sinne set downe a law to restraine the same Deut. 12. ver 13. where he speaketh thus Take heede that thou offer not thy burnt offerings in euery place that thou seest but only in the place which the Lord shall appoynt thee But there is a punishment prepared for this so vile a sinne A punishment answerable vnto their sinne and that according vnto the proportion of this spirituall fornication that is of Idolatrie with bodily fornication For God threatneth that it shall come to passe that those women whom among themselues they would haue to be most chast of all others the very same shall among themselues commit fornication or play the whores And these are their daughters and their spouses whom euery man would haue to bee chaste before his maydes yea in a maner before their married wiues And indeede the fornication of a spouse or betrothed wife with another before marriage is most filthy as is also a man his daughters vn married yet is not therefore the whoredome of the married wiues any whit the lesse or the lighter but the Prophet thus speaketh according to the iudgment of man that they should vnderstand that 〈◊〉 fornication should bee most grieuous vnto them like as their fornicatioÌ„ was vnto God most grieuous lothsome After this maner doth God repay home iust punishments vnto iniquitie and sin Vers 14. I will not visite your daughters when they are harlots nor your spouses when they are whores for they themselues are separated with harlots and sacrifice with whores therefore the people that doth not vnderstand shall fall A reason why these Idolators should in such wise be punished THis is a rendring of a reason wherewith the Prophet confirmeth it to be most meet and right that these fornicators against God should themselues also in their owne houses for a punishment see and suffer those most filthy fornications Therefore this part of this verse is to be read by way of interrogation or asking of a question as thus will I not or shall I not visit your daughters when they are harlots and your spouses when they are whores For that these separate with harlots the which they sacrifice with whores A comparison shewing that their punishment shall be proportionable or agreeable vnto their sin Further there is here set downe a comparison and proportion to expresse more cleerely this equitie of the punishment of God against them to wit That as these doe separate or put apart all the best most choyce of their goods to sacrifice vnto Idols together with their whores for with Idolators these vices for the most part are common and goe together to wit spirituall fornication and bodily whoredome the which are committed together and in the same Temples For as one sayth the women come thither that is to those Temples for to beholde and gaze they come that they may be beheld and gazed vpon and therefore that place sayth the same writer hath the hurts losse of chast shamefastnes that is in those places they are many times dishonested So theÌ„ as they giue bestow euery their best things vpon their Idols when as they commit spirituall whordome with them likewise shal those women kinde whom they account most deare as are their daughters their spouses play the whores and harlots most impudently or shamelesly among them Lastly the conclusion of this whole place is added in these wordes The conclusion of this place This people that doth not vnderstand shall fall or perish to wit because they are without the true knowledge worship and feare of God For here vnderstanding without the which the Israelites are sayd to be doth not only comprehend the true knowledge of God but also his true worship and fear or the practise of this knowledg as in 1. Ioh. cap. 2. ver 4. where he writeth He that sayth I knowe him that is God and keepeth not his commandements is a lyar and the trueth is not in him For these two are alwaies to be linked together to wit knowledge and practise Vers 15. Though thou Israel play the harlot yet let not Iudias sinne come not ye vnto Gilgal neither goe ye vp to Beth-auen noâ— sweare the Lordliueth An admonitioÌ„ for the kingdom of Iudah AN admonition the which properly appertaineth vnto the people and kingdome of Iudah at that time separated from the kingdome of Israel For the Iewes are admonished that they also sinne not after the example of the Israelites their brethren and neighbours and that they mingle not themselues with them or defile themselues in their Idolatries or any other their sinnes whatsoeuer For it appeareth sufficiently that the Israelites by the example of the Iewes and the Iewes by the following of the Israelites ranne into all wickednes Read for proofe hereof Ezech 16. from the verse 45. almost to the end of the chapter Moreouer experience it selfe doth teach that neighbour people are easilie corrupted by neighbour people For those things the which are practised or done among people dwelling neere together those which are their neighbours and doe dwell neere vnto them doe easily imitate or follow and take vp the same So the Romanes quickly receiued the South sayings of the Hetruscians Wherefore we are both publikely and priuately with all diligence to beware such so easie corruption and infection For in this case also doth the rule of Paul 1. Cor. 15. hold Euil communication corrupteth good maners 2. Parts of this verse But this verse hath two partes The first doth generally propound or set forth the prohibition or forbidding that the Iewes should nor corrupt themselues after the likenes of the Israelites 1. Generally setteth dâ—wne a prohibition fro Gâ—d vnto the Iewes and especially that they should not giue themselues ouer vnto Idolatry or Idols the which is expressed by the word Fornication or playing the harlot And this communicating or taking part with other men their wickednes god calleth sin or guiltines that is a most grieuous offence cleauing properly vnto them which doe sinne after the example of others whereby they also become guiltie before God as they in like maner are guilty whom they doe imitate or follow and therefore worthy of the iudgement of God This guiltinesse the which by the mouth of God him selfe is pronounced or declared against those which are partakers of other mens sinnes as Paul speaketh 1. Tim. 5. ver 22. where he saith to Timothie be not partaker of other mens sinnes is opposed or set against the many excuses the which those both alleadge and also faine vnto themselues that imitate or follow other mens deedes and sinnes for being reproued they make excuses for themselues The second part of this verse is an explication or making more plain of the sinne 2. Maketh the same more euident and plaine from the which the Iewes especially were to abstaine He therefore rehearseth two sortes of Idolatry common and most vsual among the Israelites I confesse but
