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A19799	A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

done of euery godly man in so great confusion of ●he world and hurly burly of things that he be not swallowed vp or perish with the world but may bee deliuered and himselfe escape safe out of so great shipwrackes to wit that he truly call vpon the name of God according vnto true faith and according vnto the commandement of God So Christ hauing preached of the same afflictions teacheth that this onely remedie is then left vnto those that are his namely that by true faith patience and with feruent earnest calling vpon the name of God they do adioyne themselues vnto the hearing of the true doctrine of the Gospell as the Eagl●● doe vnto the dead carkasse Matth. 24. ver 28. And cap. 10. ver ●● she sheweth That he which indureth to the end shall be saued A●● Luk. 21. ver 19. he sayth vnto his Disciples By your patience p●ss●●● your soules The reason why they shall be deliuered The reason is added because euery one that is whi●● out of any nation shall call vpon the true God to wit by true fa●●● for otherwise he cannot truly be called vpon the same shall 〈◊〉 saued by God and shall escape safe out of so many shipwrackes whether he be a Iew or of the Gentiles So doth Paul expound this place Rom. 10. ver 13.14 For this promise whereof he speaketh now is generall and appertaineth generally vnto all nations and not vnto the Iewes alone but vnto all the true remnants of the Church out of what nation soeuer the Lord shall call them vnto himselfe and vnto the true knowledge of him as the Prophet himselfe doth expound it and Peter also Act. 10. ver 35. when he saith In euery nation he that feareth him and worketh righteousnes is accepted with him So then there is here both a remedie set forth vnto the godly and also a cause of this remedie Two things yet to be noted Further there are yet two things added in this verse One the foundation of this cause the other the place wherein this true calling vpon God is and consequently the saluation of men 1. The foundatiō of the former cause The foundation of this cause is the free promise of God For God will in such sort doe this because he hath freely so promised and calleth those whom he desireth to saue 2. The place where this inuocation must be For here the Prophet speaketh of an effectuall calling of God whereby men are truely conuerted vnto God through faith the which faith it self also is meerely free as is also the promise of God of the sauing of some certaine men Rom. 11. ver 5. Euen so then at this present time there is a remnant through the election of grace 1. The free promise of God So then the meere or only mercie and grace of God towards men is the foundation of this saluation and hope of the godly 2. The place Zion and Ierusalem that is the true church of God The place is added in the which God is truely called vpon and consequently where there is true saluation and escaping not so much indeed of the bodie or out of the dangers and afflictions of this life as of the soule and from euerlasting damnation the which 〈…〉 most fearfull death and punishment and most especially of all men to be dreaded as Christ teacheth Matth. 10. ver 28. where he sayth Feare ye not them which kill the bodie but are not able to kill the s●●le but rather feare him which is able to destroy both bodie and soule in hell Now this place is Sion Ierusalem that is to say the Church of God the which is gouerned and grounded vpon his word For in this place Sion and Ierusalem are set against the kingdome of Israel and the infidell kingdoms the which how honorable wealthie and great soeuer they shall then be yet if they shall not haue the pure word of God there shall be in them no saluation for men but saluation only shall be in the citie of God in Sion the which 〈◊〉 the pillar and keeper of his trueth There then shall be the saluation of men yea and that only where there shall be true inuocatiō or calling vpon the name of God Wherefore the word Sion doth not restraine this promise of God vnto the Iewes only dwelling in that ear●hly Sion for then should not this grace of God be general as it is not●ithstanding but vnder this name Sion is signified the Church of God at all times and into what parts and quarters of the world soeuer it shall then bee scattered For there is saluation of soules because that there is true faith and the true Christ and consequently there is the true God and grace and forgiuenes of sinnes CAP. 3. Vers 1. For behold in those dayes and in that time when I shall bring againe the captiuitie of Iudah and Ierusalem A confirmatiō of the former promise taken from the remouing of the lets or enemies of the Church A Confirmatiō of the former promise of the safetie of the Church of God to come euen in the midst of those troubles and