and refuseth theâ— sacrifices and other ceremonies saying When ye come to appeare before me who required this at your hands to treade in my courts And far more plainely he sheweth his great disliking and abhorring of theÌ„ cap. 66. ver 3. in these words He that killeth a bullock is as if be slew a man he that sacrificeth a sheep as if he cut off a dogs necke hee that offereth an oblation as if he offered swines blood he that remembreth incense as if he blessed an Idol yea they haue chosen their ownâ— wayes and their soule delighteth in their abhominations And this â—s the first part of this verse A description of the worship of the Israelites The second part doth lay forth and describe this worship of God For it calleth it Feast dayes and solemne assemblies vnder which words it comprehendeth the other partes of the same worship by the figure Synecdoche Synecdoche is a figure when as the whole is put for the part or the part for the whole as here the feast dayes and solemne assemblies for al the rest of their worship And by this meanes the Prophet sheweth that euen the same worship which seemed vnto the Israelites the most holy the greatest and most religious was meere vtter blasphemie against God and therefore much more that the inferior partes of the same worship were so likewise as for example the sacrifices of priuate persons and their lesse solemne feast dayes the which they did not obserue and keep with so great religion as they did the other Vers 22. Though ye offer me burnt offerings and meate offerings 〈◊〉 will not accept them neither will I regarde the peace offerings of your fat beasts An amplification of the former sentence AN amplification of the former sentence the which containeth other parts of the external or outward worship of God by theÌ„ appointed after the imitatioÌ„ or example of the true sacrifices ordained by the true God such as were the burnt offerings meat offerings peace offerings of their fattest sacrifices al which the Lord sheweth affirmeth that he neither liketh of nor regardeth or careth for that they might stand the Israelites in steed to turne away the wrath of God and his anger In this verse like as in the former both the words wherwith God detesteth this counterfeit worship and also the description of the sayde worship is to bee noted and marked Ver. 23. Take thou away from me the multitude of thy songes for I will not heare the melody of thy violes The conclusion of the former Exhortation THe conclusion of the former exhortation or admonition finally of this whole place That they must earnestly repent if they will please God and doe such workes as are truely acceptable and liked of him This repentance also here in this place like as before in this chap. ver 5. and 6. he describeth first by the casting away or laying aside of euill and especially Idolatry secondly by the taking vnto them or following after good and true righteousnes in the verse following Briefly then he willeth them to cast away all Idolatry albeit neuer so delightsome and liking vnto them and of neuer so many sortes and ordained after a bad imitation or following of the true worship of God the which was vsed in the temple of Salomon where was singing Psalteries Harps and that sundry and of many sortes as it were to delight GOD himselfe and to stirre vp men to pray the more ardently or earnestly And hereupon were Singers Leuites ordained and appointed of which sundry sortes of singing instruments ye may read Psal 150. And of the singing Leuites 1. Chron. cap. 25. for albeit all musicall singing and tunes the which were vsed by the Israelites on their feast dayes and at their sacrifices seemed vnto them to bee a most pleasant worship vnto God yet God himselfe denieth that he is delighted with that tune or that the same consent or agreement which was indeede rather a discord a iarre did please him or was heard or allowed of him to wit for the same causes the which I haue spoken of before in this chapter ver 21. that is because they inuented them of their owne heads and besides put opinion of merit and pleasing God in them What then will the Papists say of their Organes Vers 24. And let iudgement runne downe as waters and righteousnes as a mighty riuer A description that good which shal follow the banishment of Idolatrie A Description of that good and righteousnes the which shal follow Idolatry being forsaken wherein the second parte of repentance doth consist For then both the affection or desire loue of true righteousnes shall bee in their hearts and also the outward worke thereof namely iudgement shall euery where spring bee scattered and flow abroad among them as it were water or some strong and mighty streame that is it shall be seene appeare and be exercised Therefore I in this place doe take the name of water and of a riuer in good part These are wont to be spread faâ—â— abroad I doe also take the word Flow in good part for to be dispersed or scattered abroad like as it is taken Iohn 7. verse 38 where Christ saith He that beleeueth in me as sayth the Scriptuâ—â— out of his belly shall flowe riuers of waters of life Briefly we are taught in this place that the entrance into the true reformation or amending of euill maners ReformatioÌ„ of life maners must begin at the true worship of God and of a wicked life must be begun at theirâ— worship of God and the casting away of false superstition albeiâ— that it doe please and like vs neuer so much For Idolators continâ—ing Idolators doe neuer truely repent Vers 25. Haue ye offered vnto mee sacrifices and offerings in the wildernesse fortie yeares ô house of Israel AN indignation or great anger of God whereby hee doth 〈◊〉 earnestly complayne that at all times yea of olde and longs gone and not once onely or that now only and first of all he haâ—â— been despised prouoked and set at naught by the Israelites aâ—â— their fathers that hereby the wrath of God may appeare to be thâ—â— iuster against them There is a like place Psal 95. ver 8 9 10. He â—â—den not your hearts as in Meribah and as in the day of Massah in 〈◊〉 wildernesse Where your fathers tempted mee prouoked mee thouâ—â—â— they had seen my worke Fortie yeares haue I contended with this genâ—ration and said The Iewes froÌ„ old and as it were by succession haue beene disobedient vnto God They are a people that erre in their hart for they hâ—â— not knowne my wayes After the selfe same manner Christ dealeths â—gainst the Iewes Mat. 23. ver 35. whom he chargeth from olde anâ— by a continual succession to haue been persecutors That saith â—e vpon you may come all the righteous blood that was shed vppon tâ—â— earth from
certaine earnest sensie of euerlasting death appointed for them that they should also bee depriued and voide of all comfort and ioy and of all mirth and gladnes And in this place the Prophet hath comprized all kinde of publike and priuate comfort For the same is taken either of publike meetings feasts and ioyes or of religious assemblies as when the worship of God is celebrated or exercised But God taketh away and denieth both these kindes vnto them the first or ioy in politicke matters vnder this word mirth or gladnes the other that is ioy or comfor in religious matters vnder the other wordes by the which for the most part those holy reioycings are signified in the Scriptures as is solemne feast dayes namely such as falleth out yearely also the feasts of the new moone the Sabboths and lastly such other feast dayes as fall out in the yeare and are commanded by God Vers 12. And I will destroy her vines and her figge trees whereof she hath sayd These are my rewardes that my louers haue giuen me and I will make them as a forrest and the wilde beasts shall eate them THe fifth kinde of affliction Exceeding great wastenes of the whole land 5. The laying wast of their whole land For God shall denie vnto them not onely the increase and fruits of the fields trees and plants but shall moreouer destroy the trees themselues and shall damme and stoppe vp the fountaines and springs of all good giftes and benefites For God shall destroy and pull vp by the rootes their vines and wilde figge trees and other trees growing in their land of their owne accorde to wit for a perpetuall testimony or witnesse of his wrath against them Finally he shall lay waste and bring into a wildernesse the fieldes them selues yea and also their whole countrey so that afterwards it cannot be tilled by men but shal be eaten vp and inhabited by wilde beasts So sharpe doubtles and heauy but yet iust are the iudgements of God against our sinnes and Idolatries that we should all of vs betimes thinke vpon them feele them and auoid them or otherwise continuing in our wickednes be oppressed with those punishments and perish with the world as Paul telleth the Corinthians epist 1. cap. 11. vers 32. whome hee willeth to iudge themselues that they be not iudged Forwe saith he when we are iudged or chastened of the Lord that we should not be condemned with the world for these punishments doth the world and wicked men feele euen now at this day and that dayly Vers 13. And I will visite vpon her the dayes of Baalim wherein she burnt incense vnto them and shee decked her selfe with her earings and her iewels she followed her louers and forgat me sayth the Lord. The conclusion of the former punishment THe conclusion of the former punishment declaring the cause of the same God then will in such sort be auenged of the contēpt or despising of his name and worship and will punish those prophane and heathenish Idolatries of this people The dayes of Baalim The Israelites serued Idols aboue 200. yeres are that same whole time wherein the kingdome of Israel serued Idols And this time was very long and far aboue more then two hundreth yeares continually did this wickednes reigne in that people And as this time was long so also was the Idolatrie of these men very strange and outragious the which thing the similitudes following doe declare and shew to wit That this people did decke vp themselues with earings and iewels when as they worshipped their Baalims that is to say willingly spared for no furniture no cost no braue apparell and attiring in the doing seruice and worship vnto these Idols so bedlam madde are men forsooth that are Idolaters in the garnishing and honouring of their gods the which are nothing but the idle inuentions of their owne brains But we on the contrary part are too couetous and pinching in the doing of cost for the name and honour of the true God The which course euen at this day to our great griefe of minde we doe see to be taken of the Popish Idolators But let them not be deceiued For God doth not alwayes tarrie and wayte for the repentance of euery one so long space of time as he did for these Israelites Let them therefore forthwith and by and by repent And let vs in like manner depart from our sinnes and wickednes Finally sayth the Lord This nation hath forgotten me The which was a notorious and wōderful ingratitude or vnthankfulnes and infidelitie to worship Idols and to forget the true God by whome they aboue all other people of the world by a peculiar and especial couenant were in Abraham adopted or chosen for his people proper inheritance Therefore they were vnexcusable and most worthily punished by God with so grieuous punishments Vers 14. Therefore behold I will allure her and bring her into the wildernes and speake friendly vnto her A comfort for the smal number of the godly A Comfort wherewith God lifteth vp the remnant of this people the which haue continued in the feare of God and willeth them to hope well in the middest of most sorrowfull afflictions or troubles how desper at soeuer in the iudgment of men things may seeme to be and that there may be thought to bee no hope at all of the restoring of the church at that time But this verse contayneth foure especiall poynts to be noted 1. The orderly hanging together of this sentence noted in the word laken First the orderly hanging together of this sentence the which is shewed by the hebrew word laken the which some translate for this cause others therefore but I translate it wherefore For it is not a word rendring a reason of that which God will doe after the accomplishment of the former punishments It seemeth therefore to be a note of God meditating or deuising and bethinking and as it were determining with himselfe what he will doe after that he hath represented or layd before himselfe the miserable condition and estate of this people Secondly there is to be noted 2. Who promiseth who promiseth those things the which do follow or who speaketh to wit he that is God indeed speaking the trueth and almighty I saith he lest any man might doubt of the comming to passe of the matter albeit neuer so hard in the opinion of men Thirdly what God promiseth to wit 3. What God promiseth the restoring of his church euen in the remnant and residue of this people the which was before most grieuously afflicted albeit the same be very smal The which is afterwards particularly declared but in this place there is first generally set downe after what manner God will before hand prepare the same remnant before that he wil gather out of them the same church vnto himself First of al therfore he will so inwardly moue them by his holy spirite
this punishment is answerable vnto their sinne The Israelites hire straungers and gather them together so shall they also be gathered together by God and shall dwell as captiues by bandes and companies among their enemies They hire them with monie and charge themselues with tributes that they may haue that King to wit the king of the Assyrians for their helper so shall God greatly burden and charge these selfe same Israelites because of this king of Assyria and for the burdens and tributes the which they shall pay vnto him So then they haue begunne a little to burden themselues but God shall load them more heauily the which is to be vnderstoode by the figure Aposiopêsis Aposiopesis or the holding backe of something is when as we leaue some thing vnspoken vpon some affection or sorow the which may otherwise be easily supplied vnderstoode or holding backe of some thing that was to be spoken and the same appeareth and is gathered by the fense and meaning of this place Looke therefore after what maner we doe sinne and offend against God after the same for the most part are we punished by God Vers 11. Because Ephraim hath made many altars to sinne his altars shall be to sinne LIke as the Prophet hath alreadie described the rebellion of the Israelites against God in seeking helpe of men that were Idolatours and also the punishment which should therefore insue so doth he now recite the shamefull desperate idolatrie of the same persons in the casting off of the true worship of God such as he himselfe hath prescribed or appointed vnto theÌ„ in forging vnto themselues a false worship the which their sinne no lesse also then was their former shall in the ende feele and haue no lesse punishments And first of all is set downe the idolatrie it selfe 2 Parts of this verse and the furious or excessiue and outragious increase of the same among the Israelites secondly the punishment the which shall immediately and worthily insue thereupon 1 The bedlam idolatrie of the Israelites Their idolatrie was herein for that they had builded vp strange altars that is such as God disallowed to wit in Dan and Beth el their increase and outrage for that they had multiplied them 2 The punishment of the same 1 2 and daily also did increase them and this to that end that they might depart the further from the true worship of God the which was exercised at Ierusalem according vnto the appointment of the law of God and sinne the more grieuously against God There followed this sinne a most iust punishment namely this that these altars were an occasion vnto them of greater rebellion against God and of more grieuous transgression and more hainous sinne against God Therefore they were vnto them a snare and a trappe from whence they could not vnwinde and get out themselues no not vnder Oseas their last king who began notwithstanding some little reformation of this idolatrie but it came in the end to none effect 2. King 17. Now this punishment of God is most iust that the same thing which men doe frame and seeke out vnto themselues wittingly willingly as an occasion of sinne should â—urne and be vnto them an occasion of sinne also as Dauid Psal 109. ver 17. testifieth that it falleth out vnto the wicked saying As he loued cursing so shall it come vnto him and as he loued not blessing so shall it be farre from him The like hath Salomon Prov. 29. ver 6. where he saith In the transgression of an euill man is his snare meaning that his owne sinne intangleth him but the righteous doth sing and reioyce It is therefore a punishment most meete and iust that men should eate the beanes that they themselues haue threshed that is that they should be beaten with their owne rod. Vers 12. I haue written to them the great things of my law but they were counted as a strange thing An amplification of the former wickednes taken from the bounteousnes of God towardes them AN amplification of the former wickednes from the bounteousnes of God towardes them whereby they are made vtterly vnexcusable For they can not excuse themselues with any pretense or cloake of ignorance because that God had abundantly or plentifully instructed them concerning the lawfull way and manner of worshipping him For he himselfe had giuen and written them his law touching this whole matter Exod. 31. and had deliuered vno them precepts in the which they were throughly taught concerning their dutie toward God as appeareth Psal 19.119 and in the Psal 103. ver 7. Dauid affirmed of God The dignitie of the law increased by the Prophet The he made his waies knowne vnto Moses and his workes vnto the children of Israel And he increaseth the dignitie of this lawe and doctrine for as much as he saith that in it were precepts either pretious the great things of his law such namely as were neuer giuen vnto any other nation or as others translate it most large and plentifull as which doe containe prescribe It is not called the kings high way but the kings lawe But the sense is all one For after a prouerbiall kind of speaking it is called the kings lawe as the high way is called the kings way because like vnto it the law of God is plaine without crookes and turnings and euidently comprehende and teach all the points and parts of ordering and leading of our life holily In the first sense Moses extolleth the dignitie of the people of Israel aboue all other nations Deuter. 4. ver 8. in these words What nation is so great that hath ordinances and lawes so righteous as all this law which I set before you this day In the latter sense of the largenâ— and plentifulnes of the precepts in it conteined this law is called perfect Psal 19. also by Iames it is called the Kings high way cap. 2. ver 8. His wordes be these But if ye fulfill the royall or the Kings law according to the Scripture which saith Thou shalt loue thy neighbour as thy selfe ye doe well But what insued of all this that God gaue them so plaine pretious plentifull or perfect a law The Israelites counted this so holy plentifull and perfect lawe for a strange doctrine and nothing appertaining vnto them and despising it vtterly they vngodly framed vnto themselues another way of worshipping of God The which is a token of extreame contempt of God Vers 13. They sacrifice flesh for the sacrifices of mine offrings and eate it but the Lord accepteth them not nowe will he remember their iniquitie and visit their sinnes they shall returne to Egypt THe consequence the which conteineth both the condemning of this whole forged and ordeined worship besides and against the Law of God and also a most grieuous punishment of those which follow that worship 1 The condemning of this their kinde of worship As for the condemnation it is
fleeing and couert fell out there very hardly vnto them and that their dwelling was noysome and infectious vnto them For when as God doth curse the Assyrians and our aydes because of our distrust in him In the midst of Tybur as one sayth we finde Sardinia that is in places most pleasant the most cruel pestilence doth destroy vs and speedy and vnlooked for diseases do there ouertake vs. 3. From the adioints The third place of this amplification is from the adioynts They themselues shall not onely be in this sorte miserable but also their owne proper natiue soyle and countrey shall be turned into a wildernes For both nettles and thornes and briars and bushes shall possesse their kings palaces and gorgeous gilded houses and it shall possesse them as it were by inheritance that is to say for euer By which words no doubt the Prophet cutteth off and taketh away from them all hope of returning and enioying agayine of those their palaces Vers 7. The daies of visitation are come the daies of recompence are come Israel shall know it the prophet is a foole the spirituall man is madde for the multitude of thine iniquitie therefore the hatred is great The conclusion of the former threatning of the causes of the same THe conclusion and shutting vp of the whole former threatning of the causes thereof Of the threatning because that those iudgments of God shal in the end come to passe the same also most lamentable and heauie Wherefore that time is called a day of visitation that is of great and extreame miserie the which the Israelites shall feele For so is the worde visitation taken in this place as it is also Sophon 1. ver 14. where he saith The great day of the Lord is neere it is neere and hasteth greatly euen the voyce of the day of the Lord the strong man shall cry there bitterly So is it likewise taken Ierem. 49. ver 8. in these words Flee ye inhabitants of Dedan they are turned backe and haue consulted to dwell for I haue brought the destruction of Edom vpon him and the time of his visitation Thus then shall these thinges fall out vnto them most iustly For they are a iust reward and recompence of their vngodlines iniquitie and idolatrie and finally of their contempt of God whose true Prophets and doctrine these men refused and entirely embraced the false and lying prophets Therefore the conclusion and summe of the causes of this wrath of God against the Israelites is comprehended in these words The daies of recompence the which causes by way of explanatiō but yet briefly are afterwards here set down but they are first recalled al of them vnto their proper true fountaine to wit for that they despising the worde of God followed the deuises of men and the authors of those deuises namely the false prophets Titles in this place giuen vnto the false prophets by the holy Ghost And these false prophets doth the Spirite of God describe by sundrie epithets or titles to the ende they may be the more hated of all the godly what outwarde shew so euer they doe pretende or make of doctrine and holinesse He calleth them therefore in regard of their doctrine fooles and madde men namely as being such who doe faine that they heare and see the thinges the which they neither see nor heare Such a one in our time was G. Postellus the canker of Christianitie such at this day are the Papists and those which at the first sought the foundations of popish doctrine out of the apparitions or appearings of the deade and of reuelations made vnto them and the speakings of idols vnto them Last of all he calleth them full of wind that is of vanitie and lying And as touching their manners what these false prophets were and are may casily be vnderstoode and it is also set downe in the verse following when as they are described to be the haters and persecutors of all good men and such as are in deede godly Last of all the prophet vseth a certaine briefnesse and shortnesse of speech and comprehending in fewe words those causes of the iudgements of God against them saith That all these former iudgements of God against the Israelites are worthily put in executio◠because of the multitude of their iniquities and especially because of the hatred of the said Israelites both within them selues and one against another and also against all the godly and such as truely worship God For they hated them with more then mortal or deadely hatred as the verse following sheweth For he which hateth the godly hateth God him selfe Vers 8. The watchman of Ephraim should be with my God but the prophet is the snare of a fouler in all his waies and hatred in the house of his God A confirmatiō of both the sinnes of the Israelites taken frō the effects A Confirmation of both the sinnes that is to say both of the multitude of their iniquities and vngodlines of the Israelites and also of their hatred against all the godly And it is taken from the effects and examples the which were euery where seene in that kingdome and people And first of all it hereby appeareth that all the Israelites were notoriously wicked and vngodly in that whole Ephraim that is to say the whole nation it selfe and not onely one or two watcheth searcheth inquireth if any doe cleaue vnto the true God and his pure doctrine that they may afterwards persecute and vexe them The which no doubt is a signe of notorious vnrecouerable rebellion and iniquitie against God and of a common and generall conspiring among them selues against the godly The selfe same thing is done in this our time in Spaine by the Inquisitors whome others call Inquinators of the Romish faith For they generally doe slay the godly As for the hatred of the said Israelites and false prophets especially against all holy men there is hereof brought a notable proofe in this place for that the selfe same false prophets doe not onely manifestly and openly persecute them who professe them selues to be godly but doe more ouer lay snares for the godly that they may discouer and catch them if they any where lie hidden and are the continuall foulers hunters and watchers of the godly to doe them some harme as the 10. Psalme vers 7. describeth such maner of persons where it saith of the oppressour His mouth is full of cursing and deceit and fraude vnder his tongue is mischiefe and iniquitie He lieth in waite in the village in the secret places doth he murther the innocent his eyes are bent against the poore For these false prophets here spoken of doe so exceedingly hate the godly that they vtter and bewray their hatred against the true faithfull openly in the middes of the chappell of their idols and in the Temple of their gods whiles they either excommunicate them from their companie or els rayle agains◠them like madde
latter parte comprehendeth the causes of this exhortation and conuersion and the same twaine of the which the first is taken from the duetie of the Israelites to wit because that this true God was peculiarly their GOD 1. Frō their duty and so consequently it was their duety to worship him He sayth therefore Returne vnto the Lord thy God For there is no doubt but that these wordes haue relation and respect vnto that singular or especiall couenant the which by a solemne oath was made with Abraham betweene God and this people So Exod. 20. God sayth I am the Lord thy God The other or second reason is taken from a moste lamentable euent or falling out of the matter 2 Frō the lamentable falling out of things vnto them by their forsaking of God by triall and experience whereof they ought now to be wise For they had nowe already fallen in parte for that they had forsaken this God which iniquitie of the Israelites is by a certaine excellencie called Iniquitie because idolatrie is and hath been the greatest cause of all the iniquities of Israel and the chiefest cause of all other iniquities and the which also euen now at this day doth very greatly prouoke God Vers 2. Take vnto you words and turne to the Lord and say vnto him take away all iniquitie and receiue vs graciously so will we render the calues of our lips A Staying in the laying out more plainely of the former matter for he doth not onely exhorte them vnto repentance A staying in the making more plaine of the former matter but also describeth what manner of repentance it ought to be as Ioel cap. 2. Therefore there is here contayned a full declaration of true repentance Moreouer the Prophet seemeth to speake of publike repentance not of priuate repentance only albeit that priuat repentance hath and doth bring forth al these signes tokens of it also For in this place the Prophet doth not only require an inward feeling of sorrow the which sinners doe conceiue because of God whom they haue offēded but words also that is he requireth a manifest protestation and declaration of this their mind and inward sorrow Wherefore he sayth Take vnto you wordes speake vnto the Lord himselfe with wordes that is to say let this your conuersion or repentance and turning vnto God appeare vnto all men both by inward and also by outward signes that it bee not fained nor vnknowen but that ye may edifie all and by your example cal backe others vnto the same God And these wordes which the Prophet biddeth them to take are a publike prayer vnto God and such as must be made in wordes as may easilie bee gathered by the wordes themselues the which the Prophet here deliuereth vnto them The prayer of the repentant containeth two things This prayer of those that repent contayneth two thinges first that God would forgiue all their iniquities For first there commeth vpon those that truely repent and ariseth in them a feeling and sorrow of sinne and therefore their prayer beginneth at the begging of forgiuenes of their sinnes 1 A begging of forgiuenes of their sinnes as appeareth out of the fiftie one Psalm vers 2 3. where Dauid his words be these Wash mee throughly from mine iniquities and cleanse mee from my sinne For I knowe mine iniquities and my sinne is euer before mee And they desire to haue them forgiuen them that is freely to bee remitted or released and taken awaie by GOD because they know that they can bring no ransome vnto God for their sinnes of themselues but in this that they can pay for them and haue to pay for them that all the same is giuen them of GOD himselfe through Christ whose onely death and blood is the ransome that is the full price for our sinnes 1. Tim. 2. vers 6. Who gaue himselfe speaking immediately before of Christ a ransome for all men Furthermore they pray that al their iniquitie may be taken away and not onely some parte of it because they knowe that there is no sinne before God which deserueth not euerlasting death For as Paul writeth Roman 6. vers 23. The wages of all sinne is death And thus much hath the first part of the prayer of the godly penitent or repentant 2. Desireth benefites also of God and offereth him praise and thankesgiuing Now the latter part desireth benefites of God also and offereth him praise and thankesgiuing And here is the true nature of Christian repentance described the which expresseth and resembleth both the words and maners and also the prayers of her mother that is to say our faith in Christ from the which no doubt it springeth For from whence commeth this so great trust that I say not with Paul 2. Cor. 3. ver 12. Boldnes of sinners and miserable wretchedmen and accusing themselues of guiltines before God that all this notwithstanding they doe both craue and also looke for benefites from the selfe same God It commeth doubtles from faith in Christ that is to say from that assurance of minde the which the holy ghost giueth vnto them that their sinnes are freelie forgiuen them through Christ the sonne of God and that they are all released vnto them and that the same God whom they haue offended is now through the same Christ become a God and a father fauourable and louing vnto them and not a Iudge so that they can say with Paul Rom. 8. ver 33. Who shall lay any thing to the charge of Gods chosen So Dauid also repenting beggeth benefites at the hands of God both for himselfe and also for the Church of God Psal 51. ver 12. for himselfe Restore me to the ioye of thy saluation and stablish me with thy free spirit ver 18. For the church Be fauourable vnto Zion for thy good pleasure builde the walles of Ierusalem Wherefore their opinion is false which doe separate or seuer true repentance of minde from faith or doe thinke that this vertue doth spring from any other place then the rest doe that is from any other fountaine then faith The godly penitent therefore doe say and that the holy ghost by the Prophet so prompting and teaching them Lord bestowe good things or benefites vpon vs to wit such as appertaine vnto our saluation and earthly also because they know him by Christ to be reconciled or made friends and appeased with them For this is a true saying As often as a sinner shall sigh I will no more thinke vpon his iniquitie Ezech. 18. And this other Esai 1. ver 16.18 Take away the euill of your workes from before mine eyes although your sinnes be as scarlet they shall be white as snowe Finally God doth cast them into the sea that they may not any where appeare or come vp into remembrance before him And these things doe the godly penitent aske of God The godly penitent doe offer also vnto God thankesgiuing These selfe same
fallers backe that is the sinners and the wicked doe stumble and fall at the word of God because they doe despise it nay of purposed malice they doe breake it and so farre as in them lieth teare it in peeces Whereupon God is vnto theÌ„ a great hurt euen then when as he louingly exhorteth them vnto saluation he is I say vnto them a stone of offence at the which they stumble not of ignorance but willingly and doe offend wittingly and therefore doe prouide very ill for themselues whilest they will not and doe refuse to vnderstand and know those things the which God speaketh vnto them and the which hee teacheth them So Christ is called a stone of offence or stumbling namely vnto the wicked and such as are rebels vnto God Isai 8. vers 14. And he shall be as a sanctuarie but as a stumbling stone and as a rock to fall vpon to both the houses of Israel and as a snare and as a net to the inhabitants of Ierusalem So Simeon prophesieth of him vnto his mother Marie Luk. 2. ver 34. Behold this childe is appoynted for the fall and rising againe of many and for a signe which shall bee spoken against And so Peter speaketh of him 1. epist cap. 2. vers 7 8. Vnto you therefore which beleeue it is precious but vnto them which be disobedient the stone which the builders disallowed the same is made the head of the corner and a stone to stumble at and a rocke of offence euen to them which stumble at the word being disobedient vnto the which thing they were euen ordained And those which stumble wittingly at that word and stone they are crushed in peeces and weyed and pressed downe by it as Christ himselfe teacheth Luk. 20. vers 18. saying Whosoeuer shall fall vpon that stone shall bee broken and on whomsoeuer it shall fall it will grinde him to powder This then is the estate and condition of wicked men and such as rebell agaynst God Wherefore we must desire of God by earnest prayer that we follow not their steps Prayse be vnto God The Commentary of Lambertus Danaeus vpon the Prophet Micheas CAP. 1. The scope and drift of this prophet twofold THe scope and drift of this Prophet like as of the rest is twofolde Threatnings and the promises of God and that against both the houses and families of Iacob 1. Threatnings that is the kingdome of Iudah and the kingdome of Israel 2. Promises albeit that many of the Prophets were seuerally sent some vnto the Iewes and others vnto the Israelites onely but this Prophet is sent vnto them both But as concerning the promises when as they appertayne onely vnto those that are godly or faithfull indeede or vnto the elect of God they seeme rather to be directed vnto the kingdom of Iudah in the which the Church was more pure then vnto the kingdome of Israel where the worship of God was vtterly ouerthrowne and a very fâ—w found truely fearing God But as for the threatnings they are alike denounced or declared vnto both kingdomes because of their outragious sinnes and deedes the which were full partly of impietie towards God and partly of iniustice towards men and did swarme euery where without punishment in both those kingdomes Therefore Micheas doth call men earnestly vnto repentance like as Amos doth also if not then he threatneth vnto them most grieuous iudgements of GOD the which doubtâ—es came to passe vnto both those peoples that wee at this day ought at any hand to waxe wise by the example of these two nations For A prudent man as Salomon sayth Prouer. 22. ver 3. seeth the plague and hideth himselfe but the foolish goe on still and are punished Vers 1. The word of the Lord that came vnto Micah the Morashite in the dayes of Iotham Ahaz and Hezechiah kings of Iudah which hee saw concerning Samâ—ria and Ierusalem Foure partes of this verse THis verse hath foure things to bee noted First the summe of this whole Prophesie and ministerie of Micheas And this is that he should shew the words and will of God extraordinarily reuealed vnto him and not his owne will 1. The summe of this prophesie or the will of any man else This will of God he declareth to haue beene reuealed vnto him and that extraordinarily when he saith which he saw or which came vnto him For this vision is not a seeing or beholding with the eyes of the body but a lightening and informing of the mind of man made by God touching his owne will and that by an extraordinary manner the which his will God will haue declared vnto others by him vnto whom he doth reueale or open the same And whereas this prophesie of Micheas is said to be both the word of God and also extraordinarily reuealed vnto him it is commended vnto vs in a double respect and great authoritie is gotten vnto it that no man should thinke that it can be contemned or despised without punishment For it is the voyce of God himselfe and not of man 2. To whom this reuelation was made The second thing here to be noted is to whome this reuelation was made that is to say of the things to be declared afterward to wit vnto Micheas who to make a difference betweene him and others calleth himselfe a Morashite to wit to distinguish or marke out himself from that Micheas the sonne of Imlah of whom mention is made 1 King 22. ver 8. and who was before this Prophet certaine ages This Micheas therefore was of the tribe of Beniamin out of the towne Morastha whereof mention is made hereafter vers 14. Finally Ieremie maketh mention also of this prophesie cap. 26 vers 18. saying Micha the Morashite prophesied in the dayes of Hezechiah king of Iudah and spake to all the people of Iudah saying Thus sayth the Lord of hostes Zion shall be plowed like a fielde and Ierusalem shall be an heape and the mountaine of the house shall bee as the high places of the Forrest 3. Tâ— whom this prophesie is directed The third poynt is vnto whom this prophesie is directed to wit vnto both the kingdomes of Iudah and Israel the which were the tearings in pieces the pullings in sunder and the renting of the one familie of Iacob And he first maketh mention of the kingdome of Israel because it was more guiltie before God and not because it was of greater dignitie 4. The time of this prophesie The fourth thing to be noted is the time of this prophesie For he was latter in age then Isaias like as Isaias himselfe followed Amos as I haue shewed before in Amos. And this our Prophet prophesied vnder three Kings of Iudah to wit Iotham Achaz and Hezekiah vnto whose time Isaias came also but not Amos. Now this noting of the time bringeth credit vnto this Prophet and historie For vnder these Kings the state was most corrupt and the manners of
vnto the Gospell like as in the former verse they are foretold that they shall be called Foure things to be noted in this verse But this verse containeth foure things First the time in the which this prophesie shal haue his accomplishment and fulfilling In that day sayth he that is after the destroying of the citie by the Romanes 1. The time of the fulfilling of this prophesie For this word day betokeneth a long time The second addeth a promise Liuing waters or waters of life shall go forth By the name of waters are signified the spirituall graces of God as hath been expounded before 2. A promise of the waters of life Ioel. 3.18 So is it also taken Ezech. 36. ver 25. where God sayth Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthines and from all your idols will I cleanse you So also is it taken Ioh. 7. ver 38. He that beleeueth in me as sayth the Scripture out of his bellie shall flow riuers of the water of life And of these waters without all doubt our Baptisme ordained of God is a figure and a Sacrament Thirdly 3. From whence and whither they shall flow this verse containeth the place both from whence those waters shall come forth and also into what place they shall flowe The place from whence they shall come is Ierusalem and Sion as it is agreeablie hereunto Isai 2. ver 3. The law shall goe forth of Zion and the word of the Lord from Ierusalem For from thence the Gospell came into the whole world The place wither they shall come is the East and the whole West the which in this place is described vnder the name of two Seas well knowne vnto the Iewes For the preaching of the Gospell was carried through the whole world both by the Apostles and also by their true successors 4. The continuance of these waters Fourthly this place sheweth how continual enduring and lasting these graces of God shall bee in the Church For they shall bee perpetuall both day and night and winter and sommer at which times of the yeare brookes and other waters that are not liuing or springing are wont for to faile and be dried vp that in this selfe same poynt may bee contained an amplification of so great graces of GOD through the which godly men shall liue yea and that for euer but spiritually Ioh. 6. and day and night and alwayes or continually Vers 9. And the Lord shall be King ouer all the earth in that day shall there be one Lord and his name shall be one The first amplification of this benefite containing THe first exposition or amplification of this benefite of God the which containeth two things to wit a description of true godlines or religion and the most farre spreading abroad of the same throughout the whole world 1. A description of true religion When as God therefore shall gather together his Church then also true and pure religion shal be restored yea and that vnto the whole world and it shall not be corrupt in one part and sound in another poynt as it often falleth out 2. The farre spredding abroad of the same but it shall be altogether and in euery poynt throughly pure and perfectly sound And this true religion doth the Prophet describe or set foorth three wayes First when as the Iehouah that is the true God is acknowledged to the King to wit of vs ouer whō he ought to rule Secondly when as Iehouah or the Lord is acknowledged to bee but one that is when as the one true God and not many are worshipped Thirdly when as his name that is his maiestie and power alone is acknowledged and is not diuided among many as among some other lesser and pettie gods as both the heathen did in times past and the Papists also doe at this day Vers 10. All the land shall be turned as a plaine from Geba to Rimmon toward the South of Ierusalem and it shall be lifted vp and inhabited in her place from Beniamins gate vnto the place of the first gate vnto the corner gate and from the tower of Hananiel vnto the Kings wine presses The second amplification of the former benefit THe second amplification taken from the full and manifest restoring of the Church the which is contained vnder the type or figure of Ierusalem the which was yet then to bee builded againe at that time wherein Zacharias liued Wherefore the true worship of God and the true Church of God shall manifestly bee restored And therefore it is sayd that it shall bee such as a citie builded in some high place aboue the middest of the plaine lying round about it the which is plainly seene on euery side For as Christ speaketh Matth. 5. ver 14. a citie that is set on an hill cannot be hid And the place and space from whence it is seene is here described to be very broade or wide to wit from the borders of Beniamin in the which was Rama 1. King 15. vnto the borders of the tribe of Simeon where was Rimmon Iosue 19. that by this meanes wee should vnderstand that the sight of the Church of God should be euident and in the view of all nations and people and not hidden or vnknowne Further as the Church shall be restored manifestly so shall it bee restored thorowly and hauing no want in any part thereof not in the preaching of the word not in the Sacraments not in the discipline of the Church must there bee any thing wanting This perfection is set forth vnder the figure of the citie hauing all her parts of the which reade Nehem. cap. 3. There is a like place Reuelat. cap. 21. ver 18.19 and so forth of the spirituall or heauenlie Ierusalem Vers 11. And men shall dwell in it and there shall be no more destruction but Ierusalem shall be safely inhabited The third amplification of the former benefit taken THe third exposition or amplification of the former promise and benefit of God taken from the number safetie of the Church The number is signified in these wordes They shall dwell in it not one or two only 1. From the nūber of the Church but very many and she shall be inhabited that is to say Ierusalem or that same Church of God which shall bee gathered by the preaching of the Gospell shall indeede bee dwelt in in great numbers and multitude of people 2. From the safetie of the same The securitie or safetie of the same is declared in these wordes She shall be inhabited safely that is without any danger either inward or outward neither shall she suffer destruction any more For the word Cherem in this place signifieth destruction the which oftentimes did fall out vnto that citie For it was destroyed both by Nabuchadnezzar and also by the Emperour Titus And it was likewise oftentimes taken as Iosephus teacheth lib. 7.
