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
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
sorrow of the Corinthians concerning the matter of the incestuous person 2. Cor. 7.11 saying For behold this thing that ye have bin godly sory what great care it hath wrought in you yea what clearing of your selves yea what indignation yea what feare yea how great desire yea what a zeale yea what punishment in all things you have shewed your selues pure in this matter This affection these Ninivites had not Obiection Neither is that which Christ saith Mat. 12.41 alledged before in the beginning of the former sectioÌ„ any thing against this where he saith that the Ninivites repented ergo would some conclude the repentance of the Ninivites was true repentance and such as is the repentance of the godly Answer I answer that these names of Faith and Repentance carry many significations and are often times attributed unto those affections which haue but an imitation or resemblance of faith and repentance onely as is the repentance of Achab 1. Kin. 21.29 And in the gospell of Matthew this word Faith is often so taken as cap. 9. ver 2. of those that brought unto Christ the man sicke of the palsie of whom Christ saith That he saw their faith c. in the same chap. ver 22. he saith the like of the faith of the woman that had the bloody issue comming unto him to be cured of the same chap. 17. v. 20. where Christ telleth his disciples That if they had faith but as much as a graine of mustard seed they should remove mountains c. So here after in this prophet cap. 4..2 the faultie prayer of Ionas is notwithstanding called a prayer And thus much of the faith and inward repentance of these Ninivites 2. The outward signes of the repentance of the Ninivites fasting sackcloth ashes The outward repentance of the Ninivites was in those signes the which at that time were used of those that did truly repent albeit hypocrires also did oftâ—n make shew of the same as may appeare out of Ioel cap. 2. v. 14. where God saith Rent your heartes and not your garments and turne to the Lorde your God c. signifying that true repentance must proceed from an heart humbled by faith and not consist in outward ceremonies in the which of all others hypocrites as most forward For so 1. King 21.27 Achab when by Elias he heard of Gods iudgements towardes him Renteth his cloathes putteth sackcloth upon him and fasteth lyeth in sackcloath and goeth sofâ—ly yet was he void of true repentance such as the godly have These outward signes are fasting sackeloth and ashes After which maner the godly haue in former times humbled themselves before God For so Iob. cap. 2. v. 8. sitteth downe among the ashes And Psalm 69 v. 10 11. David saith of himselfe I wept and my soule fasted but that was to my reproofe he meaneth among the wicked I put on a sacke als◠〈◊〉 and I became a proverb unto them Vers 6. For word came unto the king of Ninive and he arose from his throne and he laid his robe from him and covered him with sackecloth and sate in ashes EXplanation or laying out more at large that which briefly was set downe before For now he doth more fully declare that Explanation which he had briefly before spoken of the repentance of the Ninivites He therfore pursueth every circumstance both that the efficacie or force of the word of God outwardly preached even among the heathen themselves may be understood also that we may know that the repentance of these men was true and not hypocriticall and that this may be an example for the godly being put in minde of the threatnings of God to follow And to this purpose doth Christ alledge it Mat. 12. Publike not private repentance here described But in this place is described publike not private solemne and extraordinarie and not ordinary repentance like is as also Ioel cap. 2. VVhich two kindes of repentance are not to be confounded or hudled up togither neither are we to looke for that in ordinary or private repentance the which is proper and peculiar unto extraordinatie and publike repentance as is for example the decree of the magistrate the putting on of sackcloth and ashes c. Furthermore we must note that the signes which are here rehearsed Fasting sacke cloth ashes and such like externall gesture are rather signes of true outward repentance of the godly the which consisteth in the hears truly buÌ„bled by faith shewing forth the fruits of the same by the workes of mercy c. did indeed in these Ninivites spring froÌ„ a sincere or purt minde yet notwithstanding if they be considered in themselves they do rather paint out unto us the true nature and condition of the outward then the inwarde repentance of the godly as may easily appeare Isai 58. v. 5 6 7. Is it such a fast that I have choses saith the Lord that a man should afflict his soule for a day to bow downe his head as a bulrush and to lye downe in sackcloth ashes Wilt thou call this a fasting or an acceptable day unto the Lord Is not this the fasting that I have chosen to loose the bandes of wickednesse to take off the heavie burdens and to let the oppressed go free and that ye breake every yoke Is it not to deale thy bread to the hungry that thou bring the poore that wander unto thine house When thou seest the naked that thou cover him and hide not thy selfe from thine owne flesh For inward repentance such as is in godly men is assured of the forgivenesse of sinnes by Christ of the promises of God of his fatherly good will towardes them c. Now these thinges were nor in the Ninivites The first circumstance of the repentance of the Ninivites to wit the persons repenting Moreover the first circumstance of this publike repentance of the Ninivites are the persons repenting among the which the person of the king is first described as the which namely was the cause and example of the repentance of the rest Afterwards the rest repented For they all repented from the greatest unto the least as was before ver 5. and not onely one or two Yea the king of Ninive himselfe and not onely his subiectes And this repentance of the king and that publike laying aside all cogitation and pride of his kingly maiestie is in this verse described by moste excellent contraries He that sate before in his royall throne lay in ashes he that before was clothed with soft and gorgeous raiment tooke upon him most hard and sackcloath and cloath of haire Compare this outward shewe of repentance with these places and examples of the scripture of Achab 1. King 21.27 Ioel. 2. Isal 58.5 Iob. 16.15 Mat. 11.8 VVhether Ionas came unto the king or whether the king heard of his sermons by the report of others hee was earnestly touched Vers 7. And he proclaimed