mountaines 2. Why the creatures voyd of reason are called to be witnesses of this controuersie between God and the Israelites little hilles and strong foundations of the earth the which selfe same things and creatures are exhorted for to heare And hee speaketh vnto them as witnesses nay as Iudges of this controuersie of GOD with the Israelites so knowne doubtles was the righteousnes and equitie of the cause of GOD vnto euery one and vnto the whole world that not onely men indued with reason but also the vnreasonable creatures might be witnesses and iudges of the same Furthermore these men of Israel are by this meanes accused of wonderfull dulnes and blockishnes as if they knewe not those things the which the bruit and dead elements do know notwithstanding or that they may be accused of vniustice who in iudging keepe not that equitie and trueth in condemning themselues and iustifying of God the which bruit beasts doe obserue and keepe And therefore that it were more meete and better to pleade these things before the mountaines and hilles then before men And these words mountaines hilles and strong foundations of the earth are al one Psal 18. Moreouer this whole preface to the end it might more deeply pearce and pricke the minds of the Israelites the hearers is set forth vnder a Prosopopoeia of God speaking vnto both the Prophet What the figure Prosopopoeia is see Oseas cap. 6. ver 1. and the mountaines and also the people Vers 2. Heare ye O mountaines the Lords quarell and ye mightie foundations of the earth for the Lord hath a quarell against his people and he will pleade with Israel THe second part of the preface wherein is shewed against whom God contendeth or pleadeth The second part of the preface shewing against whom God pleadeth He sayd before that he pleaded before the mountaines as Iudges and now he declareth against whom he laweth to wit not against all persons whatsoeuer but against that his owne people Israel that is by him adopted or chosen aboue and before the rest of his only and especiall grace and fauour whom in this place he proueth guiltie of notorious ingratitude or vnthankfulnes The kind also of the controuersie and quarell is here shewed to wit such a one as is openly made in words that all men may heare it and vnderstand it For so doth the word iakach signifie And these words Heare O ye mountaines are repeated againe that all men might be the more stirred vp because that God dealeth in earnest and not that the bruit or senseles creatures be not readie also to yeeld obedience vnto God euery one in his kind as at large appeareth Psal 147. Vers 3. O my people what haue I done vnto thee or wherein haue Igrieued thee testifie against me Vers 4. Surely I brought thee vp out of the land of Egypt and redeemed thee out of the house of seruants and I haue sent before thee Moses Aaron and Miriam A Making plaine of the matter insuing For God sheweth and declareth the cause that he wil pleade before the mountaines and before all the world namely that hee will condemne that same his people Israel of brutish vnthankfulnes 1. A most milde Prosopopoeia what this figure is see Oseas cap. 6. ver 1. And this verse with that which followeth hath two things to be noted First the phrase or kinde of speaking the which is a most milde Prosopopoeia or feining of a person that God with this his lenitie or mildenes might wound them the more or else allure and draw on those that were obedient yea and there is further a matching together of contraries to be noted in that God calleth this so vnthankfull people his owne people that is his owne purchased inheritance that euen hereby the people may appeare the more vnthankefull 2. The state of the controuersie Also in the second place here ought to bee noted the state or ground and principall point of this quarrell and controuersie of God with this people The state is whether the Israelites did sinne vngodly and vnexcusablie against God The Intention so that they are altogether to be condemned The intention or charging them with the fault is but they haue sinned they haue offended God vnexcusablie The Depulsion The depulsion or deniall of this charge they haue not offended The proofe of the intension or charge The proofe of the charge He that offendeth him of whom he hath receiued great and continuall benefites hee sinneth vnexcusablie and is altogether to be condemned The benefits of God toward the Israelites but the Israelites haue in such wise offended God therefore they haue sinned vnexcusablie against God and are to be condemned And he proueth the Israelites to haue delt so with God 1. Their deliuerance out of Egypt The which that he may the more certainely obtaine and shew he first reciteth the benefites of God towards the Israelites and the same both exceeding great and also continued or perpetuall 2. Out of the house of bondage of which sort there are three reckoned vp in this place The deliuerance of this people out of Egypt and that at the same time when as Egypt was most cruell vnto them and a House of bondage Finally for that vnto the same people 3. He gaue his prophets to be their Rulers for that vnto the same people whom he deliuered from that place and hell he gaue his Prophets to bee Rulers Moses Aaron Marie Psal 77. Vers 5. O my people remember now what Balack King of Moah had deuised and what Balaam the sonnne of Beor answered him from Shittim vnto Gilgal that ye may knowe the righteousnes of the Lord. AN amplification of the benefites of God both exceeding great and also continued toward the Israelites An amplification of the benefites of God towards them by the reckoning vp of the fourth and fift benefite the which is done in this place The fourth benefite was that God not only defended them against the open violence 4. He defendeth them against the craftie deuises of their enemies and manifest weapons and warres of the Egyptians but also against the subtill and craftie deuises of other enemies whereof we reade Num. 23. and the which are here mentioned For Balac hired for a reward Balaam a notable Soothsayer or Prophet among the profane or heathen men at that time to curse and banne the Israelites and to prouoke God against them The which was a most crafty deuise to wit to stirre vp God against them rather then men and to procure and bring against them the wrath of God rather then earthly weapons Which counsell and deuise of Balac God withstoode and turned it into a blessing vnto the Israelites 5. He continueth his benefits towards them from time to time The fift benefite is for that the course and order of these benefites of God towards the Israelites in the wildernes was perpetuall and
