A FRVITFULL Commentary upon the twelve Small Prophets, BRIEF, PLAIN, AND easy, GOING OVERDO THE SAME VERSE BY VERSE, AND Showing every where the Method, points of doctrine, and figures of Rhetoric, to the no small profit of all godly and well disposed Readers, with very necessary fore-notes for the understanding 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 Translator, and purged of faults in the Latin copy almost innumerable, with a table of all the chief matters herein handled, and marginal notes very plentiful and profitable; so that it may in manner be counted a new Book in regard of these additions.  
Written in Latin by Lambertus Danaeus, and newly turned into English by john Stockwood Minister and Preacher at Tunbridge.  
the age of the world in page 86.  2. Pet. 1. ver. 19 
We have also a most sure word of the Prophets, to the which ye do well that ye take heed.   printer's or publisher's device 
PRINTED BY JOHN LEGATE, Printer to the University of Cambridge. 1594.  
And are to be sold at the sign of the Sun in Paul's Churchyard in London.   

The order of the XII. small Prophets, as they are placed in this book. And here is added where, or in what page they are to be found.  


1 jonas pag. 82  
2 Amos pag. 201  
3 Oseas pag. 337  
4 Micheas pag. 574  
5 Nahum pag. 687  
6 joel pag. 743  
7 Sophonias pag. 814  
8 Abdias pag. 857  
9 Abacuc pag. 863  
10 Aggeus pag. 898  
11 Zacharias pag. 909  
12 Malachias pag. 1116     

To the no less virtuous than honourable Personages HENRY Earl of Huntindon, etc. and the Lady KATHERINE his dear and well-beloved wife, Countess of the same, etc. john Stockwood, their humbly devoted poor servant wisheth all plentiful increase of heavenly and earthly graces of his holy Spirit, as may be most for God his glory, and the good and welfare of his Church in this life present, and in the life hereafter, the only and indeed true life perfect consummation of all heavenly joys and happiness in Christ our Saviour.  
IF the Heathen (Right Honourable) have said very wisely and truly, That we are not borne for ourselves alone, but that our parents, our friends, our country have their peculiar and several right and interest in our nativity and birth, so far forth as any way we may be able to profit and do them good: then much more ought Christians duly to weigh & consider, that accordingly as God diversly bestoweth upon them the gifts and graces of his holy spirit, so are they especially to employ and use them unto the benefit and instruction of the Church and people of God, and not hide and bury them in the ground, as did the idle and unthankful servant his talon, as we read in the Gospel. The calling to remembrance of which most weighty and never to be forgotten parable, hath stirred me up from time to time, as leisure hath been offered from the duties of my public charge, to be still occupied about some thing, whereby both the Church, and also the Commonwealth might in some measure be benefited and edified. And for both their sakes and common good, I have also now again bestowed no small pains and labour for the publishing of this brief, plain, and easy Commentary and exposition of the profoundly read, and deeply learned Danaeus upon all the twelve small Prophets (as they are commonly called) to the end that hereby the godly minded Christians may be the rather induced & moved to the reading of the same, being by this help now made so familiar and without any hardness to be understanded. Now what I have more performed in this my simple translation, then is to be found in the Latin copy of the Author himself, I have rather thought meet in a word or twain to signify in a short speech unto the courteous & Christian reader, than here to be tedious & trouble son▪ unto your HH. in setting down at large the same. This my labour such as it is, I have presumed to recommend unto the favourable protection of both your excellent Honours, towards whom these many years I have been a faithful devoted servant, and poor well-willer, and unto whom I willingly confess that every way I own far greater duty, than any way lieth in my small ability to yield and perform. This work as it is new, and never hath had the like heretofore published in our English tongue, so I suppose that in easy briefness there is not any of like kind that can bring unto the well disposed Reader, more store of Christian knowledge and profitable instruction, in which respect I trust it shall come acceptable unto your HH. & also unto as many of God his faithful children as shall vouch safe the buying and heedful reading of the same. And hereby I myself also shallbe further provoked and encouraged to go forward hereafter in the like, or peradventure of more importance for the behoof and commodity of the well affected and disposed Christians. So craving your Honourable and gentle pardoning of this my boldness, I most humbly & earnestly beseech the Almighty for your prosperous preservation, to this glory your own comfort, & the great joy and rejoicing of his chosen Israel. Tunbridge this 20. of june. 1594.  
Your Hh. most humble at commandment john Stockwood Minister and Preacher at Tunbridge.   

To the courteous and Christian Reader.  
RIght courteous and Christian Reader, I have begun, and through God his grace and assistance finished this brief, but most learned and easy Commentary upon the small Prophets, not in profit, but in volume, for thy good and furtherance, in the midst of many most grievous and almost importable troubles and incredile molestations, as they well know, who are best acquainted with my poor distressed estate, and understand the true and unevitable occasions of the same; as well to show myself willing upon all occasions according to my small measure to do good unto the congregation of the faithful, and well disposed Christians, as to stay, or at leastwise to discredit the slanderous reports of many viperous & poisoned tongues, who among many other unjust accusations and false charges bruited every where against me, have not ceased to give out that I spend all my time in vain and idle exercises, profitable unto none, but greatly chargeable unto myself, and much offensive unto others. For that I myself say nothing, nor seek the true report and testimony of others, who are well affected in religion, and most privy unto the carriage of myself in mine outward conversation and behaviour; partly this work now published, partly some others already committed to the press, and partly some other ready for the same both in Greek and Latin, will easily cry shame unto this so notorious and open infamy, and cause the rest of like suit and substance, among all the godly to be esteemed and judged of accordingly. And as after this manner exercising and occupying of myself at by-times and spare hours for the profit of the Church and Commonwealth, I have not only found some release and quiet unto myself in driving many other cumbersome cares out of my pensive and heavy heart, but also have had most comfortable experience of God his fatherly and provident care, to raise up for me some faithful friends unlooked for, the which moved with Christian pity and compassion, have proffered me kindness and courtesy, so likewise my good hope and assured confidence is, that when in more general manner my lamentable case shall come unto the further knowledge of the greater number of the godly, not weighing nor believing the sinister practices of the lewd & wicked, they will in the bowels of brotherly remorse and charitable sympathi and fellow-feeling of the pinching miseries in the poor members of the same body, show forth their willing and ready forwardness to minister some relief and comfort in so hard and great extremities. But whither am I carried at unwares with the violent stream of my afflicted estate, and the opprobrious censures of virulent and venomous tongues misdeeming, and through misdeeming, misjudging, and most misreporting and misspeaking of the same? It is high time that recalling myself, and humbly graving thy courteous pardon (most gentle Reader who soever thou art) I should surcease this wandering course not pertinent to the present matter, how soever very needful in respect of myself, and speak some thing touching that which in the translation of this very profitable exposition, I have presumed to add and set down of myself, above that which is to be found in the original copy of the godly and learned Author.  
1 Understand therefore first of all thus much, that whereas the Latin treatise hath not so much as one marginal note, I have filled the same with divers, in one short and easy view laying open unto thy consideration the sum and principal contents of that which is said upon every verse, as also pointing unto every especial matter to be noted & marked in the same.  
2 Secondly whereas Danaeus himself for shortness sake, setteth down no text in the expounding of all these Prophet's verse by verse, but only by quotation referreth thee unto the same, I have laid down the english text according unto such translations extant among us, as in the iudgemet of the learned are supposed to go nearest unto the same (saving that in some few places I have been bold in some one word or twain to put down mine own) for that I deemed that the bare quotation without the text itself, would seem very raw and little profitable unto the greater number, unless it were unto some few (if happily any such be to be found) that have the whole text of every prophet verse by verse without book, and by root of heart, as commonly we use to term it.  
3 Thirdly, where soever the author himself seemeth to stand upon the interpretation of some hebrue word dissonant from the exposition of others, although he never in a manner do use to specify or name the same word; I, notwithstanding do use in the margin to express the same in latin letters, as well for the understanding of the most simple and ignorant, as also for that the Hebrew characters or letters are not very rise with every Printer, nor their Compositors & workmen always very skilful in the right and true compounding and ordering of the same, albeit notwithstanding they be orderly & truly set down in writing unto their hand before.  
4 Fourthly, all such places of scripture, the which Danaeus by quotation sendeth us unto (the which in this book are almost infinite) not citing the text of the places themselves, the same so nearly as I could find them, and upon due examination judge to make fitly for the purpose, whereunto they were quoted, I have truly set down in the text itself, and so far as my small skill and little learning would serve me, have laboured and endeavoured to apply and frame them unto that which I conceived to be likeliest to be the sense and meaning of the Author. But how great cumber and trouble the same oftentimes did bring upon me, as for that not only the verse, but sometimes the chapter, yea & otherwhiles also the whole book was mistaken, I refer unto all those that shall assay to make proof and trial hereof in the Latin copy itself of the Author.  
5 Fiftly, whereas this writer being a great schoolman and cunning Artist, doth often lay forth the figures of Rhetoric used by the Prophets in their several writings and sermons, when soever occasion serveth that he doth name any such figure, I do briefly in the margin make a short description of the same, and make it easy for the understanding of the Reader even of the meanast capacity and conceit by some one or two familiar examples, and so often as after he maketh recital of the same figure again in any part of this work, I do by quotation refer the Reader whither he shall repair to understand and know what the said figure is.  
6 Last of all, the errors and faults which in the Latin copy partly through the negligence of the workmen, and partly through oversight of the Author himself, do amount unto many hundreths, are in this english translation all of them (especially if they be of any moment or weight) faithfully amended and corrected, so that all things are made most plain and easy for the drawing on of the courteous Reader to be delighted with the reading of this book, the which as by me it was taken in hand, and not without great painetaking as well in rising early, sitting long at it, and going late to bed, that thou mightest increase daily more and more in all Christian and heavenly knowledge, so if it shall be gently taken, and friendly received at thy courteous hands, I shall think my travail well bestowed, and daily pray unto God for the increase of all needful gifts and graces of his holy spirit for thee according to thy place and calling to his glory, and benefit of his Church and people for Christ his sake our only Mediator and redeemer.  
Thy poor brother in Christ, john Stockwood.   

TO HIS VERY SINGVlar good Friend the Right Worshipful, AND FOR MANY virtues MOST renowned M. Antony Bacon, son of the most Noble and Honourable Sir Nicholas Bacon chancellor of England.  
THat saying of Tulli, if any other, (right worshipful M. Bacon) is very notable and true, 
Tull. Offic. lib. 1.  that nothing is more beautiful, fair, and amiable than virtue. The which, as in many others, so in you especially hath place and experiment. For whom doth not your religiousness to godward, cause chiefly for to love you? whom doth not your great towardness of wit, whom doth not your courteousness, the which receiving from the right Honourable, and of most blessed memory Sir Nicholas Bacon your father, sometimes the most wise Chauncelar of England, you especially have increased, as a most excellent and singular part of inheritance of your father's virtues: whom doth not that your desire to learn the best things, to see the more famous countries, to please all good men, whom, I say, do not these your virtues allure unto you, and draw him in a manner whether he will or no? He must doubtless, be made of iron, and a block, and as hard as the Marpesian rock, which is not delighted, nor moved with these so many your sweet odours, who doth not for the same unfeignedly wish well unto you, and which doth not favour you with all his heart? For mo●● truly saith Origen, Like as vice every where is of a most filthy smell: so the savour of virtue is in all places most pleasant. 
Origen.  For it smelleth like precious ointments, the which with a certain marvelous love thereof draw all men unto them Verily albeit that always heretofore I have made very great account of the name of the English Bacons, because of the singular praises of your whole house, and also have hereof given public testimony in that book, the which I dedicated unto your most worshipful brother M. Edward Bacon, the which is named Paratitla in Augustinum: yet after I had seen you, 
Paratitla in Augustinum.  a branch and noble imp of the same tree, together with your brother Edward, and had some taste and experience of you, there was added so great an augmentntion of my love unto your whole house, and so great was the increase of the reverence and serviceableness the which I carry towards you all, that I myself did wonder at so great an addition, & think that now there can be added no more thereunto. Therefore to the end there might no less testimony be extant of my good will towards you, than your brother Edward, behold right worshipful Sir, and in all respects most noble, I present unto you a small gift, namely my Commentaries upon the twelve small Prophets, as they call them, the which I was desirous to publish and dedicate unto your Name. For they contain such doctrine, 
The doctrine of the small Prophets necessary for the Church of God at all times.  the which as it hath been always necessary for the Church of God, so is it especially at this time. For that age of the Church was most miserable and full of troubles, whereof in these small Prophets there is made mention: the enemies then more dangerous and noisome, then at any time else: the kings both of the Israelites, and also of the jews, were for the most part persecutors of the truth of God and doctrine of the Prophets, or else mockers of the same: there was left in a manner no outward help and aid for the godly at the hands of men: nay of the Israelites themselves, and especially of the jews (who alone remained of those twelve tribes and seed of Israel, a people embracing the true knowledge of God) yet I say, of the jews themselves many did withstand the true religion, and preferred earthly goods before heavenly: and had their eyes dazzled with the brightness of the infidelian Monarchies, such as now is that of the Turks, and was then of the Assyrians and Babylonians: or being carried away with the sweetness of this earthly peace, chose rather to serve the infidel Princes, then to follow the service of God. To conclude, in the end it came to pass, that as the dog can not be driven from his fatty leather, no more would these jews afterward be drawn from their blasphemous and idolatricall, but yet for the time quiet and unto them commodious country of Babylon, albeit they were captives there, nor could be drawn unto that same promised land, the which was unto them a token of the heavenly inheritance. All which things, when have they at any time happened more truly then at this time, 
The small Prophets do show the judgements of God upon the wicked, and blessings upon the godly.  unto the true Church of God? And out of these books also may we notably learn, what judgements of God did afterwards ensue, either upon the enemies of the Church, or upon the backesliders and forsakers of the worship of God, as well Israelites as jews, people, as Kings: and on the otherside, what blessings of God have been showed towards such men as hath been in deed godly, and fearing God, which made less account of all that they had, and of themselves also, then of the glory of God. What then can be more profitable than this doctrine for every Christian, or more fit for this time? For albeit your country of England of all places of the world in a manner alone these many years, 
England.  both through the singular goodness of almighty God, and also through the most wise counsels of Queen Elizabeth, have remained quiet, and be to be termed truly happy: yet hath not it been without her trubles also, or is without for the name of Christ. And look what calamities you do behold in your neighbour-brethrens, the same also (of your love towards your brethren) according unto the precept of the Apostle, you do esteem and reckon as your own. But to return again unto our matter in hand, Jerome hath a very notable saying, That we Christians are borne for this end, that we should be made eternal, and therefore that despising the deceitful promises of this world, and all the subtle baits of the Devil and the flesh, we should wholly consecrate and vow ourselves unto the true immortal, and only wise, blessed, rich, and almighty God, and his worship and will, which thing is especially taught in these books. judging therefore this doctrine and these examples to concern you chiefly, by reason of the hope of the great good service to be done in the Commonwealth, whereunto both God himself, by bestowing of innumerable gifts upon you, doth seem to call you, and the which the dignity of your house doth promise unto you, I have the more willingly dedicated these my Commentaries unto you. For these shall instruct you both unto true godliness, and also the government of the Commonwealth, & shall frame & work you unto all increase of virtue, the which at all times you are to labour for. And to be short, these shall draw you from evil counsels and examples unto those that be good and godly. For you know that which Plato writeth, lib. 3. de Republ. That young men of good towardness and nature, are easily corrupted by evil men, 
Plato.  and evil counsels, when as they measuring others by their own disposition, do think no harm or deceit to be in the counsels of others. And truly the more easily that you great and noble men do live, the more meet it is, that you should know the things that are godly and holy. Now that your house, that is, the house of the Bacons is most noble, 
The house of the Bacons.  appeareth both by the English and French histories, in the which there is often made honourable mention of the same: and also by this, that even yet now at this day there is remaining a most wealthy village in Normandy, as big as a great town, called Baconvil, in French Bacceville, situated near unto deep a sea town in France, 
Baconvil.  the which keepeth still the memory of your name together with the remnants of a most strong castle, and the which both the Frenchmen themselves, and all the inhabitants, and the thing itself doth witness and declare to be a monument of your most noble and honourable family. As for this my poor and simple gift (right worshipful) I do most earnestly request, pray, and beseech you with as willing and glad a mind to accept it, as with a loving and unfeigned heart I do give it. And because that you do love me, as I have always understood by yourself, see that you in like manner love the holy doctrine herein contained, both for it own, and for my sake also. Far you well. At Orthesium which is a town in the country of Bearne, under the mountains called Pyrenaei, near unto Spain, where is an Vniersitie erected by the most courteous King of Navarre Henry the second. Calend of May, in the year of the last time 1585.  
Your W. most bounden Lamb. Danaeus, Professor of Divinity.   

A TABLE OF THE CHIEF Figure's of Rhetoric mentioned in this Treatise.  

A Metaphor what it is, see Amos cap. 4. ver. 12.  
Occupatio what it is, see Amos cap. 5. ver. 12.  
Hypophora what it is, see Amos cap 5. ver. 3.  
Synecdoche what it is, see Amos cap. 5.21.  
Apostrophe what it is, see Amos cap. 8. ver. 24.  
Hypotyposis what it is, see Amos cap. 8. ver. 12.  
Metonymia what it is, see Oseas cap. 4. ver. 1.  
Epiphonema what it is, see jonas cap. 2. ver. 9  
Mimesis what it is, see Oseas cap. 4. ver. 18.  
Metalepsis, trassmutation, what it is, see Oseas cap. 6. v. 18.  
Katachresis what it is, see Oseas cap. 5. ver. 1.  
Prosopopaeia what it is, see Oseas cap. 6. v. 1.  
Auxesis or Increasing, see what it is, Oseas cap. 7. ver. 4.  
Parenthesis what it is, see Oseas cap. 8. ver. 2.  
Aposiopesis what it is, see Oseas cap. 8. ver. 10.  
Dialogismus what it is, see Micheas cap 6. ver. 6.  
Anthropopatheia what it is, see Micheas cap. 7. ver. 8.  
Periphrasis what it is, see Nahum cap. 2. ver. 7.  
Sarcasmos what it is, see Nahum cap. 3. ver. 14.  
Synathroismos what it is, see Sophon. cap. 1. ver. 15.  
Hyperbole what it is, see Habacuc cap. 2. ver. 11.  
Epimone what it is, see Zachar. cap. 1. ver. 4.  
Noema what it is, see Zachar. cap. 2. ver. 5.  
Allegoria what it is, see Zachar. 11. v. 2.  
Antonomasia what swit is, see Zach. 12. ver. 10.    

FORE-NOTES BY the way of a preface, upon the xii. small Prophets, for the better understanding of the same.  

CAP. I. Of the sundry names, by the which the Prophets have been called.  
I Think I shall do a thing worthy the travel, if (intending with the help of God to take in hand the exposition or laying open of the meaning of the twelve Prophets, which are called Small Prophets) of a notable argument or matter I shall make also a notable beginning: and shall first set down as certain fore-notes, those things the which will bring light unto the whole discourse ensuing. And such they are as do most especially appertain unto the declaring of the office and order of the prophets, of the which albeit many have written many things most learnedly, chief john Calvin in his fore-notes upon Isai, 
Calvin. Martyr.  and Peter Martyr in his common places, the which are gathered together out of his works: yet is there as I suppose, no law to the contrary, but that I also may lay down my shot as it were, for the common use and edifying of the Church, and now add, if any thing of them be overpassed. For the which no man will blame me, especially when as I will now only deliver those things the which do properly belong unto the manner of my purpose, Nay, to speak truly, are altogether requisite and necessary thereunto. And of these things intonding a most brief rather than large discourse, I will especially begin with this point, 
Prophets. prophesy. Prophesying.  Of the sundry names or titles of Prophets. For these terms of Prophets, prophesy, and Prophesying are found not only in Churchmen or Church-writers: but also in profane authors, both Greeks', as Plato his Phoedrus, Charmides, and other his works: also in Aristotle his book of the world: but also in Latin writers, as appeareth out of Festus Pompeius. 
Diviners.  But M. Tullius calleth them every where Diviners: because of all men they come nearest unto the nature of God, and declare unto us his will and mind, being otherwise secret and hidden. But to the end this whole discourse may be the more fitly and easily understood, 
Prophet's have their name of prophesy.  first we must entreat of the word Prophet itself, and afterwards of the thing meant by the word, and show what it is. Now the name or word prophesy is it whereof Prophets are named, the which excel and are endued therewithal. The Hebrews (to begin with them) call a Prophet Nabia, 
Nabia. Nebuah.  and Prophecy Nebuah; because prophets are Messengers unto men of the answers and decrees of God. For they receive the word from God, the which afterwards they deliver unto others. Whereupon the word Nib signifying a speech, 
Nib.  hath great affinity with the word Nabiah a prophet. Yet others had rather fetch it from the verb Boam, because that prophets do foretell things that happen and come afterwards to pass. Certes from whence soever the Hebrew word be derived or set, or with what word soever it have affinity or likeness, this with full consent and truly hath been noted of the Hebrues, that the verb Naba, the which signifieth to prophesy, is wont to be form in the passive voice Niphal, when as mention is made of the true prophets of God, 
The Hebrews for the most part speaking of true and false prophets, use the verb signifying to prophesy, in sundry coniugations.  because that word betokeneth that the same prophet was truly and indeed inspired by the spirit of God, and received from God and not from himself the prophesy, the which he afterwards delivereth unto men. But when they speak of false prophets, they use the self same verb in the conjugation Hithpael, because such prophets are not sent of God, but of themselves thrust forth themselves of their own authority to prophesy.  
Furthermore, the signification of the word Prophet and Prophesying, 
The large signification of the word prophet, & prophesying.  is very large among the Hebricians. For it comprehendeth all those the which being moved with the spirit of God, either ordinarily or extraordinarily, either in prose or in verse do set forth, tell, and declare the will of God, and the same either already known & written: or as yet hidden & unknown. So the Levites that were Singers are called Prophets, as appeareth in the beginning of the 1. Chron. 25. in these words: 
The finging Levites called prophets.  So David and the captains of the army separated for the ministry the sons of Asaph, & Heman, & jeduthun, who should prophesy with haps, viols, & cymbals, etc. Yea moreover the false prophets, who although they lie, 
False prophets termed prophets.  yet profess that they will declare the will of God, are also termed Prophets. Wherefore it cometh to pass, that Paul Titus 1.12. 
Epimenides.  (speaking of Epimenides of Creta, a profane man) calleth him a prophet, because he did lively set forth the disposition & manners of the men of Creta, and was a most ancient poet, as Cicero teacheth in his first book of Divination. And thus because the signification of a prophet and prophesying is most large; the words of Paul be these: One of themselves, even one of their own prophets said, The Cretians are always liars, evil beasts, slowbellies. 
The Sibyllae.  To be short, both Lactantius and sundry others do call the Sibyllae of the Heathen, Prophetesses. 
A prophet called a Seer.  The same Hebrews also do call a prophet Chozch, a Seer, because by the revelation of God they do foresee things to come, as in Samuel 1.9. vers. 19 He that is now called a Prophet, was in the old time called a Seer. 
An Angel, or Messenger.  And vers. 19 And Samuel answered Saul and said, I am the Seer. They call him also Maleah, that is to say, an Angel or Messenger, because he bringeth unto us the commandments of God. Haggai 1.13. Then spoke Haggai the Lord's Messenger in the Lord's message unto the people, etc. 
The difference between an Angel and a prophet, according unto some.  Although notwithstanding some think that this is the difference between a Prophet and an Angel, that an Angel or Messenger bringeth unto us not only the charge and commandment of another: but also often times the very words and speech of the commander: but the Prophets, 
The confutation of the former difference.  as these men will have it, delivered in their own words the commandment, which they received from God. As if the self same spirit of God did not tell unto the Prophets the very words which they should use when as he gave unto them the matter, the which they should declare, as Peter teacheth in his second Epistle chapt. 1. vers. 20, 21. So that ye first know this, that no prophesy in the scripture is of any private motion. For the prophesy came not in the old time by the will of man, but holy men of God spoke as they were moved by the holy ghost. And after this manner do the Hebrews call the prophets.  
Now the Greeks' also do term them by sundry names. For these words Prophêtes, Hupophêtes, Mantis, Mesîtes, do often signify all one thing, as jul. Poll. l. 1. Onomast. doth teach. Although notwithstanding he seemeth to be Prophêtes who doth foresee a thing to come: 
A difference between these words Prophêtes, and Hupophêtes.  but Hupophetes is he, who doth so far forth declare a thing told him by God, as it is told unto him at several seasons. Therefore he taketh the speech of another, the which he reporteth again at the self same instant in which it is told him. Whereupon Homer Iliad. 16. calleth them Hupophetai, who only do openly recite the oracle, or answer, which they have received from an other. Mesites is a Messenger between party and party, 
Mesites.  such a one as Moses was, as he witnesseth of himself, Deut. 5. vers. 3. when he saith, At that time I stood beweene the Lord and you, to declare unto you the word of the Lord: for ye were afraid at the sight of the fire, and went not up into the mount, etc. And in the Galatians chap. 3. ver. 19, 20. The law was ordained by Angels in the hand of a Mediator. Now a Mediator is not a Mediator of one, etc. He is also called an Angel. Likewise the self same (to wit, Prophets) are called Manteis, that is to say, Vates, and Chresmodoi, 
Other Greek names whereby prophets are called.  Chresmologoi, Chresmodotai, that is, Pronouncers and tellers of oracles, as julius Pollux writeth. But the Prophets of God are no where in the holy scripture called manteis & Chresmologoi, of which names I will speak hereafter.  
Moreover the Latin writers also do call Prophets by sundry names. 
The Latins call prophets by sundry names also.  Isidorus lib. 7. Etymolog. chap. of Prophets writeth thus: Whom the Gentiles call Vates, or Sooth sayers, these our men call Prophets, because a far off they do tell and foreshow the truth of things to come. Therefore these words Prophetae and Vates are with the Latines all one. 
Festus Pomp.  Festus Pompeius a most diligent author and observer of the Latin tongue writeth thus: julius in Adrasto calleth prophets, prelates of Churches, and Interpreters of oracles. The words of julius Caesar in Adrasto, as josephus Scaliger the light of our age hath restored them, are these, Whom, the Prophets, which devoutly purify the holy sacrifices, do command to cover their heads with green laurel. Now this C. julius Caesar was before the time of Cicero, whereby appeareth that the word Prophets was in use among the old Latins and profane writers. 
Prophets called Vates.  The same are called Vates, whereof cometh the verb vaticinari, 
Varros derivation of Vates, and ●aticinari.  to Prophesy: although notwithstanding M. Varro do derive the signification of the word Vates from one thing, and Vaticinor from an other. Vates, saith he libr. 6. de Lingua Latina, they called the old poets à versibus viandis; of binding of verses. For in them they did bind words unto certain laws and rules: whereupon the verses and oration of Poets is said to be bound. But the verb vaticinari (as he writeth in the fifth of the same work) is so termed, because they which prophesy, do it with a distraughted mind. This is the opinion of Varro. For (as Tully teacheth lib. 1. De Divinatione) the Prophets which were known unto profane men did give forth their oracles being stirred up with madness, or as it were, distraughtnesse. But I would say that these terms vates and vaticinari are derived of all one word, and that a greek word, namely Mantis. 
Danaeus his derivation of the former words.  For it was an easy matter of the Greek word mantis to make vatis: and of the word vatis to make the verb vaticinor, to prophesy. Furthermore they are called of the same profane authors, the Interpreters and Messengers of the gods: and every where of M. Cicero Diviners, of whom afterwards they make many sorts: as, Diviners by the entrails of beasts, Bird-prophets, Dreamers, oracle-tellers. But the Prophets of God are never called Diviners by the Latin Fathers and Ecclesiastical or Church-writers, 
The prophets of God never called Diviners.  because that name according unto the use and signification of the Latin tongue is proper unto profane and devilish divination. But these sundry sorts of divining are notably set forth by Gaspar Peucer the best learned of all the Germans; if any man have leisure and a mind to read such things. And by so many names is one and the self same thing called. And now let us see what that is.   

CAP. II. What Prophesy generally is?  
WE must first show what prophesy generally is, and afterwards come unto that signification thereof, the which is proper unto the Prophets of God, 
From whence these words prophesy, and prophet are derived.  and is retained and used of the godly in the expounding of holy matters only. When as prophesy hath his name of the word Prophet: and the same word is derived and taken from the Greek noun Prophêtes: my when as this word Prophêtes itself is derived from the Greek verb Prophêmi and prophanai, it may easily be gathered of the nature and signification of the word, that Prophesy generally, is every kind of foretelling and foreshowing of things to come extraordinarily, 
What prophesy generally is.  from whence soever he have it, which a far off and before they come to pass doth foretell that those things which are to come, shall come to pass. Therefore after what manner soever he do foretell the same, whether he be well in his wit or out of his wit, as Lactantius speaketh in his first book, that is, be taken with madness when he pronounceth or uttereth them: or whether he put them in writing and in books, or be content only with the sound of words, that is, by mouth to speak them: or finally, whether a man foretell things to come only either by some gesture, or beckening, or deed, or any external mean, he is a Prophet, the word being taken generally. For by diverse ways and by diverse things did those of old time, profane men especially foretell things to come: as Pausanias in his sixth book, 
Pausanias.  which is the second of his Eliacorum, and libr. 9 doth show. Finally, whosoever do utter any foretelling voice, as Pollux speaketh, they generally may be named Prophets. Plato in Charmide seemeth to make a difference between those that are indeed Foreshewers, whom he calleth Prophets, 
Plato.  and those which for ostentation or vain glories sake doc foretell things to come, whom he calleth Arrogants: yet in the same place he generally defineth foretelling to be a knowledge of things to come: and a Foreteller to be one which knoweth all things to come: whom he doth sever from him which knoweth things past and things present, who may be termed only a Wiseman, or a man of a good memory or remembrance, and not a Prophet and Foreteller. Of all which ensueth the thing, that we would have, that prophesy generally, is an extraordinary knowledge and foretelling of things to come, by whomsoever the same is done, and after what manner soever it be declared and done. Now I have added this word Extraordinary, 
Extraordinary foretelling.  because that often times things to come may be foretold by ordinary and natural causes, For as Augustine teacheth lib. 4. Trinitat. cap. 7. 
Physicians.  Physicians do also observe certain Prognosticates or foretokens in diseases, the which do arise of accidents, whereby they do foretell what shall be the estate of the sick party, whom Cicero lib. 1. de Divivat. calleth Wisemen, not Diviners, knowers of natural causes, not Prophets. So Mariners do know certain signs and tokens of the tempest to come in the sea, and do likewise foresee the same: 
Mariners.  to be short, Christ himself when as Matth. 16. he saith unto the Scribes and Pharisees, When it is evening, 
Christ.  ye say fair weather: for the sky is red, etc. teacheth, that fair weather or foul may be foretold by the face of the sky or air. But because these things are known as effects lying in their causes, and the same natural, they do not at all appertain unto prophesy and foretellings. For to prophesy or foretell, is to know and foreshow things to come without their natural causes, nay without any their causes at all. For the things that are gathered of their causes, the same are not properly said to be divined or foretold: But they are foreshowed by their causes, wherein in possibility they are included, as the parts of a body that shall be afterwards, do lie in the seed.   

CAP. III. How divers and sundry sorts there are of prophesy generally taken.  
MOreover there are diverse sorts of prophesy, when as it is thus generally taken. But yet that we wade not infinitely without end, there may a threefold course be taken, by means whereof we may briefly comprehend all those sorts the which in a manner are innumerable or without number. 
The many sorts of prophecies may be brought unto three kinds.  For these prophets may be distinguished or marked out one from another either in regard of the matter which they handy: or of the efficient cause, and that which inspireth these kinds of Prophets: or of the event or issue, which their predictions or foretelling do show, and obtain. Divers men have made divers and sundry kinds of divination, some more, and some fewer. Plato in Phoedro seemeth generally or in all to have made but two sorts and kinds thereof: 
Sorts of prophesy according unto Plato.  namely, the one called Mantiken or soothsaying (which is, when as any body foretelleth things to come by the inspiring of some divine power, being as it were distraughted, and besides himself the other Oionistiken, or appertaining unto birds, the which by the flying of birds and other shewe-tokens thereunto belonging doth search out things that afterwards shall come to pass. Cicero in like manner lib. 1. De Divinitat. according unto the opinion of the Stoic philosophers rehearseth two kinds of prophesy, but divers from them of Plato. I therefore (saith he) do hold with those which have made two kinds of divination: the one artificial, the other void of art. For there is a certain art in those the which by conjecturing do find out new things, and have learned old things by observation. Of which sort is all kind of foretelling of things by the observation and marking of the flying of birds. But those are void of art the which foretell things to come not by observing and marking signs and tokens with reason and conjecture, but by a certain concitation or trouble of the mind: or some wandering and free motion; the which falleth out also unto dreamers, and sometimes unto those the which through madness foretell things to come. Of which sort those oracles are to be accounted, the which are uttered by a divine motion and inspiration. And thus much Cicero.  
Others do make three especial kinds according unto the manner of revelation. 
Beda.  Anselmus, or Beda (for those commentaries are Bedaes') make three sorts of them, according unto the things which are foretold by these prophets, and according unto the issue and event, or falling out of them. Isidorus reckoneth up seven sorts of them. 
Isidorus. The Schoolmen.  The Schoolmen make mention only of five. To be short, it were an infinite or endless thing to reckon up the opinions of every several writer in this behalf. But let us proceed or go forward with that threefold division of prophesy generally taken, the which we have set down before.  
Prophets' then do differ one from another in regard of the argument or matter which they handle. 
Difference of prophets according unto the matter which they hand. Prophets of God.  For some of them set before them, as the true scope and mark of their foretellings, the Law of God, and the promises of the Messiah, or the Christ the redeemer of the world, the which was to come into the world: and these are called Prophets of God, and true Prophets. Others do only foretell things belonging unto men, and frame them-selves unto the serving of their will and curiosity, whilst they do denounce or declare the events or issues of wars, public or private calamities or miseries and troubles, of the which they are demanded: these are called prophets of the Gentiles and Diviners. Of the first sort were Isaias, 
Prophets of the Gentiles.  jeremias, Oseas, and the rest of the Prophets of God, both of the old and new Testament. Of the second sort were Epimenides of Creta, Bacchis, Boccatius, the Sibyllae, and those which gave out oracles in the wood Dodôna, at Delphis in the den of Coricium, and in other prophesying places, the which were every where among the Heathen. And this is one division of prophecy and divination taken generally; according unto which, some are Prophets of God, and other some may be called prophets of men.  
There is another division taken from the efficient cause of the said divination or prophesy, the which is three fold; namely, 
Another division of prophesy.  the efficient cause properly: the instrumental cause: the manner of revelation and action. Now the efficient cause of divination or prophesy, ought properly to be said to be thus; that is to say, the efficient cause is either God, or satan, or the wicked spirit, and the devil. For those which were the Prophets of God, and are so called, these being truly moved and taught by the spirit of God, 
The prophets of God led by the spirit of God.  did speak and foretell things to come, as Peter the apostle showeth in his latter epistle, chap. 1.21. saying, For prophesy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. But those prophets which did foretell things belonging unto men, and applied themselves unto the curiosity and vanity of men, or which now at this day frame themselves thereunto: these do prophesy and foretell things to come, 
The prophets of men, inspired by the devil.  being led with the inspiration of wicked spirits or devils, as appeareth out of the first book of Kings, chap. 22.21, 22. where the wicked spirit saith, I will entice Achab. And the Lord said unto him, Wherewith? And he said, I will go forth, and be a false spirit in the mouth of all his prophets, etc. And thus are Prophets divided by the efficient cause.  
now the instrumental cause of prophesyings was manifold. 
The instrumen tall cause of prophesyings.  And of divine prophesyings it was of three sorts; vision, speaking, dreaming, as in the book of Num. chap. 12.6. where the Lord saith, Hear my words, If there be a Prophet of the Lord among you, I will be known unto him by a vision, and will speak unto him by dream, etc. But the instrumental cause of devilish prophecies was infinite, or in a manner without number. For there was almost no kind of things the which the devil in times past did not abuse to deceive men withal, and to establish that his divination, or prophesying. For he used both birds, and beasts, and the elements themselves, 
Devilish prophesying.  as heaven, the stars, the air, the earth, water, fire, (from whence come these names, judiciary astrology, Aeromanci, foretelling by the air: 
Astrology. Aeromancie. Geomancy. hydromancy. pyromancy.  Geomancy, foretelling by the earth, hydromancy, foretelling by water, pyromancy, foretelling by fire) yea and the chippe-axe also (which is a base instrument or tool of Carpenters ordained to smooth wood withal) and springs, and herbs, and lots, and the buckle bones, and the living, and the dead, & briefly, what not? The devil therefore used all these things, and set them abroad, as the thing itself, & matter from whence they should fetch their Prophesying and foretelling of things to come, when as not withstanding they were but only instruments. And therefore in this regard of prophesyings, the kinds thereof are in a manner infinite or without number, as M. Agrippa, and Gasparus Peucerus do teach.  
Moreover according unto the manner of action or doing, and revelation there are also sundry forts of prophesying, but chief two: 
Two sorts of prophesying according unto the manner of doing, and revelation.  namely madness, or as it were a kind of distraughtnesse, or a quiet and stayed mind of men that foretell things to come. For all the oracles or answers of Apollo, and of Delphos were never given forth by the prophet of Apollo, but that he was first taken with a fury and madness of mind: the which Virgil libr. 6. Ae●ead. teacheth to have happened unto the Sibyllae. Therefore this kind of prophesying was indeed altogether madding, and utterly devilish. But others, as for example, the prophets of God with a quiet heart and stayed mind did foretell things to come: because God did work in them, and did mildly reveal his will unto them, whom he now will, and then also would have of all men to be heard with great attention or heedfulness and reverence of mind, not as mad persons, but as his preachers, and most wise messengers and godly men. And that God thus declared his will the which he would have with heedfulness and reverence to be heard of men, appeareth Zach. 1. ver. 6. where the Lord thus speaketh: 
Testimonies showing that the Lord himself declared his will by his prophets.  Did not my wordses and my statutes, which I commanded by my servants the Prophets take hold of your fathers? And in Hose a chap. 6. vers. 5. Therefore have I cut down by the prophets: I have slain them by the words of my mouth: and thy judgements were as the light that goeth forth. Likewise jerem. 25.3. From the thirteenth year of josiah the son of Amon king of juda, even unto this day (that is, the 23. year) the word of the Lord hath come unto me, and I have spoken unto you rising early, and speaking, but ye would not hear. & 2. King. 17.13. Notwithstanding the Lord testified unto Israel, and to judah by all the prophets, and all the Seers, saying, etc. But how many sorts there are of true and godly prophesy, according unto the manner of revelation, the which was made by God, shall be showed afterwards in his due place.  

A third difference of prophesy.  Finally the third difference of divination or prophesy generally taken, is set from the event or falling out of things foretold. For some of them do always so come to pass, & in every respect so, as they have been foretold, the which is to be termed a true prophesy. As for other prophecies, they are either not at all fulfilled, or least wise not in such sort, nor after such manner, as they have been foretold, the which is called a false prophesy. Therefore of prophets some are called true, some false: some easy & plain, others dark and doubtful, and deceivers, which do utter nothing plainly, and understandably, such a one as was Apollo, that is to say, 
Apollo the devil of Delphos.  the devil & Satan, the matter of profane prophets, the which for the darkness of his answers, was of the heathen themselves accounted dark and doubtful, some of whose answers full of deceit are these among the rest, King Croesus entering to the city Halys, 
This might as well be men's of his own riches as of theirs of Halys.  shall overthrow great abundance of riches: as Cicero doth translate it. Again, I say thee Pyrrhus the Romans may overcome, which might be understood, that the Romans were as likely to give Pyrrhus the overrhrow, as Pyrrhus them. Some also are called deceiving prophets, or lying prophets, of whom hereafter, for that, albeit they do many times tell the truth, yet they do often tell lies & are not sent of God. Therefore are they deceivers, such as under the gospel are the prophets of Antichrist, of whom Paul 2. 
Proofs of scripture that Antichrist and his prophets shall be false prophets and deceivers.  Thess. 2.9. saith, that his coming is by the working of Satan, with all power & signs, & lying wonders, & in all deceiveableness of unrighteousness among them that perish, etc. And in the Revel. chap. 20. v. 10. it is said that the beast and the false prophets shall be tormented day & night for evermore in a lake of fire & brimstone. And Peter in his 2. epist. cap. 2. v. 1. affirmeth, that there were false prophets also among the people, even as there shall be (saith he) false teachers among you, which privily shall bring in damnable heresies, even denying the Lord, that hath bought them, and bring upon themselves swift damnation. In the old testament those which withstood the true prophets are called false and lying prophets, of the which there are these notable examples. 1. King. cap. 22. of the false prophets that deceived king Achab, and Amos 7. of Amasias' the priest of Bethel. Likewise jerem. 28. of Hananiah the false prophet, that withstood jeremy. And thus much of prophesy generally.   

CHAP. 4. Of the signification of this word prophesy, as it is used in the holy Scriptures.  
OF all those things which have been said before may easily now be gathered, what is that signification of the words prophesy and Prophet, whereof there is use in the holy scriptures. And that is thus, namely that in the word of God he is properly called a Prophet, 
A description of a prophet out of the word of God.  which is sent of God, both to declare his law, and especially also to rehearse and confirm unto the Church, the promises of Christ or of the Messiah the alone and only Mediator of the world, which was to come. He therefore for this cause, doth foretell unto the Church things to come, and revealed or opened unto him of God, both as well to terrify or fear the same from sin: and also to comfort it being afflicted or troubled, and to stay it up with the hope of peace and reconciliation or favour with God, made and procured by the same Messiah jesus Christ. This definition may seem peradventure somewhat long, yet is it not withstanding most true. For it comprehended the whole nature of a true prophet, and of true prophesy. And first of all in this same definition, 
Two ends of true prophesy. 1. The prophets were to declare and expound the law of God delivered by Moses.  is declared the end of true prophesy, the which doubtless is twofold. For the Prophets do both bring the exposition of the law of God delivered by Moses, whereupon is this saying of the Prophet, Esa. chap. 8.20. To the law, and to the testimony. And Malach. 4.4. Remember the law of Moses my servant, which I commanded unto him in Horeb for all Israel with the statutes and judgements: 
2. To expound the promises of the Messiah.  and also they did call to remembrance of the Church of God, and did expound and confirm those promises of God concerning Christ, the which was then to be sent in the world. Whereupon Christ by Paul Rom. 10.4. is said to be the end of the law, and so consequently of the prophets, who as we have said, 
Christ the foundation of the Apostles and Prophets.  were always the interpreters and expounders of the law. And therefore is Christ himself called the foundation, or mark that the prophets aim at, as also do the Apostles, as Paul witnesseth unto the Eph. 2.20. where he saith, Ye are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone. And 1. Cor. 3.11. For other foundation can no man lay, then that which is laid, which is Jesus Christ. Likewise Augustine lib. 12. contra Faustum Manich, cap. 1. and the Prophets by Ambrose lib. 2. de penitent, cap. 7. are said to be the mouth of Christ.  

After what manner the prophets expound the law of God, and promises of Christ.  Secondly, in that our definition is showed the manner of expounding the law of God, and promises of Christ by the prophets; namely, in that they foretell unto the said Church things to come. For they do very plainly declare, what judgements of God shall come both upon the Church itself, and also upon other nations and people of the world, because of their contempt or despising of the doctrine contained in the same law of God, according unto the revelation made unto them by God. Hereof cometh it to pass, that the books of the Prophets are full of threatenings, 
The prophets full of threatenings.  and of the fearful wrath of God prepared and ready against the world, as appeareth in Esa. chap. 13. ver. 17, 18. and in other places. In jerem. chap. 25. vers. 44, 47. and in other places. Amos 1. Zach. 6.7. and in other places: and so in the rest of the prophets also. And Paul Rom, 1. 8. saith, that the wrath of God was made manifest from heaven against all ungodliness. That which at all times by the Prophets of God especially hath been done. Further, what things the promised Messiah should both suffer for us in this world, and with how great glory he should afterwards be crowned, and how great benefits he should bestow upon us, the self same Prophets of God have clearly foretold, because that they did plainly confirm the promises of the Messiah which was to come. And hereunto doth Peter in his first epistle chap. 1.10, 11, 12. evidently bear record, writing after this manner, Of the which salvation the Prophets have inquired and searched, which prophesied of the grace that should come unto you, searching when or what time the spirit which testified before of Christ which was in them, should declare the sufferings that should come unto Christ, and the g●●rie that should follow. Unto whom it was revealed, that not unto themselves, but unto us they should minister the things that are now showed unto you by them which have preached unto yond the Gospel by the holy Ghost sent down from heaven, 
The books of the prophets full of excellent comforts.  the which things the Angels desire to behold. Read more of the sufferings and glory of Christ, and of the benefits which hereby do come unto us, Esa. 53. Psal. 22. Hereof it cometh to pass, that the same books of the Prophets are stored and full of most excellent comforts, 
The books of the prophets full of excellent comforts.  because they did show that God was appeased with his Church, by and for the Messiah even then the redeemer & mediator of the same: nay moreover, according unto the revelation made unto them from God, they did foretell the benefits both earthly and spiritual, the which should befall unto the Church to come through the same good will and peace of God towards his in Christ. That which by the reading of the prophets themselves may easily appear to every one. Here of is that saying of Paul Rom. 15.4. The things that are written, the same do appertain to our comfort, that is, unto the Church that should be after them.  
Now of these things is concluded, that the self same parties, the which did both expound the law of God, and show the Messiah that was to come, for the confirmation of both this their doctrine, did foretell things to come by there velation of God, of the which foretelling, as the more wonderful part of their office they are called prophets, that is, foretellers of things to come: 
The office of the Levites and Priests ordinary.  & not only interpreters, expositors, masters, or teachers of the law. For that expounding of the law the which might and ought to be made without the foretelling of things to come, by the comparing or laying of things together which are like or dislike, by the proper signification of the words, or motion of God, belonged no doubt to the Levites & Priests, the which every Sabbath did teach the same law of God in the Synagogues of the jews, as it is in Malach. 2.7. where he saith, that the priests lips should preserve knowledge, and that they should seek the law at his mouth: for he is the messenger of the Lord of hosts. And of their ordinary expounding of the law every sabbath, there is testimony Act. 15.21. where james witnesseth, that Moses of old time hath in every city them that preach him, seeing he is read in the synagogues every Sabbath day. But this was an ordinary calling in the Church under the old testament like as now under the Gospel the office of the pastors in teaching the same Church is perpetual and ordinary. But the office of the prophets was extraordinary. 
The office of the Prophet's extraordinary.  For no man without the extraordinary revelation of God either then, or at any time was able to foreknow and foreshow the things to come, which they foretold. Therefore the Levites in the Synagogues did not foretell any such certain things peculiarly, to come to pass afterwards. Wherefore the prophets were extraordinarily called of God, as contrary unto the usual manner of the Levites, Scribes, and Priests, & beyond their capacity or understanding they did teach the people of God. And God did set them out with such notes and spiritual ornaments, that any man were he never so contentious or given to striving, might easily be sure of their calling, albeit extraordinary, although many times they did neither raise up the dead, nor heal diseases, nor show any other miracles, when as they used that their ministery, and came into the open face of the Church. For God did sufficiently commend them both by the truth & majesty of his doctrine, and also by the extraordinary knowledge of his divine or heavenly will, 
Notes wherewith God commended his prophets.  by the which they were clearly known, even of the most way ward & peevish, to excel above the capacity or understanding of the rest of the godly, the which taught others also. These delivering the will of God & heavenly doctrine sound & pure, peaking nothing to please men, were the servants of God and not of men. For albeit they gave reverence unto Magistrates and higher powers, & did not despise them (as the whole popish Clergy at this day doth, as Peter 2. Epist. cap. 2. v. 10. complaineth of some that walk after the flesh, in the lust of uncleanness, and despise the government, which are presumptuous, and stand in their own conceit, & fear not to speak evil of them that are indigintie) yet did they not flatter them, or wink at the vices of Magistrates and spare them. Nay they did sharply and with great boldness, that is to say, liberty of mind reprove all Magistrates, as you may read, Isa. 1. Amos 7. and in jeremy every where. Whereof grew this saying, That the prophets of God were to be believed, the which also is now true, as Augustine teacheth libr. 12. contra Faustum Manich. libr. 4. Trinitat. cap. 17. And in the Sentences gathered out of August. Sentent. 214. For as Ambrose upon the epistle of Paul to Titus teacheth, and that very well, they could not be deceived, as being such as did speak as they were led of the spirit of God.  
Now the Prophets which do foretell things to come not being called of God, or promise any thing unto the Church, 
Prophets not called of God by what names they are termed.  or do teach in the same without any lawful calling: also those which deliver false things, that is, maintain and defend false doctrine: these are called lying prophets, or false prophets and wicked prophets. 
How the Scripture speaketh of prophets not sent of God.  Hosea 9.7. The Prophet is a fool, the spiritual man is mad for the multitude of thine iniquities. jer. 23.25. I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamt, I have dreamt. Ezech. 13.3. Thus saith the Lord God, Wo● unto the foolish Prophets, that follow their own spirit, and have seen nothing. Such are those which overthrow & corrupt the doctrine of Christ, either in part, or in whole, as the heretics of whom Peterepist. 2. chap. 2.1. speaketh, saying: But there were false prophets also among the people, even in there shallbe false teachers among you: which privily shall bring in damnable heresies, even denying the Lord that hath bought them, and bring upon themselves swift damnation. Their doctrine by Paul is called a doctrine of devils. 1. Tim. 4. Now the spirit speaketh evidently, that in the latter times some shall departed from the faith, and shall give heed unto spirits of error, and doctrines of devils. james chap. 3.15. calleth it earthly wisdom, saying, This wisdom descendeth not from above, but is earthy, sensual, and devilish.   

CHAP. 5. Of the double signification of the word prophesy, as it is used in the holy Scriptures.  

1. Prophesy taken for expounding of the scriptures.  ACcording unto the former definition of prophesy, whereof there is use in the church▪ there hath begun to be a double signification of this word, to wit, the one which betokeneth the only expounding of the word of God comprehended in writing without any foreshowing or foretelling of things to come: 
2. For foretelling of things to come.  the other, which is referred unto the foretelling of things to come. Therefore both they which only do expound and teach the written word o● God truly and sincerely or sound, and do know nothing by extraordinary revelation, nor declare any thing to come, are named Prophets notwithstanding: and those likewise are called Prophets, the which according unto the peculiar and extraordinary revelation which they have from God, do foretell things decreed by God, 
The office of the old Prophet's twofold.  because this was the double office of the old Prophets as we have showed, namely to expound diligently and truly the law of God written and delivered by Moses; and to foretell things to come by the inspiration of the holy Ghost. Both these significations of the word prophesy, and the same differing the one from the other, is found as well in the old Testament, 
The word Prophet in the old testament taken for an expounder of the word of God.  as in the new. And in the old Testament 1. Sam. ver. 20. we read thus: And Saul sent messengers to take David, and when they saw a company of Prophets prophesying, and Samuel standing as appointed over them, the spirit of God fell upon the messengers of Saul, and they also prophesied. And 2. King. chap. 4. ver. 38. Afterward Elisha returned to Gilgal, and a famine was in the land, and the children of the Prophets dwelled with him. Also Isai, chap. 8. ver. 18. Behold, I and the children whom the Lord hath given me, an as signs and as wonders in Israel, by the Lord of hosts which dwelleth in mount Zion. In these and the like places the word Prophet, in my judgement for him which expoundeth the law or God written, with a more majesty and exactness, than others can and not for him also, the which doth foretell certain things to come. For I can not think that all those, 
Why some in the scripture are called the sons and disciples of the Prophets.  which in the old Testament are called the sons and disciples of the Prophets, had also an extraordinary revelation from God of things to come: but I judge them so to be called, because they applied themselves only unto the true understanding, and sound delivering of the word of God written, and diligently framed themselves thereunto Therefore they kept the purity of the word of God, and the doctrine from God delivered by Moses and the other Prophets, uncorrupt and sound. And among them there were some, which were as it were them masters of the others, because that in the judgement of all▪ they did excel the rest, and did appear to be more furnished with the gifts of God, that they might be masters unto the rest, as I said before. Now these received from God the revelation of things to come, the which accordingly as they were commanded by the spirit of God, they did either only deliver over as it were by hand unto those their disciples to be preserved and kept, or else they did openly declare and utter them unto all the people. 
Elizeus.  So Elizeus among the Prophets of his time, was a master of the rest, and one, who himself did know thin●●s to come, but the rest which were called the sons or children of the Prophets, under him as their master, did wholly attend both upon the exercise of true godliness, and also unto the learning and retaining of sound doctrine. And this appeareth both out of 2. King. chap. 4. and the 6. and also chap. 9 of the same book, ver. 1. Where Elisha the Prophet called one of the children of the Prophets, and said unto him, Gird thy loins, and take this box of oil in thine hand, and get thee to Ramo●h Gilead. For the same Prophet himself, which anointed jehu king, did not know that it should come to pass, before it was told him by Elizeus.  

The word Prophet in the old testament taken for him that foretelleth things to come.  This word Prophet in the old Testament is taken for him also, the which foretelleth things to come by the spirit of God teaching him extraordinarily, and that so often, that I need not stay any longer in citing testimonies for proof of this matter, and signification of the word. For so is the same word taken, where Isaias, jeremias, Ezechiel, Moses, and these twelve small Prophets, are called Prophets. And this is the proof of the double signification of this word Prophet out of the old testament. The same is in like manner confirmed out of the new testament. For Paul in the whole 14 chap. of the 1. Cor. and also Rom. 12. ver. 6. (Whether we have prophesy, 
The word Prophet in the new ●e●●ament, for an expounder of the scripture.  let us prophesy,) doth take the word Prophet and prophesying for the only expounding of the holy Scripture: but in the same 1. epistle to the Cor. cap. 12 ver. 10. he useth the word prophesy for the foretelling of things to come, as it is also done of Luke Act. 11. ver. 27, 28. 
For one that foretelleth things to come.  In those days also came Prophets from jerusalem unto Antiochia. And there stood up one of them named Agabus, and signified by the spirit, that there should be great famine through out all the world, which also came to pass under Claudius Caesar. And again Act. 21. ver. 10.11. And as we tarred there many days, there came a certain Prophet from judea, named Agabus. And when he was come unto us, he took Paul's girdle and bond his own hands and feet, and said, Thus saith the holy Ghost: so shall the jews at jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles. But why stand I any longer upon a thing that every divine knoweth very well?   

CAP. 6. Of prophesy, which is the expounding of holy Scripture, and how it differeth from the gift of tongues.  
WHereas we have set down a double signification of godly prophesy, we must first speak briefly of the former, and then afterwards of the latter. The first signification then of this word prophesy, betokeneth, as I have said before, the declaring and expounding of the holy Scripture made in the mother tongue, and therefore comprehendeth what soever appertaineth unto the public office of teaching in the Church. For so doth Paul generally divide all the callings in the Church into prophesy, and office, that is to say, into the office of teaching and of instructing, Rom. 12. ver. 6, 7. saying: Whether we have prophesy, let us prophesy according unto the proportion of faith: or an office, 
Paul his definition of prophesy, taken for expounding of the word●.  let us watte on the office: under the name of prophesy comprehending all offices in the Church, which deliver sound doctrine; and under the name of office, all other lawful and ecclesiastical or Church callings. Whereby without all doubt appeareth, that prophesy taken in is signification is one certain chief part of the whole ministery of the Church, the which Paul 1. Cor. chap. 14. ver. 5. doth briefly thus define: He that prophesieth, speaketh unto men to edifying, and to exhortation, and to comfort. This prophesy therefore, is a sound speaking unto men of the word of God written, by one that is lawfully called unto the office of teaching in the Church; or it is expounding of sound doctrine appertaining unto the comfort, exhortation, and edifying of the Church. Whereby appeareth, that this prophesy in his force and signification doth comprehend what so ever the said Paul teacheth of the fruit of sound doctrine, and holy scripture expounded 2. Tim. 3. ver. 16. Which is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, etc. And Rom. 15. ver. 4. where he affirmeth, that whatsoever things are written afore time, are written for our learning that we, through patience, and comfort of the scriptures, might have hope: the which fruit consisteth in this, that the Church of God may be instructed, corrected, and finally receive comfort.  

prophesy differeth far from the gi●t of tongues.  Now this prophesy differeth far and wide from the gift of tongues, as Paul at large declareth 1. Cor. 14. and as out of him afterwards both Ambrose and chrysostom, and also Anselme have taught. But of these two points may the difference of them both within themselves be easily perceived. 
1 prophesy only ●seth the mother tongue.  The one, for that this prophesy only useth the mother tongue. For when as it doth all things unto the edifying of the whole congregation of the Church in every city, and Church, it only useth that language and tongue, the which is known unto that whole Church, and common sort of those men. Therefore unto the Frenchmen it speaketh only French, unto the Spaniards, spanish, & not French or Dutch or Latin, because that the same tongue, namely the French, Dutch, or Latin, is not the Spanish tongue. But he, which hath the gift of tongues, speaketh with divers tongues even in every Church. For albeit that the godly, and nun fearing God, who had received this gift from God, did turn it unto the edifying of the Church, and nor unto their own of ostentation or vain glory: yet if they had used but one tongue only, such a gift of God should not have been known to be in them, and the self same persons should not have been, judged to have the gift of tongues. Whereof it came to pass, that for the showing forth of the glory of God unto all men, and his goodness unto his Church, these kind of men did use diverse tongues even in the assembly of the Church, either in expounding the public word of God; or also in supplication and prayer. Therefore they are said of Paul not so much to speak unto men (of every particular person whereof they could not be understood) as to speak unto God himself 1. Cor. 14 ver. 2. where he saith: For he that speaketh a strange tongue, speaketh not unto men, but unto God: for no man health him: howbeit, the spirit he speaketh secret things. Out of which there appeareth a great difference between prophesy and the gift of tongues.  

2 prophesy is of greater use in the Church, than the gift of tongues.  Another difference also ariseth of the former, namely, that prophesy is of more use and edifying in the Church, and rather to be sought after, and desired of God, than the gift of tongues, as the same Paul showeth in the same first epistle unto the Cor. chap. 14. ver. 5. saying: I would that ye all spoke strange languages, but rather that ye prophesied: for greater is he that prophesieth, than he that speaketh divers tongues, except he expound it, that the Church may receive edification. Furthermore prophesy needeth no other help unto the people and assembly of the Church, than itself, to teach and instruct the Church withal: but the gift of tongues needeth an interpreter beside, to perform the same, (who of Paul is called Diermeneotes) and interpretation, that the common people may understand the things which he speaketh 1. Cor. 14 ver. 28. But if there be no interpreter, let him keep silence in the Church, which speaketh languages, and let him speak to himself and to god. whereof it cometh to pass that this gift of Prophesi is more profitable for the Church, than the gift of tongues. 
prophesy comprehendeth the gift of wisdom and the gift of utterance.   
Moreover, prophesy doth also comprehend the gift of wisdom, and the gift of utterance. 1. Cor. 12. ver. 8. and 10. albeit in the former places Paul doth make a difference between them both, and prophesy, which foretelleth things to come. For a man can not rightly and fitly expound the holy Scripture, except he be such a one as is singularly furnished with the science and knowledge of the same, the which is called wisdom: and doth excel in the grace and gift of speaking & expounding of himself, the which of Paul is called the gift of speech, or utterance. Albeit among the Prophets themselves some oftentimes receive and have from God these gifts more excellently than other some And thus far of prophesy, as it is taken for the expounding of the word of God written.   

CAP. 7. Of godly prophesy, which is a foretelling of things to come, and how it differeth from the prophecies of the Gentiles, or Heathen.  

Prophesy, as it is taken for the foretelling of things to come.  THere is yet another signification of the word prophesy, used by the holy Ghost, betokening the foretelling of things to come, the which by God are revealed unto men extraordinarily, and are commanded to be published or openly uttered to his glory and the edifying of his Church. And of these kind of Prophets there were both in the old & new testament, yet more in the old testament, because that Christ the son of the living God (who is the end and accomplishment of all prophesy) was not yet come. But we must here consider how these Prophets do differ from the profane prophets, lest that profane persons should draw those things which hereafter shall be spoken of the true Prophets of God, unto their diviners soothe sayers, prophets, and such as by birds flying, feeding, singing, & such like do foretell things to come, and least that these and the true Prophets should be thought to be all one. Now that I gather not infinite things together, wherein the Prophets of God foretelling things to come, do disagree and differ from the prophets and oracles of the Heathen, who also foreshow things to come, I only set down three things, by the which this difference between them both may plainly be noted. 
A three fold difference between the Prophet's of God, & the prophets of the heathen.  For they differ one from another in the matter, cause, and manner of revelation, the which was made unto them both, that is, unto the Prophets of God, and those other wicked prophets. And in the matter they differ, for that the Prophets of God did foretell of Christ to come especially, and that as the Mediator of the world, 
1 Difference in th● matter.  as Augustine teacheth, lib. 12. contra Faulst. Manich. cap. 2. and against the adversaries of the Law. c. 3. of whom these profane prophets many times, nay for the most part speak not one whit: yea when as they have foretold some thing of him, they have not understood the thing, which themselves did speak, much less that others did conceive and understand them. Therefore their whole prophecies tended to this end, namely how they might satisfy or content the desires and questions of curious persons, seeking to know things to come. But the true Prophets of God did only employ themselves unto God, and unto the edifying of the Church: and not unto the curiosity and vanity of men, as did the oracles and prophets of the Gentiles, as Lactantius teacheth lib. 1. Divinat. institut. cap. 4. whereupon lib. 7. cap. 13. he saith, 
Lactantius.  The manner and divination of the true Prophets consisteth only in this, that they teach man to be created unto the service and worship of God, and to receive immortality from him. As for that which is objected of the Sibyllae, the which are said to have prophesied some thing of Christ, 
Objection. Acro●●ichis is a kind of verses so made, that the first letters of every verse running through them all, doth make some name or sentence. Answer.  and whose Acrostichis is extant, the capital letters whereof do describe this name JESUS CHRISTUS Dei Filius, Servator▪ Crux: Also of other oracles, the which the same Lactantius in sundry places doth recite, especially lib. 4. divin. institut. where he hath many things concerning Christ: I answer, that both the Sibyllae themselves, and those other profane prophets did either not at all understand the things which they did utter, or did not speak them to this end, to establish true godliness, and the true worship of God, the which thing notwithstanding the true Prophets of God had an especial care of, and aimed thereunto: 
Why God suffered the Heathen prophets to fore tell some things of Christ.  but God would have these things to be extant even among these profane and heathen men, to this end they might be made unexcusable, who being put in mind of Christ by their own oracles, they yet despised and refused, when as afterwards he was preached unto them by the Apostles and their successors. Furthermore, those things the which Satan and the devil revealed and opened unto these prophets concerning Christ, the same he gathered out of the writings of the true Prophets themselves, the which were extant, or abroad; but yet he did new furbish them to serve his own turn the better. Therefore the difference between the Prophets of God, and these prophets of the heathen is very la●ge: namely that these of the heathen either spoke nothing of Christ, or else prophesied of him without fruit and understanding. 
2 Difference in the moving cause.  Again, that these profane prophets were moved by the inspiration of Satan, but the Prophets of God did speak by the motion of God, and of the holy Ghost. Therefore all the things which the Prophets of God foretold, did in such sort come to pass as they did foreshow that they should: but the Heathen prophets lied in many things, as being wholly led by the lying spirit.  
The third difference standeth in the manner, whereby they both received revelation. And concerning the Prophets of God, 
3 Difference in the manner of revelation.  they were led by the meek and mild inspiration of God, and were not like unto the prophets of the Heathen, taken with a mad frenzy, when as they prophesied and did speak. And albeit that john say revel. 1. ver. 10. that he was in the spirit, or ravished when he prophesied: and Ezechiel confess many times, 
The ravishments of God his prophets was not like the madness of the heathen prophets.  as especially chap. 3. ver. 14. that the spirit of God rushed and fell upon him: and Daniel chap. 8. ver. 27. and chap. 10. ver. 8. that after the visions and prophesy, he was taken with sickness, and that his strength failed him: yet had the holy ravishments and distraughtments of the holy Prophets of God nothing common and agreeable with the madness of the heathen prophets, wherewith they were taken, when as they gave forth their prophecies. It could not be, but that the Prophets of God being mortal men, must needs be very greatly moved with the presence of the majesty of God, as often as he offered himself unto them in more great and royal manner, then that he could be contained within the straightness of man his body. Wherefore they were for the time as it were swallowed up, and then it must be of necessity that their mind after a sort was withdrawn from their body, as Paul writeth of himself 2. Cor. 12. ver. 3. where speaking of his being taken up into the third heaven, 
Gestures of the Heathen prophets.  he saith: I know such a man (whether out of the body, or in the body, I can not tell: God knoweth. Yet even in those cases, and at that time were they not mad, as were the Heathen prophets, neither did they some at the mouth, neither were they ugly in visage, neither ignorant, or not knowing what they said or did: but both wise and well advised, and with great reverence of God, with great faith and full assurance of God speaking in them, did they hear and receive the things which God did reveal and open unto them; they did understand the things received and revealed unto them, yielded thereunto, and afterwards delivered them, and for the same did all of them more and more glorify God. Visions (as writeth Lactantius lib. 7 chap. 23.) were by the spirit of God offered unto their eyes, and they saw them in their sight, to be as it were done and ended. Whereof cometh to pass that they were much moved with these visions offered unto them. And how could it be otherwise? when as they were but mere and weak men. Yet for all this neither was their mind put out of his seat, that they understood nothing: neither were they as blocks and stocks, or only passive or suffering instruments and organs of God, the which did but only utter the things to come, and understood not what they meant: that which fell out unto the profane prophets. The Prophets then of God did understand and believe the things which they uttered. For otherwise they could not be called the true Prophets of God. 
Augustine.  For Augustine lib. 12. de Gen. ad literam, cap. 9 saith very well, They which in the spirit by some bodily things had signs showed unto them, unless there had been added thereunto the office of the mind, that they might also understand them, were not yet prophets. But the Heathen Prophets, when as they uttered their prophecies, were without doubt besides themselves, 
The heathen prophets out of their wits when they prophesied.  out of their wits, and taken with madness, and understood not what they said or did, but were only the meet instruments of Satan speaking by their mouth, 
The strange & beastly ●itting of th● prophetess of Apollo, when she prophesied.  of which like kind of persons possessed with devils we have seen many also at this day. Therefore chrysostom writeth, that the Prophetess of Apollo at D●lphos, when she was to prophesy, did sit upon her but tocks, with her naked legs astride upon a stool, the which was set over an hole and gaping gulf of the earth or temple of Delphos, and that at those times the devil was wont to enter in at her secret parts, who did ravish, vex, pr●sse, & in a word frame her, that she only lent her mouth and teeth, and he himself the unclean spirit did speak in her. From whence come these terms peculiar and proper unto these kind of prophets, as julius Pollux speaketh; to be ravished, to be mad, to be frantic, and the thing itself, or the spirit whereby they were led, was called the inspiration of the devil, a mad spirit. And to be short, both Virgil and Lucan do notably describe and set forth the manner how these prophets were wont to be handled and used by the same their devil. Virgil for his part lib. 6. AEneid. in these verses: 
Englished by Phaer.  
But good Aeneas to Apollo's  
Church, and temple towers,  
Went to seek the secret cave  
Of Siblyes dreadful bowers.  
A vault of wideness vast where mighty  
Spirit and mighty mind  
Apollo her inspires that all  
Things knows in secret kind.  
And things that fatal been he doth  
Full broad to her unfold.  
And a little after,— As thus she babbling prates  
All suddenly with faces more  
Than one before the gates  
And colours more than one, disfigured  
Wild she stood in trance  
Her hair upstarting stands, her trembling  
Breast doth panting praunse.  
Her heart outraging swells,  
When of the god she felt the blast  
Approaching near. And afterward  
But wrestling wild as yet, against  
The god in th'entry large  
Dame Siblye mumbling made, and struggling  
Strong withstood the charge.  
If haply so she might the gods  
Enforcing, shake from breast.  
But he prevailing still, with more  
And more her spirit oppressed  
Her heart, her raging mouth he  
Taming staid, and fixed fast.  And thus far Virgil concerning this matter, out of the true history of oracles. Lucan in like manner lib. 1. Pharsalidos', writeth hereof thus: 
For as the Thracian Edonis  
In Bedlam sort with Bacchus' fraught  
Doth gadding run on Pindus' hill  
Besides herself through him distraught: 
One of Bacchus' Bedlam women priestesses.   
So doth Oricia Roman Dame  
Th'amazed city over-range,  
Disclosing Phoebus haunting her,  
With such like words in manner strange:  
Apollo whither am I drawn? etc.  
This said she lay as in a trance,  
Through madness which upon her fell.   
Thus than the profane Poets themselves do liken their Prophets unto very mad men, and drunken persons: yea their Sibyllas', 
The Heathen liken their prophets unto mad men and drunkards.  whom notwithstanding they do reverence with more devotion and holiness, than their other prophesiars. Yet doth Plato in Phaedro, and M. Cicero lib. 1. divinat. writ that these Sibyllaes' themselves were taken with this devilish madness, when as they gave forth these prophecies: albeit Tulli afterwards disagreeing from himself, 
Tulli dissenting from himself.  and being deceived, writeth thus in the same book. For (saith he) the power or virtue of the earth did naturally stir up Sibylla the prophetess of Apollo at Delphos, as if the Sibyllae by a certain natural motion did foretell things to come, and were not stirred up with that same madness, and inspiration of the devil, as I said before. The which opinion it seemeth the same Tulli had of others also, namely that there were certain prophets by nature, or by natural causes, yet that all of them were mad when they prophesied. Thus than he saith, And those whose minds forsaking their bodies, do fly out and go forth, being inflamed and stirred up with a certain heat, do see for certainty, those things which prophesying they do foretell: and such minds are inflamed with many things, which abide not in their bodies, like unto those which are stirred up with a certain sound of words, & Phrygian songs: many the woods and graves, many the rivers or seas do move, whose madding wind doth long before see, the things which are to come.  
But why this madness and stirring up by the devil should be put into these prophets, 
Why the Heathen prophets are taken with madness, ●s Plato thinketh.  the reason is given of Plato in love in these words, as Serranus my very good and learned friend hath translated them: Wherhfore God, when he taketh from them their minds, he useth these ministers, tellers of oracles, and divining prophets, that we which hear them, should understand that it is not they which do utter these things of so great importance: not they, I say, which are taken with madness: but that it is God which speaketh them, and speaketh unto us by the ministery or service of those men. Thus much Plato. Of the which appeareth how absurd or foolish his madness of these prophesiars, and ravished men did seem unto the Heathen themselves. And the Poet Claudianus faighning himfelse a prophet, saith: 
Claudinus.  
All human sense bathe madness now  
Quite from my breast" retired, " or, exiled  
And wholly is mine heart and mind  
With Phoebus' rage inspired.  
And here let these things now have an end.    

