was made flesh and dwelt among vs and we saw the glory thereof as the glory of the only begotten sonne of the Father full of grace trueth Accordingly whereunto writeth Paul 1. Tim. 3. ver 16. And without controuersie great is the mystery of godlynes which is God is manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glory Thus therefore I do expound this last verse of our Prophet Ioel of the comming of the Sonne of God and our Lord Iesus Christ into the flesh and of the benefites through him bestowed vpon the Church Praise be vnto God The Commentary of Lambertus Danaeus vpon the Prophet Sophonias CAP. 1. The Argument THis Prophet containeth partlie threatnings and partlie comforts Threatnings of God touching the destruction of the citie of Ierusalem very shortly to insue touching the most grieuous punishments of the nation of the Iewes both for their incredible and notorious impietie or vngodlines towards God and also their iniustice towards meÌ„ Yet because the Lord gaue some spare time notwithstanding in the meane space therefore the Prophet exhorteth the Iewes vnto earnest repentance Sophonie exhorteth vnto earnest repentance and that they should mitigate or asswage the wrath of God by changing of their life This selfe same Prophet also doth comfort the Church in that by reuelation made vnto him from God he promiseth that God will not vtterly cast it away and destroy it but will leaue some seede of it because he had decreed also to enlarge it to scatter and spred it abrode vnto the Gentiles And consequently that both in Christ and for Christ his sake it should afterwards be restored and sanctified and that indeed after a more excellent maner then euer it was before In the end he promiseth in the person of God that the enemies of the Church shall be taken away and at the last be vtterly destroyed This booke hath three Sermons the which are comprised in so many that is to say three chapters Three Sermons of this Prophet The Prophet Sophonie liued and prophesied vnder the King Iosias to wit The life and prophesying of the Prophet Sophonie more then thirtie yeares before the destruction of the 〈◊〉 foretold by him when as the state of the kingdome of Iudah â—â—med as yet to bee flourishing enough and mightie and so consequently much rather to be a tolerable estate and the quiet and dignitie of the citie Ierusalem to be in safetie and without danger Yet notwithstanding long before him did Isaias also prophesie that it should bee destroyed as appeareth 2. King cap. 20. ver 16.17.18 in these words And Isaiah sayd vnto Hezekiah heare the word of the Lord. Behold the dayes come that all that is in thine house and whatsouer thy fathers haue layd vp in store vnto this day shall be carried into Babel nothing shall be left sayth the Lord. And of thy sonnes that shall proceed out of thee and which thou shalt beget shall they take away and they shall be Eunuches in the palace of the King of Babel Some wil haue this Prophet to haue prophesied with Isaias others that he prophesied three yeres before Ieremie For that Ieremie began to prophesie in the 13. yeare of the reigne of Iosias and Sophonias in the 10. Therefore he is to be conferred with the Prophet Ieremie vnto the 20. chapter Now where he prophesied is not expressed whether in the citie it selfe as Ieremie did or whether abiding in some other place yet notwithstanding in the land of Iudah did he both liue and also prophesie Vers 1. The word of the Lord which came vnto Zephaniah the sonne of Cushi the sonne of Gedaliah the sonne of Amariah the sonne of Hizkiah in the dayes of Iosiah the sonne of Amon King of Iudah The first Sermon Three causes of the destruction of Ierusalem THe first Sermon of the destruction of the citie Ierusalem the wonderfull spoyling and laying waste of the same which was to insue whereof there are here reckoned vp three causes First the outragious and horrible idolatrie of the Iewes Secondly the contempt or despising of the true God and of his threatnings yea and the same very manifest Thirdly all kind of iniustice towards their neighbours the which might bee done either by deceit or els by violence or force Three parts of this verse This verse containeth three things First a commendation of the doctrine following and a declaration of the calling of Sophonias Secondly the stocke kinred and noble and renowmed house and familie of this Prophet both for godlines 1. CommendatioÌ„ of doctrine and also for seruice in the Common wealth 2. The stocke of the Prophet the which was now knowne vnto all men by singular duties towards the Common wealth For as God had Amoâ— Shepheard to his Prophet so also had he this and other Prophets which came of great and noble houses The third thing is the time wherein he prophesied 3. The time of his prophesie namely vnder Iosias King of Iudah wheÌ„ as the state of the Iewes was not only tolerable as I haue sayd but also as yet flourishing and when as godlines it selfe the worship of God seemed to be restored least that wee our selues being lulled a sleepe with the happines of things present should either forget our sinnes past or els imagin God to be contented with a sleight and outward godlines performed as it were for fashion sake only such as was then vsed among this people as is to be seene 2. King cap. 23. ver 25.26 where albeit Iosias haue his singular coÌ„mendation for his rare godlines and forwardnes in religion yet it is sayd That the Lord notwithstanding turned not from the fiercenes of his great wrath wherewith he was angrie with Iudah because of all the prouocations wherewith Manasseh had prouoked him And Ieremie cap. 17. ver 1. complayning of the disorderednes of the people sayth That the sinne of Iudah is written with a pen of yron and with the poynt of a diamond and grauen vpon the table of their heart and vpon the hornes of their altars So the Prophet Hosea reporteth of the people of his time saying cap. 5. ver 4. They will not giue their minde to turne vnto their God for the spirit of fornication is in the midst of them and they haue not knowne the Lord. And 2. Chron. cap. 34. ver 24.25 Huldah the Prophetisse returneth answere vnto the messengers of Iosiah in the name of the Lord in these words Thus sayth the Lord Behold I will bring euill vpon this place and vpon the inhabitants thereof euen all the curses that are written in the booke which they haue read before the king of Iudah because they haue forsaken me and burnt incense vnto other gods to anger me with all the workes of their hands therefore shall my wrath fall vpon this place and
