at last thou shalt finde And so forth as there followeth The like is that saying of Ierome Wine is poyson from the which notwithstanding no Orders of Monks professe they neuer so great holines doe abstaine Vers 12. My people aske counsell at their stockes and their staffe teacheth them for the spirit of fornications hath caused them to erre and they haue gone a whoring from vnder their God A continuing of the threatning against the whole people THis is a continuing of the threatning of the wrath and iudgements of God but the same is now directed vnto the whole people and not vnto the priests alone as was the former immediatly going before And the reason why GOD doth now turne his speech vnto the whole people is that the Israelites that is the rest of the people which were not priests should not thinke themselues whilest they are ignorant of the true God whilest they serue other then him to bee cleere and free from sinne before God and therefore suppose themselues also to bee voyd from punishment because not they but the priests are properly the cause of this euill for these ought to teach the people But according vnto the answer of Christ in the Gospell not onely the blind guides themselues but they also that follow those blind guides are iustly punished Mat. 15. ver 14. If the blinde leade the blinde both shall fall into the ditch Furthermore this selfe same sheweth into what and how shameful blasphemies of GOD and horrible punishments they doe fall the which vnder any pretence or colour whatsoeuer shall despise the true knowledge of God drawne from his word Two parts of this verse And this verse hath two things to be noted First the kind of idolatrie or superstition whereunto this people was giuen The second part sheweth the cause of this so shamefull blasphemie 1. The kind of idolatrie The kind of sinne then was not only common idolatrie but that most shamefull manner thereof 2. The cause of the same whereby the idolaters as being curious vaine and ambitious men doe enquire at their idols of things to come The Prophet Isai noteth the same vice in the Israelites cap. 2. ver 6. where he sayth Surely thou hast forsaken thy people the house of Iaacob because they are full of the East maners and are Sorcerers as the Philistims And againe cap. 47. ver 13. where he biddeth them in mockage seeke vnto their Astrologers and Soothsayers that they if they can should foretell them of the miseries that were to fall vpon them or were able to saue them from them Let now the Astrologers the starre-gasers and Prognosticators stand vp and saue thee from these things that shall come vpon thee And this sinne of enquiting after things to come at idols or any other together with those that professe this knowledge by what names soeuer they be termed hath long since by God been condemned Deut. 18. ver 10. for there God by Moses coÌ„mandeth thus Let none be found among you that vseth witchcraft or is a regarder of times Tremchus translateth them Planetarios or a marker of the flying of foules or a Sorcerer or a charmer or that counselleth with spirits or a Soothsayer or that asketh counsell at the dead How great a sinne it is to enquire of things to come at idâ—â—â— Doubtles this sinne taketh from God his gouernment of this world and giueth it vnto idols at whoÌ„ the issues and falling out of things to come are looked for and enquired It is therefore a most shamefull blasphemie against God Further in this place the vanitie of this kind of idolatric is refuted and mocked in one word when as these idols of whom the foretellings of things to come are asked are called wood or stocks that is a dead thing and a staffe that is a dumme and dull thing for so are idols called in contempt of them The cause of this filthie idocatrie in the Israelites And the cause or reason why the Israelites were giuen vnto this so filthie idolatrie is this because they had fallen away from the true God and from his knowledge and right and lawfull worship and with great endeuour had betaken themselues vnto that spirituall fornication that is to say vnto the worshipping of idols They were therfore deceiued by the selfe same spirit of whom they were taught to worship idols and by whom they were moued thereunto that they should at idols also aske the knowledge of things to come For God giueth efficacie or strength of error vnto Sathan against those which haue not receiued the loue of the trueth or haue forsaken the same as Paul teacheth 2. Thess 2. ver 10.11 writing that the comming of Antichrist is by the working of Satan with all power and signes and lying wonders and in all deceiueablenes of vnrighteousnesse among them that perish because they receiued not the loue of the truth that they might be saued And therfore God shall send them strong delusion that they should beleeue lyes and giue care vnto such predictions or foretellings and vaine promises and enquire and seeke after them This Broccard is a peeuish Prophet yet now liuing in Hollâ—d or at leastwise dead but very lately of whom you may reade more in the fore notes Let them therefore hereby beware the which at this day enquire at Mathematicians or Broccardical Sooth-sayen concerning the state of their things to come Vers 13. They sacrifice vpon the toppes of the mountaines and burne incense vpon the hils vnder the Okes and the Poplar tree and the Elme because the shadow thereof is good therefore your daughters shall be harlots and your spouses shall be whores An amplification of their idolatrie AN amplification of the Idolatrie of this people taken from their exceeding great earnestnes in worshipping of Idols For they doe it euery where and in all places They appoynt and dedicate al sortes of high trees vnto this sinne and wickednes briefly the Idolatry of these men is rather a madnes then a sicknes The Prophet Isay cap 57. ver 7 8 9 10. doth most liuely expresse their madding and gadding after Idols sparing for no cost nor trauel in worshipping of the same in this wise Thou hast made thy bed vpon a very hie mountaine thou wentest vp thither euen thither wentest thou to offer sacrifice Behinde the doores also and postes hast thou sette vp thy remembrance for thou hast discouered thy selfe to another then mee and wentest vp and diddest enlarge thy bed and make a couenant betweene thee and them and louedst their bed in euery place where thou sawest it Thou wentest to the Kings with oyle and diddest encrease thine oyntments and send thy messengers farre off and diddest humble thy selfe vnto hell Thou weariedst thy selfe in thy manifold iournies yet saydest thou not There is no hope thou hast found life by thine hand therefore thou was not grieued Wherefore God foreseeing this their outragiousnes in this
before were idolatrous shall come vnto the true knowledge of God and his spirituall Temple and not only one or twaine Againe they shall come also with great cheerefulnes of minde not constrained nor against their wils but of their owne accord being moued by the spirit of God and true godlines they shall come vnto God by the restoring of the Gospell that is of the second Temple But here by the way The nature of true faith and godlines the nature of true faith and godlines is to bee noted which doth not onely worship some certaine God but the true God to wit the God of Iaacob and hath attained vnto the not onely knowledge of his will but also performeth obedience vnto the same For true godlines is not contented to be taught that is with the bare knowledge of the heauenly truth but also walketh in that doctrine which it hath learned out of the word of God that is to say he that is in deed a godly man reformeth his whole life according vnto the will of God and walketh in the wayes prescribed by his word euen vnto the end of his life Psal 1. A reason why the godly must come vnto the Temple of God For the law shall goe forth of Sion c. This is a rendring of a reason why all those which are desirous to bee taught and learned in the true feare of God must especially nay necessarily come vnto that Temple to wit because that out of that place onely commeth the true doctrine of godlines and the word of God and is in place of the world els besides For at that time vnto the Iewes only were as it were in trust committed the Oracles of God and the true doctrine of faith and of euerlasting saluation was among them alone So speaketh the Psalmist Psal 76. ver 1. God is knowne in Iudah his name is great in Israel And Psal 147. ver 19 20. He sheweth his word vnto Iaacob his statutes and his iudgements vnto Israel He hath not dealt so with euery nation neither haue they knowne his iudgements So Paul Rom. 3. ver 2. saith that the prefermēt of the Iewes is much euery way for chiefly because vnto them were committed the oracles of God Whereby appeareth that true faith and the right and lawfull worship of God must of vs be fet and drawne only from the alone word of God written Isai 2. And here also is reckoned vp the second effect of this Temple 2. The second effect of the spiritual Temple is that it onely containeth true faith that the preaching of the Gospell and the same only shall containe true godlines Vers 3. And he shall iudge among many people and rebuke mightie nations a farre off and they shall breake their swords into mattocks and their speares into siethes nation shall not lift vp a sword against nation neither shall they learne to fight any more 3. The third effect of the dignitie of this Temple THe third effect by the which the dignitie of this restored Temple that is of the Gospell is shewed to be most great for that by this doctrine of the Gospell of God he shall iudge and rebuke many nations how strong and stout so euer they be These words therfore of iudging and rebuking doe betoken those iudgements the which God did exercise first in the consciences of the Gentiles reprouing them of their idolatrie and vngodlines secondly also of the manifest or open punishments that in the end being tamed and mastered they might bee brought vnto God So the word iudgement is taken Ioh. 3. ver 19. And this is the iudgement that light is come into the world and men loued darknes rather then light because their deedes were euill And the Gentiles themselues at the first did not shewe themselues so meeke and readie to be taught but afterward when as they were with diuers punishmēts and miseries iustly punished of God for their vngodlines as Christ himselfe teacheth Matth. 4. ver 16. The people which sate in darknes saw great light and to them which sate in the region and shadow of death light is risen vp And Paul sheweth Rom. 1.18 how great tokens of his wrath God powred out vpon the heathen for their disobedience vnto his trueth saying For the wrath of God is reueiled from heauen against all vngodlines and vnrighteousnes of men which with hold the trueth in vnrighteousnes And the selfe same appeareth throughout the whole Apocalips But this effect is not to indure onely for a time but continually and for a long season For God by little and little hath called and will call vnto the knowledge of his trueth at the last one while this nation another while that nation which he hath afflicted or punished And they shall breake their mattocks into speares The fourth effect ioyned with the former to wit a most great peace of the world at that time embracing Christ the which shall insue and be 4 Great peace among the godly but yet betweene those only which shall beleeue in Christ For they shall be so tyed one to another in mutuall charitie and loue that no man shal hurt his brother no nation embracing Christ shal make warre vpon another nation embracing the same Christ Nay as Isaias sayth those which before were most cruel and most enemies within themselues shall be made friends and shal be so gentle friendly and meeke as sheepe So great a force is there doubtles of true godlines that it will bring al men vnto mutuall concord or agreement one with another Philip. 2. Eph. 4. Isai 2. and 11. ver 6.7 The woolfe also shall dwell with the lambe and the leopard shall lye with the kid and the calfe and the lyon and the fat beast together and a little childe shall leade them and the cowe and the beare shall feede their yong ones shall lyetogether and the lyon shall eate straw like a bullocke So the Scots and English men againe English men and French men are made friends together who before were most deadly enemies Vers 4. But they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd for the mouth of the Lord of hostes hath spoken it The making more plaine of the matter before A Laying open of the matter more plainlie For he sheweth by an amplification both what maner of peace and how great the same shall be in the Church of God nay in the whole world when as the doctrine of the Gospell shall be receiued of the Gentiles And this verse hath two parts to bee noted One Two parts of the this verse a description of this peace another the confirmation of the same against those which are either altogether vnbeleeuers 1. A description of this peace or els such as doe make some doubt of so great a promise of God and quiet of the Church to come The description of this peace promiseth first home agreement
mention of the same and also by this that euen yet nowe at this day there is remaining a most wealthie village in Normandie as bigge as a great towne called Baconvil in French Bacceville situated neere vnto Diepe a sea towne in France Baconvil the which keepeth still the memorie of your name together with the remnants of a most strong castle and the which both the Frenchmen themselues and all the inhabitants and the thing it selfe doth witnes and declare to be a monument of your most noble and honorable familie As for this my poore and simple gift right worshipfull I doe most earnestly request pray and beseech you with as willing and glad a minde to accept it as with a louing and vnfained heart I doe giue it And because that you doe loue me as I haue alwaies vnderstoode by your selfe see that you in like manner loue the holy doctrine herein conteined both for it owne and for my sake also Fare you well At Orthesium which is a towne in the cuntry of Bearne vnder the mountains called Pyrenaei neere vnto Spaine where is an Vniersitie erected by the most courteous King of Navarre Henry the second Calend of May in the yeare of the last time 1585. Your W. most bounden Lamb. Danaeus Professor of Diuinitie A TABLE OF THE CHIEFE FIgures of Rhetoricke mentioned in this Treatise A Metaphor what it is see Amos cap. 4. ver 12. Occupatio what it is see Amos cap. 5. ver 12. Hypophora what it is see Amos cap 5. ver 3. Synecdoche what it is see Amos cap. 5.21 Apostrophe what it is see Amos cap. 8. ver 24. Hypotyposis what it is see Amos cap. 8. ver 12. Metonymia what it is see Oseas cap. 4. ver 1. Epiphonema what it is see Ionas cap. 2. ver 9. Mimesis what it is see Oseas cap. 4. ver 18. Metalepsis trassmutation what it is see Oseas cap. 6. v. 18. Katachresis what it is see Oseas cap. 5. ver 1. Prosopopaeia what it is see Oseas cap. 6. v. 1. Auxesis or Increasing see what it is Oseas cap. 7. ver 4. Parenthesis what it is see Oseas cap. 8. ver 2. Aposiopesis what it is see Oseas cap. 8. ver 10. Dialogismus what it is see Micheas cap 6. ver 6. Anthropopatheia what it is see Micheas cap. 7. ver 8. Periphrasis what it is see Nahum cap. 2. ver 7. Sarcasmos what it is see Nahum cap. 3. ver 14. Synathroismos what it is see Sophon cap. 1. ver 15. Hyperbole what it is see Habacuc cap. 2. ver 11. Epimone what it is see Zachar. cap. 1. ver 4. Noema what it is see Zachar. cap. 2. ver 5. Allegoria what it is see Zachar. 11. v. 2. Antonomasia what swit is see Zach. 12. ver 10. FORE-NOTES BY the way of a preface vpon the xii small Prophets for the better understanding of the same CAP. I. Of the sundry names by the which the Prophets have beene called I Thinke I shall doe a thing worthy the travell if intending with the helpe of God to take in hand the exposition or laying open of the meaning of the twelve Prophets which are called Small Prophets of a notable argument or matter I shall make also a notable beginning and shall first set downe as certaine fore-notes those things the which will bring light unto the whole discourse ensuing And such they are as doe most especially appertaine unto the declaring of the office and order of the prophets of the which albeit many have written many thinges most learnedly chiefly Iohn Calvin in his fore-notes upon Isai Calvin Martyr and Peter Martyr in his common places the which are gathered together out of his workes yet is there as I suppose no law to the contrarie but that I also may lay downe my shot as it were for the common use and edifying of the Church and now adde if any thing of them be overpassed For the which no man will blame me especially when as I will now only deliver those things the which doe properly belong unto the manner of my purpose Nay to speake truly are altogether requisite and necessarie therunto And of these things intonding a most briefe rather then large discourse I will especially begin with this point Prophets Prophesie Prophesying Of the sundry names or titles of Prophets For these termes of Prophets Prophesie and Prophesying are founde not onely in Church-men or Church-writers but also in prophane authours both Greekes as Plato his Phoedrus Charmides and other his workes also in Aristotle his booke of the worlde but also in Latine writers as appeareth out of Festus Pompeius Diviners But M. Tullius calleth them every where Diviners because of all men they come neerest unto the nature of God and declare unto us his will and mind being othervvise secret and hidden But to the ende this whole discourse may be the more fitly and easily understood Prophets have their name of Prophesie first vvee must intreate of the worde Prophet it selfe and afterwardes of the thing meant by the worde and shewe what it is Now the name or worde Prophesie is it whereof Prophetes are named the which excell and are indued therewithall The Hebrewes to begin with them call a Prophet Nabia Nabia Nebuah and Prophecie Nebuah because prophets are Messengers unto men of the answeres and decrees of God For they receave the worde from God the which afterwardes they deliver unto others Whereupon the word Nib signifying a speech Nib. hath great affinitie with the worde Nabiah a prophet Yet others had rather fetch it from the verb Boa because that prophets doe foretell things that happen and come afterwards to passe Certes from whence soever the Hebrew word be derived or set or with what worde soever it have affinitie or likenes this with full consent and truly hath bin noted of the Hebrues that the verb Naba the which signifieth to prophesie is wont to be formed in the passive voice Niphal when as mention is made of the true prophets of God The Hebrewes for the most part speaking of true and false prophets use the verb signifying to prophesie in sundry coniugations because that word betokeneth that the same prophet was truly and indeed inspired by the spirite of God and received from God and not from himselfe the prophesie the which he afterwards delivereth unto men But when they speake of false prophets they use the selfe same verb in the coniugation Hithpael because such prophets are not sent of God but of themselves thrust forth themselves of their owne authority to prophesie Furthermore the signification of the word Prophet and Prophesying The large signification of the word prophet prophesying is very large among the Hebricians For it comprehendeth all those the which being moved with the spirit of God either ordinarily or extraordinarily either in prose or in verse doe set forth tell and declare the will of God and the same either