CHAP. 8. Of sundry kinds of godly Prophets.  
LEt us therefore return unto true Prophet, who also are called men of God. And here it is first of all demanded, how many sorts of godly prophesy there have been, and may be gathered out of the word of God. For that there have been diverse and sundry manners of revelation, and not one alone, by the which God did speak both unto the Prophets themselves, and by the Prophets unto others, appeareth unto the Hebrews c. 1. v. 1. in these words: 
God spoke by his prophets after sundry manners.  At sundry times and in diverse manners God spoke in the old time to our fathers by the Prophets. And Numb. 12. ver. 5. Hear now my words (saith God) if there be a Prophet of the Lord among you, I will be known unto him by a vision, and will speak unto him by a dream, etc. For although that in respect of the heavenly doctrine, they all had one scope or end, to wit▪ the glory of God, and the promises of the Messiah to come: yet in regard of the sundry manner of revelation and extraordinary showing of him, the which was made unto them from God, there may be observed and noted sundry kinds, or degrees (as other term them) of godly prophesy. For besides that God did open and show himself unto them more and less (whereupon some are said to be more excellent than othersome, and Moses among the rest is named to be most familiar with God, for Deut. 34. ver. 10. it is said of him, That there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face. And Num. 12. ver. 8. God saith, that he will speak unto him mouth to mouth, and by vision, and not in dark words, but he shall see the similitude of the Lord.) There was also a diverse manner and not one only, whereby it pleased God to show and make known unto them the things to come, that he might declare his manifold wisdom, even in those extraordinary manners, by the which he did work in his Prophets. Yet was none of these manners and ways madness and fury, after which only manner not withstanding the devil, as we have showed, stirred up his prophets.  
Now how many were these divers ways of God his revelation, 
Three sundry manors of God his revelation of things to come.  is set down most plainly Num. 12. ver. 6. etc. as hath before been declared, namely the●e three, Oracle, or speaking: dream, and vision. For whereas some add unto these exstacie, or being in a trance, as a fourth kind of this prophetical and divine revelation (after which manner john the Evangelist Revelat. chap. 1. ver. 10. saying of himself, And I was ravished in the spirit on the Lord's day, and heard behind me a great voice, as it had been of a trumpet. And Paul speaking of himself 2. Corinth. 12. that he can not tell whether he was in the body, or out of the body, when he was taken up into Paradise, do show that great secrets were by God opened unto them; this skilleth not, nor maketh any difference at all. For this ecstasy, 
Ecstasy contained under vision.  or being in a trance, wherewith the true Prophets of God sometimes were taken, as Ezechiel very often, aught to be referred unto vision. Therefore there was three manners of showing of things to come by God extraordinarily unto his Prophets, the which I had rather set down in the words of Peter Martyr out of his commentaries upon the first of Samuel cap. 19 then in mine ow●e. We may also (saith he) after a plain manner thus distinguish o● m●ke a difference between the degrees of prophecies, that we may call one an oracle, 
An oracle.  an other a dream, and the third a vision. An oracle is, when as by the voice of God himself is declared, what is to be done. So Abraham was willed by a voice from heaven, that he he should not kill his son. Gen. 22. As for the manner of dreams, 
2 Dreams.  there needeth no examples. For they are to be found every wherein the Scriptures, as Gen. 15 12. ver. 12. Mat 1.20. 2. ver. 13. Vision may be of three sorts, 
3 Vision, and the same threefold.  either that things to come, and true, may be seen by the infusion or prwring in of light, end simple understanding (that is, without any offered shape of things) or that besides that light there be described the images or shapes of things also and that either in mind, of which sort is this, that Zacharias seethe horns, & candlesticks, and jeremy a pot, Zach. 1. and 4. jerem. 1. ver. 13. or with the eyes, of which sort is this in Daniel, that a finger is seen on the wall, and that Angels have been seen talking with men in the shape of men. These things saith Martyr, and the same most truly. For whereas the schoolmen, and some others prattle of the essential touching of prophetical wit, and of uniting of the same with the deity, 
The pratilements of schoolmen.  by the which the minds of the Prophets should be englightned, this is not only too nice and curious, but also most untrue. For nothing can essentially touch the God head, it being a thing without body. Neither can our minds do this, albeit that they also be without body, because that our human nature is not capable of such touching, or light. For as Paul teacheth 1. Tim. 6. ver. 16. God dwelleth in the light, that none can attain unto, wherefore the deity can not be touched of any creatures, no not of the blessed Angels themselves, much less of the minds of men.  
Yet there hath been before this time, 
Of a peevish kind of men that would be called Prophets  and is also is this day a certain kind of men, who, on God his name, term themselves Prophets, and would be so called and accounted. And these good fellows do vaunt themselves, that by expounding of the holy Scriptures they can foretell things to come, not only generally, but also particularly unto every country, kingdom, King, people, of whom they are demanded. For they promise & tell what shall come to pass at this or that time, in this or that state of things and counsel as if they had this their prediction or foretelling from the mouth of God, and word written. Therefore whatsoever is read in the Scripture they refer unto the alterations of times, changes of kingdoms, and troubles, and restoring of peoples & things. Such a one they will have one M●thodius and Cy●●llus the Mo●ke to have been, and loachimus the Abbot, and also Jerome Savanarola, both Florentines, but a few years agone to have been. And in this our age one Broccard an Italian, 
Broccard  that liveth at laid, or Lugdunum in Hollander this day, whom I did see and speak with there, the foolishest person, and blasphemous that every I saw, in this behalf. I do confess that godly and wise men may foresee many things even now adays, 
After what sort wise and godly men even at this day may foresee certain things to come.  and that things to come may be gathered and foretold out of the word of God by a certain wise conjecture and reasoning, but generally, not particularly: but by indefinite consideration of time, not by any set and appointed day: but being such as not only one or two godly persons may foresee, but all that are godly and wise: but to be brief, being such things the which may and also aught to be gathered as effects from their causes, by comparing of the promises and threatenings of God, with the godly, or ungodly life of the men of whom that Scripture speaketh, and not such as he, who so showeth or foretelleth the judgements and promises of God, hath by the peculiar gift of God, or by any extraordinary spirit of prophesy. For example sake, thus it is written in Isai cap. 60. vers. 12. ●he nation and kingdom that serveth not God, shall perish, nay shall utterly be rooted out. Out of this place what godly man may not gather, that the kingdom of the Turks how mighty and invincible, or unconquerable it may seem now for to be, shall yet in the end be destroyed, and overthrown? There is this threatening of God against idolators, Isai chap 1. vers. 19 For they shall be confounded for the trees and groves, which they have desired. That the Popedom therefore for the like idolatry shall in the end be confounded and chastened by God, what godly man by wise conjecture may not conclude? The things are infinite or without number, that after this manner may be concluded, 
Against Broccard and his companions, such as are the paltry and balsphemous prophecies of one Paul Grebner, of the which some of them published in english, were so greedily bought up this last har●est ●590.  and things to come foretold unto the world, both for the despising of the true heavenly doctrine, and also of an holy life. But these things are foretold in generality, and are gathered of the life of men, the which is a witness of their faith, or of their infidelity.  
But these Broccardical-mates, and Diviners do foretell what shall fall out particularly unto this or that kingdom, and of this or that deliberation, at such or such a time, that is to say, they profess or take upon them that they can tell, as if it were just so written of these things expressly in the word of God. In the which the Scripture of God is plainly abused of these paltry fellows, and they do falsify and corrupt it. For that thing the which the Holy Ghost hath peculiarly and especially foretold of some one certain nation, the which God hath decreed that it shall come to pass at a certain and set time, the self same I say, neither ought nor may particularly be applied unto another nation, and unto another time. For these things are bounded and limited by the word of God, and not only spoken generally. Neither do these companions in those their predictions or foretellings out of the word of God, take the word of God written as for their argument, or do bring their prophecies as conclusions by wise conjecture by themselves gathered: but in such sort as if the self same thing which they foretell, were expressly written in the word of God, and that in a manner in so many words, as these superstitious persons do set down. This therefore these fellows would have to be observed or marked, that the very names of cities, peoples, 
A ●rope● sur●●se a●d new devise of these new prophets.  and things, are not extant or to be found in the holy and sacred Scriptures in so many syllables, as they are at this day called: but they will have the things forsooth which they foretell to have been only darkened, and hidden under a diverse name. So Tyrus a town of Syria in Ezechiel, is with Broccard Antwerp, that is a city of Brabant: so Babylon in Isai is Parise in France with the said Broccarde: and thus forsooth may these men play the fools.  
And now seeing I am fallen into this vain, it shall not peradventure be besides the purpose, in this place to set down, what I think of the writings of this Broccard, of the which I myself have had conference with himself the author of them. For from the Synod of Middleburge (which is the chief city of the Island of Valacria in Zealand) I, 
Broccard conferred with all about his writings.  and the worshipful and learned Martinus Lydius a most faithful minister of the word of GOD in Austerodam in holland, in the year of our Lord 1582, were appointed to confer with this Broccarde about his writings prophetical. The which when he was nor able to maintain and defend, at the last he excused himself, nay, he complained that they were not his own, but were put forth and printed by the means and at the charges of certain others, unto whom he had communicated or imparted them: and thus this good fellow did at that time condemn and renounce the unhappy birth of his wit, and that rightly and freely.  

Absurdities of ●●e prophetical writings of Broccard 〈◊〉 Absurdity.  As for the things the which in these prophetical writings of Broccard (as he termeth them) I do dislike, they are these for the most part, albeit out of a great many but a few. First, that according unto the opinion and interpretation of this man, he will have and presupposeth, that the old prophecies in the Scripture are not yet fulfilled. For all things, which by the old Prophets have been foretold concerning the overthrow of jerusalem, Egypt, Sidon, Tyrus, and other nations and cities, that they should come to pass after a certain manner, and a certain and set time, this Broccarde doth refer and take as things yet to come, and such as have been no more foretold of those c●ties and countries, then of France, Antwerp, the Prince of Aurange, Condie, and men and things of our time. Which if it be true, what fulfilling and accomplishment of the old prophecies, may there. I pray you, be thought to have been? Doubtless none at all, 
The old prophecies not yet fulfilled in the judgement of Broccard.  by the opinion and interpretation of Broccard, for as much as those Cities or Countries (of the which notwithstanding express mention hath been made by the Prophets) are not meant, but those which are and do remain in this our age: and that (as he saith) neither that manner, nor that time, albeit never so much limited by them, is the manner, or the time past, or which hath been already, but is either present, or yet now for to come. Wherefore those prophecies can not be said to be yet fulfilled. The which if it be supposed to be true, what will profane persons & mockers think of those things, which the self same same Prophets of God have foretold should come to pass concerning Christ? Shall not they also be judged as yet to be unfulfilled? Shall not the whole written word of God at the length go to wrack) one part thereof being accused of falsehood, and once undermined) and, as Augustine against Jerome gathereth very well, be deemed false, and overthrown? And this in die first place being altogether blasphemous, must needed follow, and be gathered out of the prophecies of ●●occa●d.  
Secondly, 
2 Absurdity.  that the same threatenings, which the Spirit of God doth denounce or declare unto mere profane persons, and unto men that are inside, and reprobates, those doth Broccard every where apply unto the Church of God, and the faithful: yea unto God's true elect or chosen. That which any man may observe & mark in his writings. Now to mingle and confound or huddle up together the things, the which shall come to pass unto the elect, with those things that shall fall out unto the reprobates, is plainly to confound God his election with his reprobation, nay to take away both (that is, a chief part of the word of God) yea it is to make the sons of God, and the enemies of God all one: it is finally to confound and jumble one with another, temporal pains with pains eternal, and to make our adoption, or being chosen into the sons of God, vain and of none effect. The which is no less blasphemous than the former.  
Thirdly, Broccard maketh a way for every Origenist, especially of a sharp wit. 
3. Absurdity. Origenists, were certain heretics named after Origin, that used to turn all the scriptures into allegories. 1. Absurdity.  For now there shall be nothing certain for us in the holy scriptures, for to follow. Tyrus is not Tyrus: Babylon is not Babylon: but all things forsooth must be expounded by an allegory. Which thing is flat and plain heresy.  
Fourthly, Broccard openeth a window unto every Soothsay ●r, and almanistical prediction, or foretelling of things after the manner of Prognosticators and Almanac makers. For the same, like unto Broccard, setteth down some thing, the which notwithstanding it leaveth still vn●●●ten. For these fellows do not as did the true prophets, set down the manner itself, or any certain time of the things by them foretold to come: But Broccard affirming some things peculiarly of some matter and country, doth altogether overpass the other circumstances. That which is the property of a spirit of the devil, turning himself into an Angel of light to deceive withal: and when he hath deceived, so cunningly to handle the matter, that he cannot be accused of falsehood, because he leaveth out the circumstances, thee which notwithstanding the prophets of God do diligently and exactly rehearse, that it may the better be known, when their prophecies had their accomplishment and fulfilling.  
Fiftly and lastly (that this my discourse be not without end) This Broccard in most of his prophecies hath already been found to he vain, 
2. Absurdity.  false, and a lying merchant, by the issue and falling out of the matter, and the same also daily more and more appeareth. For I let pass that he bringeth no proof of this his extraordinatie calling in the Church: nor yet can (because that being demanded of us for the same at that time, he was mum, and had nothing for to say) and is now also tongue-tied, when as he is urged, or earnestly requested thereunto. And these things do sufficiently condemn the prophetical writings of Broccard.  
Now as oftentimes there have been showed unto the true Prophets the similitudes and forms of things to come: 
The true prophets used dive●s ●gn●s and ge●u●es in foretelling of t●i●gs to come.  so they also often when they did foretell things to come, did represent the same by divers signs and gestures of their body: that they might the rather move the Church, and show that the thing should come to pass. So Isai walked barefooted. Isai. cap. 20. So jeremy weareth a wooden chain. jerem. 28. The which doings of the Prophets because of their signification, Augustine calleth mystical, lib. 22. contra Faustum Manich. cap. 8.   

CAP. 9 Of the true notes and marks of the godly and true Prophets.  
further there are certain notes and marks the which the word of God itself hath set down as most true and sure, to discern and know the true Prophets from the false by. Deuter. cap. 13. vers. 1, 2, 3, etc. also the 18. ver. 21, 22. And if thou think in thine heart, How shall we know the word, which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not nor come to pass, that is the thing, which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou, shalt not therefore be afraid of him. For when as God substituted or under-ordained his Prophets to teach the Church, as it were in his stead, and in as much as Satan doth imitate or follow their words and deeds, to disceive withal, if he could, even the godly themselves: it was altogether necessary, that there should be extant certain tokens, and the same not at all doubtful, as being showed by God himself by the which the true prophets might be severed and marked out from the false. For at all times both in the old Testament, and in the new, the devil hath gone about to overthrow the found doctrine, by the false prophets, as his Posts and Messengers. Therefore like as under the law there were false prophets among the jews, and old people of God: so have there also been under the gospel, as Peter teacheth, epist. 2. chap. 2. vers. 1. But there were false prophets also among the people, even as there shall be false teachers among you: which privily shall bring in damnable heresies, even denying the Lord, which hath ●ought them, and bring upon themselves swift damnation. We must therefore see what these notes and marks are. Where this is to be noted, 
Who in this place is properly to be termed a false prophet.  that in this place he only is called a false prophet, who in respect of the doctrine which he teacheth, and the things which he foretelleth, aught to be termed, and is found to be a deceiver and a liar. For those which are called false Prophets, because they have no lawful calling▪ albeit they teach▪ true doctrine, and foretell things to come, and that truly, of which sort some do arise out of the midst of the Church, these do not appertain unto this question, whereas we speak of the true marks of prophets: but unto that, wherein it is demanded, what is the lawful calling of prophets, or what is the godly and lawful use of holy prophesy.  

False prophets in three respects 1 In regard of their calling.  False prophets than are so called generally for three causes, namely, in regard of their calling, in regard of their use, and in regard of their doctrine. And in respect of their calling they are to be taken for false prophets, who albeit they foretell true things, yet are they not sent of God, but of Satan, to deceive: they are not allowed of God▪ but are the instruments of the devil, such as are those distraughted and mad prophets, of whom we have spoken before: and such also as some are in the Church of God oftentimes by the just judgement of God, who do lead away men into idolatry.  
In regard of their use, those are called false prophets, which have indeed a lawful calling to prophesy, 
2 In regard of their use.  and the same by God plainly confirmed by certain ways and which do foretell true things, but yet not for such end & purpose, as they ought, not with such an intent as God appointed, namely for that they foretell those things to come for vainglory, or for gain sake; and not for the cause of setting forth God's glory only, nor yet to do good service in his Church by seeking the profit of the same. These prophets therefore although they do speak true things, yet do they not speak them truly, that is, with a sincere mind, & such a mind as they ought. For they seek themselves, & theirs, & not God, or the things that are Gods. Such a one was Balaim the Prophet in the time of Moses, 
Balaam.  one that spoke the truth indeed, and was brought forth by God unto that people, and was not mad: but covetous, an hireling, seeking for gain by ●i● office, as afterwards in the Church did Simon M●gus. 
Simon Magus  Of Balaam read Num. 22. in the whole course of that chapter. And in Peter 2. epist. 2. chapt. 15. vers. there is mention made of hi● and such as he was, of whom he saith, that they did forsake the right way, and went astray, following the way of Baliam, which loved the traces of unrighteousness, etc. Of Simon Magus you have Act 8. v. 20. where Peter speaketh unto him offering to buy the gift of the holy ghost for money, saying, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. Such were they of whom Paul complaineth. Philipp. 1. v. 16. Some (saith he) preach Christ e●en through envy and strife, and of contention, and not purely, supposing to add more affliction to my bonds. Therefore (they preached not Christ purely, that is, with a pure mind, albeit they preached true Christ. So they which abuse true prophesy, nay the gospel itself unto their gain and vain glory, in respect of this use are false prophets.  
Thirdly in respect of doctrine they are called false prophets, 
3 ●nregard of their doctrine.  the which do want either the one only, or else both the true marks, the which both the true prophets have, of whom I speak 〈◊〉 this chapter. 
Two marks by th● which true prophets are known from the false.  For there are▪ as I have said, two notes whereby the true prophets are distinguished and marked out from the false. The one, if they be found co have made a lie, in in the matters by them foretold, or to have spoken false. When a prophet shall speak in the name of the Lord, 
1 Lying o● false spe●●ing.  if the thing follow not, nor co●e to pass, that is the thing, which the Lord hath not spoken, but the same prophet hath spoken it through pride, saith the Lord. De●t. 18.22. Therefore such a one is to be termed a false prophet. So jeremy the true prophet of God appealeth unto the event or falling out of the matter foretold by H●nanias the false prophet. jerem. 28. ver. 6, 7, 8, 9 Even the prophet jeremy said, So be it. The Lord so do, the Lord confirm thy words, which thou hast prophesied to restore the vessels of the Lords house, and all that is carried captive from Babel unto thi● place. But hear thou now this word that I will speak in thine ●ares, and in the ears of all the people. The prophets that have been before thee, and before me in times past, prophesied 'gainst many countries and against great kingdoms, of war, and of plagues, and of pestilence. And the prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known that the Lord hath sent him.  

2 Persuading to idolatry, or false doctrine.  The second mark of a true prophet must altogether and at all times go with the former: but in the false prophets it is sufficient, if ●ither one, or both of them be wanting. This second mark therefore is, if he that foretelleth things to come, a although they be true, go about, assay, and briefly be desirous to draw and persuade us from the true God, and his doctrine revealed unto idols, or any false doctrine. When there shall arise (saith the Lord Deut. 13. ver. 1. etc.) a prophet in the midst of thee, or one that shall dream a dream, and shall give thee a sign, or a wonder, the which he shall speak unto thee, saying, Let us go after false gods, whom thou hast not known, and let us worship them: thou shalt not obey the words of that prophet. So Elias 1. King. 18. doth reprove and convince or overthrow Achab the king his false prophets. Whereof cometh to pass, that because God would always have his prophets found to be true, and in every part of their predictions or foretelling, he did so reveal things to come unto them, and they so foretell them, that they did evidently set down all circumstances of the matter. Therefore they did not only declare something to come (the which often times the mad prophets, and sometimes Astrologers do) or to fall out unto such a people: but they did also (as I have said before) express the manner, way, and all the circumstances of the thing to come, and therefore have they them in their writings set down. For they do declare and lay down both the time and the place, and the manner, and the instruments, and the persons, 
Causes why the true prophets set down every circumstance.  whereby those things shall come to pass, which they foretell, and that not without cause. First, lest they might seem to speak darkly: so that if they have erred in any circumstance, they might be called false prophets. Moreover, that by so many circumstances rehearsed, and all which afterwards come to pass, they may appear to be the more true, and indeed the prophets of God. But these mad fellows tellers of Oracles, soothsayers, Astrologers, and the rest of that rabble of divinours, (as they term themselves) do either generally and indefinitely only take upon them to foretell some thing to ●ome, but do not evidently and plainly express the thing itself: as for example, There shall be war, but they add not, civil and foreign: or if they do set down something to come, yet do they not express all the circumstances of the thing. For by these they should quickly be found out to be false prophets, or liars. Now these circumstances are the cause, the end, the place, the time, the manner, the instruments, the matter: like as of these matters, which of them both are foretold to come to pass, may easily be discerned and known which of them are true or false prophets. For the true, set down the circumstances of the thing to come, but the false overp●sse them. 
The prophets of God b●gan from the beginning of the world.  And whereas the true prophets do at no time, nor by no means carry us from the true God, and from his service, and doctrine unto idolatry, or unto the elements of this world, we gather that all Cabalists, and other such like prophets are false prophets. For were it granted that all these did always foretell true things (the which they at no hand will yield unto which have heard from them of things to come) yet in the end they draw us hereunto, that in stead of God, we should worship the elements of the world. For they do tie the power of God unto certain words and syllables, as do the Cabalists, and some Magians or Sorcerers: or else they do not purely expound the word of God itself, but do carry and apply it from the knowledge of godliness unto the vanity and curiosity of men, the which no doubt the broccardical prophets use to do.   

CAP. 10. When the godly and true Prophets of God took their beginning. And likewise when they ceased or ended in the Church.  
IT is a worthy question, At what time first the prophets of God began to be, and at what time they ceased, the which for this cause ought not here of us to be omitted and overpassed. And first to speak briefly of the first part of this question: The prophets of God began to be, ever from the beginning of the world, as being such, who both knew the will of God by his revelation, and themselves received from God, and delivered over again as it were from hand to hand that same promise of the Messiah to come, and to suffer for the salvation of mankind. Hereof it is that the Prophets, the which have spoken of the Church to be redeemed by Christ, are said by Zacharie (who himself was a prophet) to have been from the beginning of the world, that is from all age of the world, and from the first making and being of the world, as it is in Luke in his gosped, chap. 1. v. 70. As he spoke by the mouth of his holy Prophets, which were since the world began. And Paul writeth that the promise of God the father concerning his Son the Messiah and propitiator or atonement maker of the world to come, that it was known and foretold by the prophets before the times of the world, that is, before any ages of the world, or this courses of years, which doth arise of the going about of the sun, were made, and therefore from the very beginning of this globe or round world, Titus 1.2. Under the hope of eternal life, which God that can not lie hath promised before the world began. That which also is confirmed out of the epistle unto the Hebrews cap. 1. vers. 1. in these words: At sundry times, and in diverse manners God spoke in the old time to the Fathers by the Prophets: In these last days he hath spoken unto us by his Son. For strait after the creation of the world by God, 
The promise of the Messiah from the beginning.  and sin committed by the first man Adam, the promise of the Messiah was, I will put enmity between thee (to wit, Satan) and between the seed of the woman, He shall break thine head, and thou shalt bruise his heel. Gen. 3.15. the which promise at the first was made unto Adam in words, and delivered as a prophesy, and most excellent foretelling of things to come. Afterwards it was declared and expounded by the addition or bringing in of sacrifices. For as God commanded sacrifices to be made unto him by Adam and his successors or those that came after him (until the coming of the Messiah himself) so he did declare the meaning of them: And also moreover the same will of God concerning the Messiah to come, was always more clearly opened and showed by other revelations made unto the godly. Whereupon from the very self lame time prophecies and prophets concerning Christ, the judgement of God to ensue upon the wicked, and concerning other matters also, and articles of the faith began to be in the world, and in the Church of God, that is to say, from the very beginning of the world the true prophets of God were, and began to be. And I make no doubt, but that Adam himself, who talked so often with God, who first received from him that same promise of the Messiah, and diligently delivered it unto his posterity, 
Adam the chief and first prophet.  who had sacrifices, and the signification of them by God his revelation, (Hebrews chapt. 11.) was a chief prophet of God, and is to be reckoned first in the roll of the prophets: after him Abel, than the rest of the patriarchs of whom in the holy scripture there is godly and commendable mention, Gen. cap. 5. Hebr. cap. 1. For as without faith in Christ there was never any salvation, nor any peace and reconciliation or friends making an atonement between God and men, Heb. 9 ver. 15. And for this cause is he the Mediator of the new Testament, that through death which was for the redemption of the transgressions, which were in the fo●mer Testament, they which were called, might receive the promise of eternal inheritance. So was there no age of the world, in the which that same promise of Christ to come was not extant and preached, and in the which die same was not better confirmed, and by little and little more clearly expounded by the fuller revelation of the things (which Christ should suffer and do for us) the which revelation, as the time of the coming of Christ was more near, so was it of God made more full and more plain. Whereof it cometh to pass, that there was no age, before the coming of Christ, in which there were not some Prophets, and therefore, that they began to be from the very instant of the saving of the Church, that is, from the beginning of the world made. That which Peter also teacheth. 1. epist. 1. chap. vers. 10, 11. namely that the sufferings and glory in Christ to come, were declared of the prophets of God by the revelation of the holy ghost. The words be these: Of the which salvation the prophets have inquired and searched, which prophesied of the grace that should come unto you, searching when or what time the spirit which testified before of Christ, which was in them, should declare the sufferings, that should come unto Christ, and the glory that should follow. But these revelations always in the latter times until the coming of Christ, were more easily and fully revealed: but in the first times more obscurely or darkly understood. And this is mine answer unto the first part of the former question, when the prophets of God took their beginning.  

When the prophets of God ●eased in the Church.  In the second place it is demanded, When the prophets ceased in the Church of God. Unto the which question, that I may the more plainly make answer, I say, that of the prophets of God some were under the old testament, and some under the new. Wherhfore if the question be of the Prophets of the old Testament, I answer with the words of Christ himself, Mat. 11. verse 13. That the law and the prophets continued until john the Baptist: and from that time ceased and had their end. For after that Christ the promised Messiah came into the world, and was made manifest or showed, as he was by the finger, by john the Baptist often pointed unto, when as john beholding Christ walking, said unto his disciples and unto the people: This is the Lamb of God which taketh away the sin of the world. joh. 1. ver. 29. the old Testament then ceased: and therefore the prophecies and the prophets also ceased, which did foretell of Christ or the Messiah that was to come in the flesh, because that now he was already come. For Moses and the Prophets which were under the law, 
The prophets of the old Testament ●eased at the coming of Christ.  or under the old Testament, did only foretell of Christ to come in the flesh. When as he therefore was come and took upon him our flesh, this kind of Prophets ceased, and new came in their stead. Therefore john the Baptist himself which saw with his eyes Christ incarnate, or in the flesh, is said to have been more than a Prophet, Matth. 11. cap. ver. 9 And some do gather out of the writings of the Rabbins, and Thalmudists, that Simeon of whom Luke maketh mention cap. 2. ver. 25. was the last of these godly prophets of the old Testament. For the Thalmudists will have and do teach, that in this Simeon the spirit of prophesy ceased among the jews. And they make Rabbi jonathan who wrote the Chaldee translation and interpretation of the holy Bible, to be of the same time with him. Finally they wrote that this Simeon was the disciple of Hillel. Howsoever it be, the godly prophets of the old Testament were only until john the Baptist. For from him began the kingdom of God and the gospel, that is, the new Testament, as Mark the Evangelist speaketh cap. 1. Therefore what prophets soever were among the jews after Christ his suffering, and rising again from the dead, 
Notes of false prophets after Christ's time.  and his receiving into heaven, or after the overthrowing of the temple of jerusalem, which either said that they were the Messiah, or did foretell that the Messiah was then first to come in the flesh were false prophet's. 1. joh. cap. 2. ver. 22. Who is a liar, but he that denieth that jesus is Christ? The same is Antichrist that denieth the Father and the Son. And again joh. 4. ver. 3. And every spirit which confesseth not that jesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, etc. Of which sort among others was that notable robbet and varlet Barchobab, 
Barchobab.  of whom there is in Euseb. l. 4. Hist. Eccl. c. 6. and Nicephl. 3. cap. 24.  
Now when these former Prophets, that is the Prophets of the old Testament ceased, then began the Prophets of the new Testament, 
When the prophet's of the new Testament began. Christ a prophet of the new Testament.  of which sort there were many: especially Christ himself the Prophet of Prophets, but so far forth as he was man, and made manifest or showed in the flesh. Afterward the Apostles, if not all, yet many of them (for the office of the Apostles and Prophets was distinct or diverse the one from the other, 1. Cor. 12. ver. 19 Are all Apostles? Are all Prophets? Are all teacher?) & such a one was Paul, as appeareth Rom 11. ver. 25. in these words: For I would not brethren, 
Paula prophet.  that ye should be ignorant of this secret (lest ye should be arrogant in yourselves) that partly obstinacy is come to Israel, until the fullness of the Gentiles be come in: which showeth that he prophesieth of the conversion of the jews. And 1. Tim. 4. ch. ver. 1. Now the spirit speaketh evidently, that in the latter times some shall departed from the faith, and shall give heed unto spirits of error, and doctrines of devils: where be prophesieth of a falling from the truth in the latter times. And Peter also was a Prophet as may easily be gathered out of his 2. 
Peter a prophet.  epist. cap. 2. ver. 1, 2. etc. where he prophesieth of false teachers, and cap. 3. ver. 3. where he foretelleth of mockers and scorners. Likewise john the Evangelist was a Prophet, as his first epist. cap. 4. and his Revelation doth prove. 
john the evangelist a prophet.  But after the Apostles there were others also, which were Prophets of God, yet but for a time only, and until Christ by the preaching of the Gospel wras plainly and thoroughly made manifest. For the holy Scripture maketh mention of Agabus the Prophet Act. 11. ver. 28. 
Agabus.  who lived in the days of the Apostles: and of the daughters of Philip the Evangelist, which were prophetesses, Act. 21. ver. 9 
The daughters of Philip the evangelist.  And furthermore justinus against Tryphon the jew doth testify, that the gift of prophesy was in the Church until his times. The which thing also Eusebius lib. 4. Histor. Eccles. cap. 18. rehearseth out of him. But these Prophets which lived under the Gospel, were both in dignity, and degree, and in time also inferior unto the Apostles, but above and higher than the Doctors and Pastors. Therefore the Prophets of the Gospel are rehearsed in the second place, that is, after the Apostles, Eph. cap. 4. ver. 11. He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and teachers. And 1. Corinth. cap. 12. ver. 29. Are all Apostles? Are all Prophets? Are all teachers? Now there is a question, when these Prophets of the new Testament ceased, or had their ending. 
When the prophets of the n●w Testament ceased.  Certes albeit I confess, that God for the confirmation of his Gospel, would have the gift of Miracles, and Tongues, and of prophesy to flourish long in his Church, yet were those gifts first by little and little diminished, as it is most certain, and afterwards utterly taken away, to wit, after that the doctrine of the Gospel was sufficiently and thoroughly confirmed and approved. Whereof it came to pass, that both the gift of Miracles, and of Tongues, and also of prophesy, at the length ceased in the Church. But the gift of prophesy, which foretold things to come, did then especially take his end, 
When the gift of prophesy ceased.  after that Saint john his Apocalypse was written of him by revelation from God. For it containeth what so ever shall happen or fall out unto the Church, even until the end of the world. Whereof it cometh to pass, that it is forbidden that any thing should be added or put unto it, Revel. cap. 22. ver. 18. If any man shall add unto these things, God shall add unto him the plagues that are written in this book. For what need was there, that those things should be foretold unto us, the which shall come to pass after that this world is ended? Therefore this Apocalypse or Revelation was a sealing and closing up of all prophesy, the which unfoldeth the estate of the whole Church unto the very last age of the world, and resurrection or rising again of the dead. 
J●stinus Martyr.  And albeit that justinus Martyr do affirm that there were afterwards some Prophets remaining in the Church (for the Revelation was written about the last times of Domitianus the Emperor, and justinus Martyr lived under under the emperors Antonini, to wit, about forty years after the writing of the Revelation) yet those Prophets flourished but a little time in the Church, neither foretold they any thing of any great importance: but only such things as were to come to pass in regard of that time unto the Church, the which God for this cause would have them to foretell, to comfort the Church withal. And that self same gift also vanished away by little and little. Therefore after the revelation, I do not think that there were any prophets in the Church, the which foretold any falling out of things of any great importance, because that the same Revelation doth abundantly contain all things, as I have said, the which shall come to pass even until the world's end.  
And whereas I say, that there were Prophets both in the old and also in the new Testament, I do also under them comprehend Prophetesses, 
Under prophets are also to be contained prophetesses, that is, certain godly women extraordinarily endued by God, with the gift of proph●●e.  that is to say, godly women, whom the Lord raised up sometime to prophesy. Of which sort there is in the holy Scripture mention made of these Marie, the sister of Moses and Aaron, Exod. 15.20. Deborah, which in battle overcame Sisara, judg. cap. 4. ver. 4. Olda in the time of josias King of juda, 2. King. cap. 22. vers. 14. The like I would say also of Anna the mother of Samuel, albeit that expressly she be not called a Prophetess: yet out of her long the which is extant 1. Sam. chap. 2. ver. 10. It appeareth that she did prophesy of the kingdom of Christ, where she saith, The lords adversaries shall be destroyed, and out of heaven shall he thunder upon them: the Lord shall judge the ends of the world, and shall give power unto his king, and exalt the home of his anointed. To conclude, that same Anna, of whom Luke maketh mention, and whom he himself calleth a prophetess cap. 2. verse 36. 
Five prophetesses of the old Te●ament. Marry, Deborah, Olda. Anna the mother of Samuel, Anna in Luke.  Therefore these five properly are the prophetesses of the old Testament. Unto these may be added one Noadia. of whom mention is made Nehem. cap. 6. ver. 14. bu● she is said to have abused this gift in the self same place, by this that Nehemiah there prayeth against her, when he saith, My God remember th●● Tobiah and Sanballat according unto these their wo●kes, and Noadiah the proph●tisse also, and the rest of the prophets that would have put me in fear. Finally the Masoreth of the Hebrews addeth unto this number of women prophetesses, the wise of Isai the prophet, because she is called of him a prophetess cap. 8. v. 3. But she is not therefore so called by Isai, that she should be understood to have been endued with this extraordinary gift of God: but that she may be known to have been his lawful wife, and a most honest and chaste matron: and not an harlot as the wife or Oseas is said to be, whom being such a one Oseas had married, at the commandment of God Ose cap. 1. These than are the women Prophetesses of the old Testament.  
The new testament had also his prophetesses, and the same also very famous. 
Prophetesses in the new Testament.  For joel had foretold that it should so come to pass long before, in the time of the gospel cap. 2. v. 28. saying in the person of God: And afterward I will power out my spirit upon all flesh: and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions. And that for this cause, lest the authority and dignity of the new testament should be less than the old: or lest the gospel should be thought to be less garnished with the gifts of God, them the law was before. Therefore under the Gospel there were also godly women Prophetesses, as Peter in the second of the Acts by alleging the former place of joel, seemeth for to prove, as is without all doubt to be seen. Act. 21. ver. 9 where four virgins the daughters of Philip the Evangelist, 
The daughters of Phili● th● Evangelist. Marry the mother of Christ.  are said to have prophesied. The like also would I say of Marry the virgin and mother of Christ, the which I said before of Anna the mother of Samuel. For out of Luke 1. v. 15. and so forth, she, as it appeareth, doth foreshow and foretell certain great things of the kingdom of Christ, and of the power of God. And these were women Prophetesses in the new Testament. As for a certain woman called B●igid, and one Merlin of England, of whom some writ, (for they will have them to have prophesied) it is a tale most foolish and most false. That which the event or falling out of things by them foretold doth prove.   

CHAP. 11. Of the godly Prophets of the old Testament, and of their order and succession of following one another.  
THis likewise i● a most profitable question, what godly Prophets have been in the old Testament, nay from the very beginning of the world, and who succeeded or followed each other until the birth of Christ, at which time the old prophesy is said of us before, to have ceased. For this thing bringeth light, and the same very great unto the interpretation and exposition hereafter to ensue, of the twelve Prophets (which are called the small Prophets) and will show how and in what order they are to be place For this matter is not fully agreed upon neither among the Hebrues, nor yet among the Christians. 
Writers agree not about the order and placing of the prophets. Epiphanius.  And to let pass the Hebrues or Rabbins, Epiphanius in his book of the Life of the Prophets (as we shall afterwards show) thinketh one way of the order and placing of them, to wit, these our twelve, and Isidorus another way. And Jerome dissenting from them both, followeth that order, after which these twelve are already placed in the copies of our Bibles. 
Isid●rus.  Let us therefore now go forward with the question that we have in hand, & generally sh●w, so far as we may out of the word of God, what Prophets have been from the beginning of this world, until the coming of Christ our Lord. And this shall easily be done, if we divide the whole time which hath now passed from the creation of the world unto jesus Christ the King and only son of God, taking flesh upon him for us, unto certain courses or ages of times. And these we will, 
The time from the creation of the world until Christ, divided into seven ages.  for the better laying open of this matter, make and set down to be only seven, in every one or which we will show what Prophets have lived. Where first of all I do willingly confess, that the succession of the Prophets, vas not always so continued, that it never was interrupted or broken off. For whereas this office was extraordinary in the Church of God, no marvel, if it often ended, or for a time ceased for to be: in as much as the ordinary callings themselves (of which sort was sacrificing under the Law) did not withstanding sometime cease, and were broken off, as in the whole time of their exile and captivity in Babylon, and oftentimes else. So therefore it came to pass, the sins of men deserving the same, that the Church of God was often destitute or void of true Prophets, as is gathered out of 1. Sam. 3.1. And the word of the Lord was precious in those days: for there was no manifest vision. And Psal. 74 9 We see not our signs: there is not one Prophet more, nor any with us that knoweth how long. Therefore there were then no Prophets, but their succession was for the time no doubt of, & the continuation of them broken off. That which no godly man which readeth the holy Scriptures with diligent heedfulness, in my judgement, will deny. But let us return unto those seven ages of the world, which have passed since the beginning thereof unto Christ borne of the blessed virgin Marie. The first of them containeth all that whole time, which was from the making of the world until the flood, which fell out in the six 100 year of the Patriarch Noah. And this age comprehendeth 1656. years. This first age had these Prophets, 
The 1. age of the world from the creation unto the flood, 1656 years, had these prophets. Adam, Abel, Enoch, Noah.  Adam, Abel, Enoch, & Noah. Of Adam we have spoken before. Of Abel it seemeth that it may easily be gathered both out of Mat. 23.34, 35. & Heb. 11.4. namely that he was a Prophet, as also was Enoch, & other Prophets whom the jews wickedly flew. Of Enoch there is extant or remaining a most certain Testominie in the word of God to wit, in the epist. of Jude, v. 14. whose prophecy also is there rehearsed, in these words: And Enoch also the seventh from Ad●mprophesied of such, saying, Behold, the Lord cometh with thousands of his Saints. Of Noah, it is a matter past all doubt, that he was a Prophet of God, & did foretell of that overthrow of the whole world, & the dwellers therein, the which was to come, & was through waters made by God, almost 120 years before it came, and that by especial revelation from God. Gen. 6.13. And God said unto Noah: 
God squealed unto Noah the destruction of the world by water.  An end of all flesh is come before me: for the earth is filled with cruelty through them: and behold I will destroy them with the earth. Read more hereof cap. 7. and 2. Pet. 2.5. Neither hath he spared the old world, But saved Noah the eight person, a preacher of righteousness, and brought in the flood upon the world of the ungodly. If there were any more Prophets besides these, they are not rehearsed in the holy Scriptures. 
The sons of God severed from the sou●●s of men.  The sons of God indeed are severed from the sons of men in all that first age, and the one are called wicked, & despisers of God, and the other, to wit, the sons of God, are said to have been godly, and fearing God, Gen. 4. ver. 26. And to the same Sheth also, there was borne a son, and he called his name Enosh. Then men began to call upon the name of the Lord. And Gen. 6. ver. 2. The sons of God saw the daughters of men, that they were fair, etc. But yet are they not called Prophets. To be short, If any of them were such, their names are not expressed, unless any man peradventure will say, that Lamech the father of Noah, & others borne of Seth, & the Patriarches & such as are named in the holy Scriptures, were prophets of God. And these prophets of God had that first age of the world.  
The second age is from the time of the flood until the first calling of Abraham out of Vr a city of the Chaldeans, 
The 2. age containing 422 years, had few or no prophets.  which calling was made by God. For Abraham first departing with his father Thara out of this city Vr, went unto Carras, following God calling him. This age had 422 years Gen 12. and Prophets either none, or very few, at lest which are known unto us by the word of God, unless any man peradventure will reckon Sem the son of Noah, and Melchisedech among the Prophets of that age. For concerning Abraham himself before this age, it is manifest that he was anidolater, and therefore no Prophet of God at that time, Ios. 24.2. such a one not withstanding as afterward he was Gen. 20.7. For the first, that the was an idolator ●o●ua saith, Your fathers dwelled beyond the flood in old time, even Terah the father of Abraham, and the father of Nachor, and served other gods. For the second, that he was afterwards a Prophet of God saith of him to Abimelech in the place before cited: Now deliver the man his wife again: for he is a Prophet, and he shall pray for thee. But whether and of those which Gen, chapter 10. and chapter 11. are reckoned up for the heads of families and nations of the posterity of Noah, as Sem the son of Noah, and others were prophets, it cannot by any means by the word of God be determined. For in the epistle unto the Hebrews cap. 11. all this whole second age, as it which lacked his Prophets of God, nay that which more is, godly men, is clean overpassed, and the holy Ghost by and by with a great leap and gulf oftime and succession, skippeth from Noah unto the calling of Abraham. Then were the Prophets of the world very few, besides Sem and Abraham.  

The 3. age from Abraham to the giving of the law, 430 years, had these prophets. Abraham, Isaac, jacob, joseph, Moses, Aaron.  The third age of the world is from the first calling of Abraham out of Vr of the Chaldeans unto the setting forth & giving of the law of God unto the people of Israel by Moses in the desert of Sinai. This age comprehendeth 430. years, as the holy Scripture itself doth declare Exod. 12. ver. 41. Galat. 3. ver. 17. This third age had these six Prophets well known, Abraham, Isaac, jacob (who also is called Israel) joseph, Moses, and Aaron, as appeareth in Genesis, the epistle unto the Hebrews 11. cap. and infinite other places. For whither in the mean season, whilst the children of Israel lived under the pharao's in Egypt, after the death of joseph, and before the birth or the wing of Moses, there were any other Prophets of God, of the Israelites ab●ding in Egypt, the holy Scripture doth no where plainly make any mention. And therefore neither will I affirm the ●ame. Further, whereas some will have certain prophetical writings of Ab●●ham the Patriarch to be extant, they are childishly ●●ceiued, foolishly setting one of the Rabbins called Abraham, in stead of Abraham the Patriarch.  

The 4. age from the Law to the building of the temple by Solomon, 480 years, had many prophets, as  The fourth age of the world is to be reckoned of us from the giving of the Law in Mount Sinai until the building of the Temple of God at jerusalem by Solomon (the which falleth into the fourth year of Solomon his reign. This age containeth 480. years, as appeareth 1. Thing. 6. cap ver. 1. And in the 480. year (after the children of Israel came out of the land of Egypt) and in the 4. year of the reign of Solomon over Israel in the month Zif (which is the second month) he built the house of the Lord. This age had store of many godly Prophets, 
Josua, O●bora, the Prophet 1. Sam. 2. ver. 29. Samuel, Davi●, Nathan, Gad.  as these by the word of God well known unto us, josua which succeeded Moses, Deborah, and a long time after, that ●ame man of God se●t unto Eli▪ 1. Sam. 2. ver. 27. Samuel, David, Nathan, Gad. But whether those also were Prophets, which wrote the books of the wars Num. 21. ver. 14. and the book of jasher Ios. cap. 10. ver. 13. Also the books of Chronicles of the kingdom of juda and Israel, whereof mention is often made in the books of the Kings, is not set down in the holy Scripture. But that David, and Nathan, and Gad were Prophets of God, appeareth 2. Sam. 12. 1. Chron. 29. ver. 29. and cap. 21. Besides these if there were any other Prophets in that age, their names are not rehearsed. For that which is written of Othoniel the judge in the third of the judges, vers. 10. and of other judges also, that the Spirit of God fell upon them, when as they were called of God extraordinarily unto that office, this in my judgement is not to be understood of the Spirits of prophesy, as if then they became Prophets, that is, foretellers of things to come, such as was Isaias, jeremias, and others: but it is to be understood of the spirit of fortitude or strength, whereby they might be able boldly and without fear, to resist and withstand the enemies of the Church, were they never so much to be feared. Neither are there any prophecies extant of those judges, who after josua governed Israel as politic Magistrates in many ages: neither are there any of them reckoned at any time among the Prophets, but among the Magistrates of Israel. Therefore that which is Hebr. cap. 11. ver. 32. And what shall I more say? For the time would be too short for me to test of Gedeon, of Barac, of Samson, of jephthe, and David, and Samuel, and the Prophets, doth not prove those judges to be numbered among the Prophets: but only among godly men, which by faith served God. For Paul Act. 13. ver. 20. calleth them only Kritas, that is, judges, whereas he calleth Samuel (who was himself a judge in Israel) a prophet also. And albeit God, Deu. 18.15. promised the Israelites, that is, his Church, that it should come to pass, that out of it he would raise up Prophets, even after that Moses was dead yet was not this rank and course of Prophets succeeding one an other continual, but oftentimes broken off, as I have said. And in deed all the whole time in a manner of the judges it seemeth that there were none, 
Few prophets in the time of the Judges.  or else very few Prophets of God in the Church. Therefore 1. Sam. 3. ver. 1. vision and prophesy is said to have been very rare, and failing in Israel, that is, in the Church and people of God. But after Samuel it began to be both more common and also more known. Therefore in his time there were many Prophets, as appeareth 1. Sam. cap. 9 and 10. whose names notwithstanding the holy Scripture doth not set down.  

The 5. age from the temple unto the carrying away of the ten tribes by Salmanazar 294 years among many other, had these prophets. Proof for this former spputation of time.  The fifth age of the world is from the Temple of God builded at jerusalem by Solomon King of judah, unto the leading and carrying away of the ten tribes of the kingdom of Israel, by Salmanazar King of the Assyrians, into Assyria and Mesopotamia, that which fell into the eight year or there about, o● die reign of Ezechias king of judah, like as the besieging o● Samaria by the same Salmanazar happened about the sixth year of the reign of the said Ezechias 2. King. cap. 17. ver 6. In th● ninth year of Hoshea, the king of Asshur took Samaria, and carrus Israel away into Asshur. And cap. 18. ver. 9, 10. And in th● fourth year of king Hezekiah (which was the seventh year of H●●shea son of Elah king of Israel) Shalmanesar king of Asshur cam● up against Samaria, and besieged it. And after three years they to●● it, even in the sixth year of Hezekiah, that is, the ninth year of Hesheaking of Israel, was Samaria taken. This age hath two hundred ninety four years, to wit, thirty six of those forty years in which king Solomon reigned after he had built the Temple of God, and two hundred fifty eight years after the setting up o● the kingdom in Israel by jeroboam the son of Nabat, that is, among the ten tribes, the which fell a way from the kingdom of judah by and by after the death or Solomon. For so man● years, namely two hundred fifty eight, continued the same kingdom of Israel, rend from the kingdom of judah. Now th● age had Prophets almost innumerable. For there was never any age under the whole old Testament more full of them, 〈◊〉 more garnished with the gifts of God, and prophecies, that a● well the jews as the Israelites might be made inexcusable 〈◊〉 without excuse for the despising of God, and his word. Wherefore both of them for this cause afterward were very sharply and justly punished by God, as appeareth 2. King. chap. 17. an● Zach. chap. 1. Further, many of the writings of the Prophets, the which are extant or remaining even unto this day, were s● forth and written at that time, and by the same Prophets, whic● lived in that age. 
Prophets in this fifth age.  Therefore let us now speak in order of the Prophets of that age as many as are extant, for we have not all the● names, nor writings at this day. The first then of these seemeth to have been Ahias the Silonite: 
Ahias' the Silonite.  for he lived in the days of Solomon even unto the beginning of Roboam king of judah, and jeroboam king of Israel: nay which more is, he did foretell of the renting in sunder into two parts of this body, consisting before of twelve members and tribes. 1. King. 11. cap. from the 29. verse until the 40. So that this Ahias was a very old man about the beginning of the reign of jeroboam 1. King. 14. cap. ver. 4. where it is said of him, that he could not see: for his sight was decaled for his age. Therefore he is reckoned as if he succeeded the Prophet Nathan 2. Chron. cap. 9 ver. 29. where the Acts of Solomon are said to have been recorded by Nathan the Prophet, and in the prophesy of Ahiah the Silonite, and in the visions of Iddo the Seer. And Nathan seemeth to have come almost unto the times of the midst of the reign of Solomon. So then the Prophet Ahias the Silonite succeeded Nathan. Afterward lived jadi, and was in the self same time with Ahias: 
jadi.  but he seemeth in age to have been younger than Ahias. Some think this jadi to be the same which is called Addo, and Oded, the which I do not suppose to be true. He was therefore jadi. There was also at that time Semeias, 
Semeias.  of whom we read 2. Chron. 12. ver. 15. The Acts also of Rehoboam first and last, are they not written in the book of Semaiah the Prophet? etc. There was likewise in the same times, that same man of God and Prophet, his prophesy is extant or remaining concerning the overthrow of the Altar at Beth-el 1. King. 13. From the first verse unto the fourth, yet is not his name set down; like as theirs is not also, which in the self same chapter are called the Prophets of God. There was moreover at the same time Addo, 
Addo.  2. Chron. 12.15. but he was younger than this Prophet, and Semeia, and jadi, after whom also he is set, of whom I have also spoken already. Furthermore, there was at that time also Azarias the son of Obed, 
Azarias' the son of Obed.  younger than Addo, of which Azarias' mention is made 2. Chron. 15.1. Then the spirit of God came upon Azarias the son of Obed. For Azarias' the son of Obed lived in the days of Asa king of juda, who succeeded his father Abias', & his grandfather Roboam. But Ahias, jadi, and Semeias, and Addo, lived in the days of the kings Roboam and Abias', 
Consider if there be not some error in this placing of these Prophets.  wherefore this shall be the order, course, and succession of these Prophets, to wit, Abias', jadi, Semeia, Obed, Addo, and Azarias, under Roboam, Abias', and Asa, kings of judah: and under jeroboam and Nadab his son kings of Israel. Further, after the Prophet Azarias, who lived and prophesied about the midst of the reign of Asa king of judah there were and flourished these Prophets, Hanani, jehu, Elias, Micheas, Elizeus, as appeareth by the holy history. And as for Hanani, it is plain that he lived in the days of Asa 2. Chron. cap. 16. ver. 7. At the same time (he speaketh of the coming of Baasha King of Israel, 
Hanani.  against Asa) Hanani the Seer came to Asa king of judah, and said unto him, etc. Ieh● the Prophet was younger than Hanani, 
jehu.  as being his son, as it is said 1. King. cap. 16. vers. 1. Then the word of the Lord came unto jehu the son of Hanani against Baasha, etc. He lived in the days of Baasa king of Israel, unto whom and his whole house he threatened destruction from God. But he seemeth to have foretold those things in the beginning of the reign of Baasa. So that from that time it may appear that prophesy ceased for a time in the kingdom of Israel, and was broken off until the days and age or Elias the Thesbite. For Elias the Thesbite, o● whom there is 1. King. cap. 17. succeeded this jehu the Prophet the son of Hanani, whereof it ensueth, that Prophes●● seem to have ceased in that age among the ten tribes ren● from the kingdom of judah, by the space of thirty who●● years at the least. Therefore after that the Prophets had kep● silence so many years in the just judgement of God against the Israelites being idolators (who worshipped the calves 〈◊〉 Beth-el and Dan) and when as the true worship of God amon● the Israelites seemed to be utterly banished bv Achab king 〈◊〉 Israel, 
Elias the Thesbite.  his Law whole blotted out, this Elias the Thesbite appe●●red, or arose up, sent from God as it were from heaven, to reston both the worship of God, and also the true doctrine of t●● Law. Therefore like as C. Marius was called of the Roman the second builder of the city of Rome: so was this Elias as it w●● an other, 
Elias compared with Moses.  and a second Moses, who all things being past hope, a● all religion banished, was extraordinarily raised up of God: a● confirmed, and commended unto the people by the fast of fou●● days, as Moses was: to be brief, he spoke familiarly with God▪ Moses did: nay, he beheld God, as did Moses, & delivered & re●●●red again the law of God unto the Israelites. Whereupon of 〈◊〉 Prophets Elias alone was present with Christ with Moses, & g●●testimony unto him when he transfigured himself. For he was a new restorer of that same law, the which Moses at the first d●●uered by the commandment of God. Mat. 17. In a word; when now by the space of many years there had been no prophet a● the Israelites, than stood up Elias, of his country Thesbe called 〈◊〉 Thesbite, in whom was renewed prophesy itself, & the author of the Prophets. For during the whole time of Baasa, Ela, Zambri, Ambri, kings of Israel, and in the beginning of the reign of Achab, the ten tribes were destitute or void of Prophets because of their idolatry. In the which age idolatry and all kind of superstition was marvelously confirmed among them. And this did Elias partly repress and stay, and partly take clean away. For he brought again into use among some godly persons the worship of God, the which before was clean buried. This Elias succeeded that same jehu, the son of Hanani of whom I have spoken already. In the time of Elias was that Micheas, 
Micheas the son of Imlah.  of whom mention is made 1. King. cap. 22. ver. 8. who also was in the kingdom of Israel. After Elias succeeded Elizeus, 
Elizeus.  as is set down 1. King. cap. 19 ver. 16. where God saith unto Elias after this manner: And jehu the son of Nimshi, shalt thou anoint King over Israel, and Elizeus the son of Shaphat of Abel Meholah shalt thou anoint to be Prophet in thy room. And Elizeus lived a very long time, namely unto the days of joas King of Israel, 
Elizeus prophesied 54. years.  unto the last age of joachas king of judah, that is to say, Elizeus prophesied almost whole fifty four years, to wit, under the kings of Israel, Ochosias, joram, jehu, and joachas, all which together governed the kingdom of the ten tribes by so many years, namely fifty four, and under the kings of judah, josaphat the son of Asa, joram, Ochosias, and in the beginning of the reign of Athalia a woman. But who succeeded next after Elizeus the Prophet, is a great question. Wherein I am no we to unfold the order and course of those Prophets, 
A great question, which of the prophets succeeded Elizeus.  whose writings in part are extant at this day. For here once again the succession of the Prophets seemeth to have been broken off for certain years, because in the word of God it is no where set down, what Prophets were in Israel under the kings of Israel joas and jeroboam his son: or in the kingdom of judah also (except Zacharias the son of joiada) under the Queen Athalia, and joas king of judah the son of Ochosias. And yet this middle space oftime containeth almost fifty seven years, in the which joas and jereboam his son reigned in Israel. But all things being cast. I find it to be thus, namely, that under this jeroboam the son of joas, and king of Israel, was jonas the Prophet, that self same, whose prophesy (by the consent of all men) is extant, 
Ionas succeeded Elizeus.  concerning the overthrowing of the city Ninive, if it did not repent. For he lived and prophesied under this jeroboam the son of joas 2. King. cap. 14. ver. 25. For he (to wit, jeroboam the son of joas) restored the coast of Israel, from the entering of Hanah, unto the sea of the wilderness, according unto the word of the Lord God of Israel, which he spoke by his servant jonas, the son of Amitta●, the Prophet, which was of Gath Hephar. Therefore, to grant as little time as possibly may be unto this interrupted or broken off succession, at the least wise there are still above thirty years between the death of Elizeus, and the Prophet jonas, who next succeeded Elizeus, to wit, the whole reign of joas king of Israel, the which continued sixteen years, and a great part of the reign of jeroboam the son of joas, who reigned fourtie-one years. Finally, to gather the matter into a brief, jonas the Gathire succeeded the Prophet Elizeus, albeit that then this continual course and succession of Prophets were for a time broken off, and for certain years, 
A doubt who succeeded jonas.  and were as it were unjointed. And here ariseth a greater doubt, who succeeded jonas: I will touching this matter speak what I think, and will not that therefore any man should be abridged of his judgement. I verily suppose that Amos succeeded next after jonas. 
Amos succeeded jonas.  Neither do I think, that any great reckoning is to be made, what others have judged of the order of the Prophets of the old Testament. First for that, as Jerome teacheth in the preface of his Commentaries upon joel, the Hebrues and the Greeks' agree not within themselves concerning this matter and order. Secondly, because that also among the Ecclesiastical or Church-writers themselves, look how many men in a manner there are, so many are there opinions, whilst that they mark not the times, in the which every Prophet flourished, the which notwithstanding is set down by all the Prophets themselves in a manner. Therefore to rip up this whole matter the more deeply for their sakes that are desirous of this history, it is manifest, 
The old Christians not so much careful for the order of the Prophets, and why.  that the first and ancient Christians, which read the the writings of the Prophets, were not much careful for this order of he the Prophets, either for that by old tradition, it was then sufficiently known in the Church, who succeeded each other, that is, what Prophets were first, what were latter: either for that, when as they had received nothing from the Apostles concerning this matter, they did; think that they were not hereupon to contend. The twelve Prophets are in deed numbered among the Canonical books of the holy and sacred Scripture, as in the Canons of the Apostles (as they are called) Canon 85. which is the last of all: in the Council also of Laodicea, cap. 58. and in first Council of Carthage, Canon 24. and of Euseb. Caesarien. lib. 4. Histor. cap. 26. and Epiphan. de Mensuris: but they are not reckoned up in order, who succeeded others. Somewhere this only is written, that there is one book of the twelve Prophets; otherwhere, that there are twelve books of the twelve Prophets. But why should not the Greeks' and Latins being strangers and Proselytes among the Hebrews, be ignorant of these things, when as the Rabbins themselves, 
The Rabbins themselves see not down the order of the prophets exactly  and the old Hebrews (so careless were they of their own history) do not set down this thing? For Ecclesiast. cap. 48. (where no doubt the opinion of the Rabbins of that age is rehearsed) Isaias is reckoned up, as he that succeeded next after Elizeus. And cap. 49. of the same book, ver. 12. there is only said to have been twelve Prophets: but who they are, or at what time they lived, is not rehearsed, such was the slothfulness of this learned Hebrews, yet otherwise most curious in searching out of trifles. In josephus the Historician, 
Josephus.  and also a great Hebrew, of this matter all is whist, when as this thing notwithstanding did especially appertain unto the unfolding of the antiquity of the jewish nation. And albeit the old and first Christians, as I have said, have left us nothing at all touching this orderly placing of these twelve small Prophets, as they are called: yet have the latter writers afterwards diligently inquired of this matter. In the which notwithstanding, as I have showed, they do not consent nor agree within themselves. For Epiphanius in his book of the Life of the Prophets, doth so place the twelve Prophets, of the which we do now speak, (for of the Prophets of whom I have spoken already, there can be no doubt at what time they were,) namely that Oseas is the first of them twelve in order, than Amos, Micheas, 
How Epiphanius placeth the xii. small prophets.  joel, Abdias, jonas, Nahum, Abakuk, Sophonias, Aggeus, Zacharias, Malachias, for that Epiphanius had received from the opinion of the seventy Interpreters, that they were so to be placed, as Jerome showeth in his preface upon joel. But Augustine, who was after Epiphanius, lib. 2. de doctr. Christ. cap. 8. 
Augustine.  doth reckon them otherwise, namely thus, Oleas, joel, Amos, Abdias, jonas, Micheas, Nahum, Abakuk, Sophonias, Aggeus, Zacharias, Malachias, and this out of the chief of the Hebrews or Rabbins, as the self same Jerome writeth, who himself notwithstanding setteth not down his own opinion. 
Jsiodorus.  Isidorus Episcop. Hispalens. lib. 7. Etymologic. cap. de Prophetis, doth number them thus: Oseas, joel, Amos, Nahum, Abakuc, Micheas, Sophonias, Abdias, jonas, Zacharias, Aggeus, Malachias, disagreeing from them both, to wit, the Hebrews and the seventy. Out of all which appeareth how diverse the opinion of the Ecclesiastical or Church-writers hath been of the order and placing of the XII. Prophets, which are called the small Prophets. And I doubt not but that more also may be gathered of the studious and diligent, if a man would seek after the opinion of every one: but I for shortness sake, will be content with these, by the which is understood, how that a man is not careful of this matter in vain, and that he may without envy set down and show his opinion or judgement also of these things. Wherefore out of this by path to return into the way at the length, I say that by the consideration of the times, it seemeth unto me thus, that Amos is to be set in the second place, that is after jonas, because in time he followed next unto jonas. Wherein this rule generally is to be followed of us, 
A rule for the finding of the antiquity of one Prophet before another.  That those Prophets which do witness that they prophesied under the former, or elder Kings, the same may also be deemed to have been former, or more old and ancient, than those which prophesied under the latter Kings, albeit that the same do often concurie and meet with those other younger ones, and liuce at the same time, because that those former Prophets continued long in their office of prophesying. So Oseas and Isaias do live and prophesy at the same time, of the which notwithstanding without all doubt Oseas lived first, or began to prophesy, and therefore it is to be judged to be first. For Oseas maketh mention also of jeroboam king of Israel, who was the son of joas, and witnesseth that he prophesied under him. Now this jeroboam was more ancient than those kings under whom Isaias witnesseth that he was, and also prophesied. Wherefore in as much as Amos was, and also prophesied under that same jeroboam King of Israel, and son of joas, two year before the earthquake (which fell into the second year of Vzias King of judah) it appeareth that Amos was in age before him, and therefore more ancient than Oseas, 
Amos more ancient than Oseas and Isaias.  who notwithstanding prophesied under the same king. Now Oseas prophesied long after that same famous earthquake, and when as Vzias had been and was now a good while confirmed in his kingdom: in the beginning of which Vzias his reign, Amos notwithstanding began to foretell things to come by God's commandment. Wherhfore this must be the order of the xii. Prophets, jonas, Amos, after Amos I place Oseas: for Oseas began to prophesy about the last days of jeroboam son of joas king of Israel, 
Oseas.  as appeareth by his own testimony cap. 1. v. 1. The word of the Lord that came unto Oseas the son of Beeri, in the days of Vzias, jotham, Achas, and Hezekiah kings of juda, and in the days of jeroboam son of joas hang of Jsrael. And Oseas prophesied in the kingdom of Israel, at the which self same time (albeit he began after him, and were younger than he) prophesied also in the kingdom of juda that same Isaias, which was of the king's stock. After Oseas followeth in order Micheas, another of the twelve, who prophesied under joatham, Achaz, and Ezechias kings of juda, 
Micheas.  before the carrying a way of the ten tribes by the Assyrians, Mich. 1. cap. v. 1. Then word of the Lord which came unto Micah the Morashite in the dies of jothan, Achaz and Hezekiah kings of judah, etc. And jeremy also maketh mention of his prophesying under Hezekiah cap. 26. v. 18. in these words, Micah the Morashite prophesied in the days of Hezekiah king of judah, etc. And these so many Prophets had this fift age, that is to say, these which follow, and which are, Nathan, Ahias the Silonite, Semeias, jadi, Addo, Obed, Azarias, Anani, jehu, Elias, Micheas the first, Elizaerus, jonas, Amos, Oseas, Isaias, Micheas the second, or the Morashite, besides those that are not named by their proper names in the holy scripture.  
The sixth age now followeth: and the same continueth from the carrying away of the ten Tribes (which were the kingdom of Israel) made by Salmanazar king of the Assyrians, 
The sixth age from the carrying away of the ten Tribes until the full captivity of Babylon 133. years had these prophets.  until the times of the full captivity of Babylon, the which happened unto the kingdom of juda (to wit, after the overthrow of the kingdom of Israel) namely when as the jews with their king Zedekias were wholly carried unto Babylon and Media by Nabuchadnezzar Emperor of the Babylonians: and not only begun to be carried away. For they began to be carried away under joacim king of the jews, 18 years before their full and through captivity. This sixth age containeth 133 years. For so much space of time passed between the ten tribes of the kingdom of Israel carried away by the Assyrians, and that full captivity of the jews made by the king of Babylon, as it appeareth by the continual succession of the kings of judah 2. King. 17.18. cap. and so forth. For the first captivity or carrying away of the jews by the Babylonians began, in the reign of joacim son of josias, having reigned now 4 years, as I have said already and appeareth Matth. 1. cap. ver. 11. and in the first year of the Empire of Nabuchadnezzar Dan. 1. vers. 1. And the last or full captivity fell out under Sedechias the king having reigned no we eleven years. In this age the Prophets so succeeded one another, that there seemeth to have been no interruption or breaking off. For the prophets of God which lived in this ninth time, succeeded next unto Micheas the Morashite. And the first of them in my judgement, and so far as I can gather, all things being considered, was Nahum. For he seemeth unto me to have been, 
Nahum.  and to have prophesied next after Micheas, and after the carrying away of the ten Tribes of Israel by the Assyrians, to wit, under die king Ezechias, when as yet now the Empire of the Assyrians flourished in all respects, and no man so much as once durst by dream to think of the fall thereof: yea finally when as hitherto it had felt no hurt from any people, and as yet had not grown into contempt, the which notwithstanding happened unto his Empire afterwards, to wit, under Sennacherib who succeeded Salmanazar. For under him first of all the Assyrians received that great overthrow, at the besieging of the city of jerusalem, of the which mention is made by Isaias cap. 37. ver. 36. to wit, how the Angel of the Lord went out, and smote in the camp of Ashur an hundredth, four score, and five thousand, etc. At which time the Emperor of the Assyrians first doubtless began to wax vile and to be contemned or despised of his subjects. And of this his overthrow, and loss for to come prophesied Naum: also cap. 1. ver. 14. in these words. And the Lord hath gîven a commandment concerning thee, that n● more of thy name be sown: out of the house of thy gods will I cut off the graven and molten image. I will make it thy grave for thee: for thou art vile. Therefore after this overthrow, the people that were subject unto the Assyrians, and especially the Babylonians or Chaldeans began to lift up themselves into a kingdom of their own, and to fall away from the Assyrians. A proof whereof is this, for that under Salmanazar king of the Assyrians, the Babylonians are reckoned up as wholly subject unto the Assyrians, and without any king of their own, 2. king. cap. 17. ver. 24. where we read thus: And the king of Ashur brought folk from Babel (by which it may appear that Babylon was then subject unto the Assyrians) and from Cuthah, and from Ava, and from Hamah, and from Sepharhaim, and placed them in the cities of Samaria in stead of the children of Israel, etc. But after that same great overthrow, the which Sennacherib king of the Assyrians, and successor unto Salmanazar received in judea, the same Babylonians are rehearsed, as those who had now a king of their own, and did seek and sue for the fellowship and friendship of other people, which were enemies unto the Assyrians, Isai. cap. 13. ver. 1. At the sametime Merodach Baladan, the son of Babadan king of Babel (now Babylon hath a king of her own) sent letters and a present unto Hezekiah, etc. Out of which appeareth that which we have said, that the Assyrian Empire began first to fall to decay under king Sennacherib, and to grow into contempt among men, so that now all men might easily think upon the mine of the same. But that the same should come to pass, Nahum by revelation from God had foreshowed before this time. For what matter of great importance had it been, 
Nahum prophesied of the ruin of Assyria.  or need of any especial prophesy to show unto the Assyrians their destruction then, that is to say, when as all men of by reason of that overthrow which before they had received, might easily guess, and by wise conjecture gather that the same would by and by ensue. Wherhfore every one not given to contend, may now easily understand, at what time Nahum prophesied. Namely in that middle space of time, which passed between the carrying away of the ten Tribes by Salmanazar and the destruction or overthrew of the host of Sennacherib. And this is the space of 8. years under the reign of Ezechias. So then Nahum prophesied in the days of Ezechias king of judah, from the seventh year of his reign unto the fourteenth year, as may be gathered by the 2. King cap. 18. verse 10, and 13. Next after Nahum prophesieth jeremy, namely the thirteenth year of the same Ezechias, as he himself doth clearly show, chap. the first, verse the second, 
jeremy.  where he saith that the word of the Lord came unto him, in the days of josiah the son of Amon King of juda in the thirteenth year of his reign, 
He seemeth to have mistaken Hezechiah for Josiah. joel.  who a very long time used this office in judeah, namely by the space of 40 years. After jeremy I do place joel: for joel doth foreshow that same famine the which jeremy the Prophet did foretell also, and the which was under josias, after the 16 year of his reign, as suppose. Of the which read jeremy chap. 14. from the first unto the seventh verse. After joel followeth Olda the Prophetess, 
Olda the prophetess.  of whom the holy history maketh mention, 2. Chron. cap. 34. ver. 22. Then Hilkiah and they that the king had appointed, went to Olda the Prophetess, etc. For she was of great authority in the days of josias, at that time especially, when as the book of the law was found in the Temple of God, that which fell out in the 18 year of the reign of josias, as appeareth in the 8. verse of the 2. Chron. cap. 34. And jeremy the Prophet had now begun to prophesy six years before, namely in the 13. year of the reign of the said josias. I also do place the prophesy of joel before the finding out of the book of the law, as I do the famine in like manner, the which was foretold by joel, 
Sophonias.  After Olda I do next set the prophet Sophonias, who prophesied in the latter days of King josias, to wit, after the purging of the Temple of God by josias, and that same famous keeping of the pass over in Judea, whereof read 2. Chr. 35. 2. King. 23. when as the glory and state of the kingdom of Judah seemed to flourish, and to be now thoroughly restored. I do therefore place the prophesy of Sophonias after the twentieth year of the reign of josias, at what time the overthrow of the kingdom of judah (the which Sophonias foretelleth) was lest looked for of any man, because that the worship of God was now thoroughly restored by josias. After Sophonias succeed the prophet Abdias: 
Abdias.  for Abdias seemeth to have prophesied not only after that josias was slain in battle by Pharaoh Necao king of Egypt, when the kingdom of juda being now very sore afflicted, the enemies thereof and the next borderers did rush in upon it on every side, but especially the Idumaeans: but also afrer that joakim king of juda was sore pressed of Nabucadneza● king of the Chaldeans, Syrians, Moabites, Ammonites, and other people borderers, and was troubled and shut up in jerusalem, when as also the first captivity of the jews was near at hand, as it is to be seen 2. King. 24. v. 2, 3. & 10. Among which borderers the Idumeans no doubt were the most deadly enemies, because they were the brethren of the jews. Therefore above all other neighbour nations they only wished the destruction of and overthrow of the whole nation of the jews, and did urge the same because of their old hatred against the jews, unto whom, after that jerusalem was taken, and the jews all slain, they were and remained notwithstanding deadly enemies, as appeareth Psalm. 157. where the jews pray against him for their cruelty showed at the siege of jerusalem and say: Remember the children of Edom, O Lord, in the day of jerusalem, which said, Raze it, raze it, to the foundation thereof. But at the self same time when as the Idumeans thought themselves most happy, because of the then first most doleful state of the jews (their matters being then brought into so narrow a streict) under joachim king of the jews, Abdias denounceth or showeth destruction unto the Idumeans, as also doth jeremy cap. 49. from the 7. verse unto the 23. Abdias therefore must have lived and prophesied about the end of the reign of joachim king of judah, whilst jeremias also used his office, the kingdom of the jews being greatly diminished and decayed, and the Idumeans for this cause rejoicing and triumphing within themselves. But these Idumeans did the Chaldeans afterward most cruelly bring in subjection unto themselves, to wit, when as they come again the second time with their king Nebucadnezar, to besiege jerusalem, in the reign of Sedechias, as it was foretold by Abdias. After Abdias followeth Habakuk the prophet, but in judea. 
Habakuk.  For after the carrying away of joachim king of judah by Nebucadnezar into Babylon, together with his mother and family: nay after that the people of the jews being the people of God, were sore pressed of the Chaldeans an infidel nation, Habakuk prophesieth under Sedechias, that is, after the seventh year of his reign. Therefore he setteth down a form of prayer for the jews already carried captives into Babylon, and for them that were after to be carried. Habakuk therefore with his own eyes saw the Chaldeans unjustly ruling now over judea, & most greevously oppressing the people of God in the time of his prophesy, at the which time jeremy lived, and yet also prophesied. Yet in order and also in age the prophet Ezechiel goeth before the Prophet Habakuk: but in Chaldea. 
Ezechiel.  For Ezechiel together with joacim the king of juda (who in the kingdom succeeded his brother joacim) was carried away by Nabuchadnezar Emperor of the Babylonians. But Ezechiel being in Babylon began straight for to prophesy, that is, in the fifth year after the carrying away of joacim, and to comfort the godly, and to terrify or affray the wicked jews. Ezech. cap. 1. vers. 2, 3. In the fifth day of the month Chebar (which was the fift year of King joachims' captivity) the word of the Lord came unto Ezechiel the Priest the son of Buzi, in the land of the Chaldeans, etc. At the which very time Sedechias the uncle of joacim reigned yet in judea, and jeremy also prophesied of the same event or falling out of things Habakuk then is after Ezechiel, because that Habakuk came nearer unto the times of the overthrow of the city jerusalem. Wherhfore this sixth age had these prophets, namely Nahum, jeremias, joel, Olda the prophetess, Sophonias, Abdias, Habakukin jury, and Ezechiel in Chaldea.  

