Chaldeans vnto the setting forth giuing of the law of God vnto the people of Israel by Moses in the desert of Sinai This age comprehendeth 430. yeares as the holy Scripture it selfe doth declare Exod. 12. ver 41. Galat. 3. ver 17. This third age had these sixe Prophets well knowne Abraham Isaac Iacob who also is called Israel Ioseph Moses and Aaron as appeareth in Genesis the epistle vnto the Hebrews 11. cap. and infinite other places For whither in the meane season whilst the children of Israel liued vnder the Pharaos in Egypt after the death of Ioseph and before the birth or the wing of Moses there were any other Prophets of God of the Israelites ab●ding in Egypt the holy Scripture doth no where plainly make any mention And therefore neither wil I affirme the ●ame Further whereas some will haue certaine propheticall writings of Ab●●ham the Patriarch to be extant they are child●shly ●●ceiued foolishly setting one of the Rabbines called Abraham in steade of Abraham the Patriarch The 4. age from the Lawe to the bu●lding of the temple by Salomon 480 yeres had many prophets as The fourth age of the worlde is to be reckoned of vs from the giuing of the Law in Mount Sinai vntill the building of the Temple of God at Ierusalem by Salomon the which falleth into the fourth yeare of Salomon his reigne This age conteineth 480. yeares as appeareth 1. Thing 6. cap ver 1. And in the 480. yeare after the children of Israel came out of the land of Egypt and in the 4. yeare of the reigne of Salomon ouer Israel in the moneth Zif which is the second moneth he built the house of the Lord. This age had store of many godly Prophets Josua O●bora the Prophet 1. Sam. 2. ver 29. Samuel Davi● Nathan Gad. as these by the word of God well knowne vnto vs Iosua which succeeded Moses Deborah and a long time after that ●ame man of God se●t vnto Eli 1. Sam. 2. ver 27. Samuel David Nathan Gad. But whether those also were Prophets which wrote the books of the warres Num. 21. ver 14. and the booke of Iasher Ios cap. 10. ver 13. Also the bookes of Chronicles of the kingdome of Iuda and Israel whereof mention is often made in the bookes of the Kings is not set downe in the holy Scripture But that Dauid and Nathan and Gad were Prophets of God appeareth 2. Sam. 12. 1. Chron. 29. ver 29. and cap. 21. Besides these if there were any other Prophets in that age their names are not rehearsed For that which is written of Othoniel the Iudge in the third of the Iudges vers 10. and of other Iudges also that the Spirite of God fell vpon them when as they were called of God extraordinarily vnto that office this in my iudgement is not to be vnderstoode of the Spirits of prophesie as if then they became Prophets that is foretellers of things to come such as was Isaias Ieremias and others but it is to be vnderstoode of the spirite of fortitude or strength whereby they might be able boldly and without feare to resist and withstand the enemies of the Church were they neuer so much to be feared Neither are there any prophesies extant of those Iudges who after Iosua gouerned Israel as politique Magistrates in many ages neither are there any of them reckoned at any time among the Prophets but among the Magistrates of Israel Therefore that which is Hebr. cap. 11. ver 32. And what shall I more say For the time would be too short for me to test of Gedeon of Barac of Sampson of Iephthe and Dauid and Samuel and the Prophets doth not prooue those Iudges to be numbred among the Prophets but onely among godly men which by faith serued God For Paul Act. 13. ver 20. calleth them onely Kritas that is Iudges whereas he calleth Samuel who was himselfe a iudge in Israel a prophet also And albeit God Deu. 18.15 promised the Israelites that is his Church that it should come to passe that out of it he would raise vp Prophets euen after that Moses was deade yet was not this rancke and course of Prophets succeeding one an other continuall but oftentimes broken off as I haue said And in deede all the whole time in a manner of the Iudges it seemeth that there were none Few prophets in the time of the Judges or else very few Prophets of God in the Church Therefore 1. Sam. 3. ver 1. vision and prophesie is said to haue bin very rare and fayling in Israel that is in the Church and people of God But after Samuel it began to be both more common and also more knowne Therefore in his time there were many Prophets as appeareth 1. Sam. cap. 9. and 10. whose names notwithstanding the holy Scripture doth not set downe The 5. age frō the temple vnto the carrying away of the ten tribes by Salmanazar 294 yeares among many other had these prophets Proofe for this former spputation of time The fifth age of the world is from the Temple of God builded at Ierusalem by Salomon King of Iudah vnto the leading and carrying away of the tenne tribes of the kingdome of Israel by Salmanazar King of