17. anâ— Zach. chap. 1. Further many of the writings of the Prophets the which are extant or remaining euen vnto this day were sâ— forth and written at that time and by the same Prophets whicâ— liued in that age Prophets in this fifth age Therefore let vs now speake in order of the Prophets of that age as many as are extant for we haue not all theâ— names nor writings at this day The first then of these seemeth to haue beene Ahias the Silonite Ahias the Silonite for he liued in the daies of Salomon euen vnto the beginning of Roboam king of Iudah and Ieroboam king of Israel nay which more is he did foretell of the renting in sunder into two parts of this bodie consisting before of twelue members and tribes 1. King 11. cap. from the 29. verse vntil the 40. So that this Ahias was a very old man about the beginning of the reigne of Ieroboam 1. King 14. cap. ver 4. where it is said of him that he could not see for his sight was decaled for his age Therefore he is reckoned as if he succeeded the Prophet Nathan 2. Chron. cap. 9. ver 29. where the Acts of Salomon are said to haue bin recorded by Nathan the Prophet and in the prophesie of Ahiah the Silonite and in the visions of Iddo the Seer And Nathan seemeth to haue come almost vnto the times of the midst of the reigne of Salomon So then the Prophet Ahias the Silonite succeeded Nathan Afterward liued Iadi and was in the selfe same time with Ahias Iadi but he seemeth in age to haue beene younger then Ahias Some thinke this Iadi to be the same which is called Addo and Oded the which I doe not suppose to be true He was therefore Iadi There was also at that time Semeias Semeias of whome we read 2. Chron. 12. ver 15. The Acts also of Rehoboam first and last are they not written in the booke of Semaiah the Prophet c. There was likewise in the same times that same man of God and Prophet his prophesie is extant or remaining concerning the ouerthrowe of the Altar at Beth-el 1. King 13. From the first verse vnto the fourth yet is not his name set downe like as theirs is not also which in the selfe same chapter are called the Prophets of God There was moreouer at the same time Addo Addo 2. Chron. 12.15 but he was yonger then this Prophet and Semeia and Iadi after whom also he is set of whom I haue also spoken alreadie Furthermore there was at that time also Azarias the sonne of Obed Azarias the sonne of Obed. younger then Addo of which Azarias mention is made 2. Chron. 15.1 Then the spirit of God came vpon Azarias the sonne of Obed. For Azarias the sonne of Obed liued in the dayes of Asa king of Iuda who succeeded his father Abias his grandfather Roboam But Ahias Iadi and Semeias and Addo liued in the daies of the kings Roboam and Abias CoÌ„sider if there be not some error in this placing of these Prophets wherefore this shal be the order course and succession of these Prophets to wit Abias Iadi Semeia Obed Addo and Azarias vnder Roboam Abias and Asa kings of Iudah and vnder Ieroboam and Nadab his sonne kings of Israel Further after the Prophet Azarias who liued and prophesied about the middest of the reigne of Asa king of Iudah there were and flourished these Prophetes Hanani Iehu Elias Micheas Elizeus as appeareth by the holy historie And as for Hanani it is plaine that hee liued in the dayes of Asa 2. Chron. cap. 16. ver 7. At the same time he speaketh of the comming of Baasha King of Israel Hanani against Asa Hanani the Seer came to Asa king of Iudah and saide vnto him c. Iehâ— the Prophet was yonger then Hanani Iehu as beeing his sonne as it is saide 1. King cap. 16. vers 1. Then the word of the Lord came vnto Iehu the sonne of Hanani against Baasha c. He liued in the daies of Baasa king of Israel vnto whome and his whole house hee threatned destruction from God But he seemeth to haue foretold those things in the beginning of the reigne of Baasa So that from that time it may appeare that Prophesie ceased for a time in the kingdome of Israel and was broken off vntill the dayes and age or Elias the Thesbite For Elias the Thesbite oâ— whome there is 1. King cap. 17. succeeded this Iehu the Prophet the sonne of Hanani whereof it insueth that Prophesâ—â— seeme to haue ceased in that age among the tenne tribes renâ— from the kingdome of Iudah by the space of thirtie whoâ—â— yeares at the least Therefore after that the Prophets had kepâ— silence so many yeares in the iust iudgement of God againâ— the Israelites beeing idolatours who worshipped the calues 〈◊〉 Beth-el and Dan and when as the true worship of God amonâ— the Israelites seemed to be vtterly banished bv Achab king 〈◊〉 Israel Elias the Thesbite his Lawe whole blotted out this Elias the Thesbite appeâ—â—red or arose vp sent from God as it were from heauen to restoâ— both the worshippe of God and also the true doctrine of tâ—â— Lawe Therefore like as C. Marius was called of the Romane the second builder of the citie of Rome so was this Elias as it wâ—â— an other Elias compared with Moses and a second Moses who all things beeing past hope aâ— all religion banished was extraordinarily raised vp of God aâ— confirmed and commended vnto the people by the fast of fouâ—â— daies as Moses was to be briefe he spake familiarly with God Moses did nay he beheld God as did Moses deliuered reâ—â—â—red againe the law of God vnto the Israelites Whereupon of 〈◊〉 Prophets Elias alone was present with Christ with Moses gâ—â—testimony vnto him when he transfigured him selfe For he was a new restorer of that same law the which Moses at the first dâ—â—uered by the commandement of God Mat. 17. In a word when now by the space of many yeres there had bin no prophet aâ— the Israelites then stood vp Elias of his cuntry Thesbe called 〈◊〉 Thesbite in whom was renued prophesie it selfe the authoâ— of the Prophets For during the whole time of Baasa Ela Zambri Ambri kings of Israel and in the beginning of the reigne of Achab the tenne tribes were destitute or voide of Prophets because of their idolatrie In the which age idolatrie and all kinde of superstition was maruailously confirmed among them And this did Elias partly represse and stay and partly take cleane away For he brought againe into vse among some godly persons the worship of God the which before was cleane buried This Elias succeeded that same Iehu the sonne of Hanani of whome I haue spoken alreadie In the time of Elias was that Micheas Micheas the sonne of Imlah of whome mention is made 1. King cap. 22.