come to passe Exâ— 17.14 And the Lord said unto Moses Write this for a remembraâ— in the booke and rehearse it to Ioshua for I will utterly put out 〈◊〉 remembrance of Amalek from under heaven So he the same Mâ—â—ses after the rehearsing of the doctrine of the Lawe the secoâ—â— time in the plaine of Moab doth write it out and delivereth tâ—â— same booke unto the Levites to be read continually to be wâ—â—ten out and to be kept Deut. 31. v. 24. unto v. 30. And 2. Chr. 3 14. c. mention is made of the finding of this booke of the Lâ—â— written in the Temple Samuel But Moses doth not fasten or set up tâ—â— booke upon the dores of the Tabernacle So the bookes of Sâ—â—muel were written by Samuel So by Nathan Semeias Gadt 〈◊〉 prophets their prophesies being often or once uttered by mouâ—â— accordingly as God commanded were afterwards by them pâ—â— in writing 2. Chron. 9.29 cap. 12. ver 15. So the things whiâ—â— should come to passe unto Ioram Elias wrote out in an epistle Elias the which afterwardes was sent unto Ioram by the prophets the disciples of Elias by whom it was kept and was not gathered together or kept by the priests or ministers of the Temple of Salomon Hereof read 2. Chr. 21. from the 12. unto the 16. ver So Isaias first taking faithfull witnesses doeth openly pronounce or speake those things Esaias the which by revelation from God he was commaunded to foretell to come to passe and afterwards he writeth them out himselfe sealeth them and delivereth them to be kept unto his disciples that is unto the godly Isai 8.1 2. 16. But to make an end at the last of this matter it doeth no where better appeare that this was used to be done then out of the book of the prophet Ieremie For as it appeareth by the 26. chap. v. 7 8 16. Ieremie Read the whole 26. and 36. chapters Ieremie doeth openly often times utter the doctrine told him from God to wit in the audience of all the people And the priests of that time doe utterly condemne his words and prophesies and do think them to be abolished or done away much lesse that they would lay them up in the treasury of the Temple Nay morvover Iehudi the purple or gallant Courtier of the king Sedechias doth burne those oracles or sayings of God after that they were written by Ieremie him selfe Iere. 36.23 but by the commandement of God and Ieremie telling him what to write the second time the selfe same things are written againe by Baruch his minister as in the same chapter appeareth The like may any man easily gather out of the same Ieremy cap. 29. Out of Ezec. cap. 12. 14. Finally thus the Apostles as Paul Peter and the Evangelists Matthew Iohn Marke and Luke have left unto us their writing the which are another part of the word of God For this their doctrine the which they afterward put in writing they did first along time and often utter by mouth and then wrote it and imparted it unto nations unto the everlasting glory of God and edifying of his Church And this in my iudgement was the use maner and way of gathering together of the books and writings of the prophets Obiection But if for this cause they are now thought to be of lesse certentie and undoubted credite then if they should be saide to have beene publikely kept by the priests in the Treasury of the Temple and so by this means to have come unto us Answere I deny this For those writings of the Prophets have beene by all the godly faithfully and uncorruptly kept delivered unto posteritie Neither is it recorded of any other book that he was kept in 〈◊〉 Temple of God besides the booke it selfe of the law the whiâ—â— Moses wrote with his owne and proper hand 2. Chr. 34.14 〈◊〉 Hilkiah the Priest found to wit in the Temple the booke of 〈◊〉 law of the Lord given by the hand of Moses To be short the wâ—â—tings of the prophets if they had bene kept in the hands of 〈◊〉 priestes and onely in the Temple of the which they were 〈◊〉 chiefe rulers they being too too often the open enemies of 〈◊〉 heavenly truth they might of these priests more easily hâ—â— beene corrupted then if we should earnestly hold and say thâ— they were kept in the closets and hands of the godly Where it commeth to passe that nothing hereby either can or ought seeme to be taken from the certenty of the writings of the pâ—â—phets the which God by his holy spirit speaketh into our heâ—â— 1. Ioh. 2.27 But the anointing which he received of him dwelletâ— you and yee need not that any man teach you but as the same annâ—â—ting teacheth you of all things and it is true and is not lying and it taught you ye shall abide in him if they haue in such sort bene gâ—â—thered together as we have shewed even out of the word of Gâ—â— it selfe Obiection There remaineth yet one thing the which may be obiected laide against us namely how then falleth out this disorder chapters time which is seene in the writings of the Prophet if the prophets themselves gather togither their owne writing Answer But the answer is easie and at hand to wit The prophesies were put in writing not as the prophet would but as God coÌ„manded that every severall pâ—â—phesie was not alwaies in such sort written by the prophets aâ— was first foretold and foreshewed by them but they were coâ—â—manded by God to commit every one to writing Therfore maâ— times that prophesie which was later in time was set forth aâ— written former notwithstanding God so commanding agaâ—â— that which was first uttered by mouth was yet later written aâ— recorded For neither by the Prophets nor yet by the Aposâ—â— themselves is there alwaies observed or kept an exact or iust 〈◊〉 koning of time the spirit of God in such sort enditing unto thâ— those writings to the end that godly men might with more 〈◊〉 and diligence be occupied in reading of them wholly migâ—â— rather mark the matter it selfe which is comprised in these wâ—â—tings because it appertaineth unto faith in God then the histâ—â— of the things written by the Prophets wherin the onely pleasâ—â— of the readers is many times sought for looked after CAP. 13. Of those things vvhich ought to be especially observed or marked in the expounding of the writings of these prophets of the old Testament FVrthermore we haue also to consider what is especially to be observed or marked in the expounding of the writings of the prophets of the old Testament that their meaning and understanding may be the more easie unto us Afterwardes I will set downe what Epiphanius Ierome and Isidorus have written concerning these xii prophets so that at length I may conclude and make an end of these fore-notes And for the setting foorth of an easie