The 7. age from the captivity unto Christ, 508 years, had these prophets.  To conclude, the seventh and last age comprehendeth all that time, which passed from the full captivity of the jewish people under the Babylonians (which fell into the eleventh year of Sedechias king of juda) until the birth of Christ, and manifestating or showing him in the flesh. And this age hath 508. years, to wit, 51 which are to be taken out of the 70 years of the captivity of Babylon. For of those 70 years there were passed. 18. coming in, and falling between the first, or begun captivity, which was in the fourth year of joacim king of judah, and their full carrying into Babylon, the which happened in the eleventh year of Sedechias king of judah. Therefore of those 70 there remain only 51, if you take out of them 19 years. Now unto these fifty and one years add or put too the weeks of Daniel, which are Dan. cap. 9 and contain 457, and you shall make 508 years, which is the just space of time which passed between the captivity of the jews under Sedeehias, and the birth of Christ. Now this seventh age had these prophets known unto us out of the word of God: and first of all Daniel, who as appeareth by his book prophesied in Chaldea almost that same whole time of the 70 years, or carrying away into Babylon. 
Daniel.  For he lived both under Nabuchadnezzar king of Babylon, and all that time in the which was the Empire of the Chaldeans. Finally, became even unto Cyrus, who overthrew the Empire of the Babylonians, and did first set up the kingdom of the Persians. Of this Daniel we read Ezech. cap. 28. vers. 3. Behold thou art wiser than Daniel (he speaketh so in mockage of Tyrus) there is no secret that they can hide from thee. After Daniel succeeded the Prophet Haggaeus, 
Aggeus.  after the deliverance of the people of the jews out of the captivity of Babylon, prophesying in ●udea. After Haggeus succeeded Zacharias, and albeit that they prophesied at one time, yet Zacharias was the latter. 
Zacharias.  And therefore Esdr. 5. Agg. 1. ver. 1. Zach. 1. ver. 1. he is reckoned after Aggeus, as later than he in the execution of his office. After Zacharias followeth Malachias, 
Malachias.  after whom the rank and succession of the prophets was interrupted or broken of. For those of whom mention is made Nehem. 6. ver. 14. are not allowed. Moreover, those which after the times of Malachias wrote certain Psalms, are not known by name, albeit many of them were prophets of God. The last, and those which lived in the age and time of Christ, but being yet an infant, and unknowen, are these, Zacharias the father of john the Baptist. Luc. 1. 
Zacharias the father of john Baptist. Simeon. Anna the prophetess.  And Simeon and Anna the prophetess, of whom writeth the same Luke cap. 2. Wherefore this seventh and last age had these prophets: Daniel, Aggeus, Zacharias, Malachias, Zacharias the second, Simeon, Anna. And thus much hitherto of the order and succession of the prophets of the old Testament.   

CAP. 12. How the writings of the godly Prophets have been gathered together.  
AND this also is a worthy question, How the writings of the godly Prophets, which are now extant, have been gathered together. 
The prophets of the heathen.  For concerning the Prophets of the heathen I have nothing to say, this only excepted, that it appeareth out of the 6. book of Virgil his Aeneidos, to wit, that the Sibyllae did afterwards write in leaves, & on the barks of trees by piece meal, the verses, which they uttered with their mouth, & that their answers lay thus cast abroad and scattered about their cave (in which being shut up they prophesied) until such time as they were gathered together either by themselves, or by some other body, & so were patched & packed up together. But the manner of the godly prophets was otherwise, the wuhich did not make slight account of their prophecies, as namely being such the which they knew to be the very word of God, neither would they have them to lie scattered and carelessly, when as they knew that they did appertain not only unto the edifying of the Church that then was, but also of the Church that was to come. Therefore I think it necessary to be showed how they were gathered, and how they at that time became known unto men, and so consequently were delivered over unto us as it were from hand to hand. 
The judgement of some, of the gathering of the writings of the Prophets.  Some he have written being moved with that of Isai. 8.1. and Habac. 2.2. that this was the manner of the Prophets, after that they were commanded by God to show and declare anything unto the people, that they did in few words comprehend the sum or effect of the things by them declared, and fasten it on the doors of the Temple. The which writings when as by the space of certain days they have stood sufficiently open, were taken down of the ministers of the Temple of Solomon, and laid up in the Treasury, that there might be extant or remaining a perpetual monument or remembrance thereof. And thereof they will have that it came to pass that the sermons of the prophets be not always set down in such order as the circumstance of the time, and of the things also by them foretold doth require The which last point of the order of their sermons, is I confess most true. But whereas out of that which we read Esai 8. ver. l how God willeth the Prophet to take unto him a great roll, an● to write in it with a man's pen, etc. And Habakuk. 2. God commandeth Habakuk to write the vision, and to make it plain, upo● tables, that he may run that readeth it: they would confirms the former opinion of the manner of the gathering together of the sermons of the prophets, those two places do only show that the godly prophets were commanded by God to put the●● oracles or prophecies in writing, for that they did make for th● comforting of Gods elect, and confirmation of the authoritied the heavenly truth, but do not teach that the same prophet's 〈◊〉 fasten their writings on the doors of the Temple: and much less prove, that the said prophetical writings were afterwards gathered together and preserved or kept by the Priests or Ministers of the Temple. 
The confutation of the former opinion.  For if this were the manner of publishing and lawful setting abroad of the prophecies, what should ha●● become of those prophecies and prophets, who executed the●● office in the kingdom of Israel, as for example Amos did, whe●● there was neither any Temple of God, neither yet any godly priests. Shall we say that at such times they sent their prophecies unto jerusalem, and caused them there to be set up upon the doors of the Temple? And that so in the end they were gathered together and kept by the ministers of the Temple? No doubtless. For how can this be proved to have been done so by any place of the holy Scripture? Neither may any man thus think, that the prophets fastened their writings on the doors of idolatrous Temples (such as were in the cities of Bethel and Dan) when as they prophesied in the kingdom of Israel. For they themselves did not so much as once come unto those temples, much less would they seem to give countenance unto them with so honourable testimony of their writings, the which places they themselves out of the word of God did pronounce to be most wicked and detestable, and that mostiustly. Finally what should at those times have befallen the godly prophets, when as both the priests themselves of the Temple of Solomon, and all the ministers thereof beside did judge the doctrine of the prophets and their prophecies, as blasphemous, and noisome and hurtful unto the people itself, the country and city of jerusalem, nay did think them to be utterly abolished or done away, as it fell out under Vzias and Achaz the kings, and also under Sedechias. Isa. 7. jere. 36. would any man I pray you suppose that the such like priests and ministers of the Temple being so deadly enemies unto the prophets of their times, gathered together notwithstanding and laid up in the Treasury the writings of the Prophets, and were desirous to have them preserved, and not rather to be utterly done away and burned, as appeareth out of the self same 36. chapter of jeremy?  

Danaeus his judgement of the gathering together of the writings of the prophets.  Therefore without prejudice or forestall the judgement of any man this is my opinion, and thus do I teach, both that these twelve small prophets (whom for the smallness of the books by them see forth they call the small prophets) and also those, whom they term the great Prophets, because of the greater works which they wrote, did in such sort deal concerning the setting abroad of the word of God, the which they had received of God to declare and preach, as did before them both Moses, and joshuah, and Samuel, and Nathan, and Gad, and Semeias, who themselves also were Prophets of God, and before those whose prophetical writings, as they call them, we have at this day, I think I say, that first of all they did often openly, and in the hearing of all the people, accordingly as they were moved by the spirit of God, and accordingly 〈◊〉 they were commanded by God to execute their office in Iud●● or in the kingdom of Israel, or elsewhere, they did, I say, openly diligently, and carefully declare and deliver that same word 〈◊〉 God, the which by revelation they had received from God. A● so by this means that very excellently and easily their doctri●● became known unto the whole people by that often repetiti● and making sermons many times of one matter unto the people unto whom they were sent by God, so that it was manifest a●●certen unto every one, what those prophets had said, or shoul● say. 
The prophets themselves did put the sum and effect of their prophecies in writing.  Now after that their prophecies and doctrine, according a● was by them delivered, was known unto the people, the pr●●phets themselves did briefly comprehend in writing those the prophecies (the which they were expressly by God commanded to set forth) to the end, that being by them thus writte● they might publish and communicate or impart them unto 〈◊〉 godly, to testify the providence of God for mankind unto 〈◊〉 Church, or for the perpetual comfort of the godly, and for 〈◊〉 terror or fearing of the wicked. Hereof cometh that say●● of Ambrose, It belongeth unto the people to discern the spirits the Prophets. For that if they had not first openly declared th● doctrine, neither were they wont to be called prophets, 〈◊〉 their writings to be read. 
Moses.  So Moses himself is commanded God to write those things, which he had foretold concerning the destruction of the Amalechites should come to pass, Ex● 17.14. And the Lord said unto Moses, Writ this for a remembra● in the book, and rehearse it to joshua: for I will utterly put out 〈◊〉 remembrance of Amalek from under heaven. So he the same M●●ses after the rehearsing of the doctrine of the Law the seco●● time in the plain of Moab, doth write it out, and delivereth t●● same book unto the Levites to be read continually, to be w●●ten out, and to be kept. Deut. 31. v. 24. unto v. 30. And 2. Chr. 3 14. etc. mention is made of the finding of this book of the L●● written in the Temple. 
Samuel.  But Moses doth not fasten or set up t●● book upon the doors of the Tabernacle. So the books of S●●muel were written by Samuel. So by Nathan, Semeias, Gadt 〈◊〉 prophets, their prophecies being often, or once uttered by mou●● accordingly as God commanded, were afterwards by them p●● in writing. 2. Chron. 9.29. & cap. 12. ver. 15. So the things whi●● should come to pass unto joram, Elias wrote out in an epistle, 
Elias.  the which afterwards was sent unto joram by the prophets, the disciples of Elias, by whom it was kept, and was not gathered together or kept by the priests or ministers of the Temple of Solomon. Hereof read 2. Chr. 21. from the 12. unto the 16. ver. So Isaias first taking faithful witnesses doth openly pronounce or speak those things, 
Esaias.  the which by revelation from God he was commanded to foretell to come to pass: and afterwards he writeth them out himself, sealeth them, and delivereth them to be kept unto his disciples, that is, unto the godly. Isai. 8.1, 2. & 16. But to make an end at the last of this matter, it doth no where better appear that this was used to be done, then out of the book of the prophet jeremy. For as it appeareth by the 26. chap. v. 7, 8, & 16. 
jeremy. Read the whole 26. and 36. chapters.  jeremy doth openly often times utter the doctrine told him from God, to wit, in the audience of all the people. And the priests of that time do utterly condemn his words and prophecies, and do think them to be abolished or done away, much less that they would lay them up in the treasury of the Temple. Nay morvover, jehudi the purple or gallant Courtier of the king Sedechias doth burn those oracles or sayings of God, after that they were written by jeremy himself. jere. 36.23. but by the commandment of God and jeremy telling him what to write the second time, the self same things are written again by Baruch his minister, as in the same chapter appeareth. The like may any man easily gather out of the same jeremy cap. 29. Out of Ezec. cap. 12. & 14. Finally, thus the Apostles, as Paul, Peter, and the Evangelists, Matthew, john, Mark, and Luke, have left unto us their writing, the which are another part of the word of God. For this their doctrine the which they afterward put in writing, they did first along time and often utter by mouth, and then wrote it, and imparted it unto nations unto the everlasting glory of God, and edifying of his Church. And this in my judgement was the use, manner, and way of gathering together of the books and writings of the prophets.  
Objection. But if for this cause they are now thought to be of less certainty, and undoubted credit, then if they should be said to have been publicly kept by the priests in the Treasury of the Temple and so by this means to have come unto us: Answer. I deny this, For those writings of the Prophets have been by all the godly faithfully and uncorruptly kept, & delivered unto posterity. Neither is it recorded of any other book that he was kept in 〈◊〉 Temple of God, besides the book itself of the law, the whi●● Moses wrote with his own and proper hand 2. Chr. 34.14. 〈◊〉 Hilkiah the Priest found (to wit, in the Temple) the book of 〈◊〉 law of the Lord given by the hand of Moses. To be short, the writings of the prophets, if they had been kept in the hands of 〈◊〉 priests and only in the Temple, of the which they were 〈◊〉 chief rulers (they being too too often the open enemies of 〈◊〉 heavenly truth) they might of these priests more easily h●● been corrupted, then if we should earnestly hold and say th● they were kept in the closerts and hands of the godly. Where it cometh to pass, that nothing hereby either can, or ought seem to be taken from the certainty of the writings of the prophet's (the which God by his holy spirit speaketh into our he●● 1. joh. 2.27. But the anointing which he received of him, dwells you: and ye need not that any man teach you, but as the same ann●●ting teacheth you of all things, and it is true, and is not lying, and it taught you, ye shall abide in him) if they have in such sort been g●●thered together, as we have showed, even out of the word of G●● itself.  
Objection. There remaineth yet one thing, the which may be objected laid against us, namely, how then falleth out this disorder chapters & time (which is seen in the writings of the Prophet if the prophets themselves gather together their own writing Answer. But the answer is easy and at hand, to wit, 
The prophecies were put in writing, not as the prophet would, but as God commanded.  that every several prophesy was not always in such sort written by the prophets, a● was first foretold and foreshowed by them, but they were co●●manded by God to commit every one to writing. Therefore ma● times that prophesy which was later in time was set forth a● written former notwithstanding, God so commanding: aga●● that which was first uttered by mouth, was yet later written a● recorded. For neither by the Prophets, nor yet by the Apos●● themselves is there always observed or kept an exact or just 〈◊〉 koning of time, the spirit of God in such sort inditing unto th● those writings, to the end that godly men might with more 〈◊〉 and diligence be occupied in reading of them wholly: & mig●● rather mark the matter itself, which is comprised in these writings (because it appertaineth unto faith in God) than the hist●● of the things written by the Prophets, wherein the only plased of the readers is many times sought for, & looked after.   

CAP. 13. Of those things which ought to be especially observed or marked in the expounding of the writings of these prophets of the old Testament.  
furthermore we have also to consider, what is especially to be observed or marked in the expounding of the writings of the prophets of the old Testament, that their meaning and understanding may be the more easy unto us: Afterwards I will set down what Epiphanius, Jerome, and Isidorus have written concerning these xii. prophets, so that at length I may conclude and make an end of these fore-notes. And for the setting forth of an easy exposition of all the prophetical books of the old Testament, 
The history & the method especially to be noted in the prophets.  these two things especially are diligently to be observed and noted, namely their history, and their method or order in writing. The history, touching the things, persons, and times, where with the several books of the prophet's deal, and of the which they speak. Wherein notwithstanding we are little or nothing helped by the profane Historicians, if you except those things, the which are set down in the 11. chp. of Dan. for the easy understanding whereof, that maketh very much, the which Tit. Livius, Appianus, Plutarch, and some other writers of credit of the Greek and Latin history have left unto us. But as concerning the things which appertain into the former age, they receive either none at all, or else very small light from the profane Historiographers, I mean Herodotus, Diodorus, Siculus, Xenophon, and such other like. For with them all that age was either confused, or disorderly mingled, or bewrapped with tables, or altogether unknown, wherefore the whole history of those former times is of us to be sought for out of the word of God written only: yet hath there none hitherto in my judgement been found, who hath wholly gathered it, as it ought, by the diligent and careful comparing and laying together of the holy scripture with itself, albeit many have written many Histories, Chronicles, fardels of times etc. The new writers do here more further us unto the knowledge of these matters, as josephus Scalig. the very light of his age, in his books the Emend. Temporum, Matthaeus Beroaldus▪ a man whilst he lived, 
Ios. Scaliger. Beroaldus,  my very friend: Franciscus junius, in a manner my citizen, and most dear unto me, 
junius.  a man of singular learning, in his late scholies and notes most learned (in my judgement) upon the Bible and finally Arias Montanus in Biblico suo apparatu (for I would not have any man's praise taken from him) yet for all this there is wanting unto us at this day such a writing the which out of the word of God might contain the whole, 
Arias Montanus.  that is, a just and full history of the former times of the universal world, the which 〈◊〉 being helped with the writings of other men am about, if God grant me life and leisure (for I wrote this at Orthesium in the year of the Lord 1584. being now fifty year old) and that the peace of the Church will suffer it. In the mean season, le● every man note and gather for himself, as much as he can out of the whole holy Scripture, whatsoever appertained unto the history of the prophets.  
The method also or order of the prophets is diligently to be noted of us, 
The method or manner of writing of the prophets.  to the end, that the exposition or knowledge of them may be clear and easy unto us. For albeit, 〈◊〉 Lactantius writeth libr. 5. Institut. Christian. cap. 1. the prophets of God, as unto the people did speak in the commo● and plain language: yet as Augustine writeth Libr. 4. de Doct. Christian. cap. 7. the same were eloquent men, and they ofter used figures in writing, under which they covered many things the which by how much the more they seem to be covered i● borrowed speeches, by so much are they the more sweet, when as they are opened, especially if they be referred unto the new Testament. 
Rules to be observed in the Prophets.  Let us therefore briefly show what profitable rules especially are in their writings. As for the te … they that are diligent may gather out of Augustine lib. 4. de Doctr. Christ. cap. 7.  
The first and the chiefest rule shall be, That those things the which the Prophets do foretell to come to pass hereafter, they do so tell them, 
They foretell things to come, as if they were present, or already past.  as if they were now present, or else already past, to the end the certainty of the thing to come and by them foretold may be understood to be the greater. Therefore the verbs which they use in the preterperfectense, or time past, are to be taken for the future tense, that is, in the signification of the future, or time to come, and that in all prophecies, and always, like as when they tell of a thing done, that those things which the prophets do say to have been, or to have come to pass by verb of the preter tense, or time past, we do expound that the same things shall come to pass, and by a verb of the future tense, or time to come, albeit by them they be as I said conceived and uttered by a verb of the preter tense or time past. Examples whereof sith every one may meet withal, there is no need to make any stay in the alleging of them. And especially this rule is to be followed, when as they prophesy of Messiah the king to come in the flesh. For they deliver those things as already done, the which notwithstanding were as yet to come. For they had their accomplishment in Christ, whereupon it is said that the old Testament beareth witness unto the new.  

2. Rule. Things spoken figuratively, not to be taken simply  The second rule is, That we expound not, nor take not those things, which by them have been said or done tropically and figuratively, as if they had been only said or done naturally or simply, albeit I deny not that they were done according to the letter, or literally: for that the writings of the Prophets are full of tropes and figurative kinds of speaking, it is more known, then that any man can doubt thereof, the which hath read but one only leaf in them. So Mich. 1. So Isa. 1. 
Many of the doings of the prophets mystical, and signs of things to come.  So every where that there are to be found many actions and deeds of theirs, the which are also mystical, and signs of things to come, and not only to be read according to the letter, and as things by them barely done, Augustine hath long since very notably taught, writing against Faustus. Otherwise they might be thought to be mad and frantic persons, who notwithstanding were moved by the holy Ghost unto the doing of them in such order, and therein did altogether obey God, and were most wise. So Isaias goeth bare footed, Isai. cap. 20. vers. 2. 
Isaias bore footed.  So jeremy weareth a wooden chain about his neck. 
jeremy weareth a wooden chain.  jerem. cap. 28. vers. 10. So Ezechiel carrying his stuff upon his shoulder in a dark night making an hole in the brickwall goeth into another man's house. Ezech. cap. 12. vers. 7. 
Ezechiel carrieth his stuff by night into another mâs' house.  All these were the doings of men well in their wits, nay of godly men, being so commanded by God, but to be expounded mystically, and not only according unto the bare deed done, but to be understood according unto the signification of them.  

3. Rule. Often amplifications used by the prophets.  The third rule is, That we diligently observe and note the often amplifications which the Prophet's use. For there is nothing more common than them. for both in the describing or laying out of the sins of men: and in pronouncing or declaring the judgements of God against them: and in shewing●● the mercy and goodness of the same God, they do weigh in m●ner all circumstances always, they do wisely and advised● mark, recite, compare, or lay together things going before, a●● things that follow after. Whereof it cometh to pass that w●● do find often amplifications in their writings, the which are 〈◊〉 either to be confounded and mingled one with another, or to 〈◊〉 passed over with squint eyes, or looking as it were through o●● fingers, that is, slightly: but we must also distinguish or mar● out the reason of one amplification from another and diligent●ly consider of every one of them. For otherwise it will come● pass, that the oration or speech of the godly prophets which most eloquent, and aught to be said and praised of us to be mo●● brief, shall be thought to be but a certain vain babbling, & tedious or troublesome repeating of one thing only, or as an ab●surde or foolish and incredible hyperbole or excessive speaking beyond the truth. But doubtless they do speak & writ nothing but that which is well framed: nothing but that which is fetch●● and gathered wisely and godlily from the nature itself of th● things whereof they entreat: nothing finally but that which is afterwards confirmed and approved by the very issue or falling o● of things. And they use these amplifications in the setting forth● the faults of men, & both in the judgements & also in the benefits God, lively to lay out before our eyes the greatness of the matter who by reason of our natural dullness, are drowsy, & make sin●● regard of them otherwise. These amplifications (which others ●●ther term exornations) they which in the writings of the Prophets either do not mark, or wisely distinguish one from another b● their diverse & sundry argument, matter, or reason, do corrupt th● same most eloquent writing of the prophets, full of great efficacy or cause that it should seem to be fond & foolish, 
4. Rule. What figures are chief to be noted. Wherenin the unlearned must ask help of the learned, yet as occasion shall be offered I will endeavour to describe them as plainly as I can.  the which hath joined with it great blasphemy toward God himself.  
The fourth rule is, that in the writings of the prophets of the old testament, these figures especially be observed or marked, first in their simple words, these, to wit, often metaphors, & enallages, or change of tenses & persons. For in one & the same verse many times they do go from the second person to the first, or unto the third, & contrariwise by & by from the second or third unto the first, and they change the tenses of verbs, that their speech may be of more force, & more pricking the hearers. In the things themselves, or sentences of the prophets, these figures must be noted: Epiphonemata, 
These are words of art, & shallbe expounde●d in their proper places.  Propodae, Apostrophae, Hypotyposes, Hypophorae, & such similitudes as are brought by the prophets. Examples whereof, when as they are every where to be found in these our commentaries following, I have thought good hear to allege them. For I must study to be brief. 
5. Rule, that those things which be spoke by way of threatening, be not taken as things absolutely decreed by God, which can not but come to pass.   
Last of all, the fifth rule is this, the which is diligently to be marked in the same writings; that we take not those things, which they do only denounce or declare by the way of threatening as if they were the settled and determined judgements of God simply and in such sort, as they can not be altered. For Anselmus doth teach very well, that there is one prophesy of the predestination of God, the which shall certainly come to pass; and another of Commination, or by way of threatening, such as was that of jonas, Yet forty days, and Ninive shall be destroyed: 
2. Sorts of prophesy.  likewise that of Isai, Thou shalt die, and not live, Isai 38. and many other which are to be found in the other prophets. 
1. Of predeflination unchageable.  For they which make not a difference between these prophecies in the predictions or foretellings of the Prophets, do both trouble & misturne the meaning of God, 
2. Of commination alterable upon the repentance of the parties, & such like conditions. Peter Martyr.  & do draw themselves into most hard & cumbersome questions, as it were snares & labyrinths or mazes, out of the which being once in, they can very hardly afterwards get. Finally it misseth but a little by the means of the fond opinion of these kind of interpreters, but that the truth & word of God is like to be discredited. But because that P. Martyr hath at large & notably handled all these points, the which afterwards in his Common places have been collected together by others, I will here make an end of these things. As for that which M. Tullius Cicerol. 2. de divin. alle●geth against Divination of things to come, I have not refuted the same, because that I suppose godly and prophetical foreshowing of things to come to be sufficiently confirmed by God himself, who can not lie, 
Proofs that godly prophesy is warranted by God.  whereof there is undoubted testimony Deut. 18.15. The Lord thy God will raise up unto thee a Prophet like unto me from among you, even of thy brethren: unto him ye shall hearken. Act. 7.37. the very self same is confirmed. 2. Pet. 1.19, 20, 21. We have also a most sure word of the Prophets, to the which ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. So that ye first know this, that no prophesy in the scripture is of any private motion. For the prophesy came not in the old time by the will of man: but holy ●●en of God spoke as they were moved by the holy Ghost. Those therefore which gainsay him, and dispute against thi● 〈…〉 need of confutation, but of bombasting. For as it is in Plato, It is 〈◊〉 detestable and mad wisdom to curse and think evil of God. And this thus far.  
Almighty God, the father of all mercy and true wisdom, for his only sons sake jesus Christ our Lord, grant that we may both expound his Prophets truly, as being guided by the same spirit, wherewith being moved, they spoke: and that we ourselves reading these Prophet's godly, holily, and reverently, may with all our hearts acknowledge him in Christ, and serve and worship him for ever.    

OUT OF EPIPHAnius his book of the life of the PROPHETS.  

The life and death of the Prophet Oseas.  
OSee the Prophet the son of Beeri, borne in Belemoth, 
Osee.  of the stock or tribe of Isachar, gave a sign and a wonder, to wit, that the Lord should come from heaven into the earth: and that this should be the token of his coming: if that same oak in Seloin be of itself cloven into twelve parts, and do become so many oaks. And so it came to pass. He prophesied not a little of the fornication and whoredom of his nation. When he had laid down his life in peace, he was buried in his own land.   

The life and death of the Prophet Amos.  
AMos the Prophet, borne in Theuca, of the land of Zabulon, 
Amos.  was father unto the Prophet Esaias. And being continually beaten of Amasias the Priest of Beth el, he was laid wait for, and railed at. In the end, the son of Amasias slew him, striking him about the temples with a club, because that he had checked him about the snares of the two calves of gold But yet breathing, he went into his own country, and there dying, was buried with his Ancestors.   

The life and death of the Prophet Micheas.  
MIcheas the Prophet the Marathite, 
Micheas.  was borne of the tribe of Ephraim. When as he had showed many things unto Ahab king of juda, he died being cast down headlong by joram the son of Achab; because he had reproved him for the iniquities of himself, and of his Ancestors, the which they had committed. He being delivered from the prison of his body, found a tomb alone by himself at Maratha in his own land near unto Polyandrum. And his tomb is most famous even until this day.   

The life and death of the Prophet johel.  
IOhel the Prophet, 
johel.  borne of the tribe of Reuben, in the land of Bethor, prophesied many things over jerusalem, and or the ending of nations. He also ended his days in peace, and was buried at Bethor in glory and honour.   

The life and death of the Prophet Abdiu.  
ABdihu the Prophet born in Sichem, 
Abdihu.  and in the land of Bethachamar. This is he who carried the half Centurion, or pe●e Captain, and whom Elias the Thesbite spared. He went down to speak with the king, and after this, being a forsaker of the king's ordinance, he stuck unto Elias the Prophet, and became his disciple, for whose sake sustaining many things, he was saved. And ending his life, he was buried with his father in the land of Bethachamar.   

The life and death of the Prophet jonas.  
jonas the Prophet was of the land Cariathamarim, 
jonas.  not far from Azotus, a city of the Greeks', near unto the Sea. At that time the Prophet Elias reproved Achab the prince of Samaria. The same Elias when as he got himself into the wilderness, by reason of a great famine the which he had called upon the land, where being nourished by ravens, he quenched his thirst with the water of the brook, and when the brook was dried up, he● was an hungered, and removed unto Saraptha a city or towne● Sidonia, 
It seemeth that in this, & some other things before and hereafter, that Epiphanius was deceived, and therefore no further to be credited, than he hath the word of God to warrant him.  unto a certain poor woman a widow, the mother o● jonas, and entered into her house. Now the woman left nothing undone of that which he commanded her. And he did eat, and blessed her, as well in her grain as in her oil, and he remained with her, for he could have no abode with the uncircumcised▪ And when as jonas the son of this widow was deceased, God raised him up by Elias, and restored him alive unto his mother, because of the entertainment which she gave him. When jonas therefore came unto full age, he was sent unto Ninive to the Assyrians, and when as he went about to fly from God, he was swallowed up of a Whale in his journey, minding to have gone unto Tharsus. And going forth again out of the Whale, he preached in Ninive. Then the Ninivites repent before God, & made God to become favourable unto them: but jonas overtaken with heaviness, returned unto his native country, and did not think good to remain at home, but taking unto him his mother, was a sojourner in Sur, in the land of the Heathen, for he said, lest peradventure it be cast in my teeth, that my prophesy against the Ninivites was vain or false. When as therefore he dwelled in the land of Saar, he died there, and was buried in the cave of Cenezeus the judge. And the same Prophet prophesied, that when they should see in jerusalem innumerable strangers from the West, the same city should be pulled up by the root, and utterly be destroyed.   

The life and death of the Prophet Nahum.  
NAhum the Prophet, 
Nahum.  was borne at Elckesi beyond the river jordan, towards Hegabar of the tribe of Simeon. This is that Prophet, who after jonas gave a sign and a wonder over Ninive, that in time to come it should be destroyed by sweet waters, and earthly fire. That which in the end came to pass, because that fire out of an earthquake compassing it round on every side, water also coming by and by from the wilderness, drowned all the higher places of the city. As for Nahum he gave over his life in peace, and resteth in quiet death in Begabar in his own home.   

The life and death of the Prophet Abacuk.  
ABacuk the Prophet, borne in the country of Bexzochar, 
Abacuk.  and tribe of Simeon. When as before the taking of it, he did foresee the captivity of jerusalem, he did greatly lament both over the city, and also over the people of the same. And when as Nabuchodonosor drew near jerusalem to destroy it, he fled into Ostracine, and remained a dweller there in the land of Ishmael. But when as the Chaldees breaking up from jerusalem, returned into their own country with the spoil and captives, and the remnant of the city jerusalem went down into Egypt, this Prophet coming again into his own country, served the reapers in his field. For he had sown barley: but strait as he had prepared meat for them, he prophesied unto his, saying: I shall go into a far country, and return quickly, but if I make any long stay, set you before our reapers what to eat. And being carried upon the sudden into Babylon, he gave Daniel his dinner, who was in the cave with the lions. After coming forth, he stood with his reapers as they were now at supper, & did not impart unto any man any thing of this matter, which had happened. Furthermore, within few days after Abacuk showed afterwards out of Babylon, that the people should return to jerusalem. He gave them also a sign, which dwell in Indea, namely that they should see in the Temple a great light shining clearly, and so should behold the glory of God. He foreshowed also of the overthrow of the Temple, that the overthrow thereof should be in jerusalem by a people from the west. Then said Carbasus, Dabir shall be divided in●o two parts: also the heads or chapters of the two pillars shall be taken from the midst, and no man shall know where they are, o● whither they came, but they shall be carried out by Angels into the desert, where the tabernacle of Martyrdom was lately made and in them the Lord shall know in the end, that they shall lighten the persecuted by the serpent, as from the beginning. And the Lord shall keep them from the shadow of death, and they shal● be in the holy tabernacle. This Prophet prophesied not a few● things of the coming of the Lord, and two years before the people returned from Babylon, death took him, and he was buried with great honour in his own country.   

The life and death of the Prophet Sophonias.  
SOphonias the Prophet was a Sarabathite, 
Sophonias.  or of the mount Sarabatha, and of the tribe or stock of Simeon. He also prophesied of the city jerusalem, namely that it should be far better it were built in length and breadth. Also upon the overthrow o● nations, and like wife the destruction of the wicked, and the coming of the Lord. He died in the revelation of the Lord, and was buried alone in his ground.   

The life and death of the Prophet Aggeus.  
THe Prophet Aggeus when as he was but yet a very young man, 
Aggeus.  came from Babylon unto jerusalem, and prophesy plainly of the return of the people. And he saw with his eye the building of the Temple at jerusalem. He there first of all san● Alleluia, which is to say, Let us set forth with praises the living God. Amen, which is expounded, So be it, So be it. He therefore died in the same place, and was buried in the ground near unto the Priests with honour and glory. And therefore even unto thi● day we sing Alleluia, which is said to be the song of Aggeus and Zacharias.   

The life and death of the Prophet Zacharias.  
ZAcharias the Prophet, the son of Barachias, 
Zacharias.  came from the land of the Chaldees, and as he went, he prophesied many things unto the people, and for demonstration sake showed many miracles. This is he which told josedeck unto his face, there shall a son be borne of thee, who entering into the ministery shall sacrifice unto the Lord at jerusalem. He also blessed Salathiel in his son, saying, He shall beget a son, and shall give him to name Zorobabel. Zacharias also gave a token of Cyrus the king of the Persians, and that unto victory. He likewise showed a sign touching Croesus the king of the Lydians, and concerning Astyages the king of the Medes. And he prophesied furthermore of the public service, the which king Cyrus should do at jerusalem, and he set him forth with praises, and did not smally bless him. Further, touching his own foretelling in jerusalem (the which they call prophesy) and of the overthrow of nations, and of the building of the Temple at jerusalem, and finally he expounded some things with a certain double judgement concerning the idleness and sloth as well of the Prophets, as of the Priests. He died in extreme age in the land of judea, and was buried next unto the Prophet Aggeus.   

The life and death of the Prophet Malachias.  
MAlachias the Prophet was of the tribe of Zabulon. 
Malachias.  He is said to have been borne after the return of the people from Babylon, in Sopha, to wit, in the land of Zabulon. He from the beginning of his age, and whilst he was a young man, is reported to have lived a blameless life. Certain things are prophesied by him of the coming of the Lord, and of the judgement of the dead, and that the ceremonies with the Law of Moses shall have an end, and be amended. And when as all the people did reverence him, as a man endued with no less holiness than mildness, they gave him to name Malachias, the which (if a man require the interpretation) soundeth an Angel. For he was of a marvelous excellent beauty. And what so ever Malachias said beside in his prophesy, he was thought that an Angel 〈◊〉 daily instruct him, and declare unto him, as it is said also to have been done in the time of the Anarchy, or when there was yet 〈◊〉 government, as is set down in Spharpheti●●, that is, in the book of the judges. And this Prophet being as yet a young man, d●●● before his time, and was laid by his Ancestors in his own field    

OUT OF THE PREFACE of Jerome upon joel.  

Diversity in the order and placing and placing of the xii. Prophets.  THere is not all one order or manner of placin● of the XII. Prophets with the 70. Interpreters, as is retained or kept in the truth of 〈◊〉 Hebrew. For the 70. make Amos the secon● Micheas the third, joel the fourth, Abd●● the fift, jonas the sixth, Naum the seventh. H●bacuk the eight, Sophonias the ninth, Agg●us the tenth, Zacharias the eleventh, Malac●● as the twelft. 
The order of the Prophets in the Hebrew.  But the Hebrews after Osee, the which with th●● both is the first, read joel the second, Amos the third, Abdias t●● fourth, jonas the fift, Micheas the sixth, Naum the seventh, Hab●●cuk the eight, Sophonias the ninth, Aggeus the tenth, Zacha●●● the eleventh, Malachias the twelfth, who also is the last. And because I have once reckoned up all the Prophets of one volume, seemeth unto me profitable briefly to set down the Etymology or significations of their names, both in Greek and Latin● Osee, whom they interpret Sozon, we may call a Saviour, 〈◊〉 Archomenos, 
The significations of their names.  Beginner. Amos, Bastazon, which in latin is ca●led Portans, a Bearer. Abdias, Doulos Kuriou, that is the serua●● of the lord jonas, Peristera, that is, a Dove. Macheas, Hostio●● a name given of two parts of speech, the which with us sounde●● Who as it were, or who will. Naham, Paraklêsis, that is comforting, Abakuk, Perilambanon, that is, embracing, 〈◊〉 wrestling. Sophonias, Kekrumenos kuriou, that is the hidde● of the lord Aggeus, Heortaxon, whom we may call Feast fall, or solemn. Zacharias, M●neme kuriou, that is, The remembrance of the lord Malachias, Aggelos mou, that is, my Messenger. All which in what sense they are to be taken, shall be showed in their books. Now the four other Prophets, that we make up the number of sixteen, are Esaias, Ezechiel, jeremias, Daniel: and they have this understanding. Esaias is called Soteria kuriou, that is, the Salvation of the Lord. Ezechiel Kratos kuriou, the which we may term, the Strength or commandment of the Lord. Hieremias Huthelos kuriou, that is, the high one of the Lord. Daniel Ekrine me kurios, that is, the Lord hath judged me.  

Ex Isidori Etymologicôn lib. 7. cap. de Prophetis.  
OSee, Saviour, or saving. 
Osee.  For when as he did prophesy the wrath of God against the people of Israel for the sin of idolatry, he pronounced or declared health unto the house of judah. For the which it is showed, that Ezechias king of judah, taking away the idols, the which the former kings had hallowed, did purge and cleanse the Temple of the Lord.  
IOel, the Lord God, or Beginning unto God, or He was Gods. 
Joel.  For this doth his name sound in an uncertain signification.  
AMos, a people pulled away. For his prophesy was unto the people of Israel, because it was now rend from the Lord, 
Amos.  and brewed the golden calves, or was pulled away from the kingdom of the stock of David.  
NAhum, a bud, or a Comforter. 
Nahum.  For he doth rebuke the city for blood, and after the overthrow thereof he comforeth Zion, saying: Behold upon the mountains the feet of him that ringeth glad tidings, and declareth peace.  
ABacuk, Embracing, 
Abacuk.  because that either for this that he was beloved of the Lord, he is called embracing; or for that he comes into battle with God, he hath the name embracing, at is, wrestling. For none so boldly durst challenge God unto the disputing of his righteousness, namely, why in the affairs of men of men 〈◊〉 of this world, there was in things so great iniquity?  
MIcheas, 
Micheas.  who is he, This one that is left? For he threatn● Samaria for the cause of Idols after that manner: of 〈◊〉 which another saith, Who is this that wrappeth up sentences▪  
SOphonias is expounded, 
Sophonias.  the glass or secret of the Lord. B● agreeth unto the Prophets. For they know the mysteries o●● crets of the Lord. Whereupon it is said unto Ezechiel, I have m● thee a Watchman, or in Espial over the house of Israel. And in other place, The Lord will not do any thing, unless he reveal ●pen it unto his servants the Prophets.  
ABdias, 
Abdias.  The servant of the Lord. For as Moses was the ●uant of the Lord, and the Apostle the truant of Christ●o●● Prophet being sent an Ambassador unto the Gentiles, doth and preach, such things as are beseeming the ministery & sent of a Prophet: and thereupon he is called the servant or the Lo  
jonas expounded a Dove, 
jonas.  or sorrowing A dove, for his ●owing when he was in the belly of the Whale. Sorrow either for the sorrow which he had for the salvation of the N●vites; or for the ivy three suddenly withering, with whose sha● he was covered against the heat of the sun. He also (as jews do hold) is Amathi the son of the widow of Sara●whome Helias raised from death, his mother saying unto him terward, Now I know that thou art a man of God, and the wo●● of the Lord in thy mouth is true, and for this cause the child called Amathi For Amathi, out of Hebrew into english, signif●● truth, and of this that Helias spoke the truth, he which was ra● was called the son of truth.  
ZAcharias, 
Zacharias.  The remembrance of the Lord. For the seuen● year of the destruction of the Temple being ended, ●●charias preaching, the Lord remembered his people, and by▪ commandment of Darius, the people of God returned, the tie and the Temple is re-edified or builded again.  
AGgeus in english, 
Aggeus.  signifieth joyful, and glad. For he propfieth that the Temple destroyed, must be built up again, and after the sorrow of their captivity, preacheth the joy of their return.  
MAlachias is interpreted, the Angel, (that is, 
Malachias.  the Messenger) of the Lord. For whatsoever he spoke, it was believed, as if had been commanded from the Lord, and therefore the seventy have thus translated his name, saying, The taking up of the word of the Lord upon Israel, by the hand of his Angel.  
Now not only a good man, but also a wicked man may have prophesy. For we find that Saul the king did prophesy. For he persecuted the holy one David, and being filled with the holy Ghost, began to prophesy.  
The end of the Fore-notes.    

THE WORLD FROM THE CREATION until the coming of Christ▪ divided into seven ages, and what Prophets of name flourished in every one of them, as more at large in the fore-notes appeareth.  

The first age of the worl● from the creation v●to the flood containing 1656. years, had these Prophets: 

Adam  
Abel  
Enoch  
Noach    
The second age from the flood until the first calling of Abraham out of Vr of the Chaldees con aining 422. years, had either none at all, or else very few prophets known unto us out of the word of God, except these may be counted in that number: 

Sem  
Melchisedech    
The third age from the first cal●ing of Abraham unit the giving of the Law by Motes in the desert of Sinai, containing 430 years, had these Prophets: 

Abraham  
Isaad  
jaacob  
joseph  
Aaron  
Miriam the prophetess.    
The fourth age from the giving of the Law until the building of the Temple by Solomon containing 480. years, bad th●se Prophets: 

joshua  
Deborah the prophetess.  
Samuel  
David  
Nathan  
Gad    
The sift age from the Temple unto the captivity of the ten tribes containing 294. years, had Prophets almost innumerable, but of name, these 

Ahias  
jadi  
Semeias  
Addo  
Azarias  
Hanani  
jehu  
Elias  
Micheas 1.  
Elizeus  
jonas  
Amos  
Oseas  
Esaias  
Micheas 2.    
The 6 age from the captivity of the ten tribes till the times of the full captivity of Babylon, is 133. years! in this age flourished these Prophets, whose names are recorded in the Scriptures. 

Nahum  
jeremy  
joel  
Olda the prophetess.  
Sophonias  
Abdias  
Habacuk  
Ezechiel    
The seventh and last age from the captivity of Babylon until the birth of Christ containing 508. years, had these Prophets, whose names are written in the Bible. 

Daniel  
Aggeus  
Zacharias  
Zacharias father of john  
Baptist.  
Simeon  
Malachias Anna the prophetess.      


A Commentary of Lambertus Danaeus upon the Prophet joel.  

CHAP. I.  
THE drift and end of this Prophet, 
Two ends of this Prophet.  is two fold: the one proper and peculiar unto this Prophet in a manner, 
1 Proper and peculiar.  namely to teach with how great aptness to learn, and with how ready obedience we ought to obey God when he calleth, and how that unto this matter we are not to take to counsel neither flesh nor blood, as Paul speaketh Galat. 1. ver. 15, 16. saying of himself, But when it pleased God (which had separated me from my mother's womb, and called me by his grace) to reveal his son in me that I should preach him among the Gentiles, immediately I communed not with flesh and blood: neither ought we to be troubled about the event or issue of this our travail, and ministery, or service to be done, Act. 26. ver. 19 Wherefore king A●rippa, I was not disohedient unto the heavenly vision. 1. Pet. cap. 5. ●er. 2. Feed ye the flock of God, so much as in you lieth, saith the Spirit of God. Of the which places, the first in like cases requireth our obedience, and the latter our utmost endeavour and diligence. For there is a reward ready for us, albeit we be refused of men, and that we profit not, that is, albeit the matter have not such success as we hoped for, and wished that it should. August. lib. 1. contra Cresconium, cap. 5.8. and 9 And this is the proper end of this book, and appertaineth unto all which ordinarily or extraordinarily are called by God, either unto offices in the commonwealth, or in the Church.  
The second end and drift of this book, 
2 Common with other Prophets.  is common unto jonas with the other Prophets to wit, to set forth the judgement and mercy of God towards mankind: in the which self same point notwithstanding jonas hath this as peculiar unto himself for that he is not here sent unto the Church and people of God but only unto profane, unbelieving, and uncircumcised person that we should understand that God hath rule over all nations, 〈◊〉 is the God as well of the Gentiles as of the jews, and that he●● ways hath been Lord over them, 
God is Lord over all, but yet not father of all in Christ.  but yet not father of them all 〈◊〉 Christ notwithstanding. Psal. 105. ver. 7. He is the Lord our G●● his judgements are through all the earth. Rom. 3.29. God, is he the 〈◊〉 of the jews only, and not of the Gentiles also? yes even of the Gent●●● also. But of the Prophet himself, many other before us have spoken, & it may sufficiently be gathered who he was by the 2. K●●● 14.25. where we read that jeroboam the second restored the co●●● of Israel, from the entering of Hamath, unto the sea of the wildered according unto the word of the Lord God of Israel, which he spake● his servant jonas the son of Amittat the Prophet, which was 〈◊〉 Gath Hepher. 
Who & whence Ionas was.  And it seemeth that jonas was the first of all 〈◊〉 Prophets, whose writings are remaining in the books Cano● call. For he lived before the battle of joas king of Israel with 〈◊〉 Syrians about the end of the life and prophesy of Elizeus 〈◊〉 King. cap. 13. ver. 14. etc. and cap. 14. ver. 25. Read that whic● have written in my fore-notes, and upon the Prophet Amos. 〈◊〉 then the Prophets were sent unto the Syrians, and to them of 〈◊〉 mascus, and to the Tyrians, and Gentiles, but yet extraordinaly, as appeareth by the sending of Elias to the widow of Seraglio 1. King. 17. ver. 9 etc. by the going of Elizeus unto Damascus, 〈◊〉 King. cap. 8. ver. 7. where in that which followeth, Benha●● king of Syria being sick, sendeth to know, whether he sho●● recover, or no. And 1. King. cap. 19 ver. 15. where Elias is 〈◊〉 God willed to go unto Damascus, and to anoint Haz●king of Syria.  
Vers. 1. The word of the Lord came also unto jonah, the so● of Amittai, saying: 
THIS verse containeth both the calling of the Prophet, 
Contents of this verse.  as the ratifying of his office to come, 
1. The calling of jonas.  and also the name a●● stock of jonas himself. 
2. His name and stock. 1. His calling.  He was therefore called by God, 〈◊〉 took not upon him this counsel and purpose of any priu●● surmise and thought of his own. Therefore when as jonas followeth not his calling, he resisteth against God calling him, and is become guilty of most shameful rebellion. Therefore that we may understand the sin of jonas, and of all others that obey not God, when he calleth, their lawful calling is first to be noted, the which here is expressly concerning jonas set down, and else where in like manner of others, as 1. Sam. cap. 3. of the calling of Samuel, and of his obedience being called, and so also of Paul, as he before Agrippa testifieth of himself Act. cap. 26. from the 16. verse unto the 21. 
2. His name & stock.  And the name and stock of the Prophet here expressed, do show more certainly that he was evidently and peculiarly called of God unto that office, the which afterward notwithstanding he did refuse.   
Vers. 2. Arise, and go to Ninive that great city, and cry against it: for their wickedness is come up before me. 
A Plainer expressing of that in the first verse. For he showeth what that word of God was, 
A plain laying out of all the circumstances of jonas his calling, & why.  the which in the former verse he said, came unto him. And briefly, he stayeth upon the laying down of every the circumstances of his calling, to the end that we may know that his calling was certain, and from God, and that he sinned not of ignorance, as one which had known nothing at all what he had commanded him, but of a settled and purposed obstinacy or stubbornness of mind.  
The first circumstance is here expressed, 
1. Circumstance, the commandment of God.  namely the commandment of God himself, willing him to arise and go, that is, all delay laid apart, and all hanging back or excuse making set aside, to remove from the place and land in which he was. He is commanded to arise, and go himself, that he should understand that he in his own person must speak these things to the Ninivites in their presence, not by a substitute, or to get another to do it for him. For those whom God calleth unto the office of teaching his Church, aught to execute this office by themselves, and not by others for them. A pastor must attend upon his charge, unless the more special good and service of the Church require his absence. In this case he may substitute a man: so was the absence of Epaphras at Colosse, and of Timothy at Ephesus supplied by Tychicus. Calv. Colo … chap. 4 ver. 7. and 2. Tim. 4 9, 10.  
2. Circumstance. 
2. Circumstance. The place whither he was to go.  The Prophet himself showeth the pla●● unto the which God precisely sendeth him, and this is Ninive, th● great and wealthy city, of the which shallbe spoken hereafter, 〈◊〉 whereof we read Gen. cap. 10. ver 11. that it was builded by Ashur: and this city was in Assyria out of the promised land, 〈◊〉 borders of the elect or chosen people. Question. But why is jonas sent 〈◊〉 to it, and doth Nahum afterwards prophesy of it? whenas t●● Prophets of God for the most part, were appointed and sent t● to the Israelites, and not unto the Gentiles? Answer. I answer, beca●●● that God by this threatening and means would show, 
Why jonas was sent unto the Gentiles.  that 〈◊〉 only among the jews and Israelites, but in all nation's 〈◊〉 people that he is a revenger and punisher of wickedness, an● challenger of his own right, and therefore the God and Lord all peoples, yet not the Redeemer of them all in Christ, but o●ly of his Church. Eph. chap. 5. ver. 6. Let no man deceive your vain words: 
Proofs that God is a revenger & punisher of wickedness.  for, for such things cometh the wrath of Godroon the children of disobedience. Coloss. chap. 3. ver. 6. Mo●● therefore your members which are on earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry. For the which things sake, the wrath of 〈◊〉 cometh on the children of disobedience. Rom. chap. 1. ver. 18. ●… the wrath of God is revealed from heaven against all ungodliness, 〈◊〉 unrighteousness of men, which withhold the truth in unrighteousness and ver. 28. For as they regarded not to know God, even so God del●●●●red them up into a reprobate mind, to do those things which are 〈◊〉 convenient. Rom. 3. ver. 29. God, 
That he is God and Lord of all.  is he the God of the jews only, 〈◊〉 not of the Gentiles also? Yes, even of the Gentiles also. Psal. 105. ve●●● He is the Lord our God, his judgements are through all the earth … ph. 5.23. For the husband is the wives head, even as Christ is the h●●● of the Church, 
That Christ is the Redeemer of his Church.  & the same is the saviour of his body. Therefore o●●●● Prophets also, as Isaias and jeremias, have prophesied against the Gentiles. 
Another cause of the sending of jonas unto Ninive.  But by this means moreover, and sending of 〈◊〉 Prophets unto strangers, and such as were uncircumcised, G●● would reprove the desperate stubbornness of the people 〈◊〉 Israel, the which could not be moved by so many his Prophe●● by so many threatenings, when as the infidels, or unbelievers notwithstanding, did by and by obey even the voice of one Prophet, yea and the same being Ninivites, that is, the might lords of things, and the most wealthy monarch or Emperors of the world, and consequently most proud persons. Mat. 12.41. The men of Ninive shall rise in judgement with this generation, & condemn it: for they repent at the preaching of jonas: and behold, a greater than Ionas is here. The like is Luc. 11.33. which showeth both the speedy repentance of the Ninivites, and that the same shall turn unto the condemnation of all others, whom their example, or greater than they can not move to do the like.  
In the third place is set down the cause of this punishment and denunciation or forewarning, 
3. Circumstance The cause of this punishment.  the which God would have to be given unto the Ninivites. And this same was most just, so that jonas ought the more willingly to obey it, that he might be a defender of the power of God contemned by the Ninivites wallowing yet in their sins. Now this cause is not some light small offence of the Ninivites, but most grievous, old, 
Sins are then said to cry up into heaven, when as they are notorious, and exceeding grievous, and in a manner past all hope of amendment.  & stubborn disobedience against God, so that their ungodliness and wicked life is said to have come up come up even unto heaven, as Genes. 18.20, 21, Then the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is exceeding grievous, I will go down now, and see whether they have done altogether according unto that cry, which is come unto me: and if not, that I may know.   
Vers. 3. But jonas rose up to flee unto Tarshish, from the presence of the Lord, and went down to Japho: and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, that he might go with them unto Tarshish, from the presence of the Lord. 
Antithesis, or the contrary unto that which God before commanded. 
The rebellion of Ionas laid out and enlarged by all his circumstances.  For the rebellion of jonas, and the same advised and determined upon, is opposed or set against the commandment and appointment of God, the rebellion itself also the prophet layeth out, and enlargeth by all the circumstances thereof, that he may give full testimony or witness of his sin. And here let us learn by his example to give the glory unto God, and to justify him, and not ourselves, in his judgements against us, albeit the same be sharp. So doth David Psalm. 51. v. 4. when he saith, Against thee, against thee only have I sinned, and done evil in thy sight, that thou mayest be just when thou speakest, and pure when thou judgest. And Psalm. 32. v. 5, 6. Then I acknowledged my sin unto thee, neither hide I mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Selah. Therefore shall every one that is godly, make his prayer in a time when thou mayest be found: surely in the flood of great waters they shall not come near him.  

1. Circumstance His change of place.  First then jonas ariseth, that is, changeth the place in which he was before, and removeth from thence, as minding to withdraw himself from the sight and presence of God himself: such as is the foolish and carnal thought of men, yet God is every where, Psal. 139.7. Whither shall I go from thy spirit, 〈◊〉 whither shall I flee from thy presence? etc. to the 13. verse. But the place being changed, where men have seen God, or the wra● of God, they think that so they have escaped his hands also▪ as Cain did, Gen. 4.16. Then Kain went out from the presence of 〈◊〉 Lord, and dwelled in the land of Nod toward the East side of Eden.  

2. Circumstance He fleeth to Tharsus.  2. circumstance. He fleeth to Tharsus, that is, as some interpret it, into a far country which is called Cilicia. But as I expound it, to wards the sea: and he came afterward unto Tarsis and to the Sea. For here he generally taketh this word Tars●● for the sea, as it is also taken 2. Chron. cap. 9 vers. 21. For th● King's ships went to Tharshish (or to the sea) with the servants of Huram, every three year once came the ships of T●●shish and brought gold and silver, ivory, and apes, and peacocks▪ For the Hebrews call every sea Tarsis, of his skie-like or blevish colour: as the Greeks' and the Latins call every Sea Pontus. Ovid. All was Pontus, or a sea, and the sea wanted shore▪ He fleeth unto the sea, and minding to take shipping to loppe● because at that time that way they used to travel unto that cu●try, that the jews would rather go and travel thither by sea, th●● by land, by reason of the commodity of sailing, and the kingdoms of uncircumcised nations lying between, if they should pass by land.  

3. Circumstance His advised & settled, purpose to sl●e, and so to break the commandment of God.  3. circumstance. He himself declareth with what advise purpose of mind, and stubbornness he despised the commandment of God, and did refuse or flee his appointment. He cometh unto joppes a sea city, of the which see Ios. cap. 19 ver. 46. Acts cap. 10. ver. 5, 6 there he hireth a ship, he payeth the master of the ship also beforehand: he chooseth rather to join himself with the mariners and other infidels, than not to flee at all. All which things do argue or evidently show a stubborn mind, and an especial purpose to flee.  
Last of all jonas doth this, to flee from the presence of God, and to refuse his express commandment, 
4. Circumstance He fleeth from the presence of the Lord.  and that wittingly and knowing of it. In which words the greatness of his fault is sufficiently enough painted forth. Yet some will rather have these words, from the presence of the Lord, to be expounded, that he fled from his office or gave over his office of a prophet.  

Wherefore jonas fleeth.  But wherefore fleeth jonas? He himself hereafter, namely, cap. 4. vers. 2. doth declare the cause. To wit, because he had seen very many threatenings of God foretold before that time by his prophets by the commandment of God, to become void and of none effect, that is to say, not to have been put in execution by God: therefore he did think that the like also would become of him, and those his threatenings, whereupon he also should be taken for a false prophet, and should be laughed at, as other prophets were, especially of those infidels, and skorners of God. The which thing he also had experience of, and saw to come to pass in the midst even of the land of Israel, as appeareth 1. King. cap. 22. ver. 18. of that which happened unto Micheas the son of Imli, at the hand of king Achab and his false prophets. Read the place. And 2. King. cap. 9 ver. 11. where they ask jehu after this manner of one of the sons of the prophets, which came to anoint him king: Wherhfore came this fellow (thus scornfully they speak of him) unto thee? etc. And 2. King. cap. 2. vers. 23. where Elizeus is mocked by the little children of Bethel, who call him baldpate, saying, Come up thou bald head, come up thou bald head. For about those days, or a little after, lived jonas towards the end of the age of Elizeus. Being therefore careful of the retaining and keeping whole and sound of the authority and dignity of his ministry and of himself, measuring and seeking to establish the same carnally, that is, according unto his own mind, and the worldly wisdom of his own wit, he supposeth that this whole commandment and charge of God will be but laughed at; and get unto himself rather discredit, than commendation unto God, and his office of prophesying. He therefore fleeth, and refuseth to execute it. 
We must not judge of the success of God his matters according unto the wisdom of the flesh.  And these things do also fall out unto us so often as we do make reckoning of the work of God, & of the success & profit thereof according to the judgement of carnal wisdom: and so long as we do not commit unto him both the whole work, & also the issue & falling out of the same. And this we ought indeed to do: as the prophet David teacheth us Psal. 37. ver. 5. when he saith. Commit thy we unto the Lord, and trust in him, and he shall bring it to pass. And here with all the godly comfort themselves, when as they can not dissuade Paul from going up to jerusalem Act. 21.14. saying, Th● will of the Lord be done. And Paul Galat. 1.16. testifieth of himself that when he had once received from God commission 〈◊〉 preach unto the Gentiles, he forthwith addressed himself there unto without taking any worldly advice, as it is there expressed, an● was before alleged in the very entrance into this proph●● pag. 107. Sect. 10. Moses in deed refuseth at the first, 
Moses. jeremy.  Exod. 3. 〈◊〉 so doth jeremy also: but yet afterwards they obey. But Ion● continueth in refusing, according unto the judgement of carn●● and fleshly wisdom.   
Verse, 4. But the Lord sent out a great wind into the Sea, and the was a mighty tempest in the Sea, so that the ship was like unbroken. 

The second part of this chapter of the judgements of God against Ionas for his disobedience. 1. The tempest. 2. He is cast into the sea. The tempest described 1. By an extraordinary wind.  THE second part of the chapter unto the 13. verse. in 〈◊〉 which is showed what judgements of God did pursue Io●● fleeing from God, the very infidels being witnesses and acknowledging the same. And first of all, a tempest, and the same mo●● cruel and raging, is sent by God upon the whole ship and 〈◊〉 only for jonas his sake sailing with them. Secondly he himself (condemning himself by his own sentence) is cast into these 〈◊〉 the infidels beholding and perceiving the judgement of God against him. And the tempest itself is here described very fear full: first by a wind, and the same most vehement or strong, a●● sing or sent upon the sudden, and beyond the common obse●●●tion or marking of the mariners: so that it might easily appear that some thing was then done merely by God, and extraordinarily. This kind of wind Luc. 8.23. is called Latlaps, that is, 〈◊〉 whirl wind. and Act. 27.14, Anemos' Tuphonikos, a stormy wi●● called Euroolydon. 
2. By the troubling of the air 3. By that which followed towards the ship.  Secondly by the troubling of the air, where by the storm arose, and the same a very great one. Thirdly, b● the consequent, or the effect that followed, the ship was in very great hazard to be lost or to suffer shipwreck. Compare th● place with the shipwreck of Paul. Act. 27.14. etc.  
Question. Here a question is demanded, why others should come●● danger of losing their life for jonas his sake, who only w●● guilty? Answer. I answer, that God hath always cause sufficient, why to destroy us both every one particularly, and all of us generally, and that for our own sins, and not for the sins of others, albeit that God many times have occasion ministered from others, with whom we live, to execute his judgements against us.   
Vers. 5. Then the mariners were afraid, and cried every man unto his god, and cast the wares that were in the ship, into the sea, to lighten it of them: but jonas was gone down into the sides of the ship, and he lay down, and was fast a sleep. 
AN amplification of the tempest, that is, of the danger and judgement of God sent upon them for jonas his sake, 
An amplification of the by three effects. 1. The fear of the mariners.  by three most grievous effects or adjointes▪ the which are not wont to fall out, or be seen but in extreme shipwrecks on the sea. First, the fear of the mariners, who otherwise are men well acquainted with these matters, and therefore hardy, unfearfull, and careless. Secondly, the prayers o● the passengers: For every one of them in this so present danger, calleth upon that God, 
2. The prayers of the passeger s.  whom he served. For whereas Psalm. 107 vers. 23. to 33. (the whole place is worth the reading) it is said that God is called upon of them that are like to suffer shipwreck, albeit that this properly ●e done of the faithful and godly only, in such sort as indeed ●t aught to be: yet by the sense and telling of nature, it is done also of the infidels or faithless, but without true faith. Example in this place, and in Aeneas suffering shipwreck, lib. 1. Aenead. and in Ulysses' Odyss. lib. 5. whereof appeareth that which Paul wri●●th Rom. 1. & Act. 14.17. That men by the light of nature are ●●●ght sufficiently that there is a god, 
By the light of nature men are taught that there is a God.  and that he is the governor of this world, and that he is the author & giver of life, and other good things unto us: but who he is they are ignorant, who have not learned it out of his word. True it is, that there are so many blasphemies and superstitions, as men do make unto them gods, and powers to be worshipped: & yet in dangers especially do men foolishly call upon, & worship for gods those powers or ●dols, that is, images which they themselves do take for gods, Psa. 115. & 1. Corinth. 8. which plainly prove, 
3 Effect of the tempest, the ●afring out of the mar●s of the ship.  that those which the heathen take for gods, are not so indeed, but idols. Thirdly, mother effect of this danger is, the loss of the wares, & all the furniture of ●he ship, that the ship being lightened or unloded the passengers themselves might be saved. So it is also done, Act. 27.18, 19 T●● next day (saith Paul) when we were tossed with an exceeding temp●●● they lightened the sh●p: & the third day we cast out with our own hi● the tackling of the ship. For the ship is then carried more safely, 〈◊〉 cause it doth more easily yield and give place unto the waves, 〈◊〉 the winds. From hence groweth this saying, A man will give● things for his skin. job. 2.4. Skin for skin (faith the devil) and that ever a man hath, he will give for his life.  

Damages stir men up to call upon God.  Finally here we learn how dangers do stir us to call●● on God, and to acknowledge him, yea and that earnestly, Psalm 119.71. It is good for me (saith David in that place) that I h●●● been afflicted or troubled that I may learn thy statutes.  

Ionas his security, expressed by an antithesis, which is a figure, in the which contraries are laid down together, as in this place, the behaviour of jonas contrary unto the passengers.  There followeth by a figure called antithesis or the contra●● (expressing the contrary disposition of jonas) the sluggish 〈◊〉 damnable security, or carelessness of jonas. For being p●●● unto himself of his so great a fault, he nevertheless sleep● sweetly and quietly: and in the ship he settleth himself not 〈◊〉 the earnest thinking upon his offence, nor unto repentance, 〈◊〉 to the calling upon God for the same: but unto pleasant 〈◊〉 sweet sleep, as if he were guilty of no crime, or worthy of punishment: nay he sleepeth even unto a dead sleep. Fo●● snotteth and lieth in the ship dead with sleep, being notwithstanding in greatest danger, and while others call every 〈◊〉 opon his own God. 
All feeling of sin, yea even in the most godly, clean gone often, for a season.  Here it appeareth how blockish and 〈◊〉 the conscience of men is many times in their sins, yea and 〈◊〉 same very heinous, and how for the time all feeling of the judgement of God may seem to be abolished, as it fared with ●●vid vid also after his adultery, 2. Sam. cap. 11. & 12.   
Vers. 6. So the shipmaster came unto him, and said unto him; 〈◊〉 meanest thou, O sleeper? Arise, call upon thy God, if so be 〈◊〉 God will think upon us that we perish not. 

another amplification of the carelessness of jonas.  another amplification not of that tempest, but of the damnable security or carelessness of jonas, and of the feeling of 〈◊〉 judgement of God being extinct or quenched in him. For 〈◊〉 a shame that he, both an Israelite and a Prophet should be pu●●● mind of praying unto God by a man that was an infidel. H● 〈◊〉 therefore raised up from that his unseasonable, and altogi●● brutish dead slumber: and that with a grievous and sore reb●● as if he had been utterly godless, or blockish and foolish. For he slept, as one that did not feel the great danger wherein he was: or being plunged in the same, doth not for all this pray unto God with others for deliverance. He is awaked and raised up by the master of the ship, a man that was indeed an infidel, yet ●●●●ing this principle of the light of nature, That God is the author and giver and preserver of our life, and that therefore in dangers he ought to be called upon.  
And whereas he saith, Call upon thy God, the prophet showeth that this master of the ship was a mere idolator, 
The shipmaster an idolater.  which did think that every God was to be called upon, as for a true God. It was not therefore true invocation & prayer, or faith wherewith he called upon his God, or counseled jonas to pray unto the true God: but only a feeling of nature, a fear of danger, and such like general light of the knowledge and understanding of God, 
Men by the light of natural reason, do know that there is a God.  whereof Paul speaketh. Act. 14. ver. 17. Nevertheless, he (that is, God) left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. And Rom. cap. 1. v. 20, 21. For the invisible things of God, that is, his eternal power and godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. Because that when they knew God, they glorified him not as God, neither were thankful. Plato also lib. 10. de legibus, speaketh to this purpose.   
Vers. 7. And they said ●very one to his fellow, Come, and let us east lots, that we may know, for whose cause this evil is upon us. So they cast lots, and the lot fell upon jonas. 
THE third amplification both of the sluggishness of jonas, and of the shipwreck, and of that same foul and cruel tempest, described before, by the effect, 
The third amplification of the foul of Ionas by an extraordinary effect of casting lors.  were unto men use both seldom for to run, and not except the wrath of God do manifestly or plainly show itself as it were from heaven, and extraordinarily, where with notwithstanding jonas is not yet in such sort moved, as that he doth confess his fault. This effect is casting of lots, and as it were an extraordinary speaking, and ask by God himself, with whom among these all, he should be so offended, that the same parry might be judged to be the cause of so great trouble unto the rest. Now the prophet doth amplify or enlarge these things, both that his own fault may appear the greater, and also that the mercy of God towards him may be acknowledged to be the more singular: and finally that through the fear of so great a judgement and danger, the rest may be ●●e more fearful and learn to obey God when he calleth For men very seldom grow to cast lots concerning the giving 〈◊〉 themselves unto death, 
The casting of lots upon life & death, extraordinary, and in what coses used.  and this, not except either God himself by some extraordinary sign or token, as we have said before, 〈◊〉 show that he is angry with some one among many: or that some thing be extraordinarily to be asked of God, the which men by their own and worldly wisdom, without the just offence of some other, are not able to declare.  
Hereof are gathered two things, the one, that such was the tempest of the sea at that time, 
Two things to be noted. 1  so sudden, strange, and unusual that all men might easily perceive that it was sent from heaume by God being angry with some one of them. Therefore that th● might be known, by common consent they run unto lots, 〈◊〉 if it were to inquire at the mouth of God himself. For this is a thi●● known among men not utterly void of goodness and godliness even by the very light of nature, 
God's providence doth appear in the lawful use of lots.  that in the use of such things, 〈◊〉 wit, in the casting of lots, God, and the providence of God do● shine forth and appear. For Solomon Prov. 16.33. saith: Th● lot is cast into the lap: but the whole disposition thereof, is of the L●●● Yet Jerome affirmeth that this was therefore done of these infedels', because that always among profane and heathen men the use of lots hath been common, even in matters of small importance. 
〈◊〉 point in what cases lots both have, and also may be used.  The other point is to be noted, to wit, that lots have, an● may be used both among profane, and also among godly men 〈◊〉 matters extraordinary, and immediately depending upon the w●● of God, as josh. 7. for the finding out of Achan: 1. Sam. 14. fo● the trying who had eaten meat, contrary unto the oath takend them by Saul: & Act. cap. 1. for the choosing of Mathias in the room of judas. Hereupon lots that are lawful, are called consultory, and divisory. But such as are divinatorie, whereby they tell of things by way of soothsaying, and lusorie, or such as a●● used in play, are to be condemned and disallowed, the which a●● not only curious, but also profane and heathenish. Further, doubt not, but that albeit these, as jerom saith, ran easily to c●sting of lots according unto the custom in those times used yet that they took this course and counsel with one consent by the only instinct or secret motion of God: because that God himself was minded to lay open before all men the fault of his blockish prophet, and to bring to light the things which he did hide and keep close. And for this cause did the lot fall upon jonas.   
Vers. 8. Then said they unto him, Tell us for whose cause this evil is come upon us? What is thine occupation? and whence comest thou? Which is thy country? and of what people art thou? 
THE figure Commoratio, or staying in or upon a matter, as in this place upon the particulars of the trying out of jonas his fault. 
The figure commoratio.  For here is severally set down after what manner at the length, and by what degrees God both manifested, or opened the fault of jonas, and also punished him for the same. And first of all he openeth the sin of jonas by jonas himself, who first did stoutly hide and smother up the same. 
1. The sin of Ionas uttered by himself.  For he maketh him the Cryar as it were, and the Teller of all things as they fell out, or were done. But first of all he is asked by the other passengers, wondering at this man being so hated of God. And they ask him diligently, to the end they may find out, from whence that his fault might arise, that they may admonish him, and find a remedy for that evil or mischief, if by any means it may be. Therefore it proceeded not of curiosity, but of charity and love and carefulness and trouble for the avoiding of the danger and offence of God, that they so diligently inquire of jonas, what is his occupation? what is his country? who is his people? from whence he cometh? For by these sundry circumstances they supposed might be understood and learned, in what thing especially jonas had offended God: or else by all likelihood that he followed some unhonest trade, as thieves and murderers are wont to do: or that he was descended and come of some nation altogether profane, as the Canaanites etc. Therefore they ask and inquire of the cause of the disease and sore, that they may, if they can bring a medicine: and not to understand of certain new matters, and such as they never heard of before.   
Vers. 9 And he answered them, I am an Hebrew, and I fear the Lord God of heaven, which hath made the sea, a●● the dry land. 