what so euer shall happen or fall out vnto the Church euen vntill the ende of the worlde VVhereof it commeth to passe that it is forbidden that any thing should be added or put vnto it Reuel cap. 22. ver 18. If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke For what neede was there that those thinges should be foretolde vnto vs the which shall come to passe after that this worlde is ended Therefore this Apocalypse or Reuelation was a sealing and closing vp of all prophesie the which vnfoldeth the estate of the whole Church vnto the very last age of the worlde and resurrection or rising againe of the deade Jâ—stinus Martyr And albeit that Iustinus Martyr doe affirme that there were afterwardes some Prophets remaining in the Church for the Reuelation was written about the last times of Domitianus the Emperour and Iustinus Martyr liued vnder vnder the Emperours Antonini to wit about fourtie yeares after the writing of the Reuelation yet those Prophetes flourished but a little time in the Church neither foretold they any thing of any great importance but onely such things as were to come to passe in regard of that time vnto the Church the which God for this cause would haue them to foretell to comfort the Church withall And that selfe same gift also vanished away by little and little Therefore after the reuelation I doe not thinke that there were any prophets in the Church the which foretold any falling out of things of any great importance because that the same Reuelation doth abundantly conteine all thinges as I haue said the which shall come to passe euen vntill the worlds ende And whereas I say that there were Prophets both in the olde and also in the new Testament I doe also vnder them comprehend Prophetisses Vnder prophets are also to be contained prophetissâ—s that is certaine godly women extraordinarily indued by God with the gift of prophâ—â—e that is to say godly women whome the Lord raised vp sometime to prophesie Of which sort there is in the holy Scripture mention made of these Marie the sister of Moses and Aaron Exod. 15.20 Debora which in battell overcame Sisara Iudg. cap. 4. ver 4. Olda in the time of Iosias King of Iuda 2. King cap. 22. vers 14. The like I would say also of Anna the mother of Samuel albeit that expressely she be not called a Prophetesse yet out of her long the which is extant 1. Sam. chap. 2. ver 10. It appeareth that she did prophesie of the kingdome of Christ where shee saith The Lordes adversaries shall be destroyed and out of heaven shall he thunder upon them the Lorde shall iudge the endes of the vvorlde and shall give power vnto his king and exalt the home of his annointed To conclude that same Anna of whome Luke maketh mention and whome he himselfe calleth a prophetesse cap. 2. verse 36. Five prophetisses of the old Teâ—ament Mary Debora Olda Anna the mother of Samuel Anna in Luke Therefore these five properly are the prophetisses of the old Tâ—stament Vnto these may be added one Noadia of whome mention is made Nehem. cap. 6. ver 14. buâ— shee is said to have abused this gifte in the selfe same place by this that Nehemiah there prayeth against her when he saith My God remember thâ—â— Tobiah and Sanballat according unto these their woâ—kes and Noadiah the prophâ—tisse also and the rest of the prophets that woulde have put me in feare Finally the Masoreth of the Hebrewes addeth unto this number of women prophetisses the wise of Isai the prophet because shee is called of him a prophetesse cap. 8. v. 3. But shee is not therefore so called by Isai that shee should be vnderstood to have beene endued with this extraordinary gift of God but that shee may be knowen to have bene his lawfull wife and a most honest and chast matrone and not an harlot as the wife or Oseas is said to be whome being such a one Oseas had married at the commandement of God Ose cap. 1. These then are the women Prophetisses of the old Testament The new testament had also his prophetisses and the same also very famous Prophetisses in the new Testament For Ioel had foretold that it should so come to passe long before in the time of the gospell cap. 2. v. 28. saying in the person of God And afterward I wil powre out my spirit upon all flesh and your sonnes and your daughters shall prophesie your old men shall dreame dreames and your young men shall see visions And that for this cause least the authoritie and dignitie of the new testament should be lesse then the old or lest the gospell should be thought to be lesse garnished with the gifts of God theÌ„ the law was before Therefore vnder the Gospell there were also godly women Prophetisses as Peter in the second of the Acts by alledging the former place of Ioel seemeth for to prooue as is without all doubt to be seene Act. 21. ver 9. where fowre virgins the daughters of Philip the Evangelist The daughters of Philiâ— thâ— Evangelist Marie the mother of Christ are said to haue prophesied The like also would I say of Marie the virgin and mother of Christ the which I saide before of Anna the mother of Samuel For out of Luke 1. v. 15. and so forth shee as it appeareth doth foreshew and foretel certaine great thinges of the kingdome of Christ and of the power of God And these were women Prophetisses in the newe Testament As for a certaine woman called Bâ—igid and one Merlin of England of whome some write for they will haue them to haue prophesied it is a tale most foolish and most false That which the euent or falling out of things by them foretold doth prooue CHAP. 11. Of the godly Prophets of the old Testament and of their order and succession of following one another THis likwise iâ— a most profitable questioÌ„ what godly Prophets haue beene in the old Testament nay from the very beginning of the world and who succeeded or followed each other vntill the birth of Christ at which time the old prophesie is said of vs before to haue ceased For this thing bringeth light and the same very great vnto the interpretation and exposition hereafter to insue of the twelue Prophets which are called the smal Prophets and will shew howe and in what order they are to be place For this matter is not fully agreed vpon neither among the Hebrues nor yet among the Christians Writers agree not about the order and placing of the prophets Epiphanius And to let passe the Hebrues or Rabbins Epiphanius in his booke of the Life of the Prophets as we shall afterwards shew thinketh one way of the order and placing of them to wit these our twelue and Isidorus another way And Ierome dissenting from them both followeth that order after which these