Cor. 10. ver 5. Casting downe the imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ 2. Part. The matter it selfe whereof they are accused Now is set foorth the matter it selfe or the accusation against these rulers of the people the which is manifold or of sundrie sorts as appeareth by the verses following but here in this verse one kind alone of their wickednesse and the same most grieuous is reproued and described by a very shamefull similitude The Prophet therefore pronounceth or sheweth first of al that these iudgements or threatnings of God the which he is to vtter are properly directed and doe appertaine vnto them The reason because that they â—e in the people although the rulers of the same yet most merciles and cruell theeues not Fathers of the people not Pastors but Wolues and Destroyers For they are a net vnto the common people and the same spred that the people committed vnto them may fall into their nets They are such as are those theeues and robbers who in Mispha and Tabor did rob the passers by and such as they could meet withall The craftie crueltie of the rulers The Prophet therefore doth signifie that these princes and rulers with great subtiltie deceites and guiles were wont to intrap the poore people whom afterwards they might both spoyle of their goods and when they had spoyled them treacherously and mercilesly murther them And these are the vsuall and common arts courses maners and most wicked kind of life vsed notwithstanding as it is well knowne vnto all men of all Tyrants or men that abuse publike authoritie albeit otherwise in it selfe lawfull Vers 2. Yet they were profound to decline to slaughter though I haue been a rebuker of them all The first amplification of the former wickâ—dnesse THe first amplification of the former wickednesse taken from the maner which these vsed in spoyling and killing of the people committed vnto them whose keepers and pastors they ought to haue been For to the end they might the more easely robbe and spoyle them and exercise their crueltie against their flock committed by God vnto their trust they doe seeke most deepe and hidden or secret places that is deceipts and subtilties And after this maner doth Dauid describe and set out in their colours such kinde of craftie and subtile oppressors in these words Psal 10. ver 8 9 10. He lieth in waite in the villages in the secret places doth he murther the innocent his eyes are bent against the poore He lieth in waite secretly euen as a lyon in his denne he lieth in waite to spoyle the poore he doth spoyle the poore when he draweth him into his net He crowcheth and boweth therefore heapes of the poore doe fall by his might In this therefore did these princes and rulers imitate or do after the maners and disposition of most wicked and craftie theeues raunging and rouing vp and downe in the woods who to the end they may the more safely murther and cut the throates of trauailers and wayfaring men they stay for them in most hidden and secret dales and valleyes and prepare such ambushments to intrap and catch them as they are least aware of What the figure Metaphora is see Amos cap. 4. ver 12. And further by this Metaphor of profound or deepe places and corners are signified the diuellish most craftie counsels of tyrannous Magistrates against the people whom they are wont at their pleasure both to spoyle and to murther the which notwithstanding by them are couered with most glorious pretences and edicts so that nothing is more filthie and shamefull then these diuellish shifts and nothing more deepe then these secret and deepe deceipts and subtilties So Apocal. 2. ver 24. God sayth to them of Thyatira that haue not knowne the deepnes of Satan meaning his secret and hidden craftines and subtiltie couered vnder the glorious titles of high most singular knowledge and learning he will put vpon them none other burthen But here in this verse God by way of contraries doth expound and declare himselfe what maner a one he will be vnto these tyrannous oppressors to wit he will oppose or set himselfe against all their subtilties be they neuer so subtill So then when he sayth I haue been a rebuker or there shall be a chastising or rebuking vnto these he meaneth that he will chastise correct and punish them yea and that all of them so that neither their dignitie nor their subtiltie shall be able to couer any of them or to deliuer them from the hand of God Wherefore although they be the rulers of the people yet notwithstanding haue they a Iudge that is aboue them or higher then they Vers 3. I know Ephraim and Israel is not hid from me for now O Ephraim thou art become an harlot and Israel is defiled A Rendring of a reason the which setteth the nature of GOD against that double counsell of the craftie princes The cleere sightednes of God set against their hidden subtilties and the trueth of their deedes and life matched against their câ—loured wickednesse And against their craftie subtilties and hypocrisie and their couered fetches he setteth the cleere sightednes of God wherby he throughly knoweth all and euery of vs both within and also without And against their sinnes so well coloured and ouerpainted God matcheth the trueth it selfe of their deedes and life The trueth is so that these tyrants labour to cast a cloude or a mist ouer their deedes tyrannicall that is most full of couetousnesse and crueltie and that in the ende do they accomplish before men but not before God what depths and subtilties and craftes soeuer they doe seeke out and hunt after For God knoweth them and pronounceth or declareth their deeds to be most filthy whordomes most vncleane wickednes Wherfore this verse contayneth a most certaine contrarietie set against â—hese words of the verse before going Going aside they seeke deepe corners that is they lay colours and pretences or gloses ouer their haynous offences shewing here that God for al their hiding couering knoweth and seeth them well enough This contrarietie then as I haue sayd standeth vpon two poynts of the which the first setteth the cleare sightednes of the eyes of God and his most high knowledge the which he hath of euery particular man and their counsels against the deceits of these Princes and Rulers For God is he that knoweth the heart and all things are manifest or open in his sight As the writer to the Hebrewes cap. 4. ver 13. witnesseth saying Neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eyes with whom we haue to doe Wherefore God saith I know Ephraim this Israel is not vnknowne vnto me that is to say these kings and princes of the kingdome of Israel but
Bounteousnes or Charitie towards our neighbour and the summe of the first table is the true knowledge and vnderstanding of God There is a like place vnto this 1. Sam. 15. ver 22. Where Samuel saith vnto Saul Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of Rammes And Matth. 9. ver 13. and 12. ver 7. this selfesame place of Oseas is alleadged by Christ against the Scribes and Pharises And Mic. 6. ver 8. against those that trust vnto the multitude of their sacrifices the Prophet speaketh thus He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God And Paul Rom. 13. ver 8. willeth them saying Owe nothing to any man but to loue one another for he that loueth another hath fulfilled the law See Paul Rom. 13. Vers 7. But they like men haue transgressed the couenant there haue they trespassed against me An antithesis or setting down the contrarie vnto that which went before AN Antithesis or setting downe the contrarie vnto that which went before wherby God sheweth and opposeth or matcheth the stubborne and most shamefull disobedience of the Israelites against his diligence in prescribing or setting down of holie and honest things vnto them For this all care and doctrine of GOD in teaching of them did them no good at all nay they stoutly despised it and treacherously brake the couenant of God There is a like place and setting downe of the contrarie vnto that which God required at their hands Psal 81. ver 10 11. expressed in these