The answer of Ionas.  THE answer of jonas, and the same indeed very short, b●● in the which he showeth unto them all things at large: b●● that which is here recied or rehearsed containeth only th● sum and substance of the whole matter. And here two things are to be observed, 
1. jonas his true confession.  and marked. First jonas himself freely at truly confesseth the matter itself as it was. Therefore this answer of jonas, and his free confession carrieth a token of h● earnest repentance, and of a feeling of the judgement of Go● now by God himself stirred up, 
1. What he answereth.  and wrought in him. Secon●ly is to be noted what he answereth, namely, that he is of s●●● a nation as feareth the true God, that is, of the Hebrews: a● that he also feareth the true and almighty God, and which ha●● power over this self same troubled sea, as he who is the ●●ker of the sea and of the land. And all these things doth Ion●● rehearse, not to commend unto them his own godliness o● show himself to be void of blame, or to purge or clear h● self, or to lessen his fault: but to increase it, by taking a●●● from himself all excuse of ignorance or shifting of the ma●● Further in this place jonas doth not now call himself a proph●● being privy unto his fault, and lest by so doing he might br●●● this so holy an office into contempt: and in this respect Paul● nieth himself worthy to be called an Apostle, 1. Cor. 15.9. ●●ing, For I am the least of the Apostles, which am not meet to be●led an Apostle, because I persecuted the Church of God.  
He addeth last of all, that unto the same God (whom he b●●● worshipped, and from his cradle, as one being an Hebrew, 〈◊〉 confessed to be Lord of both heaven and earth) himself 〈◊〉 notwithstanding disobedient, and a rebel, and that he was flede from his presence, as from the power as it were and rule of Lord, lest he should do his commandments, witnessing that ran away maliciously or of a set purpose, and treacherously. A●● such indeed & in truth ought our repentance for to be, 
What manner of repentance ours ought to be.  the wh●●● in any case must be true & earnest, that it may give righteous●●● wholly unto God; & lay upon ourselves wholly the whole fa●● and sin. As David doth, Psal. 51.4. saying, Against thee, ag●●● thee only have I sinned, and done evil in thy sight, that thou mayest just when thou speakest, and pure when thou judgest. And Psal. 32.5 Then I acknowledged my sin unto thee, neither hide I mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin.   
Vers. 10. Then were the men exceedingly afraid, and said unto him, Why hast thou done this? (for the men knew that he fled from the presence of the Lord because he had told them), 

A justifying of God, and condemning of Ionas by the heathen.  A justifying of God is here adjoined, the which is made by the Heathen themselves, whereunto also is joined the condemnation of jonas with an earnest rebuking of him, made likewise by the same Heathen. And this was set down by the prophet, not only that the course and proceeding in things might be understood, as they fell out in order at that time: but also thereby to show his fault to be so much the greater and more shameful, and to amplify the same, which of the infidels themselves was judged to be so grievous, and clearly to prove that the judgement of God against him was just. They all of them therefore are afraid when they hear these things, the which jonas had said of the true God, whom he had offended. And this fear was an acknowledging of his almighty power, and a confessing of the just anger of God against jonas, 
The passengers rebuke Ionas very sharply, but consider nothing of their own sins and offences.  and so consequently against themselves also, the which were conversant, or had their abode, and were carried in that ship. Therefore considering the power of that God (whom jonas had offended) and also the greatness of his offence they think that themselves now are not without danger with him. 
1 The feeling of the true God, otherwise toucheth the consciences of very infidels, then doth the fear of their idols.  They do therefore grievously rebuke jonas, because that so treacherously he had proved so mighty a God both against himself, and also all his fellows which were joined with him. But concerning themselves and their own sins against God, these good fellows speak and think nothing. Hereof we are to gather two things, the one, that the sense or feeling of the true God doth far otherwise move the consciences of very infidels and unbelieving persons, 
2 Sin condemned by the light of nature in some sort.  and doth prick the same, than the fear of their idols doth touch them. The other, that sin namely, so far forth as it is a contempt or despising of God, is condemned by the testimony or witness of conscience, and the light of nature left in the same, of every man, whether faithful or unfaithful. For to the end that men should be left without excuse, God would have this feeling of his righteousness to reign and dwell in our consciences, whereby we do hold this general principle, That we can not offend God scorfree, and escape without punishment. For Paul Roman cap. 1. ver. 31. speaking of the heathen, saith that they did know the righteousness of God, and that they which commit such things, are worthy of death, that is, the very light of nature did lead them hereunto, that sin deserveth punishment. And therefore Isaias cap. 5. v. 18. crieth, Woe unto them which draw iniquity (that is, do nothing else but as it were with all their might main purposedly commit sin (with cords of vanity, and sin as with cart ropes.   
Vers. 11. Then said they unto him, What shall we do unto thee, th● the sea may be calm unto us (for the sea wrought and was troublous 

A deliberation what to do with Ionas.  A deliberation or advise taking what to do, the which proceeded or came from the fear of God, which they had ●●ceived by the words of jonas, & by experience itself. For on th●● one part they see God to be justly wrought with jonas, they a● knowledge by the words of jonas, that he is Lord of heaven a● earth, the which can stir up, arm, and trouble all the element unto the revenge of his name, nay that he hath stirred them ready. And on the other part they see jonas also to be now humbled and to become penitent for his sin, to be a godly man, one that feareth that same God. They therefore take pity on hi●● Wherefore they dare not rashly attempt or enterprise any thin● against him whom they acknowledge for the servant of them God, lest that God wax angry with them also.  

The passengers conceive hope of the savour of God towards Ionas.  Furthermore, out of that common principle and natural knowledge grafted in the hearts of men, (to wit, that God is merciful and favourable unto them that repent) they do now conceive good hope of the wrath of God appeased towards jonas, or happily hereafter to be appeased. Being therefore troubled and perplexed or cumbered with these thoughts, whe● as in the mean season the surges and tempest of the sea never a whi● abated, they consult or take advise not only with in them-selves, but calling jonas himself to counsail● what is needful to be done, and what they should resolve or determine upon concerning him (whom God manifestly by himself called for, and had declared to be the cause of this danger) that the wrath of God might be pacified.  
In this deliberation appeareth first of all the singular courtesy and pity of these mariners being otherwise barbarous and cruel men, the which we ought to imitate or follow, 
1. The courteous pitifulness of these mariners of us also to be followed.  even then when we see any man justly for his deserts to be punished either by God, or else by the Magistrate, as an heinous offender. For we may not be like unto those bloody Emperors of the Romans, Tiberius, Caligula, Claudius, who were delighted with the blood and punishment of men, and used to come early in the morning into the market place to behold their executions. For this is senseless hardheartedness and brutishness.  
Secondly in these Mariners and passengers, 
2. These mariners hold the death of the godly precious.  there is to be noted an image and shadow of true piety or godliness, as being such, who do account and hold as precious the death of the godly, and such as fear God, like as in his eyes it is so taken Psal. 116. vers. 15. where it is written, Precious in the sight of the Lord is the death of his saints. Now the cause of this their deliberation or counsel taking was: because that storm and raging of the sea abated not, nor ceased.   
Vers. 12. And he said unto them, Take me, and cast me into the sea: so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you. 

The answer of Ionas.  The answer of jonas unto the former deliberation, the which in like manner containeth two things. First the answer itself of jonas: secondly the reason of the same. jonas answereth that he only is to be cast into the sea. The reason, for that for his sake only, this tempest, by means whereof they all were in danger, hath arisen, and continueth, and so shall continue, until he as a sacrifice have received and suffered due punishment at the hands of God for this his rebellion. And as well in the answer as also in the reason of the same appeareth jonas his true repentance and amendment, who now doth frankly acknowledge his offence and fault, and the punishment the which God taketh and executeth upon him, is ready to undergo without any grudging, nay he doth willingly offer himself thereunto, and with his own mouth pronounceth or declareth himself worthy of the same. This therefore is a true description of true repentance, that is, of an earnest acknowledgement of sin, and of a mind changed, 
jonas maketh this answerwith a true prophetical spirit.  and apprehending or laying hold of his God by faith, the which is opposed or set against that sluggishness or blockishness the which was in jonas before. The same appeareth David Psal. 51. & in Peter, Mat. 27▪ It appeareth furthermore tha● jonas spoke these things, and made this answer with a true prophetical spirit, not of any grudging of mind against God, not of any excessive fear, not through hatred or weariness of life, because that he was now known to be a rebel unto God: nor finally moved with light or human and worldly conjectures: but because God by lots did openly, and as it were with his own voice rouse him up, and ask, and call for him unto punishment. jonas therefore doth not rashly offer himself unto death, but wi●● undergo that punishment (the which God evidently from heaven did lay upon him) and that willingly, because God so wi●● have it.   
Vers. 13. Nevertheless the men rowed to bring it to the land, b● they could not: for the sea wrought, & was troublous against then 

The third part of this 1. chap. & the contents of the same.  THE third part of the chapter, in the which is contained the execution of God's punishment laid upon jonas for his rebellion And first of all there is before it set down the purgation or excuse of the Mariners and passengers themselves, le●● any man might think them to have done this of a certain cruelty of mind. And in the verse following is contained their pra●er and protestation before God. The excuse is, in that they ass●● always before they come unto jonas himself. 
The example of the mariners.  They row wi●● all the might they can, the which here in Hebrew soundeth an● signifieth as much as the latin word sulcare mare, to forowth● sea. For the Mariners with their oars, do make as it were, furrows and ditches in the sea, when they row. They prove wit● all their might to bring the ship unto the land, and shore. The● wrestle against the wind and the tempest. They suffer themselves also to be in that danger, until that they indeed do find that they assay all things in vain, as namely having God himself striving against them. Then come they unto that last remedy: wherein appeareth their singular humanity or courtesy and compassion. For to have compassion on the afflicted or such as are in misery, and to mourn with them that mourn, is the law of humanity itself, and not only the commandment of Paul. This example ought judges for to follow, 
An example for judges.  and such as have authority by the appointment of the law for the punishment of malefactors or offenders: to wit, judges of life and death, that they do not rashly, nor of a certain thirst and delight to shed man's blood punish and condemn men that are even worthy of death. For this is to murder and cut the throats of men, and not to punish.   
Vers. 14. Wherhfore they cried unto the Lord, and said, We beseech thee, O Lord, we beseech thee, let not us perish for this man's life, & lay not upon us innocent blood: for thou, O Lord, hast done as it pleased thee. 

The prayer of the mariners containing three points.  THE prayer of the mariners and passengers, wherein they purge themselves before God, as they did before clear themselves before men of all suspicion of cruelty, or conceived hatred against his servant when as they executed upon him these judgements of God. This prayer containeth three things. 
1. That God will turn from them the presens' danger.  First they pray, that God will turn away from them that present danger the which hung over their heads for that one man's sake. Wherein they secretly in their mind consider the law of Distributive justice, To wit, that punishment doth follow the authors and causes of the same, & that no man is justly punished for another man's offence, as Abraham in his prayer unto God for the sparing of the good among them of Sodom & Gomorrah Gen. 18.25. seemeth to confirm, speaking unto God for them after this manner: Be it far from thee from doing this thing, so slay the righteous with the wicked: and that the righteous should be even as the wicked, be it far from thee. Shall not the judge of all the world do right. 
2. They pray against the death of jonas.  The second, they pray against the death of jonas, that it namely be not laid to their charge, and that they be not punished therefore, when as in this behalf they are only the executioners and instruments of God's judgement and will. For God himself calleth for him unto death. They add the third thing for the which they both excuse themselves, & also do praise God for his righteousness & justice. They excuse themselves, because it lieth them upon to execute those things the which God will have & doth declare. 
3. They excuse themselves, and praise God.  And they praise god, in confessing that when as god decreeth these things concerning jonas, that he doth this justly, and according unto his own proper right, and most just rule and power over all things. For thou dost this (say they) according unto thy good or just and righteous will. For the Hebrew Cephet signifieth not only thelesin, a willing o● will, but eudokian, that is, that same righteous and holy will of God, albeit in comprehensible, or not able of us to be conceived, whereby the decreeth all things. For in this sense is that word taken and used Matt. 11. v. 26. 
The Greek word in both places is Eudo chia.  It is so, O father, because thy good pleasure was such. and Ephes. cap 1. vers. 5. Who hath predestinate us to be adopted through Jesus Christ unto himself, according unto the good pleasure of his will.  
Furthermore here is nothing spoken of the covenant of God● of Abraham, of Isaac, of the Messiah. Because that albeit they conceive & make this prayer, 
The prayer of the mariners void of true faith.  yet the same proceedeth or cometh not from a true faith, but only from that general knowledge, the which is in every man, who is not altogether godless or foolish, or mad. To wit, that God is righteous and merciful towards men. And therefore that he may be prayed unto of mea● for things that are just and righteous, and that men are hear● of him. Yet notwithstanding this prayer hath something th● which we Christians may follow, 
Wherein Christians may follow this prayer, and judges in especial.  both in this that being in trouble they have recourse unto the true God alone: and also for the they do show themselves to have singular testimonies of the ●●stice and mercy of God, engraven in their minds, and that the● do ask no fond or foolish thing at the hands of God. This example also ought judges to imitate or follow, to wit, that they 〈◊〉 prayer first, when as they are to condemn offenders, and 〈◊〉 pronounce and give sentence upon life and death.   
Vers. 15. So they took up jonas, and cast him into the sea, and these ceased from her raging. 

The conclusion of the whole former discourse of this 1. chap.  THE conclusion or knitting up of the whole former na●●tion or discourse, wherein is showed, what in the end w●● the issue of this rebellion of jonas against God, and of the tempest arising in the sea for the same, as well in regard of jonas hi● self, 
jonas adjudged unto a most lamentable death.  as also of the mariners and passengers themselves. And in regard of jonas, this was the end, how he was grievously punished by God, and adjudged unto a most lamentable death according to the judgement of man (for he is cast into the raging and surging sea to be drowned) and that being first of all condemned of treachery against God by the infidels themselves. And to make short, here is declared, how jonas himself was the proclaimer of his own ignominy or shame, and sin, the which notwithstanding he would before ful-faine have kept close, and for the covering whereof he fled into strange nations (as into an unknown place unto God) where he might be reproved of no man. The like punishment had David, hiding at first his adultery with Bersabe a. Hereout appeareth what end tarrieth those, who either do not at all give ear unto God, when he calleth, or when they have heard him, nevertheless do not follow him nor obey him, resting upon, and being deceived with their own carnal or fleshly cogitations and surmises. The which doctrine no doubt appertaineth both unto the politic ministries or officers in the commonwealth, and unto the callings in the Church, the which men do refuse or disdain, when as God calleth them. 
Barac.  So Barac hath a show of a draw-backe, when he refuseth to go against Sisera, unless Deborah went with him, and is reproached for the same, and told by Deborah that the glory of the victory shall be none of his, judg. 4. ver. 8, 9 And Barac said unto her (to wit, Deborah persuading him unto this exploit, or piece of service) if thou wilt go with me, I will go, but if thou wilt not go with me, I will not go. Then she answered, I will surely go with thee, but this journey that thou takest, shall not be for thine honour: for the Lord shall sell Sisera into the hands of a woman. And in the 5. cap. ver. 23. the people of Meroz is cursed, because they came not being called. Curseye Meroz (said the Angel of the Lord) curse the inhabitants thereof, 
The people of Meroz cursed.  because they came not to help the Lord against the mighty. Neither is it here against, that both Moses, 
Moses.  doth excuse his infancy and unableness, unto God Exod. 3. ver. 11. saying, Who am I, that I should go unto Pharaoh, and that I shouldbring the children of Israelout of Egypt: 
jeremy.  Nor jeremy his in like manner cap. 1. ver. 6. when he saith: Oh, Lord God, Behold, I can not speak, for I amachilde. 
jonas the true Arion, whom the Poets feign to have been a minstrel cast into the sea by the mariners, and to be saved by a dolphin.  For it is one thing to acknowledge and lay out his in sufficiency, and uncapeablenes, and to think truly and modestly of himself, and therefore to refuse the burden or charge, the which is lawful for any godly man to do: and another thing utterly to refuse and disdain it, as jonas did. And he was indeed and in truth that same godly and Christian Arion, which is feigned of the Poets, and of whom Herodotus writeth.   
Vers. 16. Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. 

The issue of this history in regard of Mariners and passengers.  NOW also is showed what was the issue of the former history in regard of the Mariners and passengers, who were infidels, and the same is twofold. First, that inwardly, and in their mind they did earnestly conceive the power and majesty of the true God, and the God of Israel, by the very effects of the same, which they saw: albeit that at the first they did not know the same God, and wholly served idols, and did not believe that there was any God beside. Therefore by this apprehension o● conceit of the power and majesty of the God of Israel, and the same the true God, 
The fear of the Mariners an experimental fear.  they did greatly fear him. Wherefore thi● their fear was not of faith in Christ, but an experimental fear that is, growing of the terror and fear the which they had conceived, when as they saw the heaven and the sea in such so● by him to be troubled, as the things over which he had most f●e● rule and power. 
They testify their scare by sacrifices.  The second effect is, that they did openly given stimonie & witness of this their fear, and feeling of the true Go● by sacrifices, when as they perform their vows, the which the● had vowed, being & remaining in that same danger. That which the very sense or feeling of conscience doth teach that it ought●● be done, albeit the godly, as it is Psal. 107.31, 32. do this 〈◊〉 only of a general knowledge of nature, but of a true faith, th● is, of an assured trust of mind, whereby they do know and fer● that same true God to be their father in Christ. The words of th● Psalm are these, speaking of the godly travailers by sea, and the● seeing the wonderful works of God delivering them from da●ger of drowning and shipwreck: Let them therefore confesse● fore the Lord his loving kindness, and his wonderful works before 〈◊〉 sons of men, And let them exalt him in the congregation of the p●●ple, and praise him in the assembly of the elders.  
Yet it is not said that these either came unto jerusalem to sacrifice; or sent their vows thither, where that same God one● would be sacrificed unto, 
They worship God together with their idols  or finally that they cast away the wo●● shipping of their idols; but together with their idols they take 〈◊〉 to themselves this God, as the chiefest, and as to be feared, & 〈◊〉 desirous to have him favourable and appeased with them, a● do acknowledge him before and above their idols, in truth: be the Lord of heaven and earth: and they do testify or wit● that themselves in this same danger were saved and preserved by him, and not by their idols. So the Samaritans together with their sundry idols, did mingle the worship of the true God also. For the people alleging that they were destroyed by lions, because they served not the true God, the king of Asshur commandeth, saying: Carry thither one of the Priests, whom ye brought thence, and let him go and dwell there, and teach them the manner of the God of the country. 2. King. 17. ver. 27. which being performed accordingly, as it there followeth, yet the people worship their own several gods also. For so it is said, ver. 33. They feared the Lord, but served their gods after the manner of the nations, whom they carried thence. 
The passengers and mariners not to be accoted faithful.  Therefore are these passengers & Mariners neither to be reckoned in the number of the faithful, albeit they sacrifice never so much unto the true God, neither are their sacrifices of themselves acceptable unto God, as were the sacrifices of the faithful, because that they were void of true faith, which is the foundation of true acceptableness unto God: 
Aster what sort the sacrisices and other external actions of the wicked have pleased God.  but so farforth did their sacrifices, albeit vicious and corrupt, please God, as in like sort the only picture and shadow of true faith pleaseth God: and as he converteth or turneth unto the edifying of his, and of the godly, those things which outwardly only have a taste and smell of his honour, although inwardly they be filthy and foul. So the repentance of Achab pleased God 1. King. 21. ver. 27. to the end of that chapter. 
These two latter examples are very disputable and doubtful in my simple opinion, and as many reasons to be made to the contrary, as for the proof of them.  Likewise the bold confidence and trust of Achaz, Esai 7. ver. 12. And the faith of the nine lepers, who afterwards did forsake Christ, Luc. 17. read the whole story beginning ver. 12. unto ver. 20. All which things are to be noted, lest any here upon might suppose and conclude that any works without true faith in Christ, are either in deed good, or else acceptable unto God, the which some do most perversely or wickedly hold. Neither did these passengers and Mariners become Proselytes or converts unto the Jews religion: neither were their sacrifices a conceit or sorrowful heart and broken spirit: but carnal sacrifices offered according to their usual manner among their own countrymen, yet unto the true God notwithstanding.    

CAP. 2.  
Now the Lord had prepared a great fish to swallow up lonas: and jonas was in the belly of the fish three days and three nights. 

Here most conveniently is the beginning of the 2. chap.  ALthough some refer this verse unto the chapter going before, yet in my Hebrew book it i● the beginning of the second chapter, and th●● in my judgement, most fitly. For the end a●● drift of this second chapter is, after the des●●● b'ing of the just judgement of God against ●onas for his contempt of the calling of Go● made concerning him (the which hath been declared in the chapter before going) to show how great notwithstanding the mer●● of the same true God was towards this same jonas, 
The drift of this chapter.  both that 〈◊〉 his example, we should trust in God, even in the very midst of 〈◊〉 afflictions or troubles, be they never so great, as it is said job ●● 13. ver. 15. Lo, though he slay me, yet will I trust in him, and 〈◊〉 reprove my ways in his sight: and also that we should vnderst●●● this to be true in the elect and true faithful, namely that the ●●cie of God doth triumph above judgement, jam. 2. ver. 13. 〈◊〉 there shall be judgement merciless to him that showeth no mercy, 〈◊〉 mercy rejoiceth against judgement. And Psal. 30. ver. 5. For ●●●dureth but a while in his anger, but in his favour is life: weeping 〈◊〉 abide at evening, but joy cometh in the morning. And jonas 〈◊〉 here briefly in this chapter set down, an especial effect of 〈◊〉 mercy of God towards him, to wit, his deliverance from 〈◊〉 wrack, and his repentance. So then he was afterwards thro●● the great bounteousness of God delivered by the self same Go● by whom he was adjudged before unto death, and the same 〈◊〉 lamentable and reproachful.  

1. jonas his miraculous deliverance.  This verse containeth three things, first a brief setting for 〈◊〉 of that wonderful and miraculous deliverance, and that altogether by God. Secondly, the means and manner of the sa●● God prepared at the self same instant or minute of time (in●● which according to his pleasure and will jonas was cast into 〈◊〉 sea) a fish, 
2. The means of the same.  and that a very great one, the which swallowed up ●●nas being cast into the sea, but yet did not strangle him, or 〈◊〉 him: but did keep him for the space of three days, being by God left as it were unto his custody, and in the end when God calleth for him, delivereth him again. This preparation showeth the great providence and care of God for those that are his, and so consequently the absolute and most mighty power and rule of God over all the works of this world, be they never so excellent and great, who hath at his beck all living creatures and beasts, as he will, and useth them according as best pleaseth him, for his glory, and good of those that are his. This fish is not said to be a new created, but only prepared, 
The f●●h that swallow d up jonas was of the kind of Whales.  and standing and set as it were, to receive him, whom God would leave with him to keep. It is manifest that this fish was of the kind of Whales, who are of so huge a greatness, and so wide bellied, that they can swallow down whole men. Some will have this fish to be called a Lamia, or Sea dog: others a fish called Brechinechis, others the fish called a whirlpool, of the which the Psal. 104. ver, 26. speaketh and some do translate him Leviathan, as it is in the Hebrew. Plin. lib. 32. nat. hist. cap. 1. writeth of a Whale that was found the which was 600. foot long, and 360. foot broad. read him lib. 9 cap. 5. Thirdly, 
3. The means of jonas his deliverance amplified by the circumstance of time.  he doth amplify the manner of his deliverance by the circumstance of time. For he was in the belly of that fish, by the space of three days and three nights, and yet all this notwithstanding neither did the fish nor jonas die. The which is an other plain miracle. For who can be and remain alive so long, having his breath stopped? For the fish did not by and by cast forth jonas again, but after three days. Christ our Lord Mat. 12. cap. ver. 40. compareth the time of his burial, by the which his body ●ay in the sepulchre, with the time that jonas was shut up in the ●ellie of the whale, as it were in a sepulchre or grave. For as jonas (saith he) was three days and three nights in the whales belly: so shall the son of man he three days and three nights in the heart of the earth: whereof it cometh to pass, that I suppose in this place, part of a day to be taken for an whole day, as it was in the three days of Christ, and not three whole natural days.  
Question But here Jerome moveth a question, how jonas lived there? Answer. I answer, either by water,. the which came into the belly of the fish; or else that he was there sustained by God without meat. Therefore let us know that this in jonas was a figure and sign of the burial of Christ: so the Lord useth even the sins of his unto his glory, and the opening of his secrets. And this jonas in deed is that same Christian Arion.   
Vers. 2. Then jonas prayed unto the Lord his God out of the fishes belly. 

What jonas did in the belly of the fish.  ORder. For here jonas telleth in order, what followed afterward, that is to say, what he did lying in the fishes belly by that whole three days space. And he saith that he prayed, and that unto that same true God, whom before he called the Lord of heaven and earth, as unto him that peculiarly was his God also. He therefore teacheth three things. 
1. He prayeth.  First that he prayed both in mind, and also in voice itself. Wherein the excellent faith and patience of jonas appeareth, who goeth even unto the same God, whom notwithstanding he did within himself feel to be angry with him, to wit, by a wonderful faith, and feeling of his mercy the which towards his can never be drawn dry, he prayeth unto him. He doth not therefore as infidels, utterly cast away all hope: he doth not as Atheists, or godless persons, murmur, or curse God: not as hypocrites fret and whet, or repine against God: but by faith prayeth unto him, even at that time when as he is sorest vexed or troubled: the which things these words, out of the bowels or belly of the fish, do declare, that is to say, out of the midst of the grave, wherein he lay in a manner dead, as job confesseth of himself, That he will trust in God, though he slay him, 
2. He prayeth unto God. 3. He calleth him his God.  and reprove his ways in his sight. job 13. ver. 15. Secondly, he prayeth unto God the Lord, and not unto idols. Thirdly, he calleth him his God: wherein he showeth that he prayeth of true faith, who doth not only acknowledge God to be the true God and Lord over all: but doth find and feel him to be peculiarly his God, that is, the God of every true faithful person. Hereby appeareth how that the repentance of jonas was true repentance springing from a true faith, whereunto notwithstanding he was called back of God, by a most hard and grievous punishment.   
Vers. 3. And said, I have cried in mine affliction unto the Lord, and he heard me: out of the belly of hell cried I, and thou hearest my voice. 
APlaine declaring of the matter. For he showeth what he prayed. For this is here a rehearfall of jonas his prayer, as he wrote it after his coming forth of the fish, but yet in such sort as he conceived it before in the fishes belly. 
A rehearsal of jonas his prayer as he wrote is after his deliverance, having so before conceived is in the fishes belly.  And first of all he doth briefly here set down the sum or effect of the same. Afterwards by the figure Commoration, or staying upon the recital of the particulars, he doth more at large declare the same by parts, that the infinite or endless mercy of God may of us be better understood; and of us be hoped for in our troubles. Further, here is lively painted out as it were in colours, the greatness of the danger, wherein jonas was. 
The sum of jonas his prayer  The sum of jonas his prayer is this, jonas prayed in that his most lamentable affliction or misery, nay being in the midst of the sepulchre or grave of death, making request unto God, and that with most earnest affection, and was also heard of God: So God commandeth us in our troubles for to do, and promiseth that he will hear us, Psal. 50. ver. 15. Call upon me (saith God) in the day of trouble: so will I deliver thee, and thou shalt glorify me. And David to encourage us hereunto, showeth in his own example that he so did, and was delivered, Psal 116. ver. 3, 4, 6. When the snares of death compassed me (saith he) and the griefs of the grave caught me: when I found trouble and sorrow: Then I called upon the name of the Lord, saying, I beseech thee, O Lord, deliver my soul: I was in misery, and he saved me: So than that most sharp feeling of death, in the which jonas was, letted not, but that he readily had recourse unto God, that afflicted or troubled him: and with great and daily prayer and affection turned himself unto him, and with endeavour. For this doth the words of calling and crying signify: whereupon he saith, that he was heard. Such is the sense or feeling of the godly touching immutable or unchangeable mercy of God towards them through Christ, as Paul teacheth, when he saith: For I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. Rom. 8. cap. ver. 38, 39 Compare this prayer of jonas with these Psalms 142.136.69. and 40.   
Vers. 4. For thou hadst cast me into the bottom in the mids of the sea, and the floods compassed me about: all thy surges, and all thy waves passed over me. 
THe figure Commoratio, or staying in recital of particulars. 
The figure Commoratio.  For jonas doth show by parts, what things came into his mind when he prayed. 
1. The danger wherein jonas was.  The first part therefore telleth the greatness of the danger, wherein the Prophet was. The second, the benefit of God in his deliverance ver. 7. in part, and ver. 8. The third, containeth his thanksgiving ver. 9 and 10. The greatness of the danger was to be declared, that the goodness of God, and also his power in delivering of jonas might more evidently or clearly appear unto us. For the greatness of a disease causeth the benefit of health and healing to appear the greater. And the benefits of God are not lightly or slightly to be set forth of us, but earnestly and with the consideration of the circumstances, the which may lift us or others up unto God, 
The greatness of the danger described by three words containing so many amplifications of the same.  and confirm or strengthen our faith. Here therefore the greatness of the danger is described by the circumstance of the place, but after this manner, that the same being expressed by three words, hath so many amplifications of th● danger. jonas was cast into the sea. But he showeth that th● part of the sea, whereinto he was thrown, was most deep, an● therefore most dangerous, so that according unto the judgement of man, there was no hope left unto him of his deliverance For he calleth it the bottom of the sea that is to say, 
1. The bottom of the sea.  a whil● pool covered with waters, and an huge gulf in respect of other parts of the sea. For there are some places in the sea not so v●●deepe, and therefore not so dangerous. Now that this part●● the sea whereinto jonas was thrown, was such a one, that is 〈◊〉 such a depth, appeareth even by this, if there were nothing el●● that in it the same mighty whale, which took in, and swallowed up jonas, could swim. Secondly, he calleth it the heart of 〈◊〉 of the waters, 
2. The heart of the waters.  as if it were the midst of the sea, and the matrice an● boiling up of the waters themselves, where the floods, that is, 〈◊〉 waters are more plentiful then in the other parts of the sameness For in this place I do take the word flood for waters (to wit, 〈◊〉 special being put for the general) or else because that out of th●● gulf of the sea (which of Plato is called Tartarus, that is, he●● the waters do flow into the passages of the earth, as it is Eccle●● 1. ver. 7. All the rivers go into the sea, yet the sea is not full: for 〈◊〉 rivers go into the place whence they return, and go. But those waters of the sea, as it were by fining and straining do become sweet by running along the veins and passages of the earth Further, 
3. All the surges and waves.  thirdly he saith, all thy surges and waves of waters were 〈◊〉 the same place of the sea, that we should understand that Iona● was cast not only into the deepest sea, but also into the whirlepoolish and wrestling sea with itself, the waves in that place violently foaming and beating one against an other, and therefore consequently it was most dangerous. After this manner David also describeth his great troubles, Psal. 42. ver. 7. saying: One deep calleth another deep by the noise of thy water-spouts: all thy waves and thy floods are gone over me.  

jonas cast into the sea by the Mariners, saith that this was done by God, and in what sense.  Moreover it is to be noted, that albeit he were cast into the sea by the Mariners, yet he saith that he was cast in by God, because it was done God so commanding. Of which thing itself appeareth, in how great anguish and trouble of mind jonas then was, who did not only sustain those same terrors or fear of death in so filthy a place, and such as he could not tuggle out of laid before him: but did moreover see and feel them as most assured testimonies or witnesses of the wrath of God against him. It appeareth also how great the faith and repentance or turning from sin unto God, of the same jonas was, who all this notwithstanding doth flee unto God himself as his father.   
Vers. 5. Then I said, I am cast away out of thy sight: yet will I look again towards thine holy Temple. 

The second amplification of jonas his danger.  THe second amplification of the danger wherein jonas was by the adjuncts, that is, by his thoughts and most hard wrestlings the which jonas then felt in his mind. And these did let him, that he could not without great difficulty or hardness assure himself to hope for help from God. Now this cogitation or thought was in a manner greater and more bitter than the danger itself: because that he did think with himself that he was banished from the presence of God, as if that now there were no way open for him unto God, when as he was evidently punished by God himself, and the same most apparently angry with him for his most grieous offence committed against God himself. For so doth the flesh judge of the will of God towards it by the feeling of external or outward things. 
True faith in jonas withstandeth his dangerous tentation.  This feeling therefore did no doubt estrange him from God. But yet faith, and the same a true faith, withstood this most dangerous cogitation or thought. For faith wrestled and strove against this cogitation, sustaining or upholding itself upon the covenant of God, the promises unto the seed of Abraham, and the Sacraments and signs of those promises, as the Tempie. For jonas did hope that it would come to pass, that nevertheless at the hands of the same God before being angry with him, he should now obtain mercy, and be delivered, nay that he should be brought again unto the holy Temple, in the which God was worshipped, and should yet again be reckoned to be in the Church and in the number of the sons of God. Therefore I do take the Hebre we particle (Ac) by the way of contrariety unto tha● which he said in the former part of this verse, for (but) as namely expressing a sentence contrary unto the former. Hereby appeareth that same wrestling of faith with diffidency, or distrust also the fight of Satan enstranging us from God by the feeling 〈◊〉 our sins, with the spirit of God calling us back again vn●●● God by the feeling of his unevitable grace and favour toward his, wherein faith in God his elect or chosen overcometh 〈◊〉 the end, as in jonas it did overcome. Such a like thing may 〈◊〉 observed in the Psalms 73. and 116. ver. 4, 10, 11.  

The Temple taken for all other sacraments by the figure Synecdoche, which is, when as the whole is put for the part, or contrariwise the part for the wholt.  Moreover, whereas by the figure Synecdoche, jonas make● mention of the Temple of jerusalem above all other Sacrament of that time, unto the which he hopeth that he shall yet go again, this appertaineth hereunto, that he may show that he d● earnestly, set before himself the Sacraments and signs of Go● his covenant with Israel, and called them as it were to help him against that importunate or unreasonable and strong assault●● distrust, so that by this place, if there were no more, they may b● understood to be ungodly and wicked persons, the which d●● despise and reject or refuse of contempt the Sacraments appointed by God for the confirmation or strengthening of our faith.   
Vers. 6. The waters compassed me about unto the soul: the dep●● closed me round about, and the weeds were wrapped about ma● head. 

The third amplification of the danger.  THe third amplification of the danger, by the manner 〈◊〉 plight that jonas was in, whereby appeareth no hope of escaping and deliverance, that the power and goodness of Go● may be acknowledged to be the greater, who notwithstanding delivered jonas out of that danger. 
1. He is compassed with waves on every side.  And here he briefly reheatseth three things, namely, that he was on every side compasse● round about with the waves, so that he could not swim o●● Secondly, that he was so overwhelmed in the deep, that he could not come up again. Thirdly, 
2. He is in the depth.  that his very head was compassed with the ooze and other weeds of the sea, the which do hold and drown the swimmers, be they never so strong otherwise. 
3. The sea weeds compass about his head.  Whereof it is manifest, that jonas, when be was cast out of the ship, and before that he was swallowed up of the whale, did in such sort fall into the sea, that he was tumbled and drenched into the very bottom of the sea, and there did see himself on every side overwhelmed and covered with waters, and to be wrapped and carried away with most horrible and dangerous whirlpools.   
Vers. 7. I went down to the bottom of the mountains: the earth with her bars was about me for ever: yet hast thou brought up my life from the pit, O Lord my God. 

The 4. amplification by the description of the sea, and her shores, in the which jonas was.  THe fourth amplification by the description of the sea itself, wherein jonas was, and of the shores thereof, by the which is showed that this place could not be escaped out of by any mortell man. For jonas was grabling in the very feet of the mountains compassing in that sea, and in the utmost parts and bars or bolts of the earth, the which in that part of the sea no man can break, or overcome by strength that from thence he may swim out of the waters unto the shore. He doth therefore lively set forth the situation of the sea of joppes, into the which jonas was cast, and teacheth, that the same was compassed about on every side with cliffs and high rocks, such as is the situation of the Syrian sea, 
The Poets feign that this And●om da for her pride was chained to a reck of the sea, near unto Io●pa, to be devoured by a sea monster, or whale, from whom she was delivered by Perseus, who afterwards married her.  especially at the city joppa. This may easily be gathered out of the profane or Heethen writers, where they writ of Perseus and Andromeda, Plinius lib. 5. Natur. Hist. cap. 13. jop (saith he) a city of the Phoenicians, was before the overflowing of the world with the flood, and is seated upon an hill, having a great rock before it. And cap. 31. he faith out of Mutianus, That the sea is there 50. cubits deep. Strabo lib. 16. speaking of joppa, and of the situation of that place, writeth, That it is a very high place, so that they say that from thence may be seen jerusalem the chief city of the jews. Therefore I thus take these words, The roots of the sea, or the bottom of the sea, & the bars or bolts of the earth, for the mountains themselves, the which do shut in that shore, and do there beat back the sea, which mountains jonas calleth the bars of the earth, or the rails se● by God himself against the sea, that it pass no further, after which like sort God speaketh unto job cap. 38. ver. 4. & 10. Where wast thou, when I laid the foundations of the earth? When I established m● commandment upon the sea, and set bars and doors, and said, Hitherto shalt thou come, but no farther, and here shall it stay thy proud waves. These so high and craggy rocks, at that place especially, no mortal man is able to climb up, and by them to save themselves from shipwreck, because both of the roughness & also the height of those hills and rocks. And this much hath jonas spoken of the greatness of his danger, wherein consisteth the first part of thi● prayer.  

2. The benefit of God in delivering Ionas, consisting of two points.  The second part followeth, where jonas his deliverance mad● by God, notwithstanding this danger, is described: Yet (sait● jonas) hast thou made my life to come up from the grave, etc. An● hereby the glory of God in helping those that are his, appeare● to be the greater, that is, his bounteousness and power, by how much the danger is greater and certain. This part of the vers● containeth two things. 
1. The sum of his deliverance.  For God by his wonderful power to wi●● breaking and removing all the former lets which he hath recited, made him lying in the very bottom and depth of the sea, 〈◊〉 it were in a grave, where he was now oppressed or kept under, 〈◊〉 arise and come up, and that alive. It hath therefore an emphasis, 〈◊〉 force, when he saith, Thou hast made me to come up, that it may b● set against the words of the 4. ver. Thou hadst cast me into the bottom, into the heart of the sea. There is also a notable antithesis, 〈◊〉 contrariety, between life and the pit, or corruption, and that n●● every corruption, but an utter corruption, the which is death. S● them God brought forth jonas alive out of the very jaws of death or out of the castle of hell. The which thing is a shape, figure, a●● confirmation of the resurrection or rising again of the dead● For albeit jonas lying in that place and belly of the fish, ha● not yet given up the ghost: yet it came to pass beyond the nature of things, that he came forth thence alive and safe, & that he ha●● not there been dead, and begun to be putrefied. This is o● point to be noted. 
2. The cause of Ionas his deliverance.  The other thing is, the cause of his deliverance, the which he showeth to have been the mere or one power and mercy of God: the power, jonas noteth by this wo●● Ichovah, that is, Eternal: the grace or mercy in these words, My God. For this so sweet a s●each, My God, containeth the remembrance of the covenant of God with the seed of Abraham, and the witness of the same covenant, the which jonas felt by faith, concerning his peculiar adoption or choosing into the number of God his elect or chosen.   
Vers. 8. When my soul sainted within me, I remembered the Lord: and my prayer came unto thee into thine holy Temple. 

An amplification of the former benefit by the circumstance of time.  AN amplification of the former benefit, by the circumstance of time. For then God did help, when as jonas was now fainting, that is, God heard jonas out of his holy Temple, at the very pinch, when he cried unto him, and delivered him, when as he was now utterly void of strength, and fainted. He therefore witnesseth that this his life is a new gift of God. And whereas he saith, that he was heard of God out of his holy temple, he hath respect unto that promise of God, which is 1. King. cap. 1. ver. 38. where Solomon prayeth that God out of heaven will hear and grant all the petitions of those that in faith pray unto him in and toward that Temple. And further, he nameth the Temple, because that place was a singular and especial testimony or witness of the presence and favour of God towards the blessed seed, or the seed of Abraham. And whereas jonas saith, that he prayed, & remembered the Lord, it doth not prove that jonas was delivered by God for any worthiness, force, and desert of the prayer, & of this his cogitation or thought: but that he did that, which God had commanded concerning praying unto him in affliction and trouble, as it is Psal. 107. ver. 28. and Psal. 50. ver. 15. as hath been recited before, the which thing all the godly, 
The figure acclamation, is the allowing or disallowing of some matter, that we have told before, by the adding of some pithy sentence thereunto for either of those respects.  that are endued with true faith do perform, that is to say, in their miseries they call upon God, and have recourse unto him.   
Vers. 9 They that wait upon lying vanities, forsake their own mercy. 
THe figure epiphonema, or acclamation, with the which the third part of this prayer beginneth, to wit, a thanksgiving the which jonas yieldeth unto God. This place containeth two things. One, the singular praise of the true God (whom jonas witnesseth that he called upon, and by whom he was delivered) by comparing him with idols, it containeth, I say, the praise of God as the fountain of all mercy, of all good things, of all salvation, and that the only fountain, of the which they do deprive or bereave themselves, whosoever call upon & worship other gods. Therefore jonas being now delivered, & ravished as it were beside himself, doth triumph upon the earnest consideration of so great a benefit, and as a conqueror over the idolators, avoucheth the glory of the true God, crieth out that all men may hear him, that this God alone is the father of all clemency and mercy, that is, of all good things, the which benefits they through their own fault forsake, which flee unto idols. Wherefore in this place I take the word mercy, for the effects of mercy, the which God being merciful, bestoweth upon men. The second part of this verse hath a very excellent and most true description of idols, the which by the way of contrarieties is opposed or set against that most bounteous nature of the true God. 
A notable description of idols by way of contrarieties set against God.  For he is true: the idols are lies: He is bounteous in deed: the idols are vain, that is, without any effect. Those therefore which call upon them, and in their necessities pray unto them, and not unto the true God, do willingly deprive themselves of true and certain help of all good things: of salvation itself: because they forsake the true God the fountain of all good things, as jeremy, or rather God by jeremy complaineth, jerem. 2.13. My people (saith God) have committed two evils: they have forsaken me the fountain of living waters, to dig them pits, oven broken pits, that can hold no water.   
Vers. 19 But I will sacrifice unto thee with the voice of thanksgiving, and will pay that I have vowed: salvation is of the Lord. 

A thanksgiving containing 1. praising of God by voice. 2. Offering of sacrifice.  A Full thanksgiving for the benefit received. This containeth three things. First, jonas with voice praiseth the true God, with voice confessing and acknowledging him to be the true and only author of his deliverance. Secondly, it containeth a sacrifice offered unto God according unto the worship at that time commanded. For jonas sacrificeth a sacrifice eucharistical, or of thanksgiving, in stead of which sacrifice we now have alms towards the poor, and giving of thanks, as we are taught, Hebr. cap. 13. ver. 15, 16. Let us therefore by him (that is, by Christ) offer the sacrifice of praise always unto God, that is, the fruit of the lips, which confess his name. To do good and to distribute, forget not: for with such sacrifices God is pleased. And jonas also doth moreover make mention of his vow, to teach that it was publicly and solemnly paid by him, witnessing there by that same singular goodness and mercy of God towards him. So Paul is read to have vowed and performed the same, Act. cap. 21. ver. 26. And David, Psal. 116. ver. 28. saith, I will pay my vows unto the Lord, even now in the presence of all his people. In like manner ought we openly and with a full mouth, to rehearse and set forth unto others the benefits of God towards us. Thirdly, 
3. A reason of the two former.  he rendereth a reason of them both, namely for that he doth acknowledge that same his deliverance, and every man's else, to come from that same true God alone, and not from idols. So David Psal 36. rehearsing the manifold mercies of the Lord, among the rest confesseth God to be the maintainer and preserver both of man and beast, ver. 6. Thou Lord (saith he) dost save man and beast. And thus doth james teach us to acknowledge every good gift, and so consequently our salvation, and all other our deliverances to come from God, when he writeth cap. 1.17. Every good giving, and every perfect gift is from above, and cometh down from the father of lights, with whom is no variableness, neither shadowing by turning. And when jonas saith, I will sacrifice, etc. this word (I) hath a marvelous vehemency or force, as if he should have said, If all the world beside should be unmindful of their duties, I, even I, that miserable wretch, rebel, and runagate from God, thus mercifully beyond all desert delivered, etc. will sacrifice unto God, and show myself thankful. And touching these sacrifices, I take them to have been such as the law of God in such cases requireth, Levit. 7. the which jonas, after that he came forth of the belly of the fish, sacrificed at jerusalem according unto the word of God. This therefore was done afterward. For first he was cast up by the fish.   
Vers. 10. And the Lord spoke unto the fish, and it cast out jonas upon the dry land. 

The effect of jonas his prayer.  THe effect of jonas his prayer. God being called upon was present with jonas, and sent him forth alive out of the belly of the fish, of whom he had been swallowed up. This agreeth with the rule Psal 34. v. 19 Great are the troubles of the righteous: but the Lord delivereth him out of them all. And with the which hath before been alleged out of other Psal. as Psalms 50. ver. 19 Psal. 116. ver. 4. and Psal. 107. And he saith further that God commanded the fish to cast up jonas, that is, that the fish should deliver back again the thing which God had lef● with him for a time to keep. The fish obeyeth, and delivereth him: that hereby we also may learn to obey God, and to acknowledge all things to be subject unto his power, and to reverence and stand in awe of him, and to worship and fear him. And th● is furthermore a notable example and witness, to prove then resurrection or rising again of our bodies. 
An example of the rising again of our bodies.  For the land and these shall deliver up again, yea all other elements shall deliver up again the bodies of men, which they have received, when Go● so commandeth them. Hereof read more at large Ezech. 37.    

CAP. 3.  
Vers. 1. And the word of the Lord came unto jonas the seco●● time, saying, 

The second part of this book.  THe other or second part of this history 〈◊〉 book, in which that same commandeme●● of God is rehearsed again, the which w●● before enjoined and commanded the Prophet jonas: the execution whereof is now with great fruit and profit put in practice b● jonas, that it may sufficiently appear, th●● he did before amiss suppose that he was i● vain sent unto the Ninivites, when as afterwards he shall se● with his own eyes so great and wished for an effect of his preaching. But yet for all this did not jonas sufficiently esteem of th● neither, but still had cogitations or surmises that were carnally fleshly, concerning the contempt, scorning, and diminishing o● his prophetical office by means of this his preaching, as appeareth by the 4. chapter.  

A rehearsing again of the former commandment touching the destruction of the Ninivites.  Now this verse containeth the commandment of God, touching the showing unto the Ninivites their destruction, because of their wickedness, and the same rehearsed here again in as many words as it was declared before cap. 1. ver. 1. And therefore the Prophet saith, Again, or The second time: where appeareth, that albeit he were unworthy, yet nevertheless that he was not only retained in the Church as a member of the same, but also was restored unto the office of a Prophet through the singular favour and mercy of God. So likewise Peter after his great fall and denial of his master, was notwithstanding afterterwards not only received into favour again, but also by Christ put in commission a fresh to feed his sheep. john 21.17. where Christ saith unto him the third time: Simon the son of jona, lovest thou me? Peter was sorry because he said unto him the third time, lovest thou me: and said unto him, Lord, Thou knowest all things, thou knowest that I love thee. Then jesus said unto him, Feed my sheep. Now if jonas had not had this commission renewed, he neither ought nor could have gone to Ninive, and follow that first commandment, the which seemed through jonas his offence, by God himself to have been revoked, or called back. Further, these things were done by jonas, at the least under jeroboam the son of joas king of Israel, under whom he lived, at what time the power of the Assyrians was now known unto the Israelites: but as yet not feared of them. For so it began to be under Manahem the king, 2. King. 15.   
Vers. 2. Arise, go to Ninive that great city, and preach unto it the preaching which I bid thee. 

An explanation of that which went before.  AN explanation, or making more plain of that which was said before. For jonas declareth what God commanded him, to wit, the same thing which he did before. So much do these words sound: Preach the preaching which I bade thee. For God will have it wholly to be fulfilled: neither is the same changeable, Psalm. 115.3. Our God is in heaven (say the faithful) he doth whatsoever he will. Therefore albeit here be nothing said of the sins of the Ninivites, yet is the same to be repeated out of the first chapter ver. 2. as is that which followeth vers. 4. and is said of the 40 days, the which was then also commanded him to say unto them.   
Vers. 3. So jonas arose, and went to Ninive according unto the word of the Lord: now Ninive was a great city, and excellent, of three days journey. 
THE execution and faithful performance of the commandment of God, as may thus appear. For God said unto him before, vers. 2. Arise, go to Ninive: and here it is said, He arose, and went to Ninive according unto the word of the Lord, that jonas may show himself now to have been ready to obey, and not to be resisting, disobedient, and running away, as he was before. So ought we to obey God both faithfully, and also readily. And for the truth of the history, and to testify or witness his obedience, he describeth Ninive, to show that he came into the self same city, and that he told the self same things, the which God had commanded him: that is to say, he came unto that same very great city Ninive, 
The greatness of Ninive.  the which as Herodotus and Diodorus Siculus lib. 3. cap. 1. do affirm, was more than 30. French leagues, and was seated by the river Tigris. Strabo lib. 5. Geograph. saith, that there were certain remnants thereof, the which are called a city. Tacitus lib. 12. Annal. Marcellinus lib. 14. and 18. do attribute it unto Commagena. Now albeit he were sent both alone and also a stranger, and to tell them being infidels, hard and heavy news, yet is he not afraid, being both instructed in faith, and also now taught by experience of the might and power of God in preserving him. So Elizeus goeth to Damascus, 2. King. cap. 8. ver. 7. So must we in like manner despising all dangers follow God when he calleth us Exod. cap. 3. and jerem. cap. 1. The repentance therefore of jonas was true. Further, why this city Ninive was so great, the reason is, for that before the Empire of the Macedonians, those countries were inhabited only by streets: and there were very few cities in them, as saith Pliny libr. 6. Histor. Nat. cap. 26. It was situate or seated by the river Tigris as hath been said.   
Vers. 4. And jonas began to enter into the city a days journey, and he cried, and said, yet forty days, and Ninive shall be destroyed. 
THE preaching of the commandment of God concerning the destroying of Ninive because of her sins, 
The preaching of the destruction of Ninive.  and that shortly, namely, after 40 days, except it did repent and amend her former wickedness. jonas therefore after that he is once entered into Ninive, beginneth by and by, and that openly, and as loud as he can: he maketh no delays, he speaketh not doubtfully nor darkly, those things the which God would have told unto them: he doth not first go and purchase the favour and good will of some towards him, but committeth unto God the falling out of things, and as much as in him lieth goeth forward in the work commanded. And whereas God would have 40. 
God is long suffering even towards infidels.  days granted unto the Ninivites for repentance, and that they should not forthwith be destroyed, this declareth the infinite or endless patience and bearing of God even towards infidels, as Paul Roman. cap. 2. ver. 4. blameth those which abuse the long sufferance of God as an encouragement to induce them the more boldly to sin, when he saith, Despisest thou the riches of his bountifulness and patience, & long sufferance, not knowing that the bountifulness of God leadeth thee unto repentance? And moreover this 40. days respite showeth that in these threatenings of God there was included a condition of repentance. 
The threatening of God towards the Ninivites, conditional.  Therefore this threatening was conditional not simple or pure as they say, and as some notwithstanding do think, wherein they weary themselves against the words of the prophet.   
Vers. 5. So the people of Ninive believed God, and proclaimed a fast, and put on sackloath, from the greatest of them even unto the least of them. 

The effect or fruit of Ionas preaching.  THE fruit or effect of the former preaching of jonas among the unbelieving Ninivites, being such as were accustomed unto sin, namely their repentance. Whereby appeareth that the ministery of jonas through the grace of God, was effectual, or of force even among the Ninivites, as Christ himself also doth teach Mat. 12. The men of Ninive shall arise in judgement with this generation, and condemn it: for they repent at the preaching of jonas: and behold a greater than Ionas is here. Of this all they may conceive good hope of happy success, who are called & sent of God unto any work, or ministry to be executed either among the faithful, or among the unfaithful. But the repentance of the Ninivites is briefly here described first by two signs or tokens: and afterwards the whole matter is more at large declared by way of explanation or laying out of the same more plainly. 
Two signs of the repentance of the Ninivites.  And the two signs are, namely the faith of the Ninivites (for they are said to have believed God) and the outward constitution or behaviour touching their body, to express the earnest feeling of the sorrow for their sins committed, to wit, fasting and sackecloath. Touching the faith of the Ninivites: they are said to have believed God, that is to say, the prophet jonas in the name of God denouncing or showing unto them these threatenings because of their wickedness. 
1 Faith, and how far forth, or in what respect the Ninivites may be said to have saith.  Therefore they neither drove the prophet out of their city, clearly declaring unto them the judgements of God to ensue upon them except they did amend: neither yet stopped their ears, as the Scribes do, Act. 7. neither for bade him, that he should not publish or tell forth these things: but received them as the most true and certain words of God: they persuaded themselves that he was assuredly sent unto them by God: and finally they believed that those things which he threatened would come to pass, as appeareth hereafter ver. 9 Thus far forth therefore was this assent or agreeing of the Ninivites unto the saying of jonas faith, as they believed this word of the prophet. For here is nothing spoken of the covenant of God towards men, of the Messiah, of the means and cause of the forgiveneffe of sins, or of the other parts of the word of God, unto all the which neither did the Ninivites give assent, neither yet did know them, albeit i● these properly the true and justifying faith doth consist. They wanted then this faith, but they had only a particular faith, th● which believeth or receiveth for true, but some one point 〈◊〉 the word of God. In this sense many are said by the Evangeli●● to have believed Christ. And such as was the faith of the Nin●vites, such was their penitency or repentance: not feigned I confess, not hypocritical, not counterfeit, that when as they w●● not inwardly touched with the fear of the judgements of Go● and of his punishment the which was then declared unto the● yet nevertheless they did feign themselves to be moved: a● when as they did not sincerely or truly acknowledge themsel●● to be such, that is to say, sinners, such as by jonas they were ●●scribed for to be, yet notwithstanding after the manner of hypocrites they did counterfeit themselves to be sinners: But t●● were inwardly and in their mind earnestly touched both w● the feeling of their sins, 
The Ninivites had not true repentance, which is the effect of a justifying faith.  and also with the fear of God's judgements: yet notwithstanding had they not that same true penitency or repentance, the which is the effect of a true and justifying faith, the which the godly only and the elect of God ha● and whereof we have a description in those that repent at ●●ters sermon, and were baptised Act. 2.37. & 41. They felt ind●●● an inward fear and trembling of mind, such as by nature th● men are wont to have in themselves being convicted of their sins, & feared with the threatenings of God: but they had not that same lively and sweet taste of the mercy of God applied unto them by Christ, & the testimony or witness of the holy ghost, by the which the godly with all their hearts are angry even with themselves, albeit there were no hell or punishment to come. Whereupon they only and none but they which are godly do truly repent. Such an affection of mind doth Paul describe speaking of the repenting sorrow of the Corinthians concerning the matter of the incestuous person. 2. Cor. 7.11. saying, For behold, this thing that ye have been godly sorry, what great care it hath wrought in you: yea, what clearing of yourselves: yea, what indignation: yea, what fear: yea, how great desire: yea, what a zeal: yea, what punishment? in all things you have showed yourselves pure in this matter. This affection these Ninivites had not.  
Objection. Neither is that which Christ saith, Mat. 12.41. alleged before in the beginning of the former section, any thing against this, where he saith, that the Ninivites repent: ergo, would some conclude, the repentance of the Ninivites was true repentance, and such as is the repentance of the godly. Answer. I answer, that these names of Faith and Repentance carry many significations, and are often times attributed unto those affections which have but an imitation or resemblance of faith and repentance only, as is the repentance of Achab 1. Kin. 21.29. And in the gospel of Matthew this word Faith is often so taken, as cap. 9 ver. 2. of those that brought unto Christ the man sick of the palsy, of whom Christ saith, That he saw their faith, etc. & in the same chap. ver. 22. he saith the like of the faith of the woman that had the bloody issue, coming unto him to be cured of the same. & chap. 17. v. 20. where Christ telleth his disciples, That if they had faith but as much as a grain of mustard seed, they should remove mountains, etc. So here after in this prophet cap. 4..2. the faulty prayer of jonas, is notwithstanding called a prayer. And thus much of the faith, and inward repentance of these Ninivites.  

2. The outward signs of the repentance of the Ninivites, fasting, sackcloth, & ashes.  The outward repentance of the Ninivites was in those signs, the which at that time were used of those that did truly repent, albeit hypocrires also did often make show of the same: as may appear out of joel cap. 2. v. 14. where God saith, Rend your hearts and not your garments, and turn to the Lord your God, etc. signifying that true repentance must proceed from an heart humbled by faith, and not consist in outward ceremonies, in the which of all others hypocrites as most forward. For so 1. King. 21.27. Achab, when by Elias he heard of God's judgements towards him, Renteth his clothes putteth sackcloth upon him, and fasteth, & lieth in sackcloth, and goeth softly: yet was he void of true repentance, such as the godly have. These outward signs are fasting, sackeloth, and ashes. After which manner the godly have in former times humbled themselves before God. For so job. cap. 2. v. 8. sitteth down among the ashes. And Psalm. 69 v. 10, 11. David saith of himself. I wept, and my soul fasted, but that was to my reproof (he meaneth among the wicked) I put on a sack als● 〈◊〉 and I became a proverb unto them.   
Vers. 6. For word came unto the king of Ninive, and he arose from his throne, and he laid his rob from him, and covered him with sackcloth, and sat in ashes. 
EXplanation, or laying out more at large that which briefly was set down before. For now he doth more fully declare that, 
Explanation.  which he had briefly before spoken of the repentance of the Ninivites. He therefore pursueth every circumstance, both that the efficacy or force of the word of God outwardly preached even among the heathen themselves, may be understood, & also that we may know that the repentance of these men was true, and not hypocritical, and that this may be an example for the godly being put in mind of the threatenings of God to follow. And to this purpose doth Christ allege it Mat. 12. 
Public & not private repentance here described.  But in this place is described public, not private, solemn and extraordinary, and not ordinary repentance, like is as also joel cap. 2. Which two kinds of repentance are not to be confounded or huddled up together: neither are we to look for that in ordinary, or private repentance, the which is proper and peculiar unto extraordinatie and public repentance: as is for example, the decree of the magistrate, the putting on of sackcloth and ashes, etc.  
Furthermore we must note, that the signs which are here rehearsed, 
Fasting, sack cloth, & ashes, and such like external gesture are rather signs of true outward repentance of the godly, the which consisteth in the hears truly bumbled by faith, & showing forth the fruits of the same, by the works of mercy, etc.  did indeed in these Ninivites spring from a sincere or purt mind: yet notwithstanding if they be considered in themselves they do rather paint out unto us the true nature and condition of the outward than the inward repentance of the godly, as may easily appear Isai, 58. v. 5, 6, 7. Is it such a fast that I have choses (saith the Lord) that a man should afflict his soul for a day, & to bow down his head as a bulrush, and to lie down in sackcloth & ashes? Wilt thou call this a fasting, or an acceptable day unto the Lord? Is not this the fasting that I have chosen, to lose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, & that thou bring the poor that wander unto thine house? When thou seest the naked, that thou cover him, and hide not thyself from thine own flesh. For inward repentance, such as is in godly men, is assured of the forgiveness of sins by Christ, of the promises of God, of his fatherly good will towards them, etc. Now these things were nor in the Ninivites.  

The first circumstance of the repentance of the Ninivites, to wit, the persons repenting.  Moreover the first circumstance of this public repentance of the Ninivites, are the persons repenting: among the which the person of the king is first described as the which namely was the cause and example of the repentance of the rest: Afterwards the rest repent. For they all repent from the greatest unto the least, as was before ver. 5. and not only one or two. Yea the king of Ninive himself, and not only his subjects. And this repentance of the king, and that public (laying aside all cogitation and pride of his kingly majesty) is in this verse described by most excellent contraries, He that sat before in his royal throne, lay in ashes: he that before was clothed with soft and gorgeous raiment, took upon him most hard and sackcloth, and cloth of hair. Compare this outward show of repentance with these places and examples of the scripture, of Achab 1. King. 21.27. joel. 2. Isal. 58.5. job. 16.15. Mat. 11.8. Whether jonas came unto the king, or whether the king heard of his sermons by the report of others, he was earnestly touched.   
Vers. 7. And he proclaimed and said through Ninive (by the counsel of the King and his nobles) saying: Let neither man nor beast, bullock, nor sheep taste any thing, neither feed, nor drink water. 

An amplification of the former circumstance of the persons.  AN amplification of the same circumstance of the persons, whereunto are also adjoined two other circumstances: And the amplification of the persons repenting, consisteth in this, that the men of all ages, sex, and kind or condition, as the Peers and States of the Realm, and also the common people fasted, and clothed themselves with sackecloath. They did therefore openly repent. Concerning age, the very children and infants also fasted, concerning sex, the females & the males, yea the bridegrooms and brides fasted. And these are gathered by this word (Man) in this place taken generally. But joellcap. 2. ver. 16. all these former are expressly commanded for to fast in these words: Gather the people, sanctify the congregation: gather the elders: assemble the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her bride chamber. Thus than all that same whole most great city was in sorrow, and full of most bitter heaviness, and therefore gave forth testimony of her repentance. Such a general sorrow doth the prophet Isai foreshow that the Moabites should be in, because of the great evils, that were to come upon them. cap. 15. ver. 3. In their streets (saith the Prophet) shall they b●● girded with sackecloath: on the tops of their houses, and in their streets every one shall howl and come down with weeping. Read the whole chapter. To be short, not only the men, but also the cattle, 
All the tame beasts of the Ninivites do fast.  that is, all the brute beasts that were tame, and had their being with men, fasted, & put on sackcloth and cloth of hair, as the oxen, the sheep, under which by the figure Synecdoth (which is, when the whole is put for the part, or the part for the whole) I do comprehend the other kinds of tame beasts, 〈◊〉 hens, dogs, and the rest, which do live of food given unto them by men, and not of ravine. But this latter point was extraordinary in this public repentance, neither is it rashly of us to be followed: but was used by them to show the greatness of their sorrow. And thus much of the first circumstance of this public repentance of the Ninivites.  

2. Circumstance of this repentance.  There followeth the second circumstance, namely, the mean whereby this repentance was proclaimed. It was proclaimed by the public commandment of the king and his whole counsel the which by a sergeant was openly cried and declared through out the whole city of Ninive. So those things which are public, aught to be done by the authority of the public counsel.  
The third circumstance, is the form and manner of this repentance, 
3. Circumstance  and the same most exquisite or perfect so far forth as concerneth the outward signs, for all these are commander to fast from all kind of meat, not only from delicate and dairtie meats: sackcloth, and cloth of hair are appointed for thereto wear and to be clothed withal, so that both the men & also the beasts themselves might be understood to be worthy of that anger of God, that is, of death. Finally a strong cry unto God is commanded with mourning and tears, that by the earnest feeling of their misery and guiltiness before God, all of them might repent and mourn. For here is prescribed or appointed a religious fast, and not a natural, or physical fast.   
Vers. 8. But let man and beast put on sackcloth, and cry mightily unto God: yea, let every man turn from his evil way, & from the wickedness that is in their hands. 

4. Circumstance The end of this fast and repentance.  THE fourth circumstance, the end of this fast & repentance. For they were commanded not only to use these outward things, but also to cast away all their wicked living earnestly, and to reform and amend the same sincerely: And this by the figure Synechdoc he (which is, when the whole is put for the part, or the part for the whole) is comprehended under the name of wickedness or violence: because that this is commonly the first public fruit of the unjust life of men, namely, violence or hurt, the which is offered by us unto our neighbours. And therefore Paul saith 1. Thess. 4.6. Let no man oppress or defraud his brother in any matter: for the Lord is avenger of all such things. This is then another part of repentance. Here is nothing spoken of the true worship of God, of the covenant, and embracing the Messiah: no nor so much as of laying aside of their idolatry do these Ninivites take any care or thought, but only of such known vices, as do turn to the hurt of men.   
Ver. 9 Who can tell if God will turn, and repent, and turn away from his fierce wrath, that we perish not? 
THis is a rendering of a reason of the former commandment comprehended in the king's decree concerning their fasting, 
A reason of the former common dement of God.  and also their putting upon them of sackcloth and ashes, whereby both the people are encouraged unto repentance, to wit, upon hope to escape the wrath of God: and also by the same is shown, what manner of feeling that same general feeling is, the which all men have, which are not plain Atheists, of the mercy and kindness of God towards mankind. For all men by the remnants of the light of nature which is in them, do generally know, that God is both just, and also merciful: that which his government of the world, and expeperience itself doth prove: but yet all this notwithstanding they neither know the foundation, nor yet the force both of this justice, and also mercy of God, as namely being infidels, the which nevertheless the faithful do understand, being taught both by the word of God and also by the holy ghost. We have therefore seen before both in the mariners, and also in the Ninivites themselves, what manner of common knowledge there is in all men, yea, even in the infidels concerning the righteousness of God, to wit, that he is just, and a punisher of wickedness: so also this is a common principle engrafted in the hearts of all men, that God likewise is merciful and loving. But both these knowledges do far differ from that, which the godly and the faith full have concerning both these properties and virtues of God, out of his word, and by the feeling and sweetness of a true faith. For as high as the heaven is above the earth, so great is God's mercy toward them that fear him. Psalm. 103. vers. 11. and Psalm. 34. v. 8. the prophet willeth the faithful, who indeed only have the true feeling hereof, To taste and see how gracious the Lord in and addeth, Blessed is the man that trusteth in him. Fear the Lord, ye his saints: for nothing wanteth to them that fear him. The lion do lack, and suffer hunger: but they which seek the Lord, shall want nothing that is good. This feeling without all doubt the Ninivites wanted, being only troubled and careful for their destruction, and thereof admonished or warned by jonas.  

I The Ninivites hope well of God, though he threaten them.  But here are two things to be marked. The first is, That they conceive a good hope of God even then nevertheless, when he threateneth them, and do believe that he may be appeased, but yet doubtingly: and not after that manner, after which he believed, that said: yea albeit he kill me, yet will I trust in him. job. 13. ver. 15. But for that all men, as I have said, being by nature taught concerning the mercy of God, are not utterly void of all hope, albeit I do not deny that the Ninivites in this hoping of the mercy of God did greatly wrestle both against the threatenings of jonas, and also against the testimony or witness of their own conscience condemning them. This also we are to follow, and that so much the rather, because that we have most assured promises of God to be merciful unto us in Christ, as is plentifully to be seen in many places of that most comfortable Psalm 89. and also every where in the prophets, singing this note, Turn unto me. The other point here to be noted is, That they say God may repent, and call back the sentence by him given. But God is unchangeable and can not lie. Titus cap. 1. vers. 2. I answer, ●he voice and sentence of God is of two sorts: 
2 They say that God may repent, and in what sense this may be understood.  The one comminatory or threatening only: The other definitive and absolute. This latter can never be revoked or called back, the former may. For that is pronounced or given against us under a certain condition, the which if we do perform according unto the will of God threatening us, it is all one as if it had never been given against us. Such were these threatenings of God of the destruction of Ninive, except they repent, as appeareth by the number of forty days being adjoined thereunto. 
God's threatenings against the Ninivites, conditional.  They repent: therefore those threatenings ceased to have place any longer. Of this kind of sentence of God speak the Ninivites here, when as they say, Who knoweth, if God will repent, etc.   
Vers. 10. And God saw their works, that they turned from their evil ways: and God repent of the evil that he had said he would do unto them, and he did it not. 
THE conclusion of the whole former narration or discourse. 
The conclusion of the former narration.  And it showeth that God being moved with the repentance or change of living made by the Ninivites, spared them, and not for their outward ceremonies only, as their sackcloth, ashes, and fasting, for this was the meaning of God, that if they did after this manner repent, they should be saved from the threatened destruction. 
The end of God his reproving of us.  This is the end of all Gods threatenings towards us, and chide with us, to wit, that we should earnestly turn unto him. August. God doth not in such sort find fault with us, as to insult or triumph over us, but to bring us to confusion and shame for our sins, that he may afterwards heal us. So God teacheth us that the end of the sending of his prophets to reprove his people, was, that they should amend & be blessed, as jerem. cap. 35. vers. 15. I have (saith God) sent unto you all my servants the prophets, rising up early, and sending them, saying. Return now every man from his evil way, and amend your works, and go not after other gods to serve them, and ye shall dwell in the land, which I have given unto you and to your fathers. And David Psalm. 103. ver. 9 saith, That God will not always chide, neither keep his anger for ever, but that he hath mercy in store for them that fear him and turn from wickedness. Read the whole Psalm, for it is full of most excellent comforts.  
Two things are to be observed or noted in this place: The one that it is attributed unto their works, that God did save them. I answer, 
1. The sparing of the Ninivites in what sense attributed unto their works.  So far forth as those works, namely their repentance were signs & testimonies or witnesses of the earnest trembling and fear of the Ninivites at the threatenings of God and they themselves were not hypocrites, but such as unfeignedly were sorry, albeit not in such manner as the godly in such cases are. For God loveth the only resemblances of Christian virtues, as o● faith, hope, fear, etc. that we should understand by how much the more he loveth the true virtues themselves, and therefore that we should follow after them the more earnestly. So he alloweth the repentance of Achab 1. King. 21.29. And the faith of Simon Magus. Acts 8.13. and of judas Iscariot, who also wrought miracles with the other Apostles. The other thing to be noted is, 
2. God did not as he threatened, and why?  that God is said not to have done, that is, not to have executed those his threatenings. Not that any thing ca● let or hinder the will of God, besides God himself, but, as 〈◊〉 have showed, therefore he did it not, because he would not. For he had not simply decreed to destroy the Ninivites, but under this condition, unless they did repent from their wicked way, at least wise in the outward regard of their living. The which thing they performed.    

