finally to keepe his good will towards him continually For he fought stoutly for the executing of the commandement of God and that against an Angel not onely against a mortall man he fought long and much and therein shewed that he had inuincible strength to serue God and that no labour was tedious vnto him Therefore in that fight he appeared as a prince and a most skilfull and valiant captaine and not as a common souldier Gen. 32. ver 28. Whereupon his name is changed for the Angel saith vnto him Thy name shall be called Iaacob no more but Israel because thou hast had power with God thou shalt also preuaile with men For in the ende he obtained the victorie and vpper hand euen against that Angel Therefore he ruled or shewed himselfe a prince and stout wrastler striuing for the truth and promises of God against the Angel But this Angel was Christ who also is called Iehouah hereafter ver 5. For so is Christ often called the Captaine of his Church and an Heade and an Angel So Esay 9. ver 6. among other titles giuen vnto our Sauiour Christ he is called The prince of peace So Iudg. 6. ver 22. he is called an Angel for there we finde thus And when Gideon perceiued that it was an Angel of the Lorde Gideon then saide Alas My Lord God for because I haue seene an Angel of the Lord face to face I shall die And this Angel fought with Iacob taking vpon him the shape of a man for a time He fought with Iacob that he might first tempt him and afterwards confirme him in the faith of his promises and make him an inuincible or vnconquerable champion And the Angel suffereth himselfe to be ouercome because he himselfe gaue strength vnto Iacob sighting with him to ouercome him Moreouer Iacob became lame of that fight to the ende hee should vnderstand that he ouercame not by his owne strength or by his owne strength gat the vpper hand of the Angel Let vs also hope for the same things at the hand of God so often as he fighteth louingly against vs. For he doth this to confirme or strengthen vs and not to bring vs into tentation in his iust iudgement that wee should be ouercome of euill And therefore Dauid saith vnto God Psal 26. ver 2. Prooue me O Lord and trie me examine my reynes and mine heart And Iames teacheth the faithfull that this kinde of tentation or triall which God vseth towardes those that are his bringeth forth patience cap. 1. ver 3. Vers 5. And had power ouer the Angel and preuayled he wept and prayed vnto him he found him in Beth-el and there he spake with vs. A Repetition For he cōtinueth in setting forth vnto the Israelites the selfe same earnestnes of Iacob because that it was a thing both of very great waight and a most assured and certen token of his most zealous minde in worshipping God and briefly an home example and that same very fact and deede for the which he was called Israel which was before called Iacob Wherfore the vertues of our auncetors are diligently of vs to be considered For they are home examples the which doe make vs inexcusable except we doe imitate or follow them And it is the third signe whereby Israel declared his earnestnes and contention or striuing in minde in winning the fauour of God to wit for that he desired the blessing of God euen with teares and weeping The which were in Iacob most assured tokens of this most earnest affection This is reported Gen. 32. ver 26. and 29. Last of all he got the same blessing of God and receiueth testimonie or witnes thereof from God not once but oftentimes as then when hee stroue with the Angel as I haue said Gen. 32.28 and afterwardes in Beth-el Gen. 35.10 For the new name he receiued in token of the fauour of God towards him the which name was giuen him by God himselfe For in stead of Iacob he was named by God Israel a very high and royal name The Prince or Champion of God Neither was that same talke and testimonie of God with Israel giuen onely for the sake or in respect of Israel but also for his whole posterities sake which should be borne of him that his posteritie might vnderstand that they also should be blessed of God that they should be strong and happie in God so that they would shew and retaine the same earnestnes in seeking of God the which Iacob their progenitor and originall of their stocke vsed Therefore saith the Prophet Euen then also God spake vnto vs The faithfull posteritie of Iacob blessed in their father when as he blessed Iacob For in him he chose vs also his seede and blessed vs if we docontinue in the same faith toward God in the which our father Iacob liued Vers 6. Yea the Lord God of hosts the Lord is himselfe his memoriall A Staying still in the same matter A continuing in the same matter wherein the Prophet doth declare both who that God was whome Israel so greatly sought after and moreouer addeth as it were for an aduantage a consequence or conclusion at the length to mooue and rouse vp the Israelites As for the declaration and making plaine or shewing who that God is whome Iacob followed that is contained in this verse and the consequence or conclusion in the verse following What God he was whom Iacob so earnestly embraced That God therefore whose good will Iacob or Israel did so earnestly embrace is both the God of hostes and also is called Iehouah by his proper and peculiar name For this name did God him selfe shew vnto men as his memoriall or remembrance as the Greekes speake to wit that men might knowe the true God by this name Mnemosynon might remember him might seuer him out from idols might acknowledge his power to bee infinite and the cause of all things that are And therefore Exod. 3. ver 14 15. after that Moses hath asked of God what hee should say vnto the Israelites his name to bee tell them saith GOD I am hath sent mee vnto you this is my name for euer and this is my memoriall vnto allages For he is that Iehouah the which is both of himselfe and by himselfe and also giueth vnto all things that are their being as Paul sheweth Act. 17. ver 28. For in him saith he we liue and moue and haue our being And Apocal. 1.8 I am Alpha and O Mega the beginning and the ending God then hath reserued this name vnto himselfe as his owne proper name I take this place to be misse quoted for Exod. 6. ver 2. and as his token and marke of himselfe There is a like place Exod. 13. ver 3. Psalm 68. ver 4. And this explication or shewing what God Iacob serued dooth refute or ouerthrow and condemne all that worship which the Israelites vsed vnto idols For Iacob did not worship idols but the true