they are well and throughly knowne and seene into of me what they hide in their heart what they doe what they thinke and dissemble I knowe it all Therefore by the name of Ephraim I thinke the kings to be noted and by the name of Israel the Counsellers For out of the tribe of Ephraim came the first kinges of this kingdome The house of Israel were called the Counsellers before God therefore knoweth them all both as a witnesse and also as one that will bee a iudge and a punisher of their wickednesse The second part of this contrariety pronounceth plainly of the deedes of these Princes to wit that they all are so wicked and filthy as is fornication or whoredome so that they make them all to be vncleane and defiled howsoeuer they may seeme vnto themselues to haue well coloured them and that the same among men be thought to be iust Compare this place with the Psal 94. vers 7 8 9 where the vngodly thinke to keepe their Tyrannie and oppression from the knowledge of God as the Prophet in that place bewrayeth their pretences saying Yet they say The Lord shall not see neither will the God of Iaacob regard it Vnderstand ye vnwise among the people and ye fooles when will ye be wise He that planted the eare shall he not heare or he that formed the eye shall hee not see where he saith Thou art become an harlot I take the word fornication in this place generally for euery kinde of most filthy sinne as it is taken in Paul Ephes 5. ver 3. and 5. for vncleannesse Whordom here taken generally for euery filthy act as to the Ephesias it is ioyned with vncleannes and seemeth to be set for all kinds of the same and not onely for vnlawfull lying of man with woman or for idolatry For it is expounded by the Prophet himselfe by the word defiled where he addeth by and by and Israel is defiled After the same maneâ— and in the same sense and meaning doe I take the selfe same word in the verse following Vers 4. They will not giue their mindes to turne vnto their God for the spirit of fornication is in the midst of them and they haue not knowne the Lord. The second amplification of the wickednes of the Pâ—iests and Rulers THe second amplification of the same wickednes both of the Priests and also of the nobles and Princes taken from the vnrecourable obstinacie or stubbornnes of their minde For they are so forlorne and drowned in their vices and delighted with the same that they will not by any meanes amend the same their wicked life or once so much as thinke or goe about to doe the same 2. Parts of this verse And this verse hath two especial points to be noted The one the description or setting out of a sinner past hope of amendment The other the cause of the so miserable estate of such kinde of persons the which is here shewed to bee twofold 1. The descriptioÌ„ of a desperate sinner Concerning the first those are sayd to be past recouerie the which by no meanes do labour to amend or reforme their wicked life nor giue themselues vnto those workes and actions of life by the which they may bee conuerted vnto God but the which perseuere or continue in those workes by the which they are turned from God daily more and more Such therefore runne dayly from worse to worse of whom it is sayd in the Psal 64. ver 3 4 5 6. They haue whet their tongue like a sworde and shot for their arrowes bitter words to shoote at the vpright in secret they shoote at him sodainly and feare not They encourage themselues in a wicked purpose they commune together to lay snares priuily and say who shall see them They haue sought out iniquities and haue accomplished that which they sought out euen euery one his secret thoughts and the depths of his heart By so lamentable effects therefore is vnderstoode who are desperate sinners such as cannot repent for whom therefore most grieuous iudgements of God doe awayte and remaine Now to turne vnto God is to conforme and frame their life according vnto the law of God And now there is here expressed what are the causes of this so miserable a fall and estate of such kind of sinners The one is 2. The causes of their so miserable estate The spirite of vncleannes and of filthy lusts wherewith they are lead and fully gouerned The other The ignorance of the true God and his word written the which it selfe is also the cause and foundation of the former that is of the spirite of vncleannes And surely 1. The spirit of vncleannes they which know not God are not ruled by the spirite of God For as Paul teacheth Rom. 8. ver 14. As many as are led by the spirit of God 2. The ignorance of God and his word are the sonnes of God And they which are not led by the spirite of God they must needes follow the spirit of the flesh and of the diuel for their guide and Captaine For if you liue after the flesh saith Paul in the same chapter ver 13. ye shall dye but if ye mortifie the deedes of the body by the spirit ye shall liue For wee are subiect and obey either God or the diuel and so consequently the lustes of the flesh For as it is Mat. 6. ver 24. We cannot serue two masters God and the diuel And Luk. 16. ver 13. we are likewise taught the very same So then there is no meane Hee that is without the spirit of God hath the spirit of the diuel Vers 5. And the pride of Israel doth testifie to his face therefore shall Israel and Ephraim fall in their iniquitie Iudah also shall fall with them A confirmatioÌ„ of the former accusation A Confirmation of the former accusation by the pride of the Israelites and by their boasting in their sinnes nay in their haynous wickednes where in is contayned the third amplification of their lewdnes as being such who not onely sinne desperately but also doe glory and are proud of their outragious offences These men therefore became daylie more proude more disdainfull and intollerable which thing sheweth their minde to haue been desperate So are the wicked rich ones described Psal 73. ver 7 8 9. Their eyes sayth Dauid stand out for fatnes they haue more then their heart can wish They are licentious and speake wickedly of their oppression they talke presumptuously They set their mouth against heauen and their tongue walketh through the earth Therefore here in this place God bringeth this selfe same their pride for a witnesse against them of their lewdnes that looke whereof the vngodly are most proud by the same most especially they may be condemned of GOD and the same may bee a most heauy witnesse against them And now in the second parte or in the parte of this verse following God
is driuen and banished out of the Church 2. That the true God onelie is acknowledged by her and when as his right and lawfull worship is giuen vnto God according vnto his word and retained and kept in the Church 3. That she shall not be ashamed Thirdlie that this people shall not be ashamed And of this the Church hath proofe and experience when as God casteth down and ouerthroweth her enimes and deliuereth her being afflicted or in trouble and maketh her to be a conquerour before the world that all men may know that she ruleth ouer her enimies and is cherished and maintained by God So God promiseth for his Church Isaie cap. 60 ver 12. of whose enimies he sayth For the Nation and the kingdome which will not serue thee shall perish And those Nations shal be vtterlie destroyed And ver 16. he promiseth her abundance of many rich blessings saying Thou shalt also suck the milke of the Gentiles and shalt suck the breasts of kings and thou shalt know that I the Lord am thy Sauiour and thy Redeemer the mightie one of Jacob. And these are the earthlie blessings the which God bestoweth vpon those that are his Vers 28. And afterwarde will I powre out my spirit vpon all flesh and your sonnes and your daughters shall prophesie your old men shall dreame dreames and your yong men shall see visions The second part of the cōfort of the Church conteining Spirituall promises THe second part of the comfort of the Church the which conteineth the Spirituall promises of God and the same also most plentifull like as the first part did set foorth most singular earthlie blessings And where as the Spirituall promises are deliuered in the second or latter place this is don in regard of our imbecilitie or weakenes namelie because that by these earthlie things we are to be led as it were by the hand to the tasting and vnderstanding of the spirituall So in the Lord his prayer the petition for our dailie bread goeth before it which is of the forgiuenes of sinnes Furthermore the circumstance of time was by the Prophet obserued in this place as appeareth For first God gaue and imparted vnto the Iewes those earthlie blessings before he bestowed on them these spirituall graces of the which he here intreateth Moreouer