words I am the Lord thy God which brought thee out of the Land of Egypt open thy mouth wide and I will fill it But my people would not heare my voyce and Israel would none of me and so forth 1. The contempt of God This verse containeth two things One to wit the contempt it selfe of God and his couenant shewed by the Israelites The other the maner or the amplification of this contempt 2. The maner of the same As touching the contempt these men transgressed the law of GOD whereof hath been spoken before And this his law hath God set downe made as the marke and rule of all our actions without or beyond the cōpasse whereof if any man raunge he no doubt goeth awrie and out of the way Furthermore he calleth this law a Couenant because that by the comming in of this law God and the people conditioned and couenanted to and fro or each with other touching a certaine mutuall and perpetuall priuiledge and couenant betweene themselues Exod. 20. Deut. 6. Rom. 9. ver 4. Ephe. 2. ver 12. And the people for their part couenanted to obey God and God for his part conditioned to shewe himselfe a father of this people by how much the more shamefull on their behalfe the breach of his law appeareth for to be The amplification of this contempt is herein for that the Israelites are sayd first to haue transgressed and despised this couenant of God so contemptuously and reachelously as if this couenant of God had been the couenant and condition of some vaine and mortall baggage fellow or some weake person of no request regard Secondly there is added that they did this selfe same thing treacherously and against their expresse promise and faith giuen vnto God Bagedu For so doth the Hebrew word signifie And therefore this sinne and rebellion is the greater Vers 8. Gilead is a citie of them that worke iniquitie and is polluted with bloud A confirmation of the antithesis or contrarietie set downe before A Confirmation of the Antithesis or contrarietie taken from the examples of hainous sinnes in all degrees and orders of men And first of all of the crueltie ranging euery where and being committed of thē and among them and reigning euen in whole townes and cities Galaad a shop and storehouse of all wickednes and crueltie For that of Gilead or Galaad was knowne to euery bodie For that countrie was at that time the shop and house of all iniquitie and crueltie Therefore I take Galaad for the countrie it selfe in the which at that time euery citie was full of bloud and wickednesse for want of punishment And for this cause was that countrie afterward first punished by God most sharply and also by infidels as when it was first taken by Pul King of the Assyrians 1. Chro. 5. ver 26. Further the townes and cities of this countrie are called townes of them that worke iniquitie townes flowing and defiled with bloud finally townes in which the print and footing of cruell persons is set so deeply that they cannot be blotted or wiped out The which kind of speaking carrieth a great vehemencie and force and painteth out the most shamefull and most cruell maners of the inhabitants or dwellers in that countrie And therefore the Prophet Dauid Psal 55. ver 9 10 11. doth after such like maner describe the wickednesse of Saul and of the inhabitants of Ierusalem when he prayeth vnto God against their crueltie and subtiltie after this wise Destroy O Lord and diuide their tongues for I haue seene crueltie and strife in the citie Day and night they goe about it vpon the walles thereof both iniquitie and mischiefe are in the midst of it Wickednesse is in the midst thereof deceipt and guile depart not from her streetes Vers 9. And as theeues waite for a man so the companie of priests murther in the way by consent for they worke mischiefe A laying out of the matter more plainly A Laying out of the matter more plainly For he sheweth by what meanes men grew there to be so wicked and became to bee so cruell and that not one sort of them alone but all the degrees of this people And first of all their priests whom he teacheth secretly to haue agreed vpon to haue made meetings within themselues to slay and spoyle men and looke what mischiefe soeuer they had once conceiued in their minde that same did they in the end lewdly put in proofe and practise A double accusation of the priests Wherefore there is here contained a double accusation of the priests The one of their wicked meeting together to spoyle men vnder the pretence of godlinesse and sacrifices That which one or two of thē alone doth not 1. They agree to spoyle men vnder a shewe of godlines but their whole order with one consent as if they were certaine cōpanies of theeues besetting the passages and high wayes sides After which sort Dauid setteth out the qualities and conditions of the oppressor and cruell man Psalm 10. ver 8. in these words He lieth in waite in the villages in the secret places doth he murther the innocent his eyes are
bent against the poore Whereupon the societie confederacie or fellowship of these priests is here called and compared vnto companies of theeues that lye in waite for trauailers and passers by 2. They put their counsels and deuises in execution and practise The other accusation of the priests is That whatsoeuer they deuised and thought within themselues wickedly and vngodly the same doe they subtillie and craftilie put in execution and practise In the first accusation therefore the crueltie and craftinesse of the priests is described In the second their desperate lewdnes and wickednes Both these flatly agreeth with the popish sacrificing Masse priests and may be fitted against them most truely and let vs take heed that it may not be so iustly against vs also Vers 10. I haue seene villenie in the house of Israel there is the whordome of Ephraim Israel is defiled The life of the Princes and of the people IN the second place he reckoneth vp the life of the Princes and rulers of the people of Israel In the third of the whole people mutuall and perpetuall priuiledge and couenant betweene themselues Exod. 20. Deut. 6. Rom. 9. ver 4. Ephe. 2. ver 12. And the people for their part couenanted to obey God and God for his part conditioned to shewe himselfe a father of this people by how much the more shamefull on their behalfe the breach of his law appeareth for to be The amplification of this contempt is herein for that the Israelites are sayd first to haue transgressed and despised this couenant of God so contemptuously and reachelously as if this couenant of God had been the couenant and condition of some vaine and mortall baggage fellow or some weake person of no request regard Secondly there is added that they did this selfe same thing treacherously and against their expresse promise and faith giuen vnto God Bagedu For so doth the Hebrew word signifie And therefore this sinne and rebellion is the greater Vers 8. Gilead is a citie of them that worke iniquitie and is polluted with bloud A confirmation of the antithesis or contrarietie set downe before A Confirmation of the Antithesis or contrarietie taken from the examples of hainous sinnes in all degrees and orders of men And first of all of the crueltie ranging euery where and being committed of thē and among them and reigning euen in whole townes and cities For that of Gilead or Galaad was knowne to euery bodie For that countrie was at that time the shop Galaad a shop