afterwards deliuered them and for the same did all of them more and more glorifie God Visions as writeth Lactantius lib. 7 chap. 23. were by the spirit of God offered vnto their eyes and they sawe them in their sight to be as it were done and ended Whereof commeth to passe that they were much mooued with these visions offered vnto them And how could it be otherwise when as they were but meere and weake men Yet for all this neither was their minde put out of his seate that they vnderstood nothing neither were they as blockes and stocks or onely passiue or suffering instruments and organes of God the which did but onely vtter the thinges to come and vnderstoode not what they ment that which fell out vnto the prophane prophets The Prophets then of God did vnderstand and beleeue the thinges which they vttered For otherwise they could not be called the true Prophets of God Augustine For Augustine lib. 12. de Gen. ad literam cap. 9. saith very well They which in the spirite by some bodily things had signes shewed vnto them vnlesse there had bin added thereunto the office of the minde that they might also vnderstand them were not yet prophets But the Heathen Prophets when as they vttered their prophesies were without doubt besides themselues The heathen prophets out of their wits when they propheâ—â—ed out of their witts and taken with madnes and vnderstood not what they said or did but were onely the meete instruments of Satan speaking by their mouth The strange beastly â—itting of thâ— prophetesse of Apollo when shee prophesied of which like kind of persons possessed with deuils we haue seene many also at this day Therefore Chrysostome writeth that the Prophetesse of Apollo at Dâ—lphos when shee was to prophesie did sit vpon her but tocks with her naked legges astride vpon a stoole the which was set ouer an hole and gaping gulfe of the earth or temple of Delphos and that at those times the deuill was wont to enter in at her secret parts who did rauish vexe prâ—sse in a word frame her that shee onely lent her mouth and teeth and he himselfe the vncleane spirite did speake in her From whence come these tearmes peculiar and proper vnto these kinde of prophets as Iulius Pollux speaketh to be rauished to be madde to be franticke and the thing it selfe or the spirite whereby they were led was called the inspiration of the deuill a madde spirite And to be short both Virgil and Lucan doe notably describe and set forth the manner howe these prophets were wont to be handled and vsed by the same their deuill Virgil for his part lib. 6. AEneid in these verses Englished by Phaer But good Aeneas to Apollos Church and temple towres Went to seeke the secret caue Of Siblyes dreadfull bowres A vaut of widenes vast where mightie Spirite and mightie minde Apollo her inspires that all Things knowes in secret kinde And things that fatall bin he doth Full broad to her vnfold And a little after As thus shee babling prates All suddenly with faces more Then one before the gates And colours more then one disfigured Wilde shee stoode in traunce Her haire vpstarting stands her trembling Breast doth panting praunse Her heart outraging swells When of the god shee felt the blast Approching neere And afterward But wrastling wilde as yet against The god in th' entrie large Dame Siblye mumbling made and strugling Strong withstoode the charge If haply so shee might the gods Enforcing shake from brest But he preuailing still with more And more her spirit opprest Her heart her raging mouth he Taming staide and fixed fast And thus farre Virgil concerning this matter out of the true historie of oracles Lucan in like manner lib. 1. Pharsalidos writeth hereof thus For as the Thracian Edonis In Bedlam sort with Bacchus fraught Doth gadding runne on Pindus hill Besides her selfe through him distraught One of Bacchus Bedlâ—m women priestesses So doth Oricia Romane Dame Th' amased citie ouer-range Disâ—losing Phoebus haunting her With such like words in manner straunge Apollo whither am I drawne c. This sayd shee lay as in a trance Through madnes which vpon her fell Thus then the profane Poets them selues doe liken their Prophets vnto very madde men and drunken persons yea their Sibyllas The Heathen liken their prophets vnto mad men and drunkards whome notwithstanding they doe reuerence with more deuotion and holines then their other prophesiars Yet doth Plato in Phaedro and M. Cicero lib. 1. diuinat write that these Sibyllaes themselues were taken with this deuilish madnes when as they gaue forth these prophesies albeit Tulli afterwardes disagreeing from himselfe Tulli dissenting from himselfe and beeing deceiued writeth thus in the same booke For saith he the power or vertue of the earth did naturally stirre vp Sibylla the prophetesse of Apollo at Delphos as if the Sibyllae by a certaine naturall motion did foretell things to come and were not stirred vp with that same madnes and inspiration of the deuill as I saide before The which opinion it seemeth the same Tulli had of others also namly that there were certaine prophets by nature or by naturall causes yet that all of them were madde when they prophesied Thus then he saith And those whose mindes forsaking their bodies doe flie out and goe foorth beeing inflamed and stirred vp with a certaine heate doe see for certentie those things which prophesying they doe foretell and such mindes are inflamed with many things which abide not in their bodies like vnto those which are stirred vp with a certaine sound of words Phrygian songs many the woods and graues many the riuers or seas doe mooue whose madding wind doth long before see the things which are to come But why this madnes and stirring vp by the deuill should be put into these prophets Why the Heathen prophets are taken with madnes â—s Plato thinketh the reason is giuen of Plato in love in these words as Serranus my very good and learned friende hath translated them VVherefore God when he taketh from them their mindes he vseth these ministers tellers of oracles and divining prophets that we which heare them should vnderstand that it is not they which doe vtter these things of so great importance not they I say which are taken with madnes but that it is God which speaketh them and speaketh vnto vs by the ministerie or seruice of those men Thus much Plato Of the which appeareth how absurd or foolish his madnes of these prophesiars and rauished men did seeme vnto the Heathen them selues And the Poet Claudianus faighning himfelse a prophet saith Claudinus All humane sense bath madnes now Quite from my breast retired or exiled And wholly is mine heart and minde With Phoebus rage inspired And here let these things now haue an ende CHAP. 8. Of sundrie kindes of godly Prophets LEt vs therefore returne vnto true Prophet who
at the length goe to wracke one part thereof beeing accused of falsehoode and once vndermined and as Augustine against Ierome gathereth very well be deemed false and overthrowen And this in die first place beeing altogether blasphemous must needed followe and be gathered out of the prophesies of â—â—occaâ—d Secondly 2 Absurditie that the same threatnings which the Spirit of God doth denounce or declare vnto meere profane persons and unto men that are inside and reprobates those doth Broccard every where apply unto the Church of God and the faithfull yea unto Gods true elect or chosen That which any man may observe marke in his writings Now to mingle and confound or huddle up together the things the which shall come to passe unto the elect with those things that shall fall out unto the reprobates is plainly to confound God his election with his reprobation nay to take away both that is a chiefe part of the word of God yea it is to make the sonnes of God and the enemies of God all one it is finally to confound and jumble one with another temporall paines with paines eternall and to make our adoption or being chosen into the sonnes of God vaine and of none effect The which is no lesse blasphemous then the former Thirdly Broccard maketh a way for every Origenist especially of a sharp wit 3. Absurdity Origenists were certaine heâ—etikes named after Origin that used to turne all the scriptures into allegories 1. Absurdity For now there shall be nothing certaine for vs in the holy scriptures for to follow Tyrus is not Tyrus Babylon is not Babylon but all things forsooth must be expounded by an allegorie VVhich thing is flat and plaine heresie Fourthly Broccard openeth a window unto every Soothsay â—r and Almanisticall prediction or foretelling of things after the maner of Prognosticators and Almanack makers For the same like unto Broccard setteth downe some thing the which notwithstanding it leaveth still vnâ—â—â—ten For these fellowes do not as did the true prophets set dovvne the maner it selfe or any certaine time of the things by them foretold to come But Broccard affirming some things peculiarly of some matter and countrey doth altogether overpasse the other circumstances That which is the propertie of a spirite of the devill turning himselfe into an Angell of light to deceive withall and when he hath deceived so cunningly to handle the matter that he cannot be accused of falshood because he leaveth out the circumstances thee which notwithstanding the prophets of God do diligently and exactly rehearse that it may the better be knowen when their prophesies had their accomplishment and fulfilling Fiftly and lastly that this my discourse be not without end This Broccard in most of his prophesies hath already bene found to he vaine 2. Absurdity false and a lying marchant by the issue and falling out of the matter and the same also daily more and more appeareth For I let passe that he bringeth no proofe of this his extraordinatie calling in the Church nor yet can because that beeing demaunded of vs for the same at that time he was mumme and had nothing for to say and is now also tongue-tied when as he is urged or earnestly requested thereunto And these things doe sufficiently condemne the propheticall writings of Broccard Nowe as oftentimes there have bene shewed unto the true Prophets the similitudes and formes of things to come The true prophets used diveâ—s â—gnâ—s and geâ—uâ—es in foâ—etelling of tâ—iâ—gs to come so they also often when they did foretell things to come did represent the same by diuers signes and gestures of their body that they might the rather mooue the Church and shewe that the thing should come to passe So Isai walked bare-footed Isai cap. 20. So Ieremie weareth a vvoodden chaine Ierem. 28. The which doings of the Prophets because of their signification Augustine calleth mysticall lib. 22. contra Faustum Manich. cap. 8. CAP. 9. Of the true notes and markes of the godly and true Prophets FVrther there are certaine notes and markes the which the worde of God it selfe hath set downe as most true and sure to discerne and knowe the true Prophets from the false by Deuter. cap. 13. vers 1 2 3 c also the 18. ver 21 22. And if thou think in thine heart How shall we know the vvorde which the Lorde hath not spoken VVhen a prophet speaketh in the name of the Lorde if the thing follow not nor come to passe that is the thing vvhich the Lord hath not spoken but the prophet hath spoken it presumptuously thou shalt not therefore be afraid of him For when as God substituted or under-ordained his Prophets to teach the Church as it were in his stead and in as much as Satan doeth imitate or follow their wordes and deedes to disceive withall if hee could even the godly themselves it was altogether necessarie that there shoulde be extant certain tokens and the same not at all doubtfull as being shewed by God himselfe by the which the true prophets might be severed and marked out from the false For at all times both in the olde Testament and in the new the devill hath gone about to overthrow the found doctrine by the false prophets as his Postes and Messengers Therefore like as under the law there were false prophets among the Iewes and old people of God so have there also bene under the gospell as Peter teacheth epist 2. chap. 2. vers 1. But there vvere false prophets also among the people even as there shall be false teachers among you vvhich privily shall bring in damnable heresies even denying the Lord which hath â—ought them and bring upon themselves swift damnation VVe must therefore see what these notes and markes are VVhere this is to be noted Who in this place is propâ—rly to be termed a false prophet that in this place he onely is called a false prophet who in respect of the doctrine which he teacheth and the things which he foretelleth ought to be tearmed and is found to be a deceiver and a lyar For those which are called false Prophets because they haue no lawfull calling albeit they teach true doctrine and foretell things to come and that truely of which sorte some doe arise out of the middest of the Church these doe not appertaine unto this question whereas we speake of the true markes of prophets but unto that wherein it is demanded what is the lawfull calling of prophets or what is the godly and lawfull use of holy prophesie False prophets in three respects 1 Jn regard of their calling False prophets then are so called generally for three causes namely in regard of their calling in regard of their use and in regard of their doctrine And in respect of their calling they are to be taken for false prophets who albeit they foretell true things yet are they not sent of God but of Satan to deceive they are not alowed of
done but to be understood according unto the signification of them 3. Rule Often amplifications used by the prophets The third rule is That we diligently observe and note the often amplifications which the Prophets use For there is nothing more common then them for both in the describing or laying out of the sinnes of men and in pronouncing or declaring the iudgements of God against them and in shewingâ—â— the mercy and goodnes of the same God they doe weigh in mâ—ner all circumstances alwaies they doe wisely and advisedâ— marke recite compare or lay togither things going before aâ—â— things that follow after VVhereof it commeth to passe that wâ—â— do find often amplifications in their writings the which are 〈◊〉 either to be confounded and mingled one with another or to 〈◊〉 passed over with squint eyes or looking as it were through oâ—â— fingers that is sleightly but we must also distinguish or marâ— out the reason of one amplification from another and diligentâ—ly consider of every one of them For otherwise it will comeâ— passe that the oration or speech of the godly prophets which most eloquent and ought to be said and praised of us to be moâ—â— briefe shall be thought to be but a certaine vaine babbling tedious or troublesome repeating of one thing only or as an abâ—surde or foolish and incredible hyperbole or excessive speaking beyond the truth But doubtlesse they do speak write nothing but that which is well framed nothing but that which is fetchâ—â— and gathered wisely and godlily from the nature it selfe of thâ— things whereof they intreat nothing finally but that which is aâ—terward confirmed and approoved by the very issue or falling oâ— of things And they use these amplifications in the setting forthâ— the faults of meÌ„ both in the iudgemeÌ„ts also in the benefits God lively to lay out before our eyes the greatnes of the matter who by reason of our naturall dulnesse are drowsie make sinâ—â— regard of them otherwise These amplificatioÌ„s which others â—â—ther tearme exornations they which in the writings of the Prophets either do not mark or wisely distinguish one froÌ„ another bâ— their divers sundry argumeÌ„t matter or reason do corrupt thâ— same most eloquent writing of the prophets ful of great efficaciâ— or cause that it should seeme to be fond foolish 4. Rule What figures are chiefly to be noted WhereÌ„in the unlearned must aske helpe of the learned yet as occasion shall be offered I will endeauour to describe them as plainely as I can the which hath ioyned with it great blasphemie toward God himselfe The fourth rule is that in the writings of the prophets of the old testament these figures especially be observed or marked first in their simple words these to wit often metaphors enallages or chaÌ„gings of tenses persons For in one the same verse many times they do go froÌ„ the secoÌ„d persoÌ„ to the first or unto