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.
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
of things in the Iewes owne countrey Vers 2. For they had sent vnto the house of God Sharezer and Regem-melech and their men to pray before the Lord. The reason why the Prophet hath a new inspiration and word from God THis is the rendring of a reason why God gaue vnto the Prophet a new instinct or inspiration and word by occasion of the historie or thing done For the whole people enquired the will of God touching a new question And God would not denie the desires of those that were his and therefore he answereth by the Prophet For the people delt well and in very good order who in their hard case and doubt doe aske of God in his ministers This their example therefore is of vs to be followed So 2. King cap. 1. ver 6. Ahaziah King of Samaria is greatly reproued of God by the ministerie of the Prophet Elijah because he sent to Baal-zebub to knowe whether he should recouer of his hurt which he had taken by a fall through a windowe and sought not by God his Prophets to vnderstand the will of the Lord in this matter Wherefore Deut. 18. ver 15. Moses giueth the people of Israel this comfort that after his decease God will not leaue them staylesse and helples nor vncertaine and doubtful whither to goe for to be resolued and taught in the will of the Lord for sayth he the Lord thy God will raise vp vnto thee a Prophet like vnto me from among you euen of thy brethrē vnto him ye shall hearken And therefore in the Psalm 74. ver 9. whē as the Church for a time in the wrath of God is depriued of this benefite and the ordinary course of the Prophets and ministerie ceased by whom they might bee instructed and enquire of the will of the Lord they complaine of this want and crye out vnto God and say We see not our signes there is not one Prophet more nor any with vs that knoweth how long 3 Partes of this verse But in this verse of our Prophet there are three things to be noted First the good order of the Church for the people yea that all of them asketh and desireth to knowe some thing of the priests yet doe they not this tumultuously 1 The good order of the church nor by the confused or disordered multitude but out of their whole bodie they appoynt certain and send them in the name of the rest vnto the Priests Secondly 2 Who are to be demaunded touching the will of the lord who are to be asked and demaunded concerning the will of God namely the ministers of the Church either ordinary as the priests or extraordinary if there be any as in times past were the Prophets And therefore it is sayd Malach. 2. ver 7. The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes So then the people asketh not Zorobabel though he were a godly man or other politike Magistrates of matters appertaining vnto conscience but the ministers of the Church The third thing is how 3 After what maner we must come vnto God or after what maner wee must come vnto God to wit by prayer and supplication For after this sort ought both the ministers of the Church themselues and others also to come vnto God who seeke after the will of God and the true interpretation of his word Vers 3. And to speake vnto the Priests which were in the house of the Lord of hostes and to the Prophets saying Should I weepe in the fifth moneth and separate my selfe as I haue done these so many yeares The question of the people THe declaring of the question request of the whole people returned frō the captiuitie Whether now also they ought to fast to hūble thēselues as they did before when their estate was most afflicted or troublous And that here they speake of such a certaine fast as at that time was vsuall and accustomable among the Iewes although it were extraordinarie appeareth both by the answere of God ver 5. the which was agreeable vnto the question of the people and also by the very words of the question it selfe the which by the adioynts things accompanying it doe describe a fast namely when as it is sayd Shall I weepe and separate my selfe the which two things those doe which are in sorowe and heauines Now a true fast is ioyned with sorowe and heauines of minde as the same is notably set out Ioel 2. ver 15.16.17 in these words Blowe the trumpet in Zion sanctifie a fast call a solemne assemblie Gather the people sanctifie the congregation gather the Elders assemble the children and those that sucke the breasts let the bridegrome goe forth of his chamber and the bride out of her bride chamber Let the priests the ministers of the Lord weepe betweene the porch and the altar and let them say Spare thy people O Lord and giue not thine heritage into reproch that the heathen should rule ouer them Wherefore should they say among the people where is their God See more hereof Isai 58. Two things to be noted in this question Wherefore in this question two things are contained First a description of the fast Secondly the kinde of the fast The fast is described or set forth by the name of mourning affliction or humbling of themselues 1. The description of the fast that thereby may be vnderstood that the cause of this question is iust For it was vnfit and vnseemly that in so ioyfull a time wherein the temple was peaceably and quietly builded they should weepe 2. The kind or time of this fast and be in sorowe Moreouer the kinde or time of the fast maketh also for the vnderstanding of the cause of this question For the people doth not aske of other fasts appoynted in the law of God and such as were set and ordinarie fasts but of this only to wit an extraordinarie fast the which was yearely kept in the fift moneth because that in the same moneth the Temple was destroyed by the Chaldeans as appeareth 2. King cap. 25. ver 8.9 in these words And in the fift moneth and 7. day of the moneth which was the 19. yeare of King Nebuchadnezzar King of Babel came Nebuzar-adan chief steward seruant of the King of Babel to Ierusalē burnt the house of the Lord and the Kings house all the houses of Ierusalem al the great houses burnt he with fire So Ier. 52.12 the same thing is recorded almost in the very self same words Wherefore the Temple being now restored or builded again the cause of mourning ceased and therefore the effect also which was fasting and mourning ought to cease in like maner Vers 4. Then came the word of the Lord of hostes vnto me saying A twofold answere vnto the former questiō THe answer of the Prophet vnto the
sheweth how the Lord will cause that third part to be left and will preserue the same namely through the middest of afflictions or troubles In the which selfe same thing is contained a prophesie of the persecutions that should bee in the Church and a fore strengthening and confirming of the said Church that shee doe not faint in them Three partes of this verse or be troubled and disquieted with the so sorrowfull falling out of things But this verse hath three things First 1. A prophesie of the persecutions of the church a prophesie as I said of the afflictions which were to come which are signified by the name of fire Secondly the maner measure and order of the same namely they shall not consume the Church but shall purge it like as the fire purgeth gold and siluer from the drosse 2. What they shall worke in the same and trieth it Afflictions doe swallow vp the vngodly and doe deuoure them but they onely trie the good and make the elect of God more pure So Peter 1. Epist cap. 1. ver 7. Teacheth that many tentations fell out vnto the godly That the triall of their faith being much more precious then gold which perisheth though it be tried with fire might bee found vnto their prayse and honor and glorie at the comming of Christ. And GOD saith of his Church Isai 48. ver 10. Behold I haue fined thee but not as siluer I haue chosen thee in the fornace of affliction Whereby appeareth how profitable affliction is vnto the Church It is good that thou hast humbled mee and brought mee downe saith Dauid Psalm 119. ver 71. The third thing is what confirmation of faith shall growe by this affliction 3. What confirmation of faith shall growe by these afflictions namely that then the Church shall come neere vnto God and shall call vpon him and againe God himselfe shall more clearelie shew himselfe vnto her and shall heare her prayers and requestes Finallie he shall then giue more assured testimonies or witnesses vnto the Church her selfe of his couenant with his Church the which she shall acknowledge and follow and therefore shall answer GOD when he calleth her Wherefore the calling vpon God and the acknowledging of him as a father is greater and more certaine in the godly in the time of affliction then in the time of prosperitie because that in the happie successe of things we are wont to be secure or careles but in trouble wee shewe our selues more obedient vnto the holy Ghost drawing this fruite out of afflictions as it were light out of darkenes For albeit as it is Hebrewes 12. verse 11. no affliction bee pleasant for the