hurlie burlies of the world the which were described in the chapter before And it is taken from the remouing away of the lets or enemies of the Church whom God will ouerthrow be they in number neuer so great and neuer so much to be feared Wherefore nothing shall let God from performing that his promised deliuerance and safetie vnto his Church So Amos 9.15 So Mich. 7. ver 8. And such repetitions as these and such comforts are very necessary and needfull for the godlie least they faint by reason of the continuance of the euils and troubles or bee feared with the multitude of the enemies so be brought into despayre In a word through this whole chapter is promised the ouerthrow of the enemies of the Church and of such as doe afflict or trouble it The time in the which God shall performe these things But this verse containeth the noting out of the time wherein these things shall be done by God namely when as God shall bring againe the captiuitie of Iudah that is to say when as he shall gather together his scattered Church For this promise is generall and comprehendeth the whole time in the which there shall be or ●●maine any Church in this world For albeit God sometime haue gathered his Church more noblie and with greater renowme o●● of her miserable scattering into other countries as after the captiuitie of Babylon vnder the Machabees especially by the preaching of the Gospell after the comming of Christ yea and no● in these last times doth gather it together of his great mercy restoring vnto vs and renuing the light of the Gospell yet is it notwithstanding most true that God is alwayes present with his Church and doth keepe it and breake the power of the enemies thereof that they destroy it not vtterly Wherefore how

that swallow d vp Ionas was of the kinde of Whales and standing and set as it were to receiue him whom God would leaue with him to keepe It is manifest that this fish was of the kinde of Whales who are of so huge a greatnes and so wide bellied that they can swallow downe whole men Some will haue this fish to be called a Lamia or Sea dog others a fish called Brechinechis others the fish called a whirle-poole of the which the Psal 104. ver 26. speaketh and some do translate him Leviathan as it is in the Hebrue Plin. lib. 32. nat hist cap. 1. writeth of a Whale that was found the which was 600. foote long and 360. foote broad read him lib. 9. cap. 5. Thirdly 3. The means of Ionas his deliuerance amplified by the circumstance of time he doth amplifie the manner of his deliuerance by the circumstance of time For he was in the belly of that fish by the space of three daies and three nights and yet all this notwithstanding neither did the fish nor Ionas die The which is an other plaine miracle For who can be and remaine aliue so long hauing his breath stopt For the fish did not by and by cast forth Ionas againe but after three daies Christ our Lord Mat. 12. cap. ver 40. compareth the time of his buriall by the which his bodie ●ay in the sepulchre with the time that Ionas was shut vp in the ●ellie of the whale as it were in a sepulchre or graue For as Ionas saith he was three daies and three nights in the whales bellie so shall the sonne of man he three daies and three nights in the heart of the earth whereof it commeth to passe that I suppose in this place part of a day to be taken for an whole day as it was in the three daies of Christ and not three whole naturall daies Question But here Ierome mooueth a question how Ionas liued there Answer I answer either by water the which came into the bellie of the fish or else that he was there sustained by God without meate Therefore let vs know that this in Ionas was a figure and signe of the buriall of Christ so the Lord vseth euen the sinnes of his vnto his glorie and the opening of his secrets And this Ionas in deed is that same Christian Arion Vers 2. Then Ionas prayed vnto the Lord his God out of the fishes bellie What Ionas did in the bellie of the fish ORder For here Ionas telleth in order what followed afterward that is to say what he did lying in the fishes bellie by that whole three daies space And he saith that he praied and that vnto that same true God whome before he called the Lorde of heauen and earth as vnto him that peculiarly was his God also He therefore teacheth three things 1. He praieth First that he praied both in minde and also in voice it selfe Wherein the excellent faith and patience of Ionas appeareth who goeth euē vnto the same God whome notwithstanding he did within him selfe feele to be angrie with him to wit by a wonderfull faith and feeling of his mercie the which towards his can neuer be drawne drie he praieth vnto him He doth not therefore as infidels vtterly cast away all hope he doth not as Atheists or godlesse persons murmur or curse God not as hypocrites fret and whet or repine against