the third contrariwise by by froÌ„ the second or third unto the first and they change the tenses of verbs that their speech may be of more force more pricking the hearers In the things theÌ„selves or sentences of the prophets these figures must be noted Epiphonemata These are words of art shal be expoundeâ—d in their proper places Propodae Apostrophae Hypotyposes Hypophorae such similitudes as are brought by the prophets ExaÌ„ples wherof wheÌ„ as they are euery where to be fouÌ„d in these our commentaries following I haue thought good heare to alleadge theÌ„ For I must studie to be brief 5. Rule that those thinges which be spoke by way of threatning be not taken as things absolutely decreed by God which can not but come to passe Last of all the fifth rule is this the which is diligently to be marked in the same writings that we take not those things which they doe onely denounce or declare by the way of threatning as if they were the setled and determined iudgements of God simply and in such sort as they can not be altered For Anselmus doth teach very well that there is one prophesie of the predestination of God the which shall certenly come to passe and another of Commination or by way of threatning such as was that of Ionas Yet fourtie dayes and Ninive shall be destroyed 2. Sorts of prophesie likewise that of Isai Thou shalt die and not liue Isai 38. and many other which are to be found in the other prophets 1. Of predeflinatioÌ„ vnchageable For they which make not a difference betweene these prophesies in the predictions or foretellings of the Prophets do both trouble misturne the meaning of God 2. Of comminatioÌ„ alterable vpon the repentance of the parties such like conditions Peter Martyr doe draw them selues into most hard combersome questions as it were snares labyrinths or mazes out of the which being once in they can very hardly afterwards get Finally it misseth but a litle by the means of the fond opinion of these kind of interpreters but that the truth word of God is like to be discredited But because that P. Martyr hath at large notably handled all these points the which afterwards in his Common places haue bin collected together by others I will here make an end of these things As for that which M. Tullius Cicerol 2. de divin alleâ—geth against Divination of things to come I haue not refuted the same because that I suppose godly and prophetical foreshewing of things to come to be sufficiently confirmed by God himselfe who can not lye Proofes that godly prophesie is warranted by God whereof there is vndoubted testimonie Deut. 18.15 The Lord thy God will rayse vp vnto thee a Prophet like vnto me from among you euen of thy brethren vnto him ye shall hearken Act. 7.37 the very selfe same is confirmed 2. Pet. 1.19 20 21. We haue also a most sure word of the Prophets to the which ye doe well that ye take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hearts So that ye first know this that no prophesie in the scripture is of any priuate motioÌ„ For the prophesie came not in the old time by the will of man but holy â—â—en of God spake as they were mooued by the holy Ghost Those therefore which gaine-say him and dispute against thi◠〈…〉 neede of confutation but of bumbasting For as it is in Plato It is 〈◊〉 detestable and madde wisedome to curse and thinke euill of God And this thus farre Almightie God the father of all mercie and true wisdome for his onely sonnes sake Iesus Christ our Lord graunt that wee may both expound his Prophets truely as beeing guided by the same spirit wherewith beeing mooued they spake and that we our selues reading these Prophets godly holily and reuerently may with all our hearts acknowledge him in Christ and serue and
brutishnesse Secondly in these Marriners and passengers 2. These marriners hold the death of the godly precious there is to be noted an image and shadow of true pietie or godlinesse as being such who doe account and hold as precious the death of the godly and such as feare God like as in his eyes it is so taken Psal 116. vers 15. where it is written Precious in the sight of the Lord is the death of his saintes Now the cause of this their deliberation or counsell taking was because that storme and raging of the sea abated not nor ceased Vers 12. And he said unto them Take me and cast me into the sea so shall the sea be calme unto you for I know that for my sake this great tempest is upon you The answer of Jonas The answer of Ionas unto the former deliberation the which in like maner conteineth two things First the answer it selfe of Ionas secondly the reason of the same Ionas answereth that he only is to be cast into the sea The reason for that for his sake only this tempest by meanes whereof they all were in danger hath arisen and continueth and so shall continue untill hee as a sacrifice have received and suffered due punishment at the handes of God for this his rebellion And as well in the answer as also in the reason of the same appeareth Ionas his true repentance and amendment who now doeth franckly acknowledge his offence and fault and the punishment the which God taketh and executeth upon him is ready to undergo without any grudging nay he doeth willingly offer himselfe thereunto and with his owne mouth pronounceth or declareth him-selfe worthy of the same This therefore is a true description of true repentance that is of an earnest acknowledgement of sinne and of a minde changed Ionas maketh this answerwith a true propheticall spirit and apprehending or laying hold of his God by faith the which is opposed or set against that sluggishnesse or blockishnesse the which was in Ionas before The same appeareth David Psal 51. in Peter Mat. 27 It appeareth furthermore thaâ— Ionas spake these things and made this answer with a true propheticall spirit not of any grudging of mind against God not of any excessive feare not through hatred or wearinesse of life because that he was now knowen to be a rebell unto God nor finally moved with light or humane and worldly coniectures but because God by lottes did openly and as it were with his owne voice rouze him up and aske and call for him unto punishment Ionas therfore doth not rashly offer himselfe unto death but wiâ—â— undergoe that punishment the which God evidently from heaven did lay upon him and that willingly because God so wiâ—â— have it Vers 13. Neverthelesse the men rowed to bring it to the lande bâ— they could not for the sea wrought was troublous against then The thirde part of this 1. chap. the contents of the same THE third part of the chapter in the which is contained the execution of Gods punishment laide upon Ionas for his rebellion And first of all there is before it set downe the purgation or excuse of the Marriners and passengers themselues leâ—â— any man might thinke them to have done this of a certaine crueltie of minde And in the verse following is conteined their praâ—er and protestation before God The excuse is in that they assâ—â— alwaies before they come unto Ionas himselfe The example of the marriners They rowe wiâ—â— all the might they can the which here in Hebrew soundeth anâ— signifieth as much as the latine word sulcare mare to forowthâ— sea For the Marriners with their oares doe make as it were fuâ—rowes and ditches in the sea when they row They proove witâ— all their might to bring the ship unto the land and shore Theâ— wrastle against the winde and the tempest They suffer themselves also to be in that danger untill that they indeed doe find that they assay all things in vaine as namely having God himselfe striuing against them Then come they unto that last remedie wherein appeareth their singular humanitie or curtesie and compassion For to have compassion on the afflicted or such as are in miserie and to mourne with them that mourne is the law of humanitie it selfe and not onely the commandement of Paul This example ought iudges for to follow An example for iudges and such as haue authoritie by the appointment of the law for the punishment of malefactours or offenders to wit iudges of life and death that they doe not rashly nor of a certen thurst and delight to shed mans blood punish and condemne men that are even worthy of death For this is to murther and cut the throats of men and not to punish Vers 14. VVherefore they cried unto the Lord and said We beseech thee O Lord we beseech thee let not us perish for this mans life laye not vpon vs innocent blood for thou O Lorde hast done as it pleased thee The prayer of the marriners conteining three points THE prayer of the marriners and passengers wherein they purge themsclues before God as they did before clear them selves before men of all suspicion of cruelty or conceived hatred against his servant when as they executed upon him these iudgements of God This prayer containeth three things 1. That God will turne froÌ„ them the presens danger First they pray that God will turne away froÌ„ them that present danger the which hung over their heads for that one mans sake Wherin they secretly in their mind consider the law of Distributive iustice To wit that punishment doeth follow the authours and causes of the same that no man is iustly punished for another mans offence as Abraham in his prayer unto God for the sparing of the good among them of Sodom Gomorrah Gen. 18.25 seemeth to confirme speaking unto God for them after this maner Be it farre from thee from doing this thing so slay the righteous with the wicked and that the righteous should be even as the wicked be it farre from thee Shall not the iudge of all the world do right 2. They pray against the death of Ionas The second they pray against the death of Ionas that it namely be not laide to their charge and that they be not punished therfore when as in this behalfe they are only the executioners and instruments of Gods iudgement and will For God himself calleth for him unto death They adde the third thing for the which they both excuse themselves also doe praise God for his righteousnesse iustice They excuse theÌ„selves because it lieth theÌ„ upoÌ„ to execute those things the which God will have doth declare 3. They excuse themselves and praise God And they praise god in coÌ„fessing that wheÌ„ as god decreeth these things coÌ„cerning Ionas that he doth this iustly and according unto his owne proper right and most iust rule
danger That which the very sense or feeling of conscience doth teach that it oughtâ—â— be done albeit the godly as it is Psal 107.31 32. doe this 〈◊〉 onely of a generall knowledge of nature but of a true faith thâ— is of an assured trust of minde whereby they doe knowe and ferâ— that same true God to be their father in Christ The words of thâ— Psalm are these speaking of the godly trauailers by sea and theâ— seeing the wonderfull works of God deliuering them from daâ—ger of drowning and shipwracke Let them therefore confesseâ— fore the Lord his louing kindnes and his wonderfull workes before 〈◊〉 sonnes of men And let them exalt him in the congregation of the pâ—â—ple and praise him in the assembly of the elders Yet it is not said that these either came vnto Ierusalem to â—â—crifice or sent their vowes thither where that same God oneâ— would be sacrificed vnto They worship God together with their idols or finally that they cast away the woâ—â— shipping of their idols but togither with their idols they take 〈◊〉 to themselues this God as the chiefest and as to be feared 〈◊〉 desirous to haue him fauourable and appeased with them aâ— doe acknowledge him before and aboue their idols in truth be the Lord of heauen and earth and they doe testifie or witâ— that them selues in this same daunger were saued and preserued by him and not by their idols So the Samaritans together with their sundrie idols did mingle the worship of the true God also For the people alleadging that they were destroied by lyons because they serued not the true God the king of Asshur commandeth saying Carrie thither one of the Priests whome ye brought thence and let him goe and dwell there and teach them the manner of the God of the countrey 2. King 17. ver 27. which beeing performed accordingly as it there followeth yet the people worship their owne seuerall gods also For so it is said ver 33. They feared the Lord but serued their gods after the manner of the nations whome they caried thence The passengers and marriners not to be accoted faithfull Therefore are these passengers Marriners neither to be reckoned in the number of the faithfull albeit they sacrifice neuer so much vnto the true God neither are their sacrifices of them selues acceptable vnto God as were the sacrifices of the faithfull because that they were voide of true faith which is the foundation of true acceptablenes vnto God Aster what sort the sacrisices and other externall actions of the wicked haue pleased God but so farforth did their sacrifices albeit vicious and corrupt please God as in like sort the onely picture and shadow of true faith pleaseth God and as he conuerteth or turneth vnto the edifying of his and of the godly those things which outwardly onely haue a taste and smell of his honour although inwardly they be filthie and foule So the repentance of Achab pleased God 1. King 21. ver 27. to the end of that chapter These two latter examples are very disputable and doutfull in my simple opinion and as many reasons to be made to the contrary as for the proofe of them Likewise the bold confidence and trust of Achaz Esai 7. ver 12. And the faith of the nine leapers who afterwards did forsake Christ Luc. 17. read the whole storie beginning ver 12. vnto ver 20. All which things are to be noted least any here vpon might suppose and conclude that any workes without true faith in Christ are either in deede good or else acceptable vnto God the which some doe most peruersely or wickedly hold Neither did these passengers and Marriners become Proselytes or conuerts vnto the lewes religion neither were their sacrifices a conceit or sorrowefull heart and broken spirit but carnall sacrifices offered according to their vsual manner among their owne countri-men yet vnto the true God notwithstanding CAP. 2. Now the Lord had prepared a great fish to swallow vp lâ—nas and Ionas was in the bellie of the fish three dayes and three nights Here most conveniently is the beginning of the 2. chap. ALthough some referre this verse vnto the chapter going before yet in my Hebrew booke it iâ— the beginning of the second chapter and thâ—â— in my iudgement most fitly For the ende aâ—â— drift of this second chapter is after the desâ—â—â— bing of the iust iudgement of God against â—onas for his contempt of the calling of Goâ— made concerning him the which hath bin declared in the chapter before going to shew how great notwithstanding the merâ—â— of the same true God was towards this same Ionas The drift of this chapter both that 〈◊〉 his example we should trust in God euen in the very midst of 〈◊〉 afflictions or troubles be they neuer so great as it is said Iob â—â— 13. ver 15. Lo though he slay me yet will I trust in him and 〈◊〉 reprooue my waies in his sight and also that we should vnderstâ—â—â— this to be true in the elect and true faithfull namely that the â—â—cie of God doth triumph aboue iudgement Iam. 2. ver 13. 〈◊〉 there shall be iudgement mercylesse to him that sheweth no mercie 〈◊〉 mercie reioyceth against iudgement And Psal 30. ver 5. For â—â—â—dureth but a while in his anger but in his fauour is life weeping 〈◊〉 abide at euening but ioy commeth in the morning And Ionas 〈◊〉 here briefely in this chapter set downe an especiall effect of 〈◊〉 mercie of God towards him to wit his deliuerance from 〈◊〉 wracke and his repentance So then he was afterwards throâ—â— the great bounteousnes of God deliuered by the selfe same Goâ— by whom he was adiudged before vnto death and the same 〈◊〉 lamentable and reprochfull 1. Ionas his miraculous deliuerance This verse containeth three things first a briefe setting for 〈◊〉 of that wonderfull and miraculous deliuerance and that alâ—â—gether by God Secondly the meanes and maner of the saâ—â— God prepared at the selfe same instant or minute of time inâ—â— which according to his pleasure and will Ionas was cast into 〈◊〉 sea a fish 2. The means of the same and that a very great one the which swallowed vp â—â—nas beeing cast into the sea but yet did not strangle him or 〈◊〉 him but did keepe him for the space of three daies beeing by God left as it were vnto his custodie and in the ende when God calleth for him deliuereth him againe This preparation sheweth the great prouidence and care of God for those that are his and so consequently the absolute and most mightie power and rule of God ouer all the works of this world be they neuer so excellent and great who hath at his becke all liuing creatures and beasts as he will and vseth them according as best pleaseth him for his glorie and good of those that are his This fish is not said to be a new created but onely prepared The fâ—â—h