the glorie of God He foreshewed also of the ouerthrow of the Temple that the overthrow thereof should be in Ierusalem by a people from the west Then said Carbasus Dabir shall be deuided inâ—o two parts also the heads or chapters of the two pillars shall be taken from the midst and no man shall know where they are oâ— whither they came but they shall be carried out by Angels into the desart where the tabernacle of Martyrdome was lately made and in them the Lord shall know in the end that they shall lighten the persecuted by the serpent as from the beginning And the Lord shall keepe them from the shadow of death and they shalâ— be in the holy tabernacle This Prophet prophesied not a fewâ— things of the comming of the Lord and two yeares before the people returned from Babylon death tooke him and he was buried with great honour in his owne countrey The lyfe and death of the Prophet Sophonias SOphonias the Prophet was a Sarabathite Sophonias or of the mount Sarabatha and of the tribe or stocke of Simeon He also prophesied of the citie Ierusalem namely that it should be farre better it were built in length and bredth Also vpon the ouerthrowe oâ— nations and like wife the destruction of the wicked and the comming of the Lord. He died in the reuelation of the Lord and was buried alone in his ground The lyfe and death of the Prophet Aggeus THe Prophet Aggeus when as he was but yet a very young man Aggeus came from Babylon vnto Ierusalem and prophesie plainly of the returne of the people And he sawe with his eye the building of the Temple at Ierusalem He there first of all sanâ— Alleluia which is to say Let vs set forth with prayses the liuing God Amen which is expounded So be it So be it He therefore died in the same place and was buried in the ground neere vnto the Priests with honour and glorie And therefore euen vnto thiâ— day we sing Alleluia which is said to be the song of Aggeus and Zacharias The lyfe and death of the Prophet Zacharias ZAcharias the Prophet the sonne of Barachias Zacharias came from the land of the Chaldees and as he went he prophesied many things vnto the people and for demonstration sake shewed many miracles This is hee which told Iosedeck vnto his face there shall a sonne be borne of thee who entring into the ministerie shall sacrifice vnto the Lord at Ierusalem He also blessed Salathiel in his sonne saying He shall beget a sonne and shall giue him to name Zorobabel Zacharias also gaue a token of Cyrus the king of the Persians and that vnto victorie He likewise shewed a signe touching Croesus the king of the Lydians and concerning Astyages the king of the Medes And he prophesied furthermore of the publike seruice the which king Cyrus should doe at Ierusalem and he set him forth with praises and did not smally blesse him Further touching his owne foretelling in Ierusalem the which they call prophesie and of the ouerthrowe of nations and of the building of the Temple at Ierusalem and finally he expounded some things with a certaine double iudgement concerning the idlenes and slouth as well of the Prophets as of the Priests Hee died in extreame age in the lande of Iudea and was buried next vnto the Prophet Aggeus The lyfe and death of the Prophet Malachias MAlachias the Prophet was of the tribe of Zabulon Malachias He is said to haue bin borne after the returne of the people from Babylon in Sopha to wit in the land of Zabulon He from the beginning of his age and whilst he was a yong man is reported to haue liued a blamelesse life Certaine things are prophesied by him of the comming of the Lord and of the iudgement of the deade and that the ceremonies with the Lawe of Moses shall haue an ende and be amended And when as all the people did reuerence him as a man indued with no lesse holinesse then mildenesse they gaue him to name Malachias the which if a man require the interpretation soundeth an Angel For he was of a marueilous excellent beautie And what so euer Malachias said besides in his prophesie he was thought that an Angel 〈◊〉 daily instruct him and declare vnto him as it is said also to haue bin done in the time of the Anarchi or when there was yet 〈◊〉 gouernment as is set downe in Spharphetiâ—â— that is in the book of the Iudges And this Prophet beeing as yet a young man dâ—â—â— before his time and was laid by his Auncetours in his owne field OVT OF THE PREFACE of Ierome vpon Ioel. Diversitie in the order and placing and placing of the xij Prophets THere is not all one order or maner of placinâ— of the XII Prophets with the 70. Interpâ—â—ters as is retained or kept in the truth of 〈◊〉 Hebrew For the 70. make Amos the seconâ— Micheas the third Ioel the fourth Abdâ—â— the fift Ionas the sixt Naum the seuenth Hâ—bacuk the eight Sophonias the ninth Aggâ—us the tenth Zacharias the eleuenth Malacâ—â— as the twelft The order of the Prophets in the Hebrew But the Hebrewes after Osee the which with thâ—â— both is the first read Ioel the second Amos the third Abdias tâ—â— fourth Ionas the fift Micheas the sixt Naum the seuenth Habâ—â—cuk the eight Sophonias the ninth Aggeus the tenth Zachaâ—â—â— the eleuenth Malachias the twelfth who also is the last And because I haue once reckoned vp all the Prophets of one volume seemeth vnto me profitable briefely to set downe the Etymologiâ— or significations of their names both in Greeke and Latinâ— Osee whome they interpret Sozon we may call a Saviour 〈◊〉 Archomenos The significations of their names Beginner Amos Bastazon which in latine is caâ—led Portans a Bearer Abdias Doulos Kuriou that is the seruaâ—â— of the Lord. Ionas Peristera that is a Doue Macheas Hostioâ—â— a name giuen of two parts of speach the which with vs soundeâ—â— Who as it were or who will Naham Paraklêsis that is comforting Abakuk Perilambanon that is imbracing 〈◊〉 wrastling Sophonias Kekrumenos kuriou that is the hiddeâ— of the Lord. Aggeus Heortaxon whome we may call Feast vall or solemne Zacharias Mâ—neme kuriou that is The remembrance of the Lord. Malachias Aggelos mou that is my Messenger All which in what sense they are to be taken shall be shewed in their bookes Now the foure other Prophets that we make vp the number of sixteene are Esaias Ezechiel Ieremias Daniel and they haue this vnderstanding Esaias is called Soteria kuriou that is the Saluation of the Lord. Ezechiel Kratos kuriou the which we may terme the Strength or commandement of the Lord. Hieremias Huthelos kuriou that is the high one of the Lord. Daniel Ekrine me kurios that is the Lord hath iudged me Ex Isidori Etymologicôn lib. 7. cap. de Prophetis OSee Sauiour or sauing Osee For when as he did prophesie the