and storehouse of all wickednes and crueltie and house of all iniquitie and crueltie Therefore I take Galaad for the countrie it selfe in the which at that time euery citie was full of bloud and wickednesse for want of punishment And for this cause was that countrie afterward first punished by God most sharply and also by infidels as when it was first taken by Pul King of the Assyrians 1. Chro. 5. ver 26. Further the townes and cities of this countrie are called townes of them that worke iniquitie townes flowing and defiled with bloud finally townes in which the print and footing of cruell persons is set so deeply that they cannot be blotted or wiped out The which kind of speaking carrieth a great vehemencie and force and painteth out the most shamefull and most cruell maners of the inhabitants or dwellers in that countrie And therefore the Prophet Dauid Psal 55. ver 9 10 11. doth after such like maner describe the wickednesse of Saul and of the inhabitants of Ierusalem when he prayeth vnto God against their crueltie and subtiltie after this wise Destroy O Lord and diuide their tongues for I haue seene crueltie and strife in the citie Day and night they goe about it vpon the walles thereof both iniquitie and mischiefe are in the midst of it Wickednesse is in the midst thereof deceipt and guile depart not from her streetes Vers 9. And as theeues waite for a man so the companie of priests murther in the way by consent for they worke mischiefe A laying out of the matter more plainly A Laying out of the matter more plainly For he sheweth by what meanes men grew there to be so wicked and became to bee so cruell and that not one sort of them alone but all the degrees of this people And first of all their priests whom he teacheth secretly to haue agreed vpon to haue made meetings within themselues to slay and spoyle men and looke what mischiefe soeuer they had once conceiued in their minde that same did they in the end lewdly put in proofe and practise A double accusation of the priests Wherefore there is here contained a double accusation of the priests The one of their wicked meeting together to spoyle men vnder the pretence of godlinesse and sacrifices That which one or two of thē alone doth not 1. They agree to spoyle men vnder a shewe of godlines but their whole order with one consent as if they were certaine cōpanies of theeues besetting the passages and high wayes sides After which sort Dauid setteth out the qualities and conditions of the oppressor and cruell man Psalm 10. ver 8. in these words He lieth in waite in the villages in the secret places doth he murther the innocent his eyes are bent against the poore Whereupon the societie confederacie or fellowship of these priests is here called and compared vnto companies of theeues that lye in waite for trauailers and passers by 2. They put their counsels and deuises in execution and practise The other accusation of the priests is That whatsoeuer they deuised and thought within themselues wickedly and vngodly the same doe they subtillie and craftilie put in execution and practise In the first accusation therefore the crueltie and craftinesse of the priests is described In the second their desperate lewdnes and wickednes Both these flatly agreeth with the popish sacrificing Masse priests and may be sitted against them most truely and let vs take heed that it may not be so iustly against vs also Vers 10. I haue seene villenie in the house of Israel there is the whordome of Ephraim Israel is defiled The life of the Princes and of the people IN the second place he reckoneth vp the life of the Princes and rulers of the people of Israel In the third of the whole people that as I haue sayd all the degrees and estates of that kingdome may bee held guiltie before God and therefore there is here also contained a most euident confirmation and proofe of the accusation of the Israelites the which was begun before as in the former verses to wit 8. and 9. So then the Princes are accused of whoredome And these are vnderstood questionles vnder the name of the house of Israel and Ephraim as I haue sayd before cap. 5. ver 1. But this whoredome is called an horrible matter and a villanie and notorious offence to the end that in this
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
spoyled also of all their goods The famin is here described or layd forth to be wonderfull 2. Spoyle of their goods not such a famin as commeth of the barrennes of the fields but such as falleth out by reason of the want of strength of the meates that are eaten in great plentie and aboundance notwithstanding 3. Contempt as namely whose staffe and that strength which God hath put into the bread to nourish vs is taken away so that it cannot now sustaine or feede vs. Such a famin Dauid recordeth to haue by God beene sent vpon the land Psalm 105. ver 16. in these words Moreouer he called a famin vpon the land and vtterly brake the staffe of bread Reade Deut. 28. Vers 15. Thou shalt sowe but not reape thou shalt treade the oliues but thou shalt not anoynt thee with the oyle and make sweete wine but shalt not drinke wine A Third kind of punishment A Third kind of punishment and the same also contained in the law of God Deut. 28. To wit when as all our labours are vtterly in vaine not of themselues I confesse but are vnprofitable vnto vs which haue laboured as namely when as others and those our enemies haue them vnto themselues and we receiue not the fruites of them And the feeling of this punishment is the more grieuous because that it doth wonderfully vexe vs and cause vs to fret when as we seeing and knowing of it others doe inioy our labours yea our continual and long labours and that in spite of our teeth and whether we wil or no. Which kind of punishment falleth out vnto those on whom God is auenged and punisheth for the contempt or despising of his name Further there are three examples of this punishment set downe to wit in the Haruest Oliue and Vine Corne. Oliue Vine the which are tilled with most great labour and the fruits whereof are most desired and verie necessarie for the life of men that till the fields and yet notwithstanding shall these be disappointed and beguiled of them Vers 16. For the statutes of Omri are kept and all the maner of the house of Achab and ye walke in their counsels that I should make thee waste and the inhabitants thereof an hissing therefore ye shal beare the reproch of my people A reason of the former punishment THe rendring of a reason of the former so grieous punishment for that the Israelites were notorious and stubborne Idolaters And this place sheweth that these threatnings doe properly appertaine vnto the Israelites and not vnto the Iewes For they and not these diligently followed and embraced the impietie or vngodlines of Ambri or Omri and Achab as namely being their Kings And the Prophet rehearseth these twaine by name and their decrees or publike edicts and statutes also their crafts or counsels in spreading abroad establishing of idolatrie because that among all the rest of the Kings of Israel idolaters these twaine were most shamefull and ranke idolaters for of Omri the father it is recorded 1. King 16. ver 25. That he did euill in the eyes of the Lord and did worse then all that were before him And in the same chapter ver 30. it is written of Achab his sonne that he was yet worse