the Assyrians into Assyria and Mesopotamia that which fell into the eight yeare or there about o● die reigne of Ezechias king of Iudah like as the besieging o● Samaria by the same Salmanazar happened about the sixth yeare of the reigne of the said Ezechias 2. King cap. 17. ver 6. In th● ninth yeare of Hoshea the king of Asshur tooke Samaria and carru● Israel away into Asshur And cap. 18. ver 9 10. And in th● fourth yeare of king Hezekiah which was the seuenth yeare of H●●shea sonne of Elah king of Israel Shalmanesar king of Asshur cam● vp against Samaria and besieged it And after three yeares they to●● it euen in the sixth yeare of Hezekiah that is the ninth yeare of Hesheaking of Israel was Samaria taken This age hath two hundred ninetie foure yeares to wit thirtie sixe of those fourtie yeares in which king Salomon reigned after he had built the Temple of God and two hundred fiftie eight yeares after the setting vp o● the kingdome in Israel by Ieroboam the sonne of Nabat that is among the tenne tribes the which fell a way from the kingdome of Iudah by and by after the death or Salomon For so man● yeares namely two hundred fiftie eight continued the same kingdome of Israel rent from the kingdome of Iudah Nowe th● age had Prophets almost innumerable For there was neuer any age vnder the whole olde Testament more full of them 〈◊〉 more garnished with the gifts of God and prophesies that a● well the Iewes as the Israelites might be made inexcusable 〈◊〉 without excuse for the despising of God and his worde Wherefore both of them for this cause afterwarde were very sharpel● and iustly punished by God as appeareth 2. King chap.

borowed from horsemen and plowers Therefore the Lord sayth I haue passed by the fairenes of her necke that is to say I haue layd an honorable yoke vpon thē and I my selfe would ride vpon that people as vpon mine owne peculiar and proper horse for honor sake decked and trimmed by me Wherefore these words I haue passed by the fairenes of her necke are neither spoken against them in despite The words of the Prophet are spoken in the honour of the Israelites not in their reproch nor yet as if God infulted or triumphed ouer them as if God in contempt or despite cast downe bruised pressed and trode downe with his feete the fayre neckes of these men like as that vngodly Pope of Rome Alexander the third in reproch trode vpon the necke of Frederick the Emperour but there is in these words rehearsed a singular benefite of God towards the Israelites and an honor for them that God had them as it were an horse for his owne saddle made much of them handled vsed them And this do I referre vnto that time wherein God gaue his lawe vnto all Israel whereunto I am moued by the argumēt of the verse following For then God when he went about to bring that people vnder his yoke and when as it was at that time a most mightie and strong nation it is said then to haue had a fairenes of necke or a faire necke whereby the nobler and better kind of horses are wont to be knowne Hereunto also appertaineth that which is added I haue ridden Ephraim For God by his Prophets the interpreters of his law hath very often assayed throughly to breake that people and to bring them in subiection vnto him Isai 5. And thus much of Israel 2. The kingdome of Iudah Now Iudah found and felt plentifull fruite by the selfe same trauaile and labour of God For God did plow and harrow them vnto him By the words of plowing and harrowing I vnderstand the docilitie or aptnes of Iudah to learne that same their obedience whereby it came to passe that this kingdome both serued God and also receiued a most plentifull blessing of God and did very well prouide for themselues By which comparison the rebellion of the Israelites is shewed to be the greater For Iudah had no other precepts or commandements then Israel and the one was no more diligently dressed and tilled by God then the other And yet did not these things profite Israel because of the stubbornnes of his minde but benefited Iudah very much because of his aptnes to learne and heed taking Vers 12. Sowe to your selues in righteousnesse reape after the measure of mercie breake vp your fallow ground for it is time to seeke the Lord till he come and rayne righteousnesse vpon you A Making of the matter more plaine For GOD sheweth here what maner of riding vpon the neckes of the Israelites that of his was Namely that he gaue vnto them his law whereby they were taught to liue godly and holily to be obedient vnto him and finally to seeke and worship the true God And hereupon there was promised a great reward as appeareth by the second third and fifth precept of the Decalogue or ten Commandements What the riding and sitting of God vpon vs is Therefore the giuing of the law and the preaching of the word of God was and is yet at this day that same riding and sitting of God vpon vs the which he that casteth away and despiseth casteth away euen God himselfe as Christ telleth his Apostles Matth. 