declared vnto the Iewes and Israelites at that time because they weâ—â— accustomed and acquainted with these figures and kinds of speâ—king First of all therefore store and plentie of all kind of gooâ— things â— Al kind of good things promised and that in great plentie and abundance or all kind of good things is in this place promised and shâ—wed that this is a most true fruite of the kingdome of God And noâ— onely euery kind of good thing is promised but the same also in most great abundance For it is sayd that it shall come to passe that these shall bee cast vpon vs by God largely and plentifully in such wise that after the former the which wee haue alreadie receiued others forthwith shall succeed or follow yea whatsoeuer are necessarie and needfull for the life of man as are corne and wine whether they doe come by the industrie or trauaile of men as by plowing sowing vinedressing or whether they come of their owne accord from the earth as mountaines or hils doe vse to bring foorth many things of that sort There is a like place vnto this Leuit. 26. ver 5. where Moses telleth them that heare the lawe and followe the same that they shall haue all kind of blessings heaped one in the necke of another Your threshing sayth he shall reach vnto the vintage and the vintage shall reach vnto sowing time and you shall eate your bread in plenteousnes and dwell in your land safely But by these earthly things matters healthsome or concerning saluation and spirituall are of vs to be vnderstanded Vers 14. And I will bring againe the captiuitie of my people of Israel and they shall build the waste cities and inhabite them and they shall plant vineyards and drinke the wine thereof they shall also make gardens and eate the fruites of them The second fruit of the restoring of the kingdome of God THe second fruite of the Gospell or restoring of the kingdome of God to wit deliuerance and the same most full from all captiuitie For the greatest delicates and dainties are in exile and banishment vnioyfull and vnpleasant but in our owne countrey most welcome and ioyfull So Psal 137. ver 4. the godly answere vnto their scoffing enemies willing them to sing some of their Hebrewe songs How shall wee sing say they a song of the Lord in a strange land whereby they signifie that their musike could not be pleasant vnto them in their miserable captiuitie And therefore but a little before in the same Psalme they say that they hung vp their harpes and sate by the riuer sides weeping The godly therefore shall be deliuered and brought backe againe from that most miserable exile to wit from the captiuitie of Sathan and sinne and the lust of the flesh of the which tyrants men are held captiues before they haue faith in Christ Deliuerance from spirituall captiuitie and bondage And this deliuerance shall not bee slight and slender but a most full deliuerance because men may dwell in their owne cities and then plant there and plow and doe all those things the which all they whatsoeuer doe the which dwell in their owne homes in greatest securitie and safetie But these things are to be applied vnto the benefites of the Gospell towards the godly by Christ in a spirituall sense such as may proportionably be gathered from these earthly promises the which godly through Christ doe enioy great tranquilitie or quiet of mind and conscience euen whilest they liue here vpon earth and therefore much more in that euerlasting and blessed life Vers 15. And I will plant them vpon their land and they shall no more be pulled vp againe out of their land which I haue giuen them sayth the Lord thy God The third fruit THE third fruite the stabilitie or setlednes and continuance of euery godly and faithfull person in his owne seate and home that is in the same wherein he shall be placed by God the which is especially to be vnderstood of euerlasting life And this is as it were an accesse or increase of both the former benefites For many times neither doth pleÌ„tie of good things delight vs nor yet the dwelling in our own natiue couÌ„trey if in the same there haÌ„g ouer our heads continuall and assured feare that we shall forthwith be depriued spoyled of both these commodities but when as vnto the former benefites of God there commeth also a promise of continuall securitie or being without feare and daunger and of enioying and keeping of our goods then may we in deed and in trueth bee iudged most happie These things are chiefly to be vnderstood of our heauenly dwelling But these things as I haue sayd are rather to be vnderstood of that heauenly land that is of heauen in the which we shall be after this life then of that earthly mansion or dwelling for because that this seate onelie is firme stable stedfast and sure to wit heauen and eternall life ordained for vs of God And thus much doth the place of the Hebrewes cap 11. ver 14.15.16 a little before recited ver 13. of this chapter sufficiently enough declare But this earthly land is ofteÌ„ giuen vs of God to dwell in only for a time out of the which we are afterwards driuen into other seates either by enemies or by the ouerflowing of waters Wherefore let no man thinke himselfe to be here vpon earth placed by God in such sort that he cannot be pulled out but they which are in heauen they only and alone are so placed and dwell that they can neuer bee remoued FINIS A Commentary of Lambertus Danaeus vpon the Prophet Oseas CAP. 1. Vers 1. The word of the Lord that came vnto Hosea the sonne of Beeri in the dayes of Vzziah Iotham Ahaz and Hezekiah Kings of Iudah and in the dayes of Ieroboam sonne of Ioash King of Israel The great disobedience of the kingdome of Israel vnto God IT appeareth 2. King cap. 17. how great the disobedience and stubbornnesse of the people of Israel that is those which liued in the kingdome of Israel after the departure thereof from Iudah was against almightie God who had so long time been vnto them a most mercifull father The which also is confirmed Ierem. 25. for there was in them both vngodlines and iniustice most obstinate The long bearing of God with the Israelites albeit that the Lorde for the space of more then two hundreth yeares had borne with them and earnestly both day and night had admonished or warned them continuallie by his Prophets Whereupon that was needes to follow the which Paul saith 1. Rom. 18. That in the end the wrath of God was reuealed against them from heauen it selfe and that as it is Ephe. 5. ver 6. God should most sharply punish this disobedience For by meanes of the vngodlines and vnrighteousnes of men and of those especially which call themselues the sonnes of God the wrath of God is most