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
done of euery godly man in so great confusion of â—he world and hurly burly of things that he be not swallowed vp or perish with the world but may bee deliuered and himselfe escape safe out of so great shipwrackes to wit that he truly call vpon the name of God according vnto true faith and according vnto the commandement of God So Christ hauing preached of the same afflictions teacheth that this onely remedie is then left vnto those that are his namely that by true faith patience and with feruent earnest calling vpon the name of God they do adioyne themselues vnto the hearing of the true doctrine of the Gospell as the Eaglâ—â— doe vnto the dead carkasse Matth. 24. ver 28. And cap. 10. ver â—â— she sheweth That he which indureth to the end shall be saued Aâ—â— Luk. 21. ver 19. he sayth vnto his Disciples By your patience pâ—ssâ—â—â— your soules The reason why they shall be deliuered The reason is added because euery one that is whiâ—â— out of any nation shall call vpon the true God to wit by true faâ—â—â— for otherwise he cannot truly be called vpon the same shall 〈◊〉 saued by God and shall escape safe out of so many shipwrackes whether he be a Iew or of the Gentiles So doth Paul expound this place Rom. 10. ver 13.14 For this promise whereof he speaketh now is generall and appertaineth generally vnto all nations and not vnto the Iewes alone but vnto all the true remnants of the Church out of what nation soeuer the Lord shall call them vnto himselfe and vnto the true knowledge of him as the Prophet himselfe doth expound it and Peter also Act. 10. ver 35. when he saith In euery nation he that feareth him and worketh righteousnes is accepted with him So then there is here both a remedie set forth vnto the godly and also a cause of this remedie Two things yet to be noted Further there are yet two things added in this verse One the foundation of this cause the other the place wherein this true calling vpon God is and consequently the saluation of men 1. The foundatioÌ„ of the former cause The foundation of this cause is the free promise of God For God will in such sort doe this because he hath freely so promised and calleth those whom he desireth to saue 2. The place where this inuocation must be For here the Prophet speaketh of an effectuall calling of God whereby men are truely conuerted vnto God through faith the which faith it self also is meerely free as is also the promise of God of the sauing of some certaine men Rom. 11. ver 5. Euen so then at this present time there is a remnant through the election of grace 1. The free promise of God So then the meere or only mercie and grace of God towards men is the foundation of this saluation and hope of the godly 2. The place Zion and Ierusalem that is the true church of God The place is added in the which God is truely called vpon and consequently where there is true saluation and escaping not so much indeed of the bodie or out of the dangers and afflictions of this life as of the soule and from euerlasting damnation the which 〈…〉 most fearfull death and punishment and most especially of all men to be dreaded as Christ teacheth Matth. 10. ver 28. where he sayth Feare ye not them which kill the bodie but are not able to kill the sâ—â—le but rather feare him which is able to destroy both bodie and soule in hell Now this place is Sion Ierusalem that is to say the Church of God the which is gouerned and grounded vpon his word For in this place Sion and Ierusalem are set against the kingdome of Israel and the infidell kingdoms the which how honorable wealthie and great soeuer they shall then be yet if they shall not haue the pure word of God there shall be in them no saluation for men but saluation only shall be in the citie of God in Sion the which 〈◊〉 the pillar and keeper of his trueth There then shall be the saluation of men yea and that only where there shall be true inuocatioÌ„ or calling vpon the name of God Wherefore the word Sion doth not restraine this promise of God vnto the Iewes only dwelling in that earâ—hly Sion for then should not this grace of God be general as it is notâ—ithstanding but vnder this name Sion is signified the Church of God at all times and into what parts and quarters of the world soeuer it shall then bee scattered For there is saluation of soules because that there is true faith and the true Christ and consequently there is the true God and grace and forgiuenes of sinnes CAP. 3. Vers 1. For behold in those dayes and in that time when I shall bring againe the captiuitie of Iudah and Ierusalem A confirmatioÌ„ of the former promise taken from the remouing of the lets or enemies of the Church A ConfirmatioÌ„ of the former promise of the safetie of the Church of God to come euen in the midst of those troubles and hurlie burlies of the world the which were described in the chapter before And it is taken from the remouing away of the lets or enemies