present time but grieuous yet afterward it bringeth the quiet fruite of righteousnes vnto them which are thereby exercised CAP. 14. Vers 1. Behold the day of the Lord commeth and thy spoyle shall be diuided in the middest of thee The drift of this chapter THe drift of this chapter in a word is to shew what shall fall out vnto the Iewes and also vnto the citie Ierusalem it selfe after the times described in the former chapter And it is a double prophesie one of the destruction of the citie and not of the whole nation of the Iewes The which euent or issue as in order of time it was first fulfilled so also is it in this place first described or reported The second prophesie is of the enlarging and spreading abroad of the Church of God notwithstanding by that doctrine the which proceeded or came foorth of Sion or Ierusalem throughout the whole world toward the East and West And finallie vnto this last prophesie there are threatnings adioyned against those of what nation or countrie soeuer they be the which shall despise this same doctrine of God and the assemblie of the church the which by the same is to bee gathered But it might seeme a thing out of season that God should threaten the destruction of that citie which was not yet builded But the Lord would betimes admonish those that are his both of this selfe same thing and of those things which should come to passe vnto this people that the wicked might looke vnto themselues and repent and the good should not afterward be dismayed with the beholding of so great euils or miseries or should bee quailed or out of hope by meanes of the same Three partes of this verse Now this verse containeth three things First a rehearsall of the time and the same certaine the which is signified by the word day and also by this word behold for these words doe shew some certaine thing 1. The time of this prophesie albeit the very moment and instant of time be not in this place added and expressed And vnto the same purpose pertaineth this worde commeth Secondly 2. By whose decree this time shall come the prophet describeth him by whose decree and commandement this day or time shal come And he is Iehouah that is the true God the which is added that the godly should not thinke so great afflictions or troubles to fal out vnto themselues and vnto the church of God without the knowledge decree and wil of God Nay that daye is from the Lord it is the Lords day and commeth vnto him because that it is the day of the iust vengeance of God against the contemners or despisers of his name So euery where in other places is it called the day of the Lord. 3. What shall fall out vnto the Iewes and vnto the citie Ierusalem Thirdly he briefelie laieth downe the thing it selfe the which shal fal out vnto the Iewes and vnto the citie her selfe namely that it shal bee taken by the enemies and in such sort be brought vnder their power and that 〈◊〉 â—â—â—mies should freelie and boldlie roue and range in it being vanquished and ouercomne that they should diuide the spoyle thereof in the middest of it as they doe which doe not feare the power of them ouer whom they haue gotten the vpper hand And this most briefe prediction or foretelling dooth very manifestly conteine the winning of Ierusalem the which the verses following also doe confirme or approue and the same not after a common maner but such as should bee most lamentable nay the destruction it selfe of it For before this time the estate of the Iewes was very short and bare so that now if they would neuer so fame they should not be able to helpe that their head citie Now this destruction was exploited or atchieued by the Romanes Titus the sonne of Vespasian being their Captaine as appeareth by Iosephus and by the Roman Historie For it was in deed taken before by Pompeius but yet sustained no crueltie but it was vtterly ouerthrowne by Titus and the spoyles thereof were most frankelie then diuided in the middest of it Vers 2. For I will gather all nations against Ierusalem to battell and the citie shall be taken and the houses spoyled
maner of Church both in this earth and also in the heauens the Church of God shal be alwaies blessed of God by and through his onely begotten sonne our Lord Iesus Christ Amen FINIS The Commentary of Lambertus Danaeus vpon the Prophet Malachias The Argument Malachias the last of all the Prophets THe last of the Prophets whose wrytings and prophesies are extant or remaining among vs was Malachias albeit some Psalmes seeme to haue been written after the times wherein he liued namely when as the Church of God was miserably afflicted or troubled by Antiochus Epiphanes and his Successors as is the Psalme 79 and many others Now this Prophet seemeth to haue liued vnder Nehemias In what time this Prophet liued and Prophesied being now an olde man when as the priestes neglected or for slowed their dutie the people gaue them no maintenance and finally when as all things were wonderfully out of order in the obseruation of the worship of God The shortnes of this Author vpon this Prophet may be supplyed by the larger commētaries of maister Gilbee vpon the same Prophet the ceremonies of the law and the executing of the Priestes office as is gathered out of Nehemias cap. 10. 13. Wherefore if the second chapter of this Prophet ver 13. be compared with Esd 10. and Nehem. 10. and cap 13. that which I haue said will appeare namely that Malachias began to prophesie about the latter end of Nehemias CAP. 1. Vers 1. The burden of the word of the Lord to Israel by the ministerie of Malachi The confirmation of the calling of the Prophet THis whole chapter is one Sermon wherein the contemning or neglecting and forslowing of the worship of God and the great couetousnesse and niggardlinesse of the people in giuing and paying things necessarie for that worship is most sharplie reprehended or reproued and found fault withall He sheweth that the summe of his doctrine is threatnings of God confirming briefely and first of all his calling Vers 2. I haue loued you sayth the Lord Yet ye say wherein hast thou loued vs was not Esau Iaacobs brother sayth the Lord yet I loued Iaacob The principall point of this prophesie THe generall proposition or principall point wherein is contemed the summe of al the benefits of God toward the Iewes the which consisteth herein for that God of his meere or onelie goodnesse hath loued them before other nations yea before the nation of the Idumaeans the which notwithstanding was not only of the lawfull seed of Abraham but came also of the same familie of Isaac and moreouer by the right and priuiledge of nature seemed to be the better and to be to be preferred before the Iewes And the Prophet bringeth in the people as it were murmuring and answering againe against God that the stubbornnes of that age may seeme to haue been most peeuish and dogged against God whereunto notwithstanding ours is verie like Vers 3. And I hated Esau and made his mountaines wast and his heritage a wildernes for dragons A confirmatiō of the preferring of the Iewes before the Idumeans taken from the vnequalitie of their estates vnder the Babylonians HE confirmeth the selfesame which he said before of the preferring of the Iewes before the Idumeans First from the dislike and vnequall falling out of the calamity or misery and captiuitie the which fell out vnto them both vnder their common enemies the Babylonians The vnequalitie appeared herein for that the Countrie of the Idumeans and nation was by the Babylonians brought vnto exceeding great wastnes and desolation or destruction but the Iewes at that time liued and dwelled in safetie in their owne homes and in a most fruitfull countrie Vers 4. Though Edom say we are impouerished but we will returne and build the desolate places yet saith the Lord of hostes they shall build but I will destroy it and they shall call them the border of wickednes and the people with whom the Lord is angrie for euer An amplification of this benefit bestowed vpon the Iewes HE amplifieth or increaseth the benefit by God bestowed vpon the Iewes by the state of the miserable condition of the Idumeans the which he sheweth shall be continuall or lasting and induring whatsoeuer they attempt or assay to the contrarie The which no doubt was a great testimonie or witnes of the hatred of God against the Idumeans Vers 5. And your eyes shall see it and ye shall say The Lord will bee magnified vpon the border of Israel The second token of the loue of God toward the Iewes THe second argument or token of his goodnesse or loue toward the Iewes doth God here alleage in the which selfe same there is also a great comfort of them namely that they in the end and at the last should see the glorie of their owne God that is of the true God spread abroad euen vpon all forraine nations also And this was fulfilled by the preaching of the Gospell and the conuersion of the Gentiles vnto Christ Vers 6. A sonne honoreth his father and a seruant his master If then I be a father where is mine honor And