which worship idols and also from the vnabilitie and vanitie of the idols themselues the which he liuelie setteth forth matching together by the way of contraries the vowes and prayers of idolators with the euent or issue and falling out of things it selfe and the nature of Idols For they are deafe and dumbe and altogether dead things how so euer they be laide ouer with golde or siluer Therefore they can heare no man nor help any man Vers 20. But the Lord is in his holie temple let all the earth keepe silence before him A contrarietie betweene the true God and Idols A Contrarietie betweene the true God and idols First least the godly which relie and staye vpon God should thinke themselues to bee no more secure or without danger then the Idolators Secondly that the very profane or wicked themselues and the heathen might knowe assuredly that the former iudgements should be or come to passe because God doth denounce or threaten them vnto whome the whole world obeyeth and submitteth it selfe with reuerence and silence Finallie whose maiestie and power did manifestlie shine forth in that his Temple people and worship and seruice For vnder a thing at that time knowne very well vnto al nations namely that diuine Temple hee doth by the figure Synecdoche comprehend and set forth the endles maiestie of God and the true proofe of his diuinitie By which word hee comprehendeth both the adoption of the people of the Iewes also the worship of God seuered from the idolatries of other nations and moreouer all those infinite benefites which flowed from them both whereby God manifestlie shewed himselfe vnto the whole world that he was bâ—th the true God and also almightie and that the sayd worship onely and temple were acceptable vnto him CAP. 3. An excellent prayer for the vse of the Church and euerie one of the faithfull THis chapter hath a notable and excellent prayer deliuered and vttered by the Prophet of God for the vse of the whole church and euery one of the faithfull wherewith they might both stay vp and comfort themselues in the midst of those afflictions or troubles meditating or thinking vpon the poynts contained in this prayer and also begge saluation or deliuerance and helpe at the hands of God for his Church staying vpon those foundations and grouÌ„ds which they ought Finally that the godly euen in the midst of the ruine and fall of the whole world might confirme and exercise their faith touching the promises of God Three parts of this prayer the spirit of God helping their infirmities as it is Rom. 8. ver 26. Likewise the Spirit also helpeth our infirmities c. for he teacheth them to pray 1. He prayeth for helpe The frame and disposition of this prayer hath three poynts For first the Prophet prayeth for helpe at the hand of God Secondly he layeth downe the foundations or grounds of this his request and hope 2. The grounds of this prayer Thirdly he sheweth that he shall be heard of God The stile or inditement of this prayer was in meeter or verse and not in prose 3. He hopeth to be heard Schiggionoth Vers 1. A prayer of Habacuck for the ignorances The drift of the whole chapter contained in this verse IN this verse the whole scope and drift of this chapter is shewed For it containeth an humble prayer vnto God and proceeding from a true faith and vttered by Habacuck himselfe and not by euery one of the faithfull albeit euery faithfull ought to know after what maner God is to be prayed vnto Finally the musicall instrument is added also whereon this spirituall meditation or prayer was to be sung which was an order and maner appoynted of God himselfe vnto the Church of that time of which kind of instrument or tune and the like to sing Psalmes withall and vpon you may see Psal 7. ver 1. and hereafter in this chapter ver 19. in the end Vers 2. O Lord I haue heard thy voyce and was afrayd O Lord reuiue thy worke in the midst of the people in the midst of the yeares make it knowne in wrath remember mercie The first part of this prayer containing the summe of the request of the Prophet and also a cause of the same for that THe first part of this prayer the which containeth both the summe of his request to wit that God in that same foreshewed garboyle and trouble fearfull miserie of the whole world would haue mercie and compassion on his faithfull and he also setteth downe a reason why this is meet to be done First because they are his worke Secondly because such is the nature of God that he can neuer forget his mercie toward those that are his no not then wheÌ„ as he is angrie with them 1. They are his worke For in him as Iames sayth cap. 2. ver 13. Mercie reioyceth against iudgement And as the Psalmist witnesseth Psalm 30. ver 5. God indureth but a while in his anger but in his fauour is life 2. He cannot forget his mercie toward them weeping may abide at euening but ioy commeth in the morning And Psal 89. ver 31.32.33 If they breake my statutes keepe not my commandements then will I visit their transgression with the rod and their iniquitie with strokes Yet my louing kindnes will I not take from him neither will I falsifie my trueth Thirdly for that the Church of God as yet is in her middle age 3. The Church is not yet come to her full age growth and as it were in her youth and is not yet come vnto the end and terme of her life and continuance of the which and against the which the Church complaineth and prayeth Psal 102. ver 23.24 in these words He abated my strength in the way and shortned my dayes And I sayd O my God take me not away in the midst of my dayes thy yeares indure from generation to generation And the Prophet is moued now especiallie to pray for this because that he is very greatly troubled trembleth and feareth that there shall bee a destruction euen of the Church it selfe by reason of the former vision which was shewed him Vers 3. God commeth from Teman and the holy one from mount Paran Selah His glorie couereth the heauens and the earth is full of his praise Two grounds of this prayer The power of God and his loue to those that are his THe second part of this praier wherein he declareth two grounds of his praier namely the power of God and his bounteousnes or good will toward those that are his ver 13. So Psalm 61. ver 7. where the Prophet prayeth for to be setled firmly in his kingdome vpon trust in God his mercie and faithfulnes in his promises He shall dwell before God for euer prepare mercie and faithfulnes thâ—â— they may preserue him To this effect is a good part of the 89 Psalm spent in