CAP. 4.  
Vers. 1. Therefore it displeased jonas exceedingly, and he was angry. 
THE consequence or what followed this their repentance. For the Prophet goeth on not only in telling of the history of things that followed, but also in the description of his own sin, when as he had not yet thoroughly repent being learned by the former punishments, that by his example all men may learn the true way of establishing the glory of God, and not to make estimation and determination of the fruit of the work whereunto they are called of God, 
We may not esteem of Gods doing after our own mind, but what he willeth the same aught in every respect to like and content us.  by the judgement and sense or feeling of man's wisdom, and of the flesh, but by the judgement, will, and wisdom of God himself: that look what he will have brought to pass, & after what manner he will have it brought to pass, the same also may like us, and that we allow of the same, albeit that we did suppose that some other thing, or after some other manner, would have ensued of it. In a word, we are hereby taught not to consult with flesh and blood neither in the work, nor about the work of God. For flesh and blood can not inherit the kingdom of God. 1. Cor. 15.50. For God's thoughts are not like unto our thoughts. Isai. 55.8, 9 Now this that followeth from this first verse unto the 5. ver. is here set down by a figure called Hysteron proteron. 
Hysteron proteron, is a figure, by the which that that was last is v●ported first, & contrariwise that which was first, is placed last. 1. jonas dissenteth from the will of God. 2. He is exceeding angry.  For after his sermons made in Ninive, jonas departed out of the city, and waiting there 40. days, he perceiveth that God had repent and spared the Ninivites. Wherhfore this prayer was made after those forty days expired or passed. For after those 40. days it came to pass that jonas complained grievously with himself because that the Ninivites were spared, and was most exceeding angry.  
This verse than containeth two things. First his dissenting or disagreeing from the will of God: secondly his anger upon this disagreeing, nay his burning and great boiling in mind, not against God I confess (for that had been the part of a man utterly wicked, such a one as jonas was not) but within himself taking it grievously, for that the matter and issue of his preaching, did not so fall out, as he hoped it would do, and as he thought it to be meet for the glory of God, & for the commending of the authority of the ministery prophetical, and his especially among the Gentiles, and men that were scorners of the God of Israel. This man therefore did fret within himself, & did chafe in his mind, (but not against God, accusing him of lying or falsehood, or blaspheming his name) but preferring the judgement of his own mind concerning the establishing of the God of Israel's power among the Heathen, & the certainty of his word among men that were infidels, before that counsel of the wisdom of God, and also before so notable a fruit of his ministry or office. Whereby doubtless doth appear evidently the power & fear of the mighty God of Israel even among the Heathen themselves, whilst they in such sort give ear unto & receive his prophet, whom they had never seen before, & one that was not famous among them by any miracles there wrought, 
Two causes of Ionas his anger and as it were, sauciness to chide with God. 1  & do believe him to be a most true prophet. There were therefore two causes of this trouble & malapertness of jonas: The one, for that he supposed that that way only the glory of the God of Israel might be established among the Heathen, the which otherwise was like to be contemned or despised, namely if those things the which he as a prophet and preacher had in the name of God told unto them for to come to pass might in every respect so fall out as he had foretold them that they should. And that otherwise God himself should be accused of inconstancy, and his prophets of vanity and open lying. 
2. Ionas understandeth not the end of God's threatenings.  The other cause is, for that he neither thinketh that this is the scope or drift of God's threatenings, that men should convert or turn, and repent (for God will not the death of a sinner: but that he should repent and live) neither doth he esteem so much of this effect of his ministery, as he doth of the falling out of the matter according unto the bare word of his preaching. We must I confess, be fervent or earnest unto God (as Paul Rom. 12. v. 11. biddeth us be fervent in spirit) in which two causes, jonas was greatly deceived, and most men for the most part now a days do offend (whilst they intermeddle and mingle the●● own wisdom with the commandment of God) being men otherwise grave and godly, and ready to obey God: but they consider not that which is 1. Corinth. cap. 1. vers. 20. Hath not G●● made the wisdom of this world foolishness? And Roman. 8.7. The wisdom of the flesh is enmity against God.   
Vers. 2. And he prayed unto the Lord and said, I pray thee, O Lord, was not this my saying, when I was yet in my country Therefore I prevented it to flee unto Tarshish. For I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. 

The first amplification of the sin of Ionas.  THE first amplification of the sin of jonas, the which jonas himself maketh, not only to show, whether in the end those our carnal or fleshly cogitations or thoughts carry us and lead us quite out of the way: but also to teach that we can often times lay false gloss, and allege fair titles, causes, and reasons for our foolish prayers, vows, and judgements. So Christ Luc. 9.55. answereth his Apostles. Ye know not of what spirit ye are. Which glozing and fair excusing of matter is done not only unprofitably in cases between God and us, but also disobediently and blasphemously, and turneth unto our condemnation. Therefore jonas is not only foolishly angry: but also will approve this his foolishness unto God himself, and confirm or strengthen it as a wise counsel or purpose. 
Ionas would have God to like of his folly.  Wherefore he saith, that he spoke unto God, & pleaded with him (the which in this place he calleth praying) for the avouching and justifying of this his burning & boiling anger. For he did not blaspheme God, as some wicked persons use to do: but with greater reverence layeth open this his cause unto God. And finally in the end he desireth of God that he may die for the self same cause.  
This prayer of jonas hath three parts: first, the entrance or beginning, I pray thee, O Lord, 
Three parts of jonas his prayer. 1. The entrance. 2. The defence of Ionas his cause.  whereby he wisheth God to be favourable, & an upright judge unto him, & showeth that the desire of his mind was most vehement or earnest. The second is, the defence and proving of his cause and righteousness, to wit, that he did at the first justly & upon good ground take this counsel to flee away: because that he did foresee that this whole commandment of God unto the Ninivites would be vain and of none effect, and hurtful also unto the glory of God among them. For they would laugh God to scorn hereby as changeable, because he brought not to pass the things which he threatened, or as not able to do it in the judgement of jonas: & so consequently, that they would more and more contemn or despise the true God of Israel. This forsooth is the foolishness of worldly, that is to say, mad wisdom. As if God knew not what course to take for the maintenance of the glory of his name and majesty of his power and godhead even among the very heathen themselves, & infidels, after a far other sort than we can imagine. The third part is the reason of his righteousness or just cause: 
3. The reason of jonas his righteousness or just cause.  the which reason doth utterly overthrow itself, which reason forsooth is this, because God is merciful, therefore he shall be contemned or despised of men: nay rather the self same effects of the mercy of God do prove the power and efficacy or force of God in the ministery of jonas, as he that converted those Ninivites being desperate persons. And God is praised for his mercy and long sufferance. Roman. 2.4. & Psal. 136. throughout the whole Psalm.   
Vers. 3. Therefore now, O Lord, take I beseech thee, my life from me: for it is better for me to die then to live. 

The second amplification of Ionas his sin.  THE second amplification of the sin of jonas, taken from the immoderate heat of his anger, & the malapertness of his wit, who will not only have himself and his cause to be acquitted & cleared before God, albeit the same were false: but is moreover so carried away with the same force of his wrath, that therefore he wisheth for death, because that God followeth not his judgement & mind against the Ninivites. See whither in the end the wisdom of the flesh doth carry even godly men, and how it is indeed enmity against God, as Paul termeth it. Rom. 8.7.  

Two parts of this verse. 1. The second part of jonas his prayer.  There are two parts of this verse, the first is, the second part of jonas his prayer, the which showeth the vehement & earnest desire of jonas in the thing, which he asketh, noted in these words, I beseech thee (saith he again) and (Thou O Lord) also (because it is better.) For by these words is declared and painted forth a greater malapertness in jonas then before, and the same more damnable or to be blamed, who is so unappesably angry because of the falling out of the matter otherwise then he thought meet in his wisdom. This doubtless hereby appeareth to be true, the which james saith, cap. 1. vers. 20. The wrath of man doth not accomplish the righteousness of God.  

2. The thing asked.  The second part, is the thing itself, the which he asketh. jonas doth not therefore wish for any small hurt unto himself, but even for death itself. And albeit that it be lawful for the godly sometimes to wish for death, 
In what cases death may be wished for.  so far forth as this life of ours is a shop of sins (as Paul calleth it the body of this death, and wisheth to be delivered therefrom. Rom. 7. ver. 24.) or in respect that death itself is the last degree and entrance unto us to behold Christ (and so Paul desireth to be loosed, and to be with Christ:) yet to wish for death by and through despair and impatiency in troubles of mind, through weariness of this life, which is the gift of God: through pride of mind, or our wrestling and striving against the providence of God, is wicked and ungodly. So Elias wisheth to die through weariness of life and fear of Ie●abel, and desireth God, saying, 1. King. 19 4 It is now enough, O Lord, take my soul, for I am no better than my fathers. 
Ionas most impatient.  These words therefore of jonas, It is better for me to die then to live, are the words of a man most impatient, and do not contain a comparison of one good thing with another good thing: but do show a most bitter feeling of burning anger, and the assault of a man now able to refrain himself no longer. It is better, that is to say, it is more to be wished for of me thus carried away with the trouble and unquietness of my mind.   
Vers. 4. Then said the Lord, Dost thou well to be angry? 

The judgement of God concerning this fact of Ionas.  Now followeth the sentence or judgement of God concerning the fact, prayer, & anger of jonas. Therefore this place with the whole place following, is a commoration or staying in laying out of things more particularly. For jonas doth severally discourse, what was said & done, & followed after his prayer. First therefore we are to hear the voice of God concerning this anger of jonas, to the end that no man should excuse it, as jerom hath done, God condemneth it, what fair gloss so ever it may seem to carry. And he doth afterwards show a reason of this his condemning of it, & confirmeth the same by a notable falling out of a like matter, & in the end God doth approve the same even unto jonas himself, who at the length resteth satisfied and contented therewith all. Hereof appeareth, that how wise soever the carnal or fleshly reasons of men may seem unto us to be, how fit, glorious & agreeable unto the matters taken in hand, that they all notwithstanding do vanish away like smoke, or that they are to vail the bonnet, & as it were to strike sail unto the wisdom of God alone, that whatsoever God shall ordain to the contrary, or will to be done, that same be liked & allowed of us, & that we wholly rest ourselves upon his providence, for the counsels of God are not only divers from our counsels (as the Lord saith Isa. 55.8. My thoughts are not your thoughts, nor my ways your ways:) but also God is infinite ways wiser than we, as Paul teacheth 1. Cor. 1.25. That the foolishness of God is wiser than men, & the weakness of God stronger than men. Yea in the ordering of all things in particular, & also in general, he alone is the best judge and Moderator: whose counsa●●● and works, albeit they be often hidden, and wonderful unto us, yet are they always most just and well framed, and for this cause to be allowed.   
Vers. 5. So jonas went out of the city, and sat on the East side of the city, and there made him a booth, and sat under it in the shadow, till he might see what should be done in the city. 

Where jonas became after his preaching until the 40. days were ended.  SEcondly here is described, where jonas became in the mean season whilst after his preaching had through the whole city of Ninive, he waiteth for the end of the matter, that is, of his threatenings. This verse than is a further making plain of the matter the which ought to be read by a parenthesis. So long therefore until the 40. days were out, after the diligent execution of his office in the city. jonas goeth aside out of the city, & abideth notwithstanding in the country near adjoining, in his cottage, the which he had built unto himself at the East side of the city for a little time. And here are two things to be noted to wit, the wisdom and patience of jonas. His wisdom, in that he departeth from the city, 
The wisdom of jonas.  believing that it will come to pass, that the Ninivites should be destroyed. Lest therefore that he should be wrapped in the same judgement with them, he doth wisely remove himself from them, and that by the self same spectacle, he might the more confirm that his threatening would prove true, & so might make the Ninivites afraid. And so to assure his people that Babylon should be destroyed, the Prophet Isai 48.20. saith unto them, Go ye out of Babel: flee from the Chaldeans, with a voice of joy, etc. So the Angel, Apoc. 8.4. willeth the people to departed out of Babel for fear otherwise they should be punished with them: Go ye out of her my people (saith the voice from heaven) that ye be not partakers in her sins, and that ye receive not of her plagues.  

The patience of jonas.  The patience of jonas herein appeareth, that he sitteth there, that is, patiently waiteth until the whole 40. days do pass away. In the mean while he sitteth, not under the shadow of the gourd, the which was not yet grown (for it sprung up afterward) but under the shadow of the cottage the which he himself had slightly builded and made. For jonas did not live or dwell there deliciously and in pleasure.   
Vers. 6. And the Lord God prepared a gourd, and made it to come up over jonas, that it might be a shadow over his head: and deliver him from grief. So jonas was exceeding glad of the gourd. 

What ensued after jonas his prayer, & God his answer unto the same.  THirdly here is declared, what things followed after that same prayer of jonas, & God his answer unto the same: both which (as I said before) after those whole 40. days being fully ended. After those 40. days then, and not before, jonas prayed so angrily: and when as God had answered him, he allegeth a reason of this his answer, and mercy towards the Ninivites, the which he confirmeth by the confession of jonas himself, and by the issue and likelihood of a thing most apparent, to the end the counsel and purpose of God in pardoning them, may appear unto all men to be most wise and just. This therefore fell out after those 40. days, so that jonas did yet once again show the malapertness and impatience of his mind, and the same utterly unexcusable and yet notwithstanding it did spring from the same fountain from the which the former did. Out of this self same doth God show two things: 
Our affections in show never so fair, are hateful unto God, unless they he wholly subdued unto his will.  first, that our affections, albeit godly, lawful, & tender in show (unless they be wholly subject unto his will) are troublesome motions of our disobedient flesh unto God, & fruits of our stubbornness, & therefore unto him worthily hateful, bitter, and filthy. The second thing is, God out of this second anger of jonas, altogether immoderate or unmeasurable and rash, taketh an occasion and cause to condemn the former anger also. For so by degrees also God doth lead us unto earnest repentance, and teacheth us by little and little, as it were by play, that the things the which in us are vicious, the which notwithstanding we would not easily confess so to be, he might prove & show by the comparison and similitude of other things known and granted of us, to be utterly to be condemned, foul and filthy.  

The order of the Prophet in describing his anger.  Further, in the setting out of this whole matter, the Prophet useth this order, that first he showeth the cause of his second anger & wrath unto the 8. ver. Secondly he declareth, that his anger and immoderate rage, ver. 8. and 9 Lastly, that thereupon God took occasion to condemn jonas both in this, and also in that his former complaint, v. 10, 11. This sixth verse containeth two things, & both of them a preparation only unto the declaring of the anger of jonas. First, what God prepared for jonas, yet remaining in his booth, the which he had slightly made of boughs: & secondly, 
1. What God prepared for jonas.  what joy jonas conceived for the same. God ordained & would have a gourd to grow up for him (for so the word kikaion is to be translated, 
2. What was his joy for the same. Kikaion, There is great stir about the translation of this word, but I have rather followed those which do english it, a gourd.  whatsoever August. epist. 10. say against Jerome to the contrary) and that forthwith, & almost in one moment, for it grew up in an artificial day, that is, within XII. equinoctial hours, v. 10. so high & so full of leaves, that it shadowed jonas his whole booth, & did defend him from the heat of the sun, the which was then most parching & burning: and finally with the leaves thereof it made him a cool shadow. Therefore the growing and manner of this gourd was extraordinary: and for this cause God is said to have prepared it, that is to say, this tree sprang up not by any natural mean, but supernaturally, or extraordinarily, God so ordaining for the keeping of jonas from grief, that is, from that scorching heat, the which jonas took most grievously at that time, & in that place. Wherein not only the fact of God, but also the end of the same is briefly touched, to wit, that we should know that he is careful for the least discommodity and grief of those that are his, that he may help them. And thus much did God.  

jonas his joy.  But jonas for his part on the otherside, is exceeding glad and joyful both for his coolth and that same sudden shade given him by God against the burning of the sun: and also especially for the tree or shrub itself that was sprung up, for the height thereof, for the leaves, for the fairness, for the shade of it, because that all these things in this gourd were singular above the manner of other gourds. So in every kind of thing those points & parts do delice us the which are singular and excelling above the usual manner, because that in them there appeareth a certain singular & especial favour of God, & a work of his omnipotency, or almighty power. So this was in deed in jonas a most joyful affection of his mind for the springing up of the gourd, and the same most favourable and loving towards the gourd itself, a shrub of base account & of small continuance: yet without any cause, the which might grow of any especial pains, labour, or hope of his towards the gourd.   
Vers. 7. But God prepared a worm, when the morning rose the next day: and it smote the gourd, that it withered. 

The gourd upon the sudden destroyed by God.  THe consequent, or showing what followed. For here is declared how the gourd quickly springing up, was quickly also destroyed by God. The which also is a preparative unto the declaring of jonas his anger. For these things in like manner do prove & show him to have been impatient, faulty, & beyond measure & reason delicate and tender: nay wanton, albeit that this his ange● also seemed unto jonas himself lawful & just. Further, it hereby appeareth, that this gourd died after an extraordinary and a certain peculiar manner, for that there breedeth so soon a worm i● him, & the same specially and suddenly by God set unto the roo● of him. This worm then gnawing and eating the root of the gourd, and robbing it of moistness, forthwith killeth the plant whereupon the tree or shrub withereth & dieth. For plants have also their diseases & wounds, as wormeating, blasting, & such like Plin. l. 17. c. 24. Nat. Hist. Yet some will have that the gourd di● not for all this fall from the booth of jonas: but always affords him some small shade such as it was, because that the withere● leaves of this gourd did yet remain still hanging upon the pole of his cottage, and made a shadow, but a small one, & the whic● did not any longer keep jonas from so great burning of the sun▪   
Vers. 8. And when the sun did arise, God prepared also a fervour East wind: and the sun beat upon the head of jonas, that 〈◊〉 fainted, and wished in his heart to die, and said, It is better f●● me to die, then to live. 

The cause of jonas his anger.  THe third part of this same preparation, the which declarer the cause and anger of jonas: to wit, a parching heat, great then was usual, the which God sent that same day & time. Therefore this verse containeth two things: the one, a third cause so the which jonas is angry, and prayeth unto God in that his choler and heat of mind. The second comprehendeth a description of this anger, and prayer.  
The third cause of jonas his being angry, was the parching & burning of the sun, being greater than it was wont, by the means whereof it did beat upon the head of jonas very grievously. Of this heat there were two causes, 
Two causes of the heat mentioned in this verse.  both the ordinary season of the year, and the sun, & also that same extraordinary East wind, faint, and dissolving or losing the members, such like kind of winds as are wont commonly to blow in the summer, the air being dry and void of clouds, the which winds do not refresh us, or cool the air: but rather increase the heat of the sun, because that they also are hot and parching, and faint and calm. By which like means the Lord also can scorch and parch the fruits of the earth for the sins of his people, as he testifieth Agg. 2.18. where he saith: I smote you with blasting, and mildew, and with hail, in all the labours of your hands, and yet ye turned not unto me, saith the Lord. Of this I gather that these things were done in the summer. For Assyria (in the which Ninive is) is no Southern country, that it should have any great heats, beside in the summer. Here then also, like as before v. 2. & 3. the anger of jonas was malapert & saucy, and the assault of his mind very raging, the which groweth in this place in like sort, of the too well liking of his own counsel, and of the things which he approveth or alloweth. For what rashness and great hastiness is this, that he wisheth and desireth out of hand to die? for that he should desire this by and by, and that of God, his hasty anger egged him on thereunto. And jonas is here angry through the feeling of the flesh, as before, and that more manifestly, albeit that in show he seemed to have a colourable & reasonable cause, to wit, for that he was delighted with the fairness of the gourd that was sprung up, and did solace himself therewith, as with a most dainty work of God, and a favour of the same God towards him, being oppressed or grieved with the heat. This is in deed a fair pretence or show of the flesh. But the true original or beginning of this kind of anger is the waywardness and pride of man his wit. 
jonas hath a fair show for his anger.  For we do prefer our counsels and will before the wisdom and will of God, so that we take it very hardly and grievously that it should be and come to pass, the which albeit that it be done by the will of God, yet notwithstanding it falleth out often otherwise then we would wish. As for jonas he is not properly or especially angry, because he now felt the sharp heat of the sun: neither yet doth he pray, that God would strengthen him to bear so great parching of the same, or that God would a bate the heat: but he is angry, 
The proper cause of jonas his anger.  for that those things the which he had made reckoning with himself should have continued, and the which for the time ought to have been fit and commodious for him, and to be a witness of the favour of God towards his self and his ministery, the same were now changed and taken away, to wit, his brave gourd, a work in deed of God and extraordinarily sprung up in the favour of jonas was decayed, and extraordinarily also perished. Therefore through the self same carnal or fleshly wisdom he doth imagine the commendation of his ministery to lie in the gourd, like as he did before suppose his contempt, to lie in the saving of the city. Therefore jonas is angry for the dying of the gourd: and not properly for that he was scorched after that manner with the burning of the sun, as appeareth hereafter ver. 9 & 10. and he doth not now any more desire any other sign and testimony of God his favour towards him, but death through a troubled and disquiet affection. For through unstaidness of mind he desireth to die. The which argueth or proveth the corruption, disobedience, and fury of men in their carnal or fleshly affections, and whilst they do not wholly submit themselves unto the will of God alone.   
Vers. 9 And God said unto jonas, Dost thou well to be angry forth gourd? And he said, I do well to be angry unto the death. 

An amplification of the anger of Ionas.  AN amplification of this second sin or anger of jonas. And it is amplified by the reprehension or admonition of God, and the disobedience and contestation or auouchment of jonas. The reprehension is here made by God, like as before ver. 4. Two things are to be noted in this reprehension. 
1. The manner of speaking.  First, the manner o● speaking, the which is an interrogation or ask of a question▪ For this doth more press him, and more evidently lay before jonas the fault of this his anger, & noteth out the same. For it doth contain the manifest anger and reproving of God the just esteemer and judge of things, 
2. The words here used.  for the same. Secondly, the worde● themselves are to be noted, Good, that is, well and rightly done according unto the duty of a godly man, who knoweth that God must be obeyed. Furthermore (to be as it were red angry) that is, (although thou be angry for a just cause and matter) to be moved above measure, and altogether impatiently, through a raging heat of mind. Finally, for (a gourd) that is, a thing so light, and of so small an account.  

The disobedience of Ionas, & what we are to learn thereby.  The stubbornness and disobedience of jonas followeth described by his own self, that his earnest repentance may be understood, & that by this his example he may teach that all mortal men how godly soever & the servants of God, do notwithstanding easily range beyond the bounds of their duty, and fall into most undoubted disobedience, unless they wholly submit themselves and all their affections, albeit natural and colourable unto the will of God. For we are carried quite away, when as we yield unto them never so little. 
jonas his disobedience very great. For 1. He striveth against God. 2. He justifieth his anger. 3. He doth not acknowledge his excessive anger.  And this contestation or auouchment & stubbornness of jonas is grievous and great. First in that answering he wrestleth against God so plainly speaking unto him. Secondly for that in this place, like as before also, he doth contend or earnestly maintain the cause of this his anger to be just, as if that he would reprove God of unjust judgement. Lastly, in that he doth not acknowledge this outrageous excess of his anger, by the which he was brought to wish for death. So are we in like manner blinded, when as we do both rest upon the judgement of our own wisdom, and let lose the bridle unto the affections or desires of our flesh, and are ruled by such beasts.   
Vers. 10. Then said the Lord, Thou hast had pity on the gourd for the which thou hast not laboured, neither madest it grow, which came up in a night, and perished in a night. 

The application of the former history unto Ionas.  THe application of the whole history of the former fact and falling out of the matter unto jonas, whereby also God doth confute or overthrow him, & showeth that his anger wherein he did so greatly please himself, to have been most unjust. In this sentence & condemnation of God, jonas doth now rest, & is satisfied or contented. And thus in the end he doth testify his true repentance: but first many ways wrestling, & wrestling again, such is the disobedient nature of man against God. This then is an application. For God taking an argument from the lesser unto the greater, 
God proveth his purpose in saving the Ninivites to be most just by the acknowledgement of jonas himself.  doth prove his counsel and purpose in saving the Ninivites, even after the preaching of jonas to have been most just, jonas himself being now judge, who is now taught so much by the similitude of the gourd, as it were by play. This then is a confutation both of the former, and also of the latter cause, the which jonas did bring for the justifying of his anger. For God showeth that it was conceived and taken without any just ground. And he refuseth the first cause, for that he spared the Ninivites. For he proveth that the consideration of the gourd, and of Niniveh was divers, that is, that there was great odds betwixt them. In like manner he confuteth the latter cause, for that jonas was moved i● such sort about a matter of nothing, and the which belonged not unto him. 
The first part of the comparison.  But this verse doth only lay open that part of the comparison, the which is between the gourd and Ninive. By the which is taught, that the mercy of God in pardoning the Ninuites, even after the threatenings of destruction denounced or told unto them, was more just than was the pity and pleasure of jonas favouring the gourd, the which his pitifulness jonas did before maintain to be just. So that in this place God doth retort, or tu●●e back again upon jonas the things which he so obstinately al● leadged and avouched for the justifying of his own fact. So God doth kill us with our own sword, and useth our own vanity to the commendation and setting forth of his glory. Thus this first part of the comparison doth contain the pity of jonas toward the gourd, but God, as I said, doth confute and reprove the same.   
Vers. 11. And should not I spare Ninive that great city, wherein are six s●●● thousand persons, that cannot discern between their right hand and their 〈◊〉 hand? and also much cattle. 

The second part of the comparison. The parts of this comparison lively laid out by way of contrariety.  THis verse following hath the other part of the same comparison, the which showeth by the other parts of the antithes● or contrariety, that the cause of God was the juster. The parts of the comparison are these: In respect of the person, Thou a man● God. In respect of the Thing, Thou sparest a gourd: I, Ninive. I● respect of the Cause, The gourd is a shrub: Ninive a city: that is, 〈◊〉 company of men. The gourd is a shrub, of small reckoning & sho● continuance: Ninive is a great multitude of men, and also of ca●● tell. Thou art angry for a gourd, the which is none of thine, tha● is, the which thou neither hast planted, nor brought up, nor take● any pains about: I have planted Ninive, I have taken pains abo●● it, it is my labour, it is mine own thing, the which I take pity o●● Thou hast pity on it, namely the gourd: I on this city, & that which is mine own. Thou upon a thing the which is not to be pitied● have compassion upon men, who by reason of their age, & just 〈◊〉 excusable ignorance, are in the judgement of all men worthy o● pardon, nay of pity & compassion, the greater part of them bein● children and young infants. This is the force of this comparison and justifying of God against jonas.     

A Commentary of Lambert Danaeus upon the Prophet Amos.  

CAP. 1.  

The end of this prophesy, as also of the rest.  THe end and drift of this prophesy, is all one with the rest of the other Prophets and their prophecies, namely, to lead us by the feeling of our own destruction and misery, unto God the fountain and father of mercy through his Christ: and so consequently to teach us to repent from our wicked living, and to serve the true God, and to worship him according unto his law and commandment. Therefore he both layeth down the threatenings of God, and also the promises. And first of all he doth in general set forth the threatenings against all sinners, yea, even men that are infidels. Then afterwards particularly against those which call themselves the people of God, and do boast themselves of that name, such as in times past were both the Israelites, and also the jews properly so called, and now the Christians, whether Papists, or Gospelers: whereof it cometh to pass, that Amos beginneth with those judgements of God, the which God did threaten generally against Idolaters. And afterwards he cometh unto those which were peculiarly addressed unto the Israelites, unto whom by name he was from God appointed a Prophet. Furthermore, he rehearseth those also which were ordained against the jews themselves, that is, against the kingdom of judah, because they also did vaunt themselves upon the praise and title of the people and inheritance of God, and that upon better reason, than the kingdom of Israel. And thus much concerning the threatenings.  
As for the promises, Amos hath the same which other Prophets have, to wit, first general unto all mankind, then particular unto the true Church of God, for and through the Messiah promised unto the Fathers, that is, our Lord jesus Christ, the which this our Prophet for the comfort of the godly, doth excellently set down. But concerning the time wherein Amos prophesied, 
The time wherein Amos prophesied.  thus I think, saving the judgement of others, the which I would not by this mine opinion have to be forestalled. Amos seemeth unto me to have been the second of all those Prophets, whose prophecies we have in the volume as well of the great, as also the small Prophets, the which are extant or to be found in the Canonical books of the holy Scriptures. And I think that he lived almost after forty years at the least from the death of the Prophet Elizeus, & was by God raised up in the kingdom of Israel, for that the same part of the people especially wanted earnest admonitions, when as it had cast away the Word of God, and the true Sacrifices, and in the room thereof set up their own. 
The reason why the Prophet Amos is thought to have prophesied about this time.  The reason of mine opinion is this, because that Elizeus died at least about the first beginning of the reign of joas the son of joachaz king of Israel: for 2. King. cap. 13. ver. 14. mention is made that joas came to visit Elizeus lying in his deathbed in these words, When Elisha fell sick of his sickness whereof he died, joash the King of Israel came down unto him, and wept on his face, and said, O my father, O my father, etc. And that this was in the beginning of his reign, the diligent considering of that which followeth in that chapter, and in the beginning of the next, will easily declare. And from that time until the 27. year of King jeroboam (who was the son of this joas, and in the first year in the which Vzzias began to reign in judah, which was the time of the beginning of this prophesy) there do come 41. years between. So Amos then lived and prophesied in that age, as he himself teacheth. 
jonai seemeth to have been before Amos.  But the Prophet jonas seemeth in time to have been before him, which jonas his book of prophesy is in the Canon, or among the Canonical books of the Bible, for as much as either in the reign of joas the father of this jeroboam (about the 27. year of whose reign Amos might have begun to prophesy) or at least wise about the beginning of the reign of this jeroboam, jonas executed his office, as appeareth 2. King. cap. 14. ver. 23. and so to the end of the chapter, and as I have showed before in my notes before these Prophets. So that the beginning of the Prophet jonas may seem to have been some certain years after the death of Elizeus, the succession of the Prophets for a time being discontinued, as easily may be gathered, if 2. King. cap. 13. ver. 14 be compared with cap. 14. ver. 25. Wherefore among the Prophets, 
jonas the first in time of all the Prophet's canonical.  whose writings are in the Canonical Scripture, jonas is the first in respect of time. For that which is objected of Micheas, whose book of prophecies is extant, is against this nothing at all: because that Micheas is not the same Micheas, the which prophesied in the days of King Achab, and was before jonas. And this our Amos is second, 
Amos the second, Oseas the third.  Oseas' third, who fell into the times of jeroboam the son of joas king of Israel, and Vzzias the son of Amasias' king of judah: but because he is said to have prophesied unto the times of King Ezechias, it is likely that he began not at the self same beginning and instant of time, in the which those two Kings (each in his kingdom) began to reign: but a little after. For by the space of 14. years they reigned together, jeroboam in Israel, and Vzzias in judah. Therefore if we do grant that Oseas began to prophesy an year or two after that same earthquake, two year before the which Amos prophesied: Oseas must then begin to execute his office in the 31. or 32. year of jeroboam the son of joas king of Israel, and in the 4. or 5. year of Vzzias king of judah. For I hold that the same earthquake happened in the second year of the reign of Vzzias, and in the thirtieth year of the reign of this jeroboam. And Oseas prophesied unto the beginning of Ezechias king of judah, beginning at the 32. year of the reign of jeroboam son of joas, (which fell into the fifth year of Vzzias the king of judah) that is, by the space of full 70 years, well near. 
Oseas' prophesied almost full 70 years, and Amos but 14.  But Amos seemeth to have finished his office within the space of that time, wherein this jeroboam of Israel, and Vzzias of judah lived in one age together in their Kingdoms and Empires, to wit, by the space only of 14. years. For Amos maketh mention of no other King, either of Israel, or of judah, but of jeroboam the son of joas, and of Vzzias. And thus much of jonas, Amos, and Oseas.  

Esaias the 4. Prophet in order and time.  The fourth in order and time seemeth to have been Isaias, and to have begun his office after Oseas, but to have continued it longer, namely, until the times of King Manasses, by whom about the beginning of his reign Isaias was put to death. For when as Isaias maketh no mention of this jeroboam, who was the son of joas, but of Vzzias, joatham, etc. only, he seemeth indeed to have begun to prophesy under Vzzias king of judah, but that same jeroboam being now dead, under whom both Amos and Oseas had now executed their office of Prophets. Therefore in as much as jeroboam the son of joas king of Israel died in the 14. year of Vzzias the king, Isaias cannot seem to have prophesied before this time, but afterwards about the 16. year of the reign of Vzzias. From which time unto Manasses, and the beginning of his reign, there come between above 80. years, all which time Isaias must have executed the office of a Prophet: for he himself cap. 7. maketh mention of three score years.  
Vers. 1. The words of Amos, who was among the herdmen at Tecoa, which he saw upon Israel, in the days of Vzziah King of juda, and in the days of jeroboam son of joash King of Israel, two years before the earthquake. 

The proposition containing five points.  THe proposition or principal ground of this whole book and prophesy, the which containeth five points. First, the summed the matter, the which is comprehended in this book, namely▪ Words, 
1. The preaching of Amos.  that is to say, the preaching of Amos, the which he uttered openly with a loud voice. The second, what manner of words the same words were, that is to say, the words of God: wherein the certainty and authority of these words, 
2. What manner of preaching it is, namely, such as was revealed by vision.  or prophesy is avouched. For it is a vision, that is, a revelation showed by God himself, and committed unto the Prophet. Thirdly, unto whom it was showed, to wit, unto Amos, who by the addition of certain circumstances, is described what manner of man he was, both for the laying out of his person more certainly, 
3. Unto whom this preaching is committed.  that he might be known from others of the same name: and also for the better and greater confirmation of his calling, as which was altogether extraordinary, and raised up by God, for to beat down the pride and outrageous haughtiness of the men of that age. For God made choice of this man, whom he would send to terrify or fear the kingdom of Israel, the which at that time was most flourishing. And he chooseth a man that is a Thecuite, that is, of the jews, not of the Israelites (such a one as Elias notwithstanding was) and one of the shepherds that kept cattle, as he confesseth of himself, chap. 7. vers. 14. saying: I was no Prophet, neither was I the son of a Prophet, (he meaneth of the ordinary manner and calling of Prophets) but I was a herdman, and a gatherer of wild figs. God sendeth a jew unto the Israelites, to touch them the deeper by this means, as if they were such manner of persons who now had none among them fit to teach them, but stood in need of foreigners and strangers, and especially jews, whom notwithstanding they did deadly hate, as may appear by the rent and breach, when the ten Tribes fell away from the other twain, upon that, that their request was not granted by Rehoboam, where they upon that occasion speak thus, 1. King. cap 12. ver. 16. So when all Israel saw that the King regarded them not, the people answered the King thus, saying, What portion have we in David? we have none inheritance in the son of Ishai. To your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. God sendeth a Neathea●d, that by this obscure and base person in the world, he may cast down those high and lofty spirits. For as it is 1. Cor. 1. ver. 27.28. God hath chosen the foolish things of the world to confound the wise & God hath chosen the foolish things of the world to confound the mighty things, And vile things of the world, and things which are despised hath God chosen, & things which are not, to bring to nought things that are. For as the same Apostle speaketh, 2. Cor. cap. 10. vers. 4, 5, 6. The weapons of our warfare are not carnal, but mighty through God to cast down holds, casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, and having ready the vengeance against all disobedience when your obedience is fulfilled. Thecua, of the which Amos in this verse is said to be, was one of the cities in judah, built by king Rehoboam son of Solomon, as it is 2 Chron. cap. 11. verse 5.6. And Rehoboam dwelled in jerusalem, and built strong cities in judah: he built also Beth-Iehem, & Etam, and Tekoa. Fourthly, 
4. Unto whom Amos is sent.  here is taught unto whom Amos is sent or against whom those things were commanded by God to be spoken, that is to say, against the Israelites, namely, against that kingdom properly, the which was separated and divided from judah: but yet (because God is the keeper of his whole Church) Amos doth also prophesy against the kingdom of judah, that it also may be saved by God. Lastly and fifthly, 
5. At what time Amos prophesied.  under Vzzias king of judah, and jeroboam the son of joas king of Israel, full two years before that same great earthquake happened in all that same whole country, the which, as I said, seemeth to have happened at the least about the second year of the reign of Vzzias, and the thirtieth year of the reign of this jeroboam.   
Vers. 2. And he said, the Lord shall roar from Zion, and utter ●e voice from jerusalem, and the dwelling places of the shepherd shall perish, and the top of Carmel shall whither. 

The sum of the judgements of God against the Israelites.  THe sum of the judgements of God the which should com● to pass against the Israelites, to wit, the utter desolation or wasting of their whole country. For all the best and fattest things 〈◊〉 this kingdom of the Israelites, shall in such sort be strooke●● God in his just judgement, and for their disobedience, that bo●● the cottages of the shepherd themselves shall mourn, to wit, 〈◊〉 being destroyed: and also Carmel that same most fruitful mou●taine shall whither, being touched with the heat of God his ange● Therefore it is certain that these things are denounced and tol●● against Israel, by the place Carmel, the which the Prophet rehe●seth in as much as it is a famous mountain in the land of Isra●● And here in this place the Prophet also by and by getteth authority unto his prophesy, 
The Prophet winneth authority and attention unto his prophesy.  that it be not contemned or despised: a● attention or eare-giving thereunto, whereby be they never so pro●● and lofty otherwise, he doth nevertheless terrify or fear the●▪ He getteth authority when as he teacheth that these things are ●●nounced both by God himself, and that they shall also be fulfill●● and that by the same God, the which is the God of Zion, a pla●● most known, and most holy, that is, that these things do co●● from the true God, and not from Idols. And he getteth unto himself attention, or eare-giving unto that he speaketh, by the figure which he useth, as this proposition and sentence is garnished wi●● majesty and loftiness of words. For God is said now to roare●● 'gainst them with a great and terrible yelling, as it were a lyonst●red up and teased with anger. For this roaring doth express bo●● the anger of the lion, and also the terribleness or fearfulness of 〈◊〉 voice: under which like phrase or manner of speaking the other Prophets do describe the fierce wrath and anger of God, as lo●● cap. 3. ver▪ 16. The Lord also (saith he) shall roar out of Zion, 〈◊〉 utter his voice from jerusalem, and the heavens and the earth s●● shake, but the Lord will be the hope of his people, and the strength of t●● children of Israel. So the Prophet jeremy cap. 25. vers. 30. is will●● for the terrifying of the wicked nations, to say unto them: The L●● shall roar from above, and thrust forth his voice from his holy ha●tation: he shall roar upon his habitation, and shall cry alou●● as they that press the grapes, against all the inhabitants of the earth.   
Vers. 3. Thus saith the Lord, For three transgressions of Damascus, and for four, I will not turn to it, because they have threshed Gilead with threshing instruments of iron. 

The confirmation of the former threatening.  THe confirmation of the former threatening against the Israelites both by the example of other nations, the which the Prophet here reciteth, (yea even of judah) the which God doth punish for the same sins: and also by the justice and righteousness of God, the which is neither rashly moved, neither yet ought to suffer these sins of the Israelites to escape unpunished. God is not rashly moved to punish, but after that he hath a long season borne with men, yea and the same also obstinately or stiffly continuing in sundry and most grievous vices. Therefore he doth in the end chastise and correct, not for one or two sins of them only, but for many. But God will not let the sins of the Israelites go scotfree, who can not suffer the offences of the jews their brethren, nay of the Gentiles being altogether infidels to be unpunished, and therefore will he not bear with the sins of these, the which ought to be more holy.  

Why the Prophet reckoneth up only those nations, the which were borderers upon the Israelites.  Further, he reckoneth up only those nations, the which were neighbours unto them, to the end the Israelites should be the more moved, and should believe the things to be true, the which were threatened. For GOD hath also punished always before this, other nations besides these for their sins, and doth yet at this day punish them. And he beginneth with the kingdom of Damascus, because that the power and glory thereof at that time was greater than of other people near unto them, as being the head of all Syria: for so is it Isai. cap. 7. vers. 8. The head of Aram (that is of Syria) is Damascus, and the head of Damascus is Rezin, etc. And 1. King. cap. 19 vers. 15. Elias is commanded to return by the wilderness unto Damascus, and there (as in the head city of the land) to anoint Hazael King over Aram, that is, Syria: 
Damascus the chief city of Syria.  for Damascus was then the Metropolitan or chief city of Syria.  

1. The wicked life of the Damascens.  Now this verse containeth two things. The first, the wicked and stubborn life of them of Damascus. Their life is noted to be wicked by the word (Peshang) the which signifieth open rebellion and treachery against God, and not only simple sin. And that it was fortresses: 
1. Decapolis.  This province was called Decapolis. Secondly, by the country of Auen, or Aueria, the which was another province of the kingdom of Damascus near unto the Arabians, 
2. Auen, or Aueria.  and in a manner a continual valley by the river Euphrates. And last of all by the country of Eden, wherein also was a peculiar King of it own, the which notwithstanding was subject unto the King of Damascus. 
3. Eden.  All these countries as they were partners and partakers with them of Damascus, in these sins and cruelty against the people of God: so shall they in like manner be all overtaken with the same judgement of God. And thus much concerning the kingdom itself, and the provinces of the kingdom at that time most flourishing.  

2. What shall become of the men.  In the second place he setteth down what shall become of the men themselves. They shall go into country's unknown unto them, and far off, as namely, being carried away by the King of the Assyrians into Media, and into the city thereof, the which i● called Cir, or Cirus, 2. King. cap. 16. vers. 9 Then the king of Asshur consented unto him: (that is, to king Achaz king of juda, hiring him for money against Rezin king of Syria) and the king of Asshur went up against Damascus, and when he had taken it, he carried the people away to Kir, (or Cir, or Cirus, as it is in the common translation, which for the most part in the proper names this author followeth) and slew Rezin. And lest that these things, because of the power and glory of the kingdom of Damascus, might seem ridiculous, or to be laughed at as toys, and unpossible, the Prophet rehearseth again, That these things are threatened by the true God himself, who cannot lie, and by the almighty Lord jehovah, whom nothing can withstand.   
Vers. 6. Thus saith the Lord, for three transgressions of Azzah, and for four, I will not turn to it, because they carried away prisoners the whole captivity, to shut them up in Edom. 
THe second example of the judgements of God against the people bordering upon Israel, 
The second example of God his judgements against the Philistines.  to wit, against the Philistines. The same things in a manner are here to be noted, the which were before in the example of them of Damascus. I will therefore only touch such things as it hath proper and several to itself. In this verse than this is singular or proper to itself, to wit, the cause, why these Palestines, or Philistines are punished by God, and that with so great a punishment, which is this, for that they also, like as the Damascens, used great cruelty against the Israelites, that is, against the people of God: but yet in another kind of cruelty. The Damascens slew the Israelites whom they took: but the Philistines sold them, taking away all hope of deliverance, or returning again, and coming home any more. For when they had once taken them, they did them away both unto the Greekish merchants, that they might carry them away into far countries: and also unto the I dumeans the most deadly enemies of the people of God, making with them this condition when they sold them, that they never should afterwards be redeemed of any▪ For so do I expound these words (to shut them up in Edom) as if the Philistines did not simply carry them into Idumea, when they had taken them, and sold them there: but on this condition and bargain, that afterwards they should never let them departed again. 
The extreme cruelty of the Philistines, the which like they used at other times also against God hi● people.  Wherein appeareth their great cruelty, the which may also be gathered by that which is written, 2. Chron. 21. ver. 16. in these words: So the Lord stirred up against jehoram the spirit of the Philistines, and the Arabians that were beside the Ethiopians. And they came up into judah, and broke into it; and carried away all the substance that was found in the King's house, and his sons also, and his wives: so that there was not a son left him, save jehoahaz, the youngest of his sons. The Lord also by his prophet joel complaineth of this cruelty, as of other nations so also of the Philistines by name, for selling a way his people into far countries unto the Greeks', that there might be no hope of their returning, when he saith: The children also of judah, and the children of jerusalem have ye sold unto the Grecians, that ye might send them far from their border.  

God his church dear unto him.  By this example also appeareth, how dear the Church is unto God, how small tokens soever it retain of his covenant (as was the Church of the Israelites at that time) when as he is in such sort angry against the enemies thereof, for handling it so cruelly.   
Vers. 7. Therefore will I send a fire upon the walls of Azzah, and it shall devour the palaces thereof. 

This verse is in a manner all one with the fourth before.  THis verse hath nothing singular or peculiar to itself from the fourth verse before, except the name of Azzah, or Gaza only. It therefore noteth, that for this their cruelty they shall utterly be consumed and destroyed, and that in most fearful manner, as are those things which are wasted by fire, the which consumeth all, and leaveth nothing that it can reach or come unto: for with it there is neither pity nor mercy.   
Vers. 8. And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and turn mine hand to Ekron, and the remnant of the Philistines shall perish, saith the Lord. 

The judgements of God against the whole land of the Philistines.  NOw the judgements of God are threatened to the whole country of the Philistines, as before vers. 5. to the whole kingdom of Damascus. And in this place are reckoned up four chief Tetrarchies or Quarternes of that country of Palestina, to wit, that of Gaza or Azzah, that of Ashdod or Azotus▪ that of Asculon, and that of Accaron. The sift tetrarchy or Quartern is overpassed, namely, that of Geth, from whence was Goliath. Of this Gethor Gith is mention, Ios. 13. ver. 3. where it is reckoned up as one of the five Lordships of the Philistines. But this is singular or peculiar in this verse, for that God doth denounce and show that no remnants of this nation shall be left alive, and this he threateneth, who is Lord, and hath rule over all things. So sore a punishment was not threatened unto the Damascens, but the judgements of the Lord are just and righteous, albeit the cruelty of the Damascens may seem greater than this of the Philistines. Yet these Philistines did continually and daily afflict or trouble the Church of God, when as they did sell the Israelites in such sort that they should never afterward be free again.   
Vers. 9 Thus saith the Lord, for three transgressions of Tyrus, and for four, I will not turn to it because they shut the whole captivity in Edom, and have not remembered the brotherly covenant. 

The third example of God his judgements against the Tyrians.  THe third example of the judgements of God upon the nations near unto the Israelites, to wit, upon the Tyrians, a flourishing people at that time. The self same things are here again rehearsed, the which have been in the threatenings before, besides a very few things peculiar unto Tyrians. For these also are noted and condemned for their extreme cruelty against the people of God, whom they did so scatter abroad, that they should never afterwards return again, but perish & die in miserable captivity. And this cruelty they procured against the Israelites by the Idumeans the brethren of the Israelites: 
The Tyrians break the law of consanguinity, and of nature.  wherein these Tyrians did violate or break the law of consanguinity or of blood and kindred, and of nature, who did set those unreconcileably together by the ears within themselves, whom they ought to have made friends one with another. These Tyrians therefore do make Executioners of their cruelty against the Church of God, not every one without regard and at all adventures, but the very brethren of the Church, by how much the more detestable and unmerciful, nay more hurtful and more contrary unto nature itself, and the common law of humanity was this cruelty of the Tyrians against the Israelites, and therefore worthily punished by God more severely or sharply. For not only those which commit evil are worthy of death, but those also that consent unto them that do evil, and stretch out the cords of iniquity, and increase ungodliness and wickedness among men. Finally, those which so far as in them lieth do utterly extinguish or quench the law of nature, as these Tyrians did: against such kind of sinners the Lord by his Prophet doth threaten a curse, saying: Woe unto them that draw iniquity with cords of vanity, and sin as with cart ropes. Esay. cap. 5. vers. 18. And Paul, Rom. cap. 1. vers. 31. maketh mention of such as being fearfully given over of God unto their own reprobate sense, that they sin against the law of God, and of their own conscience, and draw on others to sin, when he writeth: Which men (namely, given over of GOD) though they knew the law of God, how that they which commit such things, are worthy of death, yet not only do the same, but also favour them that do them.   
Vers. 10. Therefore will I send a fire upon the walls of Tyrus, and it shall devour the palaces thereof. 

This verse is all one with some other before.  Confer this tenth verse with those other verses before, of the same contents and arguments.   
Vers. 11. Thus saith the Lord, for three transgressions of Edom, and for four, I will not turn to it, because he did pursue his brother with the sword, and did cast off all pity, and his anger spoiled him evermore, and his wrath watched him always. 

The fourth example of God his judgements against the Idumeans.  THe fourth example of the judgements of God against the nations bordering upon the Israelites, namely, upon the Idumeans themselves, who are called the brethren of the Israelites. Therefore the Israelites ought to be now the more moved with their punishment, that they should not think that themselves should go sco● free, but should believe the comminations or threatenings of God used against them, 
Things common unto the Idumeas with other nations.  to be true. Now these things are common unto the Idumeans with the other nations before named, to wit, that the Idumeans, like as the former nations, lived stub borne and disobedient against God, and void of repentance: and wickedly heaping sins upon sins. Secondly, that they also, like as the rest, were cruel against the Church of God. 
Special and peculiar to themselves, by these circumstances.  But the kind of their cruelties special, and proper to themselves, and also far greater than the which hath been set out before. The which the Lord also doth declare by these circumstances. First, in regard of the persons: for whilst the Idumeans do persecute the Israelites, 
1. Of the persons.  they persecute and murder, not every one of the meinie, but their own brethren. For Esau was the brother of jacob, yea his brother german, and his twin, or borne at one birth with him. Of Esau came the Idumeans of jacob the Israelites. Their cruelty therefore was more shameful against the Israelites, than was that of the other nations. For they did manifestly or openly break in sunder the affections of nature itself. Secondly, God proveth the cruelty of the Idumeans to be greater, 
2. Of the outrageousness of their anger.  by the manner, or outrageousness of their anger against the Israelites. For it was so overpassing and far out of square, that it did utterly abolish or do away those inward feelings of nature, the which do stir up pity and compassion among men, as appeared by the doings and sayings of the Idumeans against the Israelites. An example whereof may be taken out of the Psalm. 137. vers. 7. where the Prophet prayeth unto God against the same, saying: Remember the children of Edom, O Lord, in the day of jerusalem, which said, raze it, raze it to the foundation thereof. Hereupon, that is, by reason of the excessiveness thereof, the cruelty of the Idumeans in this place is called, not only anger, but also wrath, or fury. Thirdly, 
3. By the effects.  by the effects: for they both persecuted them with the sword, and also ranged against the Israelites with robbing and stealing. Therefore the Idumeans spared neither the life, nor the goods of the Israelites: but being not content to have murdered them, they carried away, and spoiled all their goods, like thieves. Fourthly, by the time. 
4. By the time.  This anger of the Idumeans against the Iraelites was perpetual, and continual: not to be appeased, not abating, not ceasing: nay, the Idumeans spoiled and slew the Israelites both in the time of war: and also their wrath did watch the Israelites in the time of peace, that is to say: did lay continual wait for them, procured hatred, and did hurt them.   
Vers. 12. Therefore will I send a fire upon Teman, and it shall denoure the palaces of Bozrah. 

The wisdom of Edom shall not help it in the day of visitation.  TEman, a nation, city, or people of Idumea, of the which jeremy speaketh, cap. 49. ver. 7. To Edom thus saith the Lord of hosts: Is wisdom no more in Teman? Is counsel perished from their children? Is their wisdom vanished? Bozrah the head city of the Idumeans. The rest of this verse is alone with the like going before, which hath been often repeated, and signifieth: that for this their cruelty they shall sharply be punished.   
Vers. 13. Thus saith the Lord, for three transgressions of the children of Ammon, and for four, I will not turn unto it, because they have ripped up the women with child of Gilead, that they might enlarge their border. 

The fift example of the Ammonites.  THe fift example of the Ammonites, who themselves also were cosines or of kin unto the Israelites, as namely, those which came of Lot the nephew of Abraham, to the end the Israelites might be the more moved with these domestical or home examples. And this in these Ammonites is a peculiar kind of cruelty against the Israelites, that is, the Church of God such as it was, for that they most barbarously at one blow as it were, 
The barbarous cruelty of the Ammonites.  did cut in sunder the women of the Israelites, and the same great with child, against the law and feeling of nature cruelly murdering both the mother and her innocent or guiltless child together. The which fury is more than barbarous and brutish. And this cruelty is increased by the circumstance of the cause, for that the Ammonites did these things so cruel, not to keep away, or to be revenged of these mothers, as being in arms, or offering wrong unto them: but only to the end they might have the larger borders of their kingdom, and the same void and empty: these Ammonites forsooth made less esteem of the image of God shining forth in these women and their children, then of one foot of dead earth the which they had a mind to use and retain. Therefore in these men there was extreme cruelty joined with extreme covetousness and ambition: & so consequently it was also grievously punished by God, and th●● worthily.  

God cannot away with cruelty showed against such as bear a show of his church be it never so little.  Further, in all these examples this is to be observed and note● that God is described and set forth to be especially angry wi●● those nations, because of the cruelty which they executed against the Church of God, even such as it was (such as the Israelites th●●● were) that those, which in these our days have made those mo●● cruel slaughters and butcheries against the Church of God in the Realm of France, and elsewhere, may at the last understand wha● judgement of God is prepared for them, and hangeth over th●●● head.   
Vers. 14. Therefore will I kindle a fire in the wall of Rabbah, and 〈◊〉 shall devour the palaces thereof, with shouting in the day of be tell, and with a tempest in the day of the whirlwind. 

A special and peculiar point in the punishment of the Ammonites, above the other nations mentioned before.  THis is special and peculiar in the punishment of the Ammonites, that it shall be most speedy, and most full of terror fear. It shall be most full of fear, for that with the burning of Rabbah the chief city of the Ammonites shall be joined both battle, and such horrible fear, as in miserable manner is wont in su●● cases to be heard, by reason of the slaughters and murders there●● committed. For he telleth that this fire & burning of Rabbah sh●● be in the very day of battle, and in the very noise and shoutings 〈◊〉 the battle, where with those that are taken by the enemy shall Sword● most swift and speedy. For it shall come creeping like a which wind (such as is wont to be when storms do arise) that this punishment of the Ammonites may fall out unlooked for.   
Vers. 15. And their King shall go into captivity, he and his print●● together, saith the Lord. 
Confer this verse with the fift of this chapter expounded before, with the which it hath some things agreeing. This notwithstanding is here special and proper, that not only the people and common sort, as in the punishment of them of Damascus' the●● specified: but also the King himself, and the Princes and Nobl●● or Peers of the kingdom, shall be led away prisoners, and captives unto miserable servitude, slavery or bondage together so company.    

CAP. 2.  
Vers. 1. Thus saith the Lord, For three transgressions of Moab, and for four, I will not turn unto it, because it burned the bones of the King of Edom into lime. 

The sixth example of the judgements of God against the Moabites.  THe sixth example of the judgements of God against the nations bordering upon the Israclites, that they thereby might be terrified feared with these threatenings of God, and so consequently repent. And it is of the Moabites the cousins and kinsmen of the Ammonites, and also of the Israelites themselves. And here is expressed a singular or peculiar kind of cruelty in them above the other nations before, not against the Church of God indeed, but yet notwithstanding against men, to wit, the Idumeans, who also were cousins and of kin unto these Moabites themselves. 
All kind of cruelty displeaseth God.  Whereof we gather, that all kind of cruelty committed against any men whatsoever, doth highly displease GOD: and much more that, which doth violate or break and blot out the privileges of blood, and the affections of nature, such as was this barbarousness of the Moabites against the Idumeans. For Edom or the Idumeans came of Abraham, and the Moabites of Lot, the nephew of Abraham, whom Abraham brought up and advanced. But as concerning that which is here reported of the King of the Idumeans burned alive by the Moabites, and cruelly used, and despitefully, as if he had been some ox, so that nothing was left of him, no not so much as his bones, but that he was all consumed into ashes and lime, (the which is a thorough burned kind of ashes) some do refer it unto the 2. King. cap. 3. vers. 26.27. where the King of Moab being not able to break by force into the King of Edom, who came against him to help the Israelites, he took his eldest son, that should have reigned after him, and offered him for a  offering upon the wall, by which means the camp of the Israelites broke up and departed: but others do refer it unto some other history.   
Vers. 2. Therefore will I send a fire upon Moab, and it shall devour the palaces of Kerioth, and Moab shall die with tumult, with shouting, with the sound of a trumpet. 

The description of the punishment of the Moabites.  A Description of the punishment, the which containeth the destruction of the nation of the Moabites, and the overthrow of their whole state, and that like to ensue with their great fear, tumult, and dismaying. Their dismaying is here laid forth by a sentence as it were lose and not tied together with the bands of conjunctions copulative, to wit, in these words (with tumult, shouting, sound) of the Moabites, at the voice of a trumpet: which thing showeth a great turmoil of all things, and their disordered and tumultuous fear & trembling, such as is wont to be where nothing is done in order in a battle and skirmish: but the vanquished on every side run away without captain, without counsel.   
Vers. 3. And I will out off the judge out of the midst thereof, and will slay all the Princes thereof with him, saith the Lord. 

The destruction of the people and of the state  THe destruction of the nation and state. For besides the burning of their cities, their Kings also, nay all their judges, the which do sustain or uphold and gather together the body itself of the people, shall miserably be slain, and that every one in the midst of his jurisdiction and of the city, over which he is set to rule, that the Moabites may understand themselves to be utterly forsaken, and to be void of all hope of winding out of so great miseries. 
The Church of God never utterly destroyed.  And this is a thing the which never falleth out unto the Church of Gods. So sore a punishment doubtless doth this cruelty of men deserve.   
Vers. 4. Thus saith the Lord, For three transgressions of judah, and for four, I will not turn to it: because they have cast away the law of the Lord, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked. 

The seventh example of God his judgements against the jews.  THe seventh example of the judgements of God against the nations bordering upon the Israelites, because of their obstinate or stubborn wickedness. And by this example all dullness and drowsiness ought to be shaken off from the Israelites. For God setteth before the Israelites even the jews themselves as a mirror or loocalleth his own people, to wit, because of their sins peculiarly by the jews themselves committed against his worship and service, that all men may understand, and so consequently the Israelites, whether they offend against the first table of the law, or against the latter, that they do provoke the Lord, and that they are most worthy of anger and punishment. And whereas in this place the jews themselves also are said to be punished, 
Why punishment is threatened unto the jews, as well as unto other nations.  it is done, not only that the Prophet may put away all suspicion of flattery and currying of favour with his own people, (for Amos was of the tribe of juda) whom, as well as the rest he doth comprehend: but also that out of all these examples being gathered together, we should acknowledge the same true God to be the God and judge of the Gentiles, and also of the jews. For so Paul teacheth, Rom. 3. ver. 29. saying: God, is he the God of the jews only, and not of the Gentiles also? yes, even of the Gentiles also. Secondly, that we should conclude by a reason taken from things compared together: If God spare not the jews themselves, that is, his own beloved people, how much less will he spare others? for if these things be done unto the green tree, what shall be done unto the dry? Luk. 23. ver. 31. Accordingly whereunto Peter Epist. 1. cap. 4. ver. 17.18. writeth: The time is come, that judgement must begin at the house of God. If it first begin at us, what shall be the end of them which obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear?  

Why the jews are punished.  Further, the peculiar sin of the jews, for the which they are punished of God, is said to be the contempt or despising of the first table of the law, the which in this place is described by three effects that is, for that they despised the law of GOD itself, 
The contempt of the law described by three effects.  the which they had given unto them by the singular benefit of God. And so Paul seemeth to ascribe unto the jews, that they do accept of the law, as of a special favour of God towards them above all other nations, when he saith Rom. 2. ver. 17. Behold thou art called a jew, and restest in the law, and gloriest in God, etc. And cap. 9 vers. 4. he saith of the jews, That unto them do belong the covenants, and giving of the law, and service of God. Under the name of the law I do comprehend that part of it, the which containeth the moral precepts, that is, the Decalogue, or ten Commandments. The second effect is. The neglecting or forslowing of the Ceremonies appointed by God, the which here are called statutes or commandments. The third, is false doctrine, the which they embraced in stead of the true doctrine, whereby the jews both worshipped Idols, and also would often excuse their sins before God, being so taught by the false Prophets, whom they did esteem above the true: in so much that God was neglected, or not cared for of that people for a certain long continuance and succession of ages. For earth, that is, drive them unto extreme beggary, taking away from them all that ever they have. Yea finally they do in the end corrupt the way or life and good manners of these miserable creatures, and in such sort afflicted or troubled, do make them to go wrong. For they teach and frame them unto lewdness both by their example, and also through their cruelty, that those miserable and afflicted ones may deliver themselves from them.  

3. The incest of the Israelites.  The third sin of the Israelites, their wicked incest, through the which they do defile the name of the true God (whose people because of circumcision the Israelites do all themselves) among all the heathen, the which do know, or hear of their life and wickedness. For such is their guise and custom, to speak evil of God, either for the wicked lives of those that are his people, or when they see them any ways afflicted and in trouble, as God himself complaineth Esai. 52. ver. 5. Now therefore what have I here, saith the Lord, that my people is taken away for nought, and they that rule over them make them to howl, saith the Lord? And my name all the day continually is blasphemed (he meaneth by the wicked which held them in subjection.) So then the Israelites of whom Amos here for their incest saith, that they caused the name of God to be dishonoured, were nothing at all careful of that commandment of God, Be ye holy, for I am holy, Leuit. 11. ver. 44.   
Vers. 8. And they lie down upon clothes laid to pledge by every altar: and they drink the wine of the condemned in the house of their God. 

The second amplification of the cruelty and covetousness of the Israelites.  THe second amplification of the desperate life of the Israelites, as well the judges as also private persons, in the maintaining of that course of their cruelty and covetousness, as who do openly glory, and shamelessly triumph of them both, before their gods, (whom they suppose to be divine powers.) Therefore the Israelites do declare, that all fear of God is shaken off, or fallen from them. Whereof he bringeth two examples and testimonies or witnesses. First, for that they lie upon clothes taken to pledge of their brethren, against the law of God, and cruelly, and do stretch themselves wanton, and tumble upon them, as upon most honest and holy beds, wallowing and resting upon them ●●fore the very altars of their gods. But this retaining and keeping of things or garments laid to pledge was utterly forbidden Exod. 22. vers. 26.27. If (saith Moses) thou take thy neighbours raiment to pledge, thou shalt restore it unto him before the Sun go down: for that is his covering only, and this is his garment for his skin: wherein shall he sleep? Therefore when he crieth unto me, I will hear him: for I am merciful.  
The second example is, for that they of the spoils of men by them unjustly condemned and vexed, do shamelessly offer gifts unto their gods, and especially wine (the which was by them given in sacrifice for drink offerings) that they might offer of those spoils unto their gods, and feast before them joyfully and daintily, as if all were well, and that they had behaved themselves very honestly. To conclude, they make their gods partners with them, and guilty of that their unjust robbery, booty, & wickedness: wherein appeareth a manifest or open contempt or despising of God his power and majesty. Of such complaineth the Psalmist, who think that God either doth not see their cruelty or otherwise regardeth not the same. Psal. 94. ver 6, 7. They slay (saith he) the widow and the stranger, and murder the fatherless: yet they say, The Lord shall not see: neither will the God of jaacob regard it.   
Ver. 9 Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, & he was strong as the oaks: notwithstanding I destroyed his fruit from above, and his root from beneath. 
THe third amplification of the former sins against God, by the sundry and great benefits of God towards the Israelites. 
The third amplification of the former sins of the Israelites.  One of these benefits is here rehearsed, and laid out by his circumstances, that is to say, the overthrowing of the Amorites, wrought by God for the Israelites sake, which Amorites were most deadly enemies unto the Israelites, and did keep them from their promised habitations or dwellings. The first circumstance therefore is taken from the person of the Amorites. 
1 The Person of the Amorites.  They were both in stature most tall, and in strength most valiant, and in deed Giants, as appeareth Num. 13. vers. 28. and so to the end of the chapter: where is at large reported the height and strength of the people of the land of Canaan (whereof the Amorites were a part) in comparison of whom the men that were sent to search the land, seemed to be but as Grasshoppers, etc. Therefore they were not overcome by the strength of man but by the pour of GOD, when as they are overthrown by the Israelites, after which manner the Egyptians are destroyed by God at the red sea, as it is Exod. 14. vers. 14. Where Moses saith unto to the fearful Israelites: The Lord shall fight for you: therefore hold you your peace. And Psal. 44. ver. 2, 3. the faithful do ascribe unto God the whole glory of this driving out of the heathen, and planting their fathers in their steads: we have heard say they, How thou hast driven out the heathen with thine hand, and planted them (they mean their fathers) how thou hast destroyed the people, (to wit the heathen) and caused them to grow (that is, the Israelites) For they inherited not the land by their own sword, neither did their own arm save them: but thy right hand, and thine arm, & the light of thy countenance, because thou didst favour them.  

2 The manner of their overthrow.  The second circumstance is from the manner of the victory that God gave against them. For the Amorites sustained or suffered not only some certain light plague: but they were vanquished before the Israelites with cutting up and with utter destruction, so that the root itself of the nation, and the issue or all fruit is now utterly cut off. Finally the people itself in those battles was clean destroyed by God. For this was the work not of men, but altogether of God, and a miracle.   
Vers. 10. Also I brought you up from the land of Egypt, and led you forty years thorough the wilderness, to possess the land of the Amorite. 

Another benefit of God towards the Israelites.  ANother benefit, whereby the goodness of God towards the Israelites and the miracle of his work is manifestly increased: for God did not only overcome the Amorites the enemies of the Israelites, and took them away that they should not hurt them: but moreover God gave the country of the Amorites cut off, & overcomen, unto the Israelites for an inheritance, that is, to be possessed and enjoyed of their posterity by a perpetual and continual succession. It was much, that the Amorites, the enemies of the Israelites, were destroyed by God: but it is more, that God also most bountifully and liberally gave their dwellings, their fenced Cities, & their lands and all their goods to be possessed of the Israelites, that they should not think that this was to be attributed unto their own strength, that they possess this land, and have it from their Elders, and ancestors.  
Here is also an amplification of this benefit taken from the person of the Israelites: for the Israelites were even at that time a people most afflicted and miserable: namely, the bond slaves of the Egyptians. 
A third benefit of God toward the Israelites.  Wherein also God doth recite a third benefit of his towards them, to wit, that he brought them from out of the land of Egypt, and from the Iron furnace, and by the space of forty years most patiently lead them about, and nourished them in the midst of the wilderness, and defended them. All which are singular testimonies or witnesses of the goodness of God towards the ungrateful or unthankful Israelites.   
Vers. 11. And I raised up of your Sons for Prophets, and of your young men for Nazarites. Is it not even thus O ye children of Israel, saith the Lord? 

The fourth benefit of God towards the Israelites.  THe fourth benefit of God towards the Israelites, whereby God doth amplify his goodness towards them. For he showeth that he gave unto them not only earthly benefits (as were victories, dwellings, riches, and such like before rehearsed) but also heavenly gifts, and such as made for the health of their souls, namely the true doctrine of his worship and of everlasting salvation, and the use thereof, and that most plentifully, whilst that among them, and out of themselves he raiseth up Prophets and Nazarites. This is a singular benefit of GOD, and peculiarly reserved for the sons of GOD, and not given indifferently unto them and the Infidels: the which notwithstanding the Israelites despised as they did the former, and as the verse following doth declare. And by these two effects is noted not some common declaring of the healthful and heavenly doctrine: but a most excellent, and also extraordinary, such as was done by the Prophets: nay moreover the practice, use, and effect thereof was also showed by God unto them, such as was the vow of the Nazarites, taken upon them by many of their children, so that God promiseth no singular and especial thing unto his: the worship and doctrine of God hath nothing peculiar and proper, the which God hath not clearly bestowed upon these Israelites. The which thing to be most true, the interrogation or ask of a question following doth teach, Is not this true? and also these words (saith the Lord) which two things are added, that the consciences of these men, albeit never so stubborn and brutish in the acknowledging of God his benefits might be touched most sharply, and that the confession of the truth to the justifying of GOD might be wrested from them in spite of their teeth.   
Ver. 12. But ye gave the Nazarites Wine to drink, and commanded the Prophets, saying: Prophesy not. 

The contempt of all the former benefits of God.  NOw followeth the contempt or despising of all the former benefits, but especially of this fourth and last, that is, of the greatest, and the which they ought to have made most account of. For both in the Prophets and Nazarites they showed that they vtte●● despised every excellent gift of God. The Nazarites they moue● and enticed, and in the end persuaded to break their vow: fro●● the Prophets they took away freedom to speak, and forbade the● to prophesy. Then both which what could be committed mo●● shameful of the Israelites?   
Vers. 13. Behold, I will press you, as the sheaves are pressed vnde● cart that is loaden. 

The punishment most grievous for their former sins.  AFter the sins of the Israelites the Prophet showeth unto then their punishment, and the same most grievous, from the which nothing foreseen either by the wisdom of man, or sought out by riches, or given by nature shall deliver them, to the end that they should most certainly assure themselves, that they only remedy to escape this misery doth consist and rest only in repentance and true turning of the mind unto God. And this verse containeth two points, first, the person of him that speaketh and threateneth these judgements. 
1 The person of him that speaketh.  This is that same God jehovah, everlasting, & almighty, lest the Israelites might think themselves able to withstand his power, and so consequently escape these judgements of God, as hypocrites and profane persons do suppose it may come to pass. To this purpose pertaineth that which is ver. 16. in the end of this chapter, the saying of the Lord, or saith the Lord.  