mention of the same and also by this that euen yet nowe at this day there is remaining a most wealthie village in Normandie as bigge as a great towne called Baconvil in French Bacceville situated neere vnto Diepe a sea towne in France Baconvil the which keepeth still the memorie of your name together with the remnants of a most strong castle and the which both the Frenchmen themselues and all the inhabitants and the thing it selfe doth witnes and declare to be a monument of your most noble and honorable familie As for this my poore and simple gift right worshipfull I doe most earnestly request pray and beseech you with as willing and glad a minde to accept it as with a louing and vnfained heart I doe giue it And because that you doe loue me as I haue alwaies vnderstoode by your selfe see that you in like manner loue the holy doctrine herein conteined both for it owne and for my sake also Fare you well At Orthesium which is a towne in the cuntry of Bearne vnder the mountains called Pyrenaei neere vnto Spaine where is an Vniersitie erected by the most courteous King of Navarre Henry the second Calend of May in the yeare of the last time 1585. Your W. most bounden Lamb. Danaeus Professor of Diuinitie A TABLE OF THE CHIEFE FIgures of Rhetoricke mentioned in this Treatise A Metaphor what it is see Amos cap. 4. ver 12. Occupatio what it is see Amos cap. 5. ver 12. Hypophora what it is see Amos cap 5. ver 3. Synecdoche what it is see Amos cap. 5.21 Apostrophe what it is see Amos cap. 8. ver 24. Hypotyposis what it is see Amos cap. 8. ver 12. Metonymia what it is see Oseas cap. 4. ver 1. Epiphonema what it is see Ionas cap. 2. ver 9. Mimesis what it is see Oseas cap. 4. ver 18. Metalepsis trassmutation what it is see Oseas cap. 6. v. 18. Katachresis what it is see Oseas cap. 5. ver 1. Prosopopaeia what it is see Oseas cap. 6. v. 1. Auxesis or Increasing see what it is Oseas cap. 7. ver 4. Parenthesis what it is see Oseas cap. 8. ver 2. Aposiopesis what it is see Oseas cap. 8. ver 10. Dialogismus what it is see Micheas cap 6. ver 6. Anthropopatheia what it is see Micheas cap. 7. ver 8. Periphrasis what it is see Nahum cap. 2. ver 7. Sarcasmos what it is see Nahum cap. 3. ver 14. Synathroismos what it is see Sophon cap. 1. ver 15. Hyperbole what it is see Habacuc cap. 2. ver 11. Epimone what it is see Zachar. cap. 1. ver 4. Noema what it is see Zachar. cap. 2. ver 5. Allegoria what it is see Zachar. 11. v. 2. Antonomasia what swit is see Zach. 12. ver 10. FORE-NOTES BY the way of a preface vpon the xii small Prophets for the better understanding of the same CAP. I. Of the sundry names by the which the Prophets have beene called I Thinke I shall doe a thing worthy the travell if intending with the helpe of God to take in hand the exposition or laying open of the meaning of the twelve Prophets which are called Small Prophets of a notable argument or matter I shall make also a notable beginning and shall first set downe as certaine fore-notes those things the which will bring light unto the whole discourse ensuing And such they are as doe most especially appertaine unto the declaring of the office and order of the prophets of the which albeit many have written many thinges most learnedly chiefly Iohn Calvin in his fore-notes upon Isai Calvin Martyr and Peter Martyr in his common places the which are gathered together out of his workes yet is there as I suppose no law to the contrarie but that I also may lay downe my shot as it were for the common use and edifying of the Church and now adde if any thing of them be overpassed For the which no man will blame me especially when as I will now only deliver those things the which doe properly belong unto the manner of my purpose Nay to speake truly are altogether requisite and necessarie therunto And of these things intonding a most briefe rather then large discourse I will especially begin with this point Prophets Prophesie Prophesying Of the sundry names or titles of Prophets For these termes of Prophets Prophesie and Prophesying are founde not onely in Church-men or Church-writers but also in prophane authours both Greekes as Plato his Phoedrus Charmides and other his workes also in Aristotle his booke of the worlde but also in Latine writers as appeareth out of Festus Pompeius Diviners But M. Tullius calleth them every where Diviners because of all men they come neerest unto the nature of God and declare unto us his will and mind being othervvise secret and hidden But to the ende this whole discourse may be the more fitly and easily understood Prophets have their name of Prophesie first vvee must intreate of the worde Prophet it selfe and afterwardes of the thing meant by the worde and shewe what it is Now the name or worde Prophesie is it whereof Prophetes are named the which excell and are indued therewithall The Hebrewes to begin with them call a Prophet Nabia Nabia Nebuah and Prophecie Nebuah because prophets are Messengers unto men of the answeres and decrees of God For they receave the worde from God the which afterwardes they deliver unto others Whereupon the word Nib signifying a speech Nib. hath great affinitie with the worde Nabiah a prophet Yet others had rather fetch it from the verb Boa because that prophets doe foretell things that happen and come afterwards to passe Certes from whence soever the Hebrew word be derived or set or with what worde soever it have affinitie or likenes this with full consent and truly hath bin noted of the Hebrues that the verb Naba the which signifieth to prophesie is wont to be formed in the passive voice Niphal when as mention is made of the true prophets of God The Hebrewes for the most part speaking of true and false prophets use the verb signifying to prophesie in sundry coniugations because that word betokeneth that the same prophet was truly and indeed inspired by the spirite of God and received from God and not from himselfe the prophesie the which he afterwards delivereth unto men But when they speake of false prophets they use the selfe same verb in the coniugation Hithpael because such prophets are not sent of God but of themselves thrust forth themselves of their owne authority to prophesie Furthermore the signification of the word Prophet and Prophesying The large signification of the word prophet prophesying is very large among the Hebricians For it comprehendeth all those the which being moved with the spirit of God either ordinarily or extraordinarily either in prose or in verse doe set forth tell and declare the will of God and the same either
already knowen written or as yet hidden unknown So the Levites that were Singers are called Prophets as appeareth in the beginning of the 1. Chron. 25. in these words The finging Levites called prophets So David and the captains of the armie separated for the ministery the sonnes of Asaph Heman Ieduthun who should prophesie with harpes viols cymbals c. Yea moreover the false prophets who although they lie False prophets termed prophets yet professe that they will declare the will of God are also tearmed Prophetes Wherefore it commeth to passe that Paul Titus 1.12 Epimenides speaking of Epimenides of Creta a prophane man calleth him a prophet because he did lively set forth the disposition maners of the men of Creta and was a most ancient poet as Cicero teacheth in his first booke of Divination And thus because the signification of a prophet and prophesying is most large the wordes of Paul be these One of themselves even one of their owne prophets said The Cretians are alwayes lyars evill beastes slow-bellies The Sibyllae To be short both Lactantius and sundry others doe call the Sibyllae of the Heathen Prophetisses A prophet called a Seer The same Hebrewes also doe call a prophet Chozch a Seer because by the reuelation of God they doe foresee things to come as in Samuel 1.9 vers 19. Hee that is now called a Prophet was in the old time called a Seer An Angel or Messenger And vers 19. And Samuel answered Saul and saide I am the Seer They call him also Maleah that is to say an Angell or Messenger because he bringeth unto us the commandements of God Haggai 1.13 Then spake Haggai the Lords Messenger in the Lords message unto the people c. The difference between an Angel and a prophet according unto some Although notwithstanding some thinke that this is the difference betweene a Prophet and an Angell that an Angell or Messenger bringeth unto us not onely the charge and commandement of another but also often times the very words and speech of the commaunder but the Prophets The confutatioÌ„ of the former difference as these men will have it delivered in their owne wordes the commandement which they received from God As if the selfe same spirite of God did not tell unto the Prophets the very wordes which they should use when as hee gave unto them the matter the which they should declare as Peter teacheth in his second Epistle chapt 1. vers 20 21. So that ye first knowe this that no Prophesie in the scripture is of any private motion For the Prophesie came not in the olde time by the will of man but holy men of God spake as they were moved by the holy ghost And after this maner doe the Hebrewes call the prophets Nowe the Greekes also doe terme them by sundry names For these words Prophêtes Hupophêtes Mantis Mesîtes do often signify all one thing as Iul. Poll. l. 1. Onomast doth teach Although notwithstanding he seemeth to be Prophêtes who doeth foresee a thing to come A difference between these words Prophêtes and Hupophêtes but Hupophetes is he who doth so far forth declare a thing tolde him by God as it is tolde unto him at severall seasons Therefore he taketh the speech of another the which he reporteth againe at the selfe same instant in which it is tolde him Whereupon Homer Iliad 16. calleth them Hupophetai who onely doe openly recite the oracle or answer which they have received from an other Mesites is a Messenger betweene partie and partie Mesites such a one as Moses was as hee witnesseth of himselfe Deut. 5. vers 3. when he saith At that time I stoode beweene the Lord and you to declare unto you the word of the Lord for ye were afraid at the sight of the fire and went not up into the mount c. And in the Galatians chap. 3. ver 19 20. The law was ordeined by Angels in the hand of a Mediator Now a Mediator is not a Mediator of one c. Hee is also called an Angel Likewise the selfe same to wit Prophetes are called Manteis that is to say Vates and Chresmodoi Other Greeke names whereby prophets are called Chresmologoi Chresmodotai that is Pronouncers and tellers of oracles as Iulius Pollux writeth But the Prophets of God are no where in the holy scripture called manteis Chresmologoi of which names I will speake hereafter Moreover the Latine writers also doe call Prophets by sundry names The Latines call prophets by sundry names also Isidorus lib. 7. Etymolog chap. of Prophets writeth thus Whome the Gentiles call Vates or Sooth sayers these our men call Prophets because a farre off they doe tell and foreshew the trueth of things to come Therefore these wordes Prophetae and Vates are with the Latines all one Festus Pomp. Festus Pompeius a most diligent author and observer of the Latine tongue writeth thus Iulius in Adrasto calleth prophets praelates of Churches and Interpreters of oracles The wordes of Iulius Caesar in Adrasto as Iosephus Scaliger the light of our age hath restored them are these Whom the Prophets which devoutly purifie the holy sacrifices doe commaund to cover their heads with greene laurell Now this C. Iulius Caesar was before the time of Cicero whereby appeareth that the worde Prophets was in use among the olde Latines and profane writers Prophets called Vates The same are called Vates whereof commeth the verbe vaticinari Varros derivation of Vates and â—aticinari to Prophesie although notwithstanding M. Varro doe derive the signification of the worde Vates from one thing and Vaticinor from an other Vates saieth hee libr. 6. de Lingua Latina they called the old poets à versibus viandis of binding of verses For in them they did binde wordes unto certaine lawes and rules whereupon the verses and oration of Poets is saide to be bounde But the verbe vaticinari as hee writeth in the fifth of the same worke is so tearmed because they which prophesie doe it with a distraughted minde This is the opinion of Varro For as Tullie teacheth lib. 1. De Divinatione the Prophets which were knowen unto profane men did give foorth their oracles beeing stirred up with madnesse or as it were distraughtnesse But I woulde say that these tearmes vates and vaticinari are derived of all one word and that a greeke word namely Mantis Danaeus his derivation of the former wordes For it was an easie matter of the Greeke worde mantis to make vatis and of the worde vatis to make the verbe vaticinor to prophesie Furthermore they are called of the same profane authours the Interpreters and Messengers of the goddes and every where of M. Cicero Diviners of whome afterwardes they make many sortes as Diviners by the entralles of beastes Bird-prophets Dreamers oracle-tellers But the Prophets of God are never called Diviners
by the Latine Fathers and Ecclesiasticall or Church-writers The prophets of God never called Diviners because that name according unto the use and signification of the Latine tongue is proper unto profane and devilish divination But these sundry sortes of divining are notably set foorth by Gaspar Peucer the best learned of all the Germanes if any man haue leysure and a minde to reade such things And by so many names is one and the selfe same thing called And now let us see what that is CAP. II. What Prophesie generally is WE must first shewe what Prophesie generally is and afterwardes come unto that signification thereof the which is proper unto the Prophets of God From whence these wordes prophesie and prophet are derived and is reteined and used of the godly in the expounding of holy matters only When as Prophesie hath his name of the worde Prophet and the same worde is derived and taken from the Greeke nowne Prophêtes my when as this worde Prophêtes it selfe is derived from the Greeke verbe Prophêmi and prophanai it may easily be gathered of the nature and signification of the worde that Prophesie generally is every kind of foretelling and foreshâ—wing of things to come extraordinarily What prophesie generally is from whence soever hee have it which a farre off and before they come to passe doeth foretell that those things which are to come shall come to passe Therefore after what maner soever he doe foretell the same whether he be well in his wit or out of his wit as Lactantius speaketh in his first booke that is be taken with madnesse when hee pronounceth or uttereth them or whether hee put them in writing and in bookes or be content onely with the sound of wordes that is by mouth to speake them or finally whether a man foretell things to come onely either by some gesture or beckening or deed or any externall meane he is a Prophet the worde being taken generally For by divers vvayes and by divers things did those of olde time prophane men especially foretell things to come as Pausanias in his sixth booke Pausanias which is the second of his Eliacorum and libr. 9. doeth shewe Finally whosoever doe utter any foretelling voice as Pollux speaketh they generally may be named Prophets Plato in Charmide seemeth to make a difference betweene those that are indeede Fore-shevvers whome hee calleth Prophets Plato and those which for ostentation or vaine glories sake doc fore-tell things to come vvhome hee calleth Arrogants yet in the same place hee generally defineth foretelling to be a knovvledge of things to come and a Foreteller to be one which knoweth all things to come whom hee doth sever from him which knoweth things past and things present who may be tearmed onely a VVise-man or a man of a good memorie or remembrance and not a Prophet and Foreteller Of all vvhich ensueth the thing that vve vvoulde have that prophesie generally is an extraordinarie knovvledge and foretelling of things to come by whomsoever the same is done and after vvhat manner soever it be declared and done Novve I haue added this vvorde Extraordinarie Extraordinarie foretelling because that often times thinges to come may be fore-tolde by ordinarie and naturall causes For as Augustine teacheth lib. 4. Trinitat cap. 7. Phisitions Phisitions doe also observe certaine Prognosticates or fore-tokens in diseases the vvhich doe arise of accidentes vvhereby they doe foretell what shall be the estate of the sicke partie vvhome Cicero lib. 1. de Diviuat calleth Wisemen not Diviners knovvers of naturall causes not Prophets So Marriners doe knovve certaine signes and tokens of the tempest to come in the sea and doe likewise foresee the same Marriners to be shorte Christ himselfe when as Matth. 16. he saith unto the Scribes and Pharisees When it is evening Christ ye say fayre weather for the skie is redde c. teacheth that fayre weather or foule may be foretolde by the face of the skie or ayre But because these things are knowen as effectes lying in their causes and the same naturall they doe not at all appertaine unto prophesie and foretellings For to prophesie or foretell is to knovve and foreshewe things to come without their naturall causes nay without any their causes at all For the things that are gathered of their causes the same are not properly said to be divined or foretolde But they are foreshewed by their causes wherein in possibilitie they are included as the partes of a body that shall be afterwardes doe lie in the seed CAP. III. How diverse and sundry sortes there are of prophesie generally taken MOreover there are divers sortes of prophesie vvhen as it is thus generally taken But yet that we wade not infinitely without end there may a threefolde course be taken by meanes whereof we may briefly comprehend all those sorts the which in a manner are innumerable or without number The many sorts of prophesies may be brought unto three kindes For these prophets may be distinguished or marked out one from another either in regarde of the matter which they handie or of the efficient cause and that which inspireth these kindes of Prophetes or of the evente or issue which their predictions or fore-tellings doe shevve and obteine Diverse men haue made diverse and sundry kindes of divination some more and some fevver Plato in Phoedro seemeth generallie or in all to have made but two sortes and kindes thereof Sortes of prophesie according unto Plato namely the one called Mantiken or soothsaying which is when as any body foretelleth things to come by the inspiring of some divine power beeing as it were distraughted and besides himselfe the other Oionistiken or appertaining unto birdes the which by the flying of birdes and other shewe-tokens thereunto belonging doeth search out thinges that afterwardes shall come to passe Cicero in like manner lib. 1. De Divinitat according unto the opinion of the Stoicke philosophers rehearseth two kindes of Prophesie but diverse from them of Plato I therefoâ—e saith hee doe holde with those which have made two kindes of divination the one artificiall the other voide of arte For there is a certaine arte in those the which by coniecturing doe finde out nevve things and have learned old things by observation Of which sort is all kinde of foretelling of things by the observation and marking of the flying of birdes But those are voide of arte the which foretell things to come not by observing and marking signes and tokens with reason and coniecture but by a certaine concitation or trouble of the minde or some wandering and free motion the which falleth out also unto dreamers and sometimes unto those the vvhich through madnesse foretell things to come Of which sorte those oracles are to be accounted the which are uttered by a divine motion and inspiration And thus much Cicero Others doe make three especiall kindes according unto the manner of revelation Beda
Notwithstanding the Lord testified unto Israel and to Iudah by all the prophets and all the Seers saying c. But how many sorts there are of true and godly prophesie according unto the manner of revelation the which was made by God shall be shewed afterwards in his due place A third difference of prophesie Finally the third difference of divination or prophesie generally taken is set from the event or falling out of things foretold For some of them doe alwaies so come to passe in every respect so as they have bin foretold the which is to be termed a tru prophesie As for other prophesies they are either not at all fulfilled or least wise not in such sort nor after such maner as they haue bin foretolde the which is called a false prophesie Therefore of prophets some are called true some false some casie plaine others darke and doubtfull and deceivers which do utter nothing plainly and understandably such a one as was Apollo that is to say Apollo the devil of Delphos the devill Satan the matter of profane prophets the which for the darknesse of his answers was of the heathen themselves accounted darke and doubtfull some of whose answers full of deceit are these among the rest King Craesus entring to the citie Halys This might as well be mens of his owne riches as of theirs of Halys shall overthrow great abundance of riches as Cicero doth translate it Againe I say thee Pyrrhus the Romanes may overcome which might be understood that the Romanes were as likely to give Pyrrhus the overrhrow as Pyrrhus them Some also are called deceiving prophets or lying prophets of whom hereafter for that albeit they do many times tell the truth yet they do often tell lies are not sent of God Therefore are they deceivers such as under the gospell are the prophets of Antichrist of whom Paul 2. Proofes of scripture that Antichrist and his prophets shal be false prophets and deceivers Thess 2.9 saith that his comming is by the working of Satan with all power signes lying wonders in all deceiveablenes of unrighteousnes among them that perish c. And in the Revel chap. 20. v. 10. it is said that the beast and the false prophets shall be tormented day night for evermore in a lake of fire brimstone And Peter in his 2. epist cap. 2. v. 1. affirmeth that there were false prophets also among the people even as there shall be saith he false teachers among you which privily shall bring in damnable heresies even denying the Lord that hath bought them and bring upon themselves swift damnation In the old testament those which withstood the true prophets are called false and lying prophets of the which there are these notable examples 1. King cap. 22. of the false prophets that deceived king Achab and Amos 7. of Amasias the priest of Bethel Likewise Ierem. 28. of Hananiah the false prophet that withstoode Ieremie And thus much of prophesie generally CHAP. 4. Of the signification of this word prophesie as it is vsed in the holy Scriptures OF all those things which have beene said before may easily nowe bee gathered what is that signification of the wordes prophesie and Prophet whereof there is vse in the holy scriptures And that is thus namely that in the word of God he is properly called a Prophet A description of a prophet out of the word of God which is sent of God both to declare his law and especially also to rehearse and confirme vnto the Church the promises of Christ or of the Messias the alone and onely Mediatour of the worlde which was to come He therefore for this cause doth foretell vnto the Church things to come and revealed or opened vnto him of God both as well to terrifie or feare the same from sinne and also to comfort it beeing afflicted or troubled and to stay it vp with the hope of peace and reconciliation or favour with God made and procured by the same Messias Iesus Christ This definition may seeme peradventure somewhat long yet is it not withstanding most true For it comprehended the whole nature of a true prophet and of true prophesie And first of all in this same definition Two endes of true prophesie 1. The prophets were to declare and expounde the law of God delivered by Moses is declared the end of true prophesie the which doubtles is two-fold For the Prophets doe both bring the exposition of the law of God delivered by Moses whereupon is this saying of the Prophet Esa chap. 8.20 To the law and to the testimonie And Malach. 4.4 Remember the lawe of Moses my servant which I commanded vnto him in Horeb for all Israel with the statutes and iudgements 2. To expounde the promises of the Messias and also they did call to remembrance of the Church of God and did expound and confirme those promises of God concerning Christ the which was then to be sent in the world Whereupon Christ by Paul Rom. 10.4 is said to be the end of the law and so consequently of the prophets who as we have saide Christ the foundation of the Apostles and Prophets were alwaies the interpreters and expounders of the lawe And therefore is Christ him selfe called the foundation or marke that the prophets ayme at as also doe the Apostles as Paul witnesseth vnto the Eph. 2.20 where he saith Ye are built vpon the foundation of the Apostles and Prophets Iesus Christ him selfe being the chiefe corner stone And 1. Cor. 3.11 For other foundation can no man lay then that which is laide which is Jesus Christ Likewise Augustine lib. 12. contra Faustum Manich cap. 1. and the Prophets by Ambrose lib. 2. de poenitent cap. 7. are saide to be the mouth of Christ After what māner the prophets expound the law of God and promises of Christ Secondly in that our definition is shewed the manner of expounding the law of God and promises of Christ by the prophets namely in that they foretel vnto the said Church things to come For they doe very plainly declare what iudgements of God shall come both vpon the Church it selfe and also vpon other nations and people of the world because of their contempt or despising of the doctrine conteined in the same lawe of God according vnto the revelation made vnto them by God Hereof commeth it to passe that the bookes of the Prophets are full of threatnings The prophets full of threatnings and of the feareful wrath of God prepared and readie against the world as appeareth in Esa chap. 13. ver 17 18. and in other places In Ierem. chap. 25. vers 44 47. and in other places Amos 1. Zach. 6.7 and in other places and so in the rest of the prophets also And Paul Rom 1. 8. saith that the wrath of God was made manifest from heaven against all vngodlines That which at all times by the Prophets of God
especially hath beene done Further what thinges the promised Messias should both suffer for vs in this world and with howe great glorie he should afterwardes be crowned and howe great benefits he should bestow vpon vs the selfe same Prophets of God have clearely foretold because that they did plainly confirme the promises of the Messias which was to come And hereunto doth Peter in his first epistle chap. 1.10 11 12. evidently beare record writing after this manner Of the which salvation the Prophets have inquired and searched which prophesied of the grace that should come vnto you searching when or what time the spirite which testified before of Christ which was in them should declare the sufferings that should come vnto Christ and the gâ—â—rie that should followe Vnto whome it was revealed that not vnto themselves but vnto vs they should minister the things that are nowe shewed vnto you by them which have preached vnto yon the Gospell by the holy Ghost sent downe from heaven The bookes of the prophets ful of excellent coÌ„forts the which things the Angels desire to behold Reade more of the sufferings and glorie of Christ and of the benefites which hereby doe come vnto vs Esa 53. Psal 22. Hereof it commeth to passe that the same books of the Prophets are stored and full of most excellent comforts The bookes of the prophets full of excellent comforts because they did shew that God was appeased with his Church by and for the Messias even then the redeemer mediatour of the same nay moreover according unto the revelation made unto them from God they did foretell the benefites both earthly and spirituall the which should befall unto the Church to come through the same good will and peace of God towards his in Christ That which by the reading of the prophets themselves may easily appeare to every one Here of is that saying of Paul Rom. 15.4 The things that are written the same doe appertaine to our comfort that is unto the Church that should be after them Now of these things is concluded that the selfe same parties the which did both expound the law of God and shew the Messias that was to come for the confirmation of both this their doctrine did foretell things to come by there velation of God of the which foretelling as the more wonderful part of their office they are called prophets that is foretellers of things to come The office of the Levites and Priests ordinarie not only interpreters expositours masters or teachers of the law For that expounding of the law the which might and ought to be made without the foretelling of things to come by the comparing or laying of things together which are like or dislike by the proper signification of the words or motion of God belonged no doubt to the Levites Priestes the which every Sabbath did teach the same law of God in the Synagogues of the Iewes as it is in Malach. 2.7 where he saith that the priests lippes should preserve knowledge and that they should seeke the law at his mouth for he is the messenger of the Lord of hostes And of their ordinarie expounding of the law every sabbath there is testimony Act. 15.21 where Iames witnesseth that Moses of old time hath in every citie them that preach him seeing he is read in the synagogues every Sabbath day But this was an ordinary calling in the Church under the old testament like as now under the Gospell the office of the pastors in teaching the same Church is perpetuall and ordinary But the office of the prophets was extraordinarie The office of the Prophets extraordinarie For no man without the extraordinary revelation of God either then or at any time was able to foreknow and foreshew the things to come which they foretold Therefore the Levites in the Synagogues did not foretell any such certen things peculiarly to come to passe afterwardes Wherfore the prophets were extraordinarily called of God as contrary unto the usuall manner of the Levites Scribes and Priests beyond their capacity or understanding they did teach the people of God And God did set them out with such notes and spirituall ornaments that any man were he never so contentious or given to striving might easily be sure of their calling albeit extraordinarie although many times they did neither raise up the dead nor heale diseases nor shew any other miracles when as they used that their ministerie and came into the open face of the Church For God did sufficientlie commend them both by the truth maiesty of his doctrine and also by the extraordinarie knowledge of his divine or heavenly will Notes wherewith God commended his prophets by the which they were clearly known even of the most way ward peevish to excell above the capacity or understanding of the rest of the godly the which taught others also These delivering the wil of God heavenly doctrine sound pure peaking nothing to please men were the servants of God and not of men For albeit they gave reverence unto Magistrates and higher powers did not despise them as the whole popish Clergie at this day doth as Peter 2. Epist cap. 2. v. 10. complaineth of some that walke after the flesh in the lust of uncleannesse and despise the government which are presumptuous and stand in their owne conceit feare not to speake evill of them that are indigintie yet did they not flatter them or winke at the vices of Magistrates and spare them Nay they did sharply and with great boldnesse that is to say liberty of minde reproove all Magistrates as you may read Isa 1. Amos 7. and in Ieremie every where Wherof grew this saying That the prophets of God were to be beleeved the which also is now true as Augustine teacheth libr. 12. contra Faustum Manich. libr. 4. Trinitat cap. 17. And in the Sentences gathered out of August Sentent 214. For as Ambrose upon the epistle of Paul to Titus teacheth and that verie well they could not be deceived as being such as did speake as they were led of the spirit of God Now the Prophets which do foretell things to come not being called of God or promise any thing unto the Church Prophets not called of God by what names they are termed or doe teach in the same without any lawfull calling also those which deliver false things that is maintaine and defend false doctrine these are called lying prophets or false prophets and wicked prophets How the Scripture speaketh of prophets not sent of God Hosea 9.7 The Prophet is a foole the spiritual man is madde for the multitude of thine iniquities Ier. 23.25 I haue heard what the prophets said that prophesie lyes in my name saying I haue dreamed I haue dreamed Ezech. 13.3 Thus saith the Lord God VVoâ— vnto the foolish Prophets that follow their owne spirit and haue seene nothing Such are those which overthrow corrupt the
doctrine of Christ either in part or in whole as the heretikes of whome Peterepist 2. chap. 2.1 speaketh saying But there were false prophets also among the people euen in there shal be false teachers among you which priuily shall bring in damnable heresies even denying the Lord that hath bought them and bring vpon themselves swift damnation Their doctrine by Paul is called a doctrine of devils 1. Tim. 4. Nowe the spirite speaketh evidently that in the latter times some shall depart from the faith and shall give heede vnto spirites of error and doctrines of devils Iames chap. 3.15 calleth it earthly wisedome saying This wisdome descendeth not from above but is earthie sensuall and develish CHAP. 5. Of the dubble signification of the word prophesie as it is vsed in the holy Scriptures 1. Prophesie taken for expounding of the scriptures ACcording vnto the former definition of prophesie wherof there is vse in the church there hath begun to be a double signification of this worde to wit the one which betokeneth the onely expounding of the word of God comprehended in writing without any fore-shewing or fore-telling of things to come 2. For foretelling of things to come the other which is referred vnto the fore-telling of things to come Therefore both they which onely doe expound and teach the written worde oâ— God truely and syncerely or soundly and doe knowe nothing by extraordinarie revelation nor declare any thing to come are named Prophets notwithstanding and those likewise are called Prophets the which according vnto the peculiar and extraordinariâ— reuelation which they haue from God doe foretell things decreed by God The office of the old Prophets two-fold because this was the double office of the olde Prophets as we haue shewed namely to expound diligently and truly the law of God written and deliuered by Moses and to foretell things to come by the inspiration of the holy Ghost Both these significations of the word Prophesie and the same differing the one from the other is found as well in the old Testament The word Prophet in the olde testament taken for an expounder of the worde of God as in the newe And in the old Testament 1. Sam. ver 20. we reade thus And Saul sent messengers to take Dauid and when they sawe a companie of Prophets prophesying and Samuel standing as appointed ouer them the spirit of God fell vpon the messengers of Saul and they also prophesied And 2. King chap. 4. ver 38. Afterward Elisha returned to Gilgal and a famine was in the lande and the children of the Prophets dwelt with him Also Isai chap. 8. ver 18. Beholde I and the children whome the Lord hath giuen me an as signes and as wonders in Israel by the Lord of hosts which dwelleth in mount Sion In these and the like places the word Prophet in my iudgement for him which expoundeth the law or God written with a more majestie and exactnes then others can and not for him also the which doth foretell certaine things to come For I can not thinke that all those Why some in the scripture are called the sonnes and disciples of the Prophets which in the olde Testament are called the sonnes and disciples of the Prophets had also an extraordinarie reuelation from God of thinges to come but I iudge them so to be called because they applied themselues onely vnto the true vnderstanding and sound deliuering of the word of God written and diligently framed themselues thereunto Therefore they kept the puritie of the word of God and the doctrine from God deliuered by Moses and the other Prophets vncorrupt and sound And among them there were some which were as it were them masters of the others because that in the iudgement of all they did excell the rest and did appeare to be more furnished with the gifts of God that they might be masters vnto the rest as I said before Nowe these receiued from God the reuelation of things to come the which accordingly as they were commaÌ„ded by the spirit of God they did either onely deliuer ouer as it were by hand vnto those their disciples to be preserued and kept or else they did openly declare and vtter them vnto all the people Elizeus So Elizeus among the Prophets of his time was a master of the rest and one who himselfe did know thinâ—â—s to come but the rest which were called the sonnes or children of the Prophets vnder him as their master did wholly attend both vpon the exercise of true godlines and also vnto the learning and retaining of sound doctrine And this appeareth both out of 2. King chap. 4. and the 6. and also chap. 9. of the same booke ver 1. Where Elisha the Prophet called one of the children of the Prophets and saide vnto him Gird thy loynes and take this boxe of oyle in thine hand and get thee to Ramoâ—h Gilead For the same Prophet him selfe which annointed Iehu king did not knowe that it should come to passe before it was told him by Elizeus The word Prophet in the old testament takeÌ„ for him that foretelleth things to come This word Prophet in the old Testament is taken for him also the which foretelleth things to come by the spirit of God teaching him extraordinarily and that so often that I neede not stay any longer in citing testimonies for proofe of this matter and signification of the worde For so is the same worde taken where Isaias Ieremias Ezechiel Moses and these twelue small Prophets are called Prophets And this is the proofe of the double signification of this word Prophet out of the old testament The same is in like manner confirmed out of the new testament For Paul in the whole 14 chap. of the 1. Cor. and also Rom. 12. ver 6. Whether we haue prophesie The word Prophet in the new â—eâ—â—ament for an expounder of the scripture let vs prophesie doth take the word Prophet and prophesying for the onely expounding of the holy Scripture but in the same 1. epistle to the Cor. cap. 12 ver 10. he vseth the word prophesie for the foretelling of thinges to come as it is also done of Luke Act. 11. ver 27 28. For one that foretelleth things to come In those daies also came Prophets from Ierusalem vnto Antiochia And there stoode vp one of them named Agabus and signified by the spirit that there should be great famine thorough out all the worlde which also came to passe vnder Claudius Caesar And againe Act. 21. ver 10.11 And as we tarred there many daies there came a certaine Prophet from Iudea named Agabus And when he was come vnto vs he tooke Pauls girdle and bound his owne hands and feete and saide Thus saith the holy Ghost so shall the Iewes at Ierusalem binde the man that oweth this girdle and shall deliuer him into the handes of the Gentiles But why stande I any longer vpon a thing that euery diuine knoweth