appeased with vs. In which manner of speaking there is a n = * A Metaphor is a figure wherby a word is chaunged frō his natural significatiō vnto a like as to smell for to find out and in this place to goe to meete for to seek to intreat or to appease Metaphor borowed from those that goe to receiue them that come vnto them And these words prepare thee do not shewe what lieth in our power but what is the nature of true repentance namely that it must be a chaunge of life and absteining from wickednesse the cause of which worke in vs is the spirite of God And therefore this selfe same must be begged of God and sought for at his hand Vers 13. For lo he that formeth the mountaines and createth the wind and declareth vnto man what is his thought which maketh the morning darknes and walketh vpon the hie places of the earth the Lord God of hosts is his name A reason of the former exhortation THe garnishing or rendring of a reason of the former exhortation least that the Israelites should either but coldly be moued at the same such was the hardinesse of these men or should heare it sleightly as if God were not so greatly to bee feared such was forsooth the pride of these men and their confidence or trust in the helpe of men Therefore here is shewed by a description of the maiestie of God himselfe how he is both to be giuen eare vnto and also to be feared So Paul 1. Tim. 1. ver 17. when as he sayth Now vnto the King euer lasting immortall inuisible vnto God onely wise be honor and glorie for euer and euer Amen by shewing that glorie is due vnto God he doth paint forth before our eyes the maiestie of God in liuely colours because of our dulnes who in our minds doe not conceiue it to be such and so great Now this the most sacred maiestie of God is in this place layd forth vnto vs by diuers effects indeed of his power but not by all yet especially by his name it selfe whereby the true God is called the God of hosts And so is he in like maner described Psal 68. ver 4. by his name in these words Sing vnto God and sing prayses vnto his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him For names are not without cause giuen vnto God nor in vaine But the effects whereby the maiestie of GOD in this place is described are here reckoned vp to be fiue takē partly from the first creation of things and partly from the ordering and gouerning of them alreadie created Fiue effects of the maiestie of God and the same most free and mightie that is according vnto his owne will pleasure and power without the controlement of any Vnto the creation of things it perteineth for that GOD is called both the former of the mountaines 1 He formeth the mountains and the creator of the windes So Psal 104. ver 4.8 the making of the windes and mountaines is attributed vnto God the windes where he sayth He maketh the spirits his messengers 2. He createth the wind for by spirits he vnderstandeth the windes and a flaming fire his ministers The mountaines in these words And the mountaines ascend and the valleyes descend to the place which thou hast established for them And 3. Iohn ver 8. Christ vnto Nicodemus speaketh of the winde as directed to blow when and where GOD will saying The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth 3. He knoweth the thoughts To the ordering and gouerning of the things created belongeth that the same God is sayd to be the knower of the thought of man nay the iudger thereof yea and of man himselfe also for God knoweth vs better then wee doe our selues And therefore Paul to shewe that there is nothing so secret or deepe but that the spirit of God doth pierce and sound the same and so consequently knoweth the very innermost thoughts of men sayth Cor. cap. 2. ver 1◠The spirit searcheth all things yea the deepe things of God And Ioh. 3. ver 20. Christ in that his long conference with Nicodemus teacheth that euery man that euill doth hateth the light neither commeth to light lest his deedes should be reproued By the which he sheweth that as by the light of the Sunne men their actions are in such for manifested as all men may discerne of them being done in the same so much more Iesus Christ who in that which goeth immediatly before calleth himselfe the true light doth looke into the darkest corners of the hearts of men and doth discouer and reproue the same 4. He maketh light darknes So doth it in like manner appertaine vnto the ordering and gouernment of things created that God is sayd by the Prophet in this verse when it pleaseth him to make darke the very light of the Sunne and the morning and in steed of the day to make darknesse So God by the hand of Moses maketh thicke darknesse in Egypt for three dayes together as it is in Exod. cap. 10. ver 22. The Moses stretched out his hand toward heauen and there was a black◠darknesse in all the land of Egypt three dayes And when Christ suffered God caused on the sudden that there was a darknesse ouer all the land of Iewrie for a certaine space as Matth. cap. 27. ver 45. doth witnesse saying Now there was a darknesse ouer all the land from the sixt houre vnto the ninth houre Lastly in that God is sayd 3. He walketh vpon the hi◠places of the earth To wake vpon the high places of the earth this also appertaineth thereunto namely to declare the absolute meere and alone power of God in the gouernment of the world that we might vnderstand that nothing is able to withstand his will CAP. 5. Vers 1. Heare you this word which I lift vp vpon you euen a lamentation of the house of Israel The summe of this chapter THe summe of this Sermon and chapter following tendeth to this ende that the Israelites may bee brought vnto true repentance if by any meanes it may be both by the feeling and conceiuing of the punishments to come if they continue in their sinne and also by thinking and considering vpon the goodnesse of God and of his maiestie whom they offend Therefore both the iudgements of God are here set forth against them being obstinate and stiffenecked and also the great maiestie of God is described And by God his this calling of them to repentance and by his care of the Israelites is shewed how the wicked perish through their owne lewdnesse and stubbornnes and not through any fault of God Concerning this Sermon and exhortation it was made some time after that which went before that in the meane space GOD might see whether the Israelites
whom notwithstanding they ought to haue amended and to frame them vnto the rules of equitie or else to correct and punish them And this is that which the prophet sayth That they leaue off or cast aside iustice vppon earth for that they did not better and amend the manners of men Hereof are often complaints in the Prophet Isai as cap 59. ver 4. No man calleth for iustice no man contendeth for trueth they trust in vanitie and speake vaine things they conceiue mischiefe and bring forth iniquitie And ver 13 14 15. We haue departed away from our God haue spoken of cruelty and rebellion conceiuing and vttering out of the heart false matters Therefore iudgement is turned backward and iustice standeth farre off for truth is fallen in the streete and equitie cannot enter Yea trueth faileth and he that refraineth from euill maketh himselfe a praye and when the Lord saw it it displeased him that there was no iudgement And so forth as in that same chapter followeth Vers 8. He maketh Pleiades and Orion and he turneth the shadow of death into the morning and he maketh the day darke as night he calleth the waters of the sea and powreth them out vpon the open earth the Lord is his name The second exhortatioÌ„ of the Prophet vnto repentance THe second exhortation of the Prophet wherwith he stirreth vp the Israelites to earnest repentance of minde that they should turne vnto the true God and that they should not any longer dwel and lye slugging in their sinnes wherewith they doe offend him This exhortation is taken from the glorious and yet true and very braue description of the power and maiestie of GOD vnto whose sweete imbracings and bosome he doth call them backe For he is that alone true God most mighty and full of maiestie who hath most free rule and power ouer all things so that he can neither be mocked nor despised scotfree nor yet be appeased with the toyes and deuises of men all which things the Israelites supposed might be the which in like maner all hypocrites did thinke but falsly For Paul teacheth Galat. cap. 6. ver 7. That God is not mocked And Iohn sheweth cap. 4. ver 24. That God is a spirit and that they that worship him must worship him in spirite and trueth The infinite power of God described by suÌ„dry his works But here in this verse is described that same infinite or endles power of God by the creation of the world and by the reckoning vp of things ordinary and such as are plainly seene among vs how hard and great soeuer other wise they be as is the creation or making of the starres and those bringing forth diuers effects as of the starres called Pleiades the which are stars of the spring and calme and fayre and of the starre Orion the which is a rainie and stormy starre such as is the mutual or orderly succession and course of the night after the day and the day after the night and lastly the severing of the sea from the earth and yet the springing and powrinâ— out of waters vpon the face of the earth for the vse of men and beastes Of all which we haue Psalm 19. Genes 8. Psalm 104 Genes 1. Vers 9. He stregthneth the destroyer agaynst the mighty and the destroyer shall come against the fortresse Another description of God by his extraordinary workes ANother description of the same power of God by his extraordâ—nary and wonderfull workes of which sorte is that he throueth downe most strong and mighty men when as hee pleaseth punish them and also beateth downe most strong holdes and sâ—â—tresses And these are but certaine parcels of those workes thâ— which God doth in great numbers and infinitlie both ordinary 〈◊〉 also chiefly extraordinary Vers 10. They haue hated him that rebuked in the gate and they abhorred him that speaketh vprightly A reason of the punishment of the Israelites by the description of their corrupt life A Rendring of a reason the which by the description or layiâ—â— out of the most corrupt life of the Israelites sheweth why boâ—â— the former iudgements of God are threatned against them wordly and also moreouer a new course of life must bee taken by then And in all this description it is to be noted that first the Propheâ— speaketh of such vices which were common vnto them all and 〈◊〉 of those which were proper vnto the Magistrates and iudges Fâ—â— this so wicked a life as is here described was the life of all the people Secondly it is also to be noted that but part onely of their lewdnes is here rehearsed and not euery their particular vices 〈◊〉 a word by this place and by the seuenth verse it appeareth what maner of life the life of theÌ„ is who either worship not the true God or else worship not him truly and what is the publike and priuaâ—â— order of their maners and gouerning of the common-wealth that is to say most vngodly and wicked The obstinacie and shamelesnes of the Israelites But this verse describeth both the obstinacy or stubborne coÌ„tinuance of the Israelites in their sinnes and wickednes in that The hated the Elders and other graue men who reproued their manifest vices publikely and in the gate that is in those places in the which men in those times were wont to assemble and come together and also their impudencie or shamelesnes to wit for that they did detest and abhorre them which did speake of thinges and of their doings vprightly and truely and as it was indeede For they could not abide or suffer once so much as to heare the truth it selfe much lesse that they had any purpose for themselues to be bettered and amended Ver. 11. For as much then as your treading is vpon the poore and yee take from him burdens of wheat yee haue built houses of hewen stone but ye shall not dwell in them yee haue planted pleasaunt vineyards but ye shall not drinke wine of them A reckoning vp of other vices of the Israelite A Reckoning vp of other vices the which were manifest in these same Israelites namely of their cruelty and couetousnesse and both these notorious Of their cruelty for that they handled and vsed most hardly and extreamely their owne brethren being also very needie and poore as if there were not one drop of mercy left in them to helpe them 1 Their cruelty Therefore this barbarous and cruell vexation of the poore Israelites and their brethren is in this place sayd to be a treading downe of them doubtles it is a signe of notoâ—ious cruelty of mind And therefore Dauid Psal 109. ver 16. prayeth that such merciles ones may haue their memoriall or remembrance cut out from among men Because they remembred not to â—hew mercy but persecuted the afflicted and poore man and the sorrowfull hearted to slay him 2 Their couetousnes And Amos reckoneth vp the couetousnes of the Israelites in
description of the restoring of the Church Secondly a noting and poynting out of the time generally in the which this shall come to passe but not of the very moment and instant of time as is in Daniel cap. 9. And whereof Peter in the first Epistle cap. 1. ver 10.11 witnesseth 2. A generall noting of the time of the same that the Prophets haue diligently enquired and searched Which sayth he prophesied of the grace that should come vnto you searching when or what time the spirit which testified before of Christ which was in them should declare the sufferings that shall come vnto Christ and the glorie that should follow So then the true Church of God is here signified vnder the name of the tabernacle or cottage of Dauid because that like as Dauid was a figure of Christ so his tabernacle was and is a token or Sacrament of the Church And first of all the most miserable estate thereof is noted The miserable estate of the Church The glorious restoring of the same when as this tabernacle is sayd to haue been a cottage Againe that it was fallen and had manie breaches and ruines or rentings But the restoring yea the same in most excellent manner is described when as it is sayd that it shal neuerthelesse come to passe that both the building shall be reared vp againe and all his rentings and breaches shall be repayred and amended and that in such manner that the same dignitie coÌ„mendation fame reuerence shal remaine vnto the same second restored tabernacle the which both was in the first tabernacle and also was giuen vnto the same as is also Agg. cap. 2. Indeede the body tabernacle of the Church hath been pulled down both by the captiuitie of Babylon the which happened afterwards and also by the tyrannie of the Antiochi and other kings of Syria and likewise by the wicked doctrine of the Pharises but it was restored againe by Christ that same true Messias and sonne of the Virgin Mary and that indeed farre more gloriously and holily and excellently then was that first tabernacle vnder Dauid and Salomon And this is the most notable promise of the restoring of the Church The time of the restoring of the church set downe in generalitie Now the certaine time is rehearsed in the which these things shall be done but in generalitie For God had not yet reuealed or opened vnto his Prophets the very article moment and instant of time Therefore Amos sayth in that day to wit in the which I will send my Messias promised vnto you Vers 12. That they may possesse the remnant of Edom and of all the heathen because my name is called vpon them sayth the Lord that doth this The end of the building vp againe of the Church THe end is shewed of this building vp againe of the Church to to wit that the true God and he whom these contemne or despise may be worshipped of all nations and that all people of the whole world may serue him as the Prophet Malach. cap. 1. ver 11. doth prophesie hereof where he sayth From the rising of the Sunne vnto the going downe of the same my name is great among the Gentiles and in euery place incense shall be offered vnto my name and a pure offering for my name is great among the heathen sayth the Lord of hosts To which purpose doth Iames the Apostle conclude of this place of Amos as hath bin cited immediatly before in the 11. verse of this chapter Wherefore this place doth manifestly or plainlie containe the calling of the Gentiles and the setting vp of the true worship of God among them and the true obseruation or keeping of the same So then not only the Israelites shall at that time bee in the Church and inheritance of God but also the Idumeans and other nations because that they also shall call vpon the name of the true GOD to wit being taught thereunto by the Spirit of GOD through the preaching of the Gospell as it is shewed by Paul among other nations in the example of the Ephesians in the second chapter of his Epistle vnto them But because this seemed vnto the Iewes a thing alwaies impossible that the Gentiles should be conuerted and turned vnto the true God this promise is confirmed by the person of God himselfe promising the same because that he himselfe shall performe bring it to passe vnto whom nothing is hard much lesse impossible as the Angell Gabriel telleth the Virgin Mary Luk. 1. ver 37. saying vnto her meâ—uailing how she a virgin should conceaue and beare Christ With God nothing shall be vnpossible Vers 13. Behold the dayes come sayth the Lord that the plowmaâ— shall touch the mower and the treader of grapes him that soweth seede and the mountaines shall drop sweete wine and all the hilâ— shall melt The manifold fruits of this restoring of the Church NOw the fruites and commodities are reckoned vp the which shall come of this restoring of the kingdome of God and the same manifold or of many sorts Yet notwithstanding in all these by a proportionable sense and meaning are vnderstood the spiritual and healthsome gifts of God bestowed vpon those that are his The earthly blessings here promised are figures and tokens of spirituall and heauenly graces of the which the earthly the which are here rehearsed were signes figures and Sacraments like as Christ his curing of our bodily diseases were significations of his healing of our spiritual infirmities that is the diseases and imperfections of our soules to which end it seemeth that Matthew in his Gospell cap. 8. ver 17. alleageth the place of Isai He tooke our infirmities and bare our sicknesses And the writer vnto the Hebrewes seemeth thus far forth to giue testimony vnto the godly fathers of the former ages of the world that they euen then did vnderstand that the promises of earthly benefites should haue their full accomplishment and verifying in Christ and in his heauenly inheritance and spiritual blessings For thus writeth he of them cap. 11. ver 14.15.16 They that say such things decâ—â—â—â— plainly that they seeke a countrey whereby he declareth that they rested not in the outward promises of the earthly inheritance in the land of Canaan And if they had been mindfdll of that countrâ—â— from whence they came out they had leasure to haue returned Bâ— now they desire a better that is an heauenlyâ— a plaine proof that they had a speciall regard vnto the spirituall signification of these earthlie promises Wherefore God is not ashamed of them to be called thâ—â— God for he hath prepared for them a citie And so doth Augustâ—â— teach that these earthly blessings are to be vnderstanded to be moâ—â— fully and truely fulfilled in the spirituall the which they did represent Serm. in Mat. 18. tractat in Ioan. Euang. 49. But it was needfull that these things should be promised and in such sort to be