God but by faith praieth vnto him euen at that time when as he is sorest vexed or troubled the which things these wordes out of the bowels or bellie of the fish doe declare that is to say out of the midst of the graue wherein he lay in a manner deade as Iob confesseth of himselfe That he will trust in God though he slay him 2. He prayeth vnto God 3. He calleth him his God and reprooue his waies in his sight Iob 13. ver 15. Secondly he praieth vnto God the Lord and not vnto idols Thirdly he calleth him his God wherein he sheweth that he praieth of true faith who doth not onely acknowledge God to be the true God and Lord ouer all but doth finde and feele him to be peculiarly his God that is the God of euery true faithfull person Hereby appeareth how that the repentance of Ionas was true repentance springing from a true faith whereunto notwithstanding he was called backe of God by a most hard and grieuous punishment Vers 3. And said I haue cried in mine affliction vnto the Lord and he heard me out of the bellie of hell cried I and thou hearest my voice APlaine declaring of the matter For he sheweth what hee praied For this is here a rehearfall of Ionas his prayer as he wrote it after his comming forth of the fish but yet in such sort as he conceiued it before in the fishes bellie A rehearsal of Ionas his praier as he wrote is after his deliuerāce hauing so before cōceiued is in the fishes bellie And first of all he doth briefely here set downe the summe or effect of the same Afterwardes by the figure Commoration or staying vpon the recitall of the particulars he doth more at large declare the same by parts that the infinite or endlesse mercie of God may of vs be better vnderstoode and of vs be hoped for in our troubles Further here is liuely painted out as it were in colours the greatnes of the daunger wherein Ionas was The summe of Ionas his praier The summe of Ionas his prayer is this Ionas prayed in that his most lamentable affliction or miserie nay being in the midst of the sepulchre or graue of death making request vnto God and that with most earnest affection and was also heard of God So God commandeth vs in our troubles for to doe and promiseth that he will heare vs Psal 50. ver 15. Call vpon me saith God in the day of trouble so will I deliuer thee and thou shalt glorifie me And Dauid to encourage vs hereunto sheweth in his owne example that he so did and was deliuered Psal 116. ver 3 4 6. When the snares of death compassed me saith he and the griefes of the graue caught me when I found trouble and sorow Then I called vpon the name of the Lord saying I beseech thee O Lord deliuer my soule I was in miserie and he saued me So then that most sharpe feeling of death in the which Ionas was letted not but that he readily had recourse vnto God that afflicted or troubled him and with great and daily praier and affection turned him selfe vnto him and with indeauour For this doth the wordes of calling and crying signifie whereupon he saith that he was heard Such is the sense or feeling of the godly touching immutable or vnchangeable mercie of God towardes them through Christ as Paul teacheth when he saith For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor

not water enough to giue the men themselues drinke last of a●● whole cities came by heapes and companies to seeke for water by meanes of the ouermuch thirst and drieth Hereby appeareth th●● the seasons of the yeare are not gouerned and ruled by fortune 〈◊〉 by the starres themselues but by God whether they fall out to be● fruitfull or els barren And thus much doth Paul teach Act. 14. vers 17. when he saith That God left not himselfe without witnesse in the he did good and gaue vs raine from heauen and fruitfull seasons f●●ling our hearts with foode and gladnesse Vers 9. I haue smitten you with blasting and mildew your gre●● gardens and your vineyards and your figge trees and your oli●● trees did the palmer worme deuoure yet haue ye not returned v● to me sayth the Lord. 3. Barrennes of the earth and of the fruites thereof THe third punishment barrennes of the earth and of the fruite of all sortes wherein doubtlesse the wrath of God did appeare For not onely one sort of fruite failed but all sorts Therefore both the herbes and also the vines and figge trees and oliues were barren at one time and also beaten and strooken with a parching and burning winde the which brought blasting the palmer worme moreouer and the caterpiller deuouring and eating that which was left as God by Ioel doth witnesse of a like plague cap. 1. ver 4. where he sayth That which is left of the palmer worme hath the grashopper eaten and the residue of the grashopper hath the canker worme eaten and the residue of the canker worme hath the caterpiller eaten Vers 10. Pestilence haue I sent among you after the manner of Egypt your young men haue I