if I be a master where is my feare sayth the Lord of hostes vnto you O Priests that despise my name and ye say Wherein haue we despised thy name The vnthankfulnes of the Iewes matched against the kindnes of God A Matching together of contraries For against those his benefits towards the Iewes he setteth and matcheth their great ingratitude or vnthankfulnes as who namely did neither acknowledge nor worship God for Father nor Master And first of all he setteth vpon the Priests themselues who ought to shine before the rest of the people as an example of godlines and who also when as they were admonished or put in mind of their dutie yet they stubbornly chummered and answered againe Vers 7. Ye offer vncleane bread vpon mine altar and you say wherein haue we polluted thee In that ye say The table of the Lord is not to be regarded The Iewes foūd faultie in the contemning of God his worship GOd doth conuince or proue the Iewes in fault by one kinde of his worship or seruice most manifestly contemned or despised and of their open blasphemie also against his very altar For when as the Iewes beheld that same altar of the second temple to be lesse outwardly garnished then the altar of the first Temple they also supposed the same altar to be lesse holie then the former and iudged the things that were offered thereupon vnto God to be in like maner lesse holie and acceptable vnto God the which is a blasphemous cogitation or surmise of God as if God did measure holines by these outward things Vers 8. And if ye offer the blind for sacrifice it is not euill and if ye offer the lame and sicke it is not euill offer it now vnto thy prince will he be content with thee or accept thy person sayth
the lesser After what manner this reason may be taken from the like or equall From the like or equall thus as is here set downe 〈◊〉 Israelites trust in the mountaine Samaria so doe the Iewes inâ—â— mountaine Sion The mountaine Samaria is the head of the peoâ—â—â— of Israel and a place well fortified and fenced so mount Sioâ— the head of the kingdome of Iudah a place likewise well fortiâ—â— fenced The Israelites haue the strength of their kingdome the placed there doe they hold their iudgements and in the adâ—â—stration and ordering of publike matters thither haue they 〈◊〉 recourse and resort as it were vnto the Chamber of State oraâ—â—ctuarie and place of refuge and the Oracle temple of the 〈◊〉 land after the same manner resort the Iewes vnto Sion Bâ—â—â— as the Iewes were not in safetie from the threatnings of Godâ— cause of that their Sion no more shall the Israelites be for that 〈◊〉 Samaria And concerning the Iewes there was then a fresheâ—â—â—ple of their miseries and of the wrath of God against them 〈◊〉 Ioas the father of this Ieroboam vnder whom Amos spake 〈◊〉 things had taken Amasias the King of Iudah made the citied â—â—rusalem subiect vnder his power and had lately in part brâ—â— downe the wall thereof as appeareth 2. King cap. 14. vers 1◠〈◊〉 where it is thus written But Iudah was put to the worse before 〈◊〉 and they fled euery man to their tents But Iehoash king of Israel 〈◊〉 Amasiah king of Iudah the sonne of Iehoash the sonne of Ahaziâ—â— Beth-shemesh and came to Ierusalem and brake downe the wall 〈◊〉 â—â—rusalem from the gate of Ephraim to the corner gate foure hâ—â—drâ—â— cubites So then the mount Sion did not defend them from 〈◊〉 wrath of GOD. And this is the reason the which in this place 〈◊〉 Prophet taketh from the like The which reason notwithstandâ— may be from the greater to the lesser How this may be a reason froÌ„ the greater to the lesser as thus If mount Sion wâ—â—â— hath so many peculiar and singular promises of God the Temâ—â— of God it selfe the Sacrifices deliuered not the kingdome of Iâ—â—â— from the iust iudgement of God much lesse shall the mountâ—â—â— Samaria defend the Israelites froÌ„ the threatnings of the same 〈◊〉 when as it hath no manner of such promises But concerning 〈◊〉 mount Sion notable is that which is by Dauid spoken of it Psalâ—â— ver 15.16 The mountaine of God he meaneth mount Sion is like the mountaine of Bashan it is an high mountaine as mount Bashan Why leape ye ye mountaines As for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Vers 2. Goe you vnto Calneh and see and from thence go you to Hamah the great then goe downe to Gath of the Philistims be they better then these kingdomes or the border of their land greater then your border The second example or reason whereby he confirmeth the threatnings of God against them THe second example whereby the Prophet confirmeth the threatnings of God against the Israelites And it is taken from forreine and strange people to wit from the vncircuÌ„cised yet their neighbours notwithstanding and such as were knowne vnto the people of Israel it is also taken from the like after this manner If God because of their vnthankfulnesse haue punished the nations and people borderers neere vnto you vnto whom he had giuen both power and also a large dominion and kingdome shall he not also punish you being no lesse vnthankfull then they were and vnmindfull of the benefites of God and of power and dominion bestowed vpon you in fresh memorie and of your kingdome also inlarged These things which are rehearsed concerning the enlarged borders of the kingdome of Israel and of the making greater of the same were benefites of God then most fresh among them For this selfe same Ieroboam the sonne of Ioas vnder whom Amos liued and prophesied had enlarged those borders of the kingdome of Israel and through the singular benefite of God and compassion mercie towards the people of Israel had also obtained and gotten great power in comparison of those Kings which had gone before him For it is recorded of him 2. King 14. ver 25. That he restored the coast of Israel from the entring of Hamath vnto the sea of the wildernesse according to the word of the Lord God of Israel which he spake by his seruant Ionah the sonne of Amittai the Prophet which was of Gath Hephar And in this place there are three kingdomes reckoned vp for example sake namely the kingdome on the East the head whereof was Calnch Calnch and it was a parcell of the kingdom of Nimrod sometimes as it is Gen. 10. ver 10. for there it is written That the beginning of his kingdome was Babel and Erech and Accad and Calneh in the land of Shinar The secondis the kingdome of Syria whose chiefe citie in times past was Chamat a great citie Chamat of the which the Scripture maketh mention in many places The third kingdome is of the Philistims Gath. whose head citie was Geth or Gath. And all these kingdomes did God sharply punish vnder Seâ—nacherib afterwards but yet euen then he had begun to weakâ—â— them vnder this Ieroboam Vnto these therefore doth God bid the Israelites turne their eyes and learne to be wise by the examplâ— and punishments of others Vers 3. Ye that put farre away the euill day and approach to the sâ—â— of iniquitie The rendring of a reason whereby they are proued guiltie of many sâ—nnes THe rendring of a reason whereby the Prophet doth conâ—â—â—â— the Israelites or proue them guiltie of many faults very gâ—â—uous belonging some vnto the first table and some vnto the â—â—cond table of the law And touching the first table he proueth 〈◊〉 guiltie of the manifest contempt or despising of God his thâ—â—â—nings of outragious wantonnes and crueltie concerning the second table But this verse declareth that their manifest contempâ—â— the threatnings of God and the most shamefull effect of the saâ—â— The contempt is conteined in these words What it is to put farre away the euill day They put farre 〈◊〉 from them the euill day that is through their reasons and eâ—â—â—tions they perswade themselues that the afflictions or trouâ—â—â— which are threatned doe not appertaine vnto them or at least 〈◊〉 shall not so soone come vpon them The effect of this contemâ—â— comprehended in these words and approach to the seate of inâ—â—â—tie that is by this meanes and mocking and contemning of 〈◊〉 iudgements of God ye establish the seate of iniquitie to wit 〈◊〉 doe confirme and strengthen them in their sinnes and giue aâ—â—â— course vnto wickednesse And thus much of the vices of the whoâ—â— people in generall against whom the iudgements of God are heâ—â— set downe Vers 4. They lye vpon beds of yuorie and stretch themselues 〈◊〉 their