very well CAP. 6. Of Prophesie which is the expounding of holy Scripture and how it differeth from the gift of tongues WHereas we haue set downe a double signification of godly prophesie we must first speake briefly of the former and then afterwards of the latter The first signification then of this word prophesie betokeneth as I haue said before the declaring and expounding of the holy Scripture made in the mother tongue and therefore comprehendeth what soeuer appertaineth vnto the publike office of teaching in the Church For so doth Paul generally deuide all the callings in the Church into prophesie and offiâ—e that is to say into the office of teaching and of instructing Rom. 12. ver 6 7. saying Whether we haue prophesie let vs prophesie according vnto the proportion of faith or an office Paul his definition of prophesie taken for expounding of the wordâ— let vs watte on the office vnder the name of prophesie comprehending all offices in the Church which deliuer sound doctrine and vnder the name of office all other lawfull and ecclesiasticall or Church callings Whereby without all doubt appeareth that prophesie taken in is signification is one certen chiefe part of the whole ministerie of the Church the which Paul 1. Cor. chap. 14. ver 5. doth briefly thus define He that prophesieth speaketh vnto men to edifying and to exhortation and to comfort This Prophesie therefore is a sound speaking vnto men of the worde of God written by one that is lawfully called vnto the office of teaching in the Church or it is expounding of sound doctrine appertaining vnto the comfort exhortation and edifying of the Church Whereby appeareth that this prophesie in his force and signification doth comprehend what so euer the said Paul teacheth of the fruit of sound doctrine and holy scripture expounded 2. Tim. 3. ver 16. Which is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes c. And Rom. 15. ver 4. where he affirmeth that whatsoeuer things are written afore time are written for our learning that we through patience and comfort of the scriptures might haue hope the which fruit consisteth in this that the Church of God may be instructed corrected and finally receiue comfort Prophesie differeth farre froÌ„ the giâ—t of tongues Now this prophesie differeth farre and wide from the gift of tongues as Paul at large declareth 1. Cor. 14. and as out of him afterwardes both Ambrose and Chrysostome and also Anselme haue taught But of these two points may the difference of them both within themselues be easily perceiued 1 Prophesie onely â—seth the mother tongue The one for that this prophesie onely vseth the mother tongue For when as it doth all thinges vnto the edifying of the whole congregation of the Church in euery citie and Church it onley vseth that language and tongue the which is knowne vnto that whole Church and common sort of those men Therefore vnto the Frenchmen it speaketh onely French vnto the Spaniards spanish not French or Dutch or Latine because that the same tongue namely the French Dutch or Latine is not the Spanish tongue But he which hath the gift of tongues speaketh with diuers tongues euen in euery Church For albeit that the godly and nun fearing God who had receiued this gift from God did turne it vnto the edifying of the Church and nor vnto their owne of oftentation or vaine glorie yet if they had vsed but one tongue onely such a gift of God should not haue beene knowne to be in them and the selfe same persons should not haue beene iudged to haue the gift of tongues Whereof it came to passe that for the shewing forth of the glorie of God vnto all men and his goodnes vnto his Church these kinde of men did vse diuerse tongues euen in the assembly of the Church either in expounding the publike worde of God or also in supplication and praier Therefore they are said of Paul not so much to speake vnto men of euery particular person wherof they could not be vnderstood as to speake vnto God him selfe 1. Cor. 14 ver 2. where he saith For he that speaketh a strange tongue speaketh not vnto men but vnto God for no man health him howbeit the spirit he speaketh secret thinges Out of which there appeareth a great difference betweene prophesie and the gift of tongues 2 Prophesie is of greater vse in the Church theÌ„ the gifte of tongues Another difference also ariseth of the former namely that prophesie is of more vse and edifying in the Church and rather to be sought after and desired of God then the gift of tongues as the same Paul sheweth in the same first epistle vnto the Cor. chap. 14. ver 5. saying I would that ye all spake strange languages but rather that ye prophesied for greater is he that prophesieth then he that speaketh diuers tongues except he expounde it that the Church may receiue edification Furthermore prophesie needeth no other helpe vnto the people and assembly of the Church then it selfe to teach and instruct the Church withall but the gift of tongues needeth an interpreter besides to performe the same who of Paul is called Diermeneotes and interpretation that the common people may vnderstand the things which he speaketh 1. Cor. 14 ver 28. But if there be no interpreter let him keepe silence in the Church which speaketh languages and let him speake to himself and to god whereof it cometh to passe that this gift of Prophesi is more profitable for the Church then the gift of tongues Prophesie comprehendeth the gift of wisdome and the gift of vtterance Moreover prophesie doth also comprehend the gift of wisdome and the gift of vtterance 1. Cor. 12. ver 8. and 10. albeit in the former places Paul doth make a difference betweene them both and prophesie which foretelleth things to come For a man can not rightly and fitly expound the holy Scripture except he be such a one as is singularly furnished with the science and knowledge of the same the which is called wisedome and doth excell in the grace and gift of speaking expounding of himselfe the which of Paul is called the gift of speech or vtterance Albeit among the Prophets themselues some oftentimes receiue and haue from God these gifts more excellently then other some And thus farre of Prophesie as it is taken for the expounding of the worde of God written CAP. 7. Of godly Prophesie which is a foretelling of things to come and how it differeth from the prophesies of the Gentiles or Heathen Prophesie as it is taken for the foretelling of things to come THere is yet another signification of the word prophesie vsed by the holy Ghost betokening the foretelling of things to come the which by God are revealed vnto men extraordinarily and are commanded to be published or openly vttered to his glorie and the edifying of his Church
also are called men of God And here it is first of all demaunded howe many sorts of godly prophesie there haue bin and may be gathered out of the worde of God For that there haue beene diuerse and sundrie manners of reuelation and not one alone by the which God did speak both vnto the Prophets themselues and by the Prophets vnto others appeareth vnto the Hebrewes c. 1. v. 1. in these words God spake by his prophets after sandrie manners At sundrie times and in diuerse manners God spake in the old time to our fathers by the Prophets And Numb 12. ver 5. Heare nowe my wordes saith God if there be a Prophet of the Lord among you I will be knowne vnto him by a vision and will speake vnto him by a dreame c. For although that in respect of the heauenly doctrine they all had one scope or ende to wit the glorie of God and the promises of the Messias to come yet in regarde of the sundrie manner of reuelation and extraordinarie shewing of him the which was made vnto them from God there may be obserued and noted sundrie kinds or degrees as other tearme them of godly prophesie For besides that God did open and shew himselfe vnto them more and lesse whereupon some are said to be more excellent then othersome and Moses among the rest is named to be most familiar with God for Deut. 34. ver 10. it is said of him That there arose not a Prophet since in Israel like vnto Moses whome the Lord knew face to face And Num. 12. ver 8. God saith that he will speake vnto him mouth to mouth and by vision and not in darke words but he shall see the similitude of the Lord. There was also a diuerse manner and not one onely whereby it pleased God to shewe and make knowne vnto them the things to come that he might declare his manifold wisdome euen in those extraordinarie manners by the which he did work in his Prophets Yet was none of these manners and waies madnes and furie after which onely manner not withstanding the deuill as we haue shewed stirred vp his prophets Now how many were these diuers waies of God his reuelation Three sundrie manâ—rs of God his reuelation of thinges to come is set downe most plainly Num. 12. ver 6. c. as hath before bin declared namely theâ—e three Oâ—acle or speaking dreame and vision For whereas some adde vnto these exstacie or beeing in a trance as a fourth kinde of this propheticall and diuine reuelation after which manner Iohn the Evangelist Reuelat. chap. 1. ver 10. saying of him selfe And J was rauished in the spirit on the Lords day and heard behinde me a great voice as it had beene of a trumpet And Paul speaking of himselfe 2. Corinth 12. that he can not tell whether he was in the bodie or out of the bodie when he was taken vp into Paradise doe shewe that great secrets were by God opened vnto them this skilleth not nor maketh any difference at all For this exstasie Exstasie contained vnder vision or being in a trance wherewith the true Prophets of God sometimes were taken as Ezechiel very often ought to be referred vnto vision Therefore there was three manners of shewing of things to come by God extraordinarily vnto his Prophets the which I had rather set downe in the wordes of Peter Martyr out of his commentaries vpon the first of Samuel cap. 19. then in mine owâ—e VVe may also saith he after a plaine manner thus distinguish oâ— mâ—ke a difference betweene the degrees of prophesies that we may call one an oracle An oracle an other a dreame and the third a vision An oracle is when as by the voice of God himselfe is declared what is to be done So Abraham was willed by a voice from heauen that he he should not kill his sonne Gen. 22. As for the manner of dreames 2 Dreames there needeth no examples For they are to be found euery wherein the Scriptures as Gen. 15 12. ver 12. Mat 1.20 2. ver 13. Vision may be of three sorts 3 Vision and the same threefold either that thinges to come and true may be seene by the infusion or prwring in of light end simple vnderstanding that is without any offered shape of things or that besides that light there be described the images or shapes of things also and that either in mind of which sort is this that Zacharias seeth horns candlesticks and Ieremie a potte Zach. 1. and 4. Ierem. 1. ver 13. or with the eyes of which sort is this in Daniel that a finger is seene on the wall and that Angels haue bin seene talking with men in the shape of men These things saith Martyr and the same most truly For whereas the schoolemen and some others prattle of the essentiall touching of propheticall wit and of vniting of the same with the deitie The pratilements of schoolmen by the which the mindes of the Prophets should be englightned this is not onely too nice and curious but also most vntrue For nothing can essentially touch the God heade it beeing a thing without bodie Neither can our mindes doe this albeit that they also be without bodie because that our humane nature is not capable of such touching or light For as Paul teacheth 1. Tim. 6. ver 16. God dwelleth in the light that none can attaine vnto wherefore the deitie can not be touched of any creatures no not of the blessed Angels themselues much lesse of the mindes of men Yet there hath bin before this time Of a peevish kinde of men that would be called Prophets and is also is this day a certaine kinde of men who on God his name terme themselues Prophets and would be so called and accounted And these good fellowes doe vaunt themselues that by expounding of the holy Scriptures they can foretell things to come not onely generally but also particularly vnto euery countrey kingdome King people of whome they are demanded For they promise tell what shal come to passe at this or that time in this or that state of things and counsell as if they had this their prediction or foretelling from the mouth of God and worde written Therefore whatsoeuer is read in the Scripture they referre vnto the alterations of times chaunges of kingdomes and troubles and restoring of peoples things Such a one they will haue one Mâ—thodius and Cyâ—â—llus the Moâ—ke to haue beene and loachimus the Abbot and also Ierome Sauanarola both Florentines but a fewe yeeres agone to haue beene And in this our age one Broccard an Italian Broccard that liueth at Leyde or Lugdunum in Hollander this day whome I did see and speake with there the foolishest person and blasphemous that euery I saw in this behalfe I doe confesse that godly and wise men may foresee many thinges euen nowe adaies After what sort wise and godly men even at this
at the length goe to wracke one part thereof beeing accused of falsehoode and once vndermined and as Augustine against Ierome gathereth very well be deemed false and overthrowen And this in die first place beeing altogether blasphemous must needed followe and be gathered out of the prophesies of â—â—occaâ—d Secondly 2 Absurditie that the same threatnings which the Spirit of God doth denounce or declare vnto meere profane persons and unto men that are inside and reprobates those doth Broccard every where apply unto the Church of God and the faithfull yea unto Gods true elect or chosen That which any man may observe marke in his writings Now to mingle and confound or huddle up together the things the which shall come to passe unto the elect with those things that shall fall out unto the reprobates is plainly to confound God his election with his reprobation nay to take away both that is a chiefe part of the word of God yea it is to make the sonnes of God and the enemies of God all one it is finally to confound and jumble one with another temporall paines with paines eternall and to make our adoption or being chosen into the sonnes of God vaine and of none effect The which is no lesse blasphemous then the former Thirdly Broccard maketh a way for every Origenist especially of a sharp wit 3. Absurdity Origenists were certaine heâ—etikes named after Origin that used to turne all the scriptures into allegories 1. Absurdity For now there shall be nothing certaine for vs in the holy scriptures for to follow Tyrus is not Tyrus Babylon is not Babylon but all things forsooth must be expounded by an allegorie VVhich thing is flat and plaine heresie Fourthly Broccard openeth a window unto every Soothsay â—r and Almanisticall prediction or foretelling of things after the maner of Prognosticators and Almanack makers For the same like unto Broccard setteth downe some thing the which notwithstanding it leaveth still vnâ—â—â—ten For these fellowes do not as did the true prophets set dovvne the maner it selfe or any certaine time of the things by them foretold to come But Broccard affirming some things peculiarly of some matter and countrey doth altogether overpasse the other circumstances That which is the propertie of a spirite of the devill turning himselfe into an Angell of light to deceive withall and when he hath deceived so cunningly to handle the matter that he cannot be accused of falshood because he leaveth out the circumstances thee which notwithstanding the prophets of God do diligently and exactly rehearse that it may the better be knowen when their prophesies had their accomplishment and fulfilling Fiftly and lastly that this my discourse be not without end This Broccard in most of his prophesies hath already bene found to he vaine 2. Absurdity false and a lying marchant by the issue and falling out of the matter and the same also daily more and more appeareth For I let passe that he bringeth no proofe of this his extraordinatie calling in the Church nor yet can because that beeing demaunded of vs for the same at that time he was mumme and had nothing for to say and is now also tongue-tied when as he is urged or earnestly requested thereunto And these things doe sufficiently condemne the propheticall writings of Broccard Nowe as oftentimes there have bene shewed unto the true Prophets the similitudes and formes of things to come The true prophets used diveâ—s â—gnâ—s and geâ—uâ—es in foâ—etelling of tâ—iâ—gs to come so they also often when they did foretell things to come did represent the same by diuers signes and gestures of their body that they might the rather mooue the Church and shewe that the thing should come to passe So Isai walked bare-footed Isai cap. 20. So Ieremie weareth a vvoodden chaine Ierem. 28. The which doings of the Prophets because of their signification Augustine calleth mysticall lib. 22. contra Faustum Manich. cap. 8. CAP. 9. Of the true notes and markes of the godly and true Prophets FVrther there are certaine notes and markes the which the worde of God it selfe hath set downe as most true and sure to discerne and knowe the true Prophets from the false by Deuter. cap. 13. vers 1 2 3 c also the 18. ver 21 22. And if thou think in thine heart How shall we know the vvorde which the Lorde hath not spoken VVhen a prophet speaketh in the name of the Lorde if the thing follow not nor come to passe that is the thing vvhich the Lord hath not spoken but the prophet hath spoken it presumptuously thou shalt not therefore be afraid of him For when as God substituted or under-ordained his Prophets to teach the Church as it were in his stead and in as much as Satan doeth imitate or follow their wordes and deedes to disceive withall if hee could even the godly themselves it was altogether necessarie that there shoulde be extant certain tokens and the same not at all doubtfull as being shewed by God himselfe by the which the true prophets might be severed and marked out from the false For at all times both in the olde Testament and in the new the devill hath gone about to overthrow the found doctrine by the false prophets as his Postes and Messengers Therefore like as under the law there were false prophets among the Iewes and old people of God so have there also bene under the gospell as Peter teacheth epist 2. chap. 2. vers 1. But there vvere false prophets also among the people even as there shall be false teachers among you vvhich privily shall bring in damnable heresies even denying the Lord which hath â—ought them and bring upon themselves swift damnation VVe must therefore see what these notes and markes are VVhere this is to be noted Who in this place is propâ—rly to be termed a false prophet that in this place he onely is called a false prophet who in respect of the doctrine which he teacheth and the things which he foretelleth ought to be tearmed and is found to be a deceiver and a lyar For those which are called false Prophets because they haue no lawfull calling albeit they teach true doctrine and foretell things to come and that truely of which sorte some doe arise out of the middest of the Church these doe not appertaine unto this question whereas we speake of the true markes of prophets but unto that wherein it is demanded what is the lawfull calling of prophets or what is the godly and lawfull use of holy prophesie False prophets in three respects 1 Jn regard of their calling False prophets then are so called generally for three causes namely in regard of their calling in regard of their use and in regard of their doctrine And in respect of their calling they are to be taken for false prophets who albeit they foretell true things yet are they not sent of God but of Satan to deceive they are not alowed of
twelue are alreadie placed in the coppies of our Bibles Isidâ—rus Let vs therefore now goe forward with the question that we haue in hand generally shâ—w so farre as we may out of the worde of God what Prophets haue bin from the beginning of this world vntil the comming of Christ our Lorde And this shall easily be done if wee deuide the whole time which hath now passed from the creation of the worlde vnto Iesus Christ the King and onely sonne of God taking flesh vpon him for vs unto certaine courses or ages of times And these we will The time from the creation of the world vntil Christ deuided into seuen ages for the better laying open of this matter make and set downe to be onely seauen in euery one or which we will shewe what Prophets haue liued Where first of all I doe willingly confesse that the succession of the Prophets vas not alwaies so continued that it neuer was interrupted or broken off For whereas this office was extraordinarie in the Church of God no maruell if it often ended or for a time ceased for to be in as much as the ordinarie callings them selues of which sort was sacrificing vnder the Lawe did not withstanding sometime cease and were broken off as in the whole time of their exile and captiuitie in Babylon and oftentimes else So therfore it came to passe the sinnes of men deseruing the same that the Church of God was often destitute or voyd of true Prophets as is gathered out of 1. Sam. 3.1 And the word of the Lord was precious in those daies for there was no manifest vision And Psal 74 9. We see not our signes there is not one Prophet more nor any with vs that knoweth how long Therfore there were then no Prophets but their succession was for the time no doubt of the continuation of them broken off That which no godly man which readeth the holy Scriptures with diligent heedfulnes in my iudgement will denie But let vs returne vnto those seuen ages of the worlde which haue passed since the beginning thereof vnto Christ borne of the blessed virgin Marie The first of them containeth al that whole time which was from the making of the world vntil the floud which fell out in the sixe 100. yeere of the Patriarch Noah And this age comprehendeth 1656. yeeres This first age had these Prophets The 1. age of the world from the creation unto the floode 1656 yeres had these prophets Adam Abel Enoch Noah Adam Abel Enoch Noah Of Adam we haue spoken before Of Abel it seemeth that it may easily be gathered both out of Mat. 23.34 35. Heb. 11.4 namely that he was a Prophet as also was Enoch other Prophets whoÌ„ the Iewes wickedly flew Of Enoch there is extant or remaining a most certen Testominie in the word of God to wit in the epist of Iude v. 14. whose prophesy also is there rehearsed in these words And Enoch also the seuenth from Adâ—mprophesied of such saying Behold the Lord commeth with thousands of his Saints Of Noah it is a matter past al doubt that he was a Prophet of God did foretel of that ouerthrow of the whole world the dwellers therein the which was to come was through waters made by God almost 120 yeares before it came and that by especiall reuelation from God Gen. 6.13 And God said vnto Noah God â—â—uealed vnto Noah the destruction of the world by water An end of al flesh is come before me for the earth is filled with crueltie through them and behold I will destroy them with the earth Read more hereof cap. 7. and 2. Pet. 2.5 Neither hath he spared the old world But saued Noah the eight person a preacher of righteousnes and brought in the floude vpon the world of the vngodly If there were any more Prophets besides these they are not rehearsed in the holy Scriptures The sonnes of God seuered from the souâ—â—s of men The sonnes of God indeed are seuered from the sonnes of men in all that first age and the one are called wicked despisers of God and the other to wit the sonnes of God are said to haue bin godly and fearing God Gen. 4. ver 26. And to the same Sheth also there was borne a sonne and he called his name Enosh Then men began to call vpon the name of the Lord. And Gen. 6. ver 2. The sonnes of God saw the daughters of men that they were fayre c. But yet are they not called Prophets To be short If any of theÌ„ were such their names are not expressed vnlesse any man peradueÌ„ture wil say that Lamech the father of Noah others borne of Seth the Patriarchs such as are named in the holy Scriptures were prophets of God And these prophets of God had that first age of the world The second age is from the time of the floud vntil the first calling of Abraham out of Vr a citie of the Chaldeans The 2. age containing 422 yerees had fewe or no prophets which calling was made by God For Abraham first departing with his father Thara out of this citie Vr went vnto Carras following God calling him This age had 422 yeeres Gen 12. and Prophets either none or very fewe at least which are knowne vnto vs by the word of God vnlesse any man peraduenture will reckon Sem the sonne of Noah and Melchisedech among the Prophets of that age For concerning Abraham himselfe before this age it is manifest that he was anidolater and therefore no Prophet of God at that time Ios 24.2 such a one not withstanding as afterwarde he was Gen. 20.7 For the first that the was an idolatour â—oâ—ua saith Your fathers dwelt beyond the floud in old time euen Terah the father of Abraham and the father of Nachor and serued other gods For the second that he was afterwards a Prophet of God saith of him to Abimelech in the place before cited Nowe deliuer the man his wife againe for he is a Prophet and he shall pray for thee But whether and of those which Gen chapter 10. and chapter 11. are reckoned vp for the heads of families and nations of the posteritie of Noah as Sem the sonne of Noah and others were prophets it cannot by any meanes by the word of God be determined For in the epistle vnto the Hebrewes cap. 11. all this whole seconde age as it which lacked his Prophets of God nay that which more is godly men is cleane ouerpassed and the holy Ghost by and by with a great leape and gulfe oftime and succession skippeth from Noah vnto the calling of Abraham Then were the Prophets of the world very few besides Sem and Abraham The 3. age from Abraham to the giuing of the law 430 yeeres had these prophets Abraham Isaac Iacob Ioseph Moses Aaron The third age of the worlde is from the first calling of Abraham out of Vr of
they knew to be the very worde of God neither would they have them to lye scattered and carelesly when as they knew that they did appertaine not onely unto the edifying of the Church that then was but also of the Church that was to come Therefore I thinke it necessarie to be shewed how they were gathered and how they at that time became knowen unto men and so consequently were delivered over unto us as it were from hand to hand The iudgement of some of the gathering of the writings of the Prophets Some he have written being moved with that of Isai 8.1 and Habac. 2.2 that this was the maner of the Prophets after that they were commaunded by God to shewe and declare anything unto the people that they did in few wordes comprehend the summe or effect of the things by them declared and fasten it on the dores of the Temple The which writings when as by the space of certaine daies they have stoode sufficiently open were taken downe of the ministers of the Temple of Salomon and laide up in the Treasurie that there might be extant or remaining a perpetuall monument or remembrance thereof And thereof they will have that it came to passe that the sermons of the prophets be not alwaies set down in such order as the circumstance of the time and of the things also by them foretold doth require The which last point of the order of their sermons is I confesse most true But whereas out of that which we read Esai 8. ver l how God willeth the Prophet to take unto him a great rowle anâ— to write in it with a mans pen c. And Habakuk 2. God commandeth Habakuk to write the vision and to make it plaine upoâ— tables that hee may runne that readeth it they would confirâ—â— the former opinion of the maner of the gathering together of the sermons of the prophets those two places doe onely shewe that the godly prophets were commanded by God to put theâ—â— oracles or prophesies in writing for that they did make for thâ— comforting of Gods elect and confirmation of the authoritied the heavenly truth but doe not teach that the same prophets 〈◊〉 fasten their writings on the dores of the Temple and much lesse proove that the said propheticall writings were afterwardes gathered together and preserved or kept by the Priestes or Ministers of the Temple The confutatioÌ„ of the former opinion For if this were the maner of publishing and lawfull setting abroad of the prophesies what should haâ—â— become of those prophesies and prophets who executed theâ—â— office in the kingdome of Israel as for example Amos did wheâ—â— there was neither any Temple of God neither yet any godly priests Shall we say that at such times they sent their prophesies unto Ierusalem and caused them there to be set up upon the dores of the Temple And that so in the end they were gathered together and kept by the ministers of the Temple No doubtlesse For how can this be prooved to have bene done so by any place of the holy Scripture Neither may any man thus thinke that the prophets fastened their writings on the dores of idolatrous Temples such as were in the cities of Bethel and Dan when as they prophesied in the kingdome of Israel For they themselves did not so much as once come unto those temples much lesse would they seeme to give countenance unto them with so honourable testimony of their writings the which places they themselves out of the word of God did pronounce to be most wicked and detestable and that mostiustly Finally what should at those times have befallen the godly prophets when as both the priests themselves of the Temple of Salomon and all the ministers thereof besides did iudge the doctrine of the prophets and their prophesies as blasphemous and noysome and hurtfull unto the people it selfe the countrey and city of Ierusalem nay did thinke them to be utterly abolished or done away as it fell out under Vzias and Achaz the kings and also under Sedechias Isa 7. Iere. 36. would any man I pray you suppose that the such like priests and ministers of the Temple being so deadly enemies unto the prophets of their times gathered togither notwithstanding and laide up in the Treasurie the writings of the Prophets and were desirous to have them preserved and not rather to be utterly done away and burned as appeareth out of the selfe same 36. chapter of Ieremie Danaeus his iudgement of the gathering together of the writings of the prophets Therefore without preiudice or forestalling the iudgement of any man this is my opinion and thus doe I teach both that these twelve small prophets whome for the smallnesse of the bookes by them see foorth they call the small prophets and also those whome they tearme the great Prophets because of the greater workes which they wrote did in such sort deale concerning the setting abroad of the word of God the which they had received of God to declare and preach as did before them both Moses and Ioshuah and Samuel and Nathan and Gad and Semeias who them selues also were Prophets of God and before those whose propheticall writings as they call them wee have at this day I thinke I say that first of all they did often openly and in the hearing of all the people accordingly as they were mooued by the spirit of God and accordingly 〈◊〉 they were commanded by God to execute their office in Iudâ—â— or in the kingdome of Israel or elsewhere they did I say openly diligently and carefully declare and deliver that same word 〈◊〉 God the which by revelation they had received from God Aâ— so by this meanes that very excellently and easily their doctriâ—â— became knowne unto the whole people by that often repetitiâ— and making sermons many times of one matter unto the peoplâ— unto whome they were sent by God so that it was manifest aâ—â—certen unto every one what those prophets had said or shoulâ— say The prophets themselves did put the summe and effect of their prophesies in writing Now after that their prophesies and doctrine according aâ— was by them delivered was knowen unto the people the prâ—â—phets themselues did briefly comprehend in writing those the prophesies the which they were expressely by God commaâ—â—ded to set foorth to the end that being by them thus writteâ— they might publish and communicate or impart them unto 〈◊〉 godly to testifie the providence of God for mankinde unto 〈◊〉 Church or for the perpetuall comfort of the godly and for 〈◊〉 terrour or fearing of the wicked Hereof commeth that sayâ—â— of Ambrose It belongeth vnto the people to discerne the spirits the Prophets For that if they had not first openly declared thâ— doctrine neither were they wont to be called prophets 〈◊〉 their writings to be read Moses So Moses himselfe is commanded God to write those things which hee had foretold concerniâ—â— the destruction of the Amalechites should
wrath of God against the people of Israel for the sinne of idolatrie he pronounced or declared health vnto the house of Iudah For the which it is shewed that Ezechias king of Iudah taking away the idols the which the former kings had halowed did purge and clense the Temple of the Lord. IOel the Lord God or Beginning vnto God or He was Gods Joel For this doth his name sound in an vncertaine signification AMos a people pulled away For his prophesie was vnto the people of Israel because it was now rent from the Lord Amos. and â—rued the golden calues or was pulled away from the kingdome of the stocke of Dauid NAhum a bud or a Comforter Nahum For he doth rebuke the citie for bloud and after the ouerthrow thereof he comforeth Sion saying Behold vpon the mountaines the feete of him that ringeth glad tidings and declareth peace ABacuk Embracing Abacuk because that either for this that he was beloued of the Lord he is called embracing or for that he â—ommeth into battell with God he hath the name embracing at is wrastling For none so boldly durst chalenge God vnto the disputing of his righteousnes namely why in the affaires of men of men 〈◊〉 of this world there was in things so great iniquitie MIcheas Micheas who is he This one that is left For he threatnâ— Samaria for the cause of Idols after that manner of 〈◊〉 which another saith Who is this that wrappeth vp sentences SOphonias is expounded Sophonias the glasse or secret of the Lord. Bâ— agreeth vnto the Prophets For they know the mysteries oâ—â— crets of the Lord. Whereupon it is said vnto Ezechiel I haue mâ— thee a Watchman or in Espiall ouer the house of Israel And in other place The Lord will not doe any thing vnlesse he reueale â—pen it vnto his seruants the Prophets ABdias Abdias The seruant of the Lord. For as Moses was the â—uant of the Lord and the Apostle the truant of Christâ—oâ—â— Prophet being sent an Embassadour vnto the Gentiles doth and preach such things as are beseeming the ministerie sent of a Prophet and thereupon he is called the seruant or the Lo IOnas expounded a Doue Ionas or sorrowing A doue for his â—owing when he was in the bellie of the Whale Sorrow either for the sorrow which he had for the saluation of the Nâ—vites or for the Iuie tree suddenly withering with whose shaâ— he was couered against the heate of the sunne He also as Iewes doe hold is Amathi the sonne of the widowe of Saraâ—whome Helias raised from death his mother saying vnto him terward Now I know that thou art a man of God and the woâ—â— of the Lord in thy mouth is true and for this cause the childe called Amathi For Amathi out of Hebrew into english signifâ—â— truth and of this that Helias spake the truth he which was raâ— was called the sonne of truth ZAcharias Zacharias The remembrance of the Lord. For the seuenâ— yeare of the destruction of the Temple beeing ended â—â—charias preaching the Lord remembred his people and by commandement of Darius the people of God returned the tie and the Temple is reedified or builded againe AGgeus in english Aggeus signifieth ioyfull and glad For he propfieth that the Temple destroyed must be built vp againe and after the sorow of their captiuitie preacheth the ioy of their return MAlachias is interpreted the Angel that is Malachias the Messenger of the Lord. For whatsoeuer he spake it was beleeued as if had beene commaunded from the Lord and therefore the Seuentie haue thus translated his name saying The taking vp of the word of the Lord vpon Israel by the hand of his Angel Now not onely a good man but also a wicked man may haue Prophesie For we finde that Saul the king did prophesie For he persecuted the holy one Dauid and beeing filled with the holy Ghost began to prophesie The ende of the Fore-notes THE WORLD FROM THE CREATION vntill the comming of Christ diuided into seuen ages and what Prophets of name flourished in euery one of them as more at large in the fore-notes appeareth The first age of the worlâ— from the creation vâ—to the flood containing 1656. yeares had these Prophets Adam Abel Enoch Noach The second age from the floud vntil the first calling of Abraham out of Vr of the Chaldees con aining 422. yeares had either none at all or els very fewe prophets knowne vnto vs out of the word of God except these may be couÌ„ted in that nuÌ„ber Sem Melchisedech The third age from the first calâ—ing of Abraham vnit the giuing of the Lawe by Motes in the desert of Sinai containing 430 yeares had these Prophets Abraham Isaach Iaacob Ioseph Aaron Miriam the prophetisse The fourth age from the giuing of the Law vntill the building of the Temple by Salomon containing 480. yeares bad thâ—se Prophets Ioshua Debora the Prophetisse Samuel Dauid Nathan Gad The sift age from the TeÌ„ple vnto the captiuitie of the ten tribes containing 294. yeares had Prophets almost innumerable but of name these Ahias Iadi Semeias Addo Azarias Hanani Iehu Elias Micheas 1. Elizeus Ionas Amos Oseas Esaias Micheas 2. The 6 age froÌ„ the captiuitie of the teÌ„ tribes till the times of the full captiuitie of Babylon is 133. yeares in this age flourished these Prophets whose names are recorded in the Scriptures Nahum Ieremie Ioel Olda the prophetisse Sophonias Abdias Habacuk Ezechiel The seuenth and last age from the captiuitie of Babylon vntill the birth of Christ containing 508. yeares had these Prophets whose names are written in the Bible Daniel Aggeus Zacharias Zacharias father of Iohn Baptist Simeon Malachias Anna the prophetisse A COMMENTArie of Lambertus Danaeus vpon the Prophet Ioel. CHAP. I. THE drift and ende of this Prophet Two ends of this Prophet is two fold the one proper and peculiar vnto this Prophet in a manner 1 Proper and peculiar namely to teach with howe great aptnesse to learne and with how readie obedience we ought to obey God when he calleth and how that vnto this matter we are not to take to counsell neither flesh nor bloud as Paul speaketh Galat. 1. ver 15 16. saying of himselfe But when it pleased God which had separated me from my mothers wombe and called me by his grace to reueale his sonne in me that I should preach him among the Gentiles immediatly I communed not with flesh and bloud neither ought we to be troubled about the euent or issue of this our trauaile and ministerie or seruice to be done Act. 26. ver 19. Wherefore king Aâ—rippa I was not disohedient vnto the heauenly vision 1. Pet. cap. 5. â—er 2. Feede ye the flocke of God so much as in you lieth saith the Spirit of God Of the which places the first in like cases requireth our obedience and the latter our vtmost endeuour and diligence For there is a
rewarde readie for vs albeit we be refused of men and that we profit not that is albeit the matter haue not such successe as we hoped for and wished that it should August lib. 1. contra Cresconium cap. 5.8 and 9. And this is the proper ende of this booke and appertaineth vnto all which ordinarily or extraordinarily are called by God either vnto offices in the common-wealth or in the Church The second ende and drift of this booke 2 Common with other Prophets is common vnto Ionas with the other Prophets to wit to set forth the iudgemenâ— and mercie of God towards mankinde in the which selfe same point notwithstanding Ionas hath this as peculiar vnto himselfe for that he is not here sent vnto the Church and people of God but onely vnto profane vnbeleeuing and vncircumcised person that we should vnderstand that God hath rule ouer all nations 〈◊〉 is the God as well of the Gentiles as of the Iewes and that heâ—â— waies hath bin Lord ouer them God is Lord ouer all but yet not father of all in Christ. but yet not father of them all 〈◊〉 Christ notwithstanding Psal 105. ver 7. He is the Lord our Gâ—â— his iudgements are through al the earth Rom. 3.29 God is he the 〈◊〉 of the Iewes onely and not of the Gentiles also yes euen of the Gentâ—â—â— also But of the Prophet himselfe many other before vs haue spâ—ken it may sufficiently be gathered who he was by the 2. Kâ—â—â— 14.25 where we read that Ieroboam the second restored the coâ—â—â— of Israel from the entring of Hamath vnto the sea of the wilderâ—â— according vnto the word of the Lord God of Israel which he spakeâ— his seruant Ionas the sonne of Amittat the Prophet which was 〈◊〉 Gath Hepher Who wheÌ„ce Jonas was And it seemeth that Ionas was the first of all 〈◊〉 Prophets whose writings are remaining in the bookes Canoâ— call For he liued before the battell of Ioas king of Israel with 〈◊〉 Syrians about the ende of the life and prophesie of Elizeus 〈◊〉 King cap. 13. ver 14. c. and cap. 14. ver 25. Reade that whicâ— haue written in my fore-notes and vpon the Prophet Amos. 〈◊〉 then the Prophets were sent vnto the Syrians and to them of 〈◊〉 mascus and to the Tyrians and Gentiles but yet extraordinaly as appeareth by the sending of Elias to the widow of Sareâ—â— 1. King 17. ver 9. c. by the going of Elizeus vnto Damascus 〈◊〉 King cap. 8. ver 7. where in that which followeth Benhaâ—â— king of Syria beeing sicke sendeth to knowe whether he shoâ—â— recouer or no. And 1. King cap. 19. ver 15. where Elias is 〈◊〉 God willed to goe vnto Damascus and to annoynt Hazâ—king of Syria Vers 1. The word of the Lord came also vnto Ionah the soâ— of Amittai saying THIS verse containeth both the calling of the Prophet Contents of this verse as the ratifying of his office to come 1. The calling of Ionas and also the name aâ—â— stocke of Ionas him selfe 2. His name and stocke 1. His calling He was therefore called by God 〈◊〉 tooke not vpon him this counsaile and purpose of any priuâ—â— surmize and thought of his owne Therefore when as Ionas followeth not his calling he resisteth against God calling him and is become guiltie of most shamefull rebellion Therefore that wee may vnderstande the sinne of Ionas and of all others that obey not God when he calleth their lawfull calling is first to be noted the which here is expressely concerning Ionas set downe and else where in like manner of others as 1. Sam. cap. 3. of the calling of Samuel and of his obedience beeing called and so also of Paul as he before Agrippa testifyeth of himselfe Act. cap. 26. from the 16. verse vnto the 21. 2. His name stocke And the name and stocke of the Prophet here expressed doe shewe more certenly that he was euidently and peculiarly called of God vnto that office the which afterward notwithstanding he did refuse Vers 2. Arise and goe to Ninive that great citie and cry against it for their wickâ—dnes is come vp before me A Plainer expressing of that in the first verse For he sheweth what that worde of God was A plaine laying out of all the circumstances of Ionas his calling why the which in the former verse he said came vnto him And briefely he stayeth vpon the laying downe of euery the circumstances of his calling to the ende that we may knowe that his calling was certaine and from God and that he sinned not of ignorance as one which had knowne nothing at all what he had commaunded him but of a setled and purposed obstinacie or stubbornnesse of minde The first circumstance is here expressed 1. CircumstaÌ„ce the commandement of God namely the commandement of God him selfe willing him to arise and goe that is all delay laid apart and all hanging backe or excuse making set aside to remooue from the place and lande in which he was He is commanded to arise and goe him selfe that he should vnderstande that he in his owne person must speake these thinges to the Ninivites in their presence not by a substitute or to get another to doe it for him For those whome God calleth vnto the office of teaching his Church ought to execute this office by them selues and not by others for them A pastour must attende vpon his charge vnlesse the more speciall good and seruice of the Church require his absence In this case he may substitute a man so was the absence of Epaphras at Colosse and of Timothy at Ephesus supplied by Tychicus Calv. Colo … chap. 4 ver 7. and 2. Tim. 4 9 10. 2. Circumstance 2. CircumstaÌ„ce The place whither he was to goe The Prophet himselfe sheweth the plaâ—â— vnto the which God precisely sendeth him and this is Ninive thâ— great and wealthy citie of the which shal be spoken hereafter 〈◊〉 whereof we reade Gen. cap. 10. ver 11. that it was builded by … shur and this citie was in Assyria out of the promised lande 〈◊〉 borders of the elect or chosen people Question But why is Ionas sent 〈◊〉 to it and doth Nahum afterwardes prophesie of it whenas tâ—â— Prophets of God for the most part were appointed and sent tâ— to the Israelites and not vnto the Gentiles Answer I answeare becaâ—â—â— that God by this threatning and meanes would shewe Why Ionas was sent vnto the Gentiles that 〈◊〉 onely among the Iewes and Israelites but in all nations 〈◊〉 people that he is a reuenger and punisher of wickednesse anâ— chalenger of his owne right and therefore the God and Lorde all peoples yet not the Redeemer of them all in Christ but oâ—ly of his Church Eph. chap. 5. ver 6. Let no man deceiue your vaine wordes Proofes that God is a reuenger punisher of wickednes for for such thinges commeth the wrath of