of the Church whom God will ouerthrow be they in number neuer so great and neuer so much to be feared Wherefore nothing shall let God from performing that his promised deliuerance and safetie vnto his Church So Amos 9.15 So Mich. 7. ver 8. And such repetitions as these and such comforts are very necessary and needfull for the godlie least they faint by reason of the continuance of the euils and troubles or bee feared with the multitude of the enemies so be brought into despayre In a word through this whole chapter is promised the ouerthrow of the enemies of the Church and of such as doe afflict or trouble it The time in the which God shall performe these things But this verse containeth the noting out of the time wherein these things shall be done by God namely when as God shall bring againe the captiuitie of Iudah that is to say when as he shall gather together his scattered Church For this promise is generall and comprehendeth the whole time in the which there shall be or â—â—maine any Church in this world For albeit God sometime haue gathered his Church more noblie and with greater renowme oâ—â— of her miserable scattering into other countries as after the captiuitie of Babylon vnder the Machabees especially by the preaching of the Gospell after the comming of Christ yea and noâ— in these last times doth gather it together of his great mercy restoring vnto vs and renuing the light of the Gospell yet is it notwithstanding most true that God is alwayes present with his Church and doth keepe it and breake the power of the enemies thereof that they destroy it not vtterly Wherefore how
of God that is that they are lawfully called Yet neuerthelesse doth not this excuse those from punishment who when as they doe not take vpon them the name of a Shepheard in the Church yet do they notwithstanding sowe and spread abroad lyes and errors For it is all one when as a man doth teach falshood and heresie whether he giue himselfe out to be called or doe not giue himselfe out so to be For euen in this that he teacheth he doth professe himselfe to be a shepheard or a Prophet and will haue himselfe to be beleeued to bee sent of God Vers 4. And in that day shall the Prophets be ashamed euery one of his vision when he hath prophesied neither shall they weare a rough garment to deceiue The false teachers shall acknowledge their faults A Staying in the further laying open of the former matter where there is declared another euent or issue and effect of the sayd promise to wit that those selfe same parties who in times past and before did take vpon them to be Shepheards but falsely shall freely acknowledge their fault and leaue off from the charge of teaching which they haue taken vpon them So then first of all the false Prophets themselues shall be ashamed of those their lyes when as they haue tolde them so great doubtles shall the light of the trueth bee and so great in the Church of God shall be the hatred of all men against heresies and lyes These things were fulfilled When these things were fulfilled like as were those also which are contained in the former verse first among the Iewes themselues the light of the word of God or of the lawe being restored vnto them together with publike libertie to teach and professe the same vnder the Machabees Secondly they were also fulfilled when as Christ so many times made the Scribes and Pharises ashamed teaching false thinges and lastly by the Apostles through the preaching of the Gospell For many which before were Pharises became Christ his Disciples and ceased and left off to be false teachers This prophesie fulfilled in our time But in our time this notablie hath had his accomplishment when as the Gospel hath been restored vnto the world because that infinit numbers haue both called backe and condemned their false doctrine and also haue giuen ouer that their office of teaching So thē the false teachers themselues shall be ashamed of their errors Secondly they shall abstaine from teaching and condemne the estate of their former life The which thing is described or set forth by the Metaphor taken from a speciall kind of apparell What the figure Metaphora is see Amos cap. 4. ver 12. but common notwithstanding the which they did weare which would seeme to be the Prophets of God and professed this kind of life And this kinde of apparell is called rough or hairie because it was made of haire or such like course matter such as was the garment or mantell of Elias 2. King cap. 1. ver 8. and the apparell of Iohn the Baptist Matth. 3. ver 4. who is there sayd to haue had his garment of Camels haire Vers 5. But he shall say I am no Prophet I am an husbandman for man taught me to be an heardman from my youth vp The abiuring of their error and change of their state of life THe abiuring or forswearing of their error is described and the change of their life the which is an effect of their former repentance and detesting of their error Their abiuring is contained in these words I am no Prophet the change of their life I am an husbandman and was so trained vp from my youth So then they shall rather take paines with their owne hands for their liuing then bee fed as before like idle and fat bellies by lying so great shall their loue be of the trueth and hatred of lying Vers 6. And one shall say vnto him What are these wounds in thine hands Then he shall answer Thus was I wounded in the house of my friends They shall acknowledge that they haue been punished for their false doctrine AN amplification For he amplifieth this loue of the trueth the which then shall be in the very same men who were false Prophets before namely for that they shall not bee ashamed freely to confesse and acknowledge that they haue