signe or senfie of Idolatry remaine among the godly euen in the very names the godly talking and speaking of God shal no more vse the word Baal but shal cal him Ichouah and their husband And such titles doth the Prophet Isaâ— giue vnto God cap. 54. ver 5. where we read thus For heethâ— made thee is thine husband whose name is the Lord of hostes and thy redeemer the holy one of Israel shall bee called the God of the wholâ— worlde And truely we ought to hate euen the very names of Idols neither is it lawful to vse them when as we speake of God Finally we may neuer talke of any filthy matters but by way of execution or detesting and abhorring of them And therefore Psal 16. ver 4. Dauid witnesseth That he will not with his lippes make mention of the names of their Idols And Paul Ephes 5. ver 3. sayth Bâ—â— fornication and all vncleannesse or couetousnes let it not bee once â—â—med among you as becommeth Saints yea vnder the Gospel Paulâ— Cor. 6. vers 15. opposeth or setteth Baal against Christ saying What concord hath Christ with Belial Vers 17. For I will take away the names of Baalim out ofâ—â— mouth and they shall be no more remembred by their names An amplficatioÌ„ of the former promise AN amplification of the former promise For the faythfulnes of this spirituall marriage shall be so sincere and pure euen on the behalfe and parte of the godly that God so firmly ioyning and turning their hearts vnto him they shall within themselues blouâ— out doe away and vtterly cast out both from their minde and mouth al remembrance of Baal that is spiritual fornication and the occasion thereof Vers 18. And in that day will I make a couenant for them with the wilde beasts and with the foules of the heauen and with that that creepeth vpon the earth and I wil breake the bow and the sworde and the battell out of the earth and will make them to sleepe safely THe third kinde of benefites the which although it bee referred vnto earthly benefites A third kind of benefites yet is it diuers from that which is contained before ver 15. For there foode and sustenance was promised but here peace and great tranquillity or quietnes And this kinde of benefites also is an especial gift of God the which is opposed or set agaynst the former calamities and miseries of this people the which by warres they had now already so often felt Of this benefite of GOD towardes the godly the lawe maketh mention Deut. 28. Also Psal 25. ver 13. where the Psalmist speaking of the godly man sayth His soule shall dwell at ease and his seede shall inherite the land And Psal 144. ver 14. among other the blessings in that Psalme reckoned vp he addeth That there be none inuasion nor going out nor no crying in our streetes Further there is in this place promised vnto the Church peace both with the bruite beastes and also with men themselues And with the bruit beasts because that by the beasts men are wont to bee troubled and beastes together with the hurt that they may doe vnto men is reckoned vp among the foure sortes of God his plagues Ezec. 14. ver 21. For thus saith the Lord God God his foure sore iudgments How much more when I send my foure sore iudgments vpon Ierusalem euen the sworde and famine and the noysome beast and pestilence to destroy man and beast out of it And Eliphas Iob 5. ver 23. doth in like maner rehearse this security from the feare of the beasts of the fielde as a speciall fauour of God towards the godly when hee sayth For the stones of the field shall be in league with thee and the beasts of the field shall bee at peace with thee But when God shall performe this blessing here promised the godly shall haue peace and securitie or freedome from danger euen from all kinde of beasts whether they haue their being in heauen that is in the ayre or in the waters or in the earth For they are all at God his command to execute his iudgement vpon the disobedient vnto his word And hereof we haue example in the Lyons sent in by God vpon those Idolatrous nations whom the king of Assyria placed in the Land of Israel who slew them as they themselues complaine because they knew not the manner of the God of the land 2. King cap. 17. ver 26. Yea the Church of God shall be at peace with men also For all warres shall be whist and such things as are vsed for the making of warres withall as bow sworde speare c. shall be broken in peeces by God that the Church euen in this world may dwel safely among men and publikely and openly serue the true God and worship him according to his worde And this is acknowledged for God his great benefite Act. 9. ver 31. where it is mentioned That the Churches then had rest through all Iudea and Galile and Samaria and were edified and walked in the feare of the Lord and were multiplyed by the comfort of the holy Ghost So Psal 46. ver 9. Dauid speaketh of God that He maketh warres to cease vnto the ends of the world he breaketh the bowe and cutteth the speare and burneth the chariots with fire And Isai imputeth it vnto one of the fruites of the Gospell that God wil knit the hearts of the godly by the same conuerted in such a godly loue and amitie that they shall be at peace and concord one with another cap. 11. ver 9. Then shall none hurt nor destroy in all the mountaine of mine holinesse sayth God for the earth shall be full of the knowledge of the Lord as the waters that couer the sea The like he reporteth cap. 2. ver 4. That they shall breake their swords into mattocks and their speares into siethes nation shall not lift vp a sword against nation neither shall they learne to fight any more Vers 19. And I will marrie thee vnto me for euer yea I will marrie thee vnto me in righteousnesse and in iudgement and in mercie and in compassion A repetition further declaration of one of the former benefites A Repetition and declaration of that benefite the which is contained before vers 16. that it may of vs bee better vnderstood what manner of benefite it is and how great it is And it is rehearsed againe because it is the foundation and cause of the rest of the gifts of God towards vs. There haue been inserted or set betweene this benefite there mentioned and here againe repeated certaine things in the meane season touching earthly blessings because that in the reckoning vp of so great store and plentie of the gifts of God towards his Church neither order nor method can exactly or perfectly be kept for the power and meditation or thinking of the wit of man vpon them is ouerwhelmed with the multitude of theÌ„ much
in other ages was not opened tiles conuerted vnto Christ and that here also is taken away difference of vncircumcision and of circumcision because without all doubt he speaketh of the Kingdome of Christ where there is now no such difference For as Paul witnesseth Galat. 6. ver 15. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Vers 30. And I will shew wonders in the heauens and in the earth blood and fire and pillars of smoke A continuing of the comfort of the godly by setting downe an historie of such things as should fall out euen vnto the end of the world It was very requisite that the Church should be instructed in the state of the world to come A Continuing of the comfort by the order and historie of things to come the which is in this place briefely made vntill the last day of the Lord commeth And there is shewed what the Church of God and euery one of the godly ought to doe in the meane season vpon what foundation to rest and where to seeke their deliuerance and saluation to the end that this historie should not rather trouble them then comfort them Wherefore this verse with that which followeth containeth but most briefely what shall bee the state of this world after those giftes giuen vnto men by God For in as much as the Church must needes haue her being in this world she was also to be put in minde of the state of this world which was to come that she should not therefore be dismayed when as there should be and were to come so many and great alterations and changes of thinges so fearefull miseries ouethrowings of kingdomes ciuill warres of nations within themselues And this place is plainely expounded by Christ Mat. 24. ver 6. when as he sheweth his disciples also what should bee the state and condition of the world before the end thereof saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet For nation shall rise against nation and realme against realme and there shall be pectilence and famin and earthquakes in diuers places And ver 29. And immediatlie after the tribulations of those dayes shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from Heauen and the powers of heauen shall be shaken So Zach. 14. ver 13. But in that day a great tumult of the Lord shal be among them and euery one shall take the hand of his neighbour and his hand shall rise vp against the hand of his neighbour See further concerning these matters Reuelat. cap. 6. cap. 7. c. Briefelie in this place of Ioel there is Mâ—taphoricallie described an historie of things to come after Chrâ—â—â— his being shewed vnto the world the which is horrible and fearefull I confesse yet most iust because of the Gospell of Christ despised and refused by the world and also because of the persecuting of the same with sundrie persecutions by the Kings of this world Further this whole description is Metaphorical What the figure Metaphora is see Amos cap. 4. ver 12. by the recitall of those things the which are wont to make men most afrayd that the iudgements of God may be vnderstood to bee the greater agaynst the world for as much as the world persecuteth or despiseth Christ Therefore there shall be feare in euery place whither so euer men doe