Godâ—â—on the children of disobedience Coloss chap. 3. ver 6. Moâ—â— therefore your members which are on earth fornication vnclâ—â—nesse the inordinate affection euill concupiscence and coueâ—â—â—â—nesse which is idolatrie For the which things sake the wrath of 〈◊〉 commeth on the children of disobedience Rom. chap. 1. ver 18 â—… the wrath of God is reuealed from heauen against all vngodlines 〈◊〉 vnrighteousnes of men which withhold the truth in vnrighteousâ—â—â—â— and ver 28. For as they regarded not to know God euen so God delâ—â—â—â—red them vp into a reprobate minde to doe those things which are 〈◊〉 conuenient Rom. 3. ver 29. God That he is God and Lord of all is he the God of the Iewes onely 〈◊〉 not of the Gentiles also Yes euen of the Gentiles also Psal 105. veâ—â—â— He is the Lord our God his iudgements are through all the earth … ph 5.23 For the husband is the wiues head euen as Christ is the hâ—â—â— of the Church That Christ is the Redeemer of his Church the same is the sauiour of his body Therfore oâ—â—â—â— Prophets also as Isaias and Ieremias haue prophesied agaiâ—â—â— the Gentiles Another cause of the sending of Ionas vnto Niniue But by this meanes moreouer and sending of 〈◊〉 Prophets vnto straungers and such as were vncircumcised Gâ—â— would reprooue the desperate stubbornnesse of the people 〈◊〉 Israel the which could not be mooued by so many his Propheâ—â— by so many threatnings when as the infidels or vnbeleeuers noâ—withstanding did by and by obey euen the voice of one Prophet yea and the same beeing Ninivites that is the might lordes of things and the most wealthy Monarkes or Emperours of the world and consequently most proud persons Mat. 12.41 The men of Ninive shall rise in iudgement with this generation condemne it for they repented at the preaching of Ionas and behold a greater then Jonas is here The like is Luc. 11.33 which sheweth both the speedy repentance of the Ninivites and that the same shall turne unto the condemnation of all others whome their example or greater then they can not move to doe the like In the third place is set downe the cause of this punishment and denuntiation or forewarning 3. Circumstance The cause of this punishmeÌ„t the which God would haue to be given unto the Ninivites And this same was most iust so that Ionas ought the more willingly to obey it that he might be a defender of the power of God contemned by the Ninivites wallowing yet in their sinnes Now this cause is not some light small offence of the Ninivites but most grievous olde Sinnes are then said to crie up into heaven when as they are notorious and exceeding grievous and in a maner past all hope of amendment stubborne disobedience against God so that their ungodlinesse and wicked life is said to have come up come up even unto heaven as Genes 18.20 21 Then the Lord said Because the crie of Sodom and Gomorrah is great and because their sinne is exceeding greevous I will go downe now and see whether they have done altogether according unto that crie which is come unto me and if not that I may know Vers 3. But Ionas rose vp to flee unto Tarshish from the presence of the Lord and went downe to Japho and he found a ship going to Tarshish so he paid the fare thereof and went downe into it that he might goe with them unto Tarshish from the presence of the Lord. Antithesis or the contrary unto that which God before commanded The rebellion of Jonas laid out and enlarged by all his circumstances For the rebellion of Ionas and the same advised and determined upon is opposed or set against the commandement and appointment of God the rebellion it selfe also the prophet layeth out and enlargeth by all the circumstances thereof that he may give full testimony or witnesse of his sinne And here let us learne by his example to give the glory unto God and to iustifie him and not our selves in his iudgements against us albeit the same be sharp So doth David Psalm 51. v. 4. when he saith Against thee against thee onely have I sinned and done evill in thy sight that thou mayest be iust when thou speakest and pure when thou iudgest And Psalm 32. v. 5 6. Then I acknowledged my sinne vnto thee neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednesse unto the Lord and thou forgavest the punishment of my sinne Selah Therefore shall every one that is godly make his prayer in a time when thou mayest be found surely in the flood of great waters they shall not come neere him 1. Circumstance His change of place First then Ionas ariseth that is changeth the place in which he was before and removeth from thence as minding to withdrawe himselfe from the sight and presence of God himselfe such as is the foolish and carnall thought of men yet God is every where Psal 139.7 Whither shall I goe from thy spirite 〈◊〉 whither shall I flee from thy presence c. to the 13. verse But the place being changed where men haue seene God or the wraâ— of God they thinke that so they haue escaped his handes also as Cain did Gen. 4.16 Then Kain went out from the presence of 〈◊〉 Lord and dwelt in the land of Nod toward the East side of Eden 2. Circumstance He fleeth to Tharsus 2. circumstance He fleeth to Tharsus that is as some interprete it into a farre countrey which is called Cilicia But as I expound it to wards the sea and he came afterward unto Tarsis and to the Sea For here he generally taketh this worde Tarsâ—â— for the sea as it is also taken 2. Chron. cap. 9. vers 21. For thâ— Kings shippes vvent to Tharshish or to the sea vvith the servants of Huram every three yeere once came the shippes of Tâ—â—shish and brought golde and silver yvorie and apes and pecockes For the Hebrewes call every sea Tarsis of his skie-like or bleuish colour as the Greekes and the Latines call every Sea Pontus Ovid. All was Pontus or a sea and the sea vvanted shoare He fleeth unto the sea and minding to take shipping to loppeâ— because at that time that way they used to travell unto that cuâ—try that the Iewes would rather go and travell thither by sea thâ—â— by land by reason of the commoditie of sailing and the kingdomes of uncircumcised nations lying betweene if they should passe by land 3. Circumstance His advised setled â—urpose to slâ—e and so to breake the commandement of God 3. circumstance Hee him selfe declareth with what advise purpose of minde and stubbornnesse he despised the commandement of God and did refuse or flee his â—ppointment He commeth unto Ioppe a sea city of the which see Ios cap. 19. ver 46. Actes cap. 10. ver 5 6 there he hyreth a shippe he payeth the master of the
appeased with vs. In which manner of speaking there is a n = * A Metaphor is a figure wherby a word is chaunged frō his natural significatiō vnto a like as to smell for to find out and in this place to goe to meete for to seek to intreat or to appease Metaphor borowed from those that goe to receiue them that come vnto them And these words prepare thee do not shewe what lieth in our power but what is the nature of true repentance namely that it must be a chaunge of life and absteining from wickednesse the cause of which worke in vs is the spirite of God And therefore this selfe same must be begged of God and sought for at his hand Vers 13. For lo he that formeth the mountaines and createth the wind and declareth vnto man what is his thought which maketh the morning darknes and walketh vpon the hie places of the earth the Lord God of hosts is his name A reason of the former exhortation THe garnishing or rendring of a reason of the former exhortation least that the Israelites should either but coldly be moued at the same such was the hardinesse of these men or should heare it sleightly as if God were not so greatly to bee feared such was forsooth the pride of these men and their confidence or trust in the helpe of men Therefore here is shewed by a description of the maiestie of God himselfe how he is both to be giuen eare vnto and also to be feared So Paul 1. Tim. 1. ver 17. when as he sayth Now vnto the King euer lasting immortall inuisible vnto God onely wise be honor and glorie for euer and euer Amen by shewing that glorie is due vnto God he doth paint forth before our eyes the maiestie of God in liuely colours because of our dulnes who in our minds doe not conceiue it to be such and so great Now this the most sacred maiestie of God is in this place layd forth vnto vs by diuers effects indeed of his power but not by all yet especially by his name it selfe whereby the true God is called the God of hosts And so is he in like maner described Psal 68. ver 4. by his name in these words Sing vnto God and sing prayses vnto his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him For names are not without cause giuen vnto God nor in vaine But the effects whereby the maiestie of GOD in this place is described are here reckoned vp to be fiue takē partly from the first creation of things and partly from the ordering and gouerning of them alreadie created Fiue effects of the maiestie of God and the same most free and mightie that is according vnto his owne will pleasure and power without the controlement of any Vnto the creation of things it perteineth for that GOD is called both the former of the mountaines 1 He formeth the mountains and the creator of the windes So Psal 104. ver 4.8 the making of the windes and mountaines is attributed vnto God the windes where he sayth He maketh the spirits his messengers 2. He createth the wind for by spirits he vnderstandeth the windes and a flaming fire his ministers The mountaines in these words And the mountaines ascend and the valleyes descend to the place which thou hast established for them And 3. Iohn ver 8. Christ vnto Nicodemus speaketh of the winde as directed to blow when and where GOD will saying The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth 3. He knoweth the thoughts To the ordering and gouerning of the things created belongeth that the same God is sayd to be the knower of the thought of man nay the iudger thereof yea and of man himselfe also for God knoweth vs better then wee doe our selues And therefore Paul to shewe that there is nothing so secret or deepe but that the spirit of God doth pierce and sound the same and so consequently knoweth the very innermost thoughts of men sayth Cor. cap. 2. ver 1◠The spirit searcheth all things yea the deepe things of God And Ioh. 3. ver 20. Christ in that his long conference with Nicodemus teacheth that euery man that euill doth hateth the light neither commeth to light lest his deedes should be reproued By the which he sheweth that as by the light of the Sunne men their actions are in such for manifested as all men may discerne of them being done in the same so much more Iesus Christ who in that which goeth immediatly before calleth himselfe the true light doth looke into the darkest corners of the hearts of men and doth discouer and reproue the same 4. He maketh light darknes So doth it in like manner appertaine vnto the ordering and gouernment of things created that God is sayd by the Prophet in this verse when it pleaseth him to make darke the very light of the Sunne and the morning and in steed of the day to make darknesse So God by the hand of Moses maketh thicke darknesse in Egypt for three dayes together as it is in Exod. cap. 10. ver 22. The Moses stretched out his hand toward heauen and there was a black◠darknesse in all the land of Egypt three dayes And when Christ suffered God caused on the sudden that there was a darknesse ouer all the land of Iewrie for a certaine space as Matth. cap. 27. ver 45. doth witnesse saying Now there was a darknesse ouer all the land from the sixt houre vnto the ninth houre Lastly in that God is sayd 3. He walketh vpon the hi◠places of the earth To wake vpon the high places of the earth this also appertaineth thereunto namely to declare the absolute meere and alone power of God in the gouernment of the world that we might vnderstand that nothing is able to withstand his will CAP. 5. Vers 1. Heare you this word which I lift vp vpon you euen a lamentation of the house of Israel The summe of this chapter THe summe of this Sermon and chapter following tendeth to this ende that the Israelites may bee brought vnto true repentance if by any meanes it may be both by the feeling and conceiuing of the punishments to come if they continue in their sinne and also by thinking and considering vpon the goodnesse of God and of his maiestie whom they offend Therefore both the iudgements of God are here set forth against them being obstinate and stiffenecked and also the great maiestie of God is described And by God his this calling of them to repentance and by his care of the Israelites is shewed how the wicked perish through their owne lewdnesse and stubbornnes and not through any fault of God Concerning this Sermon and exhortation it was made some time after that which went before that in the meane space GOD might see whether the Israelites
the blood of Abel the righteous vnto the blood of Zachaâ—â— as the sonne of Barachias whome ye slew betweene the Temple and the Altar And so likewise doth Steuen charge them Acts 7. ver 5â— saying Ye stifnecked and of vncircumcised hearts and eares ye has alwaies resisted the holy Ghost as your fathers did so do you Therefore if these repent not who are nowe called to repentance 〈◊〉 them vnderstand that they are most iustly punished by God whâ—â— as among them and of them hee hath alwayes beene despised and the patience of GOD in bearing with them hath beene incredible Three points of this verse This verse hath three things to bee obserued or noted First What God speaketh Secondly To whom he speaketh Thirdly after what maner he speaketh Concerning the first he sayth 1. What is spoken that God and his worship was vtterly contemned or despised of this people the which notwithstanding did name and boast themselues to be the alone and onely people of God This contempt doe these wordes signifie ye haue offered vnto mee neither sacrifice nor offerings For in these wordes hee comprehendeth all the parts of the worship of God both outward and also inward For in their heart and secretly men feare not to despise him whome openly and outwardly they doe contemne And hee increaseth this sinne by the circumstance of the place and of the time Of the place because they did this euen there where notwithstanding they were in safety and nourished by the onely mercy of God that is to say in the desart or wildernesse For there were they nourished both with Water and Manna which two were the dayly but yet extraordinary benefit of God notwithstanding towards them and also were defended from serpents and from their enemies by the only hand of God The circumstance of the time is for that by the space of whole fortie years they continued in this contempt as it is Psal 95. ver 10. the which place hath been set downe before in the beginning almost of the exposition of this verse 2. To whome it is spoken The second poynt to be noted here is whome God speaketh vnto namely the whole house of Israel So then GOD complayneth not of the vncircumcised or of those which had entred into no couenant or league with him but of that people who boasted themselues to be the inheritance of God yea of this whole people God complayneth For the greatest part of the people alwaies assented vnto those sinnes and not one or two onely of the people 3. The maner of speaking The third point is the phrase or maner of speaking the which God vseth And this is not only an Apostrophe or turning of speech whereby he directeth his talke vnto them expresly but it is also an earnest interrogation or asking of a question where by he pricketh nay pearceth their consciences albeit they were neuer so obstinate or stifnecked Vers 26. But you haue borne Siccuth your King and Chiun yâ—â— images and the starre of your gods which ye made to your selues An amplification of the former sinne AN amplification of the former sinne to wit that these men 〈◊〉 not content to haue despised the true God and his worship but also exercised and vsed afterwards all kinde of idolatrie wheâ—â— by they did the more prouoke God and shewed themselues 〈◊〉 euery one to be most manifest and obstinate or stubborne Idoâ—tors and despisers of God There is alike place Act. 7. vers 42.4 For there Steuen vseth against the Iewes the very selfe saâ—â— words in a maner reade the place But the sortes of idolatries â—e recited are not to be restrained vnto that time of fortie yeares â—â—ly in the which the Israelites liued in the wildernes but are toâ—â— extended vnto that whole space the which passed from the dâ—â—â— the people his comming out of Egypt vnto the time of Amos for that doth the Prophet briefely comprehend in this one verse 1. Sundrâ—e kindes of idolatrie of this people but especially three And this verse hath two partes The first containeth diuâ—â—â— kindes of idolatrie whereunto this people was giuen For the naâ—â— of Idolators is altogether set on madding and vnsatiable or notâ— be filled as which namelie can neuer make an end or measure 〈◊〉 number of her idolatries but inuenteth euerie day new foâ—â—â— But in this place there are reckoned vp three sortes 1. The worship of Moloch first the worship of Moloch the God of the Ammonites whom they worsâ—â—ped carrying certaine Temples or closets of his the which wereâ—sie to be borne froÌ„ place to place the which are here called the 〈◊〉 bernacles of Moloch So Act. 19. ver 24 there were Temples mâ—â— vnto Diana The wordes are A certainc man named Demetrâ—â—â— siluer smith which made siluer temples of Diana brought grâ—â—â— gaines vnto the craftes men c. These Temples the French-mâ—â— call Cha'sses that is to say cofers and boxes for bones and shâ—â—â— for images These Temples or shrines or cosers or such like wâ—â— carried either vpon mens shoulders or else hanged and put aboâ—â— their necks after the maner of Tablets as they vse at this day in â—â—pistrie 2. The worship of Châ—un The second kinde of idolatrie is the worship of Chiun 〈◊〉 is of another God of the Ammonites also fet from a towne of thâ— name nere vnto the Israelites the which afterwards was caâ—â— Renâ—pham This god had his images open and not cased vp inâ—â—fers or boxes like Moloch Therefore this was the second kindâ— and more manifest or open idolatrie and also more against the veâ—â— words of the law of God 3. The worship of the starres and host of heauen The third idolatrie was the worship of the starres and host of heauen against the which we haue Deut. 4. vers 19. where Moses hauing a little before shewed the Israelites that God when hee spake vnto them out of the midst of the fire in Horeb let them see no image of any creatures liuing or vnliuing among the rest he setteth downe this Least thou lift vp thine eyes vnto heauen and when thou seest the sunne and the moone and the starres with all the host of heauen shouldest be driuen to worship them and serue them which the Lord thy God hath distributed to all people vnder the whole heauen Their obstinate and stubborne continuing in all these idolatries The second part of this verse setteth out their obstinacie and the fault of this people stubbornely continuing in all these kindes of idolatrie These things you did saith the Prophet Therefore you cannot lay the blame vpon any others and so consequently you are vnexcusable Againe And yee haue made vnto you your Gods that is to say you haue made gods vnto your selues to worship to wit putting and thrusting me out of my place and as it were from my degree and standing You haue therefore showne your stubbornnes of minde in despising me whom when as you
as these buriers which shall bury their friendes shall aske theyr nâ—ighbour whether there bee another left aliue with him he shall answere thus There is none with me There si none but I only left aliue in all this whole streete The which wordes the Propheter-presseth by the way of mouing them to pitie and compassion that hee may the rather moue the Israelites being obstinate and stubborne in their sinnes that yet then at least wise they might take some pittie on themselues whose case was like to be so miserable and lamentable 2. The cause of this great punishment of the Israelites with mortality And as for the cause of this so great and farre raging euill the same is also here expressed namely for that in the same people and in the same Citie no man called vpon and worshipped the true God For thus much doth these words and speech import we may not remember the name of the Lord Hereby the buryers and those that were occupied about the funerall doe giue earnest admonition or warning to him that is left aliue that no man is to murmâ—â—â— because of this so great a punishment and misery of this Citie Samaria but as hath been sayd before cap. 5. ver 13. that they all do rest contented with the most iust iudgements of God and doe rather condemne themselues then accuse God of seuerity or cruelty And this admonition or warning in them might arise at that time and in that so great feeling of the punishment either from the feare of God his iudgement the which these buriers and these warners might conceiue by so many and so great plagues of God or else from the earnest fayth of a few the which at that time did yet remaine godly in that people and did performe this same their last duety of godlines which is to bury the dead Whereupon they did by this plague and punishment admonish and warn those that were yet liuing that they should repent and patiently beare God his iudgements For vnder King Oseas the feare of God was a little restored among the Israelites For it is sayd of him 2. King cap. 17. ver 2. That albeit he did euil in the sight of the Lord yet not so and in such sorte as the kings of Israel which were before him Vers 11. For beholde the Lord commaundeth and he will strike the great house with breaches and the little house with cleftes The conclusion THe conclusion That these things shal come to passe in such sort as they were foretolde The reason Because God commaundeth it that is will rayse vp agaynst these hard and vnrepentant men most cruell enemies to wit the Assyrians as it afterward came to passe There is a like place Isai 7. ver 18.19 And in that day shall the Lord hisse for the flie that is at the vttermost parte of the floods of Egypt for the Bee which is in the land of Ashur wherby he meaneth the hoste of the Egyptians and Assyrians the which at hiâ— commaund shall come in swarmes like Flies and Bees And they shall come and light all in the desolate valleyes and in the holes of the rockâ—â— and vpon all thorny places and vpon all bushie places There is also in this verse the figure Occupatio The figure Occupatio What that is looke before cap. 5. ver 3. or answering of an obiectiâ—n that might be made for they might alleadg against this threatning of the Prophet but how hard soeuer the world goeth we shall in some place or other shift for our selues either in the great houses or else in the little ones This vaine hope the Prophet here cutteth off to the end that they should not imagine that they could any where be itâ— safety For both their smal and also their great houses shall bee ouertâ—rowen and therefore nothing can defend and saue them their whole Citie shall be wasted and spoyled and pulled downe For as for their great and gorgeous houses they shall perish and be destroyed with all kinde ruine as with an heap and hoord of euils rushing in vpon them And their little houses shal be filled with clefts and throwen downe to the ground Vers 12. Shall horses runne vpon the rocke or will one plowe there with Oxen For ye haue turned iudgement into gall and the fruit of righteousnes into wormewood God by argument proueth that he doth iustly punish them A Nargument or reason whereby God proueth that hee is iustly auenged on them and doth punish them For this must hee needs doe except he will be counted vniust Therefore God proueth by two similitudes that there cannot or could not bee any more agreement betweene their most lewd and wicked manen 〈◊〉 his iustice then there is agreement between a most rugged rockâ— horses ruÌ„ning or Oxen plowing therupoÌ„ For a stony rock is no◠〈◊〉 to be plowed nor for a course to be made vpon it with horses Tâ—â— countrey of Ithaca sayth one is not fit for a race with horses bâ—cause it is stony and rockie neither do men vse to sow in a banâ— soyle such as is a rocke And therefore in Mat. cap. 13. ver 5. Chriâ—â— in the parable of the seede sayth That it that fell on stonie groâ—â— where it had not much earth sprung vp anon because it had not dâ—â—â— of earth and when the sunne rose vp The applicatioÌ„ of the two simslitudes it was parched and for lacke 〈◊〉 rooting withered away Therefore as these things agree not together To plow in a barren soyle To runne with horses in a roâ—â—â— place so is it neither conuenient nor meete that God who is 〈◊〉 should cherish most wicked persons such as are the Israelâ—â—â—â— There is a like place Isai 28. ver 24 25. where things appertainiâ—g vnto husbandry are compared with the iudgement and natuâ—â—â— God Doth the plow man saith the Prophet plowe all the daâ—â—â— sowe Doth he open and breake the clots of his ground When he hâ—â—â— made it plaine will he not then sowe the fitches and sowe cummin and cast in wheat by measure the appointed barley and rie in their place The Maior It standeth with the iustice of God to punish the wicked Now concerning the foundation and ground of this argumeâ— and reason to wit that it is not meete that God should spare the wicked it appeareth by many places of scripture to bee most true Psal 94. ver 20. Hath the throne of iniquitie saith Dauid to Goâ— any fellowship with thee which forgeth wrong for a law And Paulâ— Cor. cap. 6. ver 16. Hath the Temple of GOD any agreement with Idols whereby consequently he sheweth that there is no agreemâ—â—â— between God and between any thing that is euil And Isai 32. v. 1â— the Prophet teacheth That the worke of iustice is peace euen the 〈◊〉 of iustice and quietnes and assurance for euer Whereby he meaneth that as the fruits of God his spirit in the faythfull are iustice pâ—â—â—â—
follow of the same namely That those which shall also be then left in their owne countrey together with those which shall bee carried away into strange landes shall want the most true foode and comfort of their soules that is to say the preaching of the word of God And to the end that some weight may be added vnto this threatning God rehearseth that he himselfe who threatneth the same is the Lord of all things and that same Iehouah the creator of all things most knowne vnto them Two things in this verse And this verse containeth a description both of the Time and also of the matter Concerning the time these wordes Beholde the dayes come doe declare that it will presently come to passe 1. The time of this miserie For they signifie that those dayes are by and by at hand So then the miserie the which is in this verse told of did both follow after the captiuitie of this nation and also went before it For the Israelites wanted also the preaching of the word of God before their exile and captiuitie and carrying away by the Assyrians 2. The matter it selfe As for the matter then or the effect it is here set downe to bee horrible and fearefull The bereauing them of the pure and outward preaching of the word of God the which the Israelites feeling before hand the euils hanging ouer their heades or now alreadie suffering them longed after in vaine and a little before their captiuitie and also in their captiuitie The greatnes of the miserie to want the true preaching of the word shewed by a reason taken from a comparison Further by an argument taken from a comparison it is shewed how great a punishment and heauie a judgement of God against men fed before with the word of God it is to bee left without the pure and outward preaching of his holy word as it is said Psal 74. ver 9. where the faithfull complaine of this great miserie of wanting the foode of the word saying Wee see not our signes there is not one Prophet more nor any with vs that knoweth how long First therefore in this comparing of the foode of the worde with the foode of the bodie the greatnes of the miserie in wanting the same is declared in this that it is called a famin Secondly 1. A famin in that as it is in deed so it is also said to be greater then the Famin of the bodie be it neuer so great that is to say wherein wee vtterly want both meate and also water hauing not so much as it to quench our thiâ—â—â— withall Two Sects of Heretakes These things are of great force against the Schuenfeldians and Anabaptists which contemne or despise the outward ministerie of the gospell Vers 12. And they shall wander from sea to sea and from the North euen to the East shall they run to and fro to seeke the worde of the Lord and shall not finde it Hypotyposis is a figure whereby we doe so liuely expresse and set out the doing of a thing that it may rather bee thought to bee seene to be done then to be told as is in this place their maruailous indeauour to finde the word of God by trauailing far and neere from sea to sea from coast to coast from all quarters places and countries c. BY a certaine Hypotypôsis or liuely demonstration he setteth or vnto them the most lamentable sorrow and exceeding greaâ— miserie of this effect or punishment threatned vnto them for hee sheweth and declareth how great then shall bee their endeuour and diligence in seeking of the word of God the which notwithstanding they shall not thereby finde nor enioy the same Their diligence therefore and earnestnes is described for that they shall seeke it from the Syrian sea vnto the Arabian sea and in euery quarter and coast of their owne countrie in the East in the West in the North in the South Secondly for that they shall traile after it as it were by the foote that is they shall very narrowly and throughly search and peere into euery place and yet shall not any where finde the word of God For when as God offered himselfe vnto them they did despise him But God and his worde must the be accepted of when as it is offered vnto vs. And therefore 〈◊〉 counselleth vs very excellently to this end cap. 55. ver 6. sayingâ— Seeke ye the Lord while he may be found call yee vpon him while he iâ—nere Neither maketh the place of Matthew any thing here against cap. 7. ver 7. Seeke and ye shall finde For whilest men do in such 〈◊〉 seeke God and his word as in this place is spoken of they seeke him rather for their owne sake then for true feare of God namely that they may haue some comfort not that they haue any minâ—â— to serue and worship God simplie and for himselfe but in regarde of some feare of hurt or perill towards themselues And therefore Christ checketh the multitude for that they rather sought him because he filled their bellies then of loue towards his miracles Iohn 6. ver 26. in these wordes Verely verely I say vnto you yee seeke 〈◊〉 not because ye sawe the miracles but because ye did eate of the loaâ—es and were filled There is a like place to this 12. ver of this Prophet Ierem. cap. 14. ver 12. in the which as here God telleth them that seeking for the word of God they shall not finde it to wit because they sought it not aright so there he sheweth that hee will not accept of their prayer and sacrifice for that they were not done in true faith but for some other sinister or wrong and bad respect The wordes be these When they fast I will not heare their crie and when they offer burnt offerings and an oblation I will not accept them but I will consume them by the sword and by the famine and by the pestilence Vers 13. In that day shall the faire Virgins and the young men perish for thirst The conclusion THe conclusion None shal be spared for the Virgins themselues be they neuer so deare vnto all persons because of their comlines and beautie of their faces shall perish for thirst not now for the thirst of their soule and of the word of God but through the thirst of their bodie The thâ—â—st of the bodie also threatned For in this place the Lord doth threaten vnto them another thirst also In like manner shall their young men which can beare and endure thirst a long season dye notwithstanding for lack of drinke For both these sexes to wit young men and maidens because that they are moyst are wont to endure thirst longer then elder persons but in this time they shall perish for want of drinke Finallie no kinde of men howsoeuer otherwise excepted from common miseries shall then bee deliuered from these most iust iudgements of God Vers 14. They that sweare
excuse for that knowing God they did not glorifie him as God neither were thankfull For the onely word of God written ought to bee vnto vs for a true rule of our whole life against all licentiousnes or disorderous liuing and libertie in sinning A golden rule for the directioÌ„ of al our actions bee it neuer so publike common and vnpunished Vers 19. The winde hath bound them vp in her wings and they shall be ashamed of their sacrifices An answere vnto the last part of the former verse AN answere vnto the last part of the former verse wherewith obstinate or stubborne persons doe thinke with themselues to couer very well themselues and their vices when as they obiect the common manners bee they neuer so corrupt shamefull and reprochfull for a buckler for their sinnes God therefore maketh answere that all such excuses are vaine and not worth a rush And this their vaine and balde excuse he sheweth and setteth out by a similitude and Metaphoricall kinde of speaking What the figure Metaphora is see Amos cap. 4. ver 12. when as he sayth that the winde shall carrie away with it this defence or reproach that is this publike course and excuse of their liuing and binde it to her wings to bee conueied into the vtmost and vnknowne parts of the world so that there shall no such excuse as this remaine for them So in this sense sinnes are said to be cast into the sea So a Poet saith speaking of periuries And he commandeth the swift South windes to carrie them into the sea whereas he teacheth that periuries are not to be seared or that they are to be contemned or set at naught These men therefore shall be confounded and ashamed whatsoeuer faire glose they set vpon their idolatrie and whatsoeuer defence they seeke from any where Wherefore he concludeth These stubborne and stiffenecked persons shall be ashamed in the ende because of their idolatrous sacrifices neither shall the common going of this sinne without punishment excuse them vnto God Let the whole world marke this and by the same learne to be wise CAP. 5. Vers 1. O ye priests heare this and hearken ye O house of Israel and giue ye eare O house of the King for iudgement is toward you because you haue been a snare on Hizpah and a net spred vpon Tabor Another Sermon A New Sermon but such a one as is very fitly ioyned vnto that which went before For the former Sermon properly respected or concerned the whole people albeit that something were inserted or put in by the way touching the priests as the most true causes of that ignorance of God the which was in the people but now this Sermon striketh all the heads themselues of this people that is both them of the Church who here are called by the name of priests and also them of the common wealth whom GOD here comprehendeth vnder the names of the house of Israel and the house of the King albeit I will not denye the same vices to haue been also in the people the which reigned in these princes but so farre forth as the common people is wont to imitate or follow their princes and heads which are set ouer them For this is a common saying Such as are the Princes such are also the rest of the citizens Two parts of this verse But this verse hath two things first of all and generally to be obserued and marked To wit the alluring exhorting of these princes or heads to heare And secondly 1. An exhortatioÌ„ the shewing or setting downe of the matter it selfe whereof they are warned and accused 2. The matter it selfe whereof they are accused The first part hath two sorts of hearers The priests and the rulers of the coÌ„mon wealth The first part sheweth both who are requested here by the Prophet or spoken vnto expresly and by name and how diligently and earnestly they are stirred vp to heare And all those are requested to heare which are rulers ouer the people of the which generally there are two sorts namely the Priests and the Gouernors of the common wealth The Priests haue the rule of holie matters or of things appertaining vnto the seruice of God among the people And albeit to speake properly that the Priestes of these Israelites that is of the kingdome of Israel were in deede trueth no Priests as neither of the tribe of Leuie for the most part nor of the familie of Aaron nor attending or doing their seruice in the Temple of God nor offering any lawfull sacrifices nor vnto God yet by the figure Katachrêsis Katachresis or misusage of speech is a figure whereby we improperly giue names or titles vnto persons or things the which in deede and in trueth belong not vnto them as the exaÌ„ples here alleadged dâ—e make verie plaine or misusage of speech they are called Priests as the popish Bishops are called Bishops to the end that they may vnderstand by the very name and degree of dignity the which they attribute vnto themselues that they are most iustly condemnâ—â— Of Gouernors and Magistrates of the common wealth there are in this place made two sorts namely the house it selfe of the King that is to say the chiefe Magistrate as is the King himselfe his Nobles Courtiers and the inferiour Magistrate that is to say such other gouernors and officers which in euery citie bare rule in ministring of law matters and ordering of the common wealth the which are here called the house of Israel because that these inferiour Iudges were heads of the people and doe represent the whole people So the Consistorie or Senat of the Church is called the Church Matth. 18. ver 17. So then all these are stirred vp to heare and that most diligently For hereunto appertaineth it that the Prophet speaketh seuerally vnto them distinguishing his speech and frame of words as it were loosely and without ioynts and coniunctions copulatiue to knit and binde it fast together whereby he calleth euery one of these orders by their name and seuerally Vnto this also it maketh that the Prophet vseth these words Heare hearken giue eare for these words doe signifie that there is required of them very great attention or eare-giuing For God doth craue and looke for it at their hands And hereby appeareth that all sorts of men be they of neuer so great excellencie and dignitie and that all orders and states of the common wealth in the Church of God how high soeuer they bee as is the royall dignitie and honor of a King are notwithstanding subiect vnto the word of GOD because that is the scepter of the kingdome of God and the voyce of God himselfe vnto the which all and singular the members of the Church ought to obey yea and all mortall men besides For so Paul speaketh of the maiestie might and power of the Gospell when he compareth it vnto the powerfull weapons and munitions of warre 2.