then his father Kings then do in such maner rage against true godlines either openly to wit by force and violence or els making edicts and statutes against it or priuilie honoring those which are idolaters and vngodly and preferring them before those that are godly in deed Both which things Ambri and also Achab did A confirmatioÌ„ of the former threatning Wherefore I will make thee waste A confirmation of the former threatning by repeating of the summe thereof in this place the equitie whereof now appeareth by this comparing of the idolatrie of the Israelites and the punishments ordained against them together the which is done in this vâ—rse In summe the Israelites the inhabitants of this countrie and of the cities therein shall feele and beare the reproch of the people of GOD that is such a reproch as God hath peculiarly decreed agâ—inst his rebellious people for that when as they sayd themselues to be the seede of Abraham and Iacob and consequently boasted that they appertained vnto the inheritance of God they liued and were notwithstanding so obstinatly stubborne and rebels against GOD in the which sinne and vice they continued and remained CAP. 7. Vers 1. Woe is me for I am as the summer gatherings and as the grapes of the vintage there is no cluster to eate my soule desired the first ripe fruits A coÌ„firmation of the former accusation A ConfirmatioÌ„ of the former accusation set forth by God against the Israelites the which is now made by the testimonie or witnes of the godly which were among them the which that it might carie the more emphasis or force the Prophet hath expressed in his owne person Wherefore now is described the corruption of al orders and degrees of men and the same most knowne and publike But this verse hath two things to be noted One the phrase or maner of speaking which the Prophet vseth Two parts of this verse the other the thing it selfe which the Prophet writeth of himselfe 1. The phrase The phrase or kinde of speaking both here and in the verses following is altogether patheticall or full of affection 2. The thing it selfe whereby the indignation or griefe of the people is painted forth to be the greater and it is also Prosopopoeiticall and Metaphoricall 1. What these figures are see Oâ—eas cap 6. ver 1. and Amos cap. 4. ver 12. that is full of feining of persons Metaphors to the ende that both all the readers and also the hearers may be the more stirred vp to heare this testimonie or witnes Now the thing it selfe the which in this place is set forth is the person of the Prophet representing â—he whole companie of the true faithful burning with exceeding great desire to finde some one good and godly man among the Israelites but he findeth none at all albeit that here he diligently examine and search all the orders or degrees of this people These few therefore excepted who are vnderstood with the Prophet to speake and complaine with God himselfe of the publike wickednesse of the whole people al the rest were most filthie wicked and consequently most worthie of that same hard iudgement of God And first of all the Prophet metaphoricallie expresseth his desire to finde out some one good man in these wordes My soule hath desired some fruites in this people albeit neuer so vntimely and bitter as yet and little or smal Then he addeth None are found For saith he I am such a one and in such sort conuersant and abiding among this people as if a man were remaining in a corne field after haruest or in a vineyard after the vintage At which time no eares or no
all the inhabitants of the earth And there shall be so great trembling of all things hereupon that both the heauen and the earth it selfe shall bee moued But the Lord Iehouah will be therefuge and strength vnto his people A comfort for the churah This is a comfort vnto the Church the which is opposed or set against the former threatnings against the enemies thereof that the godly may vnderstand that they in the so great destruction and miserie of the vngodly shall bee safe and sound notwithstanding nay vntouched when as God shall in such sorte thunder and lighten from heauen and when as the heauen and earth it selfe shall tremble The reason is added because then God shall be the hope or refuge The reason of the same comfort and strength of his church the which he calleth both his people and also the sonnes of Israel The sonnes of Israel are all the godly because of their fayth common vnto them with Israel They are also the people of God because of the peculiar couenant of God made with them Hereby appeareth howe exceeding great the force and power of the fayth of the godly is as which namely being grounded vpon the promises of God by Christ is not shaken no not in the midst of the terror or feare of the whole world For this faith is our victory against the world and the diuel and hel Mat. 16. and 1. Iohn 5. Vers 17 So shall know that I am the Lord your GOD dwelling in Zion mine holy Mountayne then shall Ierusalem bee holy and there shall no straungers goe thorowe her any more THe conclusion that God will be the protector or defendor of those that are his The conclusion and therefore that he will dwel among them or in the middle of them and that he will then purge or cleanse his church and establish it euen against all the vngodly and strangers Finally by so manifest signes and tokens that all the godly may easily acknowledge it This is the summe of this pillar and most great sure foundation of our saluation the which is grounded and standeth wholly vpon the meere and only grace of GOD. And there are two things here to be noted the one a manifolde testimony or witnes of God toward those that are his Two things to be noted The other the acknowledging and obseruation of the same 1. A manifold testimony of God toward his the which must be done of vs that we may be thankfull vnto God For it is a shame to shut our eyes at the manifest testimonies of the mercie of God toward vs 2. The acknowledging of the same by the godly and that which the sense it selfe of our bodie and experience may teach vs nay doth teach vs yet neither to obserue not note the same in our minde vnto the glory of God and setting forth of his mercy toward vs but after the manner of those that play winking to passe ouer the same with blind eyes or seeing them not to haue any care or keepe of them The which doubtles is a notorious vnthankfulnes and treachery of men toward God This vnthankfulnes doth Dauid cast in the teeth of the Israelites Psal 1â—6 ver 7 8 c. saying Our fathers vnderstoode not thy wonders in Egypt neither remembred they the multitude of thy mercies but rebelled at the sea euen at the red sea Neuertheles he saued them for his names sake that he might make his power to be knowen c. A fourefold testimonie of God toward those that are his Now the testimonie or witnes of God his especiall fauour toward those that are his is here reckoned vp to be fourefolde The first that he which is the most high and only and true and eternall and almighty God or Iehouah is peculiarly their GOD and not onely in such sorte as he is the God of other men also 1. God is the God of his church after a peculiar and especiall maner This do the faithfull acknowledge Psal 105. v. 7. when as they say He is the Lord our God his iudgements are through all the earth And more plainely yet doth Dauid expresse the same Psalm 