slaine with the sword and haue taken away your horses and I haue made the stinke of your tents to come vp euen into your nostrels yet haue you not returned vnto me sayth the Lord. 4. The pestilence THe fourth punishment the Pestilence The fift Warre in the which so many men and horses were slaine that the very stinke of them in the tents killed vp the Israelites The sixt punishment 5 Warre Captiuitie But the Pestilence was greatest 6. Captiuitie the which the similitude taken from Egypt doth declare And of this Egyptian pestilence recordeth the Psal 78. ver 49.50 as especially sent of God in these words He cast vpon them the fiercenes of his anger indignation and wrath and vexation by sending out of euill angels He made away vnto his anger he spared not their soule from death but gaue their life to the pestilence Vers 11. I haue ouerthrowne you as God ouerthrew Sodom and Gomorah and ye were as a firebrand pluckt out of the burning yet haue ye not returned vnto me sayth the Lord. 7. The subuersion and ouerthrow of their land after some fearfull and strange maner THe seuenth punishmēt the subuersion or ouerthrowing of their lands either by some opening of the earth or whether it happened by any other meanes as by floud or burning For this the Scripture doth not set downe after what manner it was but that this ouerthrow was wonderfull and horrible or fearefull and a manifest iudgement of GOD against the Israelites appeareth in this place by a double comparison to wit of Sodom and Gomorah and also of a fireband By the similitude of the fire brand he signifieth that all perished not but that some were saued albeit very hardlie Of this fearefull destruction of Sodom and Gomorah from whence the first comparison is taken Peter in his 2. Epist cap. 2. ver 6. sayth That God turned the cities of Sodom and Gomorah into ashes condemned them and ouerthrew them and made them an ensample vnto them that after should liue vngodly And agreeably vnto Peter doth Iude also teach that God his fearefull iudgement against Sodom and Gomorah ought to be a warning vnto all others to flee from sinne in the 7. verse of his Epistle As Sodom and Gomorah and the cities about them which in like manner as they did committed and followed straunge flesh are set forth for an ensample and suffer the vengeance of eternall fire The addition in the end of euery one of the punishments Furthermore it is to be noted what is added vnto all the punishments at the end of euery one of them yet ye haue not returned vnto me For this addition sheweth that the minde of the Israelites was not onely sluggish and careles in so great miseries and punishments as who were not herewithall stirred vp and moued but also that it was desperate and past recouerie in this idolatrie the which they would by no meanes cast off to returne vnto the true knowledge and worship of God by true repentance of minde And such are the punishments of obstinate or stubborne persons as appeareth Isai 5. ver 25. Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them that the mountaines did tremble and their carkases were torne in the midst of the streetes and for all this his wrath was not turned away but his hand was stretched out still And in the Psal 32. ver 9.10 Dauid counselleth that we should not be without sense and feeling of our sinnes and as vnbridled colts runne on headlong in wickednesse least that we be curbed and bridled by God who hath many punishments for the vngodly Be not sayth he like an horse or like a mule which vnderstand not whose mouthes thou doest binde with bit and bridle least they come neere thee Many sorrowes shal come to the wicked but he that trusteth in the Lord mercie shall compasse him Vers 12. Therefore thus will I doe vnto thee O Israel and because I will doe this vnto thee prepare to meet thy God O Israel The conclusion of the place before going THe conclusion of the whole former place with an exhortation The conclusion is this namely that the punishments threatned ver 2. and 3. to the Israelites the Peeres and Nobles because of their sinnes before recited shall assuredly come to passe except they do earnestly repent There followeth therfore an earnest exhortation and a weightie and conceiued also in the name of God himselfe that they might auoyd these iudgemēts of God so consequently whilest there is yet some time left goe against the fearefull wrath of God as it were to entreate him before hand and that by earnest repentance of minde Wherefore this verse hath these two especiall parts to wit a conclusion and an exhortation And this place sheweth what is the most certaine and readie way to turne the iudgements of God from our beads namely if we refraine from our sinnes and turne vnto God and vnto a better mind For by this meanes and conuersion or turning of our minde we do meet God euen running as it were vpon vs and being angrie with vs and doe finde him easie to be