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
fleeing and couert fell out there very hardly vnto them and that their dwelling was noysome and infectious vnto them For when as God doth curse the Assyrians and our aydes because of our distrust in him In the midst of Tybur as one sayth we finde Sardinia that is in places most pleasant the most cruel pestilence doth destroy vs and speedy and vnlooked for diseases do there ouertake vs. 3. From the adioints The third place of this amplification is from the adioynts They themselues shall not onely be in this sorte miserable but also their owne proper natiue soyle and countrey shall be turned into a wildernes For both nettles and thornes and briars and bushes shall possesse their kings palaces and gorgeous gilded houses and it shall possesse them as it were by inheritance that is to say for euer By which words no doubt the Prophet cutteth off and taketh away from them all hope of returning and enioying agayine of those their palaces Vers 7. The daies of visitation are come the daies of recompence are come Israel shall know it the prophet is a foole the spirituall man is madde for the multitude of thine iniquitie therefore the hatred is great The conclusion of the former threatning of the causes of the same THe conclusion and shutting vp of the whole former threatning of the causes thereof Of the threatning because that those iudgments of God shal in the end come to passe the same also most lamentable and heauie Wherefore that time is called a day of visitation that is of great and extreame miserie the which the Israelites shall feele For so is the worde visitation taken in this place as it is also Sophon 1. ver 14. where he saith The great day of the Lord is neere it is neere and hasteth greatly euen the voyce of the day of the Lord the strong man shall cry there bitterly So is it likewise taken Ierem. 49. ver 8. in these words Flee ye inhabitants of Dedan they are turned backe and haue consulted to dwell for I haue brought the destruction of Edom vpon him and the time of his visitation Thus then shall these thinges fall out vnto them most iustly For they are a iust reward and recompence of their vngodlines iniquitie and idolatrie and finally of their contempt of God whose true Prophets and doctrine these men refused and entirely embraced the false and lying prophets Therefore the conclusion and summe of the causes of this wrath of God against the Israelites is comprehended in these words The daies of recompence the which causes by way of explanatiō but yet briefly are afterwards here set down but they are first recalled al of them vnto their proper true fountaine to wit for that they despising the worde of God followed the deuises of men and the authors of those deuises namely the false prophets Titles in this place giuen vnto the false prophets by the holy Ghost And these false prophets doth the Spirite of God describe by sundrie epithets or titles to the ende they may be the more hated of all the godly what outwarde shew so euer they doe pretende or make of doctrine and holinesse He calleth them therefore in regard of their doctrine fooles and madde men namely as being such who doe faine that they heare and see the thinges the which they neither see nor heare Such a one in our time was G. Postellus the canker of Christianitie such at this day are the Papists and those which at the first sought the foundations of popish doctrine out of the apparitions or appearings of the deade and of reuelations made vnto them and the speakings of idols vnto them Last of all he calleth them full of wind that is of vanitie and lying And as touching their manners what these false prophets were and are may casily be vnderstoode and it is also set downe in the verse following when as they are described to be the haters and persecutors of all good men and such as are in deede godly Last of all the prophet vseth a certaine briefnesse and shortnesse of speech and comprehending in fewe words those causes of the iudgements of God against them saith That all these former iudgements of God against the Israelites are worthily put in executio◠because of the multitude of their iniquities and especially because of the hatred of the said Israelites both within them selues and one against another and also against all the godly and such as truely worship God For they hated them with more then mortal or deadely hatred as the verse following sheweth For he which hateth the godly hateth God him selfe Vers 8. The watchman of Ephraim should be with my God but the prophet is the snare of a fouler in all his waies and hatred in the house of his God A confirmatiō of both the sinnes of the Israelites taken frō the effects A Confirmation of both the sinnes that is to say both of the multitude of their iniquities and vngodlines of the Israelites and also of their hatred against all the godly And it is taken from the effects and examples the which were euery where seene in that kingdome and people And first of all it hereby appeareth that all the Israelites were notoriously wicked and vngodly in that whole Ephraim that is to say the whole nation it selfe and not onely one or two watcheth searcheth inquireth if any doe cleaue vnto the true God and his pure doctrine that they may afterwards persecute and vexe them The which no doubt is a signe of notorious vnrecouerable rebellion and iniquitie against God and of a common and generall conspiring among them selues against the godly The selfe same thing is done in this our time in Spaine by the Inquisitors whome others call Inquinators of the Romish faith For they generally doe slay the godly As for the hatred of the said Israelites and false prophets especially against all holy men there is hereof brought a notable proofe in this place for that the selfe same false prophets doe not onely manifestly and openly persecute them who professe them selues to be godly but doe more ouer lay snares for the godly that they may discouer and catch them if they any where lie hidden and are the continuall foulers hunters and watchers of the godly to doe them some harme as the 10. Psalme vers 7. describeth such maner of persons where it saith of the oppressour His mouth is full of cursing and deceit and fraude vnder his tongue is mischiefe and iniquitie He lieth in waite in the village in the secret places doth he murther the innocent his eyes are bent against the poore For these false prophets here spoken of doe so exceedingly hate the godly that they vtter and bewray their hatred against the true faithfull openly in the middes of the chappell of their idols and in the Temple of their gods whiles they either excommunicate them from their companie or els rayle agains◠them like madde
also doe offer thankesgiuing and the same not onely conceiued in heart but also witnessed and openly pronounced with the mouth and lippes And this same thankesgiuing they do call Calues and sacrifices or offerings of their lippes And so the writer to the Hebrewes willeth the faithfull also for to doe cap. 13. ver 15. saying Let vs therefore by him offer alwaies the sacrifice of praise to God that is the fruite of the lippes which confesse his name The metaphor is taken from other sacrifices the which were offered vnto God with the hands What the figure Metaphora is see Amòs cap. 4. ver 12. and not with the lippes as were bullocks and lambes and calues So Dauid repenting offereth thankesgiuing vnto God Psalm 51. ver 15. Open thou my lippes O Lord and my mouth shall shew forth thy prayse The which thing it selfe to wit thankesgiuing like as the former part of this sentence also namely prayer springeth from faith in Christ the which the godly albeit they be sinners haue For faith is the fountaine of thankesgiuing the which is giuen vs by God as it is also of our inuocation or praying as Paul witnesseth Rom. 10. ver 14. saying But how shall they call on him in whom they haue not beleeued Vers 3. Asshur shall not saue vs neither will we ride vpon horses neither will we say any more to the worke of our hands yee are our gods for in thee the fatherles findeth mercie Another part of the prayer of the godly penitent ANother part of the same prayer which the Prophet teacheth the godlie that they may truelie giue testimonie or witnes of their repentance both before God and also vnto others in the Church And this is such a prayer as wherein they doe renounce or bid a farewell both vnto all the aydes and helpes of men and also doe abiure or forsweare and condemne all their idolatrie For this is another part of true repentance of minde to wit wherein we cast away and detest our euill or sinne For we must not onely embrace the thing which is good as for example acknowledge God to be our father praise him giue him thankes but we must also forsake all euill and remoue all rebellion away from vs. Now this euil God is for the most part prouoked vnto anger two waies wherewith God is especially prouoked is commonly twofold to wit For that either men doe trust in men and make flesh their hope or else they doe make vnto themselues idols 1. When men trust in men the which they doe worship and place in the stead of the true God Against the former God pronounceth a curse Ierem. 17. ver 5. in these wordes Thus saith the Lord Cursed be the man that trusteth in man 2. When in stead of the true god they doe worship Idols and maketh flesh his arme and withdraweth his heart from the Lord. And concerning the other Psal 81. ver 89.10 The Lord by way of protestation most earnestly prayeth and requesteth of the people that they will not receiue any strange God beside him and promiseth a great blessing to them if they performe this his charge These both twaine the most filthie fountaine of innumerable sinnes 1. The godly are taught to forsake all mans ayde the godly are here taught to condemne And for the first to cast away al aydes of men euen those whom they thought most safest and surest and before most diligently and earnestly sought after them these I say they are taught to forsake in these wordes The Assyrian shall not be able to helpe vs. Therefore wee will neither run vnto him dispatching by horses that long iourney the which is betweene vs and him neither will wee hereafter ride vpon horses to get him for to ayde vs. For the Israelites were alwaies woont with great labour and charges to procure vnto themselues the Assyrians as such an helpe as was inuincible or vnouercomable as I haue shewed before cap. 8. ver 8. and cap. 12. ver 2. 2. To cast away all idolatrie And couching all idolatrie which is the fountaine of this wicked trust in men they learne to abiure or forsweare that in these wordes We will not say any more vnto the worke of our hands Thou art our God The reason is added the which is taken from experience it selfe and from the nature of God to wit for that the true God is that one and onely God vnto whom all men ought to flee and vnto whom whosoeuer doe goe albeit they bee most weake they doe obtaine mercie and consequently shall finde ayde and helpe against their most mightie enemies That which fatherles children by their example doe teach Fatherles children finde helpe of God who when as they lye open vnto the iniuries of all men and are most feeble yet are they by him defended against all men which thinke to hurt them or spoile their goods preuaile they in authoritie neuer so much among other men And therefore Dauid Psal 94. ver 6.7.8 putteth the merciles oppressors of them in minde that howsoeuer because of their vnabilitie to defend themselues and their right they suppose that they may scotfree and without punishment ouerrunne them that the Lord doth both see it regarde it and will be auenged on them for it And Psal 146. ver 9. he saith The Lord keepeth the strangers he relieueth the fatherles and widdowe but he ouerthroweth the waie of the wicked Therefore all others if so be they flee vnto God ought to hope for the like from the same God and therefore to forsake the helpes of idols and of men and to hope and trust in that one God onely and alone Ver. 4. I will heale their rebellion I will loue them freelie for mine anger is turned away from him The answer of God vnto the prayer of the penitent THis is an answer whereby God witnesseth that the repentance and prayers of those that are his are acceptable vnto him Therfore being now reconciled or made friends with them hee answereth their petition and prayer as he had often promised by his Prophets that he would doe So he promised in Isai cap. 58. ver 9. Then shalt thou call and the Lord shall answer thou shalt crie and hee shall say here I am c. So cap 65. ver 24. Yea before they call I will answere and whiles they speake I will heare So Psal 89. ver 26. He shall crie vnto me Thou art my father My God and the rocke of my saluation And hereby is shewed how great the fruite of true repentance is The great fruite of repentance and whence it hath the same as which namely maketh God so familiar and louing vnto vs but not of any worthines of repentance it owne nor yet in respect that it is our worke but for by Christ who by his spirit begetteth it in vs. Sundrie kinds of the gifts of God towards the godly And now here at this
Lorde which he neuer had from me to speake vnto thee So Ierem 28. ver 2. Hananiah the false Propher lyeth and saith Thus speaketh the Lord of hostes the God of Israel saying I haue broken the yoke of the King of Babel And therefore against such in the chapter following ver 8. Ieremie saith thus vnto the people Thus saith the Lorde of hostes the God of Israel let not your Prophets and your south sayers that be among you deceiue you neither giue eare vnto your dreames which you dreame For they prophesie you a lye in my name I haue not sent them saith the Lord. And ver 21. setting downe particular examples Thus saith the Lord of hostes the God of Israel of Ahab the sonne of Kolaiah and of Zedekiah the sonne of Maaseiah which prophesie lyes vnto you in my name Beholde I will deliuer them into the hand of Nebuchad-nezzar King of Babel and he shall slaie them before your eyes Therefore concerning the Prophesies of such as these it shall fall out as Paul writeth 1. Thess 5. ver 3. When they shall say peace and safetie then shall come vpon them suddaine destruction as the trauaile vpon a woman with childe and they shall not escape Wherefore the Prophet to shew this humor of the false prophets in preaching lyes for gaine vseth the letter Lamed and not the worde gnal that as I said he might signifie that these when afflictions or troubles were at hand setting themselues against them promised that all should be well but falsely notwithstanding 2. A description of the false prophets by two titles The second thing that is here to be noted containeth a description or setting out of these false Prophets by their epithets or titles the which are here twaine for they are said To walke in the spirite or winde that is to say to seeke after and boast of vaine things For the word spirit or winde in this place 1. That they walke in the winde and often else where doth signifie emptie promises smokie boastings vaine as it doth Oseas 8. ver 7. For they haue sowne the winde and shall reape the whirlewinde And Prouerb 11. ver 29. He that troubleth his own house shall inherit the winde So then these false Prophets are but things puffed vp with winde cloudes without water as Iude saith in his epistle ver 12. speaking swelling vanitie as Peter saith Epist 2. cap. 2. ver 18. In a word great boasters but vaine Also they are said to lye falsely 2. That they lye falsely For they are found to promise false things that is to say not ignorantly as it often falleth out beyond our hope but wittinglie and knowing of it and therefore to lye that is of set purpose to deceiue men whereby their offence is shewed to bee the more shamefull and the lesse excuseable After the same manner and with the same colours are false prophets painted out by Peter in his second epistle cap. 2. and by Iude in his epistle And therefore they are most mad and enemies vnto their owne saluation which wish for such teachers follow them or preferre them before the true prophets of God The which thing notwithstanding the spirit of God hath foretold shal fal out vnto vs vnder the gospel 2. Tim. 3. Vers 12. I will surely gather thee wholly O Iaacob I will surely gather the remnant of Israel I will put them together as the sheepe of Bozzah euen as the flocke in the midst of their folde the cities shall be full of brute of the men What followeth their contempt of the truth and loue of lying A Consequence or shewing what followeth after these great sinnes For the Prophet sheweth what followeth worthylie of so notorious and shameles publike contempt or despising of the trueth and louing of lying to wit vtter destruction of the whole nation and the same also most miserable So Paul 2. Thes 2. vers 11 12. teacheth what should ensue vpon those that receiued not the loue of the trueth that they might be saued saying Therefore God shall send them strong delusion that they should beleeue lies that al might be damned which beleeued not the trueth but had pleasure in vnrighteousnes The destructiō of the whole nation of Israel First then in this verse is set forth the fall and destruction of this whole nation of the Israelites the which is distinguished or seuered out from the Iewes because that God will gather together all Iacob out of euery quarter of theirs and will assemble together the Israelites either lying hidde and scattered for feare of their enemies or continuing and abiding yet by companies and commonly in their townes and cities For the Prophet vseth such wordes as doe containe all the kindes of gathering of a thing together to wit Asaph and Kabats God then will gather them together not to saue them but to slay them as sheepe of Bozra that is fat and fitte and appointed for the slaughter For Bozra was a pasture countrey and a rich from whence most fatte sheepe and meete for meate were set to the shambles and were killed And hereunto alludeth the Prophet Isai cap. 34. vers 6. when he sayth The sworde of the Lord is filled with blood it is made fat with the fat and with the blood of the lambes and the goates with the fat of the kidneies of the rammes for the Lord hath a sacrifice in Bozrah and a great slaughter in the land of Edom. So thē the Lord will gather the children of Israel together vnto the slaughter both all and together yea and euen those which hoped that they should be left and saued at least wife had escaped many dangers For GOD will not spare euen these neither shall they therefore escape To bee short they shall bee gathered together by God as a flocke of sheepe to be slaine and that same multitude shall bee great the which in those places shall bee gathered together and as a great flocke they that are gathered together and captiues shall in the folde by reason of the multitude be in a tumult and vprore Therefore these so many threatnings the ouerthrowe of this whole kingdome of Israel be it neuer so grent is described Vers 13. The breaker vp shall come vp before them they shall breake out and passe by the gate and goe out by it and their King shall be before them and the Lord shall be vpon their heads The great miserie of the ruine destruction of this people NOw in this verse the great miserie and most heauy plight of the ouerthrow and destruction of the same people is liuely described as it were by a certaine laying of it open vnto the eye to be seene namely that both they with so many their miseries to come might be moured and repent and we also which reade these things by this description or table of the iudgement of God against the rebels and vngodly and wicked men might be afraide on our own