turne their eyes either in heauen or in earth For so doth the world deserue when as it casteth aside the trueth of God Then also the outward sight and as it were the face of things the which shall then be done and seene shall appeare most fearfull dreadfull and afraying all men For it shall be such as if men euery where in all places did behold and see bloud fire and darknes set and cast before their eyes And by this kind of speaking no man doubteth soule discomfitures cruell plagues and wonders that is signes and tokens altogether fearefull and testifying or witnessing the wrath and anger of God to be signified and vnderstood Vers 31. The Sunne shall be turned into darknes and the Moone into bloud before the great and terrible day of the Lord come The miserie of those daies amplified in regard AN amplification of the said miserie taken both from the persons themselues the which shall then be afflicted or troubled punished and also from the length of time The persons which shall be afflicted are in this place no doubt signified that they shall be of great place and authoritie 1. Of the persons afflicted For the Prophet noteth them vnder the name of the Sunne the Moone as Gen. 37. ver 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph were vnderstood his father and mother and eleuen brethren Therfore like as the Sunne and the Moone are in comparison of the other Starres in heauen so are these great personages in respect of other men on the land and earth who notwithstanding shall themselues also be most hardly afflicted Thus perished and ran to ruine the Romane Empire for despising the name of God and persecuting the Gospell of Christ Thus also at this day doe most flourishing kingdomes and Kings and Common wealths perish for the same cause 2. Of the length and continuaÌ„ce of time The length of time also is added These things shall endure and continue in the world both before and also vntill that same greâ—â— and fearfull day of the Lord shall come that is that same last day of the world where Christ shall appeare in iudgement as Christ telleth his Disciples Matth. 24. ver 34. saying Verely I say vnto you thiâ— generation shall not passe till all these things be done For the Church of God hath oftentimes Halcyon dayes in this world that is rest and quiet for a season but neuer true and continuall peace no not for anie long time neither which thing is signified Apoc. 8. ver 1. when Iohn sayth that at the opening of the seuenth seale there was silence in heauen about halfe an houre And cap. 12. ver 1. by the vision of the woman clothed with the Sunne and the Moone vnder her feet c. And Micheas cap. 4. ver 4. hauing before spoken of the kingdome of Christ and felicitie of his Church sheweth that the same shall not bee without her rest and peace sometime when he sayth that they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd Vers 32. But whosoeuer shall call vpon the name of the Lord shall be saued for in mount Zion and in Ierusalem shall be deliuerance 〈◊〉 the Lord hath sayd and in the remnant whom the Lord shall call An adomonitioÌ„ for the godlie AN admonition For the Prophet admonisheth or warneth what is to bee
there for the space of an houre only but shal dwel there without feare lodg there a long season and the voyces of them singing shal be heard in the windowes of those sumptuous houses because they shall there without all feare and those cruel beasts shal rest themselues there So great solitarines shall there be of those houses destruction of the postes For none shall goe into those houses none shall come forth of them none at all shall inhabite them but there shall be great solitarines euery where as I haue sayd no man shall driue away from thence these birds although they be vnluckie and dismal Vers 15. This is the reioycing citie that dwelt carelesse that said in her heart I am and there is none besides mee how is shee made waste and the lodging of the beasts euery one that passeth by her shall hisse and wag his hand The figure Sarcasmos what it is see Nahum cap. 3. ver 14. THe figure Sarcasmos or a most bitter taunting wherwith God laugheth to scorne the vaine confidence or trust bosting and despights of this most proud and iniurious citie agaynst other nations and sheweth that she is chastised by himselfe especially doth he laugh to scorne those reproches the which she without any stay or rule of her selfe had spued out against God and his church Therfore by way of matching together of contraries he setteth against her miserable estate the proud voyces of this nation and braggings of her selfe to wit that all men may vnderstand that pride alone and vaine confidence especially is the cause of the ruine and ouerthrow of most wealthy peopled nations Three proud tricks of the Niniuites So then the Prophet reckoneth vp three proud tricks of the Niniuites First their vaine confidence and securitie or carelesnesse This is the reioycing citie 1. Their vaine confidence c. The second the intollerable pride of her mind which would haue her selfe alone to be called and taken for the citie aboue and among all people and other cities of the earth 2. Their intollerable pride as if shee were the pillar of the whole world she sayd I am Thirdly the despising of other nations there is not any besides me And on the contrary side 3. The miserable estate of this citie heâ— miserable estate is by and by set downe first for that this proud citie cannot be able hereafter to be so much as a lodging for men but onely a denne of wilde beastes Secondly for that not onely whole nations shall despise her but also particular men shal euery one of them laugh her to scorne For they shall both hisse at her and point at her with their finger as sustayning and enduring iust punishment for her pride and haughtinesse Thirdly for that not onely the neighbours and such as are neere vnto her but also whosoeuer shall passe by that way and shall see her rubbish and ruines or destruction in contempt shall beholde that her vanishing and brittle glory and hisse at it as a thing the which in trueth was of no value in her and shall poynt at it that is shall laugh it to scorne CAP. 3. Vers 1. Woe to her that is filthy and polluted to the robbing Citie The third and last sermon of this Prophet THe third and last sermon of this Prophet wherin like as in the former both threatnings of God and also promises are contayned The promises are most excellent and most large touching the kingdom of Christ to be spread abroad throughout al nations But the Prophet beginneth with threatnings because that God wil first haue men to be amended in their life and conuersation before they heare or feele his benefites These threatnings also are in this place conceiued against the Iewes this is the third threatning of the iudgement of God made against theÌ„ euen by this one Prophet For they remayned both stubborne and stiffenecked in their sinnes whom the Lord notwithstanding would not haue to perish if they had had any heart or minde at all Wherein appeareth how great the patience and goodnes of God is in bearing with those that are his The order of the Prophet in deliuering the threatnings of God and in calling them vnto earnest repentance And after this course doth the prophet proceede in laying downe of these threatnings that first hee reckoneth vp the causes of GOD his punishments and afterwards the punishments themselues which were to ensue Touching the causes they were most waighty to wit both their vngodlines toward God and also their iniustice toward men albeit that the Prophet beginne with their iniustice because the same may more easily be discouered and whose effects are better knowen vnto men themselues Furthermore these causes and so great sinnes are first shewen to haue bin in the whole people themselues Secondly in their rulers both of the common-wealth and also of the Church And this is the order of this place This first verse and that following lay downe the corruption the which was most knowen and most great in the whole people and therefore vnder the name Citie doth the Prophet Sophonias speake vnto the whole citie He beginneth with a great and fearefull Woe Woe to make them attentiue or to giue eare vnto the sermon following and to shew that he will speake of the wrath of God against them And thus he briefly comprehendeth the summe of the whole sermon ensuing As for this first verse the same sheweth the great iniustice of the whole citie against men The great iniustice of the whole citie For first of all shee is sayd to be filthy and polluted vtterly and in euery respect with all sinnes and vices and is so called in the great indignation of the Prophet Secondly one kinde of these sinnes Couetousnes and such as was most common among them at that time is reckoned vp namely Couetousnes for they beguiled their brethren of their goods by all meanes both by violence and also by deceit Ianah For the worde which the Prophet vseth betokeneth both these kindes of deceiuing Vers 2. She heard not the voyce she received not correction shee trusted not in the Lord she drew not neere to her God Their vngodlines NOw followeth the vngodlines of the Iewes or of men toward God the which is first set downe in generall and afterward by partes such as it then especially appeared for to be Generally for that they giue not eare vnto the voyce of God that is they obey not God the which is indeed impietie or vngodlynes Of which thing these partes of impiety are witnesses First their rebellion Witnesâ—es here of disorderousnes when as they doe not receiue the discipline 1. Their rebellioÌ„ disorderousnes iudgments and rule of God appoynted in his lawe for their saluation and amendment Secondly their distrust For they doe not trust in the wordes and promises of God but doe either vtterly despise them or