of both these nations first the painfull iourney and trauaile of the Israelites is described when as notwithstanding they had God neere vnto them if so bee they would haue sought vnto him Secondly the helpe that they sought at the hands of prophane and heathen men is condemned to wit of men that were Infidels and vncircumcised Furthermore it was vnprofitable and hurtfull vnto those Israelites For these nations ouerthrew the Israelites vnto whom they came as helpers 2. King 17. Isai 30. and at the last destroyed them Of the which is gathered that the helpe of God alone is most sure Vers 12. But when they shall goe I will spred my net vpon them and draw them downe as the foules of the heauen I will chastice them as their congregation hath heard A confirmatioÌ„ of their vaine labour in seeking forraine ayde A Confirmation of their vaine and vnprofitable labour in seeking helpe at the Egyptians and Assyrians taken from the issue and falling out of this practise For God himselfe shal make these helpes voyd and vtterly vnprofitable The reason because God shall spred his net vpon them going to seeke and craue such helpe that they may be taken and held backe that either they cannot goe so farre or els obtaine and finde any helpe at all at their hand For God shal cast them downe in this their pride and vaunting and lifting vp themselues because of those prophane or heathenish helps which they hoped for euen as a bird flying is notwithstanding by the fouler cast downe being taken with his nets or with lime twigges Finally God will chasten the Israelites as they haue heard before that he hath done and as it hath been publikely told them by the Prophets whiles the Prophets vsed their congregations and reproued them Whereby appeareth that this Oseas liued after other Prophets Oseas prophesâ—th after Elizaeus Ionas Amos and others who had now alreadie threatned the iudgements of God vnto the Israelites As was Elizaeus Ionas Amos and many others which had gone before as it is 2. Chron. 24. vers 18.19 where is shewed how after that the Iewes vnder king Ioash had fallen to idolatrie Iehoiada the good priest being once dead God sent Prophets vnto them from time to time to recall them and to bring theÌ„ home againe into the right way in these words as we finde there written And they left the house of the Lord God of their fathers and serued groues and idols and wrath came vpon Iudah and Ierusalem because of this their trespasse And God sent Prophets among them to bring them againe vnto the Lord and they made protestation among them but they would not heare Vers 13. Woe vnto them for they haue fled away from me destruction shall be vpon them because they haue transgressed against me though I haue redeemed them yet haue they spoken lyes against me A reprehensioÌ„ A Reprehension for God doth most sharply inueigh against the Israelites because that they haue both departed from him and when as they fained that they would returne vnto him that was done wholly in great hypocrisie and dissimulation of minde Three things to be noted Here therefore are three things to be noted A most grieuous kind of reprehension or reprouing the which this word woe declareth 1. A grieueus rebuke The punishment threatned vnto them by this woe namely vastation that is to say laying of them waste 2. The punishmeÌ„t threatned thereby and destruction of the whole countrie The cause of this punishment the which is here alleaged to be three-fold One for that they were manifestly departed from the lawe and worship of the true God 3. A three-fold cause of the same and had forged vnto themselues other gods and worshipped them moreouer they had followed another rule of life then the law of God giuen them by Moses And the Prophet vseth such an Hebrew word the which sheweth the singular in constantnesse or vnstedfastnesse of this people against God 1. Their falling away from the law of God Nadedu For suddenly and for a most light cause fell they away from God through their idolatries This is one cause Another cause is because that they dealt vnfaithfully besides the couenant namely made and set downe betweene God and them 2. Their breaking of the couenant betweene God and them I will be thy God and thou shalt be my people And of this couenant renued more fullie to the faithfull in Christ Peter maketh meÌ„tion to put them in mind that in life and conuersation they be answerable thereunto Epist 1. cap. 2. ver 9. where he sayth But ye are a chosen generation a royall Priesthood an holie nation a peculiar people that ye should shew forth the vertues of him that hath called you out of darknes into his meruailous light The third cause 3. They lyed and dissembled with God wheÌ„ in their troubles they called vpon him for that when as they called vpon God in their afflictions or troubles and God deliuered them and redeemed them from their enemies they did this dissemblingly and lying vnto God For they fayned and made as if they worshipped the true God when as notwithstanding they did nothing from their heart and in true godlines and faith Conferre with this place that of the Psalm 78. vers 36. where after that Dauid had shewed before that their fathers in their afflictions called vppon God and sought him early and acknowledged him to bee their streÌ„gtth their redeemer he addeth but they flattered him with their mouth and dissembled with him with their gongue But God as Plato sayth is not a Sophister neither is mocked nor will be mocked as Paul also telleth the Galathians cap. 6. ver 7. where he sayth vnto them Be ye not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape Vers 14. And they haue not cried vnto mee with their hearts when they howled vpon their beddes they assemble themselues for corne and wine and they rebel agaynst me What it is in this place to speake lyes vnto God A Making playne of the former sentence what it is to speake lies vnto God It is to call vpon God with the mouth and with wordes and an outward sound or noyse but not from the minde sincerely or vprightly and truly That which is the property of hypocrites This their crying therefore for as much as it is without repentance and motion of the minde God calleth an howling For after the maner of howling dogges they doe indeed murmur and make a great noyse but they prayed not So prophane and wicked Esau cried sighed for the priuiledge of the birth-right stolen from him through his owne fault but he repented not as the writer vnto the Hebrewes witnesseth cap. 12. ver 17. in these wordes for yee know how that afterwards also when he would haue inherited the blessing hee was reiected for he found no place to repentance though
idolatrie And the same are most great and fearefull the which doe open and make plaine the sentence going before For they are answerable vnto the furious or mad counsels of these idolaters Therefore they also shall sowe their fields but because they did it without the feare of God they shal gather nothing For he laboureth soweth in vaine which calleth not vpon God or which despiseth God And these shall gather nothing both because the crop shall deceiue their expectation or hope in the fields and also when it is gathered in it shall yeeld no meale or els that meale which it doth yeeld forraine and strange people shall deuoure and the plowers reapers and generally the Israelites shall eate none of it And this is one of the plagues among many other the which God threatneth vnto the disobedient vnto his word and law Deut. 28. vers 38. saying Thou shalt carrie out much seede into the field and shalt gather but little in for the grashoppers shall destroy it Therfore no labour of ours can be happie and haue any good successe if God be angrie with vs. Vers 8. Israel is deuoured now shall they be among the Gentiles as a vessell wherein is no pleasure An amplisication of the former threatnings taken from the effects AN amplification of the former threatnings taken from the most fearefull effects which shall follow of the same And first of all Israel himselfe shall be deuoured of the selfe same strangers as also their haruest that is to say all their wealth shall be carried away by them their cities shall be destroyed and the people slaine Therefore vnder this kind of speaking is noted great miserie to the ende the Israelites might feele that same great punishment earnestlie weigh it and feare it Secondly they shall be cast out among the Gentiles that is the strangers themselues as an vnprofitable and disliked vessell The which is no doubt to bee vnderstood of their most hard banishment or captiuitie in the which they were contemned of all people and nations For the Assyrians being conquerors had no keepe nor care of preseruing the captiue Israelites as had the Babylonians of the Iewes by them carried into Babylon whom they preserued and had in great price as you may reade of Daniel and his fellowes Dan. 2. ver 47. c. whereas the Israelites reaped at the hands of their enemies such discourtesie as the Psal 137. maketh mention of yea and whereof the Iewes tasted also at the besieging and taking of their citie their enemies being stirred vp vnto this crueltie through the prouocation of the Edomites albeit that afterwards in their captiuitie some of them through God his great mercie sped better For herein the condition and case of the Israelites and Iewes was not all one because these had not vtterly and altogether cast off the worship of God as had the Israelites Vers 9. For they are gone vp to Asshur as a wilde asse caring alone for himselfe Ephraim hath hired louers A reason of their former punishment A Rendring of a reason of the former punishments least that the Israelites might complaine of so fearefull a iudgement of God For he amplifieth their iniquitie as he termeth it hereafter ver 13. and sheweth that they haue vtterly cast away the helpe of God despised the same that in their afflictions they might flee vnto men and the same such as were idolaters and couetous and hauing care for none but for themselues Therefore they had cleane forgotten the couenant of God of the which the Prophet spake before cap. 5. ver 1. and his promises or els they thought them vaine or despised them So then in this place not only the distrust of the Israelites but their falling away and their desperate fleeing and departing from God is significantly described First They went vp vnto the Assyrians therefore they did it with great labour seeking forraine and farre off helpe and the same idolatrish when as notwithstanding they had God present and their helper at hand if they had called vpon him and trusted vnto his couenant Secondly they fled vnto the Assyrian being as a wild asse that is a solitary beast and consequently fierce cruell and profitable onely for himselfe and gaping after gaine In these words and vnder this similitude is painted out the both couetous and also the cruell nature and disposition of the Assyrians whom the Israelites called vnto them when as notwithstanding God whom they had despised was and had been most manifest vnto them and alwayes most mercifull For this is the nature of the wild asse as appeareth by these places Iob. 38. ver 8. Who hath set the wilde asse at libertie or who hath loosed the bands of the wilde asse And Iere. 2. ver 24. the people for their stubbornnes and vnrulines are likened vnto a wilde asse of whom he sayth that they are as a wilde asse vsed to the wildernesse that snuffeth vp the winde by occasion at her pleasure who can turne her back All they that seeke her will not wearie themselues but will finde her in her moneth And Dan. 5. ver 21. it is reported that Nabuchadnezzar when he was driuen from the companie of men had his conuersation among the wilde asses Last of al it is here sayd of these Israelites That they hired them with money they had them not freely but payed roundly for their helpe but God requireth no reward for his benefites Wherefore as Iames counselleth If any man lacke wisedome or any other necessarie grace let him aske of God which giueth vnto all men liberallie and reprocheth no man and it shall be giuen him For God rather respecteth the inward sinceritie and puritie of a faithfull heart then the offring of outward sacrifices Psalm 51. Further these Israelites call vnto them the Assyrians whom they loue and whom the Assyrians loue not againe so that as it is Ezech. 16. ver 33. this people of Israel committing fornication against God besides the maner of all other harlots doth her selfe giue a reward vnto her louers and receiueth none of them the which is a most plentifull witnesse of shameles lust and of a common shameles harlot The same thing falleth out to all those which preferre the helpe of man before the helpe of God in their troubles and miseries Vers 10. Yet though they haue hired among the nations nowe will I gather them and they shall sorrowe a little for the burden of the King and the Princes The punishmēt for their forsaking of God A Punishment also shall pursue and followe after such sinne of forsaking God Therefore it is shewed in this verse that it shal come to passe The repeating of the cause also carieth with it a vehemencie or force to wit in that forsaking the true God and his helpe the Israelites chose rather not onely to haue the Gentiles and their prophane and heathenish helpes blaspheming God but also to hire them with rewarde and with monie And
in this maner offer himselfe vnto men as a gentle Schoolmaster and Rider our plower but when as it pleaseth him 1. That the benefites of God are then to be accepted when they are offered Then we must not refuse so singular a benefit when it is proffered For there repentance will be too late which despise the law of God and his Prophets exhorting them vnto their dutie And therfore God speaketh vnto the Iewes to this purpose Zach. 1. ver 4 5 6. saying Be ye not as your fathers vnto whom the former Prophets haue cried saying Thus sayth the Lord of hostes Turne you now note that he sayth now signifying that God his mercie is then to be embraced when as it is offered from your euill waies and from your wicked works but they would not heare nor hearkeÌ„ vnto me sayth the Lord. Your fathers where are they and do the Prophets liue for euer But did not my words and my statutes which I commanded by my seruants the Prophets take hold of your fathers they returned and sayd As the Lord of hostes hath determined to doe vnto vs according vnto our owne wayes and according vnto our workes so hath he dealt with vs. Secondly this part of the verse teacheth that God doth no otherwise till vs 2 God teacheth vs by no other way but by his word no otherwise instruct and learne vs yea also that God is no otherwise found of vs theÌ„ by that his word the which was written and deliuered by his seruants least any man should seeke or imagine any other way of finding or worshipping God then that which appeareth out of his written word Vers 13. But you haue plowed wickednesse ye haue reaped iniquitie you haue eaten the fruite of lyes because thou diddest trust in thine owne wayes and in the multitude of thy strong men The Israelites practise the coÌ„trarie of that they were commanded AN Antithesis or setting downe of the contrarie vnto that which went before in the which the rebellion of the Israelites is compared with the former precepts giuen by God For so farre off is it that they obeyed them that they took altogether a quite cleane coÌ„trarie way For in stead of righteousnes coÌ„manded vnto theÌ„ they plowed wickednesse that is they followed and embraced wickednesse in stead of righteousnesse The like complaint doth God make against the Iewes and Israelites his vineyard Isai 5. ver 7. in these words Surely the vineyard of the Lord of hostes is the house of Israel and the men of Iudah are his pleasant plant and he looked for iudgement but behold oppression for righteousnesse but behold a crying These Israelites therefore of that their plowing doe reape iniquitie as a crop springing of that sowing and that necessarilie For as Iames sayth cap. 1. ver 27. Pure religion and vndefiled before God euen the father is this to visite the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world And as he further writeth cap. 3. ver 15. The fruite of true wisedome and righteousnesse is sweete and euery good worke with peace And as it is ver 17.18 The wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercie and good fruits without iudging and without hypocrisie And the fruite of righteousnesse is sowen in peace of them that make peace but the fruite of vnrighteousnesse is most bitter and euery wicked work and finallie the terrour and feare of conscience For as Isai sayth cap. 48. ver 22. There is no peace vnto the wicked Such then are the fruites of lying that is of idolatrie and such are the effects of forged religion and doctrine to wit all vnrighteous workes as superstition hypocrisie denying of the true God rebellion and these fruites proceede from the vncleane and vnbeleeuing who Though they professe that they knowe God yet as Paul writeth Tit. 1. ver 16. by workes they denye him and are abominable and disobedient and vnto euery good worke reprobate And such are the wil-worships and superstition of hypocrites and such like the which as it is Colos cap. 2. ver 23. Haue in deede a shew of wisedome in voluntary religion and humblenes of mind and nâ—â— spâ—ring of the bodie neither haue they it in any estimation to satisfie the flesh The cause of the great wickednesse of the Israelites two-fold Now the true cause and fountaine of this wickednesse and so great vngodlinesse which the Israelites practised in stead of righteousnesse is here shewed to bee two-fold To wit one for that they trusted in their owne wayes And these so doe the which preferre the deuises of their owne minde and their good intents as they call them before the expresse word of God 1. They trusted in their owne wayes and which thinke that they shall be safe and happie besides or against the word of God to wit by such meanes as they themselues haue deuised and which liketh them The second cause and fountaine is for that the selfe same Israelites were addicted or stayed vpon the multitude of their great and mighty men 2. They stayed vpon the multitude of their mightie and strong men that is they put their trust in an arme of flesh The which two sorts of men no doubt doth preferre their owne glorie and the glorie power and wisedome of men before God himselfe and so consequently doe forsake God cleaue vnto a lye liue onely after their owne fashion and pleasure not according vnto God his precepts and commandements And hereof in the ende springeth all lewdnes all superstition and all vngodlinesse And therefore Ieremie 17. ver 15 there is a curse pronounced against those that trust in flesh where he hath these words Thus sayth the Lord oursed be the man that trusteth in man and maketh flâ—sh his arme and withdraweth his heart from the Lord. And Ioh. 5.44 Christ asketh the Iewes saying How can ye beleeue which receiue honour one of another and seeke not the honour that commeth of God alone And in the 12. chap. ver 43. Iohn hauing shewed that many of the rulers beleeuing in Christ durst not confesse him for feare they should be cast out of the Sinagogue addeth this as a cause thereof For they loued the praise of men more then the praise of God Vers 14. Therefore shall a tumult arise among thy people and all thy munitions shall be destroyed as Shalman destroyed Beth-arbel in the day of battell the mother with the children was dashed in pieces A threatning of most grieuous punishments against the contemners A Denouncing or threatning of most grieuous punishments against such contemners or despisers of God and rebellious persons against his commandements For among them all things are pronounced to bee miserablie wasted spoyled and consumed and that with ciuill warres yea and all their most fortified forts of that countrie and castles built to keepe away forraine enemies shall be destroyed
bent to rebellion against me though they called them to the most high yet none at all would exalt him A Rendring of a reason For he sheweth why God will so punish them for their counsels to wit A reason of their punishment because the people them selues that is all of them remaine turned away from God and doe sticke fast in the same stubbornnes of minde howe much so euer they be admonished or warned to the contrarie neuer so much and sundrie waies by the Prophets and other the seruants of God called backe againe vnto the true God I expounde the particle vau which some translate and by the word for that it be either a yeelding of a reason or else serue to lay out the matter more plaine 3. Things to be noted But in this verse there are three things to be obserued or noted First where as it is said My people are bent or cleaueth vnto that rebellion or turning away from God the which they haue once made 1 The worde people For by the worde people there is not onely one or two vnderstoode but all of them are thereby noted and comprehended This rebellion therefore of the Israelites against God as that of all idolatours is wont to be was common and generall which left but a fewe sound free from that wickednes and vntouched One or twaine may peraduenture be excepted but the greater part of the whole kingdome is questionlesse here condemned as Elias in his time seemeth to complaine vnto God 1. King 19. ver 10. when he saith vnto him The children of Israel haue forsaken thy couenant broken downe thine altars and slaine thy Prophets with the sword and I onely am left and they seeke my life to take it away Hereunto also appertaineth that which followeth by and by They doe not exalt him at all or together or one with another For this phrase or manner of speaking sheweth that there was but a verie fewe left the which in that people did worship the true God He therefore declareth that there was a departing made from God generally and that idolatrie was receiued euery where in all places and of all persons In the second place is to be noted that it is saide My people 2 The word my For this wickednes of the Israelites was so much the more foule and shamefull in as much as God had chosen vouchsafed and seuered this people by an especiall couenant for to be his owne proper and for an inheritance vnto himselfe And therefore God saith vnto the Israelites Exod. 19. ver 5. Now therefore if ye will he are my voyce indeede and keepe my couenant then ye shall be my chiefe treasure aboue all people though all the earth be mine And in consideration of God his especiall fauours vouchsafed this people before all others Dauid also Psal 147. ver 20. witnesseth of God saying He hath not dealt so with euery nation neither haue they knowne his iudgements The third thing to be noted in this verse is that which is added 3. The rest of the sentence noting the desperate stubbornnes of the whole nation Though they call them to the most high yet they do not together or at all exalt God or acknowledge him forsaking and casting away their Idols For in these words is described the desperate stubbornnes and disobedience of this people and nation One or two peraduenture were conuerted vnto God by the preaching of the Prophets but the whole neuer a whit neither was there any Edict or Decree made by the Kings that leauing and forsaking their Idols they should embrace receiue the true worship of God according vnto his word law giuen by Moses There were then some godly left among them and chosen of God among that people which were moued with his threatnings and did conuert or turne themselues but those were very fewe and a small number But the bodie it selfe of the people the publike state and companie of that whole kingdome retained and maintained their idolatrie and mocked condemned those few godly persons Thus doubtlesse did all euils growe and preuaile among the Israielites and especially idolatrie that when as Osea their last king would haue takeÌ„ it away he could not He did in some part diminish or lessen it but he tooke it not cleane away For it is sayd of him 2. King cap. 17. ver 2. That he did euill in the sight of the Lord but not as the Kings of Israel that were before him Vers 8. How shall I giue thee vp Ephraim how shall I deliuer thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are rouled together A confirmatioÌ„ beâ—onging vnto those fewe that repented at the threatnings of the Prophets A Confirmation which appertaineth vnto those fewe which repented at the threatnings of the Prophets and were in deede godly but this promise of God and so tender affection of minde belongeth not vnto the whole bodie of the people Therefore albeit that same smal remnant deserued to perish also with the whole bodie yet because they retained the seede of true godlinesse and had not vtterly cast away the remeÌ„brance of the couenant as those other wicked ones had done so also doth GOD promise that it shall come to passe that he will not destroy them and vtterly roote them out as he will those obstinate and stiffe necked ones but will of his great mercie preserue them and for his owne free promises made vnto such godly persons Two things to be noted But in this verse there are two things to be noted To wit the promise of GOD vnto such as truely repent and the phrase or maner of deliuerie of this promise in words As touching the promise 1. The promise it commeth in summe and effect to this poynt That those which feare God albeit they bee often punished 2 The phrase or maner of speaking in the deliuerie of the same are neuer notwithstanding vtterly destroyed or doe perish For GOD will haue his Church whose members they are to be perpetual as it is in the Psal 89. ver 29. where he promiseth that he will establish his couenant with Dauid and with the godly of his posteritie saying His seede also will I make to indure for euer and his throne as the dayes of heauen And Psal 72. doe the faithfull in the midst of all their troubles make their earnest praiers vnto God assuring themselues that how soeuer for their sinnes they are for a season afflicted yet shall they neuer finally and vniuersally be consumed So then the godly are neuer in such maner destroyed by God as was Sodoma or as was Seboim or as Adama the which cities were vtterly destroyed by God as appeareth Gen. 19. ver 24 25. Then the Lord rayned vpon Sodom and vpon Gomorah brimstone and fire from the Lord out of heauen and ouerthrew those cities and all the plaine
compared with the Rose And these sundrie kindes of Metaphors doth God vse both to confirme this spreading abroade and increasing of this nation What the figure Metaphora is see Amos cap. 4. ver 12. and also to shewe and declare how ioyfull and wished for the same shall be Vers 6. His branches shall spred and his beautie shall be as the Oliue tree and his smell as Lebanon An amplification of the former promise AN amplification of the former promise concerning the multiplying of the seed of this nation that the same may be the more confirmed against all the doubts which might arise in the minds of men The seede therefore of the godly and of such as doe repent turne themselues vnto the true God and especially of the Israelites shall not only be manifold and greatly increasing but also comely and beautifull and odoriferous or well smelling The boughes therefore of this nation shall be spred abroad after that it shall returne vnto God how tender weake and smal soeuer they were before So of the despised stocke of Isai or Iesse was Christ borne Isai 11. ver 1. And Paul Rom 11. sheweth that these things shall come to passe in the last times of the world and after that the fulnes of the Gentiles is entred into the Church of God Therefore these things are not onely generally to bee vnderstood of any companie of the godly in any nation whatsoeuer but especially of the Iewes and Israelites when as by the preaching of the Gospell they shall bee conuerted and come vnto Christ Their boughs therefore and branches shall be spred most farre abroad as Dauid vnder the similitude of a vine brought out of Egypt speaketh of the increasing of the Church of the Iewes and Israelites Psalme 80. ver 10 11. The mountaines were couered with the shadowe of it and the boughes thereof were like the goodly cedars She stretched out her branches vnto the sea and her boughs vnto the riuer The same shall bee comely and beautifull to looke vpon as the oliue which is of a most pleasant colour So all do reioyce whilest they see the seed of the godly springing vp Lastly the same boughs of Israel shall be of a sweete smell as the trees of Lebanus the which do beare frankincense a gumme most pleasant delectable and sweetly smelling For these trees I thinke to be vnderstood in this place For the smell of frankincense is most pleasant in so much that frankincense was wont to be vsed of al nations in their holy seruice and Temples And the same groweth plentifully in the mountaine Libanus Wherefore of that place Frankincense is called in Greeke Libanos Frankincense in Greeke called Libanos and why Nothing could be sayd more elegantly nothing more grauely nothing to commend and set forth the issue and increase of the Church more fitly then these amplifications and speakings here vsed In a word the seede of the godly especially of the Israelites shal be spred farre abroad pleasant to behold most acceptable for their sauour and holy maners and sweet smell of good life so that all men shall be edified by that seede and reioyce of it Psal 1. Vers 7. They that dwell vnder his shadow shall returne * They shal liue with corne they shall reuiue as the corne and flourish as the vine the sent thereof shall be as the wine of Lebanon The third benefite Tranquilitie and peace THe third benefite distinctly or expresly set downe by the Prophet the tranquilitie peace of the sayd godly whom the Lord shall reserue and multiplie This tranquilitie is signified vnder the name of the shadowe of God in the which the Prophet promiseth that they shall sit after that they shall be returned vnto God Now the shadowe of God in the holy Scriptures doth signifie a most safe and strong tower and defence Psal 17. ver 8. Keepe me as the apple of the eye hide me vnder the shadowe of thy wings Therefore in this shadowe they shall sit quiet And this vnto the former benefites is such an increase as is to be wished for that this nation being multiplied shall moreouer safely and quietly inhabit that countrie into the which it shall by God be called backe againe The fouâ—â—h benefit They shall liue with corne 4. The fourth benefit plentie of sustenance to liue withall Therefore they shall not onely dwell safely but they shall liue also commodiously and they shall there be nourished or fed by GOD with very good meate Psal 23. and Psal 81. ver 16. God telleth the Israelites how he would haue maintained and nourished them if they had walked in his wayes saying And God would haue fed them with the fat of wheate and with honie out of the rocke would I haue sufficed thee This plentie store of sustenance to liue withall is also a blessing of God toward those that are his and a fruite of godlinesse For faith hath the promises of this life present and also of the life to come sayth Paul 1. Tim. 4. ver 8. And therefore Dauid Psal 31. ver 19. in admiration or wondring at the kindnes of God in prouiding for those that doe feare him sayth How great is thy goodnesse which thou hast layd vp for them that feare thee and done to them that trust in thee euen before the sonnes of men The fift benefit The floure that is 5. Their liuelines and strength the strength and liuelines of this people and their remembrance shall be happie As for their strength and liuelines it shall bee as the vine the which at what time it floureth is of so fresh a smell and so liuely a state that not onely the vineyard it selfe that is the place in which the vine is planted smelleth most sweetly and is filled with this sauour but also the whole quarter that is neere vnto it in so much that if there bee any serpents in those places they are chased and driuen away with the smell of the vine so wholsome and liuely is the force and strength of the vine So the floure and strength of those godly especially of the Israelites when as by the preaching of the Gospell they shall be conuerted vnto Christ shall be sweete and neuerthelesse firme and strong that they may endure lustie a long season like as was the most fragrant liuely smell of the garments of Iaacob which when Isaac smelled he blessed him said Behold the smell of my sonne is as the smell of a field which the Lord hath blessed Gen. 27. ver 27. Their remembrance also or sent shall be most pleasant vnto all men as is the smell of vines or wine of Libanus that is it shall continue most long and neuer be forgotten as Dauid also speaketh of the remembrance of the godly Psalm 112. ver 6 Surely he shall neuer be moued but the righteous shall be had in euerlasting remembrance For the kinde of wine here spoken of is most
ye might consume it on your lusts Moreouer this is a punishment of all others the most grieuous namely to be forsaken of God and that in the most hard time of our affliction For so are we shewen to be both cast off of God and hatefull vnto him because of our wickednesse and therefore to perish for euer both in soule and bodie So Ierem. 11. ver 11. the like is threatned in these words Therefore thus sayth the Lord behold I will bring a plague vpon them which they shall not be able to escape and though they crye vnto me I will not heare them And Zach. 7. ver 13. Therefore it is come to passe that as he cryed and they would not heare so they cryed and I would not heare sayth the Lord of hostes And therefore Dauid Psalm 55. ver 1. prayeth vnto God agaynst this saying Heare my prayer O God and hide not thy selfe from my supplication Vers 5. Thus sayth the Lord concerning the Prophets that deceiue my people and bite them with their teeth and crie peace but if a man put not into their mouthes they prepare warre against him THe second sort of those which excel or are in authoritie among the people to wit those which either are in deede Prophets or els at least wise in name as these whom in this place he reprehendeth would seeme to be Moreouer Three parts of this verse this verse hath three things to be noted First who speaketh God Iehouah that these threatnings might haue their authoritie and credit against the neuer so colourable 1 Who speaketh and stubborne thwarting and exception of these men 2. To whom he speaketh vnto whom they are denounced or threatned Secondly to whom he speaketh namely vnto the false Prophets whom he described before cap. 2. ver 11. and in this place calleth lyars and authors of the error of the people Thirdly why God reproueth them to wit 3. Why God reproueth them because they altogether abused his word and so holie a vocation or calling as they falsely and rashly tooke vpon themselues namely the calling of a Prophet There is then a double cause of the reprehension one for that they deceiue and cause men to erre an other for that these men whom they so deceiue are the people of God whom God commaunded and will haue to bee instructed truely out of his word and not lyingly out of the dreames of men Further the course that these false Prophets take in their dealing preaching is here also by an Hypotyposis What the figure Hypotyposis is see Amos cap. 8. ver 12. or liuely description painted forth as if it were in a maner to bee seene with the eye wherein their meere couetousnes and mockerie of the word of God is most impudent and shameles Which two vices Peter also hath noted in false Prophets 2. Epist cap. 2. ver 3 13 14. of whom he sayth And through couetousnes shall they with feined words make merchandise of you and shall receiue the wages of vnrighteousnes as they count it pleasure to liue deliciously for a season they haue hearts exercised with couetousnes And as for the couetousnes which here he reprehendeth in these false Prophets it appeareth herein for that they threaten boldly terrible cursings and destructions to come vnto men that offer and giue them nothing So then they prophesie for rewards as hereafter ver 11. and Ierem. 5. And concerning their manifest mockerie of the word of God and of so holie a calling the same is in this that when as they are well fed of any man they promise vnto him as it were out of the mouth of God peace all most happie things The maners gurmandise and begging and couetousnesse of Monks and Friars especiallie the begging ones as they are called could not possiblie be described and set out more truely and better according vnto that old saying O Monachi vestri stomachi sunt amphora Bacchi Vos estis Deus est testis certissima pestis In rude like meeter thus O monkish asses your bellies which passes are iollie wine glasses Ye are God sayth so without any no a most certaine wo. Vers 6. Therefore night shall be vnto you for a vision and darknes shall be vnto you for a diuination and the sunne shall goe downe ouer the Prophets and the day shall be darke ouer them A threatning of punishment vnto these false prophets A Threatning of punishment the which altogether agreeth with the wickednes described before that is to say the abuse of the office of a Prophet And this is that it shall doubtles come to passe that they shall manifestly be found to be voyd and without the gift of prophesie and trifelers and lying mates who haue seene and heard nothing from God and therefore neither can nor could prophesie Further this punishment is described with many Metaphors and similitudes of things the which are taken from things bodily What the figure Metaphora is see Amos cap. 4. ver 12. and which may be seene vnto things without bodie and inuisible or which cannot be seene because that prophesie is euery where in the holie Scripture called a vision So then this darknes dimnes night the which shall come vpon these Prophets doe signifie and betoken both a wanting of God his inspiration and also the passing ignorāce of these men which call themselues Prophets in matters appertaining vnto God the which ignorance is called both night and also thicke darknes For God did not furnish them with his Spirit nor will furnish them to prophesie and this shall all men indifferently know Wherefore they shall detest and abhorre them as lyars and deceiuers and finde them to be most ignorant Vers 7. Then shall the Seers be ashamed and the South sayers confounded yea they shall all couer their lips for they haue no answer from God An amplification of the former punishmēt AN amplification of the punishment threatned before the which is taken from things adioyned with it or wayting vpon it to wit their shame and reproch For it shall come to passe that their subtletie and deceiuing shall be so manifestly found out that they themselues also shall wonderfully be ashamed of it Therefore they shall couer their beards that they may not be thought to bee Prophets any longer for sorowe and heauinesse Leuit. 13. to wit the which they shall conceiue and feele in their minde for that they are knowne and found out to be such Vers 8. Yet notwithstanding I am full of power by the spirit of the Lord and of iudgement and of strength to declare vnto Iaacob his transgression and to Israel his sinne The figure Hypophora what it is see Amos cap. 5. ver 21. THis is the figure Hypophora For he answereth an obiection the which might bee made out of the former verse namely if our Prophets shall haue no answer nor vision from God and shall bee ashamed shalt not thou also be so