or what is the certaintie and assurance of thy prophesie aboue theirs Micheas therefore answereth by way of Antithesis or setting downe in himselfe the contrarie vertues vnto their former vices opposing or matching himselfe and his calling against them vtterly and against their office of Prophets Two things to be noted in this matching together of contraries Wherefore there are two things to be noted in this comparing and matching together of contraries one which noteth out their persons the other the which appertaineth vnto the office of a Prophet the which was attributed vnto them both Their persons are noted out in this word I the which hath an Emphasis 1. Concerning their persons or vehemencie and force in it and is opposed or set against the fifth verse but a little before and the word Prophets which deceiue 2. Concerning their office c. For the Prophet Micheas when he sayth in this verse Yet notwithstanding I c. doth separate himself from these false Prophets and that worthilie as he proueth by the diuers calling of them both the which for this cause he describeth in the other part of this verse And this is for that he is called of God and sent to denounce that which he threatneth vnto both the houses of Iacob and that not obscurelie or darklie and lyingly but manifestly and plainly as appeareth by the effects themselues that is to say the gifts of God towards him The which things in this place are sayd and rehearsed by Micheas not for vaine glorie and boasting but for the sake of his ministerie and for to defend the trueth of God So Paul to confirme the Gospell of Christ which he preached speaketh many things christianlie of himselfe and of his dignitie vnderstanding 2. Cor. 11. ver 5 Verely I suppose that I was not inferiour vnto the very chiefe Apostles c. Ephe. 3. ver 4. Whereby when ye reade ye may know mine vnderstanding in the mysterie of Christ c. Philip. 3. ver 4. Though I might also haue confidence in the flesh if any other man thinketh that he hath whereof he might trust in the flesh much more I c. But first of al Micheas sheweth that he was sent Micheas proueth his calling and hath that which he doth and teacheth 1. In that he was sent by the spirit of God and not of himselfe as Isai 59. ver 21. also cap. 61. And Luk. 4. ver 18. Christ himselfe alleageth the testimonie of the Prophet Isai to prooue the lawfulnes of his calling where he sayth The spirit of the Lord is vpon me because that he hath anoynted me that I should preach the Gospell to the poore he hath sent me that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blind that I should set at libertie them that are bruised c. 2. By the effects of the same to wit the gifts of God towards him Secondly he confirmeth it by the effects that is the manifest gifts of GOD towards him So Paul 2. Cor. 10. But we will not reioyce of things which are not within our measure but according to the measure of the line wherof God hath distributed vnto vs a measure to attaine euen vnto you And cap. 12. ver 12. The signes of an Apostle were wrought among you with all patience with signes and wonders and great workes Now these effects of the calling of our Prophet are generally the fulfilling therof that is That Micheas hath gifts necessarie for that charge And particularly vnderstanding or iudgement and constancie and both these from the spirit of God Wherby is gathered that in respect of iudgement or vnderstanding the true Prophets of God did speake farre more certainlie distinctly plainly and cleerely then the false Prophets did speake In respect of their constancie they had not the people so fauourable vnto them as the false Prophets had For these false Prophets soothed the people in their sinnes and therefore were acceptable vnto them but the true Prophets did earnestly sharply rebuke vices therefore they were counted troublesome and hated For it is an old saying and true Flatterie getteth friends but trueth hatred And Paul 2. Tim. 4. ver 3. teacheth That the time will come when they will not suffer wholesome doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers and shall turne their eares from the trueth and shall be giuen vnto fables Wherefore Galat. 4. ver 16. he asketh them saying Am I therefore become your enemie because I tell you the trueth Soâ—then the true Prophets had need of constancie Further in this selfe same verse there appeareth a manifest example of this iudgement An example of that iudgemeÌ„t which the prophet sayth was giuen him by God the which Micheas sayth to haue been giuen him by God whildst that he doth not call the iniquitie of Iacob that is of the Iewes and that of the Israelites al by one name but sayth that in these there is only sinne in the other also wickednesse that is greater sinne For the fault of the Iewes sinning against God was greater then the Israelites because that there remained a greater light among the Iewes and that the benefits of God were more in number towards them then towards the Israelites Therefore this so perfect and true distinction or difference of sinnes in both people argueth or sheweth that the discretion knowledge and vnderstanding which by God was giueÌ„ vnto Micheas was very great and consequently that he came vnto this office taught and instructed by the Spirit of God No which like thing appeareth in the salse Prophets but they confound and huddle all things together either they make things small which are great or contrâ—riwise make things great which are small Vers 9. Heare this I pray you ye heads of the house of Iaacob and Princes of the house of Israel they abhorre iudgement and peruert allequitie A confirmatioÌ„ of the former sentence A Confirmation of the former sentence by a proofe and example of the same He sayd that he was called of God to declare vnto both people their sinnes now he performeth the same So Paul telleth the Corinthians Epist 2. cap. 13. ver 3. That they shall haue experience and triall of Christ that speaketh in him And Epist 1. cap. 4. ver 21. asketh them What will ye shall I come vnto you with a rod or in loue and in the spirit of meekenes Therefore in this place Micheas directeth his words vnto them both whom he maketh guiltie of the same crimes And those are that they doe not onely with themselues lothe and detest albeit they bee the heads and gouernours of all the people iudgement that is the thing which is done or ought to be done iustly and holily but also doe peruert or let it if any goe about to follow establish or commend the things which are holy
should come to passe that GOD would be with them which gaue them money Vers 12. Therefore shall Zion for your sake bee plowed as a fielde and Ierusalem shall be an heape and the mountaine of the house as the hie places of the forrest A threatning of a most grieuous punishmēt THe threatning of a most grieuous punishment against the Iewes for their former sinnes For not onely the houses of priuate persons but also the whole citie it selfe and that not euery citie whatsoeuer but that very same Sion and Ierusalem which vers 10. before they said they did build and not onely in that citie those partes and quarters in which prophane houses that is the houses of men are but that selfe same parte also wherein is builded the temple of God it selfe that is the holy house of God shall be vtterly ouerthrowen and destroyed so that in the ende it shall wholly be brought into rubbish and into woody and desert places and fit onely for wilde beasts All and singular which things doe declare that there was a great iudgement of God prepared against the Iewes See Ierem. 26. vers 18. where mention is made of this verse in these wordes Michai the Morashite prophesied in the dayes of Hezekiah king of Iudah and spake to all the people of Iudah saying Thus sayth the Lord of hostes Zion shall be plowed like a field and Ierusalem shall be an heape and the mountaine of the house shall be as the high places of the forrest CAP. 4. Vers 1. But in the last daies it shall come to passe that the mountaine of the house of the Lord shall be prepared in the toppe of the mountaines and it shall bee exalted aboue the hilles and people shall flowe vnto it AFter the denouncing of threatnings the Prophet addeth promises after the manner vsuall vnto al Prophets Promises vnto the elect But these promises appertayned and do appertaine onely vnto the godly and the elect or chosen and not generally vnto euery one the which in the congregatiō of the Church did professe themselues to be Christians or then the people of God For in Isaac only is the seede of the Church called neither are all they which are the seed of Abraham the Sons of Abraham as it is Rom. 9. vers 7. and partakers of these promises of God For those only which are indeed godly doe earnestly repent at the threatnings of God Now this promise was set down to lift vp or comfort the mindes of those godly ones And it is most cleere and notable for it contayneth a renuing and restoring both of the Temple and also the true worship of God far more excellent then it was in the former time lest that therfore because they heard before that it should be destroyed they might thinke that it should vtterly be ouerthrowen for euer Nay it shal be restored that more gloriously then it was Agg. 1. 2. For vnto this second temple shal the Gentiles which dwell most farre off come All which things no doubt are to be vnderstoode of the kingdome and Temple of Christ that is of the Church and worship the which hath bin restored by the preaching of the Gospel 1. Pet. 2. And hereof it is spoken Hebr. 10. ver 16. in these words This is the Testament that I will make vnto them After those dayes sayth the Lord I will put my lawes in their heart and in their mindes I will write them Three parts of this verse This verse hath three parts The first poynteth out the time wherein these things shall be done to wit after that both people shall haue been punished in such sort as was foretold 1. The time wherein these things shall come to passe and the Temple of God pulled downe That which first noteth the times of the captiuitie of Babylon Secondly those times wherein this Temple of Ierusalem was destroyed by Titus the sonne of Vespasian the Emperour For after that ouerthrow of the Temple especially the glorie of Christ and the power of the doctrine of the Gospell shined forth and the Gentiles were commonly called yea and came also vnto Christ and vnto the knowledge of the true God of the which manifestation and openly shewing of Christ as wel vnto the Gentiles as vnto the Iewes Paul 1. Tim. 3. ver 16. writeth And without controuersie great is the mysterie of godlines 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 glorie And Colos 1. 2. The promise it selfe of the restoring building againe of the Temple worship of God The second part of this verse containeth the promise it selfe not only of the restoring of the Temple worship of God but of the building of it vp againe farre more gloriously then it was before The which thing Micheas setteth forth and describeth Metaphorically vnder the exalting or setting vp on high of the mountaine Sion on the which the Temple was builded he doth I say set out these things vnder these Metaphors vnto those men to wit as being such who were wont to looke vnto that earthly Temple and vnto that mountaine Sion So then this mountaine Sion shall in dignitie excell other mountaines and consequently shall be higher aboue them And therefore Dauid Psal 68. ver 16. speaketh of it thus As for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Isai 2. 3. The effects of the dignitie of the Temple The third part of this verse now sheweth the effects of this dignitie that is to say proueth it by the effects of the which one is rehearsed in this place to wit for that the Gentiles the which hated it before shall then by heapes flow vnto it 1. The Gentiles shall by heapes come vnto it and shal runne vnto it being moued with godlines of mind and reuerence towards that Temple Therefore this Temple shall now bee reuerenced and haunted of more then that first Temple was Wherefore it shall be of greater dignitie then that former And this is to be vnderstood of the spirituall Temple of God that is of the Gospell of Christ and of his Church gathered together by the Gospell Vers 2. Yea many nations shall come and say Come and let vs goe vp vnto the mountaine of the Lord and to the house of the God of Iaacob and he will teach vs his wayes and wee will walke in his paths for the law shall goe foorth of Sion and the word of the Lord from Ierusalem An amplification of this cōming of the Gentiles vnto the Temple of God AN amplification of this flowing and comming together of the Gentiles who before were turned away from the true worship of God and now desirous to learne it And it is taken both from the cheerefulnes of their minde and also from the multitude of them For many nations which
continued from time to time The which time is described by the place and by the things that fell out in it For from Sittim vnto Gilgal there doe passe 40. yeares in the which the Israelites liued in the wildernes Balaam commeth to Sittim against the Israelites in Gilgal is the couenant of God renued with the Israelites Ios 5. Confer this place with Psalm 78. Psalm 91. ver 10.11 and 106. So then all that time of their being in the wildernes the course of God his benefites was perpetuall and continuall towards them Vers 6. Wherewith shall I come before the Lorde and bowe my selfe before the high God Shall I come before him with burnt offerings and with calues of an yeare olde The figure Dialogismus or communing and reasoning with our selues is when as we as it were dispute and debate with our selues what is to be done or not to be done as in this place the people euidently doe THe figure Dialogismus or a cōmuning reasoning of the people within themselues by the which the maner of the stubborne and hypocriticall people are expressed For here now in this place neither doth God nor the Prophet speake in his owne person but this people which was cōdemned before is brought in cōmuning and reasoning in great hypocrisie what is the way to appease God towards them to alter and change their life and finally to auoyde and escape this iudgement Neither doth the people aske this as if they meant to do it but as to finde fault with God himselfe whom they cannot now pacifie albeit they should neuer so much offer all things But after the maner of hypocrites they stay onely in externall or outward ceremonies and in them doe imagin and place the whole way and meanes of their reconciliation or growing into fauour with God Vnto whome afterwardes ver 8. the Prophet answereth in the name of God and sheweth their hypocrisie and vaine care Three outward waies of worshipping God But this verse hath three kinds of worshipping of God yet externally or outwardly only the which this people sheweth himselfe readie to offer vnto God but of fayth of true repentance of Christ not one word Against such outward hypocriticall dissembling God complayneth Isai 29. vers 13.14 saying Because this people come neere me with their mouth and honour me with their lips but haue remoued their hart farre from me and their feare toward me was taught by the precepts of men therefore behold I wil againe doe a maruailous worke in this people euen a maruailous worke and a wonder for the wisedome of their wise men shall perish and the vnderstanding of their prudent men shall be hid Which former verse is cited by our Sauiour Christ against the hypocrisie of the Scribes and Pharises Matth. 