iustly been punished receiued wounds at the hands of their friends for those their lyes Further they shall call them friends by whom they haue bin strooken and corrected for their corrupting or falsifying of the word of God that thereby we may vnderstand how great and how earnest loue there is of preseruing the trueth in the true Church of GOD. Hereby appeareth how great a worke of God it is to call backe a false teacher vnto the acknowledging of the trueth and how excellent a gift of God it is towards him whom God doth so change that of a wolfe he maketh him a sheepe The which notwithstanding Isai cap. 11. hath foretold should come to passe in the preaching of the Gospell These things are daily seene to fall out among vs through the grace of God Vers 7. Arise O sword vpon my shepheard and vpon the man that is my fellowe sayth the Lord of hostes smite the shepheard and the sheepe shall bee scattered and I will turne mine hand vpon the little ones The murthering of the true teachers and their punishment which so vse them THE second part of this chapter in the which are declared the meere or only fallings out of things and yet such as are ordinary in the world And the same are two to wit the murthering of the good Shepheards of the Church the which is done of the world the great affliction or punishment of the world for the same in the which neuerthelesse God doth alwayes preserue some Church Concerning the first Christ teacheth his Disciples Matth. 10. ver 17. that for the truths sake they shall deliuer thē vp to the Councels and shall scourge them in their Synagogues And Iohn 16. ver 2. sheweth that the time shall come that whosoeuer killeth them will thinke that he doth God seruice And touching the second he likewise affirmeth that in the world that thus dealeth with the seruants of God nation shall rise against nation and realme against realme and there shall be pestilence famine and earthquakes in diuerse places Matth. 24. ver 7 It is therefore a wonder that these things fal out in al ages and that the world repenteth not and in the times following becommeth not more wise through the examples of the former age It is a wonder also that these things could come to passe among the Iewes which did boast that they were the people of God especially being in this place by God so fatherly and diligently warned before of the destruction and affliction or punishment of their nation for the same cause Now touching the first euent or falling out of
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
was For the second these publike prayers were to bee made by the Priests as namely the publike ministers of GOD in the Temple For this belongeth vnto them by the right of their office peculiarly committed vnto them by God like as it doth also at this day appertaine vnto the ministers of the word of GOD or the pastors of the Church Furthermore albeit in this place the priests are expresly named who were to conceiue the praiers because this whole congregation is described in such sorte as it ought to be at Ierusalem yet might other Leuites also which were not Priests in other cities and Synagogues of Iudah conceiue prayers for the people in the solemne dayes of fast For the selfe same simple Leuites that is such as were Leuites onely and not Priests not onely might but also in regard of their office ought publikely to expound the word of God it selfe vnto the which the prayers are adioyned as certain hangbies or additions and partes of the same Wherefore it is not the part of euery one to speak publikely in the Church and to pray and minister the sacraments but it belongeth vnto the Church officers For 1. Cor. 14. ver 34. Paul will haue women to keepe silence in the Churches And 1. Tim. 2. ver 1. He willeth that supplications prayers intercessions and giuing of thanks be made for all men 3. The priests must pray in an earnest feeling of their owne sins and also of the sins of the people Thirdly it is here also shewed what manner of prayers these both publike and also extraordinarie prayers ought to be namely first that the Priests in an earnest feeling both of their owne sinnes and also of the sinnes of the people should crie and call vnto God being now manifestly angry with his Church Secondly that in summe and effect they pray in such sort that they aske mercie and pardon of their sinnes at the true God for his onely meere grace couenant and glorie sake The word Spare or be fauourable 2. They must pray for pardon mercie A double foundation of their prayer sheweth that pardon must be begged of God for the people The foundation whereupon being grounded the Priests the people ought to be in hope of this pardon is twofold First the glory of GOD the which shal vtterly be contemned or despised and scorned at among the heathen and vnbeleeuing people 1. The glory of God If they may once see this people of his the which is his peculiar people and heritage to be ouer throwen For the heathen wil accuse the true God of weaknes and of lying as if he were such a one as is not able to defend those that are his And this is the ground of Moses his prayer vnto God also Exod. 32. vers 12. to spare his people that had grieuously offended by worshipping the golden calfe lest the Egyptians should speake and say He hath brought them out maliciously for to slay them in the mountaines and to consume them from the earth The second foundation of these prayers 2. The couenant or onely meere grace of God is the couenant or meere and onely grace of GOD whereby he chose the Iewes for his owne peculiar people in regard of his couenant made with Abraham Wherefore he promised that he would also be their defender and patron Therefore God in our prayers is to bee prayed