place Sanctuarie or holie place I do referre vnto the Temple that the Iewes might vnderstand that they had the like testimonies or witnesses of the fauour presence and defence of God as their fathers had of old For they sayd that God did meete them out of his Sanctuarie that is his Temple when as they signified that he was louing and fauourable vnto them Psal 20.1 King 8. CAP. 3. Vers 1. And he shewed me Iehoshua the hie Priest standing before the Angel of the Lord and Satan stood at his right hand to resist him Particular promises for the building of the Church AFter the generall promises the which doe generally shew that the Church shall be renued and restored now God declareth and openeth vnto the Iewes other particular promises the which also doe appertaine vnto the same end that the generall did For they be not only a confirmation of the former but also the accomplishment and fulfilling of the same to wit that the godly might vnderstand that God would fully restore his Church and omit or let passe none of those things the which are necessarie for the whole and full establishing of so great a benefit The restoring and renuing of the priesthood First therefore he promiseth the restoring of the Priesthood or priests office both in the order and also in the glorie and finally in the succession continuance of the same and this he doth in this whole chapter And after this method and order doth God declare that his promise coÌ„cerning the Priesthood that he sheweth both the cause of the same casting off of the Priests ministerie or office and also doth represent or lay open vnto the view how great this casting off of it is For by this meanes his grace and power in restoring this Priesthood afterward is the more cleerely knowne and appeareth least that this so great a worke of God might bee thought to bee but a common benefit and easie to be brought to passe and done And all this is shewed by a vision vnto the Prophet and not opened vnto him only in words that this promise may the more certainly bee knowne to be of God and that by this meanes the auditors or hearers them selues together with the Prophet might bee the more moued as namely seeing and noting euidently in the same the testimonies or witnesses of God his maiestie And first of all the cause is rehearsed The cause of the so long staying of the restoring of the priesthood the which was a let before vnto so great a benefit of God and the which did so greatly depresse or keepe downe that holie office of the priestly order and that is Satan or the diuell egging God on continually to take vengeance on their sinnes For it is he that accuseth vs before God as it is witnessed Reuelat. 12. ver 10. in these words Then I heard a loude voyce saying Now is saluation in heauen and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe which accused theÌ„ before our God day and night And he it is that will sift vs as Christ telleth Peter and the rest of the Disciples Luk. 22. ver 30.31 saying And the Lord sayd Simon Simon behold Satan hath desired you to winow you as wheate But I haue prayed for thee that thy faith faile not therefore when thou art conuerced strengthen thy brethren And he setteth himselfe both against the whole Church and euery particular member of the same for the defence whereof against Satan and all other enemies by his meanes procured against it there is none sayth the Angel talking with Daniel cap. 10. ver 21. which holdeth with me but Michael your prince that is Christ our Sauiour How hee setteth himselfe against the particular members of the Church appeareth most cleerely in the storie of Iob cap. 1. And Paul witnesseth the same 1. Thess cap. 2. ver 18. where he sayth Therefore wee would haue come vnto you I Paul at the least once or twise but Satan hindered vs. Wherefore by the signification of the word Satan that is our aduersarie his malicious and cruell endeuour against the Church is proued For he is called Satan because he is an aduersarie and enemie vnto the Church The state of the priesthood described in Iosua Secondly the state of the priestly order in the person of Iosua who then was the hie priest and head of that Leuiticall ministerie is here in part described afterward more fully in the third verse And Iosua is sayd to haue stood in the sight of the Angell to wit of that Angel who is both Iehouah and vnto whom the rest ministred or serued and this indeed is Christ that same great messenger of the counsell of God that hereby the Prophet might giue vs to vnderstand that the condition and case of that priestly order although it were then base was knowne vnto God and not without the care of God Vers 2. And the Lord sayd vnto Satan The Lord reproue thee O Satan euen the Lord which hath chosen Ierusalem reproue thee Is not this a brand taken out of the fire The second part of this vision being threefold THe second part of this vision wherein is shewed vnto the Prophet that he afterward might declare it vnto the Church the foundation or ground of all the promises of God which were to come toward the Pastors and Priests 1. The wil of God First the will and election of God Secondly 2. Christ his intercession Christ his intercession or request for the same priesthood Thirdly the conseruation and keeping of the same now opened and begun 3. The conseruation of the priesthood alreadie begun So then God will therefore restore that ministerie or office because that he hath now chosen Ierusalem that is to say his church of his mere or onely grace and hath ordeined and keepeth such things as are necessarie for the establishing maintaining and feeding of the same as is especiallie the ministerie of the Church the which in times past consisted in the order of the Priestes and Leuites and now in the Pastors and ministerie of the church vnder the Gospell Secondly Christ that is the Lord who before also was called the Angell and our mediator vnto Iehouah his father prayeth for the same order or priesthood daylie and with great affection vnto his father and taking vpon him the defence thereof Christ therefore prayeth that Satan and all enemies of this holy ministerie may be reproued and repressed in deed that is may be brideled by the mightie hand of God that they may not bee able to effect or bring to passe that which they enterprise and goe about And the repeating of his prayer against Satan The Lord reproue thee O Satan the Lord reproue thee is a witâ—es of the very great affection or loue of Christ toward such his ministers There is a like speech in the
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
of God The punishment of their rebellion The rebellion of men being set downe now followeth their punishment that is to say the iudgement of God against them and the same most iust and also most greevous And as against such kinde of men the anger of God goeth before and then followeth the punishment and paine so is both of them in this place orderly described The wrath of God therefore was iustly against so stifnecked disobedience yea and that great wrath the which appeared by the effects that is the punishment which followed And by the proportion of the rebellion it ought to be great that the punishment might be equal and aunswerable vnto the fault Vers 13. Therefore it is come to passe that as he cried and they would not heare so they cried and I would not heare saith the Lord of hostes The description of their punishment THe description of the punishment the which consisteth of three partes whereby the greatnes thereof is shewed that other men and the Iewes themselues might shunne and feare to initate or follow such stubbornes of minde against God 1. The first degree of their punishment The first degree of the punishment is that they were not heard of God no not when they cried vnto God The reason is from the rules of distributiue iustice as they call it and such as punisheth the sins of men the which commaundeth that men should be punished after the same manner after the which they haue offended They would not heare God crying vnto them so likewise were not they heard of God when as they cryed vnto him in their afflictions or troubles So God telleth them of the like punishment in his