this so large and rich a promise is propounded or deliuered vnto the Church with great garnishing or eloquence and fine setting out of the same both because we are wont coldely and slenderly to regarde and esteeme this kind of the graces of God and therefore we are earnestly to bee spurred vp to the consideration of the price and value of them and also for that if those earthly giftes be described or set forth vnto vs with so great amplifiyng laying out of the same how much more ought these spirituall benefites to be commended vnto vs Three parts of this verse This verse hath three things to be noted namely the time wherin these things are promised that they shall be 1. The time secondly the thing it selfe which is promised 2 The thing promised and thirdly the persons vnto whom it is promised As for the time there is a certaine time assigned yet no time neere at hand 3. The persons to whom it is promised or short time for the Iewes must first be deliuered out of the captiuitie of Babylon the Babylonians themselues must be ouerthrowen and the marueilous workes of God such as were in the times of the Machabees appeare in the preseruing 1. The time feeding and defending of his church Wherefor there is in this place noted a long time and far to come and many ages distant from the time of this prophet to wit the time of the comming of Christ and bestowing these giftes vpon his church as Peter doth expound it Act. 2. ver 16 17. where he citeth this very place of our Prophet to confirme the myraculous and extraordinary graces of God his spirit in the feast of Pentecost powred out vpon them And so doth Paul also take the same Ephes 4. ver 7. where he speaketh of the diuersitie of giftes by God bestowed vpon the ministers of his church for the good of the same saying When he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men This place of Ioel agreeth with that of Isai cap. 44. vers 3. I will powre vpon the thirstie and floods vpon the drie ground I wil powre my spirite vpon thy seede and my blessing vpon thy buddes And with that of Zach. 13. vers 1. In that day there shall bee a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannes So euery where in the prophets long times and greatly distant one from another are ioyned together as Isai 7. vers 8 14. because that all the whole space the which passed from the time of the prophets vntill the incarnation of Christ is compared onely vnto the first parte of a day Nay moreouer in the verses following is declared by the Prophet what shall bee the estate of the Church and of the whole world vntil the consummation and ending thereof Wherefore these wordes And it shall afterward come to passe doe containe that same whole time the which passed vntill the comming and death of Christ and the visible sending of the holie Ghost of the which there is mention Act. 2. And thus much concerning the time 2. The thing promised The matter or thing it selfe which is promised is a spirituall grace and the same most abundant and plentifull towards al kind of men the which shall bee members of the church God therefore is sayd that he shall not onely giue but also powre out most largely For albeit before the comming of Christ God gaue vnto the fathers his holy spirite as for example vnto the Prophets and other the godly yet was that grace as a smal part and certaine little drop as a little portion of fayth and knowledge of saluation of Christ and of the secret of God in comparison of that which both the Apostles and also others receiued on that day of Pentecost or Whitsontide and also in comparison of that which the Church nowe hath and receiueth through the benefit of Christ For he that is lesse in the kingdome of God and vnder the preaching of the Gospel is greater euen then Iohn Baptist himselfe much more therefore then the former Prophets Mat. 11. ver 11. So then this powring out and this so great light of the knowledge of God and of fayth imparted and bestowed vpon the godly is to be vnderstood in a certaine respect namely by the comparing together of the spirituall giftes of God and of the same knowledge made of God vnto the church before the comming of Christ And therefore Eph. 3. vers 4 5. Paul speaking of these two times of knowledge sayth that the vnderstanding of the mysterie of Christ
thus sayth the Lord of hostes Consider your owne wayes in your hearts An exhortatioÌ„ AN exhortation whereby he doth stirre them vp vnto the doing of their dutie Vers 6. Ye haue sowen much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye clothe you but ye 〈◊〉 not warme and he that earneth wages putteth the wages into 〈◊〉 broken bagge He spurreth them forward by the consideration of their losses and punishments sustained for their slacknes in this worke HE putteth a spurre vnto them or pricketh them forward vnto the building of the Temple by the consideration of the calâ—â—â—â—â—â— or miseries and losses which went before and were past the which he sheweth to haue fallen out vnto them for their so great negligence in euery part of their labours and especially in the kind of their corne Vers 7. Thus sayth the Lord of hostes Consider your owne wayes in your hearts Another exhortation vnto the building of the temple ANother exhortation vnto the same worke and building taken from the blessing which should insue Vers 8. Go vp to the mountaine and bring wood and build this house and I will bee fauourable in it and I will be glorified sayth the Lord. BOth vpon the worke it selfe which is the Temple and also vpon them if laying aside and putting away all slouthfulnes they will worke diligently and earnestly And here and in the verse before is described two parts of repentance The first Two parts of repentance that we be sorie for the sinne committed The second that we doe better afterward 1. Sorow for sinne Vers 9. Ye looked for much and loe it came to little and when ye brought it home I did blow vpon it And why 2. Newnes of life sayth the Lord of hosts Because of mine house that is waste and ye run euery man to his owne house Vers 10. Therefore the heauen ouer you stayed it selfe from dewe and the earth stayed her fruit Vers 11. And I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle vpon all that the ground bringeth forth both vpon men and vpon cattell and vpon all the labour of the hands A repetition of the former plagues TO the end he may awaken and rouse vp the most deafe drousie he doth againe repeate the calamities or plagues past and those also which were present in the which they were then exercised or which then they presently felt that the Prophet may the more deeply moue or touch them as it were with the view and beholding of the thing it selfe Vers 12. When Zerubbabel the sonne of Shealtiel and Iehoshua the sonne of Iehozadak the hie Priest with all the remnant of the people heard the voyce of the Lord their God and the words of the Prophet Haggai as the Lord their God had sent him then the people did feare before the Lord. The fruit of the former exhortation HE sheweth what and how great the fruit of the former exhortation was how obedient vnto God the Princes themselues together with the rest of the people were The which selfe same thing also he teacheth to haue proceeded from God that is from the Spirit of GOD and by the same Spirit to bee wrought in them Vers 13. Then spake Haggai the Lords messenger in the Lords message vnto the people saying I am with you sayth the Lord. Vers 14. And the Lord stirred vp the spirit of Zerubbabel the sonne of Shealtiel a Prince of Iudah and the spirit of Iehoshua the sonne of Iehozadak the hie Priest and the spirit of all the remnant