2 The punishment  The punishment itself is here declared, & the same most hard. For God shall in such sort press these obstinate or stubborn Israelites, as a cart full loaden is wont to do the sheaves in harvest, the which it beateth and treadeth in the flower, for this is a 
n =" *" Metaphora, is a figure, whereby a word is changed from hi● natural & proper signification unto a like: as to see, for to understand: to hear for to obey: to thirst, for to desire, etc.  Metaphor borrowed from those that tread out corn. For in old time they did beat out their corn in the floor with Cartes, Wanes, and Draies, the which we now do with flails. Of this kind and manner of beating out of corn out of the sheaves & ears with Wanes and Cartes, we may read Isai 28. ver. 27.28. where the Prophet hath these words. For fitches' shall not be threshed with a threshing instrument, neither shall a Cart wheel be turned about upon the Cummin: but the fitches' are beaten out with a staff, and Cummin with a rod. Bread corn when it is threshed, he doth not always thrash it, neither doth the wheel of his cart always make a noise, neither will he break it with the teeth thereof. God then will rise up unto the punishment of the Israelites, that is, the rebels against him, not with a light hand or faint strength: but with a great might, force, & power. Confer this kind of punishment of the Israelites with that of the Moabites threatened Esay 25. ver. 10, 11. There we read thus: For in this mountain shall the hand of the Lord rest, and Moab shall be threshed under him, even as straw is threshed in Madmenah. And he shall stretch out his hand in the midst of them (as he that swimmeth stretcheth them out to swim) and with the strength of his hands shall he bring down their pride.   
Vers. 14. Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty save his life. Vers. 15. Nor he that handleth the bow shall stand, and he that is swift of foot, shall not escape, neither shall he that rideth the horse save his life. 

The prophet in these 2 verses answereth all their vain opinions for the escaping of their punishment to come.  AN explanation or more plain laying open of their punishment. For he setteth down the manner of this judgement to come, and in the mean season he answereth all their vain opinions concerning the escaping of this punishment. Now the manner of this judgement is, that all the refuges or ways to escape, the which every one of them supposed that they had, God shall make void and unprofitable, and to stand them in no stead, whether they be natural, as swiftness of foot, and strength of body: or attained unto by industry, diligence and wit, as power and authority among others, skill in war and fight: or riches and trained horses. And hereby also appeareth the answer unto the vain cogitations or furmises of every one of them to deliver themselves from this judgement of God. For some of them did oppose or set their natural strength against these threatenings of God, and some their riches and authority. But nothing besides the mercy of God itself can deliver us from his judgements, 
Only the mercy of God delivereth from his judgements.  the which his mercy is to be obtained of us only by true repentance of mind, through the promises of God in Christ.   
Vers. 16. And he that is of mighty courage among the strong 〈◊〉 shall flee away naked in that day, saith the Lord. 
COmmoration, 
Commoratio.  or staying in the setting out of the judgements 〈◊〉 God against the mighty: for to the end that the rest may understand and be assured that nothing can set them in security or safe●● against their sins, and the judgements of GOD, he doth stay 〈◊〉 terrifying or fearing of the strong ones by name, who think th●● they above the rest can escape, because they do excel in strength These therefore themselves also, albeit never so valiant in body and strength, shall flee as being afraid at the sight of their enemies: ye● and they shall flee away naked, to wit, casting away their weapon's and armour, as those that are afraid are wont to do, and shall acknowledge themselves not able to match their enemies, and to be affrighted. And it is not some one or two that shall do this, but all Therefore they shall one with another by flocks and heaps shamefully run away, either not at all withstanding their enemies, or no● escaping those just judgements of God by means of their wonderful strength, the which they boasted of before.    

CAP. 3.  
Vers. 1. Hear this word that the Lord pronounceth against you, O● children of Israel, even against the whole family which I brought up from the land of Egypt, saying: 

Another sermon, threatening the judgements of God against the Israelites.  ANother Sermon, wherein Amos threateneth the judgements of God against the said Israelites, and that repeating & expressing the commandment of God, lest that because these men were wonderfully hardened, the former threatening should by and by vanish away: or lest it might seem to have been threatened but for fashion sake, as hypocrites with these toys and jugglings are wont to shift of the threatenings of God, be they never so great and earnest. But this verse containeth two chief points. 
Two parts of this verse. 1 Attention.  First, it hath a commendation or getting attention or marking of the things that are to be spoken: for the Prophet winneth authority unto his ministery from the Majesty of God himself, whom Amos doth witness to speak these things rather than himself being but a man. Therefore when as the Israelites do hear these things, they must give ear unto them, not as the voice of a mortal man, but as if they should hear the sound of the everlasting word of God. This is the first point of this verse. The second, 
2 Unto whom this Sermon belongeth.  unto whom this prophesy belongeth. And generally it belongeth unto all the tribes, the which God brought out of Egypt: but especially unto the kingdom of Israel, that is unto the ten tribes, the which had separated themselves from the kingdom of judah And this rehearsal of the benefit which God did unto them, hath a secret accusing of their ingratefulnes or unthankfulness, and a reason and repeating of their more straight bond to serve and worship God.   
Vers. 2. You only have I known of all the families of the earth: therefore I will visit you for all your iniquities. 

The chief point of this sermon, a rehearsal of the great benefits of God towards the Israelites, and of their unthankfulness for the same.  THe proposition or main point of the whole sermon, and declaring of the threatenings of God against the Israelites the contemners of God, and in deed more wicked than other nations, and of themselves unexcusable. And therefore here is also briefly showed, how just the judgements of God were against them. This verse containeth two things, first, a short but yet a plain and notable rehearsal of the singular & greatest benefits of God towards the Israelites, namely, for that the Israelites, through the singular goodness and bounty of God were preferred before other nations of the world, that they alone & only should be the people & inheritance of God For God himself only vouchsafed them this special fovour, care, providence & knowledge of himself. This favour of God towards them before and above other people, David commendeth Psalm. 147. ver. 14. saying, For he hath exalted the horn of his people, which is a praise for all his Saints, even for the children of Israel, a people that is near unto him. And Paul Rom. 3. ver. 1.2. Affirmeth that the preferment of the jews, is great in comparison of other nations, in these words: What is then the preferment of the jews? Or what is the profit of circumcision? Much every manner of way: for chiefly, because unto them were committed the oracles of God. And yet more plainly, cap. 9 ver. 4.5. where he showeth, That unto them pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God and the promises. Of whom are the fathers, and of whom concerning the flesh, Christ came, who is God over all, blessed for ever. Wherefore the more and the greater that the benefits of God were towards them, so much the more shameful was their ingratitude or unthankfulness, and contempt of GOD and their sin the greater and more heinous.  

The threatening them with punishment for their sins  The second point conreineth the threatening and declaring 〈◊〉 to them of the punishments, and the same, as appeareth, most 〈◊〉 lest any either of them or us might complain, that they we●● punished of God unjustly, or more hardly then was meet, & fal●●● charge God for the same. For that same comparing by way of contraries of the benefits of God, and iniquities of this people together, doth notably set forth the justice of God, and showeth 〈◊〉 same to be most equal and indifferent.   
Vers. 3. Can two walk together except they be agreed? 

Commoration, or standing upon the full answering of the objections of the Israelites, whereby they would shift off the judgements of God against their sins  COmmoration, or standing upon the more particular layi●● out of the matter, in the which he rouseth up the Israelites 〈◊〉 moreover the Prophet answereth their objections pleasing the●● selves in their sins, and seeking to shake and shift off God b● threatenings. He useth divers and sundry similitudes, to confim●● these his answers unto them, as being notorious hypocrites, and ●●uident contemners or despisers of the judgements of GOD, a●● herein using false, but yet colourable pretences and excuses, and 〈◊〉 shamefully deceiving and beguiling themselves. Therefore 〈◊〉 whole place is as it were a certain fortifying before hand unto 〈◊〉 narration and declaration of the judgements of God to come, 〈◊〉 which beginneth vers. 9 that it may be given ear unto and to ●●ked. For the Israelites were stiff necked and disobedient. Wh●● by appeareth how great the care of GOD is to call us, being 〈◊〉 stubborn, unto soundness of mind, that when as we perish, 〈◊〉 may understand, and in the end acknowledge, that we have p●●rished through our own default.  
This verse containeth an answer unto this objection of the israelites: 
Objection of the Israelites.  You forsooth do threaten us with the judgements of Go● but he hath made and entered into a covenant with us. Therefore by this covenant and bargain of God with us, we are safe enough as being his people, and such as will deal with him by that cou●nant. The Prophet answereth, 
The answer of the Prophet.  The force and strength of this fo●mer covenant and entering as it were into league is lost, because you do not now agree with God, nor yet keep those conditio●●. Therefore you shall not at all be safe by means of that covenant whereby before you had a common privilege, bargain, and fellowship with God. For there cannot so much as among men be or remain any society, traffic, fellowship, or friendship, except they agree together, keep the covenants one with another, and on both sides stand unto their promises. And this he doth declare & prove by a certain similitude, 
The similitude of this verse taken from those that purpose to do any thing together, be it never so small.  the which is taken from one kind of society of fellowship among men, to wit, of those that purpose to go about and take in hand some thing together, be it never so small, as for example a journey: for except these agree together, they cannot be joined together, and journey and travail together. So also is there now no agreement between God and the Israelites, neither are they joined together because of the former covenant, because that the Israelites dissent from GOD, have broken the league, and stand not to their bargains. Read jerem. 5. chap. where God grievously complaineth, as also chap. 25. of the universal falling from God and the breach of his covenant both in the people, and also in the Princes and Rulers.   
Vers. 4. Will a lion roar in the forest when he hath no pray? or will a lions whelp cry out of his den, if he have taken nothing? 
Having refuted the vain confidence or trust of the Israelites in the covenant of God, he doth secretly rehearse and confute an other vain objection of theirs, because of the daily and continual threatenings of the Prophets, and this also by a most apt or fit similitude. The objection is thus: to wit, 
Another objection of the Israelites  We are not moved with these threatenings. For these are your ordinary and daily manners of dealing. For there is nothing more common than these your terrifying or going about to make us afraid, albeit that there have fallen out nothing among us extraordinarily, or have done no otherwise then we are continually wont to do. The Prophet answereth, 
The answer of the Prophet.  These things are not threatened for fashion sake, as if God did not purpose to punish you: but as if they were spoken as words of course, or lightly, without any anger of God moved against you, and without any punishment prepared already for you also. For this is even at hand, the which is laid before you by the express and extraordinary commandment of God. But God doth not any thing in vain, or to no purpose, nor threaten any thing, but to some effect by his word, for as much as the very lions themselves do not roar except they see some prey. And so doth God by his Prophet teach us concerning the efficacy or force of his word, which is never without his effect, Isai. 55. ver. 11. where having compared it with the falling of the rain for the cherishing of the ear●● and the things therein, he concludeth: So shall my word be that goeth out of my mouth: it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto 〈◊〉 sent it. As therefore that roaring and yelling of the lions, albeit bruit beasts, is not in vain, but an assured token of the pray: so i● like manner neither is the word, and the threatenings of the most true God declared in vain, or cast forth to no purpose, but they are the prognostications or foreshewers of the wrath of God already prepared, and such testimonies of his judgements to come as cannot lie, and are most true and certain.   
Vers. 5. Can a bird fall in a snare upon the earth, where no fouler ? or will he take up the snare from the earth, and have taken nothing at all? 

The third objection.  THe third objection of the Israelites, to wit, from the delay that should be of these threatenings: These things which thou threatenest, are not so ready and hasty. The Prophet answereth, yes most ready. 
The answer.  For like as birds are neither caught without a fouler, and without his nets already set and laid, and he attending upon the business: neither doth the fouler carry away, nor take up his n●● before he hath gotten a prey: so neither doth God threaten these things, but that he hath the executioners of his judgements ready neither will he withdraw his hand, but that he will punish you, except ye repent. For God is not less wise, nor less constant in his counsel and purpose, than men that are fowlers are wont to be, that you do not herewithal deceive yourselves upon a vain hope of the delay of his judgements.   
Vers. 6. Or shall a trumpet be blown in the city, and the people be not afraid? or shall there be evil in a city, and the Lord hath 〈◊〉 done it? 
THe fourth similitude the which with that following containeth as it were an overplus, that is to say, most earnest exhortations, and showeth what is the most true fruit of the former admonition, and what is their duty, unto whom God threateneth any thing that is, that they give diligent ear or heed unto those threatenings of God, and do in the end themselves repent. 
The fourth similitude.  For like as when a trumpet giveth a sign or token out of a watch tower, the people hearkeneth, and is troubled, and prepare themselves this way, or that way, accordingly as the trumpet gave the token: so at the voice of GOD, as a most shrill trumpet, we ought to be attentive, or give ear, and to be moved with the sound thereof, and accordingly as he giveth warning, prepare ourselves, and look about us.  

The great love of God towards those whom he punisheth.  And these words (Is there an evil in the city, and the Lord hath not done it?) are a reason, whereby the great love of God even towards those whom he punisheth, is described, as who doth first expressly show them of these punishments, to wit, to this end, that they might avoid them, and amend themselves. Which thing if they do not, than God doth chastise and correct them, and that justly, as obstinate or disobedient persons. God then according unto his singular and endless mercy towards his Church, doth foreshow his judgements, wherewith he doth punish her, if she do not repent. After which manner God is not always wont to deal with other people: but towards his Church he is exceedingly and singularly merciful. To this purpose, besides many other places, appertaineth almost the whole 65. chap. of the Prophet Isai, where God maketh a notable difference between his Church, and those that appertain not unto the same, but especially vers. 13.14.15. Therefore thus saith the Lord God, Behold, my servants shall eat, 
What is meant by the word (Evil) in this place.  and ye shall be hungry: behold, my servants shall drink, and ye shall be a thirst: behold, my servants shall rejoice, and ye shall be ashamed. Behold, my servants shall sing for joy of heart, 
Evil 

Of sin, or of guiltiness  
Of affliction, or punishment   is 

From ourselves.  
Fron God by means, or without means.    and ye shall cry for sorrow of heart, and shall howl for vexation of mind. And ye shall leave your name as a curse unto my chosen: for the Lord God shall slay you, and call his servants by another name.  
But here by the name of (Evil) we do not understand sin, or the evil of guiltiness, but affliction or trouble, or the evil of punishment. For God is not either the author, or the cause of our sin, but we ourselves. And so james cap. 1. vers. 13.14. teacheth, when he saith: Let no man say when he is tempted, (that is, moved unto evil) I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man (unto evil) But every man is tempted, when he is drawn away by his own concupiscence, and is enticed. And the Prophet Osee doth learn us, that God is not the author of our destruction, but of our salvation, cap. 13. ver. 9 O Israel (saith he) one hath destroyed thee, but in me is thine help. Speaking thus in the person of God.   
Vers. 7. Surely the Lord God will do nothing, but he revealeth his secret unto his servants the Prophets. 
THe meaning of this verse is all one with the sentence going immediately or next before: only by way of explanation, or making the matter more plain, he declareth that which he had spoken before (Hath not the Lord done it?). 
When God is said to do evil.  For then, The Lord doth evil, or is said, To do evil, when he doth either send just punishments upon obstinate or stiff necked sinners: or else when as he doth show and threaten them to come to pass, by his Prophets, unto whom he doth reveal them, that they should be foretold unto others.   
Vers. 8. The lion hath roared: who will not be afraid? The Lord God hath spoken, who can but prophesy? 

The figure Aitiologia.  THe figure Aitiologia, or rendering of a reason, by the which the Prophet both showeth a cause, why he is unto them so heavy a messenger: and also doth remove and put away all envy from himself: and sinister or wrong opinion, which they might conceive of him, as crowing over another man his kingdom, where he had nothing to do: or else, as if he told these things rejoicing at their calamities or troubles. He answereth therefore, that he showeth these things unto them both by the express commandment of God, not of any private pleasure of his own mind, and also that he doth this of entire love and compassion towards them, because that the mind of God towards them, is as of a lion now roaring and ready and desirous to take and devour his prey. For as much then as God himself would have thus much to be signified, and hath spoken unto Amos, by what means then can he forsake or refuse this burden and charge, although it we●e hard and heavy unto the Israelites. For God must in any case be obeyed, especially when as he commandeth a thing expressly and by name. 
God in any case must be obeyed.  As may appear by the example of jonas so grievously punished for his disobedience. And 1. King. cap. 13. ver. 17. The Prophet that was sent to preach against jeroboam his altar at Bethel, being afterwards requested by jeroboam to go home and dine with him, answereth: that he would not do it, if the King would give him his house full of gold, because he had a charge from God to the contrary. And the like he saith to the old Prophet in the place before specified, which bade him home unto his house also, I may not (saith he) return with thee, nor go in with thee, neither will I eat bread nor drink water with thee in this place. For it was charged me by the word of the Lord, saying, Thou shalt eat no bread, nor drink water there, nor turn again to go by the way that thou goest. This commandment notwithstanding he broke, and was afterwards, for his disobedience, slain by a lion. So Peter Act 4. vers. 19.20. when he with john was forbidden to speak or teach in the name of jesus, answereth: Whether it be right in the sight of God, to obey you rather than God, judge ye. For we cannot but speak the things which we have seen and heard.  

When God in his anger speaketh, who can but tremble, and be moved.  Furthermore, when as God speaketh these things, and that being angry, and now as it were addressed & settled to execute those his judgements, who can but tremble and fear? And being moved with a certain pity and compassion, can choose but admonish or warn those to repent, over whose heads snorting and routing in their sins, so heavy punishments do hang? The which thing Amos did. Whereby both the authority of his ministery or prophesy is avouched: and all opinion of evil will towards the Israelites is put away and wiped out.   
Vers. 9 Proclaim in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria so behold the great tumults in the midst thereof, and the oppressed in the midst thereof. 

A more plain laying open of the judgements of God against the Israelites.  THe explanation or laying more plainly open of the judgements of God against the Israelites, and the same very wonderful, and such as they ought to be amazed at, the which the Prophet now showeth, or threateneth unto them, to wit, after that he hath answered unto sundry their objections, and hath cleared himself and his ministery from all suspicion, and false charge of bearing evil will unto them. But to the end the sentence of God against them, albeit never so hard, may yet seem to be the more just, he produceth or bringeth forth beholders and witnesses of the desperate wickedness, and all other kind of sins of the Israelites, 
Beholders and witnesses of the wickedness of the Israelites.  not one, or two men only, but whole nations themselves, namely the Philistines, and the Egyptians, that is, such people as were near, and such also as were far off, because that he would have the lewdness of the Israelites very well known unto every nation. Finally, be bringeth for witness the Infidels themselves, that the Israelites may be the more ashamed both of their disobedience unto God, and also of their own blockishness, and soothing or flattering of themselves. In this verse therefore is contained a calling of the Philistines and Egyptians openly to bear witness against the Israelites. Under the name of Ashdod the Philistines are comprehended by the figure Synecdoche, 
Synecdoche is a figure, whereby the whole is put for the part, or the part for the whole: as in this place Ashdod one city of the Philistines is put for the whole nation of them.  but the Egyptians are cited by name. And first of all God will have the wickedness of the Israelites, to wit, the same which he accuseth in them, to be published or openly told and proclaimed, even in the palaces of those that should be witnesses. Then secondly he will have those same witnesses to come to behold, being gathered together in companies, and not severally one by one after another: and to see and view this wickedness of the Israelites throughout the whole country of the Samantanes, from the mountains, that is, from the near and plain, and open places, that they may give the more certain and true testimony or witness of it, as of a matter the which they themselves had seen, and whereof they had knowledge and experience.  

The Israelites chief accused of cruelty and covetousness.  Moreover, he doth summarily or chief accuse the Israelites of two sins, under the which the rest are comprehended, that is, of cruelty, whereby they do vex and trouble one another of them, so that they are never at quiet and peace within themselves, but continually at garboil and deadly feud. Secondly, of avarice or covetousness, whereby they oppress one another, and rob and spoil each other, even in the midst of their towns and cities, and in the bowels of their nation.   
Vers. 10. For they know not to do right, saith the Lord: they store up violence and robbery in their palaces. 

The lewdness of the Israelites amplified, first generally, and then specially.  AN amplification of the wickedness and sins whereof God accuseth the Israelites before the Philistines and Egyptians, the which amplification is taken from two places. First, from the general, they are so wicked, that they are altogether lewd, and do not now any good thing at all. For they have accustomed themselves unto all kind of sins, so that they know not any way how to live well. For this word (they know not) doth not note out in them any excusable ignorance, but such as is utterly inexcusable, as who namely by a long custom of sinning have in such sort gotten a practice and hardiness of wickedness, that whatsoever before they had learned out of the word of God and law of Moses concerning good works, they have now through their own default, shamefully forgotten the same, and wickedly blotted clean cut of their minds. The second place of this amplification, is from the special. For he doth amplify both the sins of cruelty and covetousness, by the manner of their exercising of the sane. And concerning their covetousness, he saith, that (they do store, or hoard up) their violence, that is, they are not content with one or two booties from their brethren: but they heap them up. Secondly, they thereby do gather together treasures in their palaces, the which they may keep laid up on heaps, and unprofitable, and kept only to feed the eyes of their covetousness. Their cruelty is hereby amplified, in this that they the self same are said every where to bring in desolation and wastness.   
Vers. 11. Therefore thus saith the Lord God, An adversary shall come even round about the country, and shall bring down thy strength from thee, and thy palaces shall be spoiled. 

A description of the judgements of God against the Israelites, and the same very sharp and bitter.  A Declaration and description of the judgements of God, sharp and bitter indeed: (for it is in every respect answerable unto their sins) but yet most just and righteous. God therefore doth show them that it shall come to pass, that like as the sins of the Israelites, are on every side seen and beholden of all their borderers: so shall they be compassed about on every side by the enemy, and like as the lewdness of them reigneth in every place of their country: so the enemy shall every where range against them in their own country, so that as their wickedness did not live and flourish in one place only, so should their punishment prevail, and their enemy be present not only in one place, but in all places of their country. So much then do these words sound (round about the country) that is to say, your enemies shall be at hand among you, and shall press and vex you every where, and on every side. And both the equity, and the grievousness and greatness of the judgements of God doth herein also appear, that like as the Israelites have used violence, and been covetous: so shall their strength also be broken by their enemies: that either they shall not be able to stand before them, or if they stand before them, they shall be slain. Moreover their palaces, the which were the receivers of their robberies unjustly made by them, and were their caves and dens, shall be rob and spoiled by their self same enemies, so that their punishment may be in every condition fitting and agreeing with their sin.   
Vers. 12. Thus saith the Lord, As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear: so shall the children of Israel be taken out, that dwell in Samaria in the corner of a bed, and in Damascus, as in a couch. 

An amplification of the former punishment.  AN amplification of the punishment described before, taken from the lamentable event or falling out of things: namely, for that very few and scarce none at all shall remain out of that destruction, or be delivered, that is, very few shall escape. And that which followeth, the Prophet doth set down under two similitudes taken from a shepherd, with great difficulty and danger pulling some little piece or part of his sheep or other cattle out of the jaws of the lion. This therefore that here is added, hath in it a great force and stirring up of affection, when he showeth, that there shall not many of those which dwell and live delicately and daintily in Scimron or Samaria itself, that same brave and gorgeous city, deliver and withdraw themselves out of this so great misery and destruction. 
A description of the riotous and dainty life of the Israelites in Samaria.  And this their nice and dainty life is described by their beds and couches of their houses, upon the which these daily lie & rest themselves by reason of their wantonness and delicacy, and excessive pleasures and tenderness of living. These then of whom he here speaketh are the rich and mighty ones, who live deliciously, whose condition in such kind of calamities and miseries will therefore be the harder, and their estate the more bitter, for that they have little been acquainted with such manner of usage. The Prophet therefore by this kind of speaking, doth, as I have said, move affection, that he may at last stir and rouse them upto think on the matter.   
Vers. 13. Hear and testify in the house of jaacob, saith the Lord God, the God of hosts. 

The second part of the judgements of God against the Israelites.  ANother part of the judgements of God against the Israelites, and that declared and uttered in this place with great contestation or calling of God to witness. For the former part recited before showed what should happen or fall out unto the men themselves: this latter part declareth, what shall betide the country itself, and otherthings, which were in the country of the Israelites. And this verse containeth two things, and the same yet appertaining and aiming to all one mark, namely, to move the Israelites with the fear of this punishment, and to show the certain event, or issue and falling out of these threatenings, except they repent. The first contestation therefore, or calling to witness of GOD, threatening these judgements against the Israelites, 
1. The jews are called as witnesses of the threatenings of GOD against the Israelites, and to what end.  is made before the jews a people near unto the Israelites, and their brethren by nature. For God will have these his threatenings against the Israelites to be declared unto the Jews, and that the jews be taken for witnesses of them so threatened, that they may afterwards testify and acknowledge the notorious and desperate hardness and stubbornness of the Israelites their brethren in contemning or despising the judgements of God: and on the other side the great care and most loving mind of God, who so earnestly and timely did before hand give warning of these things unto the Israelites. And that therefore God be justified in his judgements, and men abide and remain guilty, as David in his own cause witnesseth of GOD, Psal. 51. ver. 4. saying: Against thee, against thee only have I sinned, and done evil in thy sight, that thou mayst be just when thou speakest, and pure when thou judgest. And so by this means the Israelites are made unexcusable. Therefore they shall know that these threatenings are not cast forth in vain, or that words are not uttered at all adventure by the Prophet, when as the jews their neighbours are called as witnesses of the fulfilling of them, who themselves also by this means are by the way moved unto repentance by the example of the Israelites.  

2 The titles of God heaped up in this place together, and what we are thereby to learn.  Secondly, in this verse is to be noted the heap of words and titles, by the which appeareth that these things are threatened by almighty God, and not by Amos a mortal man and a Neatheard only, that they may be believed as most certainly to come to pass, unless the Israelites do change their life. For hereunto appertaineth this which the Prophet affirmeth, that this which he uttereth is (the saying of jehovah, and the same the Lord, and God of hosts) all which things do avouch the authority and rule of God, and do teach that there is in him power to perform and bring the same to pass.   
Vers. 14. Surely in the day that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Beth-el, and the horns of the Altar shall be broken off, and fall to the ground. 

A description of the second part of God's judgements the which hath two parts.  A Description of the second part of the judgements of God, or punishment against the Israelites, the which consisteth of two parts. The first containeth the destruction of all their holy places, that is, of those places, in the which because of their religions and Idolatries, 
1 The overthrow of their holy places.  they did put confidence or trust. And these places are signified under the name of Beth-el; because they had placed the chief exercises of their Idolatry in the towns or cities of Dan and Beth-el. God therefore in this place doth pull down and take from them those things which they held, as religious and holy, and inviolable or such as could not be broken, and should remain for ever because of their religiousness, and the which they did oppose or set against the threatenings of God, as a most safe and sure buckler or shield, whereunder they might hide themselves. For all their holy places shall be overthrown, their altars shall be cloven in sunder, and the horns of their altars (the which are thought to be holier than the other parts) shall be broken. For nothing is able to stand against the threatenings of God, 
Nothing but repentance can stand against the threatenings of God.  but the repentance of men: and as for these places, they were but monuments and instruments of mere and blasphemous Idolatry. Now the things the which Amos here threateneth, fell out or came to pass when as josias did purge and cleanse all that whole country from Idolatry, 2. King. cap. 23. ver 15. for thus is it there written concerning this matter: Furthermore the altar that was at Beth-el, and the high place made by jeroboam, the Son of Nebat, which made Israel to sin, both this altar, and also the high place broke he down, and burned the high place, and stamped it to powder, and burned the grove.   
Vers. 15. And I will smite the winter housewith the summer house, and the house of ivory shall perish, and the great houses shall be consumed, saith the Lord. 

The second part of this punishment against the Israelites.  THe second part of this punishment against the Israelites. And it containeth the destruction and overthrow of all the best and chiefest houses Therefore not only those holy places shall perish, and be destroyed, but also the profane, yea the most sumptuous palaces (the which those Israelites have so laboriously builded) that every where in that country there may be a sharp and heavy token, footing, and print of God his judgements, and of their obstinate or wilful wickedness. And not only their sumptuous palaces shall be broken down: but also their other houses, so that there shall be throughout that whole country a great wastness, the which in these words no doubt is described. Further there is mention made of The Summer and Winter house, because that in those wealthy kingdoms, not only the Kings, but also the other nobles, yea and private persons in like manner, had their Summer houses severed from their Winter houses, and especially in hot countries. So judge 3. ver. 24. there is mention made of the summer Parlour of Eglon King of the Moabites slain by ●hud, whom when his servants miss, and saw the doors of the Parlour shut, They say one to another, surely he doth his easement in his summer Parlour. So the Kings of the Persians had Susa and Ecbatana. The Greeks had their under rooms, and upper rooms, but yet all in one house: as also the Latins had their sundry supping and dining places.    

CAP. 4.  
Vers. 1. Hear this word, ye kine of Bashan, which are in the mountain of Samaria, which oppress the poor, and destroy the needy: and they say to their masters, bring, and let us drink. 
AFter the Prophet Amos in the chapter before going hath indifferently dealt with all the Israelites, 
Two chief parts of this verse.  now he doth severally and particularly set upon the Princes and Rulers of the kingdom of Israel, because of certain special and particular and notorious sins of theirs. Wherefore there are two parts of this verse. 
1. To whom the prophet speaketh.  The first showeth unto whom the Prophet speaketh: The second, wherefore he speaketh unto them. He speaketh unto them not in his own person, but in the person of God, whose messenger he is, 
2 Wherefore he speaketh unto them.  that the more authority and assured credit may be gotten hereby unto that which he uttereth. And he speaketh unto the Kine of Bashan, the which do dwell in the mountain of Simron, that is, in the chief City of Samaria (the which was both called Samaria, or Simron, and also was seated upon a mountain) For thus it doth appear, 1. King cap. 16. ver. 24. where we find that Omri King of Israel bought the mountain Samaria of one Shemer for two talents of silver, 
Samaria, whereof so called, & whereupon it was built.  and built in the mountain, and called the name of the city which he built, after the name of Shemer, Lord of the moutaine, Samaria. By these name● and descriptions, the which are taken partly from the place, are partly from the qualities of the persons, the Prophet doth 〈◊〉 and point out the princes themselves of the Kingdom, both for their fierceness and curstness towards all men: and also because or their overmuch and blockish security or carelessness, by reason o● their too much wealth and riches. For Bashan was a mountain beyond jordan, near unto Galaad, in the possession of the halfa tribe of Manasses. Ios. cap. 13. ver. 4, 5. fit for pasturing, where most notable kine and fat cattle were fed, as we may see Deut. 32 cap. ver. 14. where among other benefits of God great and excellent, done for his people, Moses showeth how he planted them, where they were fed with Butter of kine, and milk of sheep, with f●● of the Lambs and Rams, fed in Bashan, etc. Whereupon men that are fierce and cruel, and proud and haughty through over good success in things falling out happily unto them, are in the Scripture, compared unto these kine, and bulls of Bashan. As where it is said in the Psal. 22. ver. 14. Many young bulls have compassed m●● mighty bulls of Bashan have closed me about. Amos therefore calleth these so by the commandment of God, not to speak evil of Princes or Magistrates, but to shake off from them sluggishness of mind.  

The Princes of the Israelites threatened especially for their covetousness & cruelty.  Further he speaketh unto them, that is, threateneth them for many causes, of the which in this place there are expressed especially two, that is, Covetousness and Cruelty. Covetousness, because they do rob and oppress the poor: they do suck the needy dry, ye● even breaking their bones, that they may eat out their marrow, and take it clean a way. Cruelty also is joined herewithal: that which the words of (oppressing, and breaking) do declare. And i● these Princes both these vices is insatiable, or such as can never be filled, and barbarous, because they ask daily, and crave that some thing may be brought them: and also do moreover wittingly and willingly feast themselves most daintily with those spoils of the poor, the which is altogether a cruel and unmerciful part, void of all natural affection, that men should in such sort devour one another, and after the manner of wild beasts be fierce and cruel against living creatures of their own kind. Of the which kind of cruel and merciless men, David Psal. 14. ver. 4 doth complain, saying: Do not all the workers of iniquity know that they eat up my people, as they eat bread?   
Vers. 2. The Lord God hath sworn by his holiness, that lo, the days shall come upon you, that he will take you away with thorns, and your posterity with fish hooks. 
HE hath noted and pointed out the persons whom he threateneth: now he doth declare and utter the threatenings of God themselves. Wherein two things are also to be noted: first, 
Two things to be noted in this verse.  the form and manner of the declaring of them, the which is not only done inthe name of God: but also with the using of an oath, that it may be the more assured and certain unto them, 
1 The manner of speaking.  and that he may take away & shake off from them their cruelty, and all other starting holes, whrewith the great ones are wont to shift off the threatenings of God. And thus doth the Author of the Epistle to the Hebrues teach us, cap. 6. ver. 17, 18. that God useth to confirm his promises unto us by an oath, to the end we should the more certainly believe the same: So God (saith he) willing more abundantly to show unto the heirs of promise the stableness of his ciunsell, bound himself by an oath, That by two immutable things, wherein it is unpossible that God should lie, we might have strong consolation, which have our refuge to hold fast the hope that is set before us. 
In what sense God is said to swear by his holiness or temple.  And God in this place sweareth by his Holiness, Sanctuary, or Temple, so far forth as it was unto them a manifest and visible token both of his holiness and true worship: and also of his majesty, to the end they should not think that any vain Idol did here speak unto them, and not the true God, whose temple they saw with their eyes, at leastwise it was extant among them to be seen. And so doth Christ teach Math. 5. ver. 35. That jerusalem is the City of the great King, that is an outward sign of God his glory, and the seat and house that he had chosen for his kingdom and empire: and therefore that they which should swear by it, did even swear by God, of whose honour and glory it was a precedent: like as Mat. 23. ver. 21. he doth expressly show that he which sweareth by the Temple, doth swear by it, and him that dwelleth in it, that is, by God, of whose presence the Temple was an outward Sacrament, testimony or witness.  
The second thing to be marked in this verse, 
2 The punishment to fall upon the Israelites except they repent.  is the punishment which is here described, and the event or issue which should immediately ensue of the same, if they did not repent. This punishment is most sore and grievous, and yet unto God most easy, howsoever they were the Peers of the realm; and therefore seemed to be unmovable, the which could not be shaken, nor stirred from their place, nor cast from their degree. 
1. The punishment of the Israelites most grievous.  And this punishment is most grievous because that it is both the neck break of themselves, and toucheth also their posterity: and doth not only plague them in their own country, but shall further thrust them out from their own home. For thus much signifieth this speech (I will take you away) that is, I will cause you to remove (and your posterity) out of this you● most pleasant land and country. 
2. Most easy unto God to execute.  It shall also be most easy, even as easily as a fisher taketh fishes with his hook and angle, as if it were in sport and playing.   
Vers. 3. And ye shall go out at the breaches every Kowe forward: and ye shall cast yourselves out of the palace, saith the Lord. 

The amplifying of the punishment by their fear and trembling.  THe amplifying of the punishment threatened unto them, taken from their fear and trembling. For both themselves shall flee away with speed, wheresoever they can find a way, as men void of counsel and not knowing what to do, nor yet able by strength to resist: and also they shall with their own hands cast out those things and goods, the which they have kept so long and so carefully in their palaces, that every one may take and possess them as things by them left and forsaken, like as it is wont to fall out in a shipwreck or in firing and burning of houses. The which is a most miserable condition or estate of rich men, who seemed unto themselves to be safe and without danger in their own seats and houses But yet for all this these things shall fall out and come to pass unto the Israelites continuing obstinately or stiffly in their sins.   
Vers. 4. Come to Beth-el, and transgress: to Gilgal, and multiply transgression: and bring your sacrifices in the morning, and your tithes after three years. 

A second reason why the Israelites are punished.  THis is another rendering of a reason why the Israelites are so grievously punished by God (for there hath been one expounded in the first verse of this chapter) namely their horrible Idolatry, wherein they were most superstitious, 
1. The Israelites most superstitious.  and most obstinate or stiff-necked. Superstitious they were in this, that in their Idolatry they did falsify and corrupt all the parts and points of the true worship of God, and like unto Apes did imitate or counterfeit the same, the which thing is taught in this verse, and in the verse following. And they were most obstinate or stiff-necked in their Idolatry, 
2 Obstinate and stiff-necked.  because that they could not by any punishments be withdrawn therefrom, and be brought to acknowledge and worship the true God. And this so outrageous Idolatry of the Israelites is set forth by the great indignation and wrath of God, 
God speaketh unto them as desperate persons, in the way of mockage.  yet under a i●sting and mocking manner of speaking, as if God dealt with desperate persons, or such as were passed all hope, and so consequently as if God gave them leave, that according unto the wish and desire of their desperate hearts they should wholly drown and plunge themselves over head and ears in this sin, and in the same play the wantoness their belly full, continued, transgress and offend God. Thus jerem. 7. ver. 21. God in mockage biddeth the Israelites continue their wont manner of sacrificing with opinion, that how wickedly soever they lived, yet for the outward work sake he must needs be pleased with them, saying: Put your  offerings unto your sacrifice and eat the flesh. Likewise in Ezechiel cap. 21. ver. 39 As for you, O house of Israel, Thus saith the Lord God, go you, and serve every one his Idol, seeing that ye will not obey me, and pollute mine holy name no more with your gifts, and with your Idols. So Malach. 1. ver. 4. GOD in mockage granteth unto the Edomites, as it were in spite of him, to build up again the places, the which he had laid waste, but showeth that they shall have but ill success with the same. For saith he there: Though Edome say, we are impoverished, but we will return and build the desolate places, yet saith the Lord of hosts, They shall build, but I will destroy it, and they shall call them, The border of wickedness, and the people with whom the Lord is angry for ever. God then in these and the like kind of speeches, doth not encourage men unto sin, nor is delighted with those that sin (For God is not a God that loveth wickedness, neither shall evil dwell with him. Psal. 5. ver. 4.) but he dealeth after this manner with desperate persons (that he which is filthy may be more filthy Apoc. 22. ver. 11.) and that they may be made altogether unexcusable.  
In this verse there are three things to be considered. 
3. Things to be noted.  First the place itself, where they did so grievously sin, namely, Beth-el and Gilgal. Osee 4. ver. 15. Though thou, Israel, play the harlot, 
1 The place,  yet let not judah sin. Come ye not unto Gilgal neither go ye up to Bethaven, nor swear the Lord liveth. These places jeroboam had chosen out for Idolatry in the south parts of jewry: 
2 The ordinary sacrifices of that place.  Secondly, the ordinary sacrifices, the which were done there, the which are he●●● called (Transgression) that is, a notorious and heinous sin: a●● therefore the more sacrifices that were made by them, so much the more did these Israelites sin, and heap up their iniquities upon their own heads. The reason is, because that this service was 〈◊〉 will-worship, as in the next verse following, and ordained by m●● not commanded by God, nor allowed of him, which kind of service and worship God doth hate. For so God speaketh of the sacrifices of the jews, jerem. 7. ver. 22. I spoke not unto your fathers, 〈◊〉 commanded them, when I brought them out of the Land of Egypt, concerning burnt offerings and sacrifices. And Paul Coloss. 2. vers. 22. teacheth that such kind of traditions all perish with the using and are after the commandments and doctrines of men. 
3 The corruption of a notable part of God his worship.  Thirdly, there is in this verse noted a corruption of a notable part of the worship of GOD made by the Israelites, and so consequently their most filthy superstition is in like manner noted, while●● that every three year they lay aside their tithes for the maintenance of those their Idolatrous services, and the finding of them that labour about them, as their Priests, etc. in such sort as God commanded it to be done for the maintenance of the Levites, that is, for the nourishing of the maintainers and workmen about his true worship and service. For so were the Israelites commanded to lay up their three years tithes for the maintenance of the Levites, and for such other like uses Deut. 14 for 28. At the end of three year (saith Moses) thou shalt bring forth all the tithes of thine increase of the same year, and lay it up within thy gates. Then the Levite shall come, because he hath no part nor inheritance with thee, and the stranger, and the fatherless and the widow wh●●● are within thy gates, and shall eat and be filled, that the Lord thy G●● may bless thee in all the work of thine hand which thou dost. And for this cause doth GOD by the Prophet Malachias cap. 3. ver. 10. command the people to do the like, promising a blessing thereunto, Bring ye (saith God) all the tithes into the storehouse, that then may be meat in mine house (he meaneth for such uses as were appointed in the place of deuteronomy before cited) & prove me no● herewith, saith the Lord of hosts, if I will not open the windows of heaven unto you, and power you out a blessing without measure.   
Vers. 5. And offer at thanksgiving of leaven, publish and proclaim the free offerings: for this liketh you, O ye children of Israel, saith the Lord. 

Two other kinds of superstition and idolatry of the Israelites.  THe Prophet reckoneth up two other kinds of their superstition and idolatry. The one, for that the Israelites offered peace-offerings unto their Idols in Beth-el, after the imitation or example of the true sacrifices of God, whereof read Leuit. cap. 6. from the beginning, unto the end of the seventh verse. 
1. Their peace offerings.  But this in these Israelites was but an apish imitation without faith, the commandment of God, and true end of the same, and therefore it was mere blasphemy. The other, for that they also made vows and free will offerings, 
2. Their vows and free will offerings.  after the imitation of the true worship of God, and called upon their gods with a most high voice. The which although they seem to be done after the imitation or following or true godliness, yet for as much as they were done in the honour of those unto whom they were done, in that place, and of those by whom they were done, and for that end, they are mere idolatry and will worship, and therefore are called in this place, the devices and inventions of men, and not the precepts or commandments of God, or the service and worship of God. And that we may be thoroughly resolved or persuaded that this is so, there is added (That the Lord hath so said and pronounced) So then an apish imitation of the true worship of God, is not in deed and truth the true worship of God.   
Vers. 6. And therefore have I given you cleanness of teeth in all your cities, and scarceness of bread in all your places: yet have ye not returned unto me, saith the Lord. 

The stubborn continuance of the Israelites in their sin, and the sundry punishment for the same.  AFter the setting down of the outrageousness of the idolatry of the Israelites, he describeth their obstinacy, or stubborn continuance in the same, the which appeareth hereby, for that they could not b● any afflictions or punishments be drawn from the same, and be turned to worship and serve the true God. Now then in this verse and certain others that follow, are reckoned up sundry their afflictions or punishments, among the which the first, and the same very great, is famine, 
1. Famin.  the which in this verse is mentioned, and well known by the story 1 King. cap. 17. where you may read of that same most notable famine in the days of Elias, the which continued by the space of three years and an half at the least. And 2. King. cap. 4. mention is likewise made of another famine in the days of Elizeus.   
Vers. 7. And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to ra●● upon one city, and have not caused it to rain upon another: o●● piece was reigned upon, and the piece whereupon it reigned not, ●●thered. Vers. 8. So two or three cities wandered unto one city to drink wate● but they were not satisfied: yet have ye not returned unto me, s●●● the Lord. 
THe second punishment is Drought or dryness, 
2. Drought.  altogether miraculous and wonderful, that it might evidently appear, that the same was sent of God being wroth against them. For it reigned 〈◊〉 some cities, and in other some it reigned not. Moreover, there wa● not water enough to give the men themselves drink: last of a●● whole cities came by heaps and companies to seek for water, by means of the overmuch thirst and drieth. Hereby appeareth th●● the seasons of the year are not governed and ruled by fortune, 〈◊〉 by the stars themselves, but by God, whether they fall out to be● fruitful, or else barren. And thus much doth Paul teach Act. 14. vers. 17. when he saith, That God left not himself without witness in the he did good, and gave us rain from heaven, and fruitful seasons, f●●ling our hearts with food and gladness.   
Vers. 9 I have smitten you with blasting and mildew: your gre●● gardens and your vineyards, and your fig trees, and your oli●● trees did the palmer worm devour: yet have ye not returned v● to me, saith the Lord. 

3. Barrenness of the earth and of the fruits thereof.  THe third punishment, barrenness of the earth, and of the fruit of all sorts: wherein doubtless the wrath of God did appear For not only one sort of fruit failed: but all sorts. Therefore both the herbs, and also the vines, and fig trees, and olives were barren at one time, and also beaten and strooken with a parching and burning wind, the which brought blasting: the palmer worm moreover and the caterpillar devouring and eating that which was left, as God by joel doth witness of a like plague cap. 1. ver. 4. where he saith: That which is left of the palmer worm, hath the grasshopper eaten, and the residue of the grasshopper, hath the canker worm eaten, and the residue of the canker worm, hath the caterpillar eaten.   
Vers. 10. Pestilence have I sent among you, after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses: and I have made the stink of your tents to come up even into your nostrils: yet have you not returned unto me, saith the Lord. 

4. The pestilence.  THe fourth punishment, the Pestilence. The fift, War, in the which so many men and horses were slain, that the very stink of them in the tents killed up the Israelites. The sixth punishment, 
5 War.  Captivity. But the Pestilence was greatest, 
6. Captivity.  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 upon them the fierceness of his anger, indignation and wrath, and vexation, by sending out of evil angels: He made away unto his anger: he spared not their soul from death, but gave their life to the pestilence.   
Vers. 11. I have overthrown you, as God overthrew Sodom and Gomorah: and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the Lord. 

7. The subversion and overthrow of their land after some fearful and strange manner.  THe seventh punishment, the subversion or overthrowing of their lands, either by some opening of the earth, or whether it happened by any other means, as by flood, or burning. For this the Scripture doth not set down after what manner it was: but that this overthrow was wonderful, and horrible or fearful, and a manifest judgement 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 saved, albeit very hardly.  Of this fearful destruction of Sodom and Gomorah, from whence the first comparison is taken, Peter in his 2. Epist. cap. 2. ver. 6. saith, That God turned the cities of Sodom and Gomorah into ashes, condemned them and overthrew them, and made them an ensample unto them that after should live ungodly. And agreeably unto Peter doth Jude also teach, that God his fearful judgement against Sodom and Gomorah, aught to be a warning unto all others to flee from sin, 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 strange flesh, are set forth for an ensample, and suffer the vengeance of eternal fire.  

The addition in the end of every one of the punishments.  Furthermore it is to be noted, what is added unto all the punishments at the end of every one of them (yet ye have not returned unto me.) For this addition showeth that the mind of the Israelites was not only sluggish and careless in so great miseries and punishments, as who were not herewithal stirred up and moved: but also that it was desperate and past recovery in this idolatry, the which they would by no means cast off, to return unto the true knowledge and worship of God, by true repentance of mind. And such are the punishments of obstinate or stubborn 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 upon them, and hath smitten them that the mountains did tremble: and their carcases were torn in the midst of the streets, 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. David counseleth that we should not be without sense and feeling of our sins, and as unbridled colts run on headlong in wickedness, lest that we be kerbed and bridled by God, who hath many punishments for the ungodly. Be not (saith he) like an horse, or like a mule, which understand not: whose mouths thou dost bind with bit and bridle, lest they come near thee. Many sorrows shall come to the wicked: but he that trusteth in the Lord, mercy shall compass him.   
Vers. 12. Therefore thus will I do unto thee, O Israel: and because I will do this unto 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 threatened ver. 2. and 3. to the Israelites the Peers and Nobles, because of their sins before recited, shall assuredly come to pass, except they do earnestly repent. There followeth therefore an earnest exhortation and a weighty, (and conceived also in the name of God himself) that they might avoid these judgements of God, & so consequently (whilst there is yet some time left) go against the fearful wrath of God, as it were to entreat him before hand, and that by earnest repentance of mind. Wherefore this verse hath these two especial parts, to wit, a conclusion, and an exhortation. And this place showeth what is the most certain and ready way to turn the judgements of God from our beads: namely, if we refrain from our sins, and turn unto God, and unto a better mind. For by this means, and conversion or turning of our mind, we do meet God even running as it were upon us, and being angry with us, and do find him easy to be appeased with us. In which manner of speaking there is a 
n =" *" A Metaphor is a figure, whereby a word is changed from his natural signification unto a like, as to smell, for to find out and in this place, to go to meet, for to seek, to entreat, or to appease.  Metaphor borrowed from those that go to receive them that come unto them. And these words (prepare thee) do not show what lieth in our power, but what is the nature of true repentance: namely, that it must be a change of life, and abstaining from wickedness, the cause of which work in us is the spirit of God. And therefore this self same must be begged of God, and sought for at his hand.   
Vers. 13. For lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought: which maketh the morning darkness, and walketh upon the high places of the earth, the Lord God of hosts is his name. 

A reason of the former exhortation.  THe garnishing, or rendering of a reason of the former exhortation, lest that the Israelites should either but coldly be moved at the same, such was the hardiness of these men: or should hear it slightly, as if God were not so greatly to be feared, such was forsooth the pride of these men, and their confidence or trust in the help of men. Therefore here is showed by a description of the majesty of God himself, how he is both to be given ear unto, and also to be feared. So Paul 1. Tim. 1. ver. 17. when as he saith (Now unto the King ever lasting, immortal, invisible, unto God only wise, be honour and glory for ever and ever, Amen) by showing that glory is due unto God, he doth paint forth before our eyes the majesty of God in lively colours, because of our dullness, who in our minds do not conceive it to be such, and so great. Now this the most sacred majesty of God is in this place laid forth unto us by divers effects indeed of his power, but not by all: yet especially by his name itself, whereby the true God is called the God of hosts. And so is he in like manner described Psal. 68 ver. 4. by his name, in these words: Sing unto God, and sing praises unto his name: exalt him that rideth upon the heavens, in his name (jah) and rejoice before him. For names are not without cause given unto God, nor in vain. But the effects whereby the majesty of GOD in this place is described, are here reckoned up to be five, taken partly from the first creation of things: and partly from the ordering and governing of them already created, 
Five effects of the majesty of God.  and the same most free and mighty, that is, according unto his own will, pleasure and power, without the controlment of any. Unto the creation of things it pertaineth, for that GOD is called both the former of the mountains, 
1 He formeth the mountains.  and the creator of the winds. So Psal. 104. ver. 4.8. the making of the winds and mountains is attributed unto God: the winds where he saith: He maketh the spirits his messengers, 
2. He createth the wind.  (for by spirits he understandeth the winds) and a flaming fire his ministers. The mountains, in these words: And the mountains ascend, and the valleys descend to the place, which thou hast established for them. And 3. john. ver. 8. Christ unto Nicodemus speaketh of the wind as directed to blow when and where GOD will, saying: The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth. 
3. He knoweth the thoughts.  To the ordering and governing of the things created belongeth, that the same God is said to be the knower of the thought of man, nay the judger thereof, yea and of man himself also: for God knoweth us better than we do ourselves. And therefore Paul to show that there is nothing so secret or deep, but that the spirit of God doth pierce and sound the same, and so consequently knoweth the very innermost thoughts of men, saith Cor. cap. 2. ver. 1●. The spirit searcheth all things, yea the deep things of God. And joh. 3. ver. 20. Christ in that his long conference with Nicodemus, teacheth, that every man that evil doth, hateth the light, neither cometh to light, lest his deeds should be reproved. By the which he showeth, that as by the light of the Sun men their actions are in such for manifested, as all men may discern of them, being done in the same: so much more jesus Christ, who in that which goeth immediately before calleth himself the true light, doth look into the darkest corners of the hearts of men, and doth discover and reprove the same. 
4. He maketh light darkness.  So doth it in like manner appertain unto the ordering and government of things created, that God is said by the Prophet in this verse, when it pleaseth him to make dark the very light of the Sun, and the morning, and in steed of the day to make darkness. So God by the hand of Moses maketh thick darkness in Egypt for three days together, as it is in Exod. cap. 10. ver. 22. The Moses stretched out his hand toward heaven, and there was a black● darkness in all the land of Egypt three days. And when Christ suffered, God caused on the sudden that there was a darkness over all the land of jewrie for a certain space, as Matth. cap. 27. ver. 45. doth witness saying: Now there was a darkness over all the land from the sixth hour unto the ninth hour. Lastly, in that God is said, 
3. He walketh upon the hi● places of the earth.  To wake upon the high places of the earth, this also appertaineth thereunto, namely, to declare the absolute, mere and alone power of God in the government of the world, that we might understand that nothing is able to withstand his will.    

CAP. 5.  
Vers. 1. Hear you this word, which I lift up upon you, even a lamentation of the house of Israel. 

The sum of this chapter.  THe sum of this Sermon and chapter following, tendeth to this end, that the Israelites may be brought unto true repentance, if by any means it may be, both by the feeling and conceiving of the punishments to come, if they continue in their sin, and also by thinking and considering upon the goodness of God, and of his majesty, whom they offend. Therefore both the judgements of God are here set forth against them, being obstinate and stiff-necked: and also the great majesty of God is described. And by God his this calling of them to repentance, and by his care of the Israelites is showed, how the wicked perish through their own lewdness and stubbornness: and not through any fault of God.  
Concerning this Sermon and exhortation, it was made some time after that which went before, that in the mean space GOD might see whether the Israelites being admonished or warned would repent. The which when they did not, albeit they were long looked for, they are by the same God called again unto penitency or repentance, that they may be altogether unexcusable. And this verse hath two parts. For it doth expressly show, 
Two parts of this verse.  both what God threateneth, and whom he threateneth. God threateneth (a burden) and that full of lamentation and mourning, and misery; 
1. A burden.  unto all the Israelites. 
2. To all the Israelites.  Therefore the word of God is not simply or alone declared unto them, whereunto notwithstanding (even because it is the word of God) they ought diligently to give ear, and to hear the same: but the word of God full of punishments, tears, and mourning, by how much the more (if they have any care of their salvation) they ought most heedfully to hearken thereunto, and be therewith touched and moved. For extreme or utter destruction is now threatened unto them, being obstinate or stubborn, even from God himself, that they should not say but that they had wa●●●● of their danger in time.   
Vers. 2. The virgin Israel is fallen, and shall no more rise: she is 〈◊〉 upon her land, and there is none to raise her up. 

The utter overthrow of the Israelites.  THe making more plain of that which went in the verse before. For now God doth show what that burden full of mourning● the which he threatened before, to wit, the overthrowing of the whole kingdom and nation of the Israelites, and that in such for that there is no hope of recovering of their estate again afterwards, nor of raising up themselves again. And this overthrows the nation is described by two ways and words, to wit (of sall●●) yet in such sort that it cannot rise again, the which is most m●●●rable, and a sign of utter destruction. And so much seemeth lammie to signify cap. 8. ver. 4. when as at the commandment of the Lord he saith unto the rebellious jews: Thus saith the Lord, Se● they fall and not arise? shall he turn away, and not return aga●●● And secondly, their utter overthrow is noted by the word (lea●●●●● all alone) for when she is fallen, she shall be forsaken of all 〈◊〉 neither shall she get help or aid of any man, to lift up he● 〈◊〉 again.  

To what end the people is called by the name of a virgin.  Further, he calleth the people by the name of a (virgin) very ●fectionatly, to move them unto the more pity and compassion, as more tender and vehement or earnest affections, that at the 〈◊〉 they may have pity both of themselves, and also of those their ●●der virgins which were among them. 
The singular number noteth the whole body, and not every particular person.  Moreover, albeit that GOD use the singular number in saying (the virgin Israel) yet his meaning is not that every particular person of the Israelites shall perish, and so none at all be saved, but the whole body itself of 〈◊〉 people and kingdom is signified, the which shall not any more b●● raised up, nor arise again.   
Vers. 3. For thus saith the Lord God, The city which went out by thousand, shall leave an hundredth: and that, which went out 〈◊〉 an hundredth, shall leave ten to the house of Israel. 

Occupatio, which is a figure whereby we answer before hand an objection that might bemade.  THe figure occupatio, or an answering before hand of an objection, wherein the punishment mentioned in the second ver●● before going is more plainly declared, and showed, how great & grievous it shall be. And the end why it is made more plain, is lest, as I said before, because that God in the former verse used the singular number, every particular Israelite might be supposed that he should perish, hope of escaping being left unto none. For God speaketh of the body itself of the people, and not of every particular person of them. For there were some of them the which should be left alive, albeit the number of them very small, and the same very few. And hereby is taught, 
How great the ruin of the people shall be.  how great the ruin and decay of that people was like to be, to wit, every tenth person of them shall be left in the house, or people of Israel, that is, of that kingdom, the which was called the kingdom of Israel, and had fallen away from the kingdom of the twelve tribes, the which were once all joined together.  

Where it is likely that the Israelites which were left should live and dwell.  Further, it is not here expressed, where those which shall be left, should live and dwell, whether in their own country, and promised land, or elsewhere, as in Media, or Colchis, or Hyrcania, into which countries they seem to have been carried by the Assyrians. Others think that this is to be understood of Media, or Hyrcania: but I suppose it to be meant of their own land and country, where also some of the Israelites were left. For it is said here, 
The places here quoted 2. King. 22. & 2. Chro. 30. are misqueted, & contain no such thing. But I suppose that he taketh the name Israel here for the jews, of the which some were left behind in the land. 2. King. 25. ver. 22. jerem. 40. v. 5, 9  they shall go out by hundreths and by tens, to wit, (out of their Cities.) They shall then be in their cities.   
Vers. 4. For thus saith the Lord unto the house of Israel: Seek ye me, and ye shall live. 
COmmoration, or standing, to show more largely what they ought to do, where the end of the former threatening is declared, and some other causes added also. The end therefore of so hard and lamentable a punishment here threatened is, that the Israelites should repent, that is to say, turning unto God from these so great sins, might be saved and live. Other reasons are set down in the verses following, why they should do so. But hereby appeareth what is the end of these most sharp threatenings, 
The end why this punishment is threatened.  namely that men should give ear unto them, repent, and be saved. For Ezech. 18. ver. 32. I desire not the death of him that dieth, saith the Lord: cause therefore one another to return, and live ye. And Paul showeth that God his long suffering and bearing with us in our sins, is, that thereby we should be drawn unto repentance, of the which those that make none account he sharply rebuketh, where Rom. 2. cap. ver. 4,, 5. he saith thus: Despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of G●●leadeth thee to repentance? But thou after thine hardness, and hart the cannot repent, heapest unto thyself wrath against the day of wrath 〈◊〉 of the declaration of the just judgement of God. Whereby appeareth the great loving kindness of God, even against men that are wicked 〈◊〉 also his just vengeance against the same continuing obstin at or s●●necked, & such as will not repent. Further, these two points are he rehearsed in very good order, to wit, first, To seek God: & second●● To live. For the cause of life and salvation, & of our deliverance o● of troubles is, To have God with us: And the way to have Go● with us, doth consist or lie herein, if we seek him. For so 〈◊〉 teacheth Mat. 7. ver. 7. Ask, and it shall be given you, seek▪ and ye●● find: knock and it shall be opened unto you. This cause then, namely to seek God, in respect of ourselves goeth before: the effect, it wit, To find & live, followeth. But in respect of God, the cause, why we can both seek him and also find him, is his mercy. Here 〈◊〉 are comprehended briefly both the nature and also the effect of 〈◊〉 repentance: the nature, To seek God: the effect, To find 〈◊〉 and live.   
Vers. 5. But seek not Beth-el, nor enter into Gilgal: and go not 〈◊〉 Beer-sheba: for Gilgal shall go into captivity, and Beth-el 〈◊〉 come to nought. 
AN explanation, or making more plain of the sentence and ●●hortation before going, (seek jehovah, or the Lord) taken fr●● the contrary. To seek the Lord is to abstain from Idols, 〈◊〉 which then were in Beth-el, and Gilgal, and Beer-sheba. For 〈◊〉 first part of earnest repentance is to abstain from evil, 
The first part of earnest repentance is to abstain from evil.  and to 〈◊〉 test and abhor the same, the which is he●e expressed. And so● we taught Psal. 34. ver 14. Eschew evil, and do good: seek pea● and follow after it. The second part is, To do good, and to i● brace the same, 
The second, to do good.  the which is contained in the verse before go● (seek ye me) so that of these twain now joined together we ha●● a true definition of repentance. True repentance then, is to absu●● from evil things, 
What true repentance is.  and to follow such good things, such as are commanded us by God: as for example, to abstain from idols, and 〈◊〉 serve the true God, and to seek him. And this course took P●●● with the Thessalonians, as may appear by their turning from idols, and serving the true God, for the which they were much commended of the faithful of other places, as Paul himself reporteth 1. Thess. cap. 1. ver. 9 in these words: For they themselves show of you (he meaneth the faithful in Macedonia and Achaia, and of other places) what manner of entering in we had unto you, and how you turned to God from idols, to serve the living and true God. And the repetition of this word (seek) in this place, and in the verse before going, is very excellent: Seek the Lord, and seek not Beth-el, etc.  

A reason why they ought to abstain from worshipping in those piaces.  For Gilgal shall go into captivity, etc. This is a reason added to amplify the matter with all, that they might the rather abstain from the worship of those places, or having of them in any reverent regard, albeit that they were then of the Idolaters deemed to be most holy. For those places shall not be defended, no not by their own Idols or gods, as they supposed them. Therefore shall you much less be saved by the self same gods. For Gilgal according to the signification of the name thereof shall be cut off, and rooted out: Beth-el shall be brought to (Auen) that is, unto nothing. To what end then do you hope, or seek for help from those places?   
Vers. 6. Seek the Lord, and ye shall live, lest he break out like fire in the house of joseph, and devour it, and there be none to quench it in Beth-el. 

The former exhortation repeated, and amplified.  A Repetition of the sentence of the fourth verse, that the exhortation before going, concerning the seeking of God, may be understood to be the more earnest, and the only saving of the Israelites, and the way to stay and pacify the punishments threatened unto them And the Prophet doth amplify the exhortation repeated, by the danger hanging over their heads, except they do it. For he threateneth that it will come to pass, that a fire from God, and such punishment shall be sent upon them (except they do see●e God) that it will overthrow their whole kingdom, and common wealth and society, and that there shall not be any able to remedy this so sore and great ruin Therefore the Prophet hath inserted or interlaced these reasons of the vanity of the place, Gilgal, and Beth-el: of their great punishment to come, that the Israelites being warned of that their exceeding and assured danger, albeit they were never so perverse or wicked, might yet notwithstanding be mo●ed and touched, and pierced, and in the end return unto the● duty, and unto God.   
Vers. 7. They turn judgement to wormwood, and leave off righteousness in the earth. 
A Parenthesis, or putting in of another sentence between the verse that went before, and the next that followeth, not appertaining unto either of them, but making a full sense of itself, whereby the Prophet turneth his speech and exhortation of seeking the true God, peculiarly and especially unto the Rulers of the people of Israel, unto whom did appertain the authority of ministering law, the oversight of the people, the correction or punishment of vice, and the setting up of justice among men, whose Idolatry before, and in this place their negligence and carelessness in executing of their office the Prophet doth most sharply reprehend and find fault withal. 
An especial reprehension of the princes and nobles, and the same twofold.  Therefore this verse doth contain an especial and peculiar reprehension of the kings, nobles, and judges of the people of Israel: albeit that the rest of the people also were not free from neither of these sins, to wit, ungodliness, or Idolatry towards God, and injustice towards their neighbours: but the Rulers of the people were especially hereof guilty, whom the Prophet doth for this cause reprove more sharply, 
1. The overturning of justice.  and as it were by name. And their peculiar and proper sin is here showed to be twofold. First, for that they themselves did overturn all law, the authority of the administration or ordering whereof was notwithstanding, in their hands only. For they did turn into cruelty and injustice or wrong that their sacred or holy authority, the which in itself is most sweet and most holy. Therefore they changed this honey into most bitter wormwood. And of such a perverting of justice doth the Prophet Isai complain cap. 5. ver. 7. when he faith that the Lordlooked to have had from his vineyard (which was the house of Israel and men of judah) judgement, but behold oppression: for righteousness but behold a crying.  
The second sin of the Rulers was, that they suffered all justice to perish in others, 
2. Th●● suffered 〈◊〉 to perish 〈◊〉 ●●ers.  as in the affairs and dealings of private persons, whom notwithstanding they ought to have amended, and to frame them unto the rules of equity, or else to correct and punish them. And this is that which the prophet saith, That they leave off, or cast aside justice upon earth, for that they did not better and amend the manners of men. Hereof are often complaints in the Prophet Isai, as cap 59 ver. 4. No man calleth for justice: no man contendeth for truth: they trust in vanity and speak vain things: they conceive mischief, and bring forth iniquity. And ver. 13, 14, 15. We have departed away from our God, & have spoken of cruelty and rebellion, conceiving and uttering out of the heart false matters. Therefore judgement is turned backward, and justice standeth far off: for truth is fallen in the street, and equity cannot enter. Yea, truth faileth, and he that refraineth from evil, maketh himself a pray: and when the Lord saw it, it displeased him, that there was no judgement. And so forth as in that same chapter followeth.   
Vers. 8. He maketh Pleiades and Orion, and he turneth the shadow of death into the morning, and he maketh the day dark as night: he calleth the waters of the sea, and poureth them out upon the open earth, the Lord is his name. 

The second exhortation of the Prophet unto repentance.  THe second exhortation of the Prophet, wherewith he stirreth up the Israelites to earnest repentance of mind, that they should turn unto the true God, and that they should not any longer dwell and lie slugging in their sins, wherewith they do offend him. This exhortation is taken from the glorious, and yet true and very brave description of the power and majesty of GOD, unto whose sweet embracings and bosom he doth call them back. For he is that alone true God, most mighty and full of majesty, who hath most free rule and power over all things: so that he can neither be mocked nor despised scotfree, nor yet be appeased with the toys and devices of men: all which things the Israelites supposed might be, the which in like manner all hypocrites did think, but falsely. For Paul teacheth Galat. cap. 6. ver. 7. That God is not mocked. And john showeth cap. 4. ver. 24. That God is a spirit, and that they that worship him, must worship him in spirit and truth.  

The infinite power of God described by sundry his works.  But here in this verse is described that same infinite or endless power of God, by the creation of the world, and by the reckoning up of things ordinary, and such as are plainly seen among us, how hard and great soever other wise they be, as is the creation or making of the stars, and those bringing forth divers effects, as of the stars called Pleyades, the which are stars of the spring, and calm, and fair: and of the star Orion (the which is a rainy and stormy star) such as is the mutual or orderly succession, and course of the night after the day, and the day after the night: and lastly, the severing of the sea from the earth, and yet the springing and pouring out of waters upon the face of the earth for the use of men and beasts. Of all which we have Psalm. 19 Genes. 8. Psalm. 104 Genes. 1.   
Vers. 9 He stregthneth the destroyer against the mighty: and the destroyer shall come against the fortress. 

Another description of God by his extraordinary works.  ANother description of the same power of God by his extraordinary and wonderful works: of which sort is, that he throveth down most strong and mighty men, when as he pleaseth punish them, and also beateth down most strong holds, and s●●tresses. And these are but certain parcels of those works, th● which God doth in great numbers and infinitely, both ordinary, 〈◊〉 also chief extraordinary.   
Vers. 10. They have hated him that rebuked in the gate: and they abhorred him that speaketh uprightly. 

A reason of the punishment of the Israelites, by the description of their corrupt life.  A Rendering of a reason, the which by the description or layi●● out of the most corrupt life of the Israelites showeth, why bo●● the former judgements of God are threatened against them worldly, and also moreover a new course of life must be taken by then. And in all this description it is to be noted, that first the Prophet speaketh of such vices which were common unto them all, and 〈◊〉 of those which were proper unto the Magistrates and judges. F●● this so wicked a life as is here described, was the life of all the people. Secondly, it is also to be noted, that but part only of their lewdness is here rehearsed, and not every their particular vices, 〈◊〉 a word, by this place, and by the seventh verse it appeareth, what manner of life the life of them is (who either worship not the true God or else worship not him truly) and what is the public and priua●● order of their manners, and governing of the commonwealth, that is to say, most ungodly and wicked.  

The obstinacy and shamelessness of the Israelites.  But this verse describeth both the obstinacy or stubborn continuance of the Israelites in their sins and wickedness, in that (The hated the Elders) and other grave men, who reproved their manifest vices publicly and in the gate (that is, in those places, in the which men in those times were wont to assemble and come together:) and also their impudency or shamelessness, to wit, for that they did detest and abhor them, which did speak of things, and of their doings uprightly and truly, and as it was indeed. For they could not abide or suffer once so much as to hear the truth itself, much less that they had any purpose for themselves to be bettered and amended.   
Ver. 11. For as much then as your treading is upon the poor, and ye take from him burdens of wheat, ye have built houses of hewn stone, but ye shall not dwell in them: ye have planted pleasant vineyards, but ye shall not drink wine of them. 

A reckoning up of other vices of the Israelite.  A Reckoning up of other vices, the which were manifest in these same Israelites, namely, of their cruelty and covetousness, and both these notorious. Of their cruelty, for that they handled and used most hardly and extremely their own brethren being also very needy and poor, as if there were not one drop of mercy left in them, to help them. 
1 Their cruelty,  Therefore this barbarous and cruel vexation of the poor Israelites and their brethren, is in this place said to be a treading down of them: doubtless it is a sign of notorious cruelty of mind. And therefore David Psal. 109. ver. 16. prayeth that such merciless ones may have their memorial or remembrance cut out from among men, Because they remembered not to ●hew mercy, but persecuted the afflicted and poor man, and the sorrowful hearted to slay him. 
2 Their covetousness.  And Amos reckoneth up the covetousness of the Israelites in this, that if these poor silly souls had any thing 〈◊〉 maintain their life withal, the same also did these cruel ones ●●ke a way from them. Nay, that which more is, they commanded ●hem to carry it home to their houses and barns upon their own shoulders. Therefore they took the life from these poor person's, whilst through outrageous and unmerciful covetousness they bereft them of such food and sustenance, as they had left to live withal.  