15. ver 8. The first kinde of their outward worshipping of God is Bowing The second is Burnt offerings 1. Bowing The third especially of a Calfe and the same of an yeare olde 2. Burnt offerings for the sentence increaseth and ariseth as it were by degrees that they might seeme that they would spare nothing of theirs nor any cost 3. A Calfe of an yeare olde so that they might finde God reasonable who would admit or receiue some thing wherewith he might be pacified and appeased But woe be vnto the hypocrisie of men the which bearing a shew that it would faine worship God and pacifie him vngodly and manifestly accuseth him of crueltie as these men doe Vers 7. Will the Lord be pleased with thousands of rammes or with tenne thousand riuers of oyle shall I giue my first borne for my transgression euen the fruite of my bodie The hypocrites amplifie their desire to win the fauour of God for the sin of my soule AN amplification made by these hypocrites of their earnest desire and will in reconciling or winning of God to be fauourable and friendly vnto them If say these hypocrites those former things which we offer doe not satisfie or content God as proceeding from too much sparing and niggardnes and being too little behold greater matters to wit A thousand rammes for sacrifice yea tenne thousand tunnes and riuers of oyle Further if these be not inough behold we now offer our very first borne and out sonnes vnto the slaughter if so be that God will suffer himselfe to be pleased with these and not rage against vs so vnmercifully See how hypocrifie seeketh out all other things saue the true remedies of reconciliation or winning the fauour of God For hypocrits imagine and deuise vpon such things which onely carie a great pompe shew and glorie and are outward they are voyde of faith and they neither haue nor promise any earnest feeling of their sins or alteration and changing of their liuing Vers 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God The answere of the prophet vnto the former demaundes of the hypocrites THe answer of the Prophet wherewith he shifteth off those vaine remedies of hypocrites and setteth downe a true remedie and such a one as is ordeined by God himselfe whereunto hee calleth them backe as Dauid doth Psalm 50. and Psal 51. ver 17. Where hee sheweth what are the true sacrifices wherewith God is well pleased saying The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise And his answer in some is that they walke before God according to the lawe by himselfe prescribed or appointed The which he sheweth to be the onely remedie to pacifie God not deuised of his owne head but declared vnto men by God himselfe And this containeth true repentance of minde the which cannot come but from faith 1. The cōmēdatiō 2. Descriptiō 3. Kinds of this remedie This verse hath three things to be considered to wit a commendation of this remedie a description of the same and sundry kindes of it For the first this remedie hath his cōmendation from the autor thereof God himselfe For God hath shewed it vnto thee It is described by the forme for it is wholly contayned in the law of God in the which God himselfe hath set downe and deliuered vnto mortall men what things are good that is both holy and religious and also what things are iust and to be giuen vnto our neighbour For it is not without an emphasis vehemencie or force that the Prophet sayth here in this place O man God hath shewed thee For the maiestie of God is manifestly opposed or set agaynst the condition of man And it is a meere sacriledge of men or a robbing of God of his honour when as men reiect or cast away the things which God speaking plainely from heauen hath taught and doe follow their owne deuises or had rather haue and doe preferre other things before them as being more true then they
of men should be confirmed by most sure reasons vnto the Iewes at that time being yet in feare and feeling all things to be against them God therefore taketh two witnesses of his promises Angels appeare before Christ to obey him for the help defence of his Church And out of this place wee doe see that Angels doe present themselues vnto the obedience of Christ as who is true God and doe obey him and that he vseth their seruice to help vs and to defend his Church according as we reade of them Hebr. 1. ver 14. where speaking of them that Author saith Are they not all ministring spirites sent forth for their sakes which shall bee heires of saluation Vers 4. And sayd vnto him runne speake to this young man and say Ierusalem shall be inhabited without walles for the multitude of men and cattell therein The promise made plaine by parts Two parts of this promise A Making plaine of the promise by parts with all speed or out of hand vnto the prophet and afterwards Christ will haue it by him to be declared vnto the church that shee should not faint with long waiting but should forthwith be comforted And there are two parts of this promise Of the building the former of the building againe the latter of the conseruation of the church 2. Of the preseruing of the church in the verse following So then God in this place promiseth that the citie shall be renued and that it shall be most full of all kinde of liuing creatures and things needfull for the maintenance of cities in so much that from that same citie a multitude both of men and cattell shall abound and as it were ouerflow into the villages and countrie The which thing also may be figuratiuely and mysticall vnderstood of the spreading abroad and inlarging of the church of God or of Christ by the preaching of the Gospell And the prophet calleth himselfe a young man or a child both by the contempt of his owne person and also in regarde of the glorious forme that the Angels did then appeare vnto him in Vers 5. For I saith the Lord will be vnto her a wall of fire round about and will be the glorie in the middest of her The second part of the former promise to wit of the preseruing of the Church What the figure Sarcasmos is see Nahum cap. 3. ver 14. THe second part of the former promise of God namely the preseruation of the citie albeit that at the first it were defended either with no fortresses or bulwarks at al or else with very weake ones The which thing also is vnderstood by that Sarcasmos or biting frump and taunt wherewith the Samaritans mocked and laughed to scorne the Iewes building it againe as it is Nehem 4. ver 3. Where Tobiah the Ammonite comforting Sanballat being wroth with the Iewes for the building of the wall answereth and saith in this scoffing maner Although they build yet if a foxe goe vp he shall euen breake down their stonie wall God therefore by the figure Noema promiseth that the same citie shall bee most safe Noema or vnderstanding is a figure where one thing is said and an other thing is ment or vnderstood as in this place a wall of fire for a most strong wall and such a one as none dare to assault For he sheweth that he will be a defence vnto it and a firie wall that is not onelie a most strong wall but also such a one as all enemies shall greatlie bee afraide of and shall not dare to passe ouer no nor once so much as assay so to doe or to come nere vnto it So Isai 26. ver 1. In the song of the faithfull they doe praise God for that he is as a strong and well fensed wall vnto them by whose ayde and help they stand safe against all their enemies The words be these In that day shall this song be sung in the land of Iudah wee haue a strong citie saluation shall God set for walles and strong bulwarkes Againe cap. 60. ver 18. The prophet sheweth that they shall be freed from all hurt and inconuenience because the Lorde his saluation help and deliuerance shall bee as a strong and sure wall vnto them to inclose and hedge them in round about and on euery side Violence faith he shall be no more heard of in thy land neither desolation nor destruction within thy borders but thou shalt call saluation thy walles and praise thy gates And here when as God promiseth that he will be as a firie wall vnto Ierusalem and that hee will bee the glorie in the middest of her hee seemeth to allude and haue resemblance vnto that ayde the which God some time gaue vnto the prophet Elizaeus as it is recorded 2. King cap. 6. ver 17. Where at his prayer the Lord openeth the eyes of his fearefull seruant and letteth him see a multitude of horses and firie chariots round about the mountaine sufficient to encounter the great armie and host of the Syrians who compassing about the citie of Samaria had brought the seruant of the man of God into such exceeding great feare Then Elisha prayed saith the text and said Lord I beseech thee open his eyes that he may see And the Lord opened the eyes of the seruant and hee looked and behold the mountaine was full of horses and chariots of fire round about Elisha Nay the Prophet teacheth that the citie shall not onely be sufficiently sensed without but also that it shall be happie within and abounding in all things euen vnto the wonder feare and astonishment of the enemies Which thing in this place is added by the figure Auxesis or increasing What the figure Auxesis is see Oseas cap. 7. ver 4. For the Lord himselfe promiseth that hee will be the glorie in the middest of the citie that we should vnderstand that nothing is more secure or in more saftie then the church albeit that vnto the vnfaithful nothing seeme more weak more dangerous and forsaken then the refuge thereof Vers 6. Ho ho come forth and flee from the land of the North saith the Lord for I haue scattered you into the foure windes of the heauen saith the Lord. An exhortation vnto the Iewes with a reason of the same AN exhortation with the rendring of a reason vnto the Iewes and in their person vnto all men to embrace so great felicitie or happines of the visible church and to gather themselues vnto it leauing all other things and countries And the circumstance of that time and men causeth that that this exhortation was necessarie and to be repeated againe The circumstance of time The circumstance of the time because that then all things by reason of many difficulties or incombrances did threaten vnto the Iewes destruction rather then giue hope of building the citie againe The circumstance of men The circumstance of men because the Iewes were slack and
might answere vnto so many quarters and parts of the whole world to wit that we should not thinke any thing to bee done in any place without the decree of God and his prouidence For God by that his heauenly prouidence doth rule all and euery thing in euery part of the world For as it is Psal 105. ver 7. He is the Lord our God his iudgements are through all the earth Fourthly 4. They stand alwaies before God They are with the ruler of the whole earth that is to say they are alwayes prepared and readie standing before God wayting for his commandements and appoyntment to execute the same So then not Fortune but God sendeth them and gouerneth this vniuersall world And God is called the Ruler of the whole earth that his gouernment in comparison of the gouernmeÌ„t of men may be vnderstood to be the highest and most souereigne For men how farre soeuer they do beare rule as Monarches or Kings and Emperours yet haue they rule and dominion or Lordship not ouer the whole earth much lesse ouer heauen where God notwithstanding beareth rule also but onely ouer some one countrie of the earth Fiftly These Chariots Angels 5. They goe not vntill they be sent the executioners of the will of God doe stand in their place vntill they be sent of God Which thing is true whether you vnderstand it either of the good or of the euill Angels For 1. King cap. 22. ver 19. c. the euill spirit cannot seduce the Prophets of Achab vntill God bid him goe and 1. Iob. the diuell is limited in the plaguing of Iob and cannot goe one haires breadth beioynd his commission Vers 6. That with the blacke horse went foorth into the land of the North and the white went out after them and they of diuers colours went forth toward the South countrie THe peculiar and particular interpretation of the chariots And first of all of the three chariots 2. Particularlie Berudim the blacke the white the somewhat red for so doe I expound the word of diuers colours or spotted and specked the which is in this verse least that the same chariot might seeme here to haue been altogether ouerpassed So then these three chariots are specially sent foorth by God namely the black first The North countrie afterward the white into the North countrie the somewhat red into the South The North countrie without all doubt in regard of the standing of the Prophet and of the place where this vision was shewed this was the lande of Iewrie I say this North countrie is Babylon The black horses sent into Chaldea and Chaldea where the people of GOD was oppressed the Church in captiuitie and the enemies of God himselfe bare sway and ruled Into this the blacke horses are sent first By the blacke colour of the horses are vnderstood that their effects also in those countries shall be blacke and sad and sorowfull There is therefore shewed what shall fall out vnto those peoples them that shall dwell among them by the decree of God to wit miserable destructions and a lamentable state For the white horses The white horses not sent together with the blacke but after them the which should signifie more ioyful matters are sent indeed into the same countries but afterward and not forthwith least the Iewes which as yet were among the Chaldeans vpon hope of that better falling out of matters should dwell or stay there any longer wheÌ„ as the more ioyfull estate of the Chaldeans and Babylonians was farre off and a long while to be wayted for And in the meane season the present and yet to come condition of that whole countrie is most lamentable miserable such no doubt as it could not chuse but to be the Empire and gouernment being taken from the Babylonians by the Persians and the matter and trueth it selfe by the change of gouernments doth teach it so to fall out vsually The third chariot of diuers colours The third chariot to wit that which was of diuers colours or somewhat red is sent into the South that is into Egypt and Arabia for in respect of the standing of the Prophet and of this vision or place where this vision was shewed both Egypt and Arabia are South The condition and state of which countries is described vnto the Iewes that they should not dreame of an happie estate for themselues in those countries And therefore that they should rather stay in Iudea it selfe and runne vnto it to wit those Iewes which were not yet in it when as they vnderstood that both on the right â—and and also on the left there was foreshewed nothing but greatest miserie These horses partie or diuers coloured and somewhat red do betoken that the state of those countries shal be vncertaine and also miserable and troubled but yet such notwithstanding as hath some little and small ioye mixed with it and that also obscure or darke like as the red colour is mixed darkly of white and blacke Vers 7. And the reddish went out and required to goe and passe through the world and he sayd Goe passe through the world So they went through the world The red or reddish chariot THe fourth Chariot is expounded to wit the red or reddish He is sent forth by God into the rest of the parts of the world that the Iewes should knowe not onely what the state of the nations neere vnto them should bee but also of the whole world and of people that were farthest off And such is it shewed that it should be as namely was the colour of the horses that is afflicted troubled doubtfull and diuers that all things being considered and the whole world being set before their eyes the Iewes might gather that they should dwell safest of all in Iudea and in that same custodie or keeping of the true God and that their estate in comparison of other people was happie This chariot desireth to goe through the world But whereas it is sayd that this chariot desired of God that it might goe through the rest of the whole world wheÌ„ as the three other chariots had now their charge alreadie appoynted by God it doth not teach that the Angels are more carefull of this world then God is but first of all that neither these themselues although they be Angels nor yet any other creatures can doe or bring to passe any things besides or without the expresse commandement wil and bidding of God albeit the creatures themselues oftentimes doe not vnderstand so much Secondly it teacheth the readines of all heauenly Angels to performe obedience when as all of them doe offer their seruice vnto GOD as it were to striues and willingly are at hand and readie to serue him Vers 8. Then cryed he vnto me and spake vnto me saying Behold these that goe toward the North countrie haue pacified my spirit in the North countrie An admonitioÌ„ vnto the Prophet coÌ„taining