of the people and they came and did the worke in the house of the Lord of hostes their God God promiseth his helpe vnto the builders THe answering of an obiection that they should not quaile and waxe faint hearted by reason of the sundrie lets the which should bee brought against this worke by the aduersaries for the Lord doth promise his helpe and aide vnto the builders Esdr 5. and 6. where the very beginning of the worke commanded to be done first by the decree of Cyrus afterward of Darius was the most certaine and assured worke of God CAP. 2. The second sermon of Haggaus THe second Sermon of the Prophet the which gathereth into one the things which he had handled and delt withall before the people at sundrie times namely the 24. day of the 6. moneth and the 21. day of the seuenth moneth So then it hath two parts The first part remoueth and putteth away all lets and pul-backes and cutteth off from the Iewes all occasions of quenching their forwardnes in the building of this second Temple Vers 1. In the foure and twentieth day of the sixt moneth in the second yeare of King Darius Vers 2. In the seuenth moneth in the one and twentieth day of the moneth came the word of the Lord by the ministerie of the Prophet Hâ—ggai saying Vers 3 Speake now to Zerubbabel the sonne of Shealtiel Prince of Iudah and to Iehoshua the sonne of Iehozadak the hie Priest and to the residue of the people saying He confirmeth his calling afresh c. HEre also because this doctrine is of great weight and almost incredible or not to bee beleeued he doth confirme his calling rehearseth the time of his prophesie and those vnto whom the exhortation following doth especially appertaine Vers 4. Who is left among you that sawe this house in her first glorie and how doe you see it now Is it not in your eyes in comparison of it as nothing The basenes of the second temple one cause of their pretended slacknes in building THe Prophet intending to exhort them vnto the diligent building vp of the Temple meeteth with the chiefe cause of the cooling or abating of their care and forwardnes the which did arise of the basenes of this Temple which was to come if it be compared with the former Vers 5. Yet now be of good courage O Zerubbabel sayth the Lord and be of good comfort O Iehoshua sonne of Iehozadak the hie Priest and be strong all ye people of the land sayth the Lord and doe it for I am with you sayth the Lord of hosts The former cause refuted by the promise of greater glorie vnto it GOd refuteth or ouerthroweth this cause by the promise of greater glorie which should be in the second Temple But first of all he louingly exhorteth them to build for that they should not loose their labour in a vaine matter Vers 6. According to the word that I couenanted with you when ye came out of Egypt so my spirit shall remaine among you feare ye not He promiseth his helpe vnto them SEcondly he promiseth helpe vnto them because of that his perpetuall or continuall fauour toward them the which he shewed and sufficiently witnessed vnto them long sithens by their
besieged Ierusalem as Antiochus Illustris or Epiphanes Antiochus Eupator Triphon the rest Machab. 6. Ioseph lib. Antiquit. Iudaic. 12. cap. 14. and others afterward 3. They shall vtterly be destroyed and none left So then whosoeuer shall set vpon the Church shall be destroyed by God The third God shall in such sort destroy them that hee shall vtterlie rase them out and not scatter them onely but that nothing shall remaine of them Vers 10. And I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of compassion and they shall looke vpon me whom they haue pearced and they shall lament for him as one mourneth for his onely sonne and bee sorie for him as one is sorie for his first borne An amplification of the former promise by a threefold gift which shall follow their deliuerance AN amplification of the former promise and benefit toward those that are his first the Iewes and afterward all those that are Christes out of what nation soeuer And he doth amplifie it by the reckoning of a threefolde gift the which shall follow that deliuerance of the people First for that God shall power out spirituall giftes both vpon the princes themselues and also vpon the common people 1. God shall power out spirituall giftes both vpon the princes and also vpon the people For vnder the name of the house of Dauid I do comprehend the Princes and the Captaines and vnder the name of the Citizens of Ierusalem the rest of the Iewes among whome were the chiefe and more better sort of them of Ierusalem which did dwell in that same head citie and holy place And therefore are they recited by name but by the figure Synecdoche they doe signifie the rest of the Iewes also The second gift of God adioyned vnto the former benefite of his Amos cap. 5. ver 21. is the spirit both of grace or of mercie and compassion 2. The spirit of mercie and prayer shall be powred out vpon them and also of prayer the which spirite God will power out largely vpon them By the word grace therefore God promiseth his mercies toward the Iewes For hee fauoureth them being moued thereunto with these alone This mercie of God did seem to be broken off or ceased because of the so long afflictions of the people but yet the same people shall feele it to be restored againe And by the word prayer he vnderstandeth a godly minde and acknowledging God and grounded in faith and the which in afflictions hath recourse vnto God not vnto idols or men and giueth thankes vnto him for benefites receiued Lastly such a minde as the godlie indeed haue which pray vnto God through faith Psalm 77. ver 3 4 5 6. and so forth But these giftes doth God call Spirit both because they are the effectes of the Spirit of God in vs and his giftes 1. Cor. 12. and also because they are inward motions and altogether spirituall feelings of the minde Now the inward force and power of God in vs is called Spirit according vnto the proprietie of the Hebrew tongue Hee saith also I will powre out that is to say I will giue these healthsome and profitable giftes in great aboundance And these spirituall giftes are more of vs to be accounted of then is the deliuerance of the body because this bodily deliuerance vnlesse these spirituall giftes were added would turne vnto our destruction because we should not acknowledge the same as a benefite of God nor prayse God for it except hee himselfe gaue vs this feeling that hee bestowed this deliuerance vpon vs of his grace and mercie The third gift 3. Their repentance and turning vnto God is their repentance and conuersion or turning vnto God For they shall looke diligently vpon God whom before they did pearce with their sinnes and idolatries and strike through prouoke and wound euen vnto the very bottome and innermost partes of his heart and brest For so it appeareth that the word pearce is taken in this place and is confirmed Psal 22. ver 16. where it is said Dogges haue compassed mee and the assemblie of the wicked haue inclosed me they pearced mine hands and my feete In these wordes therefore of our Prophet they shall looke vpon me whom they haue pearced c. earnest repentance of minde is described or set forth Now that which is here Metaphoricallie spoken of the diuine nature of Christ who is that same God What the figure Metaphora is see Amos cap. 4. ver 12. That which is here spoken of the diuine nature of Christ was also vpon earth fulfilled in his humane nature who was prouoked by the Iewes as Paul teacheth both in the desert and also as often as this people did fall vnto the worshipping of idols 1. Cor. 10. ver 9. where Paul willeth the Corinthians that they tempt not Christ as some of the Iewes in the wildernes did and were destroyed of serpents the selfe same according to the letter was fulfilled in his humane or mans nature as Iohn teacheth cap. 19.37 alleaging this place for proofe of the same And Reuelat. 