vnto for this selfe same thing namely that hee will defend those that are his Vers 18. Then will the Lord be iealous ouer his land and spare his people A comfort for the truely penitent of the which there is a double grouÌ„d THere followeth a comfort wherewith not euery one indeede in this people but only those which shall turne and repent truely among them are lifted vp or comforted and vnto them are sette forth the helpe of God and most large and excellent promises But of this comfort there is also a double foundation or assurance lest they might thinke it to be vaine or false 1. The nature of God The first to wit the nature of God himself or a generall reason the which is taken from the propertie and as it were the office of God him selfe The second the expresse promise 2. The promise of God band and couenant of God And both these foundations doth the Prophet shew and set forth in this and the verse following 1. The generall nature of God And first of all in this place that which is taken from the generall reason or consideration of the nature and office of God For this is the generall nature of God to be indeed generally mercifull one that loueth his owne work bounteous vnto all For as it is Mat. 5. vers 45. Hee maketh his sunne to arise on the euill and the good and sendeth rayne on the iust and vniust And as it is Psal 145. vers 9. The Lord is good to all and his mercies are ouer all his workes but especially he is doing good vnto his church fauourable vnto it and burning with emulation or ielousie towards it And therefore Psal 145. vers 18. when the Psalmist had sayde The Lord is neere to all that call vpon him he addeth yea to all thâ—â— call vpon him in trueth And Zach. 8. ver 2. the Lord sayth I was iealous for Zion with great iealousie and I was iealous for her wâ—th great wrath For the church is the peculiar inheritance of GOD his purchased people whom God will defend cherish and gently intreate of dutie and by reason of the mutuall debt band and relation the which is betweene the Lord or owner and the thing or goods of the Lord and owners So 2. Tit. ver 14. Christ is sayd to haue purged vs to be a peculiar people vnto himselfe And 1. Pet cap. 2 ver 9. The faithfull are called a chosen generation a royall priesthood an holie nation a peculiar people And God will neuer forsake his inheritance as Dauid teacheth Psal 94. ver 14. saying Surely the Lord will not faile his people neither will he forsake his inheritance Wherefore this is a great and an assured foundation of the comforting of the Church which is the people the land and inheritance of God to wit the generall affection or loue of God towards all his works and his especiall and peculiar affection towards those of his whom he hath chosen for whom he is iealous vnto whom he is alwaies fauourable gentle and mercifull vnto their sinnes Vers 19. Yea the Lord will answer and say vnto his people Behold I will send you corne and wine and oyle and you shall be satisfied therewith and I will no more make you a reproch among the heathen 2. The second foundation of the former coÌ„fort to wit the peculiar promise of God THe second foundation of this comfort to wit the peculiar and especiall promise of God yea after that he had threatned those his former iudgements concerning his gentlenes and
against you returne you therefore euery one from his eâ—ill way and make our waies and your workes good Againe cap. 25. ver 5. Turne againe now euery one from his euill way and from the wickednes of your inuentions and yee shall dwell in the land that the Lord hath giuen vnto you and to your fathers for euer and euer And cap. 35. ver 15. Returne now euery man from his euill way and amend your workes and goe not after other gods to serue them and yee shall dwell in the land which I haue giuen vnto you and to your fathers but ye would not ene line your care nor obey me The faithfull especiallie are to marke those things that doe fall out in the people of God Moreouer those things which fall out especiallie among the people of God are in deed diligently to be considered of all men but yet chiefelie of the godly and faithfull because that in them the nature and as I may terme it the disposition of GOD is the more perceiued Wherefore God would haue this example of the fathers to be againe and that in such sort beaten into the heads of the Iewes being returned from captiuitie to the ende hee might shew vnto them both how he had delt with them before and also what things followed afterward And here in this place there is expressed and that very liuely and vnto the quick an exhortation or admonition of GOD vnto them touching earnest repentance The Prophets therefore by the commandement of God exhorted their fathers of whom they were wont very greatly to host vnto repentance before And the prophets of God exhorted them not slight lie or lightly but stoutlie and daylie They spake vnto them saith he crying and that by the appoyntment of God almightie commaunding them nay moreouer they did pray and intreate them that they would urne this so great patience of God vnto their saluation God doth after a sort pray and intreate vs by his seruants For so also dooth Paul witnes that God after a sort doth pray vs by his seruants 2. Cor. 5. ve 20. Now then â—r◠〈◊〉 ambassadours for Christ as though GOD did beseech you through vs we pray you in Christ his stead that yee bee reconciled to God So 2. Thess 3. ver 12. Therefore them that are such wee command and exhort by our Lorde Iesus Christ that they worke with quietnes and eate their owne bread But what did the Iewes for all this faire speaking and intreatance They did not obey God no not dealing with them so gentlie and fatherlie Nay some of