the whole state of the rulers and great men to be most corrupt THe conclusion of this part whereby the order or state of the rulers or magistrates and of those which were of some power among the people is shewed to bee most corrupt and far out of square to wit that he which among them is counted the best and the most vpright and iust is notwithstanding as a sharp holly tree or thorne tree that is is such a one with whom no man can or will haue to doe without great hurt or losse Therefore the most prayse worthy among them doth the prophet notwithstanding proue by the testimony or witnes of all men to be corrupt craftie couetous Wherfore hereby may be coniectured or gessed what maner ones the rest in this people were Such doth the Psalmist speake of Psal 58. and Psal 53. ver 21. Who albeit they outwardly gaue neuer so fayre a shew of curtesie and mildnesse yet were they in deed most sharp and cruell The words of his mouth sayth he were softer then butter yet warre was in his heart his words were more gentle then oyle yet they were swords The punishment of the rulers and great men Now followeth the punishment also against those Magistrates and great men whom hee calleth one with another Watchmen of the people For I rather referre this word vnto those magistrates of whom he spake before then vnto the Prophets of whom as yet he hath spoken nothing vnlesse peraduenture a man would comprehend them vnder the name of Great men The Magistrates then are the watchmen of the people vnto whom now the iudgement of God is threatned because of their former sinnes And this iudgement is called a day that is a short time and a certaine decreed by God assuredly to come to passe A visitation that is a great affliction or punishment and that from God being wroth against them into whose hands to fall it is a feareful thing Heb. 10.31 And their confusion that is to say such affliction and miserie that all their dignitie shall vtterly perish a great plague and punishment shall fall vpon these Iudges Vers 5. Trust ye not in a friend neither put ye confidence in a counseller keepe the doores of thy mouth from her that lyeth in thy bosome ANother application of the former accusation of the Israelites made by the Prophet Another application of the former accusation of the Israelites vnto priuat persons of all degrees and sexes to wit vnto priuat persons of euery sexe and degree in al which there is described a certaine notorious wickednes the which doth violate or breake euen all the sence or feeling and affection of humanitie and nature To be short by these examples the which are now set downe the crueltie treacherie and lewdnes of this people appeareth to be exceeding great And there are in sundrie kindes of persons set forth sundry examples of these vices 1. Friends The first is in those which are priuatly ioyned together in friendship and league as are friends The second in those which are honored of vs as more wise and wittie then our selues 2. Counsellers and vsed of vs for counsaile in our affaires Who in deed ought to deale vprightlie and vnfeinedly with vs in regarde of the trust and good accounts which we doe make of them 3. Wiues The third is euen in our own wiues the which by vs are nourished in our bosoms But men lye in waite one for another deceiue beguile one another And of a wife so vnnatural see an example in the wife of Sampson Iudg 14. v. 17. Where with great importunitie and teares hauing learned out his riddle she bewrayeth the same vnto the children of her people Vers 6. For the Sonne reuileth the Father The Daughter riseth vp against her Mother The Daughter in lawe against her Mother in lawe And a mans enimies are the men of his owne house The fourth example of those which ought to loue THe fourth example of those who by the instinct or teaching of nature and by the motion of naturall affection are wont to loue vs as the sonne daughter daughter in law and finall those of our house and familie These also are fierce deceitfull cruell against those whom they ought to loue as their Father Mother Mother in law and the householder or good man of the house This also doth Christ applie vnto the times of the gospell Matth. 10. But as things which come to passe and fall out through the fault of men that rebell against the gospell and not through the fault of the doctrine of the gospell Vers 7. Therefore I will looke vnto the Lord I will waite for God my Sauiour my God will heare me THis is an Epiphonema or acclamation wherewith the Prophet doth stay and comfort himselfe and the rest of the godly The figure Epiphonema what it is see Ionas cap. 2. ver 9. in so great and vnbridled a companie of wicked men So doth Dauid Psal 55. ver 16. But I will call vnto God and the Lord will saue mee and ver 23. And thou O God shalt bring them downe vnto the pit of corruption the bloudie and deceitfull men shall not liue halfe their dayes To wit he crieth out teacheth that both he also other godly men must lift vp their eyes vnto God and that they must depend or stay vpon him and hope for deliuerance and saluation So Dauid ariseth vp vnto God being in the middest of the companies of wicked men yea euen when they raged and were fierce against him Psal 12. And this verse hath three things Three parts of this verse the which by the holy ghost are be gotten and wrought by order in the hearts of the godly whilest they doe fortifie or strengthen themselues against so many encombrances 1 The godly looke vnto God The first is that they do looke vnto God and doe call to remembrance his promises made vnto his church that is vnto themselues the godly Therefore they cast their care vpon God Psal 37. For this is that which the Prophet sayde that they looked or watched vnto God that he might allude or haue resemblance vnto those same euil Rulers and watchmen of the Israelites ver 4. 2. They wayte for the fulfilling of his promises The second is they wayte and looke for the fulfilling of those promises of God howsoeuer the rest of the world bee chastened and doe perish through their owne fault 1. Cor. 11. vers 32. But when we are iudged wee are chastened of the Lorde because wee should not be condemned with the world So Psalm 73. vers 17. the Prophet sheweth that albeit at the first hee could not conceiue of the great prosperitie which the wicked often enioy in this worlde farre aboue the godly yet when he entred into the Lorde his Sanctuary it was shewed him what should be their end and that their prosperitie should bee turned into aduersitie
mighty a Monarchie or Empire is most easie and now already fore thought vpon by God as who hath euen now in a readines and at hand all the instruments and furniture to doe it withall For as much then as the forces of the kingdome of the Assyrians were so great and the same fearfull vnto all men in that age when as according vnto man it seemed a thing easie vnto none that so mighty an Empire so large and wide vpholden with so great wealth should notwithstanding bee cast downe by the power of men God by such an hypotyposis or liuely description as is set downe in this whole chapter sheweth that this is not onely easie and ready vnto him but also layeth downe the meanes and way which was to come of performing and executing the same both to comfort the godly and his people which were afflicted by them and also to terrifie or make afraide the vngodly and the Assyrians vnto whom nothing can bee safe God being wroth and angry with them Two partes of this verse 1. A destroter shal come vnto the Assyrians This verse hath two partes in the former hee sheweth the Assyrians that there shall come those which shall destroy them he calleth them destroyers or scatterers Others notwithstanding translate the word Mephits a club The club is come vp against thee O Niniue that by this kinde of armour might be signified what maner of enemies they are and from what countreyes they should come namely Chaldees For Herodotus in Polymn or libr. 7. writeth that the Chaldees in warres vsed this kinde of weapon as also shieldes and speares Doubtles the Prophet Isai writeth that the Empire of the Assyrians was chiefly destroyed by the Chaldees cap 23. vers 13. Beholde saith he the land of the Chaldeans this was no people Asshur founded it by the inhabitants of the wildernes they set vp the towres thereof they raysed the palaces thereof and he brought it to ruine And of these Chaldean enemies I take this whole chapter to intreate For whereas Herodotus in his Clio The error of Herodotus or first booke saith that the besieging of Niniueh was first attempted by Phraortes the king of the Medes but was continued by his sonne Cyaxaris and Niniueh taken and that finally the Empire of the Assyrians was destroyed by the same Cyaxares I auouch and say that the Medes are there taken for the Chaldees For we must rather beleeue Isai the Prophet of God cap. 23. then Herodotus And it is an vsuall thing with the Greeke writers commonly vnder the name of the Medes to vnderstand the Chaldees and Babylonians wherefore the Chaldees the Babilonians the enemies of the Assyrians which shal be their destroiers shal come vp against Niniueh Now howe this was brought to passe by Arbaces King of the Chaldees throgh the connsel of Belesus bringing first the Persians Arabiās Bactrians into his society cōfederacy withdrawing them from the rule dominion of the Assyrians Diodorus Siculus teacheth lib. 3. Biblioth cap. 7. For we haue no records now remayning which are more anciēt then those histories So thē the first part of this verse sheweth that the Chaldees shal come against Niniueh 2. Encourageth the Assyrians vnto their own desence and the defence of their citie Niniueh The second exhorteth and encourageth the Assyrians to defend themselues in their citie Niniueh but in mockage For the Assyrians shall not thereby escape So Malach. 1. vers 4. You shall build and I will destroy sayth God But by this meanes is declared that the Assyrians shall not be negligent or slothful in defending of themselues Finally the same Diodorus Siculus cap. 7. lib. 3. writeth that Sardanapalus king of the Assyrians fought thrise agaynst Arbaces going about to take the Empire from him and from the Assyrians Therefore the Niniuites when as these destroyers shall come vp to besiege them shall diligently keepe their towres which they had many Niniueh had in it a thousād fiftie towres and to the number of one thousand and fifty as the same Diodorus reporteth lib. 3 cap. 1. towarde the end shall fortifie their citie with a trench walles bulwarke shall looke to the wayes of their enemies to wit that if there be on that side any entrances or breaches vnto the citie or to pull down the walles they may repayre and make them vp againe stop the passage vnto their enemies and that the Niniuites may gather their forces vnto them on euery side Lastly they shall encourage one another of themselues and euery man shall make himself ready to defend and fight for his countrey and shall bring with a manly courage shall make strong his loynes And by this phrase or kinde of speaking according vnto the vse of the hebrew tongue the force and strength of the body is wont to bee signified And therefore by the trembling of the loynes weakenes and faintnes of the body on the contrary is noted as where Dauid sayth Psal 69. vers 23. Let their eyes be blinded that they see not and make their loynes alwayes to tremble Vers 2. For the Lord hath turned away the glory of Iaacob or The Lord shall cause the excellencie of Iaacob to returne as the glory of Israel or and as it were excellencie vnto the Israelites for the emptiers haue emptied them out and marred their vine branches Why the Assyrians shall not bee able to defend thēselues THis is the rendring of a reason why the forces of so mighty an Empire as that of the Assyrians was at that time shall neuerthelesse not be able to defend themselues I answere because God shall take vengeance on them and that for the sake of the Iewes and Israelites whom they most miserably and most cruelly afflicted Therefore God shall cause the excellencie of Iaacob to returne and as it were excellencie vnto the Israelites and shall not be angry with them any more but shall shew his fauour toward both those peoples the seede of Abraham Wherefore he shall bring to passe that they which before seemed vtterly to be offeasts captiues miserable and were so shall now be made manifest shall be deliuered from that bondage in the which they were and shall bee taken and acknowledged for excellent people and people acceptable vnto God For this is the excellcēie both of Iacob that is of the kingdome of Iudah and also of Israel that is of the kingdome of Israel namely to haue God mercifull fauourable and louing vnto them For then appeared the dignitie greatnes strength authoritie and commendation of that nation aboue others euen then when they were captiue the which also in a manner had the gouernment of the Empire of the Chaldees vnder which the Iewes were captiues as Daniel among the Babylonians Nehemias among the Persians So then God will cause that this his fauour shall appeare towards this people and that the excellencie and preciousnesse of this people shall returne vnto
it is extraordinarie not ordinarie In it therefore first the priests themselues must repent as the guides and ring-leaders vnto the rest Their repentance is described namely The outward signes of the repentance of the Priests that they first of al make hast and speede to shewe vnto others the signes and tokens of a minde trulie penitent or repenting Let them therefore lament let them not onely lament but also let them howle at the earnest feeling of their sinne Let them come into the Temple of GOD where they doe this and that openly and the whole congregation seeing thē being witnes of the same Let them lye in the Temple all night and that in sackcloth haire ashes and teares the which in times past were outward signes of publike repētance in the church Moreouer when he addeth The ministers of my God the Prophet doth both note their peculiar office and also witnesse his good will toward them as those namely whom he loueth as peculiarly the seruants of God yea and that his God Vers 14. Sanctifie you a fast call a solemne assemblie gather the Elders and all the inhabitants of the land into the house of the Lord your God and crye vnto the Lord. The dutie of the Priests concerning the Church in this matter of publike repentance THe dutie of the Priests so far forth as it cōcerneth themselues hath been shewed before now is declared what their dutie is concerning the residue of the Church and the other partes and tokens that remain of publik and extraordinarie repentance are described Now this was the dutie of the Priestes concerning others to exhort stirre them vp vnto repentance and therefore that they should sāctifie a fast that is that they should pronounce some day to be holy and appoynted vnto God extraordinarilie in the which the people should fast extraordinarily publikely and in the same day they should ordeine and commaund those things to be obserued or kept the which the Iewes were commanded by God to keepe on the Holy-daye that is on the Sabboth daye By this and the like places appeareth that the appoynting of a fast appertayneth not onely vnto the godly magistrate no though it be the chiefe magistrate but also vnto the pastours of the Church for they ought to be called vnto councell in this matter because it is an ecclesiastical or Church matter the which ought to be established and appoynted according vnto the word of God Wherefore those magistrates take too much vpon them who themselues of their owne authoritie do appoynt publik fasts without the knowledge of their pastors nay do not so much as call them and aske their aduise at all Secondly it is the office of the pastors of the Church to call the congregation extraordinarily called First to gather to gather the elders or old men afterward the rest into the temple or holy place not into the Tauerne or Ale house that the old men may be an example of godlines vnto others and that the rest may follow them The companie of the Church being called and gathered together To crie vnto God for themselues and for the rest of the people is the dutie of the same Ministers of God or Pastors of the Church as it here appeareth Vers 15. Alas for the daye for the daye of the Lord is at hand and it commeth as a destruction from the almightie Epiphonema See what this figure is Ionas cap. 2 ver 9 Two partes of this verse THe figure Epiphonema or acclamation whereby Ioel sheweth the necessitie of proclayming this publick and extraordinarie repentance by the greatnes of the iudgement of God that hunge ouer their heads 1. The Phraise Wherefore this verse hath two things to be noted The one is the Phrase or manner of speaking full of mouing affection 2 The causes of this repentāce which are twaine of the good wil of the Prophet towardes the Church of God the which he would haue to be rouzed from their sinnes The second is the causes the which are alleaged of his repenpentance And these are two both of them painteth foorth the greatnesse of the former threatnings It is the day of the Lord. The first of these causes is for that this daye of threatnings and punishment is the daye of God and consequently to be feared and horrible or to be trembled at For this God is the true Iehouah and almightie whom nothing can withstand or preuaile against Wherefore this punishment is the more to bee feared because it is from almightie God For as it is Hebr. 10. ver 31 It is a fearefull thing to fall into the hands of the lyuing God And as Peter writeth 1. Epistle cap. 4. ver 17. If iudgement begin at the house of God what shall be the end of them which obey not tho Gospell of God The second cause or reason is 2. The same day is neere at hande because the same daye is neere and euen by and by at hand and hanging ouer the head of the Church We must therefore presently and setting aside all delayes stop this anger and fire of God with the waters of repentance and teares By this place appeareth that at that time this iudgement of God was not yet fully executed but that there was a greater famine foretold by Ioell the which was yet now behinde Vers 16. Is not the meate cut off before our eyes and ioy and gladnesse from the house of our God A confirmation of the said iudgements of God by effects of two sorts A Confirmation of the greatnes of the said Iudgement of God by those effects the which they did euen then see with their eyes and feele yet notwithstanding they were to feele greater And thee effects were of two sortes to wit they concerne both men and also God himselfe For to this poynt is reduced and brought whatsoeuer Ioell hath threatned before 1. Concerning men As concerning men the iudgements of God touch them most grieuously because all their foode was then alreadie cut off from them 2. Cōcerning God They concerne GOD because that all those holie feastings the which were wont to be made at their sacrifices of thanks giuing were taken away from out of the Temple of their God For now the things were wanting wherewith all they were to be made namely fine floure wine wherewith they did offer oyle and such other things necessarie in these holy feastes by the commandement of God But to the end that he may the more sharply moue and touch them he sayth are not these things cut off from the house of our God God sayth he is so angry with vs because of our sinnes that he hath taken away from vs euen those things the which he commanded by vs to be offered vnto him of the fruites that we should reioyce with him The which no doubt is a great sharpenesse or bitternes of punishment Vers 17 The seed is rotten vnder their
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
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
shake off the careles cōsidence or foolehardines of his enimies Wherefore this whole place is a needful Hypotyposis Two Parts of this verse But this verse conteineth two things The first the denouncing or threatning of warre 1 A proclamation of warre the same most iust warre against those enimies of his Church For it is commaunded to be published or to be denounced or shewed by the Prophets as it were by Heralts vnto these Nations which haue afflicted the Church For in such sort ought lawful warres to be made that they be first proclaimed vnto the enimie that it may be shewed that he dealeth with a bad conscience if being spoken vnto hee render not right and that which is answerable vnto law The warre is commaunded to be sanctified that is that there be a iust cause thereof declared yea and declared that it shall be a warre that is a most cruell warre most lamentable and ful of bloud The word Sanctifie therefore doth declare the lawfulnes of the warre For no warres are at any time to be taken in hand if they be not iust and lawful And all lawful warres are holie the battels of God and not of men So Abigail acknowledgeth the warres of Dauid to be iust and that he fighteth the Lords battels 1. Sam. 25. ver 28. So 2. Chro. 20. ver 15. Iahaziel the Leuite enspired by the Spirit of God comforteth Iehoshaphat and the people against the huge host of the Moabites and Ammonites and sayth Feare you not neither 〈◊〉 afrayde of his great multitude for the battell is not yours but the Lords The word warre or battell sheweth the sharpenes of this warre and bloudie fightes 2 What manner of men the Souldiars shall bee The second part of this verse containeth what kinde of men shall warre in the tents for God and shall come together against the enimies of the Church namelie stout and mightie men and good warriours yea and that all of them and not onelie one or twain shall warre vnto God or for God Vers 10. Breake your plowe shares into swordes and your siethes into speares Let the weake say I am strong A description of this preparation vnto battell NOw the great preparation of this warre is described the which might both strengthen the Church and also terrifie or feare the enimies For all things shall doe God seruice in this warre Their plow shares and siethes shall be turned into swords and speares most willinglie by them all against the enimes of God But where the peace of God reigneth the contrarie is done For then all weapons are turned into siethes plow shares Isa 2. Mich. 4. Finallie there shall none be willing to haue himselfe excused or priuiledged from this warre For the weake shall then be strong and valiant for the fighting of this battel And therefore he shall come into the Tents of God For God shall make them all strong and lustie at that time as he did the Israelites when he brought them out of Egypt of whom Dauid sayth Psal 105. vers 37. He brought them foorth also with siluer and gold and there was none feeble among their tribes Vers 11. Assemble your selues and come all ye heathen and gather your selues together round about * Or cause there thy mightie men O Lord to come downe there shall the Lord cast downe thy mightie men IN the third place is brieflie but yet liuelie described the readines obedience and order of the Souldiares in this host of God 1 Readines 2 Obedience Their readines in that when as the Lord shall saie gather your selues together they shal by by and foorthwith be gathered together Their obedience also is declared in that they shall come round about or from all places and not from one place onelie but looke how many and from whence soeuer shall by God be bidden and called vntoth is warre they shall giue in their names by and by and come into the tentes of God to fight against his enimies Lastlie their order is signified by the word it selfe of gathering together 3 Order By the expositiō of this verse it seemeth that the Author translated it thus Assemble your selues and come al ye Nations and they shall gather them selues together round about there shall the mightie men of the Lord come downe and for that the mightie men of God shall come downe that is they shal march euerie man in his order as becommeth good skilfull Souldiers Now these mightie men are sayd by some to be the good Angels of God the which doe fight for the Church of God but of others they are sayde to be the selfe same who a little before were called mightie men and men of warre I had rather vnderstand it of the good Angels albeit I shut not out men For both Angels and men are the ministers of God to punish the wicked Of the Angels Iude in his Epistle speaketh when he sayth ver 14. Behold the Lord shall come with thousands of his Saints to giue iudgement against all men c. And Psal 68. ver 17. The chariots of God are twentie thousand thousand Angels the Lord is among them as in the Sanctuarie of Sinai Ver. 12. Let the heathen be wakened and come vp to the valley of Iehosaphat for there will I sit to iudge all the heathen round about A confirmation of the former promise of the deliuerāce of the Church conteyning the manner place and time of the same HYpophora or the answering of an obiection whereby GOD meeteth with a great doubt the which might hereby rise in the mindes of the Godlie because that at that time when as these things were threatned and vttered by Ioel the whole world was quiet nay conspyred vnto the destruction of the Church to be short there appeared nothing in any Nation the which might rayse vp or cause this hope of the sturring of Nations against the enimies of the Church God therefore answereth that they shall notwithstanding be raysed vp and that assuredlie but then at the length when as God will in deed exercise these iudgements against them and when as the measure of their iniquitie and of their crueltie and malice against the Church shal be filled vp Therefore this verse conteineth a confirmation of the former promise that is of the deliuerance to come of the godlie from their enimies and the maner place and time of the fulfilling of the same The manner is that God will raise vp the Nations out of their seates albeit they be now quiet and they shall obey God calling them 1 The manner For they shal come vp that armed gatherd to gether against the enimies of the Church The place is the valley of Iehoshaphat whereof hath been spoken before in this Chapter ver 2. the time is 2 The place when as God wil in deed iudge those his emmies and defer 3 The time or put off their punishment
for that they were neere vnto them in regard of their countrie dwelling Lastly God sayth I haue heard least that same long patience and sufferance of God might be thought to bee the casting off of his people or least whilest the vngodly doe thus waxe fierce and play the wantons they might suppose that God did not see them Vers 9. Therefore as I liue sayth the Lord of hosts the God of Israel surely Moah shall be as Sodom and the children of Ammon as Gomorah euen the breeding of nettles and salt pits a perpetual desolation the residue of my folke shall spoyle them and the remnant of my people shall possesse them The greatnes of the punishment of the Moabites and Ammonites a comfoâ—t of the godlie The state of the countrie of the Moabites in the end IN the second place is described the greatnes of the punishment of the Moabites and Ammonites whereunto by the way is a dioyned a comfort of the people of God and what in the end shall bee the estate of that countrie The greatnes of the punishment for that they shall be ouerthrowne both vtterly and also for euer Vtterly the which the Prophet sheweth by the example of Sodom and Gomorah also by the rehearsall of nettles that should grow there and of the wonderfull laying of it waste finally by the mention of a salt pit the which thing signifieth that no profite shall be gathered of that foyle at that time but that then the barrennes of that land shall be most miserable For saltnes destroyeth all fruits yea euen the grasse it selfe The trueth of this prophesie and the fulfilling of the same if at any time els appeareth especially at this day in those countries But to the ende that the flourishing wealth and mightie estate of the Moabites Ammonites at that time should not make either themselues or others hearing these things secure or careles against the iudgements of God or perswade them that these things could not come to passe God rehearseth both his infinite power when as he calleth himselfe the God of hostes and also the equitie of this his vengeance to be takeÌ„ vpon him for the Iewes sake For God is the defender and keeper of Israel And that these things may be beleeued the rather to be true he addeth an oth also As I liue The comfort of the Church As for the coÌ„fort of the Church it is herein for that the Iewes those I meane which shall continue in the feare of God and not all of them are sayd that they shall take the spoyle of the goods of the Moabites and Ammonites and shall inioy their possessions Which thing appertaineth both vnto the returne from out of the captiuitie of Babylon also vnto the times which followed after that returne euen vnto the comming of Christ and vnto the preaching of the Gospel of Christ by the which they came vnto the inheritance of God and spirituall riches of the Church as the rest of the Gentiles did namely when as those nations were conuerted vnto the true God I meane the God of Israel as appeareth by the eleuenth verse Vers 10. This shall they haue for their pride because they haue reproched and magnified themselues against the Lord of hostes people What the figure Epiphonema is see Ionas cap. 2. ver 9. THis is the figure Epiphonema or acclamation whereby is repeated not only the cause of so seuere or sharpe iudgement of God against the Moabites and Ammonites that men might remember it but also the vengeance of God against them is shewed to bee most iust by the mutuall comparing and valewing together of the fact of these nations and of the punishment by God layd vpon theÌ„ for the same For the Prophet weigheth them both together as it were in a ballance Therfore like as the wickednes of the Moabites and Ammonites was not only manifold but also most shamefull so also ought their punishment to be great and such as the punishment for many and most grieuous sinnes vseth for to be Their wickednes is shewed to bee manifold and not one onely because that their both despite and also force and violence and the same publike was extant toward the Iewes For they haue reproched them sayth the Prophet that is to say they haue commonly in great blasphemie cast despitefull speeches vpon the Iewes and haue inuaded or broken in vpon their borders with force armes And these sinnes were most shamefull because they committed these things against the people yea and peculiar inheritance of the Lord of hostes himselfe that these iniuries and despites done vnto the people of the Iewes that is the Church of God might light rebound rather vpon God himselfe then vpon men Finally the Moabites Ammonites brought and coÌ„mitted these incoÌ„modities or harmes vpon them of great pride and contempt or despising of the prerogatiue of the people of God and did it not of ignorance or being prouoked and hauing cause giuen them by the Iewes thereunto Wherefore it appeareth vnto al men how great the equitie of God is in punishing both of his enemies and also of the enemies of his Church Vers 11. The Lord will be terrible vnto them for he will consume all the gods of the earth and euery man shall worship him from his place euen all the Iles of the heathen That the fore-threatned iudgements shall assuredly come to passe THis is the conclusion whereby the Prophet confirmeth that these threatned iudgements shall bee and come to passe vnto them and that by the infinite power of God himselfe decreeing pronouncing these things the which is intermedled and put in in this place lest the Moabites might suppose that they could escape them by matching contrarie strengths against them And he expresseth this power of God three wayes First when as he calleth God terrible that is fearefull whose strength no man is able to abide Secondly when as he sayth that God will consume or make leane for so the word doth properly signifie euen those which vpoÌ„ earth are counted gods yea that all of them And to make leane Razah is to take from them all seruice and worship For the sacrifices which are offered vnto Idols are sayd to be their meate the which being taken away such gods as these must needes become leane and rugged as hauing their meate withdrawne from them By this Metaphor therefore he sheweth that all honour and worship shall be taken from them In the third place when as he sayth What the figure Metaphora is see Amos cap. 4. ver 12. That euery people nay that all Ilands of the Gentiles and that all nations shall worship the true God in their owne countries that is that this God of the Iewes is in all places to bee worshipped and that his knowledge shall be spread â—brode into all lands The which no doubt is to be referred vnto the preaching of the Gospel and vnto the spreading out
or new borne if not wholly yet at the least wise it is daily mortified in them to wit both the pride of minde it selfe against God and also the effects of this pride Vers 12. Then will I leaue in the midst of thee an humble and poore people and they shall trust in the name of the Lord. A commendation of the benefit of God toward the church to come This verse tendeth to the same ende that the former to wit that the Prophet might shew and commend the benefit of God toward that companie of the elect of God which is the Church should bee longed for sought after and desired of all men And the Prophet setteth downe two things 1. What maner of companie the Church of God shall be First what maner of assemblie or companie that same flocke of God shall be Secondly he sheweth that the same shall be most safe out of danger Concerning this companie to bee gathered together in the Church of God 2. They shall be in securitie or safetie if they be esteemed according vnto the iudgement of men they shall be humble and poore because that the riches of the Church bee heauenly and not earthly So Christ calleth his Church Luk. 12. ver 32. when he sayth Feare not little flocke for it is your fathers pleasure to giue you the kingdome And so is the word poore taken Isai 11. vers 4. But with righteousnes shall be iudge the poore and with equitie shall be reproue for the meeke of the earth c. But if it be considered according vnto the iudgement of God the selfe same flock is the church the riches and peculiar people and inheritance of God himselfe For so writeth Paul to Titus cap. 2. ver the last saue one Christ gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vs himselfe zealous of good workes Moreouer this companie shall be godly because it shall flee vnto God himselfe in most assured hope which it shall put in him And it shal bee most safe and without danger although it be little because it doth trust in the Lord Luk. 12.32 And therefore Iere. 46. ver 27.28 doth GOD most comfortablie vse this sweete speech vnto his Church saying Feare not thou O my seruant Iaacob and be not thou afrayd O Israel for behold I will deliuer thee from a farre countrie and thy seed from the land of their captiuitie and Iaacob shall returne and be in rest and prosperitie and none shall make him afrayd Feare thou not O Iaacob my seruant sayth the Lord for I am with thee and I will vtterly destroy all the nations whither I haue driuen thee but I will not vtterly destroy thee but correct thee by iudgement and not vtterly cut thee off Vers 13. The remnant of Israel shall doe none iniquitie nor speake lyes neither shall a deceitfull tongue be found in their mouth for they shall be fed and lye downe and none shall make them afrayd An amplification of the former benefite by making more plaine of the same AN amplification of the former benefite by the making more plaine of the same and that by the way of answering an obiection For least the condition of the Church might seeme to be the worser because that it was little and afflicted poore he sheweth with how great other benefites God will recompence that losse of multitude to wit with a double gift of holines and safetie God recompenceth the smalnes pouertie and affliction of his Church with other greater spiritual benefits as among the rest with holines and safetie Of holines because that those remnants in whom alone the Church shall consist shall doe none iniquitie Of safetie because that euery one shall dwel and rest in safetie in his owne place And both these benefits of God ought to be vnderstood by way of comparison in regard of the condition and estate of the old Church the which remoued so often and was carried from her owne seates and home but simply and absolutely when as we shall be in heauen for then shall we be safe in our place But this holines doth the Prophet describe by the contrarie namely sinne or iniquitie and first generallie afterwards by certaine particulars of that generall The generall is iniquitie the particulars or kinds of the same are lying and deceit especially the which appeareth in the tongue vnder which two the other vices are comprehended by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. Psal 15. Iam. 3. ver 2. If any man sinne not in word he is a perfect man and able to bridle all the bodie Finally he alleageth the cause of this safetie because none sayth he shall make her afrayd any more for God shall keepe her and fence her about on euery side Vers 14. Reioyce O daughter Zion be ye ioyfull O Israel be glad and reioyce with all thine heart O daughter Ierusalem A confirmatiō of the former promises by a signe of ioy and gladnes Three things to be noted A Confirmation of the former promises taken from a signe or token that is to say from ioy yea and the same both generall and also very great vnto the which God doth exhort the Church as if she did now presently in deede and trueth inioy it the which afterward it shall obtaine and haue most assuredly And here are three things to be noted First the maner of speaking it selfe being loose and vnioynted or not knit together with copulatiue coniunctions 1. The maner of speaking the which maketh also vnto the rousing vp of the drousie and the repeating of diuers words signifying diuers kinds of ioy that none should be omitted but that godlie men should be stirred vp vnto all kinds of ioyes as of a thing most to bee wished for and assured vnto them The second thing to be noted is 2. Who are exhorted to reioyce who are exhorted to reioyce And that is indeed the Church but the whole Church vnder the name of Israel Sion Ierusalem and that vnder a most sweet and gentle speech when as it is exhorted expresly by the name of daughter For this is to moue and stirre vp affection and not to restraine the speech or ioy of the Church vnto may dens only The third thing is the great ioy to bee noted 3 The exceeding great ioy whereunto the Prophet doth exhort vs as the which the Church shall signifie and declare not only with the heart or voyce but also by gesture and mouing of the bodie that we may iudge her to reioyce withall her heart For this doth the word Gnalaz set in the last place signifie Gnalaz the which the faithfull interpreters of this place haue translated to triumph or as it were to leape for ioy Vers 15. The Lord hath taken away thy iudgements he hath cast out thine enemie the King of Israel euen the
the subiects or a people and cities vnto cities And all these things argued or proued that all charitie and loue was extinct or quenched among them and consequently that all feare of God was done away Strifes and contentions doe shewe their vniust law quarrels the which notwithstanding neuer ceased among them For there were alwayes some which raised and stirred them vp Which thing also appeareth in France euen at this day where there are in number more suites and processes then heads of men Iniquitie is deceit subtiltie and craft wherewith one beguiled another in their traffike and bargainings Vexation is such grieuance as the toll-gatherers and custome-masters and such like deceitfull way ward and cruell persons did openly vse vnto the common people demanding tribute of them Spoyling is such losses harmes and vndoings as these pillers and pollers of the people did euery where exercise and bring in Violence is the force and open wrong the which one did vnto another openly without punishment And these things doe shew that there was at that time a wonderfull disorderousnes of that state both publike and also priuate Compare with this place the like complaints against this selfe same people by Isai cap. 1. Ieremie cap. 2. and 5. Ezech. 16. Vers 4. Therefore the law is dissolued and iudgement doth neuer goe forth for the wicked doe compasse about the righteous therefore wrong iudgement proceedeth The cause of so great wickednes among the Iewes to wit the contempt of the law of God A Laying out of the matter more plainly For the sheweth the causes of so great such vnpunished wickednesse of the Iewes One is and the same the chiefe cause namely the contempt or despising of the law or doctrine of God the which had vtterly lost her authoritie among them And therefore in this place it is said to bee dissolued or weakened For it agreeth with chap. 7. of Ieremie Doutles when as it alone prescribeth the true way of liuing well Psalm 19 Deut. 6. he which despiseth or setteth nought by it must needes liue vngodly and vniustly Two euils follow of the despising of the law of God And so in the end two euils follow of the breaking despising and throwning downe of the authoritie of the doctrine of God One that iudgement neuer mightie 1. Iudgement neuer goeth forth Therefore men neuer haue their right giuen vnto them but in stead of iustice oppression or wrong and robberie is exercised euen of the Magistrates in the publike iudgements much more by priuate persons and in obscure and secret places Hereof complaineth the Prophet Isai cap. 5. ver 7. saying Surely the vineyard of the Lord of hostes is the house of Israel the men of Iudah are his pleasant plaÌ„ts and he looked for iudgement but behold oppression for righteousnesse but behold a crying So the Prophet Hosea telleth them cap. 10. ver 13. You haue plowed wickednes ye haue reaped iniquitie you haue eaten the fruite of lyes 2. The wicked doth compasse about the righteous c. The other euill is That the wicked doth compasse about the righteous that is watcheth him lyeth in waite for him wringeth feareth and inuadeth or setteth vpon him Neither can or daâ—eth the righteous man defend himselfe or stirre out of his place to escape the power and violence of that wicked man Psal 12. Whereof in the winding vp followeth this third thing that wrong crooked iudgement proceedeth or commeth forth Crooked iudgement that is to say appeareth that the actions and doings of these men among themselues are full of deceit crankes windings turnings crooked of which kinde of men and their crooked dealings the Psalmist speaking Psal 125. ver 5. sayth That those that turne aside by their crooked wayes them shall the Lord leade with the workers of iniquitie but peace shall be vpon Israel And the Lord by Ieremie cap. 6. ver 28. complaineth of such maner of men when he sayth They all are rebellious traytors walking craftilie they are brasse and yron The worde iudgement in this place how it is taken they all are destroyers For here in this place I take the word iudgement in this sense and not in such meaning and signification as I haue taken and expounded it before but for the dutie of euerie man the which was foreslowed nay was turned awry with cunning shifts and subtilties And therefore it is called corrupt crooked For so that wicked men may haue some shewe and colour in deceiuing it is enough for them by and by doe they be guile their neighbours See whither in the ende the contempt or despising of the word of God doth carrie vs away albeit that we diligently obserue the lawes of men and doe very well knowe and followe the rules and wayes of cases and controuersies and of the Ciuill law Vers 5. Behold among the heathen and regard wonder and maruaile for I will worke a worke in your dayes ye will not beleeue it though it be told you The answer of God vnto the former complaint of the Prophet THe answer of God vnto the former complaint of the Prophet the which containeth a threatning of most grieuous punishments against such wickednesse of the Iewes And these punishments did God prepare for the Iewes not in Iudea but among the Gentiles or heathen And therefore doth God will both the Prophet and also the Iewes to looke vnto the Gentiles or heathen among whom and by whom those scourges and rods were now in preparing For God by them purposed to punish this wickednesse and vngodlines whereof the Prophet complained So Ierem. 4. ver 16. the Iewes are coÌ„manded to behold and diligently to marke what God intended and went about against them among the heathen Make ye mention sayth he of the heathen and publish in Ierusalem Behold the scoutes come from a farre countrie and crye out against the cities of Iudah So Isai 10. the selfe same wicked Iewes are sent backe vnto the Assyrian Two parts of this verse But this verse hath two poynts to bee noted The one is the phrase it selfe or kind of speaking the which is full of vehemencie and pith and mouing of affections 1. The kind and maner of speaking to the end that these men albeit they were neuer so stubborne and fast asleepe in their vices might be the more moued and stirred vp For God vseth a speech that is â—â—it and tied together with many copulatiue coniunctions as and see and behold and maruaile also he striketh into them an attention or heedfulnes and feare whereas it is sayd Maruailing maruaile ye or he astonished I worke a worke in your dayes the which shall not be beleeued when as it shall be told These repetitions therefore do giue a great force and weight vnto this sentence and threatning to the awakening and stirring vp of all hypocrites sleeping and careleslie snorting in their sinnes and vices And so doth Paul Act. 13.