1. ver 7. in these wordes Behold hee commeth with cloudes and euery eye shall see him yea euen they which pearced him through in so much that it cannot be doubted except we make the Spirit of God the best expounder of himselfe a lyar but that hee which here saith hee was pearced through is Christ which afterward was incarnate or tooke flesh and that he is the same true God the keeper of Israel which speaketh in this place What shall fal out vnto the Iewes after these promises and after this deliuerance And they shall lament for him A continuance of this Prophesie by the which God sheweth what shall afterward come to passe vnto the Iewes after that they haue receiued these giftes and this deliuerance namely that the Church shall not bee without her afflictions and exercises notwithstanding And therefore he rehearseth the sorrow and lamenting which they shall make for him whom at that time God shall vse for the captaine and instrument of his grace toward them And therefore I referre the relatiue voyce him in this sentence and they shall lament or mourne ouer him The Relatiue Him Antonomasia is a figure whereby we doe change one name for another as the Apostle for Paul Iob for a poore man and full of miseaie the sauiour for Câ—rist And bere the relatiue him for whosoeuer should be their deliuerer or for him neither vnto God nor yet vnto Christ but by the figure Antonomasia vnto him or them by whom God at that time wrought this miraculous deliuerance and sauing of the people I meane the first Machabees But their name is not added or set downe but suppressed or kept in by concealing the same as in mourning is wont to be done For then commonly wee doe not name those whom wee doe bewaile but
〈◊〉 vtter his voyce from Ierusalem and the heauens and the earth sâ—â— shake but the Lord will be the hope of his people and the strength of tâ—â— children of Israel So the Prophet Ieremy cap. 25. vers 30. is willâ—â— for the terrifying of the wicked nations to say vnto them The Lâ—â— shall roare from aboue and thrust forth his voyce from his holy haâ—tation he shall roare vpon his habitation and shall crye alouâ—â— as they that presse the grapes agaynst all the inhabitants of the earth Vers 3. Thus sayth the Lord For three transgressions of Damascus and for foure I will not turne to it because they haue threshed Gilead with threshing instruments of yron The confirmation of the former threatning THe confirmation of the former threatning against the Israelites both by the example of other nations the which the Prophet here reciteth yea euen of Iudah the which God doth punish for the same sinnes and also by the iustice and righteousnesse of God the which is neither rashly moued neither yet ought to suffer these sinnes of the Israelites to escape vnpunished God is not rashly moued to punish but after that he hath a long season borne with men yea and the same also obstinatly or stifly continuing in sundrie and most grieuous vices Therefore he doth in the end chastice and correct not for one or two sinnes of them onely but for many But God will not let the sinnes of the Israelites goe scotfree who can not suffer the offences of the Iewes their brethren nay of the Gentiles being altogether infidels to be vnpunished and therefore will he not beare with the sinnes of these the which ought to be more holie Why the Prophet reckoneth vp onely those nations the which were borderers vpon the Israelites Further he reckoneth vp onely those nations the which were neighbours vnto them to the end the Israelites should be the more moued and should beleeue the things to be true the which were threatned For GOD hath also punished alwaies before this other nations besides these for their sinnes and doth yet at this day punish them And he beginneth with the kingdome of Damascus because that the power and glorie thereof at that time was greater then of other people neere vnto them as being the head of al Syria for so is it Isai cap. 7. vers 8. The head of Aram that is of Syria is Damascus and the head of Damascus is Rezin c. And 1. King cap. 19. vers 15. Elias is commanded to returne by the wildernesse vnto Damascus and there as in the head citie of the land to anoynt Hazael King ouer Aram that is Syria Damascus the chiefe citie of Syria for Damascus was then the Metropolitan or chiefe citie of Syria 1. The wicked life of the Damascens Now this verse conteineth two things The first the wicked and stubborne life of them of Damascus Their life is noted to bee wicked by the word Peshang the which signifieth open rebellion and treacherie against God and not only simple sinne And that it was fortresses 1. Decapolis This prouince was called Decapolis Secondly by the countrey of Auen or Aueria the which was another prouince of the kingdome of Damascus neere vnto the Arabians 2. Auen or Aueria and in a maner a continuall valley by the riuer Euphrates And last of all by the countrey of Eden wherein also was a peculiar King of it owne the which notwithstanding was subiect vnto the King of Damascus 3. Eden All these countries as they were partners and partakers with them of Damascus in these sinnes and crueltie against the people of God so shall they in like manner be all ouertaken with the same iudgement of God And thus much concerning the kingdome it selfe and the prouinces of the kingdome at that time most florishing 2. What shall become of the men In the second place he setteth downe what shall become of the men themselues They shall goe into countries vnknowne vnto them and farre off as namely being carried away by the King of the Assyrians into Media and into the citie thereof the which iâ— called Cir or Cirus 2. King cap. 16. vers 9. Then the king of Asshur consented vnto him that is to king Achaz king of Iuda hiring him for money against Rezin king of Syria and the king of Asshur went vp against Damascus and when he had taken it he carried the people away to Kir or Cir or Cirus as it is in the common translation which for the most part in the proper names this author followeth and slew Rezin And least that these things because of the power and glorie of the kingdome of Damascus might seeme ridiculous or to be laughed at as toyes and vnpossible the Prophet rehearseth againe That these things are threatned by the true God himselfe who cannot lye and by the almightie Lord Iehouah whom nothing can withstand Vers 6. Thus sayth the Lord for three transgressions of Azzah and for foure I will not turne to it because they carried away prisoners the whole captiuitie to shut them vp in Edom. THe second example of the iudgements of God against the people bordering vpon Israel The second example of God his iudgements against the Philistines to wit against the Philistines The same things in a manner are here to be noted the which were before in the example of them of Damascus I will therefore onely touch such things as it hath proper and seuerall to it selfe In this verse then this is singular or proper to it selfe to wit the cause why these Palestines or Philistines are punished by God and that with so great a punishment which is this for that they also like as the Damascens vsed great crueltie against the Israelites that is against the people of God but yet in another kind of crueltie The Damascens slew the Israelites whom they tooke but the Philistines sold them taking away all hope of deliuerance or returning again and comming home any more For when they had once taken theÌ„ they did them away both vnto the Greekish merchants that they might carrie them away into farre countries and also vnto the I dumeans the most deadly enemies of the people of God making with them this condition when they solde them that they neuer should afterwards be redeemed of any For so doe I expound these words to shut them vp in Edom as if the Philistines did not simplie carrie them into Idumea when they had taken them and sold them there but on this condition and bargaine that afterwards they should neuer let them depart againe The extreme crueltie of the Philistines the which like they vsed at other times also against God hiâ— people Wherein appeareth their great crueltie the which may also bee gathered by that which is written 2. Chron. 21. ver 16. in these words So the Lord stirred vp against Iehoram the spirit of the Philistines and the Arabians that were