A threatening.  Ye have built houses of hewn stone, but ye shall not dwell in them, etc. In these words is a threatening, the which is here set in by the great indignation of God against such lewd wickedness, as if he ●hould say, ye shall not therefore enjoy these your cruel robberies, ●either shall the possession of these goods continue with you long, ●ot be profitable unto you. For ye shall not so much as drink of the fruit of the vines which you have planted. And this among many other plagues, doth God also threaten unto the disobedien●● unto his word Deut. 28. You shall build then, but I will pull 〈◊〉 down again, saith God. And in this manner likewise doth he b● the Prophet Malac. cap. 1. threaten the Edomites. Albeit there seemeth in these words to be a certain amplification of the some cruelty and covetousness, 
A cer●●●●●mplification of their cruelty and covetousness.  as if God should cast in their teeth that whilst these rich, mighty, and cruel ones do rob and spo●● their poor brethren, they do not this of any need, or want, 〈◊〉 that they may the more sumptuously and delicately enjoy the pleasures, and vain and unmeasurable riot and superfluity.   
Vers. 12. For I know your manifold transgressions, and your might sins: they afflict the just, they take rewards, and they oppress th● poor in the gate. 
THe conclusion of the former description of the sins, wher● unto the Israelites were given. In sum or briefly, God do●● show that they were both (infinite) the which the word (manif●●●● doth import; 
Their sins infinite. Most heinous.  and most heinous, the which the word (mighty) do●● signify, and that therefore they are worthily to be punished: 〈◊〉 men convicted and guilty of notorious wickedness. And this conclusion God proveth to be true, 
The conclusion proved true.  both by his own person an● knowledge: and also by the bead-roll or example of the thing 〈◊〉 self, 
1. By the person of God.  that is, of certain vices, or that there can be none worse. A●● first by his own person. For he saith, and I myself, who am God and who understand all things truly, do know and witness thi● Wherein by the person of the witness himself, that is, of God th●● speaketh, the hard conscience of men is the more roused up, that 〈◊〉 should not deny it, or lie dead in sin, or flatter itself. Secondly, 
2. By the examle of certain foul vices.  by the example of most foul and filthy vices: ye oppress the ius● saith he, and for meed and reward which you have taken, you do● by your sentences and judgements acquit every most lewd an● wicked person. Therefore you receive ransom and buying out 〈◊〉 sins most shamefully, and that in the gate, that is to say, in yo● public judgements, the which ought to be sacred and holy, ye● and this moreover ye do against the poor and needy, who t●●sting to a good cause cannot buy your favour, as that lewd & wicke● guilty party doth. These also are most true witnesses of the publish ordering of matters, and of the desperate overthrow of judgement, being now past recovery: and are no doubt most grievous sins also. For against such corruption in judges and judgement doth the Prophet greatly complain Psal. 82. ver. 2. saying: How long will ye judge unjustly, and accept the persons of the wicked? I have said ye are Gods (to wit, because those judges sat on God his throne to execute judgement and justice in his stead) and ye all are children of the most high. But ye shall die as a man, (he meaneth because of their corrupting of judgement) and ye princes shall fall like others.   
Vers. 13. Therefore the prudent shall keep silence in that time: for it is an evil time. 

An admonition for the godly.  AN admonition, the which is here put in to comfort and teach the godly, that they may understand what they in the mean time and season are to do, in so great corruption of all things both public, and also private. And this is the counsel, nay the commandment which the Spirit of God giveth, that the faithful do in the mean season serve God, and remain quiet, looking and waiting, what, that is, how sorrowful shall be the end of this desperate and overflowing wickedness. The silence therefore that in this place is prescribed or appointed unto him that is indeed a wise and godly man, is not a blamable tonguetiednes, the which can hear and not reprove the blasphemies of God, and the heinous sins of the wicked reigning and being committed openly before their eyes (for this is a damnable timidity, or cowardly fearfulness, the which shall be punished in the lake that burneth with fire & brimstone Apoc. 21. ver. 8) neither is it any giving assent unto the wicked or their wickedness for fear, the which is bewrayed by our silence: nor yet finally is it the neglecting and passing over of general corruption, the which hath now taken hold on all degrees of men, as an evil that cannot be remedied (the which therefore must be borne withal, because it cannot be reform) (for such wisdom is human, or worldly, carnal, and politic only, and not christian) but the silence in this place commanded and commended, 
What manner of silence is here commanded and commended.  is a godly patience wrestling against the sins and vices of men, so far forth as it can, and at no hands either bearing with, or assenting to them, the which notwithstanding doth neither complain of God, nor yet yieldeth unto the common corruption: but abideth firm and sure in the fear of God, even in the midst of the corruption of the world, or of the Church, reigning and ranging over all. A●● in this sense Luk. 21. ver. 19 Christ saith unto his godly flock: assess your souls by patience. And Isai cap. 30. ver. 15. saith like● 〈◊〉 unto the Church: Thus saith the Lord God, the holy one of Israe● 〈◊〉 rest and quietness shall ye be saved: in quietness and confidence shall 〈◊〉 your strength. And ver. 7. I cried unto her, their strength is to sit 〈◊〉 So in the midst of all their troubles jeremy in his Lamentations 〈◊〉 3. ver. 26. willeth the faithful, saying: It is good both to trust, 〈◊〉 wait for the salvation of the Lord. Therefore because that time, 〈◊〉 course of the life of the whole people was then wicked, and su●● 〈◊〉 might easily draw away the godly from the right way, and 〈◊〉 duty, they had need of this silence, and patience. And he w●●●● now and in these days behaveth himself after this manner, 
The note of a wise man in the midst of corruption and troubles.  〈…〉 that time did so likewise, is said to be indeed a wise man, as 〈◊〉 doth look for the work of the Lord, and diligently attend or 〈◊〉 thereupon with patience, doing nothing upon a head or rash●● 〈◊〉 Isai. 28. ver. 16. the Lord saith: He that believeth shall not ma●● 〈◊〉 And so doth David exhort the godly with diligence to atten● 〈◊〉 Lord his wonderful working for the delivery of the poor an●●●flicted, and his punishing of the wicked, and then shutteth v● 〈◊〉 Psalm 107. with this verse 43. Who is wise, that he may observe 〈◊〉 mark these things? For they shall understand the loving kind●● 〈◊〉 the Lord.   
Vers. 14. Seek good and not evil, that ye may live: and the 〈◊〉 God of hosts shall be with you, as you have spoken. 

A continuing, & an amplifying of the admonition before.  A Continuing or amplifying of the same admonition that 〈◊〉 before. For now the Prophet doth not speak unto the go● 〈◊〉 alone, but unto all the Israelites, that they may avoid the iudge●●●● of God, threatened against them, and prove the same hope to 〈◊〉 true, the which they boasted that they had in God. The Prop●●●● therefore warneth & teacheth them, what is the way to turn f●●●●● them the wrath of God. 
True repentance the only way to turn away the wrath of God.  And this he showeth to be but only 〈◊〉 that is, true repentance of mind. And the same he saith to be 〈◊〉 yet unto them notwithstanding, how greatly soever God have 〈◊〉 ready showed his judgements: for God will not have men to ●●●rish, but to convert or turn, and be saved. As he saith by his Prophet Ezechiel cap. 30. ver. 31.32. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit: for why will ye die, O house of Israel? For I desire not the death of him that dieth, saith the Lord: cause therefore one another to return, and live ye.  

An exhortation unto repenrance, taken from the effects of the same.  But in this verse repentance is also set forth by a full description of the same, that is to say, by the hatred of evil, & the love of good. The which this verse with that which followeth, doth contain. So then this first verse hath an exhortation unto repentance taken from the effects: and the latter verse, or that verse which followeth, hath the definition of repentance. He therefore doth here exhort unto repentance by a most notable effect of the same, the which is twofold, namely, by their life, and by the healthful presence of God with them; both which will follow those that truly repent. By the which self same thing we do understand why the Prophet so earnestly doth monish or warn the Israelites to repent. 
The exhortation.  The exhortation therefore, or the admonition, the which is contained in this verse, is, Seek ye good, and not evil. The reason, 
The reason.  Because that so ye shall both live, and God shall be with you. When as the Prophet saith, Seek ye good, and not evil, he showeth that then at the last, good is truly sought, when as we cast away the things that are evil, and do utterly forsake them, and not when as we mingle good with evil: as for example, idolatry with reformation or amendment of manners: or contrariwise, amendment of manners with idolatry. When as he saith (ye shall live) first he understandeth that there shall be a deliverance from the wrath of God, afterwards he doth therein also comprehend life, and good success of things among them. For this doth the Prophet comprise under the word (live). And where he saith (God shall be with you) he meaneth, as an helper, a keeper, and as your safety and salvation. 
The Lord of hosts.  There is added (The Lord of hosts) to the end the majesty and power of that God unto whose help they shall flee, may be the more clearly represented and showed forth unto them. Finally that which followeth (as you have spoken, that is, have hoped and boasted) showeth that these men under the pretence or colour of their circumcision, the which they yet still retained, did promise themselves, that God would always be favourable unto them, and that they did set the same (as a viso, being namely but a bare sign, and void of his effect among them) against the threatenings of the Prophets.   
Vers. 15. Hate the evil, and love the good, and establish judgement in the gate: it may be that the Lord God of hosts will be merciful unto the remnant of joseph. 

A description of true repentance.  A Description of repentance, the which God doth require at th●●● hands both privately, and also publicly. And that is, the hat●● of evil, and the love or desire of good. It by nature goeth befo●● that we should from our heart hate evil, and our sins, and 〈◊〉 only condemn them with the mouth: and then afterwards ●●●loweth, that we should with earnest affection love good thing that is, those things which are commanded by God: and not o●●●● counterfeit them for fashion sake and outwardly in our actions, a●● seem to seek God. And both these things is of God, or the wo●● of God in us, and not our work: albeit that we also must asser●●● have a will to repent truly. And God requireth this repentance 〈◊〉 mind not only in private, but also in public actions, and judgements, as for example, that the Magistrates should judge uprights Lastly, he avoucheth that this is the only way which is left, whe● by God may take pity on them which remain of that kingdoms of Israel, after so many and so great overthrows and punishment For so much do these words signify (if peradventure, or it may 〈◊〉 that God will be merciful unto the remnant of joseph). For it is 〈◊〉 speech of doubting, but of assurance in the scripture. And so Ca●●● josh. 14 ver. 12. when he desireth that portion of inheritance 〈◊〉 which the Lord had given him, where the Anakims or giants i● habited, saith: If so be that the Lord will be with me, that I may d●●●● them out, as the Lord said. By which saying he doubteth not of G●● his strengthening him to drive them out, but noteth the hardness of the matter, and stirreth up others unto the same hope, that God i● assisting him, will be as good as his promise.   
Vers. 16. Therefore the Lord God of hosts, the Lord saith thus, mi●●ning shall be in all streets: and they shall say in all the highw●●●, Alas, alas: and they shall call the husbandmen to lamentation and such as can mourn, to mourning. 

The amplification of the former exhortation  THe confirmation, or amplification of the former exhortation unto repentance, taken from the greatness of the punishment in a readiness & to be looked for otherwise, that is of the unrepentant: the which greatness is described and set forth by the adjuncts and the same divers and sundry. 
1. By the effect.  And first of all it is described by the effect, because it shall be such, and so grievous a punishment & plague, the which remaineth for the obstinate and stubborn sinners, as will not only breed sorrow, and a bitter feeling and sadness in their heart: but also such as will procure open mourning, that is to say, public gestures, as witnesses and bewrayers of their great heaviness: because that this sorrow can be no longer smothered and kept in. Now this punishment is most heavy, the which shall draw forth and stir up such manifest and public tears, & mourning and knocking of their breasts. 
2. By the place.  The second is described by the place: for in all streets and high ways these mournings and cry shall be made. The third, by the persons. 
3. By the persons.  For they shallbe made by all degrees of men, yea even by the husbandmen, and vinedressers, a kind of men otherwise most hard and tough, and able to endure and bear out things: and that most heavily, and in such sort as if they had been used and trained up to mourning: but because of the greatness of the punishments, and misery (the which even these hard men shall also feel) they shall after this manner publicly mourn with weeping tears with others. And that even those persons the which are never so slow to repent, may understand all these things to be most true, the Prophet rehearseth the power, and majesty, and nature of God that cannot lie, and whose power nothing can resist or withstand, who threateneth these judgements unto them Titus. 1. God then, and that he which is the true jehovah, & the Lord of hosts, that is, the Lord of heaven and earth, threateneth these things: and therefore they shall most assuredly come to pass unto the unrepentant.   
Vers. 17. And in all the vines shall be lamentation: for I will pass through thee, saith the Lord. 

A reason why these kind of persons shall mourn.  THis is a rendering of a reason, why the husbandmen, being such persons as can abide and endure hardness, shall notwithstanding mourn, namely, because their labours, and their fields and vineyards shall be utterly wasted. But it may also be an amplification, as if not only the husbandmen the which do till the ground appointed for corn and sowing: but also the vinekeepers themselves, the which do deal with vines, that is, another kind of fields fit and necessary for the uses of man his life, shall lament after the same sort that the husbandmen do, because of the like punishment and misery, the which they shall taste of in like manner: for neither shall these be free from the judgements of God. Wherefore by the●● words (husbandmen, and vine dressers) the Lord showeth that 〈◊〉 will take from the Israelites all food and meats necessary for 〈◊〉 live withal.  
The reason is added, Because I will pass through the midst of th●●● The passage of God is of two sorts. 
God his passage joyful. Fearful.  The one joyful & to be wish●● for, wherewith he doth recreate and refresh us. The other fearful wherewith as a burning fire he doth consume and devour us. O● the former sort was the passage of God by the houses of the Israelites in the land of Egypt, where he spared them, and slew the Egyptians, whereof is mention Exod. 12. ver. 13. in these words: A●● the blood shall be a token for you, upon the houses where ye are: so whe● I see the blood, I will pass over you, and the plague shall not be vp●● you to destruction, when I smite the land of Egypt. Of the other passage unto the destruction of those by whom God passeth, we ha●● Exod. 11. ver. 4.5. About midnight (saith God) will I go out into th● midst of Egypt, and all the first borne of Egypt shall die. For as Mos●● witnesseth Deut. 4. ver. 24. The Lord is a consuming fire, and a● al●● God. This place therefore of Amos must be taken of the latter p●●sage of God. And surely it is a fearful thing to fall into the ha●● of God being angry with us. Hebr. 10. ver. 31.   
Vers. 18. woe unto you that desire the day of the Lord: what have y●● to do with it? The day of the Lord is darkness, and not light. 

A sharp reproving of those which were not moved with the threatenings of God, against the which they had many exceptions.  A Sharp rebuking of those, who after so many and so earnest admonitions or warnings, were not moved with the threatenings of God, nor did tremble at them: who through a certain brutish carelessness being senseless, or waxed fierce through the contempt of God, wished to see those judgements of God, that is to say, they did despise them. It appeareth by many places that the hypocrites of this nation wanted not their exceptions against the threatning● of the Prophets: as namely, that they were Israelites, and so consequently the seed of Abraham, and blessed of God: that they were circumcised, and therefore in the covenant of God: that they had the Temple of God, the which last exception was peculiar and proper unto the kingdom of judah: and not unto the kingdomed Israel also. This exception therefore of the hypocrites, the Prophet refuteth or overthroweth two ways. First, by this reprehension (wo.) For this reprehension teacheth that they are far and wide deceived, which said these things. For circumcision which is outward, or he which is a jew outwardly, is not the seed of Abraham, or true circumcision, or a jew indeed, or the son of Abraham. So Paul. 2. Col. 4. ver. 11. teacheth, that the inward circumcision is the true circumcision, speaking of the faithful among them, and saying: Inwhom (meaning in Christ) also ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ. And to the Rom. cap. 2. ver. 28. he saith: He is not a jew, which is one outward, neither is that circumcision, which is outward in the flesh. And Rom. 9 ver. 7. They are not (saith he) all children, because they are the seed of Abraham. Therefore by this answer they shall seek unto themselves destruction, and not help or aid at all. For this woe is threatened unto them in the name of God, that is, there is threatened unto them a curse, & anger, and punishment. Secondly, the Prophet refuteth them by the description of the Day of the Lord, that is of judgement (the which these boasted that they would have, & wished for to come) the which showeth most heavy destruction to fall upon them. For this day, although it be the coming and day of the Lord, yet shall it be unto them not a day of light, but of darkness. So the Prophet Zephaniah cap. 1. ver. 15. saith: That day is a day of wrath, a day of trouble and heaviness, a day of destruction and desolation, a day of obscurity and darkness, a day of clouds and blackness. And the Prophet Isai. cap. 5. ver. 19 pronounceth a woe against them that, after this mocking manner of the Israelites in this place, wish for the proof and experience of the Lord his work and counsel, saying: Let him make speed: let him hasten his work that we may see it: and let the counsel of the holy one of Israel draw near, and come, that we may know it. The day of the Lord is indeed light in itself: but unto those hypocrites it shall not be light.   
Vers. 19 As if a man did flee from a lion, and a bear met him: or went into the house and leaned his hand on the wall, and a serpent bitten him. 

The confirmation of the former reprehension.  A Confirmation of the former reprehension by a similitude, the which is set down as it were by the way of answering an objection. For worse evil shall betide them each day, than others, neither shall there be any place wherein they may be safe against those evils. If they shall say, we shall be safe abroad or at home, the Prophet answereth, that they shall not be without danger, neither abroad, or without doors, nor yet at home or within. Moreover they shall go from misery to misery, from punishment into punishment, & they shall always grow worse and worse. If they she from a Lion, they shall light upon a Bear. If they shall suppose that they have provided some safety for themselves, or that they have taken i●, being offered unto them: they shall even there be in like danger as if they had laid hold upon a venomous serpent, which shall be them. Their case therefore and estate, shall be most lamentable. There is a like place jerem. 48 ver. 43, 44. Fear, and pit, and sn●● (saith he) shall be upon thee, o inhabitant of Moah, saith the Lord. He that escapeth from the fear, shall fall in the pit, and he that getteth 〈◊〉 out of the pit shall be taken in the snare: for I will bring upon it, eu●● upon Moab, the year of their visitation, saith the Lord. And almost the self same words are Isai 24. ver. 17.18. And this also is set down by the way of answering an objection, that they should not think that by change of times, or places, or things, they can be in any better case if they remain obstinate and stubborn is their sins.   
Vers. 20. Shall not the day of the Lord be darkness and not light ●uen darkness and no light in it? 

A repetition of the end of the 18. vers. and whereto it serveth.  A Repetition, or rehearsing again of the latter part of the 18 verse, the which with a most weighty and earnest affirmati●● doth again confirm unto them the heavy effects and falling o●● of the day of the Lord against them, to the end they should not soothe and flatter themselves by reason of their imagined exceptions and pretences, and harden themselves against the threatenings of God. That which all hypocrites are wont to do. This their cloud and mist therefore, wherewith they would cover and hide themselves, was diligently to be scattered and driven away.   
Vers. 21. I hate and abhor your feast days, and I will not smell is your solemn assemblies. 

Hypophora, which is a figure, by the which we answer an objection that might be made either by ourselves, or others: as here they might say, yea, but God will be pleased at least wise with our sacrifices, etc.  THe figure Hypophora, or the answering an objection, which the hypocrites might make, lest they might suppose that with thei● sacrifices they might pacify and appease God, and turn his threatenings from them. For God answereth that all those he hateth and abhorreth. And there are two parts of this verse, the one containeth the words, whereby the Lord saith that he abhorreth all the worship and service done unto him by the Israelites, such as at that time was done unto him in Beth-el, Galgal, and Dan. The words are these, (I hate, I refuse, I will not smell.) the which being set down loosely, and as it were unjointed, without any copulative conjunction to tie and knit them together, do argue and show a greater loathing of God in them, & a more going of his stomach (as it were) against all those sacrifices. Again, in as much as God saith that they are hateful and grievous unto him, not only one manner of way, but declareth and setteth down all those ways by the which men may and are wont to abhor and loathe a thing (for whatsoever liketh not men, they do either hate it also, or refuse it only, or finally they will not so much as smell unto it, or taste it, that is, they vouchsafe not to look upon it,) doubtless God showeth that they are utterly tedious unto him, and by all means unacceptable and disliking him, and therefore that they shall be unprofitable, may hurtful unto the Israelites also.  

Two reasons why the worship of the Israelites displeased God.  Now there are two reasons why this kind of worship and service of the Israelites displeased God, & rather moved him unto anger, than any ways pacified or appeased him. The one for that it was a will-worship, or service invented of themselves, and ordained of them without his commandment, and appointment. 
1. Because they themselves appointed it with out the warrant of the word.  For that such kind of inventions please not God may thus appear by these places. Mat. 15. ver. 9 In vain they worship me, teaching for doctrines, men's precepts. Deut. 12. ver. 8. Ye shall not do after all these things that we do here this day: that is, every man whatsoever seemeth good in his own eyes. And Paul 2. Col. ver. 22, 23. of these kind of traditions & inventions of men saith, That they all perish with the using, and are after the commandments and doctrines of men: which things have indeed a show of wisdom, in voluntary religion, & humbleness of mind, and in not sparing the body: neither have they it in any estimation to satisfy the flesh.  

2 Because they placed therein the means of their salvation.  The other reason why this worship pleaseth not God, is, for that they offered it unto God, as a just or full price and recompense of their sins. Therefore they placed the means of their justification, in those their works, and not in the alone mercy of God, the which is a most grievous blasphemy against God, whom it robbeth of the most true and due praise of our salvation. For the worship the which of such a mind and intent is done unto God, although it be never so much commanded of God himself, yet doth it utterly displease him, because of the opinion of binding or making of God beholding unto them thereby. And this is the cause that Isai cap. 1. vers. 12. in the person of God rejecteth and refuseth the● sacrifices and other ceremonies, saying: When ye come to appear before me, who required this at your hands to tread in my courts? And far more plainly he showeth his great disliking and abhorring of them cap. 66. ver. 3. in these words: He that killeth a bullock, is as if be slew a man: he that sacrificeth a sheep, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an Idol: yea they have chosen their own● ways, and their soul delighteth in their abominations. And this ●s the first part of this verse.  

A description of the worship of the Israelites.  The second part doth lay forth and describe this worship of God. For it calleth it Feast days and solemn assemblies, under which words it comprehendeth the other parts of the same worship by the figure Synecdoche. 
Synecdoche, is a figure, when as the whole is put for the part or the part for the whole: as here the feast days and solemn assemblies, for all the rest of their worship.  And by this means the Prophet showeth that even the same worship which seemed unto the Israelites the most holy, the greatest and most religious, was mere & utter blasphemy against God, and therefore much more that the inferior parts of the same worship were so likewise, as for example, the sacrifices of private persons, and their less solemn feast days, the which they did not observe and keep with so great religion as they did the other.   
Vers. 22. Though ye offer me burned offerings and meat offerings, 〈◊〉 will not accept them: neither will I regard the peace offerings of your fat beasts. 

An amplification of the former sentence.  AN amplification of the former sentence, the which containeth other parts of the external or outward worship of God by them appointed after the imitation or example of the true sacrifices ordained by the true God, such as were the  offerings, & meat offerings, & peace offerings of their fattest sacrifices: all which the Lord showeth & affirmeth that he neither liketh of, nor regardeth or careth for, that they might stand the Israelites in steed to turn away the wrath of God, and his anger. In this verse like as in the former, both the words wherewith God detesteth this counterfeit worship, and also the description of the said worship, is to be noted and marked.   
Ver. 23. Take thou away from me the multitude of thy songs, for I will not hear the melody of thy viols. 

The conclusion of the former Exhortation.  THe conclusion of the former exhortation or admonition, & finally of this whole place, That they must earnestly repent, if they will please God, and do such works as are truly acceptable and liked of him. This repentance also here in this place, like as before in this chap. ver. 5. and 6. he describeth, first, by the casting away, or laying aside of evil, and especially Idolatry: secondly, by the taking unto them or following after good, and true righteousness, in the verse following. Briefly then he willeth them to cast away all Idolatry, albeit never so delightsome and liking unto them, and of never so many sorts, and ordained after a bad imitation or following of the true worship of God, the which was used in the temple of Solomon, where was singing Psalteries, Harps, and that sundry and of many sorts, as it were, to delight GOD himself, and to stir up men to pray the more ardently or earnestly. And hereupon were Singers, Levites ordained and appointed, of which sundry sorts of singing instruments ye may read Psal. 150. And of the singing Levites 1. Chron. cap. 25. for albeit all musical singing and tunes, the which were used by the Israelites on their feast days, and at their sacrifices, seemed unto them to be a most pleasant worship unto God: yet God himself denieth that he is delighted with that tune, or that the same consent or agreement (which was indeed rather a discord, & a jar) did please him, or was heard or allowed of him, to wit, for the same causes the which I have spoken of before in this chapter, ver. 21. that is, because they invented them of their own heads, and beside, put opinion of merit and pleasing God in them. What then will the Papists say of their Organs?   
Vers. 24. And let judgement run down as waters, and righteousness as a mighty river. 

A description that good which shall follow the banishment of Idolatry.  A Description of that good, and righteousness, the which shall follow, Idolatry being forsaken: wherein the second part of repentance doth consist. For then both the affection or desire & love of true righteousness shall be in their hearts, and also the outward work thereof, namely, judgement shall every where spring, be scattered and flow abroad among them as it were water, or some strong and mighty stream, that is, it shall be seen, appear, and be exercised. Therefore I in this place do take the name of (water, and of a river) in good part. These are wont to be spread fa●● abroad. I do also take the word (Flow) in good part, for to be dispersed or scattered abroad, like as it is taken john 7. verse 38 where Christ saith: He that believeth in me, as saith the Scriptu●● out of his belly shall flow rivers of waters of life. Briefly, we are taught in this place that the entrance into the true reformation or amending of evil manners, 
Reformation of life & manners must begin at the true worship of God.  and of a wicked life must be begun at their● worship of God, and the casting away of false superstition, albeit that it do please and like us never so much. For Idolators continuing Idolators, do never truly repent.   
Verse 25. Have ye offered unto me sacrifices and offerings in the wilderness forty years, o house of Israel? 
AN indignation or great anger of God, whereby he doth 〈◊〉 earnestly complain that at all times, yea of old and longs gone, and not once only, or that now only, and first of all, he ha●● been despised, provoked, and set at nought by the Israelites a●● their fathers, that hereby the wrath of God may appear to be th●● juster against them. There is a like place Psal. 95. ver. 8, 9, 10. He ●●den not your hearts, as in Meribah, and as in the day of Massah, in 〈◊〉 wilderness. Where your fathers tempted me, provoked me, thou●●● they had seen my work. Forty years have I contended with this generation, and said, 
The jews from old, and as it were by succession have been disobedient unto God.  They are a people that err in their hart, for they h●● not known my ways. After the self same manner Christ dealeths ●gainst the jews Mat. 23. ver. 35. whom he chargeth from old, an● by a continual succession to have been persecutors, That (saith ●e) upon you may come all the righteous blood that was shed upon t●● earth, from the blood of Abel the righteous, unto the blood of Zacha●● as the son of Barachias, whom ye slew between the Temple and the Altar. And so likewise doth Steven charge them Acts 7. ver. 5● saying: Ye stiff-necked and of uncircumcised hearts and ears, ye has always resisted the holy Ghost: as your fathers did, so do you. Therefore if these repent not, who are now called to repentance, 〈◊〉 them understand that they are most justly punished by God, wh●● as among them, and of them he hath always been despised and the patience of GOD in bearing with them hath been incredible.  

Three points of this verse.  This verse hath three things to be observed or noted. First, What God speaketh. Secondly, To whom he speaketh. Thirdly, after what manner he speaketh. Concerning the first, he saith, 
1. What is spoken  that God and his worship was utterly contemned or despised of this people, the which notwithstanding did name and boast themselves to be the alone and only people of God. This contempt do these words signify (ye have offered unto me neither sacrifice nor offerings.) For in these words he comprehendeth all the parts of the worship of God both outward and also inward. For in their heart and secretly men fear not to despise him, whom openly and outwardly they do contemn. And he increaseth this sin by the circumstance of the place, and of the time. Of the place, because they did this even there, where notwithstanding they were in safety, and nourished by the only mercy of God, that is to say, in the desert or wilderness. For there were they nourished both with (Water and Manna) which too were the daily, but yet extraordinary benefit of God notwithstanding towards them: and also were defended from serpents and from their enemies by the only hand of God. The circumstance of the time is, for that by the space of whole forty years, they continued in this contempt, as it is Psal. 95. ver. 10. the which place hath been set down before in the beginning almost of the exposition of this verse.  

2. To whom it is spoken.  The second point to be noted here, is, whom God speaketh unto, namely (the whole house) of Israel. So then GOD complaineth not of the uncircumcised, or of those which had entered into no covenant or league with him: but of that people who boasted themselves to be the inheritance of God: yea & of this whole people God complaineth. For the greatest part of the people always assented unto those sins, and not one or two only of the people.  

3. The manner of speaking.  The third point is, the phrase, or manner of speaking, the which God useth. And this is not only an Apostrophe, or turning of speech, whereby he directeth his talk unto them expressly: but it is also an earnest interrogation, or ask of a question, where by he pricketh, nay pierceth their consciences albeit they were never so obstinate or stiff-necked.   
Vers. 26. But you have borne Siccuth your King, and Chiun y●● images, and the star of your gods, which ye made to yourselves▪ 

An amplification of the former sin.  AN amplification of the former sin, to wit, that these men 〈◊〉 not content to have despised the true God, and his worship but also exercised and used afterwards all kind of idolatry, whe●● by they did the more provoke God, and showed themselves 〈◊〉 every one to be most manifest and obstinate or stubborn Ido●tors, and despisers of God. There is alike place Act. 7. vers. 42.4▪ For there Steven useth against the jews the very self sa●● words in a manner: read the place. But the sorts of idolatries ●e recited, are not to be restrained unto that time of forty years ●●ly, in the which the Israelites lived in the wilderness: but are to●● extended unto that whole space, the which passed from the d●●● the people his coming out of Egypt unto the time of Amos: for that doth the Prophet briefly comprehend in this one verse.  

1. Sundr●e kinds of idolatry of this people, but especially three.  And this verse hath two parts. The first containeth diu●●● kinds of idolatry, whereunto this people was given. For the na●● of Idolators, is altogether set on madding, and unsatiable, or not● be filled, as which namely can never make an end, or measure 〈◊〉 number of her idolatries: but inventeth every day new fo●●● But in this place there are reckoned up three sorts: 
1. The worship of Moloch.  first, the worship of Moloch the God of the Ammonites, whom they worshipped carrying certain Temples or closerts of his, the which were●sie to be borne from place to place, the which are here called the 〈◊〉 bernacles of Moloch. So Act. 19 ver. 24 there were Temples m●● unto Diana. The words are: A certainc man named Demetr●●● silver smith, which made silver temples of Diana, brought gr●●● gains unto the crafts men, etc. These Temples the Frenchmen call (Cha'sses, that is to say, coffers, and boxes for bones, and sh●●● for images. These Temples or shrines, or cosers, or such like, w●● carried either upon men's shoulders, or else hanged and put abo●● their necks after the manner of Tablets, as they use at this day in ●●pistrie. 
2. The worship of Ch●un.  The second kind of idolatry is the worship of Chiun, 〈◊〉 is, of another God of the Ammonites also, fet from a town of th● name near unto the Israelites, the which afterwards was ca●● Ren●pham. This god had his images open, and not cased up in●●fers or boxes, like Moloch. Therefore this was the second kind● and more manifest or open idolatry, and also more against the ve●● words of the law of God. 
3. The worship of the stars and host of heaven.  The third idolatry was the worship of the stars and host of heaven, against the which we have Deut. 4. vers. 19 where Moses having a little before showed the Israelites that God when he spoke unto them out of the midst of the fire in Horeb, let them see no image of any creatures living or unliving, among the rest he setteth down this: Lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon, and the stars, with all the host of heaven shouldest be driven to worship them, and serve them, which the Lord thy God hath distributed to all people under the whole heaven.  

Their obstinate and stubborn continuing in all these idolatries.  The second part of this verse setteth out their obstinacy, and the fault of this people stubbornly continuing in all these kinds of idolatry. These things you did, saith the Prophet. Therefore you cannot lay the blame upon any others, and so consequently you are unexcusable. Again, (And ye have made unto you your Gods) that is to say, you have made gods unto yourselves to worship, to wit, putting and thrusting me out of my place, and as it were from my degree and standing. You have therefore shown your stubbornness of mind in despising me, whom, when as you knew to be God, yea and peculiarly your God, you have cast away notwithstanding, and in my room have placed others, that is to say, those same most vain idols.   
Vers. 27. Therefore will I cause you to go into captivity beyond Damascus, saith the Lord, whose name is the God of hosts. 

A Commination.  A Commination or threatening, the which is set down by way of a conclusion, that except they repent, it will so come to pass that God will carry them into captivity, and that into far countries, and into great misery, that is beyond Damascus, in the Caspian mountains, and among fierce, cruel, and unpleasant nations. This place doth Steven also in the Acts cap. 7. verse 43. allege against the jews, and telleth them that for their many idolatries God threatened captivity unto their fathers, saying: Therefore I will carry you away beyond Babylon. This threatening (lest these Israelites might think that they were both mocked and dallied withal, or that they could avoid it) doth God confirm by his power, and the same infinite or endless. For he the very same who threateneth these things, is the God of hosts, and hath authority and mere and absolute sovereignty over all things, the which he exerciseth and useth according to his own pleasure. Therefore nothing can withstand him.    

CAP. 6.  
Vers. 1. woe to them that are at ease in Zion, and trust in the mountain of Samaria, which were famous at the beginning of the nations, and the house of Israel came to them. 

This Sermon also doth peculiarly belong unto the Israelites. The opinion of most Interpreters touching this Sermon.  THis sermon following, like as all those before, is properly directed unto the kingdom of Israel, albeit that in the beginning of th●● Chapter mention be made of Zion, and in the 8. verse, of jacob▪ Which thing hath brought all the interpreters for the most part to this point, that they would have in this place both the kingdom of judah, and also the kingdom of Israel to be reprehended or reproved, and to be joined together. But by the whole chapter it appeareth otherwise, namely, that these things do especially appertain unto the kingdom of Israel only, unto the which Amos was sent peculiarly: for notwithstanding that there be mention made of (Zion and of jacob) this is not simply for itself, 
Why mention is here made of Zion and jacob, if this Sermon appertain not unto judah.  but in another respect, and for another purpose, and for the confirmation of that reprehension which is here made concerning the Israelites. For this cause is it I say, why mention is here made of Zion and jacob, as it shall anon appear by the exposition it self. Moreover, as 〈◊〉 the chapter before going, he reproved both the Nobles and also the judges or Magistrates of this kingdom of Israel, & did threaten unto them most heavy judgements of God: so in this he first generally rebuketh the people themselves, than afterwards those, who among the people were of the wealthier sort, the more mighty and richer, and therefore the more insolent or proud against others. God therefore among them was most grievously offende● by all sorts and degrees of men.  

Three parts of this verse.  Now this verse hath three parts. First, a curse, and the same doth the Prophet threaten from God himself. For this is the proper signification of the word (Hoi) among the Hebrews: 
1. A curse.  and of (V●) among the Latins: and (ovai) among the Greeks', and in English (Woe) that it betokeneth threatenings not from men, but fro● God, that is uttered from heaven. And thus it is taken, 1. Sam. cap. 4 verse 7.8 in these words: Then the Philistines were afraid, a●● said, God is come into the host: therefore said they, Woe unto us: f● it hath not been so heretofore. woe unto us: who shall deliver us out of the hand of these mighty gods? These are the gods that smote the Egyptians with all the plagues in the wilderness. And Isa. cap. 1. ver. 4. woe finfull nation etc. And Mat. 23. ver. 13. Woe be unto you Scribes and Pharises, hypocrites, etc. And in many other the verses there following. And Apocal. 8. vers. 13. woe, woe to the inhabitants of the earth, etc. 
2. To whom this curse is threatened.  The second part of this verse showeth unto whom he denounceth or to those that were subject unto the kingdom of Israel. And these he describeth or setteth out by their sin or quality in these words, Which trust in the mountain of Samaria. For this was the chief cause of their security, or carelessness, why they despised the judgements of GOD, because they judged Samaria, the chief city of that kingdom, to be invincible or unwonable. For it was most hardly besieged by the King of Syria, 2. King. cap. 6. ver. 24. etc. Yet was it not won, nor taken cap. 7. ver. 6.7. And they supposed the power of the kingdom, and their king also (by whom they judged that they should be well enough defended against all enemies) to be unconquerable. Whereupon there was in them not only a certain confidence or trust in the mountain and city of Samaria: but also such a trust, that they did wholly rest and stay therein, as in a defence that could not be won. And therefore they slept sound, and without all fear against enemies and the threatenings of God. For such a kind of security or carelessness doth the Hebrew word (Schaan) betoken. And that the city Samaria was the head city of that kingdom, and seated or built upon a Mountain, appeareth 1. King. cap. 16. vers. 24. in these words: And he (to wit Omri King of Israel) bought the mountain Samaria of one Shemer for two talents of silver, and built in the mountain, and called the name of the city which he built, after the name of Shemer, Lord of the mountain, Samaria. The third part of this verse, 
3. With what reasons he confirmeth his threatening. 1. Reason.  teacheth with what examples and reasons the Prophet confirmeth this his threatening against these secure or careless Israelites. And he confirmeth it by two, the first whereof is taken from their neighbours at home, to wit in this verse, from the kingdom of judah, and men that were subject thereunto, who were both the people of God, and had also themselves an head city and a mountain, wherein they trusted. 
2. Reason.  The second reason and example is taken from strangers and those of other countries in the verses following. Therefore mention is made, but by occasion, of Zion, and of those that trust in it, that is, of the jews or of jacob, to wit, that the Prophet might take from the Israelites that security or carelessness, 〈◊〉 might confirm his threatenings against them by an home example, and such one as was near unto them.  
Moreover, this reason was of very great weight. For it is 〈◊〉 not only from the like, or from the equal, but also from the gre●● to the lesser. 
After what manner this reason may be taken from the like or equal.  From the like or equal thus, as is here set down. 〈◊〉 Israelites trust in the mountain Samaria: so do the jews in●● mountain Zion. The mountain Samaria is the head of the peo●●● of Israel, and a place well fortified and fenced: so mount Sio● the head of the kingdom of judah, a place likewise well forti●● & fenced. The Israelites have the strength of their kingdom the placed, there do they hold their judgements, and in the ad●●stration and ordering of public matters thither have they 〈◊〉 recourse and resort, as it were unto the Chamber of State, ora●●ctuarie and place of refuge, and the Oracle temple of the 〈◊〉 land: after the same manner resort the jews unto Zion. B●●● as the jews were not in safety from the threatenings of God● cause of that their Zion: no more shall the Israelites be for that 〈◊〉 Samaria. And concerning the jews, there was then a freshe●●●ple of their miseries, and of the wrath of God against them▪ 〈◊〉 joas the father of this jeroboam, under whom Amos spoke 〈◊〉 things, had taken Amasias the King of judah, made the citied ●●rusalem subject under his power, and had lately in part br●● down the wall thereof, as appeareth 2. King. cap. 14. vers. 1● 〈◊〉 where it is thus written: But judah was put to the worse before 〈◊〉 and they fled every man to their tents. But jehoash king of Israel 〈◊〉 Amasiah king of judah, the son of jehoash the son of Ahazi●● Beth-shemesh, and came to jerusalem, and broke down the wall 〈◊〉 ●●rusalem, from the gate of Ephraim to the corner gate, four h●●dr●● cubits. So then the mount Zion 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 notwithstand● may be from the greater to the lesser, 
How this may be a reason from the greater to the lesser.  as thus: If mount Zion, w●●● hath so many peculiar and singular promises of God, the Tem●● of God itself, the Sacrifices; delivered not the kingdom of I●●● from the just judgement of God: much less shall the mount●●● Samaria defend the Israelites from the threatenings of the same 〈◊〉 when as it hath no manner of such promises. But concerning 〈◊〉 mount Zion notable is that which is by David spoken of it Psalms ver. 15.16. The mountain of God (he meaneth mount Zion) is like the mountain of Bashan: it is an high mountain, as mount Bashan. Why leap ye, ye mountains? As for this mountain, God delighteth to dwell in it: yea, the Lord will dwell in it for ever.   
Vers. 2. Go you unto Calneh, and see: and from thence go you to Hamah the great: then go down to Gath of the Philistines: be they better than these kingdoms? or the border of their land greater than your border? 

The second example or reason▪ whereby he confirmeth the threatenings of God against them.  THe second example, whereby the Prophet confirmeth the threatenings of God against the Israelites. And it is taken from foreign and strange people, to wit, from the uncircumcised, yet their neighbours notwithstanding, and such as were known unto the people of Israel: it is also taken from the like, after this manner: If God, because of their unthankfulness, have punished the nations and people borderers & near unto you, unto whom he had given both power, and also a large dominion and kingdom, shall he not also punish you being no less unthankful than they were, and unmindful of the benefits of God, and of power and dominion, bestowed upon you in fresh memory, and of your kingdom also enlarged? These things, which are rehearsed concerning the enlarged borders of the kingdom of Israel, and of the making greater of the same, were benefits of God then most fresh among them. For this self same jeroboam the son of joas (under whom Amos lived and prophesied) had enlarged those borders of the kingdom of Israel, and through the singular benefit of God, and compassion & mercy 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 entering of Hamath, unto the sea of the wilderness, according to the word of the Lord God of Israel, which he spoke by his servant jonah the son of Amittai the Prophet, which was of Gath Hephar. And in this place there are three kingdoms reckoned up for example sake, namely, the kingdom on the East, the head whereof was Calnch, 
Calnch.  and it was a parcel of the kingdom of Nimrod sometimes, as it is Gen. 10. ver. 10. for there it is written, That the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. The secondis the kingdom of Syria, whose chief city in times past was Chamat, a great city, 
Chamat.  of the which the Scripture maketh mention in many places. The third kingdom is of the Philistims, 
Gath.  whose head city was Geth, or Gath. And all these kingdoms did God sharply punish under Se●nacherib afterwards, but yet even then he had begun to weak●● them under this jeroboam. Unto these therefore doth God bid the Israelites turn their eyes, and learn to be wise by the example and punishments of others.   
Vers. 3. Ye that put far away the evil day, and approach to the s●● of iniquity? 

The rendering of a reason, whereby they are proved guilty of many s●nnes.  THe rendering of a reason, whereby the Prophet doth con●●●● the Israelites, or prove them guilty of many faults very grievous, belonging some unto the first table, and some unto the ●●cond table of the law. And touching the first table, he proveth 〈◊〉 guilty of the manifest contempt or despising of God, & his threatening: of outrageous wantonness and cruelty concerning the second table. But this verse declareth that their manifest contemp●● the threatenings of God, and the most shameful effect of the sa●●▪ The contempt is contained in these words: 
What it is to put far away the evil day.  They put far 〈◊〉 from them the evil day, that is, through their reasons and e●●●tions they persuade themselves, that the afflictions or trou●●● which are threatened, do not appertain unto them, or at least 〈◊〉 shall not so soon come upon them. The effect of this contem●● comprehended in these words, (and approach to the seat of in●●●tie) that is, by this means, and mocking and contemning of 〈◊〉 judgements of God, ye establish the seat of iniquity, to wit, 〈◊〉 do confirm and strengthen them in their sins, and give a●●● course unto wickedness. And thus much of the vices of the who●● people in general, against whom the judgements of God are he●● set down.   
Vers. 4. They lie upon beds of ivory, and stretch themselves 〈◊〉 their beds, and eat the lambs of the flock, and the calves o●● 〈◊〉 the stall. 

He dealeth now with the rich ones.  NOw the Prophet doth particularly set upon the richer & worthier ones among this self same people, whom he had generally noted in the former verse. And these also he condemneth 〈◊〉 of outrageous wantonness & riot: and afterwards of cruelty ve●. And by the description it appeareth clearer than the noon day, that this riot was a shameful abuse of the singular benefits and gifts of God. And therefore is it worthily so sharply reprehended or reproved. For albeit that we may use the gifts of God, yea & that (according unto the plentifulness of them bestowed upon us by GOD) somewhat more largely sometimes, with thanksgiving, 1. Tim. 4. Psal. 23. yet ought we never to abuse those benefits. For when as that is done of us, all their whole fruit and use is turned into pomp, vain boasting, arrogancy, pride, and niceness or delicateness of mind. Therefore then are our riches a token, and a fostering of our vices, and not an helping of the poor, or a bestowing of them upon certain holy works, for which use God bestoweth riches and goods, that is, his benefits upon us. For the bestowing of these gifts after the manner of the world upon the satisfying of the lusts of the flesh, is not any token of the children of God: For (as john saith 1. Epist. cap. 2. ver. 16.) all that is in the world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the father, but is of the world, whereunto the godly are not at any hand to fashion themselves.  
Concerning this verse, it doth especially find fault with the riot and excess of these wealthy ones in things otherwise necessary, as is sleep and meat. 
Their sleep.  They did sleep not only in beds well furnished and made; but also in beds of ivory, the which kind of matter was in those places most rare and scarsie, 
A note of great waste.  and a token of a great waste of expenses. For the throne of Solomon 2. Chro. 9 and the house of ivory made by Achab 1. King. 22. are recorded as a rare and especial matter. For there were few Elephants in those places, and in the places near there about: but ivory was brought unto them as far as from Ethiopia, or from India, as may appear by that of Ezechiel cap. 27. ver. 15. The men of Dedan were thy merchants: and the merchandise of many isles were in thine hands: they brought thee for a present horns, teeth, and peacocks. This then that the Prophet here speaketh of was an unreasonable and unmeasurable waste of money. And the steddles of their beds were not only too sumptuous, but also the bedding of the said beds: for they had most plentiful, most wasteful, and most costly coverlets, and such like bed furniture. And thus much concerning their beds & sleep. As for their meats, 
Their meat.  these rich and wealthy ones did eat no flesh but such as was of special request and note, and therefore most dainty and fit to foster the filthy lust of the flesh. For otherwise 〈◊〉 is not forbidden to eat good meats.   
Vers. 5. They sing to the sound of the viol: they invent to themselves instruments of music like David. 

Their excess in things not necessary.  THe second kind of riot and excess in things altogether not ●●cessarie, but wholly for pleasure: in the which also they abus●● the most holy example of David, who did consecrate and dedic●●● his music unto God. So then the instruments of music already invented; and others, the which they devised anew, they did vtt●●lie abuse, unto their filthy and wanton music and pleasure. For otherwise it is lawful for an honest man to recreate himself 〈◊〉 godly music, 
Music in itself very lawful.  and it is an art in itself commendable, and very 〈◊〉 beseeming a free man. But it is the abuse thereof that is to be ●●●demned.   
Vers. 6. They drink wine in bowls, and anoint themselves with 〈◊〉 chief ointments: but no man is sorry for the affliction of joseph. 

1 The third kind of encessive riot in the Israelites.  THis verse hath two parts. The first containeth the third kind●● the excessive cost and riot, the which the Israelites were a●● goblets to drink wine in, and in ointments, that is, in things altogether superfluous (as wasting their goods & the benefits of G●● like mad men.) To be anointed and to drink in goblets, that is, 〈◊〉 large cups, is not in itself forbidden: but to use them unto riot 〈◊〉 drunkenness, and always to seek for, and to occupy most co●●● ointments & of greatest price: and not to be content with me●● and common vessels, and meats, and the same wholesome (be●●●●● they are good cheap:) is monstrous madness of mind, and pr●●● gall wastfulness and spending of money, and finally a most ass●●red sign and token of a mind thoroughly drowned in vices and pleasures, such as was in Caligula, Nero, Lucullus, and Heliogabalus.  

2. They use their excessive pleasures in the midst of the troubles of their brethren.  The second part of this verse is an exaggeration or making g●●●ter of the former crimes by the circumstance of the time and of the persons. Of the time, in this, that they used those superfluous and ●uer delicate pleasures even then, when as there was yet now amo●● them great misery and affliction of their brethren, and the sa●● being as it were present before their eyes to be beholden. By the circumstance of the person their sin is increased by this word (joseph) for those were both their brethren, 
By joseph he meaneth the tribe of Manasses, who was the son of joseph.  and also citizens of the same kingdom: with whose great miseries and breaches notwithstanding the Ephramites themselves (in whose tribe Samaria was, and where these excessive riots were especially used) with the rest of the people of the kingdom of Israel were never awhit grieved, moved nor touched. Wherein no doubt a third most grievous sin of the Israelites is noted, to wit, their unmercifulness and cruelty towards their brethren and citizens. And touching this breach and misery of joseph, it happened and fell out unto the tribe of Manasses, which was beyond Iorden, under King joas, as appeareth 2. King. cap. 13. ver. 7. where it is written of Hazael king of Syria, that besides many injuries which he had done unto joas King of Israel, He had now left him of the people but fifty horsemen and ten chariots, and ten thousand footmen, because he had destroyed them, and made them like dust beaten to powder. From this great plague and overthrow these of the tribe of Manasses, the brethren of the Ephraemites, and part of the kingdom of Israel, had not yet now recovered themselves.   
Vers. 7. Therefore now shall they go captive with the first that go captive, and the sorrow of them that stretched themselves is at hand. 

A threatening against the former sins.  A Threatening the which agreeth with the former most foul and shameful vices, and denounceth a revenging punishment for all these sins: to wit, for the contempt or despising of God's captivity, and the same most swift and speedy: for their excessive riot and pleasure, mourning shall forthwith come upon these so wasteful persons, carelessly and wealthily playing the wantoness. They shall therefore be carried away, and that with the first of those nations, the which the Assyrians shall lead into captivity. And these things shall fall out unto them, which imagined the day of the Lord, and these punishments to be far from them. And this first captivity of the Israelites was made by the Assyrians, and fell out under King Oseas after the Syrians were carried away by the same Assyrians. Further, the immoderate pleasure of the same Israelites shall then be mourning, and want of all things.   
Vers. 8. The Lord God hath sworn by himself, saith the Lord G●● of hosts, I abhor the pride of jacob, and hate his palaces: therefore will I deliver up the city with all that is therein. 

A confirmation of the former threatening.  A Confirmation of the former threatening both by an oath of God & also by the cause. The oath is interlaced of God by himself, 〈◊〉 by his life, after the manner of men, because God cannot swear b● a greater than himself. 
1. By an oath.  And therefore the writer to the Hebrewe● saith, That when God made the promise to Abraham, because he b●● no greater to swear by, he swore by himself, cap. 6. ver. 1●. And th●● oath is added unto the former threatening, that these stubborn persons and hypocrites may be the more pierced and moved as it we●● with the fear of assured punishment.  

2. By a cause.  Further, those punishments are confirmed also by a cause, to 〈◊〉, for that God doth now hate these lofty, proud, unthankful and ●nmindfull persons of the benefits from him received. For like as the favour of God, and his good will towards us is the cause of all hi● benefits unto us: so his just hatred against us doth bring upon 〈◊〉 all evils and miseries. Furthermore, when as God saith (the pride 〈◊〉 jacob) he showeth that he hath not cast them off, and hated then without a cause, or for nought, but for their horrible unthankfulness and pride, whereby they despised God the author and giver of the● life. For God doth especially hate the pride and haughtiness of m●●. For as it is 1. Pet. 5. ver. 5. God resisteth the proud, and giveth grace 〈◊〉 the humble. And 1. john. 2. ver. 16. we are taught, That all that is 〈◊〉 the world (as the lust of the flesh, the lust of the eyes, and the pride 〈◊〉 life) is not of the father, but is of the world. Whereof it cometh a●●o to pass, that the Prophet in the words which follow, doth amplify the punishments threatened before unto these proud ones: fo● they themselves shall not only be carried away captive: but also Samaria the city itself, the head of the kingdom, and their hope, and confidence: yea and moreover all the wealth thereof shall be given to their enemies, as a reward of their labours. Wherefore these altogether, both naked and spoiled, shall be led away into captivity and misery. So is the Lord wont in the end to be revenged on our wantonness and pride, and by contrary punishments to teach us, what moderation and measure we should have used before, whilst we did enjoy his benefits.   
Vers. 9 And if there remain ten men in one house, they shall die. 

An amplification of the same punishment.  AN amplification of the same punishment, in that they shall not only be slain and taken of their enemies, but they shall also perish with sickness, as being afflicted or plagued with the pestilence, and by other means, in that their City, in the midst of their country and delights. They therefore shall die in such multitudes and on heaps, that by the same plague many shall be dead in their several houses. For albeit in those houses be never so many, yet but a few of them shall be left alive, as for example, if there be ten in a house they shall die. And these things seem to have happened, when as by the space of whole three years Salmanasar King of the Assyrians besieged the City Samaria, for that so long it was besieged, appeareth 2. King cap. 17. ver. 5. Then the King of Asshur came up throughout all the land, and went against Samaria, and besieged it three years: for in this time many Israelites died no doubt in every house.   
Vers. 10. And his uncle shall take him up, and burn him to carry out the bones out of the house, and shall say unto him that is by the sides of the house, is there yet any with thee? And he shall say: None. Then shall he say, Hold thy tongue: for we may not remember the name of the Lord. 

1 The amplification of the mortality.  THere are two parts of this verse. The first containeth the amplification of this mortality and death, the which the Prophet threatened that it should come to pass. The second, and evident cause of the same: 
2 The cause of the same.  to the end that these men being feared at the length and warned by these so many ways, should repent from this their obstinate or stubborn wickedness, if by any means it might be. In the which is described and set forth the singular patience and love of God towards men. 
The amplification of this mortality is twofold.  And this amplification is twofold, first, from the person of those that had care of the funeral, or of the buriers of the dead. Secondly, from the number and multitude of the dead. From the person of the buriers and providers of the funeral: for there shall be so great scarcity of them by reason of the mighty number of those that lie on dying, 
1. Fron the person of the Buriers.  and of those which are dead already: the danger of the sickness being so hot and raging every where shall be so great, that there shall scarce any be found, the which either be able or willing to put them into the ground and bury them. That which happened also in that same pestilence, the which Thucydides in his second book of the Peloponesian war, and Virgil about the end of the third book of his Georgics, do describe. Therefore those which then shall bury others, and provide for their funerals shall be of their chiefest friends, and near of kin unto them, as their uncle by the father, or their uncle by the mother. 
2 From the number of those that die.  From the number of those which die this mortality is also amplified: This fame plague and mortality shall be so great, that many times in a whole street there shall not be one left alive in the City of Samaria. Therefore when as these buriers, which shall bury their friends, shall ask their neighbour whether there be another left alive with him, he shall answer thus: There is none with me. There si none but I only left alive in all this whole street. The which words the Propheter-presseth by the way of moving them to pity and compassion, that he may the rather move the Israelites being obstinate and stubborn in their sins, that yet then at least wise they might take some pity on themselves, whose case was like to be so miserable and lamentable.  

2. The cause of this great punishment of the Israelites with mortality.  And as for the cause of this so great and far raging evil, the same is also here expressed, namely, for that in the same people and in the same City no man called upon and worshipped the true God. For thus much doth these words and speech import (we may not remember the name of the Lord) Hereby the buryers and those that were occupied about the funeral do give earnest admonition or warning to him that is left alive, that no man is to murm●●● because of this so great a punishment and misery of this City Samaria: but as hath been said before cap. 5. ver. 13. that they all do rest contented with the most just judgements of God, and do rather condemn themselves, then accuse God of severity or cruelty. And this admonition or warning in them might arise at that time, and in that so great feeling of the punishment, either from the fear of God his judgement, the which these buriers and these warners might conceive by so many and so great plagues of God: or else from the earnest faith of a few, the which at that time did yet remain godly in that people, and did perform this same their last duty of godliness, which is to bury the dead. Whereupon they did by this plague and punishment admonish and warn those that were yet living, that they should repent, and patiently bear God his judgements. For under King Oseas the fear of God was a little restored among the Israelites. For it is said of him 2. King. cap. 17. ver. 2. That albeit he did evil in the sight of the Lord, yet not so (and in such sort) as the kings of Israel which were before him.   
Vers. 11. For behold, the Lord commandeth, and he will strike the great house with breaches, and the little house with clefts. 

The conclusion  THe conclusion, That these things shall come to pass in such sort as they were foretold. The reason: Because God commandeth it, that is, will raise up against these hard and unrepentant men, most cruel enemies, to wit, the Assyrians, as it afterward came to pass. There is a like place Isai 7. ver. 18.19. And in that day shall the Lord hiss for the fly that is at the uttermost part of the floods of Egypt, & for the Bee which is in the land of Ashur, (whereby he meaneth the host of the Egyptians and Assyrians, the which at hi● command shall come in swarms like Flies and Bees) And they shall come and light all in the desolate valleys, and in the holes of the rock●●▪ and upon all thorny places, and upon all bushy places.  
There is also in this verse the figure (Occupatio, 
The figure Occupatio. What that is, look before, cap. 5. ver. 3.  or answering of an objection that might be made) for they might allege against this threatening of the Prophet: but how hard soever the world goeth, we shall in some place or other shift for ourselves either in the great houses, or else in the little ones This vain hope the Prophet here cutteth off, to the end that they should not imagine that they could any where be it● safety. For both their small and also their great houses shall be overthrown, and therefore nothing can defend and save them: their whole City shall be wasted and spoiled and pulled down. For as for their great and gorgeous houses, they shall perish and be destroyed with all kind ruin, as with an heap and hoard of evils, rushing in upon them. And their little houses shall be filled with clefts, and thrown down to the ground.   
Vers. 12. Shall horses run upon the rock? or will one plough there with Oxen? For ye have turned judgement into gall, and the fruit of righteousness into wormwood. 

God by argument proveth that he doth justly punish them.  A Nargument or reason whereby God proveth that he is justly avenged on them, and doth punish them. For this must he needs do, except he will be counted unjust. Therefore God proveth by two similitudes, that there cannot, or could not be any more agreement between their most lewd and wicked manen 〈◊〉 his justice, than there is agreement between a most rugged rock● horses running or Oxen ploughing therupon. For a stony rock is no● 〈◊〉 to be ploughed, nor for a course to be made upon it with horses. T●● country of Ithaca (saith one) is not fit for a race with horses, b●cause it is stony and rocky: neither do men use to sow in a ban● soil, such as is a rock. And therefore in Mat. cap. 13. ver. 5. Chri●● in the parable of the seed saith, That it that fell on stony gro●● where it had not much earth, sprung up anon, because it had not d●●● of earth, and when the sun rose up, 
The application of the two simslitudes.  it was parched, and for lack 〈◊〉 rooting, withered away. Therefore as these things agree not together, To blow in a barren soil, To run with horses in a ro●●● place: so is it neither convenient nor meet that God (who is 〈◊〉 should cherish most wicked persons, such as are the Israel●●●● There is a like place Isai 28. ver. 24, 25. where things appertaining unto husbandry are compared with the judgement and natu●●● God. Doth the plough man (saith the Prophet) plough all the da●●● sow? Doth he open and break the clots of his ground? When he h●●● made it plain, will he not then sow the fitches', and sow cummin, and cast in wheat by measure, & the appointed barley and rye in their place▪  

The Mayor. It standeth with the justice of God to punish the wicked  Now concerning the foundation and ground of this argument and reason, (to wit, that it is not meet that God should spare the wicked) it appeareth by many places of scripture to be most true Psal. 94. ver. 20. Hath the throne of iniquity (saith David to Go●) any fellowship with thee, which forgeth wrong for a law? And Paul● Cor. cap. 6. ver. 16. Hath the Temple of GOD any agreement with Idols? whereby consequently he showeth that there is no agreement between God and between any thing that is evil. And Isai 32. v. 1● the Prophet teacheth, That the work of justice is peace, even the 〈◊〉 of justice and quietness, and assurance for ever. Whereby he meaneth that as the fruits of God his spirit in the faithful are justice, p●●●●, and joy, so God both liketh and loveth, and rewardeth the same: and on the other side that his justice requireth, that he should punish the contrary.  

The Minor. I●e I●ra●lites are most wicked.  The assumption, or minor proposition of this argument followeth in these words (ye have changed judgement into gall) that is to say, ye are most lewd and wicked. Therefore by the course of their whole life God doth argue and prove them guilty of horrible iniquity. For God speaketh generally (ye have changed) so tha● whether the magistrates, or private persons be looked upon, they are both here proved guilty. Further he saith, (judgement and the fruit of righteousness) that is, whatsoever you do owe unto God or men, the same you have corrupted, overthrown, changed into covetousness and cueltie, abusing unto that your iniquity and wickedness all the duties and parts of man his life and society. So th●t 〈◊〉 were more tolerable to drink and eat gall and wormwood, then to be judged by your judgements, to live among you, and to have de●l●ng with you. Behold what manner of life the life of those men is, the which despise the truth and worship of God, and how lamentable and miserable it is to have conversation and living with them.   
Vers. 13. Ye rejoice in a thing of nought: ye say, Have we not gotten us horns by our own strength? 

Another proof of the minor In these terms of art, the which cannot so fitly be set ●●wn● in English, the ignorant Reader must crave the help of the learned.  ANother argument or proof of the assumption of the former Syllogism, which was (you are most wicked) taken from their arrogancy or pride most outrageous, whereby they did show themselves to be sacrilegious or robbers of God of his honour, whilst they did attribute or give that unto their own strength, the which they were to have thanked God only for, as was (for example) the estate and glory of the kingdom, the which under jeroboam the son of joas they had recovered. But they attributed these things unto themselves, that is, they made themselves their own gods. Wherein is a proof of their notorious ingratitude or unthankfulness towards God, and consequently a testimony or witness of their singular wickedness. 
The Godly d●e acknowledge all their good gifts to come from God alone, and do praise him only for the same.  So then the godly speak otherwise of themselves, and of their felicity or happiness, and of their strength: for they attribute all their good gifts unto God, yea and that unto him alone, as appeareth Psal. 44. ver. 6.7.8. for there David saith in the person of the godly: I do not trust in my bow, neither can my sword save me. But thou hast saved us from our adversaries, and hast put them to confusion that hate us. Therefore will we praise God continually, and will confess thy name for ever. Likewise Psal. 89. vers. 17. Thou art the glory of their strength, and by thy favour our horns shall be exalted.   
Vers. 14. But behold, I will raise up against you a nation, O house 〈◊〉 Israel, saith the Lord God of hosts: and they shall afflict y●● from the entering in of Hamath unto the river of the wilderness▪ 

The conclusion of the former argument.  THe conclusion of the former Syllogism with a more plai●● laying open of the matter, to wit: when as there is no agreement between God and evil men, but God the revenger of iniquity punisheth them: and you for your parts are wicked, therefore God also will punish you. But he doth furthermore in 〈◊〉 verse lay forth this reason and the kind of the plague or punishment, wherein consisteth the explanation or making more plai●● of the matter, of the which I spoke in the beginning of this verse The punishment than is, 
The kind of their punishment.  most grievous and hard exile or banishment and captivity, whereinto they shall be carried not by any ration near unto them, and such as they know, but by a nation fa●e off: and not only part of them, or some one province of the kingdom of Israel only, but the whole country shall be afflicted 〈◊〉 punished, even so far and wide as that kingdom lieth and stretcheth. God then shall raise up nations against the Israelites, and th●● from far countries, to wit, the Assyrians, as appeareth 2. King. cap. 17. vers. 6. where it is recorded, That in the ninth year of Hosh▪ 〈◊〉 the King of Asshur took Samaria, & carried Israel always unto As●●●▪ and put them in Halah, and in Habor by the river Gozan, and in 〈◊〉 cities of the Medes. Of this coming of the king of Assyria against them Isay prophsieth also cap. 7. ver. 18.19. which places are 〈◊〉 down but a little before in this chapter, namely ver. 11. These Assyrians then shall cruelly range into all the quarters and borders 〈◊〉 their kingdom, and shall drive the Israelites into narrow strai●●●▪ and press them, spoil and vex them, from the entrance of the sty Hamah or Emath, 
These places are like in respect of the bounds and borders, but not in respect of the matter, f●r the one speaks of their captivity, and the other, of their deliverance.  and the river Euphrates, or from the East unto the river of Egypt, or the river Sichor, the which from the West did separat the land of the Israelites from Egypt. Num. 34 ver. 5. and 8. There is a like place Isai. 27. ver. 12.13. And in th●● day shall the Lord thrash from the channel of the river unto the river of Egypt, and ye shall be gathered, one by one, O children of Israel. In th●● day also shall the great trump be blown, and they shall come, which perished in the land of Asshur, and they that were chased into the land 〈◊〉 Egypt: and they shall worship the Lord in the holy mount at Ierusale●▪    

CAP. 7.  
Vers. 1. Thus hath the Lord God showed unto me, and behold, he form grasshoppers in the beginning of the shooting up of the latter growth: and lo, it was in the latter growth after the mowing. 
ALbeit that God in the Chapter before going hath declared, what things should in the end fall out unto obstinate and stubborn persons, and chiefly unto the Israelites; and especially that at the last they should be carried away with great misery and scarcity from their own homes into unknown countries: yet notwithstanding both in this chapter, and in the other following, he showeth and foretelleth unto the same parties other afflictions or troubles, 
To what end these other sma●●er punishments are threatened.  the which God would send upon them before that same their last and utter destruction, both to the end that he might call them back (if by any means they were to be cured) from their wicked life: and also, that albeit these more gentle and forerunning punishments were not to continue and last always, but at the length to cease and have their end, yet they should not therefore think that the same greater judgement of God against them should cease also. Therefore lest they should suppose that it should not either come at all, or else be turned into these more milder punishments, the which they suffered, the things that follow are now added. For both hypocrites, and also stubborn and profane or wicked persons, do easily soothe and flatter themselves in the shifting of, & in the interpreting or expounding of the threatenings of God, wherewith in the end they do destroy and undo themselves.  

The con●●nte● of this cha●●●●.  But touching this chapter it hath a description of sundry punishments, the which fell out unto the unrepentant Israelites before that same last and utter destruction specified cap. 6. vers. 14. before going: yet must we not thus think, that here such things are showed by the Prophet, which had happened unto the Israelites already (albeit that the Lord had chastised and warned them sundry ways before, as appeareth 2. King. 14. ver. 26.) but because that this Chapter is a prophesy, it containeth those things which were to come, and not such as were passed already. 
The description of a grievous famine in this verse and the two other following.  Further, this verse with the two following, containeth a description and foretelling of the first punishment. And this was a most grievous famine, the which, all kind of fruits being eaten up and devoured by the grasshoppers, the Israelites felt and endured, as there is mention of the like joel. cap. 1. but in this place there are to be noted three things. The one, 
1. What is showed.  what is showed: the other, who showeth it: the third, after what manner it is showed. A great famine, as I said before, is showed, the which should fall out unto them. And God is he that showeth the same, 
2. Who showeth it.  the Lord of all things, and jehovah, that is, the evethsting and true God. He showeth it by a vision, the which he offered and laid before the Prophet. 
3. After what manner it is showed.  For he showeth unto him grasshoppers, especially those which are called 
* They are in l●tire called Portici●ae, and may in English be named Leek eaters.  Prasocurides (which ha●e their names of eating up the green things of the earth, as leeks and lettuce, and such like) that, of all kind of grasshoppers are the greatest hurters of herbs that be tender and young growing up, the which they do most speedily devour. And these did God form or make, because as yet they were not: neither were they bred at all adventures and by chance, but by God his decree. As concerning the time, wherein God sent them into the countried the Israelites, it was after the common hay mowing, or cutting of the grass of the meadows, when as rowen grass beginneth 〈◊〉 grow again, and to spring up. This is the first part of this vision.   
Vers. 2. And when they had made an end of eating the grass of the land, than I said, O Lord God, spare I beseech thee: who shall r●●● up jaacob? for he is small. 

The second part of this vision, showing what these grasshoppers did. Synecdoche what it is, read Amos cap. 5. vers. 21.  THe second part of this vision, declaring what these grasshopper sent of God, did, namely they did utterly devour and eate●● all the green grass and herbs, wherewith every kind of liui●● creature is wont to be nourished. Moreover, I do here vndersta●● the other grain and fruits of the earth, as of trees and other plain, to have been eaten up by these same grasshoppers, by the figure Synecdoche. This vision therefore did portend or signify first, a great famine of the beasts: and secondly of men themselves. for hay mowing is wont to be at such times, as about the which other fruits do begin now to wax ripe. So then a great wasting of them is here noted for to come by these grasshoppers.  

The prayer of the Prophet for the people, the which he obtaineth. vers. 3.  And I said, O Lord, etc. The prayer of the Prophet taking pity on so great misery of the people, and therefore praying God, that he would either turn it away, or else mitigate or assuage it. The which he showeth that he obtained at the hand of God. And the Prophet maketh this prayer, not that he would be against God, or condemn his judgements, but for that he is moved with a godly pity towards his afflicted brethren. Therefore in that Amos is a Prophet, 
In what sense Amos prayeth for the pe●ple against whom he prophesieth.  he denounceth and declareth those judgements of God: but in that he is their brother and a man, he prayeth and sueth for the Israelites. And there are two causes of the Prophet his commending this people unto God, and seeking to have them eased, in this place set down. The one, 
1. Cause why he prateth for them.  because this people is of the seed and family or house of jacob, and therefore that same elect and chosen people of God himself, unto whom GOD promised his mercy. For in the Psalm. 89. ver. 33.34. God speaketh of them after this manner: Yet my loving kindness will I not take from him, neither will I falsify my truth. My covenant will I not break, nor alter the thing that is gone out of my lips, etc. as it there followeth more at large. 
2. Cause why he prayeth for them.  The second cause why he prayeth for this people is, for that this self same people is small, that is to say, already, and hardly used and afflicted by their enemies. For this doth not agree with the good will and loving kindness of God to ward men, yea and that which more is, with his especial covenant towards his people, to afflict or punish him being afflicted or punished already; and being fallen, to thrust him further into the extremest misery of destruction. Lastly, that he should show forth the great & fearful power of his justice upon those that are his, 
It standeth not with God his mercy to use ex tremity unto▪ those that are his: for that he keepeth for his enemies.  & men that are almost consumed already, and that he should quite and clean swallow them up, being as it were at the last cast, and brought so low that they can scarce fetch their breath. And therefore David in his Psalms doth often pray that he will not use against his, but reserve for his enemies, his great wrath, strength and power to be powered and showed forth upon them: as Psalm. 89. vers. 6. power out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. But for the faithful he prayeth: Return (o Lord, how long?) and be pacified toward thy servants. And Psal. 130. vers. 3, 4. If thou, o Lord, straightly markest iniquities, o Lord who shall stand? But mercy is with thee, that thou mayst be feared.   
Vers. 3. So the Lord repent for this. It shall not be, saith the Lord. 

The effect of the for 〈◊〉 ●raie 〈…〉 Pro●●●●.  THe effect of the former prayer, to wit, the appeasing of the wrath of God, and the turning away of the same from them, hanging now as it were over the heads and necks of the jews▪ For the Prophet was heard of God: and therefore that same punishment of famine ceased. It repent God of his anger against them, that is to say, God changed his mind, and he that was angry with them before, appeared afterwards to be favourable, an● reconciled or made friends with them. 
In what sense and after what manner God is said to repent.  But GOD is said to repe●● by a certain kind of human affection attributed unto him●●● our better understanding, in as much as thereby we do by the ●●fects know his mind towards us to be changed: not that God, 〈◊〉 his will, which is always one and the same, is changed: but 〈◊〉 that, look what effects of his anger and mercy he had from eu●lasting decreed to be extant, and to be felt divers, the same in th●● times he bringeth forth and showeth. 
The true cause why Amos his prayer was heard.  Further, the true cause 〈◊〉 this appeasing of God, is not to be attributed unto Amos, or 〈◊〉 his prayer, but unto Christ, or the mediator: the effects of wh●● death afterward to ensue, were now felt of the people of God. Y●● the prayers of the godly offered in this name unto God, are accep●ble unto him, and therefore heard of him. And therefore jam. 〈◊〉 saith: That the prayer of a righteous man availeth much, if it be fer●●.   
Vers. 4. Thus also hath the Lord God showed unto me, and beh●●● the Lord God called to judgement by fire, and it deu●●red 〈◊〉 great deep, and did eat up a part. 