wombe and in his so great sorrowes and paines when as he might come forth by and by that is for that they remained obstinate and stubborne so long a while in those their sinnes albeit being admonished or warned by God of the punishments to come and hanging ouer their heads for the same and so earnestlie moued by God vnto repentance they might if they would or did beleeue God deliuer themselues from these dangers The Prophet therefore continueth this similitude the which he had begun from the paines and trauailing of women with child Vers 14. I will redeeme them from the power of the graue I will deliuer them from death O death I will be thy death O graue I will be thy destruction repentance is hid from mine eyes A promise of helpe and deliuerance A Promise of helpe and deliuerance vnto those which shall conuert or turne their minde vnto God both that these by this meanes may be stirred vp vnto true repentance of heart and also that those faithfull ones which were left in that people might hope well in the midst of the afflictions or troubles of the vngodly and should not faint and bee discouraged For God promiseth that it shall come to passe that he will saue them continually and preserue them against all danger and captiuitie yea and finally against present death it selfe And this is the first promise of God toward the remnant of the Israelites and all those that repent to wit that when as others perish they shall be deliuered and saued notwithstanding For as Paul writeth to the Romanes cap. 8. ver 31 36 37. If God be on our side who can be against vs And albeit As it is written For thy sake are we killed al the day long we are coūted as sheep for the slaughter Neuerthelesse in all these things wee are more then conquerors through him that loued vs. For as it is 1. Cor. 11. ver 32. When we are iudged we are chastened of the Lord because wee should not bee condemned of the world For God will redeeme thē from the graue and deliuer them from death it selfe albeit that they seemed to bee abiding in the very iawes and mouth of hell And this mercie of God toward himselfe doth Dauid acknowledge Psal 30. ver 3. saying vnto God O Lord thou hast brought vp my soule out of the graue thou hast reuiued me from those that goe downe into the pit The reason followeth because God shall be the death of death it selfe the destruction of the graue it selfe and that for euer and alwayes in the fauour of those that are his So great doubtles is the power of God ouer all things that he hath rule euen ouer death it selfe and the graue and doth destroy them when he pleaseth for the good and fauour of those that are his And this doe wee that are the faithfull daylie feele the whilest we are deliuered out of the midst of troubles and dangers in the which we had cast away all hope of deliuerance as Paul doth witnesse of himselfe 2. Cor. 1. ver 9 10. in these words Yea we receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom wee trust that yet hereafter he will deliuer vs. But this benefite of God shall then in most full measure fall out vnto vs when as we shall fully inioy that eternal and euerlasting life after the rising againe of our bodies by and through Christ as Paul expoundeth this place 1. Cor. 15. ver 54.55 Vers 15. * For he shall grow Though he grew vp amōg his brethren * After that an East wind shall come euen the winde of the Lord shall come vp from the wildernesse and drie vp his veine and his fountaine shall be dried vp he shall spoyle the treasure of all pleasant vessels Another promise of God toward the faith full ANother promise of God toward the selfe same godly and men that from Idols turne themselues vnto the true God and do repent And this is a most excellent increase vnto the former benefite The godly shall not only be saued by God euen in the midst of the punishments of the vnfaithfull but also they the selfe same shall in health and saftie fructifie or bring forth fruite and that among their brethren that is to say among the other godly elect of God whom they shall greatly edifie and profite with their holines and doctrine And this also may be referred vnto the multiplying of the nation and increasings of that people and not only vnto the fruite the which they shall bring forth by their example in stirring vp and confirming or strengthening others vnto godlines For this latter is the most true end both of our adoption made by God and also of our conseruation to wit the edifying or profiting of others And so Christ Ioh. 15. ver 16. teacheth his Disciples That he hath chosen them and ordained them that they go and bring forth fruite and that their fruit remaine So Dauid testifieth of himselfe Psal 32. ver 8. that he will instruct and teach others in the way of godlines wherein they ought to walke when he sayth I