them did not so much as with their outward eares of their body heare the words of God through the stubbornnes of their hearts others which indeed lent and yeelded the eares of their bodie vnto the Prophets of God yet did not set their minds vnto those words nor thinke that the things which were threatned vnto them should come to passe because they stoutly and lustily contemned or despised the threatnings of God Vers 5. Your Fathers where are they and doe the Prophets liue for euer An interrogation THis is an interrogation or the asking of a question vnto the which the answer is set downe in the verse following And the Prophet asketh a question to the ende he may vrge or presse them the more and in a maner lay the thing it selfe before their eyes to be seene that is that he may teach that the threatnings and iudgements of God pronounced or deliuered against their froward fathers were not idle nor vaine but had in the end their issue fulfilling and effect in them So then both the men which do shew the commandements and wrath of God and those also against whom the same are shewed doe themselues indeed perish and dye but the word of God indureth for euer and alwayes hath his efficacie or working and effect And so doth God testifie by his Prophet Isai cap. 55. where comparing his word vnto the falling of the rayne he inferreth ver 1.1 So shall my word be that goeth out of my mouth it shall not returne vnto me voyd but it shall accomplish that which I wil and it shall prosper in the thing whereto I sent it God therefore will not haue those his threatnings alwayes to sleepe or to be only foretold by his Prophets but in the ende the Prophets cease and yet doth the word of God as it was shewed or threatned come to passe and appeareth to bee true by the issue and falling out of the matter Vers 6. But did not my words and my statutes which I coÌ„manded by my seruants the Prophets take hold of your fathers And they returned and sayd As the Lord of hosts hath determined to doe vnto vs according vnto our owne wayes and according to our works so hath he dealt with vs. An answer vnto the former â—nterrogation THis is an answer vnto the former interrogation the which containeth two things One the falling out of the matter The other the confession of the fathers themselues in the end and their giuing testimonie or witnesse both of the trueth of the word of God and also of the iustice of God in punishing of them And it was needfull that both these poynts should bee set downe as the thing was not only to moue the Iewes their sonnes but also that all men should here haue a most certaine rule of the efficacie or power and force of the word of God either fearing vs or els comforting of vs. A certaine rule of the efficacie of the word of God This therefore was the issue or falling out of the matter namely that both the words of God deliuered by the Prophets and also his iudgement ordained and appoynted against the sinnes of men appeared in the ende euen in those verie selfe same persons against whom it was threatned Therefore it tooke hold vpon them And the confession of their Fathers and Elders was most notable and excellent both to admonish their posteritie of the vnremoueable trueth of the word of God and also to shewe that God is iust both in the threatning and also in the executing of his iudgements For they coÌ„fessed both that the things which God had foretold should come to passe and also the things the which he had determined or thought euen the same in the end did iustly fall out and come to passe vnto them For they acknowledged that they were punished for their sinnes but then at length did they acknowledge it after that they returned vnto God with earnest repentance of minde So in the Lamentations of Ieremie cap 1. ver 18. after that Ierusalem hath entred into the consideration of her sinnes and been sorie for the same she maketh this confession The Lord is righteous for I haue rebelled against his commandement heare I pray you all people and behold my sorowe Againe cap. 2. ver 17. The Lord hath done that which he had purposed he hath fulfilled his word that he
outward rites or customes and fashions but yet such notwithstanding as wherein he would not haue the chiefest part of his worship and seruice to bee placed consist nay he gaue those ceremonies as tokens and stirrings of vs forward vnto his inward worship only the which he alwayes vrged or earnestly called vpon by his Prophets Wherfore God doth not in this place cal back the Iewes vnto those ceremonies but vnto those sermons and words the which by his Prophets he had so often beaten into their heads and set forth and openly deliuered and commanded that they should obserue or keepe the which are afterward declared verse 9. and in those that follow So then the hypocrisie of men and of the Iewes is shewed who ouerpassing nay neglecting and setting nought by the chiefe part of the worship and seruice of God doe stay in these outward things as the onely meanes to appease God withall For these ceremonies are not properlie those words the which God propounded or set forth by his prophets but rather those things which follow hereafter and in the which there appeareth a true testimonie or witnes of godlines or loue Further it hath an Emphasis or force whereas God saith that he cryed and sounded foorth those things the which hee now also required of them that both the trueth of God and the conformitie or agreeablenes of his worship and seruice might be shewed and also the care of God with a loude voyce to call them back vnto a better minde And this also hath a weight and force with it where as hee saith that hee did the same when as both the citie did as yet still florish and all the