10. ver 40. saying He that receiueth you receiueth me and he that receiueth me receiueth him that sent me Moreouer this verse hath two parts The one setteth downe that doctrine which the law of God containeth Two parts of this verse And this is two-fold For first the law teacheth precepts of the whole righteousnesse 1. The doctrine which the law containeth being two-fold that is of liuing godly and iustly the which workes the same law willeth vs to sowe that is in very act and deede to performe The law then giuen by God teacheth to sow righteousnesse and that wholie that is to say both that righteousnesse 1. Teaching precepts of al righteousnesse whereby we are commanded to loue God with all our heart and also that righteousnesse whereby we are commanded to loue our neighbour as our selues that it may be a seede in vs and in our hearts the which may fructisie or bring forth fruite and increase in euery good worke as Paul willeth the Colossians cap. 1. ver 10. where he sheweth that he ceaseth not to pray for them that they might walke worthie of the Lord and please him in all things being fruit full in all good workes and increasing in the knowledge of God Secondly 2. Promising all kind of good thin●s to the keepers thereof the same law promiseth vnto the keepers thereof an haruest of mercie that is euery kinde of good things to wit both spirituall also earthly as Paul teacheth 1. Tim. 4. ver 8. in these words Godlinesse is profitable vnto all things which hath the promise of the life present and of that that is to come And therefore the Psalmist Psal 31. ver 19. crieth out and sayth How great is thy goodnesse which thou hast layd vp for them that feare thee and done to them that trust in thee euen before the sonnes of men And this is more at large declared Deut. 28. and euery wherein the holie Scripture vnder the name of peace The same lawe willeth vs to breake vp our fallowe ground that is to cast off the oldeman to put on the new that laying aside our former kind of life we should consecrate and giue ouer our selues wholly vnto God and vnto his will For this was the end of the law and of the Prophets to teach vs new works that is such as are contrarie vnto our corrupt nature and fight and striue against the same the which workes we are to doe This is the fallowed ground of which the Prophet speaketh in this place See what Paul writeth to this effect 3. Colos ver 8 9 10. But now put ye away euen all these things wrath anger maliciousnes cursed speaking filthie speaking out of your mouth Lye not one to another seeing that ye haue put off the olde man with his workes and haue put on the new which is renewed in knowledge after the image of him that created him And thus much hath the first part of this verse The second part cōtaining a reason why they ought so to sow and reape teaching two things The second part containeth a reason why they ought to sowe in such sort also to reape in such sort that is to say Because the time is come to seeke the Lord and because that he commeth and will after this sort teach vs righteousnesse By which appeareth two things First that God doth not at all times

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

shall not be quenched Sophonias prophesied before the death of Iosias To conclude Sophonias prophesied before the death of Iosias namely after the purging of the Temple the holding of that famous Passeouer the which fell out after the 18. yeare of the reigne of Iosias 2. Chron. 34. ver 8. Vers 2. I will surely destroy all things from off the land sayth the Lord. The summe of this Sermon THe summe of the Sermon following to wit that God doth earnestly threaten destruction vnto the whole land of the Iewes that is vnto all both men and also other things the which are in it God therefore would haue first of all euen the very dullest 〈◊〉 this people to be roused vp with this thunderbold as it were and to awaken at his threatnings Vers 3. I will destroy man and beast I will destroy the foules of the heauen and the fishes of the sea and ruines shall be to the wicked and I will cut off man from of the land sayth the Lord. A making more plaine of the former verse A Making more plaine or rather a garnishing of the verse before whereby the Prophet by his members and parts expoundeth layeth open the former sentence namely that the iudgement of God shall be so horrible or fearful against this people that through the same iudgement both men and beasts and also the foules them selues shall perish Nay moreouer the wicked ones themselues which securely or carelesly despise God and which seeme that they cannot be touched by God shal fall into his nets and hands so that they also howsoeuer before they were thought to bee firme and stable are neuerthelesse to fall and bee drawne