will instruct thee with mine eye And this is a great thing which is added among their brethren For so much the more acceptable is this fruite because it redoundeth vnto the Church also and vnto the edifying of the godly So by the selfe same reason doth Paul praise the Colossians 1. Colos 10. when he prayeth for them That they might walke worthie of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God Furthermore the time also is added after which these things shall come to passe The time of the comming to passe of these things And this setting downe of the time is indefinite or not certaine the which comprehendeth a long space of time and not the very moment instant and poynt of time as Luk. 21. ver 25. when he sayth Then there shal be signes in the sunne and in the moone and in the starres c. So Matth. 24. ver 29. Immediatly after the tribulation of those dayes shall the sunne be darkened and the moone shall not giue her light c. Now this time was added in this place that the promise before going might appeare to bee more true and certaine the time of the fulfilling whereof also is certaine set and determined with God For these things shall not be done before that the same East winde to wit the Assyrian shall in such sort haue afflicted or punished the Israelites that the fountaines and veines from whence the Israelites doe flowe and spred abroade may seeme by him to haue been stopped and their springs dried vp that is before that he may seeme by destruction vtterly to haue blotted out that

continued from time to time The which time is described by the place and by the things that fell out in it For from Sittim vnto Gilgal there doe passe 40. yeares in the which the Israelites liued in the wildernes Balaam commeth to Sittim against the Israelites in Gilgal is the couenant of God renued with the Israelites Ios 5. Confer this place with Psalm 78. Psalm 91. ver 10.11 and 106. So then all that time of their being in the wildernes the course of God his benefites was perpetuall and continuall towards them Vers 6. Wherewith shall I come before the Lorde and bowe my selfe before the high God Shall I come before him with burnt offerings and with calues of an yeare olde The figure Dialogismus or communing and reasoning with our selues is when as we as it were dispute and debate with our selues what is to be done or not to be done as in this place the people euidently doe THe figure Dialogismus or a cōmuning reasoning of the people within themselues by the which the maner of the stubborne and hypocriticall people are expressed For here now in this place neither doth God nor the Prophet speake in his owne person but this people which was cōdemned before is brought in cōmuning and reasoning in great hypocrisie what is the way to appease God towards them to alter and change their life and finally to auoyde and escape this iudgement Neither doth the people aske this as if they meant to do it but as to finde fault with God himselfe whom they cannot now pacifie albeit they should neuer so much offer all things But after the maner of hypocrites they stay onely in externall or outward ceremonies and in them doe imagin and place the whole way and meanes of their reconciliation or growing into fauour with God Vnto whome afterwardes ver 8. the Prophet answereth in the name of God and sheweth their hypocrisie and vaine care Three outward waies of worshipping God But this verse hath three kinds of worshipping of God yet externally or outwardly only the which this people sheweth himselfe readie to offer vnto God but of fayth of true repentance of Christ not one word Against such outward hypocriticall dissembling God complayneth Isai 29. vers 13.14 saying Because this people come neere me with their mouth and honour me with their lips but haue remoued their hart farre from me and their feare toward me was taught by the precepts of men therefore behold I wil againe doe a maruailous worke in this people euen a maruailous worke and a wonder for the wisedome of their wise men shall perish and the vnderstanding of their prudent men shall be hid Which former verse is cited by our Sauiour Christ against the hypocrisie of the Scribes and Pharises Matth. 