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
with the strength of meÌ„ First of all here in this place from the nature and power of God himself the which is propounded or set forth by comparing of it with the strength of men For albeit the fulfilling of so hard and royall promises seeme nay is vnto men not onely admirable or wonderfull but also impossible shal the same therefore be vnpossible vnto God himselfe who is both Iehouah and also the Lord of hosts that is almightie Therefore the word wonderfull in this place is put for impossible Iippalle as it is Luk. cap. 1. ver 13. For with God nothing shall be impossible And Ierem. 32. ver 27. Behold I am the Lord of all flesh Is there any thing to hard for me 2. From experience it selfe The second solution or answering of their doubt is taken from experience it selfe in these words the remnant of this people For that remnant had indeed alreadie proued the effects of these promises of God Wherefore they ought to hope wel for the time to come afterward Moreouer in these words the remnant and in these dayes is contained the reason also of the distrustfulnes of the people namely because they measured the fulfilling and performance of these things both by the present state of things and also by that their fewnes or smalnes Vers 7. Thus sayth the Lord of hostes Behold I will deliuer my people from the East countrie and from the West countrie 3. From God his earnest auouching of the sayd former promise THe third solution or answering of their doubtfulnes from God his earnest affirming or auouching of the sayd former promise whereby God doth not only repeate it but because he is true of his word and cannot lye he doth also confirme it as if he should say I will doe it I will doe it I promise it yea indeed I promise it This selfe same solution or answer therfore doth answer and satisfie that doubting of the Iewes by reason of their remnant only that is by reason of their fewnes For God promiseth that he will both saue their whole nation wheresoeuer it shall be and from thence wil gather it together into one bodie as Psal 107. ver 3. The Prophet acknowledgeth or rather indeed willeth the people to acknowledge that God gathered them out of the lands from the East from the West from the North and from the South And therfore Psal 126. ver 4. the people pray vnto God saying O Lord bring againe our captiuitie as the riuers in the South And this promise of gathering them together againe from what places soeuer they shall be scattered into God maketh vnto them because they should not faint or be dismayed because of their fewnes after which maner also Christ comforteth his Disciples Luk. 12. ver 32. saying Feare not little lâ—cke for it is your fathers pleasure to giue you the kingdome Three things to be noted But there are three things to bee noted in this God his earnest avouching of the former promise First the person promising Behold I that is the true God and Iehouah 1 The person promising the which is matched against â—â—n offering themselues and promising something Secondly the thing promised to wit saluation that is 2. The thing promised their preseruation and keeping against violence or force suttletie and the plots of meÌ„ against the Church of GOD. Thirdly the place to wit how farre wide soeuer the faithfull bee scattered into the rising 3. The place and going downe of the Sunne that is into the East and West and into other quartâ—â—s of the whole world God neuerthelesse doth keepe them and also will keepe them most safely and hereafter Vers 8. And I will bring them and they shall dwell in the midst of Ierusalem they shall be my people and I will be their God in truth and in righteousnes An amplification of the benefite taking away al occasion of doubting from the faithfull AN amplification of the benefite wherewith he doth once for all shake off all their doubtings and distrustfulnes For God promiseth that he will not only saue them and the scattered remnants of the people but also that he will gather them together into one bodie and furthermore that being thus gathered together they shall dwell in Ierusalem and consequently the citie necessarily to be restored and builded againe And finally he promiseth that he will be their God yea and that for euer and with most large effects Therefore looke how many words there are so many sentences most large promises are there the which both may and also ought to take away all distrust from all the godly Thefe words They shall be my people c. doe shew the renuing of the couenant of God the which seemed to be broken off because of their captiuitie and the destruction of the Temple and citie which is the fountaine of all the gifts of God For vpon that couenant depend all the benefits of God toward vs. Moreouer these words In trueth and righteousnes doe declare that God will cherish and preserue them not onely in words and promises but also for euer and in very deed that is in the effect it selfe for so in this place doe I expound the word righteousnes for the effects Vers 9. Thus sayth the Lord of hostes Let your hands be strong ye that heare in these dayes these words by the mouth of the Prophets which were in the day that the foundation of the house of the Lord of hostes was layd that the Temple might be builded An exhortatioÌ„ vnto the building of the Temple AN exhortation the which is ioyned vnto the former doctrine confirmeth the same by the causes thereof the which are here alleaged And he exhorteth them vnto the building of the Temple the which was begun before but yet was afterward left off because of the latter decree of Cyrus and Assuerus but was taken in hand againe vnder Darius but yet faintly forwarded by the Iewes because they preferred the priuate buildings of their owne hoâ—ses before the Temple of God as Aggeus sheweth cap. 1. Three partes of this verse This verse containeth three things First of all the thing it selfe that is the summe of the exhortation And it is that they would strengthen their handes vnto that building of the Temple of God to be lustilie finished 1. The summe of the exhortation the which they went slowlie and slacklie about So Isai vseth the like exhortation but in an vnlike sence cap. 35. ver 3. where hee saith strengthen the weake hands and comfort the feeble knees So Hebr 12. ver 12. Wherefore lift vp your hands which hang downe and your weake knees In this exhortation their negligence in the former time is briefelie but yet sharplie noted and touched The second thing is 2. Who are stirred vp vnto this worke who are in this sort stirred vp vnto this work to wit those which liued at the selfe