Prophet Isai cap. 65. ver 12. in these wordes Therefore I will number you to the sword and all you shall bowe downe to the slaughter because I called and ye did not answere I spake and ye heard not but did euill in my sight did chuse that thing which I would not So Psal 18. ver 25.26 Dauid teacheth that God will deale with men according to their behauiour and deseruing with the godly saith he of God thou wilt shew thy selfe godly with the vpright man thou wilt shew thy selfe vpright With the pure thou wilt shew thy selfe pure and with the froward thou wilt shew thy selfe froward Now this is a most grieuous punishment not to bee heard or receiued of God Vers 14. But I scattered them among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they laide the pleasant land wast 2. The second degree of their punishment THe second degree of this punishment they were scattered as it were with a strong whirle-winde and cast out of their natiue soyle among sundrie nations and not all of them carried as banished persons and captiues into some one certaine land and countrie but one into this countrie and another into that with a great and fearefull scattering and renting in peeces of the same bodie and nation Yea and moreouer they were driuen vnto nations vnknowne vnto the Iewes themselues at whose hands they could looke for no humanitie or courteous intertainement as namely vnto whom they were Barbarians 3. The third degree of their punishment and they vnto them The third degree of their punishment for that their very land it selfe did for their sake feele the most grieuous iudgements of God also as lacking inhabitants and her blessing from God that in stead of a pleasant land the which it was before that same land of the Iewes should bee laide wast and become an huge and great wildernes For as it is in the Psal 107. ver 34. God turneth a fruitefull land into barrennes for the wickednes of them that dwell therein CAP. 8. Vers 1. Againe the word of the Lord of hostes came vnto mee saying Two parts of this chapter 1. A confirmation of the former doctrine THis whole chapter conteineth two things Frst it hath a confirmation of the former doctrine touching the true worship and seruice of God to be defined and restored by the true works of godlines and charitie 2. An answer vnto the question moued in the former chapter and not onely by outward ceremonies as appeareth hereafter ver 16.17 Secondly an expresse answer vnto the question propounded in the former chapter vers 〈◊〉 and so forth But touching the beginning of this chapter it is a garnishing or a staying in the further laying out of the matter by the way of matching together of the contraries to wit of the punishment or iudgement of GOD against the forefathers of the Iewes and of the promise alreadie made vnto their posteritie by the free mercie of GOD and not vttered and beslowed vpon them for any righteousnes or desertes of theirs as appeareth hereafter verse 15. And it was requisite that these promises should bee set after these iudgements and punishments of God against the Iewes least they might suppose God to bestil angry with them and consequently might lay aside al hope and minde of building of the temple and repairing of the City of their longer stay in the land of Iudea as is shewed ver 9. For this rehearsing of the promises of God especially so notable and â—uident touching the restoring of Sion yea and of the City it selfe â—nd of the long continuance of them both did very greatly both â—omfort them and also incourage them to go lustily forward with the building Moreouer this verse like a the beginning also of the verse folowing hath a confirmation of the doctrine which â—â—lloweth namely for that the Prophet was coÌ„maunded by God 〈◊〉 and the almighty God to vtter and to promise these thinges 〈◊〉 his name vnto the Iewes that is vnto his church Why this preface of the Prophet is so often repeated Thus saith the Lord of hostes And this preâ—â—ce of the Prophet is often repeated to wit because in so great â—â—ly burly and trouble of thinges in so lamentable destruction of that people and so great power and boldnes of their enemies the which were against that building of the Temple Esdr 4. ver 1 this promise or doctrine was so much the more diligently to be confirmed Ver. 2. Thus saith the Lord of hostes I was ielous for Zion with great ielousy and I was ielous for her with great wrath The chiefe came of all the promises of God towards his church is THe manner order of the Prophet his staying still in the confirmation of the former doctrine For first of all he setteth â—owne the very cause it selfe nay the châ—ese cause of all the promises of God to come and which were to be rehearsed namely the only mercy and good will of God towards them both that these Iewes the posterity of their forefathers should not thinke that they had deserued these things at the hand of Gâ—d with their ceremonies or holines of life
and also that they might vnderstand what was the most certain foundatiō of these promises made vnto them to wit the purpose and will of God which is vnchaungeable So then the most true and chiefe and principall cause nay the onely cause that moueth God to bestow so great benefites vpon them His only bounteousnes and louing good will and vs all that is vpon his church is the very bounteousnes and louing good will of GOD toward those whom he hath wholly chosen For as at the first he chose and loued them for that cause onely so also for the same cause doth he cherish and defend them And this free good will of God towards those that are his is described and set foorth by the adioyntes to wit his Iealousie For as Augustine saith He which loueth the selfe same also is iealous and will haue the thing which is deare vnto him to bee safe without danger and to doe well But that the nature and greatnes of this loue of God toward vs whom hee hath chosen may bee knowne there is added or set downe a difference namely that this ielousie of God is great and earnest And the Prophet dooth describe this ielousie by a worde of like signification to wit of heat or of burning loue For that same sincere or vnfeined and pure loue both of GOD toward vs and also ours toward GOD is an exceeding burning and heat of the heart wherewith wee doe burne and loue Vers 3. Thus saith the Lord I will returne vnto Zion and will dwell in the middest of Ierusalem and Ierusalem shall be called a citie of trueth and the mountaine of the Lord of hostes the holy Mountaine Effects of God his loue FRom the cause he commeth vnto the effects and the same generall and in consideration and respect of the other first in regard of order And in this place there are reckoned vp three which are as it were the causes of them that doe follow at leastwise they goe before in regard of order 1. God his reconcilement with those that are his The first is God his reconcilement or being made friendes with those that are his the which metaphorically is called the returning of God vnto vs and those that are his from whom God seemed before in respect of outward things and of the most miserable estate of that people to bee farre distant 2. His dwelling among them and a great way off in the iudgement of men Psalm 74. and Psalm 85. The second benefit or effect of the good will of God toward those that are his Schacan is his dwelling yea and that his sure dwelling among them for this dooth the Hebrew word signifie to haue a sure and setled dwelling Further it hath an Emphasis or vehemencie and force whereas God is saide to dwell in the middest of those that are his to wit that he may the more easilie bee present with the whole bodie of his Church 3. His sanctifying of them and euery one of the faithfull and help them The third effect and benefit is The sanctifying of them For like as God dwelleth among those that are his so also doth he sanctifie them by his presence and dwelling among them Iohn 17. By the which is vnderstood that this presence of God is not a bodily presence but spirituall for as much as it bringeth holines vnto our mindes And doubtles the presence of God is the dwelling and efficacie or working of his holy Spirite in vs by the preaching of his worde the Sacraments and inward mouing in vs. Further hereby also is gathered that this same presence of God is not idle and without effect in his Church And by the name of the citie and of Sion 4 What the figure Metonymia is see Oseas cap. 4. ve 3 he doth by the figure Metonymia signifie and betoken the inhabitants themselues both which were in the citie and also which in regarde of their office were and dwelt in the temple In the citie that is in the men of the citie he will haue trueth for to be that they should not be hypocrites before God and lyars and league breakers one vnto another and in the mount Sion where the Temple was hee will haue holines to be that in the same the true worship that is which is appoynted by God may be done and that reuerently Vers 4. Thus saith the Lord of hostes there shall yet olde