15. ver 8. The first kinde of their outward worshipping of God is Bowing The second is Burnt offerings 1. Bowing The third especially of a Calfe and the same of an yeare olde 2. Burnt offerings for the sentence increaseth and ariseth as it were by degrees that they might seeme that they would spare nothing of theirs nor any cost 3. A Calfe of an yeare olde so that they might finde God reasonable who would admit or receiue some thing wherewith he might be pacified and appeased But woe be vnto the hypocrisie of men the which bearing a shew that it would faine worship God and pacifie him vngodly and manifestly accuseth him of crueltie as these men doe Vers 7. Will the Lord be pleased with thousands of rammes or with tenne thousand riuers of oyle shall I giue my first borne for my transgression euen the fruite of my bodie The hypocrites amplifie their desire to win the fauour of God for the sin of my soule AN amplification made by these hypocrites of their earnest desire and will in reconciling or winning of God to be fauourable and friendly vnto them If say these hypocrites those former things which we offer doe not satisfie or content God as proceeding from too much sparing and niggardnes and being too little behold greater matters to wit A thousand rammes for sacrifice yea tenne thousand tunnes and riuers of oyle Further if these be not inough behold we now offer our very first borne and out sonnes vnto the slaughter if so be that God will suffer himselfe to be pleased with these and not rage against vs so vnmercifully See how hypocrifie seeketh out all other things saue the true remedies of reconciliation or winning the fauour of God For hypocrits imagine and deuise vpon such things which onely carie a great pompe shew and glorie and are outward they are voyde of faith and they neither haue nor promise any earnest feeling of their sins or alteration and changing of their liuing Vers 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God The answere of the prophet vnto the former demaundes of the hypocrites THe answer of the Prophet wherewith he shifteth off those vaine remedies of hypocrites and setteth downe a true remedie and such a one as is ordeined by God himselfe whereunto hee calleth them backe as Dauid doth Psalm 50. and Psal 51. ver 17. Where hee sheweth what are the true sacrifices wherewith God is well pleased saying The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise And his answer in some is that they walke before God according to the lawe by himselfe prescribed or appointed The which he sheweth to be the onely remedie to pacifie God not deuised of his owne head but declared vnto men by God himselfe And this containeth true repentance of minde the which cannot come but from faith 1. The cōmēdatiō 2. Descriptiō 3. Kinds of this remedie This verse hath three things to be considered to wit a commendation of this remedie a description of the same and sundry kindes of it For the first this remedie hath his cōmendation from the autor thereof God himselfe For God hath shewed it vnto thee It is described by the forme for it is wholly contayned in the law of God in the which God himselfe hath set downe and deliuered vnto mortall men what things are good that is both holy and religious and also what things are iust and to be giuen vnto our neighbour For it is not without an emphasis vehemencie or force that the Prophet sayth here in this place O man God hath shewed thee For the maiestie of God is manifestly opposed or set agaynst the condition of man And it is a meere sacriledge of men or a robbing of God of his honour when as men reiect or cast away the things which God speaking plainely from heauen hath taught and doe follow their owne deuises or had rather haue and doe preferre other things before them as being more true then they

The word be these At the end of twelue moneths he walked in the royall palace of Babel And the King spake and sayd is not this great Babel that I haue built for the house of the kingdome by the might of my power and for the honour of my maiestie Vers 17. Shall they therefore stretch out their net and not spare continually to slay the nations An interro gation of the prophet comforting the godlie and mocking the Chaldeans AN interrogation or asking of a question as it were a conclusiō wherewith the Prophet doth both comfort the godly and also mocketh the Chaldeans He comforteth the godly in that he sheweth that this barbarous crueltie of the Chaldeans He comforteth the godly in that he sheweth that this barbarous cruelties of the Chaldeans shall not be perpetuall or last for euer He mocketh the Chaldeans because he threatneth that there shall at last bee an end of their crueltie and power He doth indeed aske a question of the thing the which notwithstanding he doth not thinke shall be but this kind of phrase or speaking carrieth a greater emphasis vehemencie or force with it then a direct or plaine and simple conclusion CAP. 2. Vers 1. I will stand vpon my watch and set me vpon the towre will looke and see what he would say vnto me and what I shall answer to him that rebuketh me The second Sermon of Habacuck agreeing with the former in matter but differing in time THis Chapter containeth another Sermon of Habacuck in respect of argument or matter agreeing I confesse with the former but the which notwithstanding seemeth both to haue been made and also shewed by God a long time after the former namely after that the Prophet fastening both his minde and also his eyes vpon