beside the Ethiopians And they came vp into Iudah and brake into it and carried away all the substance that was found in the Kings house and his sonnes also and his wiues so that there was not a sonne left him saue Iehoahaz the yongest of his sonnes The Lord also by his prophet Ioel complaineth of this crueltie as of other nations so also of the Philistins by name for selling a way his people into farre countries vnto the Greekes that there might be no hope of their returning when he sayth The children also of Iudah and the children of Ierusalem haue ye sold vnto the Grecians that ye might send them farre from their border God his church deare vnto him By this example also appeareth how deare the Church is vnto God how small tokens soeuer it retaine of his couenant as was the Church of the Israelites at that time when as he is in such sort angrie against the enemies thereof for handling it so cruelly Vers 7. Therefore will I send a fire vpon the walles of Azzah and it shall deuoure the pallaces thereof This verse is in a manner all one with the fourth before THis verse hath nothing singular or peculiar to it selfe from the fourth verse before except the name of Azzah or Gaza onely It therefore noteth that for this their crueltie they shall vtterly be consumed and destroyed and that in most fearfull manner as are those things which are wasted by fire the which consumeth all and leaueth nothing that it can reach or come vnto for with it there is neither pitie nor mercie Vers 8. And I will cut off the inhabitant from Ashdod and him that holdeth the scepter from Ashkelon and turne mine hand to Ekron and the remnant of the Philistims shall perish sayth the Lord. The iudgemēts of God against the whole land of the Philistines NOw the iudgements of God are threatned to the whole countrey of the Philistines as before vers 5. to the whole kingdome of Damascus And in this place are reckoned vp foure chiefe Tetrarchies or Quarternes of that countrey of Palestina to wit that of Gaza or Azzah that of Ashdod or Azotus that of Asculon and that of Accaron The sift Tetrarchie or Quarterne is ouerpassed namely that of Geth from whence was Goliath Of this Gethor Gith is mention Ios 13. ver 3. where it is reckoned vp as one of the fiue Lordships of the Philistines But this is singular or peculiar in this verse for that God doth denounce and shew that no remnants of this nation shall be left aliue and this he threatneth who is Lord and hath rule ouer all things So sore a punishment was not threatned vnto the Damascens but the iudgements of the Lord are iust and righteous albeit the crueltie of the Damascens may seeme greater then this of the Philistines Yet these Philistines did continually and daily afflict or trouble the Church of God when as they did sell the Israelites in such sort that they should neuer afterward be free againe Vers 9. Thus sayth the Lord for three transgressions of Tyrus and for foure I will not turne to it because they shut the whole captiuitie in Edom and haue not remembred the brotherly couenant The third example of God his iudgements against the Tyrians THe third example of the iudgements of God vpon the nations neere vnto the Israelites to wit vpon the Tyrians a florishing people at that time The selfe same things are here againe rehearsed the which haue been in the threatnings before besides a very few things peculiar vnto Tyrians For these also are noted and condemned for their extreme crueltie against the people of God whom they did so scatter abroad that they should neuer afterwards returne againe but perish dye in miserable captiuitie And this crueltie they procured against the Israelites by the Idumeans the brethrē of the Israelites The Tyrians breake the law of consanguinitie and of nature wherein these Tyrians did violate or break the lawe of consanguinitie or of bloud and kindred and of nature who did set those vnreconcileably together by the eares within themselues whom they ought to haue made friends one with another These Tyrians therefore doe make Executioners of their crueltie against the Church of God not euery one without regard and at all aduentures but the very brethren of the Church by how much the more detestable and vnmercifull nay more hurtfull and more contrary vnto nature it selfe and the common lawe of humanitie was this crueltie of the Tyrians against the Israelites and therfore worthily punished by God more seuerely or sharply For not onely those which commit euill are worthie of death but those also that consent vnto them that doe euill and stretch out the cordes of iniquitie and increase vngodlinesse and wickednesse among men Finally those which so farre as in them lyeth doe vtterly extinguish or quench the law of nature as these Tyrians did against such kind of sinners the Lord by his Prophet doth threaten a curse saying Woe vnto them that draw iniquitie with cords of vanitie and sinne as with cart ropes Esay cap. 5. vers 18. And Paul Rom. cap. 1. vers 31. maketh mention of such as being fearfully giuen ouer of God vnto their owne reprobate sense that they sinne against the lawe of God and of their owne conscience and draw on others to sinne when he writeth Which men namely giuen ouer of GOD though they knew the lawe of God how that they which commit such things are worthie of death yet not onely doe the same but also fauour them that doe them Vers 10. Therefore will I send a fire vpon the walles of Tyrus and it shall deuoure the pallaces thereof This verse is al one with some other before Conferre this tenth verse with those other verses before of the same contents and arguments Vers 11. Thus sayth the Lord for three transgressions of Edom and for foure I will not turne to it because he did pursue his brother with the sword and did cast off all pitie and his anger spoyled him euermore and his wrath watched him alway The fourth example of God his iudgements against the Idumeans THe fourth example of the iudgements of God against the nations bordering vpon the Israelites namely vpon the Idumeans themselues who are called the brethren of the Israelites Therefore the Israelites ought to be now the more moued with their punishment that they should not thinke that themselues should goe sco◠free but should beleeue the comminations or threatnings of God vsed against them Things common vnto the Idumeas with other nations to be true Now these things are common vnto the Idumeans with the other nations before named to wit that the Idumeans like as the former nations liued stub borne and disobedient against God and voyd of repentance and wickedly heaping sinnes vpon sinnes Secondly that they also like as the rest were cruell against the Church of God