147. ver 19.20 in these words He sheweth his word vnto Iaacob his statutes and his iudgements vnto Israel He hath not dealt so with euerie nation neither haue they knowen his iudgements The second testimonie is that the same God dwelleth in the midst of them the which dwelling in regarde of that time he calleth 2. God dwelleth in the midst of his church To dwell in Sion his holy mountaine For so is the church allegorically or mystically and figuratiuely defined namely that it is said to be that same holy mountaine in the which God dwelleth Psal 24. Psal 68. ver 16. As for this mountain God delighteth to dwel in it yea the Lord will dwell in it for euer And GGD dwelleth in his church after a peculiar and especiall maner because of those Sacraments of his presence the which he hath giuen peculiarly vnto it as is the preaching of the pure and heauenly doctrine the administration of the sacraments and the manifest powring out of diuine graces vpon it This is the second signe of the fauour of God towards those which are his The third 3. God doth santifie his church that he maketh the same his church holy and doth daylie sanctifie it to wit through forgiuenes of sinnes and regeneration or newe birth the which doth daylie mortifie or kill in vs the kingdome of sinne The fourth testimonie is that strangers that is those that are without or Infidels 4. He doth defend it against the violence of straÌ„gers or Infidels and his enemies tread it not vnder their feete at their pleasure but hee keepeth or driueth them away from it whilest he doth defend it agaynst their force and violence Vers 18 And in that day shall the mountaines drop downe newe wine and the hilles shall flow with milke and all the riuers of Iudah shall runne with waters and a fountaine shall come foorth of the house of the Lorde and shall water the valley of Shittim An amplification of this comfort by the effects thereof AN amplification of this comfort fauour taken froÌ„ the marueilous and wonderful effects of the same both toward the church and also toward the enemies thereof Toward the church for that it shall then abound with all kinde of good things when as GOD shall manifestly shew himselfe vnto it and doth shew himselfe But these good things and giftes of all sortes by reason of the infancie of that people at that time and of things wherwithal they were acquainted are set forth vnder the name of things or earthly blessings as of Must or new wine Milke water springing forth of the house of God dayly watering it as a valley planted and ful of most choice dainty Cedars Psal 92. Yet God then gaue vnto his true church and now also
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
the day which the Lorde hath made let vs reioyce and be glad in it Further in the description or setting forth of the comming of this king there are three things to be noted namely 1. The qualitie of the King the qualitie of the king the maner of his comming 2. The maner of his comming and the cause of the same The qualitie is twofold For this King of whose comming the Prophet saith that they are to reioyce is indued with iustice whereby he shall euery where set downe lawfull and good order 3. The cause of the same he shall take away things disordered keepe back violence defend the good and he is also indued with saluation whereby he will deliuer those that are his out of dangers And for as much as this King was and is Christ the Messias the true and euerlasting King and keeper of his Church he is said to be indued with saluation and iustice in respect that he is a man and not in respect that he is God For in respect that he is God he hath both these of himselfe and not of any other But in respect that he is a man he hath receiued the same both from himselfe and also from his Father The maner of his comming shall be base in deede and despiseable in the reason of men and therefore the maner of his comming shall not be glorious but such as is the comming of the simple and poorer sort of men namely sitting only vpon an asse yea and that the colt of an asse vsed to the yoake that is exercised vnto labour and not fatted nourished and kept for pompe or onely to bring coltes such as great personages are wont to haue for glorie and pompe For so dooth Matthew report this place cap. 21. ver 5. Behold thy King commeth vnto thee meeke and sitting vpon an asse and a colt the fole of an asse vsed to the yoke And Iohn saith cap. 12. ver 15. Feare not daughter of Sion beholde thy King commeth sitting on asses colt These asses vsed to the yoke Hesiodus lib. 2. Ergoon Kai Hemeroon calleth Talaipoorous that is induring great toyle and labour And by these things is shewed that the power of this King shall not be humaine but diuine and that we are to esteeme of it not after an humaine but after a divine maner Last of all is expressed the cause of his comming in these wordes Hee shall come vnto thee that is for the profit of the Church and not for his owne profit For Christ comming into this world profited not himselfe but his church onely and was made man not for his owne sake but for our sake Vers 10. And I will cut off the chariots from Ephraim and the horse from Ierusalem the bowe of the battell shall bee broken and hee shall speake peace vnto the Heathen and his dominion shall be from sea vnto sea and from the riuer to the ende of the land After what maner Christ shall be a King vnto his church THis is a making of the former matter more plaine wherein is shewed after what maner and after what sort this Christ or saluation shall be a King vnto his church the which hee had saide in the verse before And it is shewed to betwo fold both a making of a generall peace betweene all nations 1. He shall make peace among all nations and also a most large power and dominion or rule of this King The making of peace is declared by the effects to wit for that he shall cut off all armour instruments of warre and cause them for to cease both from Ephraim and Ierusalem and sinally in euery place that is among the heathen themselues For there shall be great peace in the whole world when as this King shall come which is not precisely to bee vnderstood of that same former comming whereof he spake in the verse going next immediatly before this but also of that time wherein Christ was borne in the world and of all that time wherein his Gospell is receiued and he himselfe reigneth among men For then are men of wilde beasts made men true peace is set betweene men and braules cease and discords are taken away So doth Isai cap. 11. ver 6. describe this time and this peace when he sayth The Woolfe also shall dwell with the lambe the Leopard shall lye with the Kid and the calfe and the lyon and the fat beast together and a little child shall leade them And thus doth Dauid set forth the power of Christ and his goodnes towards his Church Psal 46. ver 9. in these words He maketh warres to cease vnto the ends of the world he breaketh the speare and burneth the chariots with fire And not only weapons shall be taken away but peace or the words of peace shall bee betweene both the Iewes and also other nations The fruite of the receiuing of the Gospell is peace of the refusing thereof discords and ciuill or homewarres within our owne selues 2. The domion or rule of Christ The rule of Christ and consequently of the spreading abrode of the Gospell shall