prophesies and marke the more perfectlie and neerely the moments or course of times and the euents or issues and fallings out of things Vers 1. In the eight moneth of the second yeare of Darius came the worde of the Lorde vnto Zechariah the sonne of Berechiah the sonne of Iddo the Prophet saying The office of Zacharias THe description of the office of Zacharias and the ordeining of him vnto the same also his stock or kinred and his familie or house and the time wherein hee prophesied His office is prophesying and consequently an extraordinarie calling to declare the will of God and also the lawe of God giuen vnto men And when as he simplie calleth himselfe a Prophet without any further addition hee vnderstandeth and teacheth that hee is the prophet of God His calling from God The ordeining him vnto this office is by a lawfull calling albeit extraordinarie For hee sheweth that he is called by Iehouah that is by the Lord himselfe whose word or appoyntment and commandement went before vnto Zacharias concerning the deliuerie and vtterance of those things which follow For God alone calleth Prophets His stocke or familie honest and that also immediatlie As for the originall or stock and familie of Zacharias the same was honest and at that time very well knowne vnto the Iewes For hee was the sonne of Barachias the Nephew of Iddo who whether they were priestes or onely Leuites or rather of some other tribe as of Iudah for example it is not here expressed Yet notwithstanding some doe suppose him to haue been of the tribe of Leui and of the race of the priestes Supposed to be of the tribe of Leui and familie of Aaron The time of his prophesie added and why that is of the familie of the priestes The time wherein hee began to execute his office is added both to procure credit vnto his prophesie and also to declare the care of God toward his church who at one and the same time raysed vp many Prophets for the greater comfort of those that are his that is to say this Prophet and the Prophet Aggaeus And this our prophet commeth after Aggaeus two moneths at which very time also God framed prepared the minde of Darius in Persia to graunt and most willinglie giue the same leaue that Cyrus had done before by a publike decree to build the Temple Vers 2. The Lord hath been sore displeased with your fathers The first Sermon conteining the chiefe ground of the things at the commandement of God to be deliuered by the prophet THe first sermon wherein is contained the proposition or principall poynt and ground of the things commanded by God and which were to bee denounced or deliuered by the Prophet that being taught by the former examples of their Elders they might repent and turne vnto God with true and earnest repentance of heart least that they also at the last should taste of those plagues the which their Elders had felt before First of all therefore the iudgements of God and the same very fearefull against their Elders to wit because of their sinnes are briefelie rehearsed when as the Prophet saith That God was not onely angrie with them but also throughlie wroth and sore displeased against them Vers 3. Therefore say thou vnto them thus saith the Lord of hostes Turne ye vnto me saith the Lord of hosts and I will turne vnto you saith the Lord of hosts The end why God would haue those former examples repeated vnto the Iewes THus then God will haue these home examples laid downe and repeated vnto the Iewes Thus shalt thy â—ay vnto them And he sheweth the end namely that they their lselues should repent and not that they should heare those fore passed times onely as a storie of things done and take some delite of minde by the rehersall of those olde matters but that they should applie and refeâ—re those home examples vnto their vse and make their benefit and profit of them vnto their saluation And hee describeth or setteth out repentance by the true effect thereof to wit when as he calleth it A turning vnto GOD. Who they be that doe trulie repent For they onelie doe truelie repent who doe not alone hate the sinnes which they haue committed and are sorrie for the same but who also doe leaue that their wicked life and doe earnestlie turne vnto the obedience of God Finallie he addeth both in this place and also often hereafter The saying of the Lord of hosts or thus saith the Lord of hostes both to win authoritie vnto his sermons and vnto this prophesie from God the author thereof and the same also most mightie who will fulfill and bring to passe those things which he threatneth and also to oppose or set this true God against the vaine idols of the nations neere vnto them to the end the Iewes should not be moued with their felicitie or happines The figure Epimone which is an often repeating and rehersing of one and the same verse or sentence as it were the holding of the song as they terme it whereof in the Psalmes there are many examples and also Isai 11. Where you shall finde in that short chapter this one sentence three times repeated yet for all this his wrath is not turned away but his hand is stretched out still ver 12.17.21 For him he calleth both Iehouah and also the God of hosts Vers 4. Be ye not as your fathers vnto whom the former Prophets haue cried saying Thus saith the Lord of hosts Turne you now from your euill waies and from your wicked workes but they would not he are nor hearken vnto me saith the Lord. THe figure Epimone or returning to the repeating of the same thing which was spoken alreadie whereby he doth liuelie expresse by a certaine Hypotyposis that which he had briefelie saide before of their fathers in the second verse to the end they might be the more moued with the representing and laying as it were before their eyes of the whole action it selfe with their fathers and the most lamentable issue or falling out of the same And home examples doe very greaâ—lie moue vs wherefore the prophets of God haue vsed this kinde of argument in other places also as Psal 95. where Dauid rehearseth vnto the Iewes the examples of their forefathers in tempting prouing god in the wildernes and God his sore displeasure against them for the same that thereby they might learne to cast off all hard heartâ—dnes and disobedience for feare of â—â—sting of the like punishments So often in the Prophet Ieremiâ— is thâ—â— the Lord in like maner as in this place call vpon the Iewes by his Prophet to leaue oâ— their oldâ— wicked waies and to returne vnto him as Iere. 18. ver 11. Speake thou now therefore vnto the men of Iudah and to the inhabitants of Ierusalem saying Thus saith the Lord be hold I prepare a plague for you and purpose a thing
any creature which is not manifest in his sight as it is Hebr. 4. ver 13. but all things are naked and open vnto his eyes with whom we haue to doe And these things by an Anthropopatheia are spokē of God Anthropopatheia what it is see Mich. cap. 7. ver 8. attributing vnto him the properties and qualities of men who of himselfe needeth no messengers but as it is Psal 113. ver 6. abaseth himselfe to behold things in the heauen and in the earth Ver. 11. And they answered the Angell of the Lord that stoode among the mirre trees and said we haue gone thorow the world and behold all the world sitteth still and is at rest The quiet state of the whole earth the church onely excepted HEre is described or set foorth what was the state of the whole world at that time to wit calme and quiet and at rest excepting the church alone the which in the middest of the peace of al the whole earth and of all nations is notwithstanding sundrie waies tossed with stormes and troubles Wherefore this place is a preparation vnto the verse following to the ende that the complaint of the Church or of the Angell the head of the Church may appeare to be the more iust Vers 12. Then the Angell of the Lord answered and said O Lord of hosts The complaint of the Angel hauing three things to be noted how long wilt thou be vnmercifull vnto Ierusalem and to the cities of Iudah with whom thou hast been displeased now these threescore and ten yeares 1. Who complaineth THe complaint of the Angell that is of Christ by the which the things which before were spoken of the generall prouidence of God and his care ouer this world are now peculiarlie applied vnto the Church 2. For what he complaineth And in this complaint there are three things to be noted First who complayneth Secondly for what he complaineth 3. Of what he complaineth Thirdly of what he complaineth He complaineth which is the Angel who is peculiarly called The Angel of Iehouah or of the Lord in this place not for that this Iehouah had no other Angels also but because this Angel aboue the rest and by a certaine excellencie was such a one For this is Christ who is called the Angel of the great counsel This selfsame is he which among the mirre trees did sit vpon the horse And truely this agreeth vnto Christ very wel who is our mediatour vnto God and that alone to pray intreat his father especially for his Church afflicted for as much as she is his bodie and filling vp 1. Cor. 12. For this is the proper office of the mediatour as we are taught Heb. 9. ver 24. That Christ is entred into heauen to appeare now in the sight of God for vs. Now he prayeth and that most earnestly for his Church that is the Bridegroome for his bride the Lord for his seruant the father for his sonne the owner for his inheritance the which he worthily soroweth to be so wasted and to perish For Christ hath care for that companie of the world onely the which is his church Last of all he complaineth of this also that now the appoynted and set time of the affliction of the church was runne out as Psal 102. ver 13 the godly doe pray Thou wilt arise and haue mercie vpon Zion for the time to haue mercie thereon for the appoynted time is come And this time that hee here speaketh of was 70. yeares as appeareth Ierem. 25. and yet the wasting both of the citie and also of the whole land of the Iewes did still continue in such sort that the church of God did not as yet inioye rest and peace as other people and nations of the world did And so that great wrath of God against the cities of the Iewes seemed as yet not to bee quenched and appeased when as notwithstanding he appeared to be fauourable vnto other nations Iosephus Scaliger Furthermore whereas Iosephus Scaliger libr. 6. Emendat tempor pag. 29. reckoneth these yeares of the captiuitie from the first yeare of Xerxes with his father Darius vnto the fourth yeare of Darius Nothus this his account is such that as yet I cannot agree vnto him in the same The which notwithstanding bee it spoken with the good leaue or vnder the correction of that most singularlie learned and godly man vnto whom all learning and learned men owe much and are greatly beholding Vers 13. And the Lord answered the Angell that talked with me with good words and comfortable words The applying of the former doctrine vnto the church THe applying of the former doctrine of the prouidence of GOD vnto the Church For this answer sheweth that God after a certaine especiall maner is carefull mindfull of the same the which thing appeareth as well by his benefites ordained for the same his Church by God as also by the punishment decreed against the enemies thereof Two things to be noted And here are two things to be noted The one that the prayers of the Angell that is of the Mediator Iesus Christ making intercession and request for vs 1. The prayers of the Angel are heard forthwith of the father are forthwith heard of the father The second what is the minding and thinking of God vpon vs in Christ namely good that is full of happines and comforts not onely that we should inioy the same peace and rest the which other nations doe but also farre more excellent and better Therefore the things which God in Christ hath shewed vnto vs are called good words 2. God mindeth his Church all good in Christ and comfortable because that through him we haue peace with God Psal 85. And as Paul writeth Rom. 5. ver 1.2 Being iustified by faith we haue peace toward God through our Lord Iesus Christ by whom also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glorie of God Vers 14. So the Angell that communed with me sayd vnto me Crie thou and speake Thus sayth the Lord of hostes I am ielous ouer Ierusalem and Zion with a great zeale What the good words spoken of before are toward the church her own selfe A Making more plaine of that which went before For he now sheweth what are those good words of God And first they are the benefits of God prepared toward the Church her selfe to wit that God embraceth her as he did before with great affection and loue and hath not ceased to loue her by reason of her former calamities or miseries 1. God will haue his loue made manifest to his Church First of all then God will haue that his exceeding affection or loue toward those that are his to be made manifest vnto them not priuily but openlie not for fashion sake but earnestly not lightly but with great crying and diligence or earnestnes that they may knowe
it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tâ—â— which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of meÌ„ simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemeÌ„t or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet â—ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâ—ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God contâ—iniâ—◠〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the coÌ„tinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâ—e signifie that the course of God his fauour and good will shal be continued because of the present tense or
Epistle of Iude ver 9. of Michaell striuing against the diuell and disputing about the bodie of Moses whom Iude saith durst not blame â—im with cursed speaking but said the Lord rebuke thee Finallie the manifest will of God concerning the preseruing of them is also the foundation or ground of the promises following For the Lord had taken Iosua and others as it were fire brands all readie on fire and burning out of the middest of the flames Hee will therefore preserue them how vile and base soeuer their estate seeme to be and neuer to be lifted vp againe because hee hath alreadie begun to doe it And so Dauid by the former experience of God his goodnes towards him assureth himselfe of the like help in the time following when hee saith Psalm 138. ver 8. The Lord will performe his worke toward me O Lord thy mercie endureth for euer forsake not the workes of thine hands Vers 3. Now Iehoshua was clothed with filthie garments and stood before the Angell The laying open of the base estate of the priesthood at that time THe laying open of that base condition and estate wherein the priestes that is the ministerie of the church at that time were because of the contemptible or despised condition of that whole people as yet so farre as in the iudgement of man the affaires of the Iewes might then be esteemed of Wherefore the same by an Hypotypôsis or liuely description is now represented or laide open to the view What the figure Hypotyposis is see Amos cap. 8. ver 12. yea and that by God himselfe to the ende the Iewes and the priestes themselues might vnderstand that this their so base estate was knowne vnto him when as notwithstanding hee promiseth that the dignitie of the priesthood shall be so great for it is an allegoricall or figuratiue Hypotyposis For vnder the name and representation or shew of filthie clothes the contempt and base condition of the priesthood is signified as contrariwise by the sight and beholding of changed and glorious clothing in the fourth verse is noted the happie and glorious estate of that order For as it is Galat. 4. Thus did the Lord teach that people touching spiritual things being yet vnder figures and shadowes and weake that he might signifie and describe spirituall and heauenly things vnder these earthlie figures and signes Hebr. 9. The old apparrel of the priesthood so glorious and golden was a signe both of all those spirituall riches and treasures which should bee in the man Christ in whom all treasures of wisdome and knowledge are hid Coloss 2. ver 3. and also of that holines which ought to be in the priestes themselues who in like maner were figures of Christ And whereas Iehoshua the high Priest is saide to haue stoode so baselie apparrelled before the Angell himselfe who also before was called Iehouah this hath an Emphasis or vehemencie and force and mouing of affection both for the confirmation of the certaintie of this whole prophesie and also for the proofe and shewing of the care of God and knowledge of the state of his Church and of those that serue him It is also a preparation vnto the narration insuing in the verse following Vers 4. And hee answered and spake vnto those that stood before him The first promise of the restoring of the priesthood Three things to be noted in this verse saying Take away the filthie garments from him And vnto him hee saide behold I haue caused thine iniquitie to depart from thee and I will cloth thee with charge of rayment THe first promise of God to wit of the restoring vnto those Iewes and times the office of the Priestes and Leuites and also of â—he ministerie of the church 1. The person speaking Wherein there are three things to be noted First the person that speaketh to wit the same Angell before whom stood Iehoshua And the same is no meane or common Angell but the head and prince of the Angels And therefore before him stood other Angels in a readines to receiue his commandement and to execute the same as appeareth in the verse folowing And he no doubt is Christ our Lord and the euerlasting sonne of God who is called both an Angell in respect that he is our mediator vnto God the father opening vnto vs his will at the full and also is called Iehouah in respect that he is equall vnto his father And this Angell answereth that is of his owne accord and willinglie promiseth this which followeth For so doe I expound the word answereth in this place Secondly is to bee noted 2 What is promised what is promised hee promiseth the restoring of the Leuiticall priesthood that is the ministerie of the Church and that figuratiuely by the changing of filthie clothing into gay and gorgeous clothing For such apparrell shining with gold and pretious stones wore and had the high priest whilest the order of the priests and Leuites enioyed his bewtie and glorie 3. For what cause it is promised The third thing to be noted is for what cause the Angell doth now promise that this shall come to passe namely because that this Angell of his great and onely mercie and fauour doth now blot out and doe away the iniquities of this order committed against him So then the forgiâ—enes of sinnes and our reconciliation or being made friendes with God which is done onelie by our Lord Iesus Christ alone is the principall and foreleading cause of all the benefites of God toward vs as we are taught in this place Vers 5. And I said Let them set a fayre diademe vpon his head So they set a fayre diademe vpon his head clothed him with garments and the Angell of the Lord stood by The second promise of God of the restoring vnto the ministerie of the church her former dignitie THe second promise of God to wit of the glorie and the same dignitie to be giuen againe vnto this ministerie of the church once restored the which it had before and in times past The which in this place is set downe vnder shadowes and figuratiuely and by a Synecdoche Vnder shadowes or figuratiuelie when as by the name of a miter or diademe the priestlie dignitie is signified And by the figure Synecdoche when as the prophet by the part What the figure Synecdoche is see Amos cap. 5. ver 21. that is by the name of the Priestes Miter or diademe doth comprehend his whole apparrel and al the dignitie of the priesthood that is of the ministerie of the church For the Miter or this diademe was but one part only of the Priestes apparrell yet the chiefest and highest part because it had written vpon it Holines of holines of Iehouah and was worne vpon the head as is shewed in this place And it hath an Emphasis or vehemencie and force whereas it is commanded that a fayre one bee set vpon his head to wit so braue large and perfect
bee the head to the Church which is his bodie euen the fulnes of him that filleth all in all things And this bodie cannot GOD forsake Wherefore GOD confirmeth that all the former things shall come to passe or bee because that afterward hee giueth and shall giue vnto his Church the cause of all these good things to wit the very person of Christ whom hee will send Wee are therefore called backe vnto Christ and it behooueth vs to looke vnto him as often as wee doe doubt of the promises of God Two parts of this this verse But this verse hath two poynts The first a preface The second a promise The preface teacheth that here is intreated of a matter of very great weight 1. A preface whereunto consequently we must giue diligent heed And therefore it is sayd Heare thou 2. A promise And not only Iehoshua is commanded to heare but also his fellowes and companions that this promise and comfort may be vnderstood to belong not onely vnto Iehoshua the high priest alone but also vnto the whole order and ministerie of the Church Diuersitie of degrees in the priesthood Wherein also there is a difference made in the order of the Church For some are shewed to be in a greater place and degree and some in a lesse wheÌ„ as some are sayd to stand before Iehoshua as before their Ruler and Captaine set ouer them by God and Iehoshua is called the great or hie priest that this distinction or difference may be vnderstood to bee true For it was a part of the ceremoniall lawe that the Church of God which did wholly consist of the Iewish people had then also one visible head the which was a type or figure of Christ The which notwithstanding the Church of God cannot now haue because that according vnto the prophesies of the Prophets it is scattered and spread abrode throughout the world Why the Angel speaketh vnto the whole order of priests and comforteth them Now why the Angel speaketh also vnto the whole order of priests and comforteth them the reason is because that the Leuite Priests were despised mocked of the other Iewes nay they were hated of them as namely being such who did too much lay open were too earnest vpon and accused the sinnes of the people before God Whereupon they are sayd to haue been monstrous persons as Dauid also complaineth of himselfe Psal 71. ver 7. I am become as it were a monster vnto â—â—ny but thou art my sure trust But the Lord on the contrary part doth comfort them 2. The promise containing two things Now the promise is that Christ or the cause of all the gifts of God toward his Church shall come to be made manifest and to be giuen vnto the Church her selfe Therefore these things are done in the fauour of Christ to wit that his people inheritance and seate decreed and ordained by God might be reserued vnto him And this promise containeth two things First 1 The exhibition or shewing of Christ in the flesh the manifest giuing of the person of Christ which shall be done vnto the Church vnderstood by these words Behold I will bring forth or cause to come the which is opposed or set against those promises the which taught that he was yet to be looked for And therefore Iohn sayth cap. 1. ver 17. The law was giuen by Moses but grace and trueth came by Iesus Christ And the word of exhortation Behold sheweth that the thing shall be and that speedilie and certainlie that they might by assured faith looke as it were into the thing present 2 A description of Christ Secondly this same promise containeth a description of Christ that wee should consider how great a benefite of God he is and should not thinke this to be as a simple gift or some common and meane thing And Christ is called the seruant of God to wit in respect that he was made man And yet not a seruant after the maner of the rest of the faithfull the which in many things obey not the Lord their God Malach. 1. but he is so called by a certaine excellencie For he was in euery respect to fulfill all the will of God his father and indeed in that he was man he fulfilled the same Isai 61. Moreouer he is called a branch as hereafter cap. 6. ver 12. Behold the man whose name is the branch and he shall growe vp out of his place and he shall build the temple of the Lord. So Isai 11. ver 1. But there shall come a rod forth of the stocke of Ishai and a graffe shall grow out of his rootes Likewise God sayth in Ieremie cap. 23. ver 5. Behold the dayes come sayth the Lord that I will raise vnto Dauid a righteous branch and a King shall reigne and prosper and shal execute iudgement iustice in the earth And he is termed a branch not so much for that his condition and state is base Why Christ is called a branch and here described vnto vs meane and simple in the iudgement of men as for that he should alone be vnderstood of vs to bee the fountaine roote and spring of the whole Church And therefore that he alone is he by whose power and Spirit and word we are plants and trees in the Church of God because he is he of whom alone as of a spirituall branch wee all are borne againe and made heauenly plants For as Iames witnesseth cap. 1. ve 18. Of his owne will begat he vs with the word of trueth that we should be as the first fruites of his creatures And Peter Epist 1. cap. 1. ver 23. teacheth vs likewise that we are borne a new not of mortall seede but of immortall by the word of God who liueth and endureth for euer Which thing doubtles agreeth vnto Christ alone into whom wee must be graffed that we may be borne spirituallie and be heauenly branches Iohn 15. Vers 9. For loe the stone that I haue layd before Iehoshua vpon one stone shall be seuen eyes Behold I will cut out the grauing thereof sayth the Lord of hostes and I will take away the iniquitie of this land in one day THis is the rendring of a reason whereby the Angel or the Prophet sheweth why and how when as Christ or this branch is promised vnto vs wee ought to hope for all those gifts from God A reason why and how we are to hope for all the former gifts from God namely because it is he alone whom the father hath layd the foundation ornament or beautifying and appeasing of his Church Therfore he confirmeth the former consequence or reason by the Epithets or proper attributes or titles of Christ and of this branch that we should without doubting looke for all things from God by and for Christ And that Christ is the foundation of the Church the word stone doth declare whereby Christ is here termed not by contempt or
acknowledge all those things as figures the veritie or trueth and signification whereof was more reuerend and holy and to be sought else where namely in Christ Yet doth the prophet notwithstanding freely confesse his ignorance not in respect of that candlestick the which was ordinarie in the Temple but in respect of that onely which was extraordinarilie shewed him by God Vers 6. Then he answered and spake vnto mee saying This is the word of the Lord vnto Zerubbabel saying Neither by an armie nor strength but by my spirit saith the Lord of hostes A briefe interpretation of the drift of the former vision A Summarie or briefe interpretation of the scope or drift of this vision to wit that the church of God is vpholden defended gouerned by the extraordinarie counsels and power of God that when as wee demaund of the fulfilling of the promises of God toward his church we should not looke vnto the meanes of man but should consider the almightie power of God surpassing all the strength of men the which will fulfill these his promises Psal 138. But there are three things to be noted in this place Three things to be noted First that this speech is properlie directed vnto Zorobabel that is the prince of the people at that time because it is requisite and necessarie that he and other princes of the people 1. The speech directed vnto Zorobabel should be comforted in such dangers and troubles especiallie For the rest of the people for the most part dependeth vpon the disposition of their princes that is vpon their constancie or fearefulnes 2. With what words God his extraordinarie maner of helping his church is described The second thing to bee noted is with what wordes this same extraordinarie maner of God in defending and helping of his church is described to wit By the name and power of the onely spirit of God For the might and power of God is called his spirit in the Scripture So is it said 2. Thes 2. ver 8. of Antichrist That the Lord shall consume him with the spirit of his mouth And of Christ Isai 11. ver 4. That he shall smite the earth with the rod of his mouth and with the breath of his lippes shall he slay the wicked And of the Egyptians cap. 31. ver 3. That they are men and not God and their horses flesh and not spirit Against this spirit is opposed or set whatsoeuer the world or men doe holde and iudge strong valiant great in number glorious Therefore vnder the name of an armie the Prophet doth comprehend a multitude wherein men are wont to trust and vnder the word strength whatsoeuer is mightie valiant and iudged of force and powerfull in the opinion of men Then all which this one spirit of God is farre more mighty that is to say the onely power of God euen lacking or without all outward meanes is stronger then all the strength of men 3. The warranting of this promise with the twise affirming it to be the word of the Lord. Thirdly this double warranting is to bee noted wherewith all this so excellent and grounded promise is confirmed first in the beginning of this verse when as this word is called The word of Iehouah Secondly in the ende of the same verse when as it is set downe againe that this selfe same is the saying and the most firme or assuâ—ed decree of the almightie God himselfe to wit that the Church of God should not doubt no neuer so little of the help of God nor yet those which gouerne or rule the same And therefore that they should haue and hold their eyes both of minde and bodie fixed or fastened vpon God alone whether they be faithfull Magistrates or pastors and ministers of the gospell Vers 7. Who art thou O great mountaine before Zerubbabel thou shalt be a plaine and he shall bring forth the head stone thereof with shoutings crying grace grace vnto it The answering of an obiection of the power of the enemies of the church THis is the answering of an obiection that might bee made whereby God with great vehemencie and earnestnes of speech refuteth or ouerthroweth all the power of the enemies of his church and the doubting wauering the which hereupon might stick in the hearts of the godly And to the ende that this speech might moue vs the more What the figure Apostrophe is see Amos cap. 1. ver 4. by the figure Apostrophe or turning of speech vnto an other person or matter it is directed vnto the enemies of the Church themselues First of all therefore by way of granting or yeelding vnto them he describeth this power of the enemies of the church according vnto the iudgement of carnall men vnder the name of mountaines yea the same great mountaines the which carrie a shew and glorious appearance and seeme to be inuincible or such as cannot bee wonne and ouercome So Psalm 68. ver 16. the mountaine of God is described The mountaine of God is like the mountaine of Bashan it is an high mountaine as mount Bashan finally hee describeth them to bee such mountaines the which might feare men with the very looking on them Furthermore he propoundeth or setteth forth vnto the church the throwing downe of those enemies and the same full of exceeding comfort vnto the godly The casting downe of the mountaines and their casting down lieth herein for that all the same huge high masse of the mountaines shall at the length shrinke and fall downe so that the worke which was begun shall be finished by the godly that is the Temple shall be made an end of vnto the building vp of the same The comfort of the godly The comfort is first for that Zorobabel himselfe against whom these enemies of God did set themselues Esdr 3. and 4. shall see this selfe same thing with his eyes For before him shall these mountaines bee brought into a plaine and Zorobabel himselfe shall lay the last stone vpon this Temple Which thing was a testimonie or witnes of the singular mercie of God toward Zorobabel because that it doth not alwaies so fal out that those which begin the work of God doe finish the same albeit that the worke of God and restoring of his church be finished at the length Secondly God doth comfort the whole people of that age and time For they shal with a great shouting and gladnes prayse God for the finishing of the Temple and shall crie The grace the grace of God that is to say it is the meere or only and great benefit of God toward vs that wee see these things So then the Iewes at that time shall most readily and earnestly giue thankes vnto God and the same Iewes which shall see these things to be done and fulfilled shall attribute this whole benefite vnto his only goodnes as the true cause thereof Vers 8. Moreouer the word of the Lord came vnto me saying A
authoritie of this prophesie is 1. The authoritie of this prophesie for that it is heauenly and giuen by God as the former And therefore in this place the Prophet vseth the same kind of speaking the which he hath done before in the like cases saying Lifting vp mine eyes I looked Behold c. And whereas he sayth that he was turned about he declareth that this vision was shewed vnto him from an other part and not from that part whereas he saw the former visioÌ„ to the ende the Church of God should vnderstand that on euery side there are propounded or set forth vnto her euident and cleere testimonies or witnesses of the care of God towards her so that she will giue heed vnto them and lift vp her eyes 2. The narration of the vision in part The narration or telling of this vision is for that here are recited foure chariots to bee seene the which in the holie Scriptures doe signifie the prouidence of God Ezech. 1. They come out of the mountaines and the same of brasse because that the iudgements of God are both hidden and secret and vnsearchable and not to be auoyded and of yron or of brasse which cannot be broken So also in effect speaketh Dauid of the iudgements of God Psalm 36. ver 6. saying Thy righteousnes is like the mightie mountaines thy iudgements are like a great deepe thou O Lord doest saue man and beast Vers 2. In the first chariot were red horses and in the second chariot blacke horses Vers 3. And in the third chariot white horses and in the fourth chariot horses of diuers colours and reddish The particular descâ—iption of the chariots Horses THe declaration and description of the foure chariots Also horses for the most part and commonly are wont to be vsed by the holy Ghost for to note out the prouidence of God as before cap. 1 ver 8. Reuelat. 6. for the eye of God and his prouidence doe verie swiftly passe through all things and places as the horse of all the beasts that are familiar vnto vs and tractable or easie to bee handled Their colours Blacke White Red. Mixt. is the most swift Their diuers colours are to bee expounded by the diuers effects of God his prouidence in this world The blacke colour betokeneth sorrowfull euents or issues and fallings out of matters The white ioyfull The red bloudie The diuers and bay colours sundrie and mixt matters partly sad and partly ioyfull All which things are to bee marked and noted in euerie age by the diuers effects both of the mercie and also of the iustice of God towards men and also in euery singular people or nation and not so in this place to bee vnderstood that we should restraine or tye the first chariot vnto one nation onely and the second to some one other certaine nation and so of the rest For here is a generall description of the prouidence of God iustly ordering and gouerning this whole world according vnto his wisedome Vers 4. Then I answered and sayd vnto the Angel that talked with me What are these my Lord The interpretation of this vision THE interpretation of the vision and first of all generally afterward particularly that is of the people of the North to wit the enemies of the Church The generall interpretation of these foure chariots doth teach briefly 1. Generallie that God doth dispose and order all things in euery part of the world and rule them by his prouideÌ„ce and decree the which he doth quickly easily and without any let execute by his ministers by him thereunto appoynted in all quarters of the world Two parts of this verse And this verse with that which followeth hath two things worthie the nothing The first the earnest desire of the Prophet in learning the will of God shewed vnto him obscurely 1. The desire of the Prophet to vnderstand this vision or darkly the which desire of his appeareth hereby both for that he himselfe doth first demaund the same of the Angel and also doth honorably call him as the scholler his master So 1. Pet. cap. 1. ver 11. often before cited to this purpose the Prophets are witnessed carefully to haue searched after the will of God And so doth Dauid report of himselfe Psal 119. For the word Lord in this place doth signifie such subiection and reuerence onely as wee doe owe vnto those persons which are of some good account and estimation and haue rule ouer vs and not such as wherewith wee doe worship God And after this reuerend maner doth the woman of Tekoah suborned or suttelly set on by Ioab to sue for the making of Absalom friends with his father speake vnto King Dauid 2. Sam. cap. 14. ver 9. saying My Lord O King this trespasse be on me and on my fathers house and the King and his throne be giltles 2. The particular noting of this generall interpretation Secondly this generall interpretation is to be noted particularly and seuerally Vers 5. And the Angel answered and sayd vnto me These are the foure spirits of the heauen which goe forth from standing with the Lord of all the earth First the Chariots are sayd to bee heauenly Spirits that is to say 1 The Chariotâ— sayd to be Angels Angels So Psalm 104. ver 4. God is sayd to make the Spirits his messengers and a flaming fire his ministers And Hebr. 1. ver 14. it is sayd of the Angels Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation They are therefore sayd to be heauenly spirits and not earthly that is to say men that here wee should learne how great the strength power is of the executioners and ministers of the prouidence and decree of God For the angelical and spirituall nature is infinite wayes of more strength and power then is the nature of men Whereby we vnderstand that nothing is able to stand against the fulfilling of the will of God the which shall not bee ouercome of the same Afterward vnder the forme of wagons and chariots 2. Why the chariots are sayd to be Spirits are set forth the executioners of euery the will of God and they are called Spirits that we should note how great their readines and swiftnes is For both chariots especially such as goe with foure wheeles and Spirits are things most swift and speedie Wherefore they are not slowe but forthwith doe performe and bring to passe that thing which God will haue to be done by them So 2. King cap. 19. ver 35. The Angel with all speed and setting al delay aside so soone as he is commanded doth execute the vengeance of God vpon the armie of the Assyrians For sayth the text The same night the Angel of the Lord went out and smote in the campe of Asshur an hundreth foure score and fiue thousand Thirdly they are foure Chariots 3. Foure chariots that they