other cities neere vnto it yea and moreouer the whole countrie it selfe so farre as it reacheth and is stretched out toward the South both in the mountaines and in the plaine For this circumstance of time sheweth the great and daylie care of God for that people that is those that are his and also his continuall course and constancie in exacting and requiring still the same kinde of his true and inward worship and seruice For like as the nature of God is one and the same alwaies so also his true and inward worship is and hath been alwaies one and the same Vers 8. And the worde of the Lorde came vnto Zechariah saying He sheweth more plainly what these wordes are which God required of their fathers For God For God sheweth what those wordes are the which so carefullie and daylie and earnestlie as namely for that they were his true worship he did by his Prophets require of their fathers and Elders that they should not perish but that they might bee acceptable vnto him And now God requireth the selfe same yet still of them their posteritie and desireth that they may bee obserued that they also may please him And this is shewed by the way of matching together of coÌ„traries the which doth not only garnish this sentence but also doth bring a great light vnto it and cleerelie teacheth that God is trulie worshipped not with outward ceremonies but with the earnest motion of the heart that hee is not delited with the afflictings or exercises of the bodie but with the true dueties and effectes of faith and charitie Therefore doth Paul also alwaies match these the one against the other as 1. Tim. cap. 4. ver 7.8 in these words Cast away prophane and olde wiues fables Olde wiues fables Godlines Bodily exercise Godlines and exercise thy selfe vnto godlines For bodilie exercise profiteth little but godlines is profitable vnto all things which hath the promise of the life present and of that that is to come And then verse the 12. he sheweth what be these fruites of godlines wherein hee would haue Timothie to be a patterne for them to follow saying Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in loue in spirit in faith and in purenes So againe Tit. 1. and 2. where there is a matching together of contraries betweene rites and ceremonies and the true workes of godlines What the figure Noemaâ—â— see Zach. cap. 2. ver 5. But here in this place by the figure Noema all the works both of faith and also of charitie are commended The workes of faith or of the first table by the consequent or that which followeth For if charitie or loue toward our neighbour and the workes of the second table be acceptable or pleasing vnto GOD much more is faith so the which loueth both God himselfe and also is the cause of our loue toward our neighbour So then of necessitie by the workes of the second table or of charitie true faith or the first table is vnderstood and gathered especially to be commanded vnto vs. For as it is Galat. 5. ver 6. In Iesus Christ neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue And all the workes of Charitie are here conteined by the figure Synecdoche What Synecdoche is see Amos cap. 3. v. 2â— and by the reckoning vp of part or a certaine sort of them But in this place are exprestie recited three sortes of the workes of Charitie or of the second table Verse 9. Thus speaketh the Lorde of hostes saying Execute true iudgement and shew mercie and compassion euerie man to his brother All duties the which men owe vnto ech other in respect of any publike office THe first conteineth all the workes the which men doe owe vnto men in regarde of any publike office which they beare as for example Kings vnto their subiects Iudges vnto those ouer whom they are set to rule Of these it is required that they should iudge that is execute that their office and that in trueth the which is here set against all accepting of persons and all fauour Concerning this dutie thus is it commanded Deut. 1. ver 17. Yee shall haue no respect of person in iudgment but shall heare the small as well as the great yee shall not feare the face of man for the iudgement is Gods Psalm 82. The second sort here reckoned vp describeth the duties the which generallie men owe vnto men so far forth as wee are all of vs brethren one vnto another and made after the image of God Now this doe we owe one vnto another first that we bee touched with mercie and moued with a fellow feeling of the miseries one of another Secondly that wee doe good vnto them that be in miserie and help them To that inward affection apperteineth the word Racham Racham Chesed compassion and the word Chesed mercie belongeth to the effect of this affection or vnto bounteousnes And therefore Galat. 6. ver 10. Paul counselleth vs saying While wee haue therefore time let vs doe good vnto all men but especiallie vnto them which are of the house hold of faith Hebr. 13. Vers 10. And oppresse not the widdowe nor the fatherles the stranger nor the