stretch most farre wide the which none shall be able to withstand For it shall be stretched from sea to sea These things no doubt are to be vnderstood of the calling of the Gentiles vnto the Gospell and of the spirituall peace of the Church the which is in the consciences by the consent of the faith of the Gospell the which maketh al the godlie in al places to be friends within themselues So doth Dauid vnder the person of Salomon expresse this peace of the Church and largenes of the borders of the kingdome of Christ Psalm 72. ver 7.8 saying In his dayes shall the righteous flourish and aboundance of peace shall bee so long as the Moone indureth His dominion also shall be from sea to sea and from the riuer vnto the ends of the land Vers 11. Thou also shalt be saued through the bloud of thy couenant I haue loosed thy prisoners out of the pit wherein is no water A comfort for the Church A Comfort For the Messias or Christ sheweth that he will communicate or impart that his kingdom vnto the Church herself and doth rehearse an effect thereof shewed now alreadie by himselfe And this communication or imparting is set forth by the figure Aposiopesis What the figure Aposiopesis is see Oseas cap. 8. ver 10. or keeping backe something vnspoken because of the earnest affection or loue of Christ toward his Church to wit in these words Yea euen thou in the bloud of thy couenant For there must bee supplied shalt reigne or haue rule from sea vnto sea c. For the good things or benefites which Christ our King hath the same he doth impart vnto vs for in himselfe as it is Reu. 1. ver 6. he made vs Kings and Priests vnto God his father because that our societie or fellowship with him is vnseparable
sonnes of Grecia the successors of the Macedonian Grecian Empire first established by Alexander the great But the victorie is by GOD promised vnto the Iewes because that God himselfe will strengthen them and raise them vp in those warres and direct their bow and their weapons in the battell Psal 144. will minister or giue them strength to fight withall and will furnish them with courage and stoutnes of minde Finally because they shall be vnto God against those his enemies as it were swords in the hands of Gyants and most valiant men by whom their enemies are foorthwith destroyed and ouercome Which thing the warres of Iudas Macchabeus against the Captaines of Antiochus doe proue to haue been most true Obiection Neither may it be obiected if the Iewes shall haue the vpper hand why then must they flee vnto Ierusalem Answer Answer For that this selfe same victorie hath therfore fallen out on their side because that they fought for Ierusalem and the citie beloued of God that is the Church of God and would haue the same to be safe preserued vnto God where they might worship him according vnto the diuine and written word of God Vers 14. And the Lord shall be seene ouer them and his arrow shall goe forth as the lightning and the Lord God shall blow the trumpet and shall come forth with the whirlewinds of the South What the figure Hypotyposis is see Amos cap. 8. ver 12. THe figure Hypotyposis the which both confirmeth the former promise of victorie and also sheweth that the whole praise and glorie of the sayd victorie is due and to bee giuen vnto God onely because that he properly shall ouercome and not the armie of the Iewes that fight So then in this place there is represented as it were vnto the view or sight God shall doe al the parts of a warriour in this fight for the Iewes the state or behauiour of God in the armie of the Iewes and the fight set forth by diuers most notable similitudes where also all the parts of the fight are briefly rehearsed and attributed vnto God First of all of a Captaine because he shall bee seene in that set battaile of the fighting Iewes 1 A Captaine as a Captaine is wont for to be He shall doe the part of a Souldier because that he shall fight with his arrowes against the enemies of the Iewes 2. A Souldier And those his arrowes shall bee so swift and fearfull as is the lightning from heauen at the which men doe feare and tremble Further he shall also execute the office of a Trumpeter and watch man 3. A Trumpeter for he shall blow the Trumpet that the Iewes be not ouertaken as it were at vnwares by their enemies Last of all he shall doe the office of a Centurion or Leader of the band 4. A Centurion or leader of the band for he shall march before them in the battell but accompanied not with men but with wirlewindes of the South such as are wont to arise from Theman that is from the South quarter Abacuc The meaning is that Theodosius in his warres was euery way prosperous in so much that both winde and wether did as it were conspire and agree to sâ—rue him as well as his Souldiars 3. and the same very strong and boysterous with the which he shall forthwith throw downe his enemies Like vnto this is that which is written of the victorie of Theodosius the Great O nimium dilecte deo tibi militat aether Et coniurati veniunt ad classica venti Which may thus be englished O high and deare belou'd of God For thee the skie doth fight And coniur'd windes doe becke and bowe Vnto thy warlike might These things fell out oftentimes in the warres of the Machabees as appeareth by their historie Vers 15. The Lord of hostes shall defend them and they shall deuoure them and subdue them with sling stones and they shall drinke and make a noyse as thorow wine and they shall be filled like bowles and as the hornes of the altar A confirmation of the former narration two wayes A Confirmation of the former narration or discourse both from the cause and also from the effect From the cause because God will defend those that are his and therefore he will fight for them And thus doth Dauid describe God fighting for his people Psal 68. ver 22.23 24. in these wordes 1. From the cause The Lord hath said I will bring my people againe from Bashan J will bring them againe from the depthes of the sea that thy foote may be dipped in blood and the tongue of thy dogges in the blood of the enemies euen in it They haue seene O God thy goings the goings of my God and my King which art in the Sanctuarie 2. From the effect The effect is the great ioye and gladnes the which the conquerours themselues shall inioy as Dauid also sheweth the like in the Church of God for the which Psalm 68. ver 4. he willeth them to sing and reioyce when he saith Sing vnto God and sing prayses vnto his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him And this effect of their ioy and gladnes is described or set forth partlie by things following it and partlie by the similitude of things the which then were done in the Temple of God and in their sacrifices The things that follow it are publike feastes the which then the conquerours themselues shall make and keepe and that with a great noyse and sturre as vsuallie is done both in a great assemblies of people and also of them that in battaile get the vpper hand who haue ouer throwne and subdued their enemies which were fearefull vnto them before such as then in the campe of the Grecians was the first band of those that did cast stones with slings and of the Darters and those which are called Agrarij as Arianus in libr. de expeditione Alexandri Magni speaketh and teacheth These therefore after that the Iewes haue ouercome and consequently haue vanquished the whole host of their enemies they shall make feastes The similitudes taken from the sacrifices are thus They shall be filled with gladnes most largely as with wine Wherefore like as in the sacrifices the holy cuppes abound with wine and the corner of the altar where the blood of the sacrifices is wont to be powred out floweth with blood so shall the people of God abound with ioy and gladnes when they haue ouercome their enemies And therefore God shall fight for them Vers 16. And the Lord their God shall deliuer them in that day as the flocke of his people for they shall bee as the stones of the crowne lifted vp vpon his land The conclusion conteining the cause and effect of their deliuerance THe conclusion whose both cause and also notable of effect or consequent is here described or set forth