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
offer the thing it selfe vnto the view of the eyes more cleerely so that in a maner it may seeme to bee seene and not to be read Moreouer this verse containeth two circumstances of this promise The first of the time in this word yet The second of the thing in the word they shall come For so much the more ioyfull certaine is the promise for that the time to come hereafter is promised to bee like vnto the time past to wit 1. Of the time when as many people come from all places vnto Ierusalem to seeke the God of Israel 2. Of the thing it selfe as appeareth by the Acts of the Apostles cap. 8. and Psal 96. where the Prophet exhorteth both the Iewes and the Gentiles to praise God for his mercies saying Giue vnto the Lord the glorie of his name bring an offring and enter into his courts Worship the Lord in the glorious Sanctuarie tremble before him al the earth Secondly it is most ioyfull whereas the Prophet sayth they shall come that is euen for honor sake taking their iourney from out of their owne cities they shall goe and come as farre as vnto the land of Iurie So Psalm 84. ver 6.7 Dauid praiseth the courage of the people that passe through the wildernesse to assemble themselues in Zion saying They going through the vale of Baca make welles therein the raine also couereth the pooles They goe from strength to strength till euery one appeare before God in Zion Vers 21. And they that dwell in one citie shall goe to another saying Vp let vs go and pray before the Lord and seeke the Lord of hoste I will goe also Two other circumstances TWo other circumstances or parts and amplifications of the former promise the which are set forth by the figure Prosopopoeia or Hypotyposis 1. They shal come not one by one but by heapes One is for that not euery one by himselfe or seuerally only to wit one after another but gathered together and by heapes in a great companie they shall come the which thing hath a greater testimonie or witnesse of their zeale and honour vnto the worship of God as appeared immediatly before out of the testimonie of the Psal 84. ver 7. The other circumstance sheweth the end 2. Why they shall come why they shall come thither namely to worship the true God And here in this place the true worship of God is described or set forth vnder the name of praying and seeking The word praying comprehendeth inuocation or calling vp vpon God and giuing of thankes And the word seeking the knowledge of God set from his word out of the which appeareth and groweth faith and obedience Vers 22. Yea great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem Or and to * The face of the Lord. Two other circumstaÌ„ces also pray before the Lord. HEre also are two other circumstances expressed namely the qualitie or dignitie it self of the people which shall ioyne themselues with the Iewes to seeke the true God and the place 1. The dignitie of the commers where they shall seeke him As for their dignitie the same is here set forth two-fold namely their multitude and their excellencie For many shall come 2. The place wher they shall seeke God The which is set against the small people which then dwelled in Iudea And the selfe same shall be mightie nations the which shall excell among the rest in same power and rule bearing Whereby the Church of God shall bee the more ioyfull and greater and the glorie thereof the more cleere and renowed The place also is set downe whither these people shall come to 〈◊〉 Ierusalem it selfe the chiefe and head citie of the Iewes that they should vnderstand that they haue therefore a most iust and most true cause of ioy Why they shall come to Ierusalem rather theÌ„ vnto any other place and that they are indeed honoured by God Aâ—â— the Prophet by the way setteth downe a reason why these people shall come vnto that place especially namely because the face or presence of the Lord shal be there He calleth the face of God those visible signes of the presence of God which were at Ierusalem namely the Temple it selfe and the sacrifices which were offered in the Temple So then the people did seeke that place not being moued with the consideration of the soyle or land it selfe nor with the dignitie of the walles and stones nor with the riches or excellencie of the people of the Iewes but for that there were there at that time the manifest tokens of the presence of God such as now are the pure preaching of his word or of the Gospell and the sincere or true administration of the Sacraments ordained by himselfe Vers 23. Thus sayth the Lord of hostes In those dayes shall ten men take hold out of all languages of the nations euen taken hold of the skirt of him that is a Iewe and say We will goe with you for we haue heard that God is with you Yet two other circumstances LAst of all two other circumstances also or other parts of the former promise are here set downe and added by the figure Hypotyposis and Prosopopoeia to wit 1. The zeale of the commers the earnestnes or zeale of those that come and their number Their earnestnes or zeale shall bee most great For ten men of the nations shall followe after one Iewe as their Captaine yea and that willingly and of their owne accord 2 Their number with great affection because those ten shall hold fast that one Iew most strongly as namely from whom they will not be pulled away So doth the Prophet Isai speake of the calling of the Gentiles cap. 2. ver 3. in these words And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iaacob and he will teach vs his wayes and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem So Dauid Psalm 102. ver 15. Then the heathen shall feare the name of the Lord and all the Kings of the earth thy glorie And ver 21 22. That they may declare the name of the Lord in Zion and his praise in Ierusalem when the people shall be gathered together and the kingdomes to serue the Lord. The number of them is declared in these words they shall come out of all nations and languages and not only out of one part of the world as for example out of the East or out of the West but also out of the North and out of the South This at the length was brought to passe after and by the preaching of the Gospell Acts 2. And Christ sayth Mat. 8. ver 11. That many shall come from the East and West and shall sit downe with Abraham Isaac and
Iaacob in the kingdome of heauen There is also added or set downe a reason to pull downe the pride of man or of the Iewes least that whilest we doe seeke the visible Church of God men themselues might seeme to be sought A reason why the Gentiles should seeke vnto the Iewes that is vnto the Church of God The reason is because God is with you So then God himselfe is to be sought and not men when as we doe adioyne our selues vnto the visible Church And that we ought thus to doe this place doth plainly shew except we will bee made vnexcusable before him For when as wee heare now what things God doth giue vnto his in the visible Church shall we despise and not care for iâ— that is shall we not seeke after it CAP. 9. Vers 1. The burden of the word of the Lord * Or Against the lande that is neere or lyeth round about thee in the land of Hadrach and Damascus shall be his rest * Or Because the eye of the Lord is the beholder of men as of all the tribes of Israel when the eyes of man euen of al the tribes of Israel shall be toward the Lord. WHether this prophesie were deliuered at the same time that the former were or at some other time it doth altogether consent and agree with them because these two things doe follow necessarily and mutually or one the other namely the building of the Church of God the which hath been declared before and the destruction of the enemies thereof the which in this prophesie is threatned that it shall be And he maketh mention only of certaine people and nations neere vnto the Iewes and such as were alwaies their enemies troublous vnto them but yet such as by the which it is easie to gather the like of the rest of the enemies of the Church of God And these are rather mentioned both because they were better knowne vnto the Iewes and were more cruell vnto them Such were those that are spoken of Esdr 4. ver 9. Rehum the chaâ—â—celour and Shimshai the scribe and their companions Dinaie and Apharsathcaie Tarpelaie Apharsaie Aroheuaie Bablaie Shushaâ—caâ— Dehane Elmaie and the rest of the people And such as he recitâ—â— cap. 5. ver 6. Tatnai captaine beyond the riuer and Shether-boâ—â—â— and his companions And such as are reckoned vp Nehem 4. 1. The summe of this Sermon or prophesie But this verse hath three things First the summe of the Sermon or prophesie insuing For it containeth a burden or the bitter iudgements of God and not any promises to be deliuered and the same from Iehouah that is from the most true and most mightie God Secondly against whom to wit 2. Against whom it is bent generallie against all the countries neere vnto the Iewes but speciallie against them of Damascus For I agree vnto those who expound the Syrian word Chadrach for a countrie that is neere or lying round about another countrie Wherefore Damascus is first rehearsed in the which especiallie the iudgements of God shall bee for a long season and shall stay there as in their proper home and shall not flye presently away and remaine there but for some little while as hath been shewed generallie before in the fift chapter 3. A reason of the iudgements of God against these nations Thirdly the reason of these iudgements of God against these strangers from the couenant of the people of GOD the which also is in stead of answering an obiection that might bee made to answer those which should make some doubt of these threatnings of God And the reason is Because the eye of God doth behold and marke these people and nations also and dooth in the end iudge them also as he doth the tribes of Israel and those which are his church So the Psalmist teacheth vs Psal 113. ver 6. That God abaseth himselfe to behold things in the heauen and in the earth neither is there any creature which is not manifest in his sight but as it is Hebr. 4. ver 13. all things are naked and open vnto his eyes with whom we haue to doe And he spareth not to punish his owne people when they displease him as Dauid doth teach vs Psal 103. ver 7. He made his waies knowne vnto Moses and his workes vnto the children of Israel Or He shall border to wit the eye or prouidence of God Two partes of this verse Vers 2. And Hamath also shall border thereby Tyrus also and Zidon though they be very wise ANother particular rehersall of those places and nations the which shall be punished and comprehended or caught with the selfe same iudgement of God that the countrie of Damascus was Wherefore this verse hath two things to be noted 1 A rehearsall of other places to be punished the recital of the places and secondly an especiall obiection touching the Tyâ—ians But by Damascus shall Camath or Hamath also the head â—â—tie of Syria 2. An obiection and answer for Tyrus which was called Coele and the which also was afâ—â—â—ward named Antiochia bee conteined in this border and also Tyrus and Sidon For thus much doe these words signifie and he shall bound or border that is the Lord shall close in Chamath with in the same seate of his iudgements For to bound it within the same seate is to comprehend and compasse it within the boundes of the seate by him limited Now touching the especiall obiection for the Tyrians this was it that this citie was euery way most strong and so consequently free from these iudgements of God But here in this place there is reckoned vp but one kinde of these munitions and the same the best namely the Counsell the which Tyrus had at home For the citie was stored with most wise men and gouernours like as at this day the citie Venice is thought to be For it hath a most wise politicke Senate or Counsell Vers 3. For Tyrus did build her selfe a strong hold and heaped vp siluer as the dust and golde as the myre of the streetes Two other kindes of munition in Tyrus Two other kindes of the munition of the saide Tyrus her holdes and treasures For albeit that in the word munition in the Hebrew there be an allusion or resemblance vnto the name of Tyrus for Matsor is a munition 1. Her holdes and Tsor is Tyrus yet I notwithstanding doe vnderstand thereby the holdes or fortresses of the citie 2. Her treasures whether she had them by nature situation of the place or by the industrie and diligence of men By the word Charuts Gold stamped or coyned or golden money and by siluer I vnderstand her treasures laide vp and kept for the vse of warre Both which in how great aboundance they were in this citie appeareth by similitudes of dust and myre the which are not set downe here as meere Hyperbolaes as 1. King cap. 10. ver 27. where King
rest of the people which followeth such guides is nothing at all excused For if the blinde leade the blinde both shall fall into the dike Matth. 15. ver 14. Againe They shall all be confounded who do trust in idols and serue them Psal 115. and Psal 97. ver 7. Nay this is rather a reason from the greater vnto the lesser thus If the Lord neither hath spared nor will spare the Shepheards and Rulers which were idolators how much lesse will hee spare others Moreouer against this wrath of God toward idolators doth the Prophet on the contrary part set and match the fauour of God toward those which are godly indeede and those which shall call vpon the true God to the ende the godlie might bee the more confirmed and strengthened in the inuocation or calling vpon of God alone and that Idols might bee detested and abhorred And therefore in this place I doe expound the Hebrew word Ki but to shew this contrarietie God promiseth two things vnto the godlie Iewes For God promiseth two things vnto the Iewes which are indeed godly and do call vpon him First that it shall come to passe that he himselfe who is God almightie and the Lord of hostes will cherish them that those which are the house of Iudah for he expresly nameth them 1 All maner of helpe that they may bee the more assured that these promises do appertaine vnto them that God I say will helpe them bee present with them comfort them which things the Idols doe not For the word visite doth comprehend all kinde of the helpe of God when as it hath not the word gnal ioyned with it as on the other side being ioyned with the same particle gnal it threatneth all kind of the iudgements of God In this latter signification doth God vse this word visite in this place against the idolators and in the former toward the godly Secondly God promiseth that it shall come to passe 2. That they shall be famous and valiant that the self same godly shall be strong notable and beautifull and famous aboue other people like vnto a warre horse to wit such a one as is couragious and armed that is dressed trimmed and furnished vp for the battell of the which his master is wont to haue an especiall care to haue him in request and account aboue the rest Finally the Lord of purpose tooke this similitude of a warre horse to signifie vnto thē darkly by the way that there should afterward be warres but in the which they should not neede to feare any thing because that they should bee like vnto most strong horses the which in the warres ouerrunne and throwe downe all things and therefore are they diligently nourished and brauely or comely garnished and set forth Vers 4. Out of him shall the corner come forth out of him the naile out of him the bowe of battell and out of him euery appoynter of tribute also An amplification of the former promise by the reckoning vp of the sundrie gifts of God toward his Church AN amplification of the former promise taken from the reckoning vp of the sundrie gifts of God toward the Iewes and consequently his Church the which gifts also doe shewe the maner how the Iewes shall bee both strong and also beautifull to wit because they shall haue in abundance al things which are wont to be needfull both at home and also abrode yea and moreouer both in the time of peace and also in warre Finally euery appoynter of tribute shall in the ende once bee driuen out of their borders that they may be oppressed by no man Wherefore I expound this word out of him of the Lord who shal giue vnto the Iewes these things which are afterward reckoned vp in this verse And that which is in the last place out of him the appoynter of tribute shall come forth signifieth that euery tribute gatherer which did vexe them before shall depart and go away from that people God driuing him forth Further these words Corner Naile Bowe Itake as spoken prouerbially for any thing wherof there is both great vse and great force and briefly the which men cannot lacke in building in the disposing and ordering of matters belonging to the house and in fight and warres All these benefits are giuen vs of God by for Christ his sake And these similitudes are elsewhere vsed to like purpose as Isai cap. 22. ver 23. where God will signifie that Eliakim who was to succeed Shebne in his office shall stand sure in his place he sayth And I will fasten him as a nayle in a sure place and he shall be for the throne of glorie to his fathers house Vers 5. And they shall be as the mightie men which tread downe their enemies in the myre of the streetes in the battell and they shall fight because the Lord is with them and the riders on horses shall be confounded The applification THe application For that which he had sayd generally before he now applieth vnto one kind namely vnto the vse of warres the which afterwards in this nation should bee very rise and great like as now adayes also the Church of God is daily vexed or grieued and troubled Wherefore God promiseth two things vnto thē Two things promised to the people of God the which are very necessarie for victorie First that they shall bee valiant stoure and strong in these warres and euen like vnto Gyants and that they shall tread downe their enemies 1. They shall be strong and victorious as they tread down the myre and durt of the streetes or high wayes The second that they shall not only bee so valiant against the footmen of their enemies but also against their horsemen 2. They shall preuaile not only against the footmen but also the horsemen of their enemies whom they shall easilie slay ouerthrowe put to flight and consequently make ashamed that they should vnderstand that euery way the victorie should be theirs and sure on their side And this hath appeared in the warres of the Machabees and in other battailes also and now also appeareth in sundrie warres of our men as among the rest of Zisca with the Emperour Sigismundus The reason is added because that God shall be with the Iewes that they should not attribute vnto themselues the praise of this victorie but giue the same whollie vnto God Vers 6. And I will strengthen the house of Iudah and I will preserue the house of Ioseph and I will bring them againe for I pitie them and they shall be as though I had not cast them off for I am the Lord their God and will heare them The same promise againe repeated for the further assurance of the Iewes and Church of God A Garnishing of the former matter For he doth againe promise the same thing repeating his earnest assurance made vnto them before that the Iewes should be assured and consequently we our selues of
the word Eye he signifieth wisedome and by the word Arme might power and strength both which the Lord threatneth shall bee wanting and that he will take them away from these couetous cruel and negligent that is bad shepheards of his people Isai 3. ver 1.2.3 in these words For loe the Lord God of hostes will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the captaine of fiftie and the honorable and the counseller and the cunning artificer and the eloquent man This is now especially fulfilled among the Iewes and hath been fulfilled both before the times of the Machabees and afterward all those fortie yeares from the death of Christ vnto the destruction of Ierusalem and now also But there is a most hard and sharpe reproofe contained in these words O vnprofitable or idoll shepheard c. added for this cause that they being so often admonished by God may be made vnexcuseable and bee shewed altogether contemners or despisers of their charge and dutie CAP. 12. Vers 1. The burden of the word of the Lord vpon Israel sayth the Lord which spred the heauens and layd the foundation of the earth and formed the spirit of man within him The drift of this chapter THe drift of this chapter is to comfort the godlie and elect of God that they bee not discouraged being feared with the former threatnings And God doth comfort them with the rehearsal of the notable and indeed miraculous victories the which he gaue vnto his people of the Iewes by the ministerie seruice of the Machabees of whom this whole chapter seemeth peculiarly to be vnderstood albeit that by the same may be gathered that God wil neuer forsake those that are his For he hath sayd as it is Hebr. 13. ver 5.6 I will not faile thee neither forsake thee so that wee may boldly say The Lord is mine helper neither will I feare what man can doe vnto me In what sense God his victories for his people are called burdens Therefore those sundrie happie easie and manifold victories of God for his people against their enemies are described or set forth the which are named or called burdens in this place not in regard of the people of God whom he fauoured whom by these victories he deliuered but in respect of their enemies ouercommen by God Wherefore this place is to be translated thus The burden by the word of the Lord denounced or threatned vnto other nations namely because of Israel For the word gnal in this place doth not signifie against but for or because of that is for Israel his sake Vnles some man had rather take the word Massa a burden generally in this place for any maner of denouncing or declaring of a thing as well ioyfull as sorowfull and not only burdenous as if he should say a declaration made by the word of God vnto Israel that is which Israel should now heare for his comfort like as he hath vnderstood the former threatnings vnto his feare and repentance And herein also God seemeth to haue followed the respect of the time because that these victories followe that same ouerthrowe of the whole state both Ecclesiasticall and also political made by those euill gouernours whereof hath been spoken in the chapter before going But the thing it selfe that is that burden the which the Iewes should bee vnto other nations neere vnto them doth the Prophet first of all briefly set foorth by three similitudes that those nations might so much the sooner abstaine or leaue off from their confederacies and warres against the Iewes being admonished of their exile or banishment and * ouerthrow I put in the word ouerthrow because it may happilie be the fault of the Printer to make exilio for excidio in the latin which they should haue for the same and so by this meanes that they might be made vnexcusable Then doth he describe the victories that should be against the nations fighting against the Iewes But this verse hath an entrance or preface vnto this whole prophesie wherein both the sayd prophesie is briefly propounded or layd downe and also commended and confirmed The summe of the things which are to be spoken afterward This verse containeth an entrance or preface vnto this prophesie propounding and confirming the same is propounded in this word The burden of the word that is a burden which must be declared and which was reueiled For this terme word is taken for a reuelation made by God vnto the Prophet whether it were made by word or by vision Further the selfe same is shewed by these words for Israel For these words teach vnto whom these things shall be a burden not vnto the Israelites but vnto their enemies Moreouer this selfe same prophesie is here commended two wayes First This prophesie commended from the person of the author thereof or of him that doth cōmand and declare these things For it is Iehouah the Lord or true God 1. From the person of the author thereof which sheweth that these things shall be Secondly from his power the which for the greater Emphasis vehemencie or force sake and for the terrifying or fearing of the vngodly 2. From his power What the figure Synecdoche is see Amos cap. 5 ver 21. and for the comfort of the godly is here expressed ouer three sorts of most excellent things by the which the whole world is contained by the figure Synecdoche For God ruleth ouer these things and hath power ouer them to wit ouer Heauen Earth and Men themselues Ouer Heauen because he doth stretch or spread it forth Gen. 1. Ouer the Earth because he hath founded or layd the foundation of it Psalm Against the old reuiued or renued error of those that hold the soule to be begotten 24. Ouer Men because he doth create and forme or frame their soules in them yea and that alone without any helpe of their parents For the fathers beget the bodies only So are wee taught to beleeue of God in this poynt Hebr. 12. ver 9. in these words Moreouer we haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that we might liue So Eccle. cap. 12. ver 7. And dust returne to earth as it was and the spirit returne to God that gaue it Vers 2. Behold I will make Ierusalem a cup of poyson vnto all the people round about and also with Iudah will he be in the siege against Ierusalem The first similitude shewing how great a burden the Church hath alwayes been vnto her enemies THe first similitude whereby is shewed how great a burden Ierusalem and consequently the Church shall bee vnto her enemies inuading or setting vpon her as it
What the figure Auxesis is see Oseas cap. 7. ver 4. THe first Auxesis or increasing of the former matter For God doth amplifie or increase this selfe same benefite and his helpe from the maner of the same It shall bee so manifest and euident or plaine to be seene that the Captaines themselues of the people of the Iewes shall freelie and openly both acknowledge and also witnes the same when as notwithstanding men for the most part and especially Captaines are wont to challenge vnto themselues the praise of the victorie that is of the armie which they haue ouercommen as it is sayd hereafter Two partes of this verse ver 7. But this verse containeth two things First an acknowledging of the power of God in deliuering those that are his out of the hands of their enemies by a wonderfull victorie and after a wonderfull maner 1. The acknowledging of the power of God in this victorie For all the Iewes shall confesse that their power and the power of the Inhabitants of Ierusalem and the strength of their whole armie to haue been from that same God of hostes who is their God Therefore the power of God in sauing those that are his shall bee so manifest that neither the Captaines of the warre themselues nor the dwellers at Ierusalem who were thought to bee the strength of the whole nation shall dissemble hide or denie the same For Mathathias Iuda of the citie Modin did signifie so much in the writing and title or inscription of their Ensigne For it was written vpon their Ensignes Machab. 1. Who is like vnto Iehouah glorious and strong Wherevpon they were afterward called Machabei of those notes or letters in their Ensignes The Machabes did carrie in theiâ— ensignes these foure letters M C B I alluding vnto these foure Hebrew words beginning with these letters Exod. 1â— ver 11. Mi Camocah Beelim Iehouah Who is like vnto thee amoÌ„g the gods Iâ—houah of which foure letters they were called Macbi both by their countrie men and also by strangers and afterward corruptly Machabaei or Machabes There is a like place Psalm 18 ver 31. Who is God besides the Lord and who is mightie saue our God And Psalm 89. ver 6. Who is equall to the Lord in the heauen and who is like the Lord among the sonnes of the gods O Lord God of hostes who is like vnto thee which art a mightie Lord But where as it is sayd They shall say in their hearts the Prophet doth not hereby exclude or shut out open confession and confession with the mouth of that their acknowledging of the extraordinarie power of GOD in these warres but onely teacheth that they shall confesse and acknowledge these things earnestly not hypocritically truly or from their heart and not dissemblingly or feinedly And that these things may the better be vnderstood to belong according vnto the letter vnto the times of these Machabees which first deliuered the people from that miserable tyrannie of the Antiochi the which then shall be the Captaines of the people are in this place called Elaphim or Aluphim that is such Captaines as did not weare any kingly Crowne but rather which were onely Magistrates Gouernours or Rulers of the people such as also the Leuites were For the Machabees were Leuites So 1 Machab. 2. and Ioseph lib. 2. cap. 8. de Antiquit. Iudaeor these Machabees are sayd to haue borne offices only and are called Captaines of victorie This therfore is here first to be noted The second thing is Vnto whom God was a strength namely both vnto the Captaines of the people and also vnto the whole people and finally vnto them of Ierusalem themselues who then did lye miserablie oppressed vnder that tyrannie So then no part or citie of that people could attribute vnto themselues the praise of so great and mightie deliuerance So God euen now adayes also doth saue and deliuer his Church by extraordinarie meanes Vers 6. In that day will I make the Princes of Iudah like coales of fire among the wood and like a firebrand in the sheafe and they shall deuoure all the people round about on the right hand and on the left and Ierusalem shal be inhabited againe in her own place euen in Ierusalem The third similitude THe second amplification of the sayd benefite of God in the deliuerance of those that are his the which containeth the third similitude by the which the word burden whereof hath been spoken before is expounded But this verse or amplification hath three things For first it containeth the maner of this strength the which the Lord will extraordinarily giue vnto those that are his Secondlie the number of those which shall be destroyed Three parts of this verse Thirdly the effect of that citie preserued the which the enemies notwithstanding were most desirous to haue to be destroyed 1. The maner of the extraordinary strength which God will giue vnto his Church First the maner of this strength is set out or made plaine by a similitude For the Captaines of Iehudah shall bee like vnto an hearth whereon afterward much wood is burnt And Iames cap. 3. ver 5. vseth the like similitude of fire the which although it be but small at the first yet it consumeth a great deale of matter Behold sayth he how great a thing a little fire kindleth 2. The number of those that shall be destroyed And so doe the people vse the like comparison when they pray vnto God to make a great consuming of the enemies of the Church Psal 83. ver 14.15 saying As the fire burneth the forrest and as the flame setteth the mountaines on fire 3. The effect of the citie preserued so persecute them with thy tempest and make them afrayd with thy storme And these Captaines shall also bee like vnto a firebrand or burning wood in the middest of sheaues or heapes of strawe 1. What the figure Metaphora is see Amos cap. 4. ver 12. or stubble Isai 30. ver 30. With the which double Metaphor of an hearth of fire consuming wood and a burning firebrand among heapes of straw is shewed that albeit the remnants of the people of God were then but small as some little earthen hearth or panne to keep fire in yet shal they notwithstanding easilie bee conquerours of their enemies and as soone as fire consumeth drie wood These things thus fell out in those first warres of the Machabees as appeareth lib. 1. Machab. and Ioseph lib. 12. de Antiquit. Iudaic. Secondly the number of those that are to bee destroyed and slaine All the people neere vnto them shall be slaine the which shall come together from all places to hurt the Iewes froÌ„ what countrie or coast soeuer they shall assault the Church of God either at the right hand or at the left hand A very notable and continuall promise of God for the sauing of those that are his 3. Lastly the effect of
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
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
which was mentioned in the former verse For before such was the condition of the Iewes that then neither life it selfe nor this light was welcome vnto them because of the exceeding afflictions wherewith they were pressed both in the besieging of the citie and also after that it was taken in sundry quarters of the world by the iust iudgement of God the which Iosephus reciteth lib. 7. Bellâ— Iudaic. cap. 21. and 25. and so forth Wherefore that same first time and day was nothing precious nor deare vnto them But there shall succeede this so heauie a day or state of theirs in the mercie of God another day not altogether cleare and bright vnto them at the first but yet more ioyfull then the former in the euening or latter ende of the which second time and day a true and full light shall shine vnto the Iewes because as Paul saith the Iewes then and about the end of the world shall be conuerted vnto Christ Rom. 11. ver 25. For saith the Apostle I would not bretheren that ye should be ignorant of this secret least ye should be arrogant in your selues that partly obstinacie is come to Israel vntill the fulnesse of the Gentiles bee come in and so all Israell shall be saued So then by the word one day a certaine and a set time is signified by God but a long and not a short time comprehending many yeares continuallie and not the space of 24. houres And by the adding of these wordes neither day nor night the Prophet betokeneth a certaine middle state case and condition the which is neither in all poyntes to bee wished for and happie as is the day neither yet in all pointes as is the night is most heauie and lamentable and full of murthers and slaughters of the Iewes as it was before but such as shall be somewhat dimme or darke as the day vseth for to be in the boblight or twilight either in the morning or in the euening when as it is neither fully day nor fully darkenes So then this middle state is promised vnto the Iewes after those most sharpe and bitter miseries And such is now doubtles the nation of the Iewes in all places of the worlde where they are neither yet vtterly rooted out nor yet gathered together but likevnto the twie light For it is in a doubt whether it be a people or no darke because of their burdens and yet not cleane put out through the great mercie faithfulnes and prouidence of God This is the first poynte that this verse containeth 2. A most ioyfull day in the end Secondly it promiseth that afterward and in the end of this second time there shall shine out vnto the Iewes a most ioyfull estate of the sayd people For he sayth At the euening time of that day there shall be light vnto them Wherefore this also properly belonggeth vnto the Iewes albeit vniuersally and generally God alwayes be present with those that be his after their long afflictions By the word light it is certaine that a most happie state is signified as where it is sayd Psal 97. ver 11. Light is sowen for the righteous and ioy for the vpright in heart Such a state therefore is here promised vnto the Iewes And this light is the conuersion or turning of the Iewes vnto the Gospell and faith of Christ the which Ezechiel cap. 37. ver 16.17 so forth hath foretold that it should come to passe and Paul confirmeth the same Rom. 11. ver 25. cited but a little before in the expounding of this verse and the which the very state of this world doth seeme plainly to promise least God in the ende should bee vtterly without a Church the which now for the most part hath perished among vs of the heathen nay euen in those places among vs of the Gentiles where the Church yet remaineth euen in those same very places through our owne great fault is by little and little extinguished or put out 3. The answering of an obiection The third thing containeth the answering of an obiection because the Prophet doth not directly set downe this day For it might bee obiected or alleaged This day shall neuer bee because thou the Prophet of God doest not declare the same vnto vs. Zacharias answereth This day or time shall be but the moment or present instant thereof is knowne onely vnto God and as yet reuelled or opened vnto no man And truly there are many things the which God hath foretold that they shall come to passe but the moment or time whereof he hath not signified as the time of euery man his death also of the last iudgement Acts. 1. of the conuersion of the Iewes Rom. 11. of the ouerthrowing of the kingdome of Antichrist 2. Thess 2. and also this prophesie and promise peculiarly vnto the Iewes But that which followeth pertaineth generally vnto all the Gentiles among whom in the meane season and vntill that time these things shall come to passe God shall gather together his Church out of the very ruines and as it were the rubbish of the Iewes as he is a wonderful that is a most mightie and most wise workmaster who can bring foorth light out of darknes 2. Corin. 4. ver 6. Vers 8. And in that day shall there waters of life goe out from Ierusalem halfe of them toward the East sea and halfe of them toward the vttermost sea and shall be both in sommer and winter A promise of the gathering together of the Church A Promise of the gathering together of the Church euen after the vtter ouerthrowing of Ierusalem yea and out of the remnants thereof the which no doubt was brought to passe by the miraculous worke of God But that this whole place with that which followeth may be vnderstood there are two certaine things to be noted from the continuall vse of the holie Scripture The things here following concerne not all but only the godly Iewes First that the things which follow touching the building of the Church of God are spoken not in respect of all the Iewes whom Zacharias speaketh vnto but in regard of the godly onely whom alone God his purpose was to comfort with this promise The second That by the name of Ierusalem is vnderstood not onely that same earthly citie By Ierusalem is ment not only that same earthly citie but also the true Church of God but also the true Church of God in what place of the world soeuer it shall bee of the which that same earthly Ierusalem was a figure Heb. 11. Whereupon the things that followe are properly to bee vnderstood of the Church of God the which Ierusalem being destroyed was gathered together among the Gentiles by faith in Christ and by the preaching of the Gospell Although peraduenture the things which are here spoken shall haue place in the citie it selfe which is to be restored and not in the temple or sacrifices or ceremonies when as God shall call the Iewes