contempt of their publike office and also the priuate ouerthrow of their families THese punishments partly respect or concerne the despising and contemning of their publike office and partly the priuat ouerthrowing of their families the which in the ende shall ouertake them continuing and going on in the neglecting or forslowing of the worship and seruice of God Vers 4. And ye shall know that I haue sent this commandement vnto you that my couenant which I made with Leui might stand sayth the Lord of hostes An amplification of the equitie of God his threatnings against them GOd sheweth and amplifieth the equitie of his threatnings against them both by the equitie and profitablenes of his league and couenant with them and also by his peculiar benefite toward that one tribe of Leui the which he chose out of all the tribes of Israel to doe his sacrifices 1. Sam. 2. Vers 5. My couenant was with him of life and peace and I gaue him feare and he feared me and was afrayd before my name He reproueth them by the example of the godlines of their father Leui. AN earnest reprouing of them by the example of the godlines of their fathers the which they had at home in their owne families of whence they came to folow and the which also obteined great rewardes of God for the keeping of his couenant See Leuit. 8. and 1. Sam. 2. and the which godlinesse of their fathers and faithfulnesse in the doing of the seruice and worship of God these had no care nor keepe to imitate or follow Vers 6. The law of trueth was in his mouth and there was no iniquitie found in his lippes he walked with me in peace and equitie and did turne many away from iniquitie A declaratiō of the couenant made with the house of Aaron A Declaration of the couenant made with the house of Aaron nay with the whole tribe of Leui and of the obseruation or the keeping of the same the which he teacheth to haue consisted herein that the puritie and soundnes of the heauenly doctrine might purely be taught by them also by the said Leuites might be applyed particularly vnto euery one of the godly for the vse and correction of manners The dutie of the Pastors or ministers of the gospell is the same at this day as Paul teacheth 2. Tim. 3. ver 16. where he sheweth that the whole scripture giuen of God by inspiration is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes Vers 7. For the priestes lippes should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes Wherein the office of the Priestes and Leuites did especially consist AN ascending or going vpward in the which the prophet going vp from the particular vnto the general sheweth generallie that the office both of the Priestes and also of the Leuites did chiefly consist in this one poynt that they shuld teach vnto others the true vnderstanding of the law of God the which they themselues had truely learned before because that they were peculiarly ordeined vnto this office by God The selfe same is to be applyed vnto the ministers of the Gospell For among other the partes of a true minister Paul wryting vnto Titus cap 1. ver 9. sayth that he should hold fast the faithfull word according to doctrine that he also may be able to exhort with wholsome doctrine and improue them that say against it Vers 8. But ye are gone out of the way ye haue caused many to fall by the law ye haue broken the couenant of Leui sayth the Lord of hostes The diligence of their forefathers in doing of their duetie matched with the negligence of these men BY the way of matching together of contraries he compareth the negligence of the Leuites of his time both with the diligence and godlines of their forefathers and also with the former description of their office that they might the more bee conuinced or proued faultie of negligence and of their manifest contemning of the worship and seruice of God by both these comparisons Vers 9. Therefore haue I also made you to be despised and vile before all the people because ye kept not my wayes but haue been partial in the law The conclusion of this first sermon shewing that they are worthely to be punished by God THe conclusion wherein he teacheth that they are worthilie to bee plagued with great punishments by God And chiefly for that they bowed and bent that law of God whereof they were ordained keepers by God vnto the pleasure and fauour of men in so much that they applied the word of God vnto that which liked men And thus they became and were the seruants of men not the seruants of God And such times 2. Tim. 4. ver 3. Paul teacheth should come When they should not suffer wholsome doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers But such as applie their doctrine vnto the humours of men cannot please God accordingly whereunto Paul speaketh Galath 1. ver 10. For now preach I mans doctrine or Gods or goe I about to please men for if I should yet please men I were not the seruant of Christ And this is the first Sermon of this chapter Vers 10. Haue we not alone father hath not one God made vs why doe we transgresse euery one against his brother and breake the couenant of our fathers The second sermon prouing the whole people guiltie of many grieuous crimes THe second Sermon in the which the whole people themselues are proued guiltie of many crimes but especially of these foure that is of Couetousnes of defiling themselues with the Heathē of Polygamy or hauing of more wiues thē one at one time of manifest or open heathnish vngodlines against God And when as the Prophet reproueth their couetousnes and deceit 1. Couetousnes he sheweth the same vtterly to fight and bee against both that same common band the which is betweene all men and also against that more neere friendship straite familiaritie the which was among themselues because of the one or common originall or first beginning of this whole nation springing and comming from their father Israel or Iacob Vers 11. Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holines of the Lord which he loued and hath married the daughters of a strange god 2. Their defiling themselues with other wicked nations THe second very detestable and abominable crime of theirs to wit their mixing and defiling of themselues with others prophane or wicked nations For God his chiefe desire was to haue this people holy vnto himselfe and to be separated or seuered from other nations but they notwithstanding defiled themselues