of the Church by the Machabees vnto the last besieging and destruction of the citie of Ierusalem the which is contained in the chapter following Therefore this prophesie containeth the order of time and is fitly ioyned vnto the former And it rehearseth two especiall benefits of God toward the Church or the Iewes to wit a way of cleāsing of sinnes and purging of idolatrie from his Church Temple And it doth in like maner recite two strange euents or fallings out of things to wit the massacring or murthering of the true Shepheards and the cutting off of the people and their great punishments by reason of the same Now all these things whether ye respect the benefits or the fallings out of the things haue been in such sort fulfilled that in other matters they haue attained their accomplishment but in part figuratiuely but in Christ most chiefly and most truely they haue had their whole and their full performance and accomplishment Three partes of this verse This verse containeth three things First the rehearsing of the time in the which this prophesie should come to passe In those dayes that is to say after those things shall come to passe the which haue been described in the former chapter 1. The time of the fulfilling of this prophesie then shall these things which follow fall out And not in one day but in processe of time For in this signification is the word day to be taken to wit for a long time and for the whole space of time wherein these things were or began to be The second the thing it selfe that is 2. The first benefit of God What the figure Metaphora is see Amos cap. 4. ver 12. the first benefit of God which shal come to passe doth the Prophet declare and set downe and that after a Metaphorical kind of speaking and such as is taken from the rites and ceremonies of the law This afterward also was fulfilled according to the letter and hath now likewise place in the Church of God He promiseth therefore that there shall be in the Church and people forgiuenes of sinnes readie at hand and a cleansing of all sinnes as before but yet after a diuers maner in respect of the outward signe to wit for that this cleansing was to be made before either by sacrifices or else by water kept for that purpose Whereupon there were waterpots euerie where in the houses of euery one of the Iewes wherein water was kept wherewith they might purge and cleanse themselues Iohn 2. ver 6. Mark 7. ver 3.4 In that day therefore that is afterward there shall be a fountaine flowing of it selfe and open and readie vnto euerie one for the cleansing of sinnes both those which do separate vs from God and also those which for a time or else for euer doe seuer vs from the common conuersing or being and companying with other men by the commandement of God of which sort are those sinnes which are reckoned vp Leuit. 12. and 15. And these are contained vnder the word separation as those former vnder the name of sinne When these things were fulfilled Now these things were fulfilled typically or figuratiuely when as the worship of God the sacrifices the washings ordained by God which had ceased vnder the Antiochi or were very seldome vsed for feare were restored againe by the Machabees the Temple being purged and the whole outward worship of God being restored in the Temple as it was before And it was then indeed trulie fulfilled when as Iohn the Baptist baptised in the riuers all those that repented which came vnto him and did first of all vse in the Church by the commandement of God and according vnto this prophesie the Baptisme of the Church the which is a testimonie or witnes of the washing away of all our sinnes made by GOD through the bloud of Christ So then this place containeth a prophesie and a promise of instituting or ordaining that Baptisme the which we haue at this day in the Church and the which is sayd by Iohn the Baptist to haue been commanded from God out of heauen as may appeare Matth. 21. vers 25. by Christ his demaund vnto the Scribes and Pharises touching this matter when he asketh them of the Baptisme of Iohn whether it were from heauen or from men thereby indeed without all doubt giuing to vnderstand that it was from God Lastly the sayd Baptisme was allowed and established by Christ himselfe in his owne person 3. Vnto whom this fountaine shall be opened Matth. 3. Thirdly it is here to be noted vnto whom this fountaine shall bee opened namely vnto the house of Dauid and vnto the inhabitants of Ierusalem Vnder which words by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5 ver 21. he doth containe the rest of the families of Israel also yea and moreouer all the godly out of any nation whatsoeuer but first of all this Baptisme the signe and Sacrament of the cleansing of sinnes was offered and declared and communicated or imparted vnto the Iewes and then afterward vnto other nations by the Apostles vnto whom also the Church and doctrine of God was spread by the same Apostles Vers 2. And in that day sayth the Lord of hostes I will cut off the names of the Idols out of the land and they shall no more be remembred and I will cause the Prophets and the vncleane spirit to depart out of the land The second benefit THe second benefit of God the which shall then be also namely the ouerthrowing of idolatrie vsed before euen in Ierusalem it selfe and the casting downe of the authoritie of all false teachers This verse therefore hath two things that is Two partes of this verse two parts of this second benefite And first of all a promise of the vtter destroying of Idols among the Iewes the like whereof is made also in Isai 1. A promise of the vtter destroying of Idols cap 1. ver 18. where he sayth in these words And the Idols will he vtterlie destroy Wherein the person of him that promiseth is expressed and the same is God almightie least any man might doubt that this could not bee brought to passe because of the power of Idolators and the reuerence of the Idols themselues among these Idolators This ouerthrowing of the Idols also is expressed to wit they shall be cast downe in such sort that not only they shall be cut off but also the very remembrance of them shall perish from the mouthes of men Psal 16 and the worship and reuerence of them which is in the hearts and mindes of men shall also be taken out of their hearts and minds Lastly these Idols are in contempt called the fearebugs of men * Gnatsabbim as they likewise are termed by the same name 1. Sam. 31. ver 9.1 Chron. 10. ver 9. When these things were fulfilled Now these things had their accomplishment and fulfilling