the miserie described before had prayed vnto God and required some matter to comfort the godly with all The which at the length was offered vnto him by God For in regard of the great faithfulnes of God his prouidence and care for those that are his for the state of this whole world the Prophet hoped that there was by God prepared some comfort for the godly albeit that he sawe before nothing but confusion or things in his iudgement hudled vp together farre out of square and order And this Sermon hath two parts Two parts of this Sermon namely a reason of the vision shewed vnto the Prophet and a reporting and declaration of the same 1. A reason of the vision shewed the Prophet the which partly comforteth the godly and partly sheweth the destruction of the Chaldeans and the causes of the same 2. A declaration of the same The first part of this Sermon shewing the recouerie of the Prophet from his former doubting and his wayting for a more louing vision As for this first verse it is the first part of this Sermon wherein the Prophet teacheth by what meanes and when there was shewed vnto him by God a more louing vision And first of all he telleth that at the length he tooke heart and recouered himselfe from out of so great an encombrance and dispute or complaining against God the which condemning he calleth a reprehension or reproof and rebuke made of himselfe and with most assured confidence or trust hoped for the peculiar and especiall care of God concerning those that are his and that he wayted a long time for another vision from God whereby the former might be mitigated or eased Vers 2. And the Lord answered me and sayd write the vision and make it plaine vpon tables that he may run that readeth it Another vision shewed the prophet and commanded to bee written so plainly that euery one might reade it AFterward and in the second place he telleth that at length there was another vision shewed vnto him by God wherin the Lord answereth all the former doubtings and commanded expresly the same to be written and drawne in great letters and to be set foorth openly that it might bee read of euery man as he passed by to wit for the comfort of the godly and for the defence of his iustice Vers 3. For the vision is yet for an appoynted time but at the last it shall speake and not lye though it tarie waite for it shall surely come and shall not stay The second part of this Sermon containing a generall comfort for the godlie THe second part of this Sermon wherein first is promised a generall comfort of the godly that they shall not want Prophets whose prophesyings and comforts shewing especially that the same Christ shall come albeit they shall not forthwith and by and by bee fulfilled yet shall they at the last haue an ende and wished accomplishment and so he teacheth that the godly are not to saint nor to quaile because of the delay or staying of the same For as it is Hebr. 10. ver 37. Yet a very little while and he that shall come will come and will not tarie Vers 4. Behold he that lifteth vp himfelfe his minde is not vpright in him but the iust shall liue by his faith An admonitiō for the godlie AN answering of an obiection or an admonition or warning For he warneth vs that we deceiue not our selues because of the deferring of the fulfilling of God his prophesies For they which by faith shall not lay hold of those promises of God will waxe the more proude and because of this delay will carrie mindes both the more lifted vp against God himselfe and also the more iniurious or wrongfull against men the seruants of GOD. Through which pride and vnstayednes and vnrulines of minde they shall not only displease God but also in the end shall run into destruction because these is not in them that same vprightnes and stayednes whereupon men ought to rest and leane before God to wit a minde and conscience But those which feare GOD who through a true and sure faith shall waite for the promises of God that especiallie of Christ to come the foundation ground of the rest and shall relie vpon him as an hold and fort that cannot be wonne their life estate and saluation shall alwaies stand in a safe and sure place and shall be preserued not onely that of the bodie but much rather of the minde or soule so that this to liue in this place must truly be vnderstood of the perpetuall and euerlasting life of the iust according vnto the meaning of the Prophet and the holy Ghost himselfe so expounding it Rom. 1. ver 17. Hebr. 10. ver 38. A particular comfort for the godlie Vers 5. Yea in deed proud man is as he that transgresseth by wine therefore shall he not iudure because he hath enlarged his desire as the hell and is as death and cannot be satisfied but gathrereth vnto him all nations and heapeth vnto him all people NOw followeth a speciall or particular comfort for the godly the which appertaineth vnto the