first after the Temple was purged by the Machabees vntill the destruction of Ierusalem In all the which time the Iewes were so constant or stedfast in remouing of Idols from themselues and from the Temple of God that they often skirmished with the Romanes about that matter Ioseph lib. 1.2 3. de Bello Iudaico neither are they sayd or read since that time especially in Iudea to haue been Idolators as they were before vnder the Antiochi and before also vnder the Kings of Iudah and Israel Secondly this selfe same thing hath much more been fulfilled after the preaching of the Gospell and is now at this day also fulfilled in the true Church of God out of the which Idols were afterward cast by the Christian Emperours themselues and now also are remoued and alwayes haue been refused by the Christians This therefore is one part of the second benefit in this place comprehended and contained 2. The false teachers loosing their authoritie in the Church The second part is the false teachers loosing of their authoritie in the Church nay moreouer their correction and chastising as is shewed in the verses following Here therefore God promiseth that he will remoue the false Teachers whom he calleth Prophets to wit in a generall signification taking this word and not for those which truely doe foretell things to come but for those which professe or take vpon themselues to bee the interpreters and expounders of the law and word of God but falsely Further God also promiseth that he will remoue their Father and Spirit to wit the vncleane Spirit And by the name of the vncleane Spirit is the diuell signified as where it is sayd Matth. 12. ver 43. Now when the vncleane spirit is gone out of a man he walketh throughout drie places seeking rest and findeth none Likewise Mark. 1. ver 26. And the vncleane spirit tare him and cried with a lowd voyce and came out of him ☞ For the diuell is the author of all error and lying as Christ Iohn 8. ver 44. witnesseth that he is a lyar and the father thereof as he is also the author of that corruption which is brought into the true and heauenly doctrine the which is signified Reuelat. 16. ver 13. by the vncleane spirits like frogges comming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false Prophet Now God sheweth that he will earnestly and diligently ouerthrow all that same false interpretation and doctrine of the false Prophets when as he promiseth that the author thereof also shall be remoued out of the Church of God And this was fulfilled especiallie by Christ himselfe who confuted or ouerthrew the false doctrine of the Scribes and Pharises Matth. 5. Secondly by his Apostles through the preaching of the Gospell and now by the true Pastors of the Church of God out of the word of God Vers 3. And when any shall yet prophesie his father and his mother that begat him shall say vnto him Thou shalt not liue for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesieth A Confirmation of the former promise of the rooting out of false doctrine the which is taken from the euent issue A confirmation of the former promise of the rooting cut of false doctrine or falling out of the matter For the false teachers shall be in such hatred that they shall not so much as be priuatly borne with of their friends or at their hands remaine vnpunished much lesse publikely or openly And here are three things taught First who shall punish false Prophets yea euen priuatly to wit their very parents which begat them the which is in this sentence twise repeated very effectuallie and not only their father but also their mother 1. Who shall priuatly punish the false Prophets whose affection towards her children is wont to bee most tender but at that time the loue of godlines and the desire and liking of true faith shall ouercome and get the vpper hand in them And so was it commanded concerning such as should entice vnto idolatrie were they neuer so neere of kinne Deut. 13. ver 9. Thou shalt euen kill him saith God in that place thine hand shall be first vpon him to put him to death then the hands of all the people And that which here is set downe in precept seemeth by Moses to bee testified of the children of Leui that it was performed in action when they drew their swords at the commandement of God and slew euery man his brother in the reuenge of the great idolatrie which was committed in worshipping of the golden Calfe whereunto he alludeth Deut. 33. ver 9. saying Who sayd vnto his father and vnto his mother I haue not seene him neither knewe he his brethren nor knewe his owne children meaning that he slew all without partialitie for they obserued thy word and kept thy couenant For wee ought to loue GOD more then our owne children For Christ sayth Matth. 10. ver 37. He that loueth father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me And out of this place is easily gathered if he ought to doe this who is as it were a Magistrate but only in his owne familie or houshold how much more ought he to punish the said false Shepheards who is a Magistrate in the Common wealth that is vnto whom a greater care and charge of reuenging the glorie and doctrine of God is cōmitted by God himself The second thing is what punishmēt shall be appoynted for them 2. What punishment they shall haue namely death and destruction For so I thinke these wordes to bee expounded Thou shalt not liue Shall thrust him through Not that all false doctrine and the teacher therof is to be put to death notwithstanding for one doth more hurt and is obstinate or stiffe necked in his opinions then another in the Church of God but for that if the case so stand or fault be such that the sonne be to be punished with death by his father or by his mother for his stiffe standing in his error the parents will not spare that their sonne themselues there shall be in them so great a zeale of maintaining of the trueth The third thing is for what cause the Prophets both are to bee iudged false 3. For what cause the Prophets are to be iudged false Prophets and also to be punished and also to bee punished to wit for that they haue taught a lye that in the name of the Lord as if they were true Prophets So then their fault and sacrilege or robberie appeareth to be two-fold and both of them committed against God to wit for that they corrupt or falsifie his trueth for this is a lye and doe falsely boast that they are sent
the riuer of God is full of water thou preparest them corne for so thou appoyntest it Likewise Isai cap. 30. ver 23. Then shall he giue raine vnto thy seede when thou shalt sowe the ground and bread of the increase of the earth and it shall be fat and as oyle in that day shall thy cattell be fed in large pastures So then God will not raine vpon them but the heauen shall be brasse and the earth yron the which by this meanes shall yeeld nothing vnto them to liue withall Vers 18. And if the familie of Egypt goe not vp and come not it shall not raine vpon them This shall be the plague wherewith the Lord will smite all the heathen that come not vp to keepe the feast of Tabernacles A particular threatning against the Egyptians A Particular and peculiar threatning of punishment against the Gentiles which are more enstranged from the true worship of God Therefore that they should not flatter themselues because of their continuall hatred against the Iewes and thinke that they should be free from this punishment they are also comprehended in this place For they shall be punished by God with the same punishment wherewith the other Gentiles shall bee punished the which did alwayes more fauour the Iewes and their religion that is the true religion Further all those wilfully stubborne Gentiles and enemies vnto true godlines What the figure Synecdoche is see Amos cap. ◠ver 21. are here by the figure Synecdoche contained vnder the name of the Egyptians For these alwaies professed themselues to bee open enemies of the Iewes that is of the people of God Wherefore they also shall bee punished with the same plague that other people are vnlesse that they bee conuerted or doe turne vnto the true God namely that they shall lacke raine the which was so much the more welcome and profitable vnto that nation of the Egyptians for that it is parched with the heate of the sunne and although it be made fruitfull with the ouerflowings of the riuer Nilus yet notwithstanding it hath needed raine and doth neede So Psal 105. ver 32. Dauid affirmeth that in stead of raine he gaue them haile and flames of fire in their land So then the Egyptians themselues mortall enemies otherwise of true religion shall at that time be conuerted vnto God Thus also doth Isai prophesie of them cap. 19. ver 21. saying And the Lord shall be knowne of the Egyptians and the Egyptians shall know the Lord in that day and doe sacrifice and oblation and shall vow vowes vnto the Lord and performe them And truely so it came to passe for Egypt after the passion of Christ seemeth first to haue publikely or openly professed religion to haue had Christian Schooles and Doctors Monkes like as it first also generally and openly fell away from true religion afterward Vers 19. Or This shall be the * Sinne. Or punishment of Egypt and the * Sinne. punishment of all the nations that come not vp to keepe the feast of Tabernacles The conclusion of the former place containing 3. things THe conclusion of the whole former threatning and shewing of punishment the which hath three things to bee noted First of all that he calleth this ceasing or staying from the exercise of the outward worship of Cod and from the keeping of the ceremonies ordained by God Sinne. And doubtlesse it is sinne 1. The abstaining from the exercise of true religion called Sinne. not to do those thinges which God for his worshipping requireth to bee done whereof it commeth to passe that punishment appeareth worthely to bee threatned vnto those which shall neglect or forslowe those ceremonies of God in the Church of God So then out of this place the Libertines of this our age are soundly refuted or ouerthrowne who doe bring in and allow the contempt or despising of the Sacraments ordained by Christ The second thing is 2. All are commāded to worship God with one outward worship that he commandeth all whether Egyptians or other nations to worship God with the same and all one ceremonies and all one outward worship For in as much as euen the lawfull outward worship of God is also ordeined by God it is not to be changed and omitted or ouerpassed by any man Furthermore when as God cannot bee worshipped either outwardly or inwardly but according vnto his word surelie it is not lawfull for any man to ordeine an outward worship of his owne head and consequently according vnto the pleasure of his owne minde But this is spoken of the outward worship it selfe and not of the comelines and ceremonies and ordinances necessarie for the mainteining and keeping of this outward comelines the which among diuers nations may be diuers in the Church of God 3. The feast of Tabernacles onely mentioned The third is for that here is especially mention made of the feast of Tabernacles because this feast both was more solemnlie kept among the Iewes then the feast of first fruites of Whitsontide and certaine others Nehem. 8. and also was a most euident testimonie or witnes of the first gathering together of the people of Israel that is of a free ordeined church Therefore it was better liked of the people and a more euident signe of their vniting or knitting together within themselues as is vnto vs the holy Supper of our Lord Iesus Christ Vers 20. In that day shall there be written vpon the bridles of the horses The holines vnto the Lord and the pots in the Lords house shall be like the bowles before the altar An amplification of the former promise from two effectes AN amplification of the former promise of the conuersion of the Gentiles vnto the true God taken from the effects manifestly witnessing the great godlines of their mindes and the effectuall working of the Spirit of God among them And in this place there are reckoned vp two effectes the same outward I grant but yet shewing the inward godlines of the minde of these men vnto Godward 1. The inscription of the bridles of their Horses The first the bridles or the belles of their horses for the hebrew word Metsilloth may be translated both waies shall haue the selfe same thing written vpon them the which some times was written vpon the Miter of the high priest to wit Holines vnto the Lord. This shall be an especiall outward witnes of this thing wholly consecrated and acceptable and dedicated vnto God Thus then shall all the godly euen among the gentiles dispose and order all things What the figure Synecdoche is see Amos cap. 5. ver 21. and especially the things pertaining vnto houshold as are horses the furniture belonging vnto horses and by the figure Synecdoche all other things the which they shall vse both at home and abroade that they may shew that they haue consecrated them vnto GOD may vse them holilie and applie them vnto the glorie of
worship him for euer OVT OF EPIPHAnius his booke of the life of the PROPHETS The lyfe and death of the Prophet Oseas OSee the Prophet the sonne of Beeri borne in Belemoth Osee of the stocke or tribe of Isachar gaue a signe and a wonder to wit that the Lord should come from heauen into the earth and that this should be the token of his comming if that same oke in Seloin be of it selfe clouen into twelue parts and doe become so many okes And so it came to passe He prophesied not a little of the fornication and whoredome of his nation When hee had layde downe his life in peace he was buried in his owne lande The lyfe and death of the Prophet Amos. AMos the Prophet borne in Theuca of the land of Zabulon Amos. was father vnto the Prophet Esaias And beeing continually beaten of Amasias the Priest of Beth el he was laid waite for and rayled at In the ende the sonne of Amasias slewe him striking him about the temples with a club because that he had checked him about the snares of the two calues of gold But yet breathing he went into his owne countrey and there dying was buried with his Auncetours The lyfe and death of the Prophet Micheas MIcheas the Prophet the Marathite Micheas was borne of the tribe of Ephraim When as he had shewed many things vnto Ahab king of Iuda he dyed beeing cast downe headlong by Ioram the sonne of Achab because he had reprooued him for the iniquities of himselfe and of his Auncetours the which they had committed He beeing deliuered from the prison of his bodie founde a tombe alone by himselfe at Maratha in his owne land neere vnto Polyandrum And his tombe is most famous euen vntill this day The lyfe and death of the Prophet Iohel IOhel the Prophet Iohel borne of the tribe of Reuben in the lande of Bethor prophesied many things ouer Ierusalem and or the ending of nations He also ended his daies in peace and was buried at Bethor in glorie and honour The life and death of the Prophet Abdiu ABdihu the Prophet born in Sichem Abdihu and in the land of Bethachamar This is he who caried the halfe Centurion or peâ—e Captaine and whome Elias the Thesbite spared He went down to speake with the king and after this being a forsaker of the kings ordinance he stucke vnto Elias the Prophet and became his disciple for whose sake sustaining many things he was saued And ending his life he was buried with his father in the land of Bethachamar The lyfe and death of the Prophet Ionas IOnas the Prophet was of the lande Cariathamarim Ionas not farre from Azotus a citie of the Greekes neere vnto the Sea At that time the Prophet Elias reprooued Achab the prince of Samaria The same Elias when as he gat him selfe into the wildernes by reason of a great famine the which he had called vpon the lande where beeing nourished by ravens he quenched his thirst with the water of the brooke and when the brooke was dried vp heâ— was an hungred and remooued vnto Saraptha a citie or towneâ— Sidonia It seemeth that in this some other things before and hereafter that Epiphanius was deceiued and therefore no futher to be credited then he hath the word of God to warrant him vnto a certaine poore woman a widowe the mother oâ— Ionas and entred into her house Nowe the woman left nothing vndone of that which he commanded her And he did eate and blessed her as well in her grayne as in her oyle and he remained with her for he could haue no aboad with the vncircumcised And when as Ionas the sonne of this widow was deceased God raised him vp by Elias and restored him aliue vnto his mother because of the entertainment which she gaue him When Ionas therefore came vnto full age he was sent vnto Ninive to the Assyrians and when as he went about to flie from God he was swallowed vp of a Whale in his iourney minding to haue gone vnto Tharsus And going forth againe out of the Whale he preached in Ninive Then the Ninivites repented before God made God to become fauourable vnto them but Ionas ouertaken with heauines returned vnto his natiue countrey and did not thinke good to remaine at home but taking vnto him his mother was a soiourner in Sur in the land of the Heathen for he said least peraduenture it be cast in my teeth that my prophesie against the Ninivites was vaine or false When as therefore he dwelled in the land of Saar he died there and was buried in the caue of Cenezeus the Iudge And the same Prophet prophesied that when they should see in Ierusalem innumerable strangers from the West the same citie should be pulled vp by the roote and vtterly be destroyed The lyfe and death of the Prophet Nahum NAhum the Prophet Nahum was borne at Elckesi beyond the riuer Iordan towards Hegabar of the tribe of Simeon This is that Prophet who after Ionas gaue a signe and a wonder ouer Ninive that in time to come it should be destroied by sweete waters and earthly fire That which in the end came to passe because that fire out of an earthquake compassing it round on euery side water also comming by and by from the wildernes drowned all the higher places of the citie As for Nahum he gaue ouer his life in peace and resteth in quiet death in Begabar in his owne home The life and death of the Prophet Abacuk ABacuk the Propher borne in the countrey of Bexzochar Abacuk and tribe of Simeon When as before the taking of it he did foresee the captiuitie of Ierusalem he did greatly lament both over the citie and also ouer the people of the same And when as Nabuchodonosor drewe neere Ierusalem to destroy it he fled into Ostracine and remained a dweller there in the land of Ismael But when as the Chaldees breaking vp from Ierusalem returned into their owne countrey with the spoile and captiues and the remnant of the citie Ierusalem went downe into Egypt this Prophet comming againe into his owne countrey serued the reapers in his field For he had sowen barly but straight as he had prepared meate for them he prophesied vnto his saying I shall goe into a farre countrey and returne quickly but if I make any long stay set you before our reapers what to eate And beeing carried vpon the sudden into Babylon he gaue Daniel his dinner who was in the caue with the lyons After comming forth he stood with his reapers as they were now at supper did not impart vnto any man any thing of this matter which had happened Furthermore within fewe dayes after Abacuk shewed afterwards out of Babylon that the people should returne to Ierusalem He gaue them also a signe which dwell in Indea namely that they should see in the Temple a great light shining clearely and so should behold