and also that they might vnderstand what was the most certain foundatiō of these promises made vnto them to wit the purpose and will of God which is vnchaungeable So then the most true and chiefe and principall cause nay the onely cause that moueth God to bestow so great benefites vpon them His only bounteousnes and louing good will and vs all that is vpon his church is the very bounteousnes and louing good will of GOD toward those whom he hath wholly chosen For as at the first he chose and loued them for that cause onely so also for the same cause doth he cherish and defend them And this free good will of God towards those that are his is described and set foorth by the adioyntes to wit his Iealousie For as Augustine saith He which loueth the selfe same also is iealous and will haue the thing which is deare vnto him to bee safe without danger and to doe well But that the nature and greatnes of this loue of God toward vs whom hee hath chosen may bee knowne there is added or set downe a difference namely that this ielousie of God is great and earnest And the Prophet dooth describe this ielousie by a worde of like signification to wit of heat or of burning loue For that same sincere or vnfeined and pure loue both of GOD toward vs and also ours toward GOD is an exceeding burning and heat of the heart wherewith wee doe burne and loue Vers 3. Thus saith the Lord I will returne vnto Zion and will dwell in the middest of Ierusalem and Ierusalem shall be called a citie of trueth and the mountaine of the Lord of hostes the holy Mountaine Effects of God his loue FRom the cause he commeth vnto the effects and the same generall and in consideration and respect of the other first in regard of order And in this place there are reckoned vp three which are as it were the causes of them that doe follow at leastwise they goe before in regard of order 1. God his reconcilement with those that are his The first is God his reconcilement or being made friendes with those that are his the which metaphorically is called the returning of God vnto vs and those that are his from whom God seemed before in respect of outward things and of the most miserable estate of that people to bee farre distant 2. His dwelling among them and a great way off in the iudgement of men Psalm 74. and Psalm 85. The second benefit or effect of the good will of God toward those that are his Schacan is his dwelling yea and that his sure dwelling among them for this dooth the Hebrew word signifie to haue a sure and setled dwelling Further it hath an Emphasis or vehemencie and force whereas God is saide to dwell in the middest of those that are his to wit that he may the more easilie bee present with the whole bodie of his Church 3. His sanctifying of them and euery one of the faithfull and help them The third effect and benefit is The sanctifying of them For like as God dwelleth among those that are his so also doth he sanctifie them by his presence and dwelling among them Iohn 17. By the which is vnderstood that this presence of God is not a bodily presence but spirituall for as much as it bringeth holines vnto our mindes And doubtles the presence of God is the dwelling and efficacie or working of his holy Spirite in vs by the preaching of his worde the Sacraments and inward mouing in vs. Further hereby also is gathered that this same presence of God is not idle and without effect in his Church And by the name of the citie and of Sion 4 What the figure Metonymia is see Oseas cap. 4. ve 3 he doth by the figure Metonymia signifie and betoken the inhabitants themselues both which were in the citie and also which in regarde of their office were and dwelt in the temple In the citie that is in the men of the citie he will haue trueth for to be that they should not be hypocrites before God and lyars and league breakers one vnto another and in the mount Sion where the Temple was hee will haue holines to be that in the same the true worship that is which is appoynted by God may be done and that reuerently Vers 4. Thus saith the Lord of hostes there shall yet olde men and olde women dwell in the streetes of Ierusalem and euery man with his staffe in his hand for very age The securitie or saftie of the Church THe fourth benefit the securitie or saftie of the Church or the continuance and defence of the same euen on this earth So then the course and order of the speech of the Prophet and of the promises of God descendeth or commeth downe from spirituall benefites vnto earthly benefites For as Paul writeth 1. Timoth. cap. 4. ver 8. Godlines is profitable vnto all things which hath the promise of the life present and of that that is to come Now this defence and continuance of the Church is described or set forth by those adioyntes the which only come to passe and fall out in the time of great peace and quiet continuance to wit long life of the citizens saftie of the old men and finallie great numbers of children and publike playing in the streetes God therefore promiseth that the citizens of Ierusalem which shall dwell in the same shall bee long liued and shal come vnto great hoarenes of head and old age yea of both sexes or kinds that is to say both men and women the which is a signe and adioynt both of a citie of long continuance and also inhabited in peace Vers 5 And the streetes of the citie shall be full of boyes and girles playing in the streetes thereof 5. Store of childrē playing in the streetes ALso the number of children of both sexes that is male and female and their freenes from danger and feare of enemies the same publike which then appeareth when as they freely and boldly play in the streetes without feare is a most certaine signe and token of the continuance and peace of the sayd citie And it hath a mouing of affection in that he maketh mention both of old men and of children and it addeth a great Emphasis or force vnto this sentence Vers 6. Thus sayth the Lord of hostes Though it be * Or Wonderfull vnpossible in the eyes of the remnant of this people in these dayes should it therfore be * Or Wonderfull Their doubting distrustfulnes many waies answered vnpossible in my sight sayth the Lord of hostes THis is the answering of an obiection that might bee made that they should not distrust these so great and large promises of God because of their smalnes and fewnes For the Prophet answereth this their distrust and doubtfulnes of mind many wayes 1. Frō the power of God compared
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