men and olde women dwell in the streetes of Ierusalem and euery man with his staffe in his hand for very age The securitie or saftie of the Church THe fourth benefit the securitie or saftie of the Church or the continuance and defence of the same euen on this earth So then the course and order of the speech of the Prophet and of the promises of God descendeth or commeth downe from spirituall benefites vnto earthly benefites For as Paul writeth 1. Timoth. cap. 4. ver 8. Godlines is profitable vnto all things which hath the promise of the life present and of that that is to come Now this defence and continuance of the Church is described or set forth by those adioyntes the which only come to passe and fall out in the time of great peace and quiet continuance to wit long life of the citizens saftie of the old men and finallie great numbers of children and publike playing in the streetes God therefore promiseth that the citizens of Ierusalem which shall dwell in the same shall bee long liued and shal come vnto great hoarenes of head and old age yea of both sexes or kinds that is to say both men and women the which is a signe and adioynt both of a citie of long continuance and also inhabited in peace Vers 5 And the streetes of the citie shall be full of boyes and girles playing in the streetes thereof 5. Store of childrē playing in the streetes ALso the number of children of both sexes that is male and female and their freenes from danger and feare of enemies the same publike which then appeareth when as they freely and boldly play in the streetes without feare is a most certaine signe and token of the continuance and peace of the sayd citie And it hath a mouing of affection in that he maketh mention both of old men and of children and it addeth a great Emphasis or force vnto this sentence Vers 6. Thus sayth the Lord of hostes Though it be * Or Wonderfull vnpossible in the eyes of the remnant of this people in these dayes should it therfore be * Or Wonderfull Their doubting distrustfulnes many waies answered vnpossible in my sight sayth the Lord of hostes THis is the answering of an obiection that might bee made that they should not distrust these so great and large promises of God because of their smalnes and fewnes For the Prophet answereth this their distrust and doubtfulnes of mind many wayes 1. Frō the power of God compared
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
conceale them being knowne as it were vnto euery one So Ieremias cap. 4. Lament bewailing Iosias doth not any where name him notwithstanding Yet if any man will applie these things which follow vnto the mourning and lamenting of the Church the which bewailed Christ treacherouslie and cruellie condemned and put to death Luc. 23. ver 27. where hee reporteth that there followed him a great multitude of people and of women which women bewailed and lamented him it may very well fitte and agree thereunto For all the deliuerers of Israel were a type or figure of Christ the true Captaine and redeemer of his Church But first of all these things doe belong according vnto the letter vnto that mourning the which the Iewes made partlie for Mathathias and partlie for Iudas the Machabees 1. Mich. 9. ver 20.21 Iosep lib. 12. Antiquit. in the last chapter being most like vnto that mourning the which they had made before for Iosias 2. Chr. 35. ver 24.25 This mourning therefore hee describeth or setteth forth both by the outward pompe and also by the inward sorrow For the Prophet hath comprehended them both By the worde Saphad is declared the outward pompe and funerall rites and by the word Hamer the sorrow of the minde or true heauines Furthermore hee describeth the saide mourning by a similitude or comparison of most lamentable sorrowing For saith hee the Iewes shall in such sorte bewaile him as pittifull and tender hearted parents are wont to lament their onely sonne taken away from them by death Vers 11. In that day shall there bee a great mourning in Ierusalem as the mourning of Hadradrimmon in the valley of Megiddon The first amplification of this mourning compared vnto that for Iosias the which was exceeding great made an ordinance vnto the children of Israel THe first amplification of the mourning described before And it is taken from things compared together or from a comparison to wit this mourning shall be in the very middest of Ierusalem a most strong citie the head of the land and an holy citie and not onely in the countrie and villages yea and it shall be such a mourning as was some time for King Iosias in Hadradrinmon the valley of Magiddon concerning whose death and most sorrowfull mourning for the same thus it is written 2. Chro. 35. ver 24.25 So his seruants tooke him out of that chariot namely wherein he was shot at by the shooters of Necho King of Aegypt in the valley of Megiddo verse 22.23 and put him in the second chariot which he had and when they had brought him to Ierusalem he died and was buried in the sepulchres of his fathers and all Iudah and Ierusalem mourned for Iosiah And Ieremiah lamented Iosiah and all singing men and singing women mourned for Josiah in their lamentations to this day and made the same for an ordinance vnto Jsrael and behold they bee written in the Lamentations Some thinke also that there is an allusion and resemblance vnto this place Reuelat. 16. ver 16. in these wordes And they gathered them together into a place called in Hebrew Armagedon Vers 12. And the land shall bewaile euerie familie a part the familie of the house of Dauid apart and their wiues apart the familie of the house of Nathan apart and their wiuer apart Vers 13. The familie of the house of Leui apart and their wiues apart the familie of Shemei apart and their wiues apart Vers 14. All the families that remaine euery familie apart and their wiues apart The second amplification taken from the maner of the mourning and number of the maners THe second amplification from the maner of the mourning and the number of the mourners And it is amplified to shew both how great that deliuerance shall bee the minister and Captaine whereof shall be had in so great regard and estimation of the whole people and also to teach that the remembrance and death of the good Captaines of Israel especiallie so farre foorth as they were a type or figure of Christ ought to bee deare and precious in the Church of God But of olde in the time of the lawe this funerall pompe and maner of mourning was more tolerable or to be borne withall then now it is because that the godlie and faithfull were yet vnder ceremonies Moderate mourning for the dead permitted vnto Christians but are not now so yet is it not forbiddē Christians after a moderate sort to mourne for theirs that are dead 1. Thess 4. Act. 8. ver 2. where the godlie and faithfull mourned for the death of Steuen The maner of the mourning in this place is that not euery one alone by himselfe but gathered together shall mourne 1. The maner of their mourning Men by themselues and women by themselues And this is a publike testimonie or witnes of mourning and publike sorowe and not onely a signe of the priuate heauines and sadnes of some fewe Againe for that the men or males by themselues shall mourne and likewise the women by themselues and apart as well for ciuill honestie and comelines the which the Iewes also do at this day obserue in their publike assemblies for they are not wont to mixe both sexes together in those publike meetings as it may also appeare Exod. 15. ver 20. that this order in their meetings was obserued by this that Miriam and her women doe apart by themselues praise God for their deliuerance as also that euery sexe may the more freely lament and that one sexe for shame of another should not bee withholden and kept from powring foorth their teares 2. The number of the mourners The number also of the mourners is here described or set forth to wit first and generally the whole land of the Israelites and all the families For that whole people shall bewaile those Captaines of their deliuerance and figures of Christ and then afterward the Princes also of this people and euery the most honorable among all that people of God shall bewaile those Captaines as for example the house of Dauid the house of Nathan which succeeded in dignitie when the house of Salomon decayed Luk. 3. the house of Leui in the which also the Priests are contained Lastly the house of Semei who among the other Leuites was at that time most famous and well knowne 1. Chron. 6. ver 17. CAP. 13. Vers 1. In that day there shall be a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne Or * For separatiō for vncleannes and for vncleannes The summe of this chapter THe summe of this chapter is a briefe narration or discourse both of the chiefe gifts of God and also of the euents or fallings out of matters the which should come to passe and did indeede come to passe among the people of the Iewes that is the Church of God after the restoring of the estate both of the people and also