into the same destruction Vers 4. I will also stretch out mine hand vpon Iudah and vpon al the inhabitants of Ierusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests The particular applying of the former threatnings THe applying of the threatnings generally set downe before vnto the Iewes according vnto the meaning of God For the Prophet denounceth or threatneth the former iudgements and menacings of God not onely vnto them all in generall but also particularly vnto the citizens and inhabitants of Ierusalem it selfe that is of the mother or chiefe citie The cause is added to wit their outragious idolatrie the which they had not a little set vp in the holie citie it selfe The cause of these threatned iudgemēts the which was especially dedicated and reserued vnto God for as much as in it after the example of prophane or heathen men and such as were notorious idolaters they had both their Baalims that is dead men and forged Idols and also their Chamarims that is the Chaplaines Keepers and Priests or Sacrificers of these Idols at Ierusalem Finally for that they readily most exactly or perfectly retained all those things the which wicked and heathen men had ordained for the worship of their Idols for that I say the citizens of Ierusalem obserued all these things the which other places of the Scriptures doe make more plaine being as it were an exposition vnto this verse For concerning these Chemarims and their office wee reade 2. King cap. 23. ver 5. That Iosiah put downe the Chemarims whom the Kings of Iudah had founded to burne incense in the hie places and in the cities of Iudah and about Ierusalem and also them that burnt incense vnto Baal to the Sunne and to the Moone and to the Planets and to all the host of heauen And for this purpose maketh that of Ieremie cap. 2. ver 20 where he casteth thē in the teeth that like an harlot they ranne about to commit spirituall fornication and whoredome vpon all hie hilles and vnder all greene trees And in the same chapter ver 28. more plainly when he sayth Where are the gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according vnto the number of thy cities are thy gods O Iudah See Ezech. 9. Vers 5. And them that worship the host of heauen vpon the house tops and them that worship and sweare by the Lord and sweare by Malcham The second kind of most wicked idolatrie THe second kinde of most wicked and most open idolatrie but yet most ancient and long since condemned the which was most vsuall among the Iewes notwithstanding by imitating or following of prophane or heathen nations to wit the seruing worshipping of the Starres and heauenly bodies as appeareth by the place of the Kings alleaged in the former verse and also Ieremie 44. ver 17. where the people answer the Prophet saying We will do whatsoeuer thing goeth out of our owne mouth as to burne incense vnto the Queene of heauen and to powre out drinke offrings vnto her as we haue done both we and our fathers our Kings and our Princes in the cities of Iudah and in the streetes of Ierusalem for then had we plentie of victuals and were well and felt none euill A third kind of idolatrie A third kind of idolatrie but more colourable is set downe in the ende of this verse whereby as if they worshipped the maiestie and power of the true God they did sweare by him but they ioyned other gods with him also by whose power and Godhead and name also they did commonly sweare The which honour notwithstanding is to be reserued vnto the alone true God Exod. 20. Ver. 6. And them that are turned backe from the Lord and those that haue not sought the Lord nor inquired for him A briefnes and shortnes of speech whereby he declareth in one word as it were in a certaine conclusion Briefenes the great vngodlines of the Iewes namelie that they had in such sort departed from GOD and from his worship that they did not so much as once thinke vpon repentance that is vpon restoring and calling back of the same againe Vers 7. Be still at the presence of the Lord God for the daie of the Lord is at hand for the Lord hath prepared a sacrifice and hath sanctified his guests Destruction threatned vnto the Iewes and also vnto Ierusalem it selfe LEast the Prophet might seeme to threaten these things onelie to feare them withal and not in earnest he sheweth that God hath fullie decreed to destroye the Iewes and also Ierusalem it selfe and that they in deed and truth shall shortlie feele the same namelie after the end of 30. yeares And here is partlie an Apostrophe or turning of speech of the Prophet speaking vnto the godlie and forbidding them to aske Apostrophe what it is see Amoscap 4. ver 4. Metaphora what it is see Amos cap 4. ver 12. or to doubt any further of that matter the which should immediatlie be in deed extant and in practise and partlie a Metaphor taken from holy feasts banquets the which sheweth that there shall be a