The second vision.  THe second vision, wherein the second punishment decreed against the Israelites is showed unto the Prophet. And this 〈◊〉 showed unto him under the likeness of fire raging far abroad, 〈◊〉 devouring a certain great deep, and land or possession: and fully in the form of fire with great shaking, and crackling, and labouring, getting the upper hand of great masses and heaps of thi●● that were in the way of it, or set against it. Therefore this fire 〈◊〉 said to be called to judge or contend, and to fight, because 〈◊〉 the matter laid against it would not easily yield unto it. This ●●fliction or punishment happened after the former already expounded. And it was, 
When this fire was, and what it may be understood to be.  when as Thelgat Phalnasar King of Assyria carried away two tribes: and the half tribe of Manasses the which were beyond jordan, and a part of the Kingdom of Israel. Of th●● history is mention 1. Chron. cap. 5. ver. 26. in these words. A●● the God of Israel stirred up the spirit of Pull King of Asshur, and the spirit of Tilgath Pilneeser King of Asshur, and he carried them away even the Reubenites and the Gadites, and the half tribe of Manesse● and brought them unto Halah, and Habor, and Harah, and to the river Gozan, unto this day. See more hereof 2. King. cap. 15. ver. 29. and cap. 16. ver. 9 Of this also seemeth the Prophet Isai to mean cap. 9 ver. 1. where it is thus written: Yet the darkness shall not be according to the affliction, that it had when at the first he touched lightly the land of Zebulun, and the land of Nepthali, nor afterwards when he was more grievous by the way of the sea beyond jordan in Galilee of the Gentiles. For at that time that whole country and possession, the which was as a deep, as being seated in the valleys and monnataines of Galaad, was consumed with fire, that is, afflicted, by reason of the most grievous wars which were then, and the desolation, or wasting of the land, which was then brought in and made. Thus doth my friend Franciscus junius notably expound this place.   
Vers. 5. Then said I, O Lord God, cease I beseech thee: who shall raise up jaacob? for he is small. 

See the meaning of this ver. before in the exposition of the 2 verse of this chapter.  THis verse hath been expounded before in this self same chapter ver. 2. in these words: (And I said, O Lord God, etc.) For as often as affliction ariseth, so often must we pray, and not only concefor all (during the whole term of our life is God to be prayed unto) as the Atheists, and Epicures or belly-gods do affirm and hold.   
Vers. 6. So the Lord repent for this. This also shall not be, saith the Lord God. 

See verse 3. of this chapter.  THis verse also is to be expounded after the same manner, that the third verse of this chapter before was. For where it is said, (This shall not be) the meaning hereof is, this affliction shall not continue but shall be taken away, & this people shall be helped & relieved, that if it may be, they may repent, & being taught by their own punishment may return unto more thrift, and unto true godliness.   
Vers. 7. Thus again he showed me, and behold, the Lord stood upon a wall made by line, with a line in his hand. 

The 3. vision.  THe third vision the which containeth not only a punishment: but also the destruction of Israel, for as much as the Israelites repent not being warned neither by the first, nor yet by the second punishment, nor turned themselves unto God earnestly: for ab●● that at the last under Oseas their last King, that same outragio●●●●grosse Idolatry were a little in some sort repressed, or restrayne● yet was not therefore notwithstanding the true worship of God● stored or set up among them, as appeareth 2. King. 17. And h●● first of all in this verse the vision itself is described: and the e●●sition thereof in the verse that followeth. The vision therefore 〈◊〉 presented these two things unto the Prophet, to wit, God himself who stood upon some wall: and also who held now in his ha●● rule, level or line. For to the end that the signification of 〈◊〉 vision might be the better understood, and from whence it was ●●ken, God after this manner showed himself like unto a master repenter or chief builder, as he doth also Zach. cap. 2. ver. 1, 2. I●● similitude therefore seemeth to be taken from Carpenters and ●●●sons weighing and considering some thing earnestly and diligently in a building. The which that they may do, whether anything be at the first or newly to be built, or being already built, be to 〈◊〉 corrected and amended: or finally whether it be to be leau'ns they use their line and squire, that they may do it by level, that 〈◊〉 by most just measure and rule, and that they do not determine 〈◊〉 set down any thing rashly, or beyond the rules of their a●● 〈◊〉 word, they frame it according unto rule in all points.   
Vers. 8. And the Lord said unto me, Amos, what seest thou A●● said, A line. Then said the Lord, Behold, I will set A line i● 〈◊〉 midst of my people Israel, and will pass by them no more. 

The exposition of the vision.  THe interpretation and exposition of the vision. And this 〈◊〉 hath two parts, The one containeth an interrogation, or 〈◊〉 question of GOD unto Amos. The other the exposition of t●● vision or answer of Amos. And GOD asketh Amos in this ●●sion especially, and peculiarly, because it was of greater weight, 〈◊〉 of a more sorrowful event or falling out and issue, then the●●●●●mer and therefore was the more diligently to be marked, told a●● heard of the people, 
What the Israelites have henceforth to look for, who hitherto have waxen worse through God his mercy.  because that it now threatened the very dest●●ction of Israel. Wherefore they ought to be pierced herewith. And the exposition showed unto the prophet tendeth unto this e●● that they may understand that even now God himself doth ermine and try the doings of the Israelites according unto theer 〈◊〉 or perfect rule of his justice (that is, the which he hath prescribe 〈◊〉 set down in his law) that he may judge and give sentence on them accordingly thereunto, and not now any more according unto the grace, nuldnes, and gentleness of his mercy, as he hath done before: because that thereby they have not been made the better, nay they have waxen worse. And therefore that it shall come to pass that he will pardon, overpass, and forgive nothing any more unto this people, but will call all things unto a just accounts, leuel●, rule and weight: like as Carpenters and builders are wont to try and examine all things by line and by level.   
Vers. 9 And the high places of Ishak shall be desolate, and the temples of Israel shall be destroyed: and I will rise against the 'scuse of jeroboam with the sword. 

A confirmation of the former similitude.  A Confirmation taken from the event and falling out of things, or from the punishment the which shall come upon them from God, judging and examining their deeds and works. This punishment is twofold. One, the which is in common and indifferently threatened unto all the people, to wit, 
1. A general punishment.  That it shall come to pass, that their high places and Chapels, that is to say, those places in which they do especially trust because of their religiousness, shall be laid waste, and overthrown: and their other munitions and fortresses in like manner, and places in which they supposed that they should be in safety and find some aid. And he calleth those places, 
The Idol places in what sense called Sanctuaries or holy Temples.  in the which the Calves & Idols were worshipped by the Israelites, Temples, Sanctuaries, or holy places, not that they were so indeed, but by yielding unto them the names the which they of superstition gave unto them: like as the Idols also of the heathen are, according unto the opinion which they themselves have of them, in the holy Scripture called gods. He calleth them also the high places of Isaac, 
The high places of their Idols why called the high places of Isaac.  because they were builded by the Israelites in those places, in the which the Patriarch Isaac did sometimes offer sacrifice, but unto the true God, and by the commandment & appointment of God himself, when as there was not as yet any certain Temple of God, in the which one and alone, God would have sacrifices to be offered unto him: as then there was, to wit, the Temple at jerusalem. Therefore there was not then the like reason of the Israelites for worshipping in those places, when as there both was a Temple appointed by God for sacrifices: and when as they themselves in those high places did sacrifice unto Idols, and not unto the true God. Wherefore the example of Isaac did help them nothing at all, but rather all this was an apish, vai●● and counterfeit imitation or following of the worship of the 〈◊〉 patriarchs, 
The worship of the israelites an apish imitation of the old patriarchs.  like as was the worship of the Samaritans, where●● seemeth that they much boasted, by the speech that the woma● Samaria had with Christ joh. 4. ver. 20. where she saith: O●●●thers worshipped in this mountain, and ye say that in jerusalem is 〈◊〉 place wherein men ought to worship.  

2 A particular punishment for jeroboam and his house.  The second punishment here threatened, belongeth peculi●● unto jeroboam the son of joas, whose family and house is s●● shall be smitten with the sword. The which thing came afterwards to pass, as it is declared 2. King. cap. 15. ver. 10. where mention made how Shallum rose up against Zachariah the son of I●●boam, and slew him, in whom that line ceased. The words be th●●● And Shallum the son of jabesh conspired against him (to wi●, ●gainst Zachariah) and smote him in the sight of the people, and ki●●●● him, and reigned in his stead.   
Vers. 10. Then Amaziah the Priest of Bethel sent to Ierobo●● 〈◊〉 of Israel, saying, Amos hath conspired against thee in the 〈◊〉 of the house of Israel: the land is not able to bear all his w●●● 

What followed unto Amos after this sermon.  THe consequent, that is what followed after this sermon o● 〈◊〉 Prophet. For the Prophet goeth on to show what befell 〈◊〉 him among this people after that he had denounced against t●● so many threatenings of God: namely, how he was accused bo●●● sedition or conspiracy against the King, and also of vngod●●●● among the Israelites: yea, and that by such a one, who would 〈◊〉 counted the ringleader of others unto godliness, and to be 〈◊〉 holy. This by so many admonitions or warnings was not brought to pass, that either the Priests themselves, as they were called: or the King: yea, or the people repent themselves of their fo●●●● and wicked life, and turned unto the true God. The which th●●g doth most manifestly prove, that both the obstinacy or stubborns of the Israelites was notorious, 
The contents of this verse.  and also their treachery and trothlesnes to Godward desperate, 
1. The accuser.  or past hope of recovery. Therefore the history here now after this Sermon set down is mo●● profitable. 
2. Unto whom he accuseth.   
This verse generally containeth an accusation of Amos: wherein these three things are to be marked. First, who accuseth. Secondly, unto whom the accusation is made. 
3. Of what matter.  Thirdly, of what matters 〈◊〉 is made. Amasias, and the same a Priest in Beth-el, accuseth. The Prophet calleth him a Priest, by granting unto him that which he was taken of others for to be. For this fellow in truth was a worshipper of Idols, a Priest and Sacrificer in Beth-el: and not a Priest of the true God. Now it appeareth that this was the chiefest and head Priest in that place, and not a common one of the meaner sort: but some great & especial one of chief regard and account. And therefore his testimony or witness against Amos was of the more weight and credit. 
The titles by Amos given unto Amasias do make more for his shame, than commendation.  But Amos maketh mention of this title of Amasias, that his fault may be seen to be the greater, who when as both by the reason of his name and also of his office, that is, of the Priesthood, the which he did bear, he ought before all the rest in that people to give ear unto the judgements of God, he doth notwithstanding first of all other cavil and find fault with them, and goeth about to overthrow them and to make them of none effect, by charging of the true Prophet of God, and accusing him of sedition, but yet falsely notwithstanding. After this sort did the Pharises accuse Christ joh. 11. ver. 48. If ●e● let him alone (say they) thus, 
Christ by the Pharises accused of sedition.  all men will believe in him, and the Romans will come and take away both our place and the nation. And yet more plainly cap. 19 ver. 12. If thou deliver him (cry the jews to Pilate, who sought to lose jesus and set him free) thou art not Caesar's friend: for whosoever maketh himself ●●king, speaketh against Caesar. So do the Priests at jerusalem a●●use the Prophet jeremy of treason, 
jeremy by the Priests accused of treason.  jerem. cap. 26. ver. 11. Then spoke the Priests and the Prophets (he meaneth the false Prophets) unto the Princes, and to all the people, saying: This man (to w●●▪ jeremy) is worthy to die: for he hath prophesied against this city, 〈◊〉 ye have heard with your ears. And cap. 38. ver. 4. having in the 26. chapter accused him before the Princes and rulers, & as it may seem, miss of their purpose, they do here complain of him unto the King himself, saying, as the Prophet reporteth: We beseech you let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the wealth of this people but the hurt. So at this day the popish Prelates do accuse us of treason▪ when as we preach the true word of God, 
The popish prelate's accuse the preachers of the Gospel's of treason.  because their kitchen waxeth cold through our doctrine. Amos is accused unto the King himself, and that forthwith, and not unto them that could judge of the doctrine, whether it were of God: but unto him, whose own case it seemed for to be, to the end that by this means Amos might be the sooner condemned: namely, for that those words of Amos might be thought to tend unto the hurt of the king, therefore is Amos accused before the king. Finally, he is accused of conspiracy against the king, 
Amos accused of conspiracy and sedition.  and of sedition already stirred up among the people, or at leastwise presently to be practised, the which can now scarce be withstood, or by any means be prevented. For thus was the people moved against the king through his words: so do the hearts of all men fail already for to defend their country, that all in general have lost all courage and hope to withstand their enemies, if they should come upon them. The ●erie self same policy every where do the popish Prelates & preachers use against the true doctrine of God now through the goodness of God restored, the which they cannot abide that it should come unto light, and be published abroad. For it doth scatter ●● drive away their darkness.   
Vers. 11. For thus Amos saith, jeroboam shall die by the sword, 〈◊〉 Israel shall be led away captive our of their own land. 

The proof of the accusation.  THe proof of the accusation by the prophesy itself of An whose words albeit Amasias do not retain and keep, 〈◊〉 setteth down his meaning Although this which is said (I … shall die by the sword) seemeth to be spoken of envy against 〈◊〉 by wresting of his words and meaning, that therewithal 〈◊〉 might colour and cloak the rest, to wit, Amos conspireth 〈◊〉 thee, and thy death and murder. For this Amos saith, that it is ordained by God, that thou shalt die by the sword. The which 〈◊〉 Amos did not speak and prophesy of jeroboam, but of his 〈◊〉 and family.   
Vers. 12. Also Amasiah said unto Amos: O thou the seer, go 〈◊〉 thou away into the land of judah, and there eat thy bre●● 〈◊〉 prophesy there. 

The counsel of Amasias to Amos.  THe admonition or counsel of the said Amasias unto A●●● wherein lieth hid the great subtlety of this idolatrous Priest ●gainst the true Prophet of God. For these words of Amasias' 〈◊〉 as it were a show of his good will towards Amos, and of his … fullness for him: but indeed and truth they thrust at the very 〈◊〉 of Amos, and by all the ways that may be, pull him from 〈◊〉 fice. For they fear the Prophet, that he should not obey the commandment and will of God. These arts and sleights of the wicked for the most part are described Psal. 55. ver. 21. where the Prophet showeth how that in their most sugared words they hide most bitter gall, and under fair speeches shroud foul dealings, when he saith: The words of his mouth were softer than butter, yet war was in his heart: his words were more gentle than oil, yet they were sword's. See also a pattern of these fetches Matth. 4. ver. 3. and 6. in the temptations of the devil against our Saviour Christ.  

The counsel of Amasias' twofold.  But concerning this admonition or counsel of Amasias, the same is twofold. The first, that (he go away) that is, that the Prophet Amos whilst he may, and honestly, and without let or without danger he may do it, he make shift for himself, he depart of his own accord, and get him into his own country, 
1 That Amos go away.  and there (if it seem so good unto him) exercise and use his office, that is to say, prophesy. Secondly, (that he flee) that is, that Amos betimes withdraw himself from the imminent and present danger, 
2. That he flee.  the which was very shortly for to come: because that he might run into great danger of his life, because of such threatenings and prophecies delivered touching the destruction both of the King, and also of the people. Wherein we see how this Amasias, a most utter enemy unto the true prophesy of God, doth notwithstanding cover that his hatred against Amos his prophet under an honest and cleanly pretence, as if he had care and regard of the honour and safety of the true Prophet of God, the which was there present. So doth this devil turn himself into an angel of light, as did the false Apostles in Paul his time turn themselves into the Apostles of Christ, the which he saith is no wonder 2. Cor. 11. ver▪ 14. For Satan himself is transformed into an angel of light. 
A most crafty counsel of the Papists unto some gospelers.  And this do the most sworn enemies of the truth of the Gospel at this day, the which would seem ●ore reasonable than others of that crew, & to carry a more favourable mind towards such as are godly indeed, or also towards the faithful Pastors of the Church of God. For under a colour of honest counsel, and such as tendeth to their safety, so far as in them lieth, they do move and exhort them to leave their standing, and to give over for a time, or else utterly to forsake and lay aside their ministery and work of God. The which no doubt is a most great and most dangerous fetch and reach of the devil, against the which the spirit of wisdom is to be begged with most earnest prayers at the hands of our good and merciful God. For say they: You may be safe and in honour, or credit and reputation at home among your own, if you hold yourself quiet, and give over the office or religion. Do not therefore so openly profess this ●elig●on, but leave of this ministery of the gospel which you exercise. At leastwise tarry a leisure and put it off for a season, etc.  

Three notes of the great subtlety of Amasi●s.  Furthermore, that the subtlety and cunning of this Amas●as was great (as a chief instrument of Satan) like as also other varlets in such cases is wont to be, it may appear by these three points. First, in that he calleth him by that honourable na●● of a Seer, 
1. In that he calleth Amos by the honourable name of a Seer.  as if he made some great account of him, & did acknowledge and confess him to be the true Prophet of God. For this 〈◊〉 the first and in old time was wont to be the name of a Prophet, 〈◊〉 we read 1. Sam. 9 cap. ver. 9 Before time in Israel, when a m●● 〈◊〉 to seek an answer of God, thus he spoke, Come and let us go to the S●n for he that is called now a Prophet, was in the old time called a S●●▪ So the craftier and closer enemies of the gospel are very liberal and frank in giving of such titles unto the true professors▪ T●● second point is hereby to be seen, 
2. In that he seeketh to draw him home into his own country.  for that he draweth back 〈◊〉 unto his own country, whereas he may be safe and without d●●ger, and live commodiously and very well. For our own co●●●●● doth by a certain natural sense and feeling allure and delight 〈◊〉 He then doth not send him into the deserts, and unto far people 〈◊〉 the uttermost parts of the world, as to the Garamantes and ●●●ans, but among his own people and country folks. Whe●●●● the speech and persuasion of Amasias might seem the mo●● 〈◊〉 sonable, and more full of goodwill and love towards Amo●▪ 〈◊〉 third point is this, 
3. In that he will not have him utterly leave prophesying, but that he prophesy not in Israel.  that Amasias desireth not, that Amos hence●●●● should not prophesy any more at all: but that he should not 〈◊〉 here in this place, that is, in the kingdom of Israel, and 〈◊〉 in Bethel, but in judah, where there are many other▪ Prophets 〈◊〉 his place, and like unto himself, and are heard: there let him Prophesy as much as him list, and spare not. What may seem● 〈◊〉 reasonable than these requests.   
Vers. 13. But prophesy no more at Beth-el: for it is the King ●●●pell, and it is the King's court. 

The reason, why Amos might not prophesy in Bethel, taken  THis is a rendering of a reason why Amos neither aught 〈◊〉 might prophesy in Beth-el especially, these things which 〈◊〉 spoke and uttered. And this reason is twofold, namely from the holiness, and also from the dignity of the city or place. 
1. From the holiness of the place.  The Holiness is described in these words (It is the King's chapel) the which words do sound thus much, as if Amasias should say: This place is unto us all a most holy temple, ordained by the commandment of the King, ●e as unto you is your Temple at jerusalem most holy▪ It is therefore unlawful for thee to speak any thing against the worship and holiness o● this temple. For thou mayest not here be suffered, as namely being one that is blasphemous against our gods, and injurious unto this place the which is so holy. After such like manner jeroboam the first would have maintained the false and counterfeit holiness of his altar in the selfsame city Beth-el against the Prophet of God, but he was punished for his labour. For when he● s●r●tched out his arm to have had the Prophet stayed, his hand which he put forth against him, dried up, and he could not pull it in again to him, 1. King. 13. ver 4. 
2. From the dignity of ●h● same.  The dignity of the city is declared in these words: (It is the King's house) that is to say, it is the chiefest of the cities of the kingdom of Israel▪ And therefore thou cause speak nothing against it, but thou must draw and pull the whole kingdom upon thine head. Therefore (O Amos) in uttering these things thou shalt stir up sedition, either against thine own self, or else in this kingdom. And as in this place falsely by this Priest, so Psal. 122. the commendation of the city jerusalem is truly b● the. Prophet drawn from the holiness and dignity of the place Read the whole Psalm.   
Vers. 14. Then answered Amos, and said to Amaziah, I was no Prophet, neither was I a Prophet's son, but I was a heard man, and a gatherer of wild figs. 

The answer of Amos unto Amasias' twofold.  THe answer of Amos unto the former and subtle admonition or counsel of Amasias the Baalamitish Priest. This answer is also twofold. 
1. He directly deni●th to follow his counsel.  First, in the which Amos directly and flatly denieth tha● be either may, or aught with a good conscience follow and obey the counsel or commandment of Amasias, because God expressly hath given him otherwise in charge, and that he ought rather to obey God then man. And so are we taught to do by the answer which Peter and john do make unto the rulers of the Temple, forbidding them any more to preach in the name of jesus Act. 4. ver. 19 For there they answer unto them thus: Whether it be right in ●he fight of God, to obey you rather than God, judge ye. For we cannot but speak the things, which we have seen and heard. Amos then declareth what God had commanded him to do, that is, to preach those things the which he spoke, yea and that unto the people or Kingdom of Israel, and not unto the Kingdom of judah, whither he was sent by Amasias. Therefore when God commandeth any thing to be done in any certain place, or time, or manner, i● must in every point be so done, as he hath appointed, and we may not upon any occasion go one hairs breadth from that commandment of God. There are examples in Saul, whilst he spareth the King Agag, and the fat cattle 1. Sam. 15. In the Prophet eating meat with the Prophet of Israel in the city of Beth-el against the commandment of God, 1. King. 13. Because we must neither pu● ought to, 
A description of the extraordinary calling of Amos.  or take aught from the word of God.  
Further, this verse setteth down the calling of Amos, and the same extraordinary, unto this office and charge of prophesying against the kingdom of Israel, that it may be known, that this which he doth, he doth of duty. So then here is a description of a calling altogether extraordinary, the which neither is, nor was any way made by the means of men: but immediately from God, not by man, nor of men, but by God himself, as Paul saith of his calling Galat. cap. 1. ver. 1. and 15. Therefore saith Amos, I became not such a one, that is, a Prophet, either by any succession of families as the Levites come to their office, nor by the ordinance or re●●●ing of any man which was my master and teacher. For there were among the Israelites certain colleges or schools of the Prophets, as we read 2. King cap. 4. ver. 38. where it may appear that Elizaeus was as it were the master and head of them. After 〈◊〉 (saith the text) Elisha returned to Gilgal, and a famine was in the land, and the children of the Prophets dwelled with him, etc. For pro● of this also maketh the first verse of the sixth chapter of this foresaid book. 
By children he meaneth his disciples and scholars, albeit this place by some be taken otherwise.  Hereunto also appertaineth that of the Prophet Isai cap. 8 ver. 18. where he saith: Behold, I and the children, whom the Lor● hath given me are as signs and as wonders by the Lord of hosts, 〈◊〉 dwelleth in mount Zion. But (saith Amos) I was not after this so●● trained up and instructed. For I was altogether a country man an● a herdman living in the fields, and after the rude and country manner, being little conversant and known among men.   
Vers. 15. And the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel. 

Another point of an extraordinary calling.  ANother part of an extraordinary vocation or calling, to wit, than this calling was made by God himself. For Amos doth not only here shut out the ordinary mean (which is to be called by men) but also setteth down the extraordinary, which is to be ordained immediately from God. Ho therefore confirmeth himself to be a simple country man by profession and kind of life, and which was taken from the keeping of the flock unto the office of a Prophet, like as it is also said of David the King Psal. 78. ver. 70.71. He chose David also his servant, and took him from the sheepe-folds. Even from behind the Ewes with young brought he him to feed his people in jacob, and his inheritance in Israel. Lastly, Amos addeth expressly the commandment itself of God concerning his prophesying, and the persons unto whom he was sent by God.   
Vers. 16. Now therefore hear thou the word of the Lord. Thou sayst, prophesy not against Israel, and speak nothing against the house of Ishak. 

The second answer of Amos unto Amasias.  ANother, or the second answer of Amos unto Amasias, wherein he threateneth unto him most grievous punishment for that his rashness in staying and letting (so far as in him was) the course and will of the word of God: that hereby all malapert and saucy persons against God, or his Prophets may understand, that whilst, so much as in them lieth, they do stop and hinder the truth of God, it is so far off, that hereby they shall bring any thing to pass or do any good, that they shall win and bring upon themselves most miserable des●rection. And therefore doth Gamaliel Act. 5. ver. 38.39. sai●e wise counsel to his colleagues and fellows to leave of their ●●●erprise against the Apostles, saying: Refrain yourselves from these men, and let them alone: for if this counsel, or this work be of men, it will come to nought: but if it be of God, ye cannot destroy it, lest ye he found even fighters against God. And so cap. 12. you shall read how Herod wearied himself in vain by seeking for the gratifying or pleasing of the jews to make Peter a spectacle of his bloody cruelty, God wonderfully mocking & disappointing his ●●●●ie all devices. Examples of those which by thus striving have wrought their own bane, the holy Scripture afoordeth in great plenty, as 1. King. 18. ver. 4. Of the drying up the arm of jeroboam the first, 
jeroboam.  stretching out the same to stay the Prophet, whom God had sent to preach against his altar. In Sedechias or Zidkiiah, 
Zidkiiah.  who opposeth or setteth himself against Michaiah, whose punishment Michaiah showeth him, shall be to run from chamber to chamber in the end to save his life from the enemies, the which shall seek to spill the same, 1. King. 22. ver. 25. Likewise jerem. 20. In Pashur, 
Pashur.  that smote the Prophet jeremy, unto whom he threateneth captivity. In Zedekiah, that seeking to save his life by another course, then that which was taught him by the Prophet jeremy, cap. 38. ver. 17.18. is taken by Nabuchadnezzar, and used most cruelly, cap. 39 ver. 7.  

The word of God against the words of Amasias.  Moreover, this verse opposeth or setteth The word of the Lord jehovah against the words of Amasias. He forbade Amos to prophesy: but God commandeth him to prophesy. He promised security or safety unto Amos if he would hold his peace, or run away▪ God pronounceth most grievous punishments both private and also public unto this Amasias, that could not patiently abide and suffer Amos prophesying.   
Vers. 17. Therefore thus saith the Lord, Thy wife shall be an harlot is the city, and thy sons and thy daughters shall fall by the 〈◊〉 and thy land shall be divided by line: and thou shalt die in ap●●●ted land, and Israel shall surely go into captivity forth of his land. 

1. The private punishment of Amasias containing four things.  A Double kind of punishment is here showed unto Amasias, 〈◊〉 I have s●id; a private and a public. The private, the which ●●●●cheth Amasias himself especially and it is a most assured testimony or witness of God being angry with him, because of his so great boldness in hindering and staying of the word of God. And this private punishment of Amasias containeth these four things. 
1. The whoredom of his wife.  F●●st, the whoredom of his wife, after that Beth-el itself shall be take● by the enemies. 
2. The murder of his children.  Therefore in this self same city, and thou looking on, thy wife shall play the whore with the soldiers. The second And all thy sons and thy daughters (saith the Lord) shall be sla●●● cruelly by the enemies. 
3. The spoil of his land.  The third, Thy land or thy fields shallbe d●●ded among those self fame enemies whom thou dost deny shall 〈◊〉 and whom thou canst not abide, 
4. Himself shall go into captivity.  and hear. The fourth, And thou thyself shalt die a captive and prisoner in a strange land poll●●● land. As touching the public punishment, it is the same the which hath been declared before, namely, 
2. His public punishment common with the rest of his people.  Israel shall be carried captive into a strange land, yea and that in great companies or altogether, and being moreover miserably afflicted or punished.    

CAP. 8.  
Vers. 1. Thus hath the Lord God showed unto me, and behold a basket of Summer fruit. 
IN the chapter before going, God threatened utter destruction unto the kingdom of Israel because of his obstinacy or stubborn continuance in sin. The self same thing doth he also in this and the next chapter confirm, that he might shake off from the unbelievers and such as despise those threatenings, all security and carelessness: take from the hypocrites all refuges and starting holes to shroud themselves in, the which they devise to help themselves withal: and may earnestly stir up, and give mind and courage to the godly, of repentance, if any were left among them. 
Speedy punishment threatened unto all the people in general in this chapter.  But in this chapter is foretold or rather confirmed to the whole people in general a calamity or punishment, the which was even hard at hand, and should presently ensue, as namely when as their notorious and heinous sin were now waxed through ripe and mellow: but in the chapter following, unto their Temples and Chapels the like is denounced. 
Why these punishments are represented by visions and figures.  Notwithstanding in both these places or chapters this punishment is represented or showed under visions and figures, both that the Israelites might more diligently and earnestly attend or consider of these prophecies: and also might the better be pierced and touched with them, albeit their hearts and minds were never so stubborn and disobedient. Thus doth God witness his good will and care towards this people: yea and towards all disobedient persons also, that they may understand that they do perish through their own fault, and not through any fault in God.  
Touching this verse, it containeth a bare vision of a thing offered or laid before the eyes and sight of the Prophet. And it was a basket full of fruits, the which were now grown to their end or ripeness, and therefore to be plucked off, 
A basket full of ripe fruits showed unto Amos in a vision.  and forthwith to be beaten down, as Varro speaketh libr. 1. de Re rustic. cap. 68 Those (saith he, speaking of fruits) which are ripe (the which appeareth by the changing of their colour) if you take them not down to eat, they show themselves ready to be thrown down. But to the end that the resemblance and likeness of the names of ripe or summer fruits, 
The Latin & English cannot express the trim resemblance of sound and letters between the hebrew words, Kaits fruit, and Kets, the fine or end, with such a grace as they carry in their own tongue.  and of their ripeness or ending which is in the Hebrew tongue, may in some sort be retained and kept in the Latin, this place were to be turned thus: Sic ostendit mihi visionem domin●● jehovah, nimirum ecce canistrum finalium (id est aestivorum) fructuum: that is: The Lord jehova showed me a vision thus: to wit, behold a basket of final (that is to say summer) fruits. This word (Thus, or So) is added and set down, that the Prophet may expressly witness, that he doth in every respect in such sort report the matter itself, as it was by GOD offered and showed unto him. Therefore he doth commend the authority of the narration to ensue by the truth of the same, to the end it may be heard with all diligence and attention or heedfulness, and marked, noted and considered.   
Vres. 2. And he said, Amos, what seest thou? And I said, a basket of summer: 
⸪ Kaits.  fruit. Then said the Lord unto me, The 
* Kets.  end is come upon my people of Israel, I will pass by them no more. 

The declaration of the former vision.  THe declaration of the former vision. And this verse hath three parts. First, an interrogation, or God his ask a question of the Prophet. Secondly, the Prophet's answer unto God. Thirdly, the interpretation and exposition of the matter made by God himself. God asketh and speaketh unto the Prophet, to stir his up more diligently to behold the thing, which he showeth unto him: and so consequently to stir up the people and us also. For so weighty visions, and so necessary for the Church of GOD are not lightly or slightly, with a light arm or winking eyes to be looked upon or handled, but with steadfast and heedful eyes and minds. The Prophet answereth plainly, hiding, dissembling, overpassing, or adding nothing to the matter. Wherein his faithfulness in his ministery and office is declared, like as in Paul 1. Cor. cap. 4. ver. 12. for there he saith: Let a man so think of us, as of the ministers of Christ, and disposers of the secrets of God. As for the rest, i● is required of the disposers, that every man be found faithful.  
The declaration of this vision followeth, the which showeth first what is signified by these final or ripe fruits: Secondly, to whom in especial the signification thereof appertaineth. By these fruits is signified that the end and destruction of the kingdom and people of Israel is at hand (howsoever God before this time have taken them and cherished them for his people) because that unto them especially belongeth this signification of the end, 
1 The signification of this vision.  
2 It concerneth the whole people of Israel.  or destruction. So before cap. 7. ver. 7. and 8. in the vision of God standing upon a wall, and with a plumming line in his hand, the same vision did concern the Israelites in general. But by this similitude of final, or summer fruits, not only destruction is showed unto this people: but also the nearness and speediness of the punishment to come is noted, that these fellows should not think that they should long be borne withal at the hand of God. 
A reason why they shall finally and speedily be destroyed.  (I will pass by them no more) ●n these words there is a reason yielded, why this final and utter destruction hangeth over their heads, and that immediately and out of hand to ensue and fall upon this people, to wit, because GOD hath decreed and determined no more henceforth & hereafter to forgive than any of their sins either to come or also already past. For so much do these words (I will not add to pass by them, or, I will not pass by them any more) signify, that is, I will not pardon or forgive them, as Tully speaketh. For to pardon or forgive, is to pass over the punishment of a fault, Epist. 15. ad M. Brutum: to wit, as if such sin of the men, whom we pardon and forgive, were unknown unto us. So to pretermit and overpass, is taken for, to leave untouched and unpunished, as Mat. 26. ver. 39 where Christ prayeth unto his Father: if it be possible, let this cuppasse from me, he meaneth, Let not this punishment or death touch me. Let me not suffer it, let me be pardoned of it. So in the seventh chapter of this Prophet before, and ver. 8. when God saith, And I will pass by them no more, he meaneth: I will spare them no more, I will not forgive them any more.   
Vers. 3. And the songs of the Temple shall be howl in that day, saith the Lord God: many dead bodies shall be in every place: they shall cast them forthwith silence. 

The amplfication of these threatenings.  THe amplification of these threatenings by the adjoints. For the judgement of God against the Israelites shall be so great, the which the Prophet declareth unto them, that both their Temples shall be utterly forsaken: and also that the songs and worships now done in them, shall afterwards be howl, because that they shall quite cease, and shall not be exercised, or heard any more. Finally, there shall be an infinite number of the slain and dead bodies of the Israelites, in every part of their kingdom, the which notwithstanding no man shall openly bury and with mourning, but shall do it holding his peace and still, whosoever he be that out of so great a number and slaughter of them shall pick out some and bury them. And by thrs' amplification is taken from them all the aid the which they looked for from their gods, Temples, and religious worship, and there is foretold unto them an exceeding great plague and massacre, or slaughter of the people of Israel, the which shall be in every quarter. Last of all there shall be in them all great fear and trembling by reason of their enemies, the which GOD shall send upon them, they shall be so horrible and fearful, and the Israelites so quailed and daunted in their hearts and courage.   
Vers. 4. Hear this, Oye that swallow up the poor, that ye may make the needy of the Land to fail. 

The figure Apostrophe, or turning of speech, which is when as we changeour talk from those to whom we spoke unto some other person or thing either present or absent, as in in this place, from the former punishment unto the wicked livers deserving the same.  AN Apostrophe, or turning of his speech unto the wicked ones, whereby he doth earnestly stir up and reprove all lewd livers: but especially the covetous and cruel persons among this people, the which did devour, spoil and oppress the poor through great subtlety and unmerciful dealing, the which did spring from th●● unsatiable or unfilable covetousness. This verse therefore doth set forth the sum or effect of this their cruelty and covetousness, and the verse following showeth the kinds and manner of them both. Therefore these men are called and as it were cited by name to hear these threatenings of God. And in this place both these vices of cruelty and covetousness is painted forth in them to be notorious in that they do not only look for the goods and wealth and substance of the poor and needy, and those even their brethren: but that they also do labour with all their might and main to spoil them. And this they do after such a sort, that by their wills they would not now have any of their poor brethren to be left alive, but that they should be all consumed. As if forsooth these jolly fellow through their overmuch cruelty and covetousness did utterly dece●● and abhor the poor, who are their brethren, and the image of God himself. See whither in the end avarice and covetousness doth draw and carry us.   
Vers. 5. Saying, When will the new month be gone, that we may sell corn? and the Sabbath, that we may set forth wheat, and make the Ephah small, and the shekle great, and falsify the weights by deceit? 

The making more plain of that which went before.  AN explanation or making more plain of that which went before, by the which the kinds of deceits and cruelty practised and devised by the rich against their poor and needy brethren, are reckoned up, and declared. And in this place there are rehearsed four. The first, 
1. They think much to refrain from traffic on the Sabbath, and feast days.  That these unsatiable or never filled covetous wretches could not away with so much as the Sabbath and new moons (that is, feast days at that time of the moon holden) because that on those days they ceased from merchandise and traffic, that is, from their deceits and use of buying and selling. For they complain, that there are too many holy days, and that they are held too long, because that in all that time they could have no gains, norsell any thing. This was in those days notorious covetousness, and also is at this day, when as men find fault that the worship and service of God doth take from them occasions and commodities of lucre and gain, and that the times appointed by the word of God for this matter are too long, and nothing but idle ceasings from worldly business. The second kind, They did diminish & lessen the public or common weights, 
2. They did lessen the common weights, not in the weights themselves, but in making too little weight & measure in their wares.  because they would not make so good weight in selling and measuring of their wares, as by the common weights they ought, but would give less weight than was meet, the which notwithstanding so lessened and curtold, they would have to be taken for good and lawful, and to be counted for full measure of their wares. This also is notorious covetousness, the which doth falsify and corrupt the common weights, so far as it may. The third kind is, that they do increase the price of the coin within themselves, 
3. They raise the price of the coin.  to make it to be of more value than it ought. Therefore when aught is to be paid unto them by the poor man, or him that is their debtor, they will have more paid them in money for a crown, than three pound french. They would have the Floren among the Merchants to be of more value than twenty Souses. They allege for themselves, that the price or value of the coin is risen since the time that they sold their wares, or since the poor men received that money. The fourth kind is, Their shameless corrupting, 
4. They do make the common weights less than they ought to be.  or changing of the common weights and measures, the which they did by subtlety and false dealing. For those former falsifiers of the weights did keep the rates of the common weights just, but they would not deliver so much in weight and measure. But these fellows did subtly falsify the common weights in making of them less, and yet would show them for just and true weights. This also is shameless covetousness.   
Vers. 6. That we may buy the poor for silver, and the needy for sh●●● yea and sell the refuse of the wheat. 

Sundry kinds of their cruelty.  AS before he set down sundry kinds of covetousness, so do he here reckon up divers kinds of their cruelty, and the same also joined with covetousness. The first, for that they would for their money buy unto themselves the poor man, 
1. They bought the poor for money, like bruit beasts.  and have him t● be their own after such sort, as they did buy any bruit beast. Ye● these were both men, and also their brethren, whom therefore it was not lawful for them to buy in such sort. And therefore they might not by the law of God use those of their own nation, wh●● they bought for their money, in such sort as they might other servants that were strangers, but were after certain years to let th●● go out free, as it is Exod. 21. ver. 2. etc. If thou buy an Hebrew s●●uant, he shall serve six years, and in the seventh he shall go out fr●● for nothing. 
2. They bought them for a matter of nothing.  The second, for that they bought, or would buy thee for a most vile & low price, as for a pair of shoes, that is, for a matter of nothing; for the which value they could not buy at any 〈◊〉 his hand so much as a poor dog, or silly sheep: so great doubtless was their cruelty and unmercifulness, that they made 〈◊〉 much account of men, yea and those their brethren also, as they did of the basest and smallest cattle. 
3. They used false dealing with their wares in corrupting the same.  The third kind is, for that they used very bad and false dealing in the delivery of the ware & ●●●ter, which they sold or gave, to wit, they did mix and mingle together the soil and refuse with the grain in the barn, and 〈◊〉 sell this mixture or medley in stead of the good and sound come the which by bargain and promise they were to deliver, wherewith the men that bought it were not nourished. Therefore like there was in them notorious covetousness, so was there also op●● cruelty and deceit. By this occasion let our Merchant men of 〈◊〉 times consider how they deal, and with what faithfulness and uprightness they do sell their wares, lest that they also come with the compass of these threatenings.   
Vers. 7. The Lord hath sworn by the excellency of jaacob, surely I will never forget any of their works. 

Two parts of this verse.  THe threatening of a most grievous punishment, the which is afterwards declared. As for this verse it hath two parts: namely, the threatening itself, and the confirmation of the threatening. 
1. A threatening.  The threatening is, That God will not afterwards forget these their wicked deeds, and so lewd works, like as before (whilst that he spareth them, and tarrieth for them and their repentance) he seemeth to have forgotten them: but he will in the end punish them all most sharply, keeping the bead-roll and number of them in his mind, as hath been showed before in the second verse of this chapter. So in the second of Malach ver. 17. the Lord showeth that he remembreth the speeches of the wicked, when as they by their bold answer seem to think that he hath nothing to charge them withal. For thus in that place saith the Prophet: Ye have wearied the Lord with your words: yet ye say: wherein have we wearied him? when ye say, every one that doth evil, is good in the sight of the Lord, and he delighteth in them. Or, where is the God of judgement? And in his third chapter ver. 16. he doth in plain words teach us, that God keepeth a book of remembrance of those that do fear him, that he may recompense them in the end, though for a time they seem to be forgotten: Then spoke they that feared the Lord, (saith Malachi) every one to his neighbour, and the Lord harkened, and heard it: and abooke of remembrance was written before him for them that feared the Lord, and that thought upon his name. And David Psal. 130. ver. 3. showeth that none is able to abide it, if God enter into a straight reckoning with him for his misdoings: saying, If thou, O Lord, straightly markest iniquities, O Lord, who shall stand? And therefore Psal. 32. ver. 1. he pronounceth him an happy man that is not called to this sharp reckoning, as the wicked ones that are unrepentant in their sinning shall be, where he writeth: Blessed is he whose wickedness is forgiven, and whose sin is covered. 
After what manner God is said to remember, and to forget.  But touching this that here the Lord is said (not to forget) it is to be noted, that remembrance and forgetfulness are in the holy Scripture attributed unto God by a certain Anthropopathia, that is, by ascribing unto him for our capacity and better understanding, such affections as are in man.  

2. The confirmation of the threatening.  The confirmation of the former threatening is contained in the oath, the which in this place is expressly set down by God, that these hypocrites or rebels should not think that these were but vain and bare words, and childish fearebugs. And God sweareth here in this place by the excellency of jaacob, that is, by all the privileges and prerogatives which he had given unto them, wherewith they did excel the other nations of the world in happiness both heavenly, and earthly. This excellency is set out by Paul Rom. 3. ver. 1.2. What is then the preferment of the jew? or what is the profit of circumcision? Much every manner of way (answereth he:) for chiefly, because unto them were committed the Oracles of God. And again Rom. 9 ver. 4.5. he reckoneth up a great many of them, showing, That unto them pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the promises. Of whom 〈◊〉 the fathers, and of whom concerning the flesh, Christ came, who is God over all blessed for ever. Before chap. 6. ver. 8. God swore by himself. The name of jacob is here recited, because that he, and also his posterity was preferred before Esau and his seed, of the mere or only favour of God towards the Israelites, and also jacob himself, as it is witnessed Malach. cap. 1. ver. 2.3. Was not Esau jacobs' brother, saith the Lord? yet I loved jacob, and I hated Esau, and made his mountains waste, and his heritage a wilderness for dragons.   
Ver. 8. Shall not the land tremble for this, and every one mourn that dwelleth therein? And it shall rise up wholly as a flood, and it shal● be cast out, and drowned as by the flood of Egypt. 

The amplifying of the former sins.  THe exaggeration or making greater of the former sins, whereby the punishment which shall hereafter be denounced or threatened, may appear to be the more just. But in this verse both the manner of speaking, and also the thing itself which is spoken, is to be considered. 
1. The manner of speaking to be considered.  The manner of speaking is an interrogatice or ask of a question continued for a good space, wherewith the Prophet pricketh the consciences of them, and bringeth forth the land itself for a witness against their obstinacy and stubbor●●●● and showeth the equity of this punishment. 
2. The thing itself the 'tis spoken.  Touching the thing itself which is spoken, it briefly tendeth unto this end, that these fellows might understand that their works are so abominable and lewd (howsoever they do flatter themselves, and sleep in the same) that they are worthy of any kind of punishment whatsoever, not only private, but also public, & not only against the men themselves, but also against the very sole and earth, whereupon they dwelled, and committed those same sins. For by reason of the sins of men God destroyeth or punisheth the earth and land itself, the which was the seat of those sins, as is witnessed Psal. 107. ver. 33.34. He turneth the floods into a wilderness, 
The earth punished for the sins of the dwellers therein.  & the springs of waters into dryness, and a fruitful land into barrenness, for the wickedness of them that dwell therein. So Gen. 3. ver. 17. for the sin of Adam God curseth the earth, saying: Cursed is the earth for thy sake: in sorrow shalt thou eat of it all the days of thy life. Wherefore God teacheth that their sins do deserve, that their whole land should be full of tumult and hurly-burly, and that all their affairs should be turmoiled and troubled, and turned upside down, that both the inhabitants of the land themselves, and the committers of these sins, and also others should mourn. Finally, that their whole land should be drowned with waters, and overflowed, like as their wickedness hath overflowed in it. And this overflowing he compareth with that of Egypt, not in this respect, that the river Nilus by his overflowing doth make the land and country fruitful: but in this, that his water being conveyed into the land, doth chase and drive away all the inhabitants from their places and homes, and bringeth in a foul and evil favoured shape & sight upon the land, such as appeareth after a great flood and overflowing of waters, the land remaining slimy and muddy after the same. So hereafter cap. 9 ver. 5. this same comparison is used again.   
Vers. 9 And in that day, saith the Lord God, I will even cause the Sun to go down at noon: and I will darken the earth in the clear day. 

A description of the punishment the which should fall upon them.  A Description of the punishment that was to ensue upon them, first by a similitude taken from such a thing as is wont to bring upon men exceeding fear, and doth contain a most great sharpness and bitterness of the punishment. And by this means God of his great loving kindness unto mankind, would rouse up these fellows snorting in their sins, that we might understand how patiently and lovingly God dealeth with us, and therefore that we should confess ourselves to be the less excusable. 
The similitude  The similitude is this, That God will cause the Sun to go down at noon day: or (as is added for more plainness sake) he will bring darkness upon them in the clear day. Therefore these evils shall fall upon them both beyond their expectation or looking for (because they believed not the word and threatenings of God) as it fell out unto them, who obeyed not the admonitions or warnings of Noah Matth. 24. ver. 38. but following the lusts of their flesh in eating and drinking marrying, and giving in marriage, until the flood came suddenly upon them, were drowned in the same: and they shall fall upon them as punishments and most grievous plagues and troubles 〈◊〉 storms and tempests, the which do make the Sun dark unto us at noon day. 
What the figure called a Metaphor is, see Amos cap. 4 ver. 12.  The same Metaphor or borrowed speech is used i● the second chapter of joel. Thus then this similitude of the Sun and of darkness doth signify both these things, that is to say, both great punishments, and the same also sudden and unlooked for.   
Vers. 10. And I will turn your feasts into mournings, and all you songs into lamentation: and I will bring sackcloth upon all joys, and baldness upon every head: and I will make it as the mourning of an only son, and the end thereof as a bitter day. 

A description of this punishment without any Metaphor.  A Plain description of the same punishment without any Metaphor, the which is painted or laid forth to be most lamentable, in holy matters, in politic matters: in public and private m●●er in the beginning and in the end of the punishment and mise●●e. Fo● these three things doth this verse briefly show. 
1. In holy and politic matters.  First, it showeth th● punishment in holy matters, and in matters politic, because their public and common assemblies, their holy solemnities and the●● songs shall be turned into mourning both inward, and also ●●ward: also it showeth public affliction or punishment, in that the backs of all men in stead of clothing, shall be covered with sackcloth: the heads of all men in stead of natural hair shall be corred with baldness, the which shall befall them through sorrow and grief. 
2. In private.  The private misery it declareth hereby, that all shall mou●● as if every one in particular did bewail his only begotten some Lastly, 
3. In the end.  it showeth that the end of this misery shall be most lamestable, whereas it is said (the end of them) shall be continual persivenes, and sorrow of mind, wherein they shall wax old and 〈◊〉 For these ten Tribes of the kingdom of Israel, carried away by the Assyrians, did never afterwards return again into the promised land. Therefore they perished and rotten in that their misery.   
Vers. 11. Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord. 

An amplification of the former punishment by an especial effect ensuing of the same.  AN amplification of this punishment described before, by an especial effect, the which shall follow of the same, namely, That those which shall also be then left in their own country, together with those which shall be carried away into strange lands, shall want the most true food and comfort of their souls, that is to say, the preaching of the word of God. And to the end that some weight may be added unto this threatening, God rehearseth that he himself, who threateneth the same, is the Lord of all things, and that same jehovah the creator of all things, most known unto them. 
Two things in this verse.  And this verse containeth a description both of the Time and also of the matter. Concerning the time, these words, (Behold, the days come) do declare that it will presently come to pass. 
1. The time of this misery.  For they signify, that those days are by and by at hand. So then the misery the which is in this verse told of, did both follow after the captivity of this nation, and also went before it. For the Israelites wanted also the preaching of the word of God before their exile and captivity, and carrying away by the Assyrians. 
2. The matter itself.  As for the matter then or the effect, it is here set down to be horrible and fearful: The bereaving them of the pure and outward preaching of the word of God, the which the Israelites feeling before hand the evils hanging over their heads, or now already suffering them, longed after in vain, and a little before their captivity, and also in their captivity.  

The greatness of the misery to want the true preaching of the word showed by a reason taken from a comparison.  Further, by an argument taken from a comparison, it is showed, how great a punishment and heavy a judgement of God against men fed before with the word of God, it is to be left without the pure and outward preaching of his holy word, as it is said Psal. 74. ver. 9 where the faithful complain of this great misery of wanting the food of the word, saying: We see not our signs: there is not one Prophet more, nor any with us that knoweth how long. First, therefore in this comparing of the food of the word with the food of the body, the greatness of the misery in wanting the same is declared in this, that it is called (a famine:) Secondly, 
1. A famine.  in that as it is in deed, so it is also said to be greater than the Famine of the body, be it never so great, that is to say, wherein we utterly want both meat, and also water, having not so much as it to quench our thi●●● withal. 
Two Sects of Heretakes.  These things are of great force against the Schuenfeldians and Anabaptists, which contemn or despise the outward ministery of the gospel.   
Vers. 12. And they shall wander from sea, to sea, and from the North even to the East shall they run to and fro, to seek the word of the Lord, and shall not find it. 

Hypotyposis is a figure, whereby we do so lively express and set out the doing of a thing, that it may rather be thought to be seen to be done, then to be told, as is in this place, their marvelous endeavour to find the word of God by travailing far and near, from sea to sea, from coast to coast, from all quarters, places, and countries, etc.  BY a certain Hypotypôsis or lively demonstration, he setteth or unto them the most lamentable sorrow, and exceeding grea● misery of this effect, or punishment threatened unto them: for he showeth and declareth, how great then shall be their endeavour and diligence in seeking of the word of God, the which notwithstanding they shall not thereby find, nor enjoy the same. Their diligence therefore and earnestness is described, for that they shall seek it from the Syrian sea, unto the Arabian sea, and in every quarter and coast of their own country, in the East, in the West in the North, in the South. Secondly, for that they shall trail after it as it were by the foot, that is, they shall very narrowly and thoroughly search and peer into every place, and yet shall not any where find the word of God. For when as God offered himself unto them, they did despise him. But God and his word must the be accepted of, when as it is offered unto us. And therefore 〈◊〉 counseleth us very excellently to this end cap. 55. ver. 6. sayings Seek ye the Lord while he may be found: call ye upon him while he i●nere. Neither maketh the place of Matthew any thing here against cap. 7. ver. 7. Seek, and ye shall find. For whilst men do in such 〈◊〉 seek God and his word, as in this place is spoken of: they seek him rather for their own sake, then for true fear of God, namely that they may have some comfort: not that they have any min●● to serve and worship God simply and for himself, but in regard of some fear of hurt or peril towards themselves. And therefore Christ checketh the multitude, for that they rather sought him because he filled their bellies, then of love towards his miracles, john 6. ver. 26. in these words: Verily, verily, I say unto you, ye seek 〈◊〉 not, because ye saw the miracles, but because ye did eat of the loaves and were filled. There is a like place to this 12. ver. of this Prophet, jerem. cap. 14. ver. 12. in the which, as here God telleth them, that seeking for the word of God they shall not find it (to wit because they sought it not aright) so there he showeth that he will not accept of their prayer and sacrifice, for that they were not done in true faith, but for some other sinister or wrong and bad respect. The words be these: When they fast, I will not hear their cry, and when they offer burnt offerings, and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence.   
Vers. 13. In that day shall the fair Virgins and the young men perish for thirst. 

The conclusion.  THe conclusion, None shall be spared: for the Virgins themselves, (be they never so dear unto all persons, because of their comeliness and beauty of their faces) shall perish for thirst, not now for the thirst of their soul and of the word of God, but through the thirst of their body. 
The th●●st of the body also threatened.  For in this place the Lord doth threaten unto them another thirst also. In like manner shall their young men, which can bear and endure thirst a long season, die notwithstanding for lack of drink. For both these sexes to wit young men, and maidens, because that they are moist, are wont to endure thirst longer then elder persons, but in this time they shall perish for want of drink. Finally, no kind of men, howsoever otherwise excepted from common miseries, shall then be delivered from these most just judgements of God.   
Vers. 14. They that swear by the sin of Samaria, and that say, Thy God, O Dan liveth, and the manner of Beersheba liveth, even they shall fall, and never rise up again. 

A reason of their former punishment.  THe rendering of a reason with the repeating again and rehearsing of the former punishment, to the end that these may be the more moved, and believe. The cause of their punishment is the mere idolatry of these men. For they bestow the honour of the true God upon idols: for we are to swear by the name and majesty of the true God only. But these fellows by their idols of Samaria, and of Beth-el. The repetition and conclusion of the punishment is: Therefore they shall utterly perish. For they shall fall, and never rise again.    

CAP. 9  
Vers. 1. I saw the Lord standing upon the altar, and he said: Smite the lintle of the door, that the posts may shake: and cut them in pieces, even the heads of them all, and I will slay the last of them with the sword: he that fleeth of them, shall not fly away: and he that escapeth of them shall not be delivered. 

The last Sermon of Amos.  THe last prophesy and Sermon of Amos, the which confirmeth unto the Israelites the same, which God had threatened unto them before, namely, that the utter destruction of this kingdom is at hand. Therefore doth this threatening also properly belong unto the kingdom of Israel. And God by so many ways, and at so many several times avoucheth and foretelleth unto them one and the same thing, to take away all excuse from the Rebels and hypocrites. But concerning this Sermon and prophesy, the same also is represented and showed by a vision, that it may the rather move the minds of the readers and hearers, and that by the offering and laying before them of a strange and unwonted form and manner of the matter, he might bring them in fear, and make them attentive or ready to hear. And the peculiar and especial end of this prophesy and sermon is to show, That God will take from the Israelites, all their safest and surest aids and starting holes as they thought, the which they placed especially, and chiefly in their idols, and idol places, that is in the temples of their idols. And therefore God showeth in this place, like as before, that he will overthrow them, and that they the Israelites shall come into great misery and utter destruction because of their wickedness.  

Two parts of this verse.  Further, this verse hath two parts, to wit, a vision, and the exposition of the same made by God himself the expounder thereof. The vision was after this manner: 
1. A vision.  God stood upon a certain altar, and commanded the vault or archroofe of the temple, in which that altar was, to be smitten, yea and moreover, the posts (whereupon both that archroofe and temple rested) to be pulled down, and every post from the top to the foot, to be cut and divided by the middle, so that every post might fall down. These things were represented or showed unto this Prophet neither in jerusalem, nor yet in the Temple of Solomon, but at Beth-el, where then Amos conversed or abode, as before cap. 7. Yea and in the altar and Temple of Beth-el, not that God by that his presence did countenance or allow those places (the which were mere idolatry) but that he coming into the thing present, and drawing his Prophet also thereinto, and unto the consideration thereof, he might the rather, and more assuredly show unto these superstitious persons, being such also as put great trust and confidence in their idol of Beth-el, that God would at once take all these things from them, and therefore that they did in vain flee unto this both temple and altar. So 1. King. 13. God biddeth the Prophet to go even unto the idolatrous altar of Beth-el, that he might with his finger point out the destruction of the same, not to show that he made any account or reckoning of that altar, albeit that for the altars sake he sent his Prophet even unto Beth-el. Neither is it a thing any more absurd or contrary to reason, that God should be seen on this idolatrous altar, than afterwards in the temple of Solomon, when as it was profaned or defiled exceedingly, of which apparition of God in the Temple of God then greatly polluted see Ezech. cap. 1. for in that he appeareth upon this impure altar, this is only done to show the more assured destruction thereof: not that thereby any dignity or reverence might be won unto this Altar. And this is my judgement and opinion of the first part of this verse.  

2. The exposition of this vision.  The second part is the exposition of this same vision, the which in sum and briefly cometh unto this point, that none shall be saved out of this calamity or misery, although he flee away never so much, or seek to withdraw himself, or do trust in those temples and idols, as most safe covertes, and most sure and strong defences. For (to be after the posts or behinds the posts) as it is in the Hebrew, is to be hidden, and to repose for themselves, or to put great confidence and trust of safety in those coverts.   
Vers. 2. Though they dig into hell, thence shall mine hand take them: though they climb up to heaven, thence will I bring them down. 

A confirmation of the former threatening.  A Confirmation of the former threatening by removing and taking away of their safest and surest aids and places of refuge. For those men use to seek for either in heaven, or in earth: and the most safe are thought to be in the top of heaven, or in the bottom and deep of the earth, whither the enemies cannot come, or the which are not wont to be searched and sought into. But even there or in these places these men shall have no coverts to hide themselves in. For the hand of God, which is every where, will draw them from thence and give them unto their enemies. Thus much also doth David confess of God his mighty power and presence, showing that there is no man that can any where so hide himself, but that he will easily find him out, when he saith, Psalm. 139. vers. 7.8. Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend into heaven, thou art there: if I lie down in hell, thou art there. And so forth, vers. 9, 10, 11, 12.   
Vers. 3. And though they hide themselves in the top of Carmel, I will search and take them out thence: and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them. 

An amplification of the former removing of aids from them.  AN amplification of the said removing and taking away of aid spoken of in the second verse, to the end that these rebellious persons might thoroughly resolve and persuade themselves, that nothing can privilege them from the wrath and judgement of God, and keep them in safety and out of danger from the same. And here are other things reckoned up, unto the which men use and are wont to flee & betake themselves, as unto safe coverts to hide themselves in, namely the tops of most high mountains such as is the top of Mount Carmel: & the deep of the sea itself. But even from thence also God shall cast them out & deliver them to be spoiled and murdered of their enemies. For from the bottom of the sea shall Snakes or Serpents be raised up of God, the which shall bite these fellows, & with their venomous or poisoned teeth drive them from the waters even whether they will or no.   
Vers. 4. And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good. 

Two parts of this verse.  THis verse containeth 2. parts. The first, wherein is comprehended yet another amplification of the removing of the former aids. The second, 
1. Another amplification of the removing of the former aids.  in the which is a conclusion of this removing of them. The second amplification of the removing of the former aids is contained in these words, (And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them) For God showeth that these men shall not mitigate or lessen their punishment, albeit they willingly yield themselves unto their enemies, that by this means they might escape their death and murder. For whilst they shall yield up themselves, & that willingly & of their own accord, unto the will and pleasure of the conqueror, and shall go into captivity, yet shall they by the way be killed with the sword, by the said conqueror their enemy. So speaketh Isay of the cruelty of the Medes and Persians towards the Babylonians, though they yield themselves and join with them cap. 13. ver. 15. Every one that is found shall be stricken through: and whosoever joineth himself, shall fall by the sword. And ver. 16. Their children also shall be broken in pieces before their eyes, their houses shall be spoiled, and their wives ravished. Likewise doth God threaten his own people that they shall both go into captivity, and even there also be consumed by the sword of their enemies. jerem. 9 cap. ver. 16. I will scatter them also among the Heathen, whom neither they, nor their fathers have known, and I will send a sword after them, till I have consumed them. The very like is cap. 49. ver. 37. and almost in the same words. For he that by God is appointed unto the sword, because of his notorious sins must needs perish with the sword, and shall not be able to deliver himself by captivity or voluntary and willing yielding. And thus doth God show jerem. cap. 43. ver. 11. that the Egyptians the which should fall into the hands of Nabuchad-nezzar shall die every one that death whereunto he is appointed, saying: And when he shall come (to wit Nabuchad-nezzar) he shall smite the land of Egypt: such as are appointed for death, to death: and such as are for captivity, to captivity: and such as are for the sword, to the sword. By the which is now gathered, that men which are stubborn, and hardened in their sins shall not any where be safe and free from the wrath of God, neither in heaven, nor in earth, nor in the sea: Finally, neither in their country, neither among their enemies: neither fight it out, neither yielding themselves captives, shall they escape that just punishment. They must therefore repent.  

2. The conclusion of this removing of their aids.  Now the conclusion of this removing of their aids, followeth, and is taken from the rendering of a reason of the same, to wit, from the just anger of God against them. There shall therefore be no place, in the which they shall not be in misery, because God (who with his eyes vieweth all things) shall not do any thing for their good, nor have any loving care of them: but shall devise and dispose and ordain all things for their destruction. The eye of the Lord shall be upon them unto evil, and that wholly and in all cases: and he shall no where look upon them for their good, or lovingly.   
Vers. 5. And the Lord God of hosts shall touch the land, and it shall melt away, and all that dwell therein shall mourn, and it shall rise up wholly like a flood, and shall be drowned as by the flood of Egypt. 

The confirmation of the former conclusion by three effects.  THe confirmation of the conclusion by the event or issue and falling out of things afterward. For God shall manifestly appear angry & offended by the effects that shall follow, with these Israelites. And these effects are three. The first, There shall be so great a smiting or affliction of this land, 
1 The punishment of the earth itself.  that even the very earth itself, which is a brute and dull or dead element shall tremble and shake, feeling this curse and anger of God against it. In which fearful manner God powered forth his vengeance and tokens of his worthily incensed fury upon the land of the Egyptians, at what time he delivered his own people thence, the horribleness whereof is at large described Psal. 114. ver. 3, 4, 7, 8. after this manner: The Sea saw it and fled: jordan was turned back. The mountains leapt like rams, & the little hills as lambs? The earth trembled at the presence of the Lord, at the presence of the God of jacob, which turneth the rock into water pools, 
2 And universal Mourning of all the inhabitants.  & the flint into a fountain of water. The second, The great and common or universal mourning of the men or inhabitants themselves, the which showeth that this punishment is sent of God, and shall be general, and exceeding great. For all shall mourn, none being excepted, no not the stoutest hearts, or the most mighty, unto the which the miseries of the common sort do not easily and usually reach. The third is, The wastness and deformity of the land itself after the driving out of all the inhabitants, 
3. The laying of the land waist.  as if the whole land were covered and drowned with waters, and so consequently untilled and desolate or lying waste like a wilderness. Read chap. 8. before ver. 8.   
Vers. 6. He buildeth his spheres in the heaven, and hath laid the foundation of his globe of elements in the earth he calleth the waters of the sea, and poureth them out upon the open earth: the Lord is his name. 
THe second confirmation of the said conclusion and misery to ensue upon the Israelites taken from the pe●son of him that threateneth the same, to wit of God himself, 
The second confirmation of the former conclusion.  who is both true and almighty, that is, which hath power over all things, whom nothing can withstand, who according to his pleasure (and yet the same very just) changeth and overturneth when him pleaseth, the nature and course and state of things. Finally, who giveth unto all things their being, which are, and have a being. 
A description of God his omnipotency by the effects of the same, to wit.  Therefore this verse containeth a royal description of the omnipotency, or almighty power of God, partly by the effects, and partly by his name jehovah, that is everlasting in himself, and giving unto all things life and strength. The effects are of two sorts. First, the Creation of all things of nothing, 
1. The creation of all things. Synecdoche, what it is, see Amos cap. 5. ver. 2●.  contained under the word (Heaven) by the figure Synecdoche. Therefore God created the heaven, of how long soever space and manifold stretching out it do consist, as it were of divers lower rooms and upper rooms. The which heaven also he made most firm: and also hanging over the earth. And both these things, to wit, the Creation of the heaven, and also the firmness of the same is both a great miracle, and also a notable work and witness of the omnipotency, or almighty power of God.  

2. The power and rule of God over all creatures.  The second effect of his almighty power, is the rule and authority of GOD over the things created, the which at his beck and pleasure he changeth, and establisheth: for example whereof there is in this place reckoned up the overflowing of the Sea into the main land, and the drowning of the same, as it sometime fell out in the universal flood, and hath also often afterward since that time fallen out, and doth even yet in some places at this day come to pass, as it did in Holland and Friezland some threescore years sithence, nay not past twenty years agone, as may be understood by the Chronicle & history of those countries, for in those places many countries have been drowned with waters.   
Vers. 7. Are ye not as the Ethiopians unto me, o children of Israel, saith the Lord? Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and Aram from Kir? 
A Third confirmation from the person of those whom God speaketh unto, 
A third confirmation of this misery from the person of the Israelites.  who, so far forth as they are considered in themselves, are in no further regard and account before God than other nations. Therefore God will no more spare them then other peoples, as the Ethiopians or Arabians, whom the Lord spared not for the same sins, being angry with them. Wherefore to make them know their original, and first estate and pedigree, he telleth them by his Prophet Ezechiel cap. 16. ver. 3. Thine habitation and thy kindred is of the land of Canaan: thy father was an Amorite, and thy mother a Hittite. And so doth joshua also show them cap. 24. ver. 2. where he saith unto them: Your fathers dwelled beyond the flood in old time, even Terah the father of Abraham, and the father of Nachor, 
What Hypophora is, see Antos cap. 5. ver. 21. The Hypophora or objections of the Israelites might be: we were removed from Egypt of God his especial favour, therefore he will not punish us.  and served other gods. But there is added in this verse a secret Hypophora, or answering beforehand of an objection that might be made, lest, because God upon especial favour brought them out of Egypt, they might think that therefore it was lawful for them to do any thing, and that when they sin, they have an especial privilege before any other people. The Lord indeed of his special grace brought them out of the land of Egypt, and slew mighty kings for their sakes, and as it is in the Psalm 135. ver. 12.13.14. He gave their land for an inheritance, even an inheritance unto Israel his people. For the which the Psalmist highly extolleth the name of the Lord immediately, and saith: Thy name, O Lord, endureth for ever, O Lord thy remembrance is from generation togeneration. For the Lord will judge his people, and be pacified towards his servants. 
The answer of God is, that this followeth not. Because he spareth not other nations in their sins, whom he removed out of their own land, as well as them.  But the Prophet Amos here answereth, that GOD brought other people, as well as he did them, yea and such as were their neighbours, from one country into an other, whose sins notwithstanding he did not therefore leave unrevenged and unpunished, as they themselves with their eyes do see. And these people which in this place he speaketh of, are first the Philistims, whom GOD caused to remove from Cappadocia into a country near unto the jews. So also did he sometimes bring Aram, that is the Syrians, who themselves are borderers likewise unto the jews. So also did he sometimes bring Aram, that is the Syrians, who themselves are borderers likewise unto the jews, from the city Kyr, or Cyr, or Cyrus into Syria. Of this removing of nations something is spoken not impertinent unto this place Deut. 2. ver. 23. for there Moses showeth how the Anims the old inhabitants of the land of the Philistines, were driven out by the Caphtorims, which are now the new Philistines, and had their original from Caphtor a town in Cappadocia, who came and dwelled in their steads.   
Vers. 8. Behold, the eyes of the Lord God are upon the sinful kingdom, and I will destroy it clean out of the earth. Nevertheless I will not utterly destroy the house of jaacob, saith the Lord. 

A fourth confirmation both from the justice, and also the providence of God. Parts of this verse.  A Fourth confirmation, both from the justice of God, & also from his providence, the which is contained in a very notable and excellent common saying. And the providence of God is described herein, for that God doth behold the means and doings of all kingdoms. His justice, in that he punisheth unjust kingdoms, & in the end destroyeth them. But this verse hath two parts. The one, in the which this confirmation is declared. The other, the which comprehendeth as it were an exception of this sentence in the kingdom of judah. 
1. The confirmation itself.  As touching the declaration of the sentence or threatenings, there are two things in the same to be noted. First, 
2. An exception from the same. Two parts of the confirmation.  that not only certain small or light punishments are in this place threatened unto whole kingdoms, but also, that their desolation and laying waste, yea and finally their utter ruin and overthrow is here foretold. Secondly, that this punishment is threatened unto all ungodly and sinful kingdoms, that is to say, 
1. Utter ruin.  in the which the contempt of God and injustice do range without punishment and scotfree. For how great and flourishing soever they are, 
2. To sinful kingdoms.  yet God is more mighty than they, and therefore he will utterly destroy them. And so doth God threaten Isai. 60. ver. 12. The kingdom that will not serve me, shall perish, saith the Lord. But there is an exception added concerning the kingdom of judah peculiarly, 
The exception touching the kingdom of judah.  not to the end the bridle should be let lose unto that kingdom and people for to sin, (for God hath most sharply punished the sins of this kingdom also:) but to show the singular and especial favour of God toward that kingdom above the rest, because of the covenant, and the Messiah promised unto the same. The which benefit of God, other people at that time wanted, and were without; accordingly as it is in the Psal. 147. ver. 20. He hath not dealt so with every nation, neither have they known his judgements.   
Vers. 9 For lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least stone fall upon the earth. 

The last conclusion.  THe last conclusion, in the which the same threatenings against the Israelites are both confirmed: and also more plainly laid open and declared. They are confirmed, in as much as they are so often, and so earnestly repeated and rehearsed. They are laid down more plainly, because the manner is showed, after which God will destroy and overthrow them. 
What the figure Metaphora is, see Amos cap. 4. Ver. 12.  And here under the Metaphor of a winower or sifter of corn is threatened unto every particular Israelite, and not only unto the body itself of the people, this most sharp and grievous punishment. For God will in such sort comprise all and singular the Israelites within this van or sieve of affliction or punishment, that not one of them, although he be never so small or little, shall escape, and shall be free, void, or die without this tossing and shaking to and fro, and up and down. For hereunto appertaineth the similitude of a little stone, the which, albeit he be small and never so little, yet shall he not then fall unto the earth, without shaking, that is to say, but that he shall be shaken, but that he shall be tossed and shogged to and fro with others in that same van or sieve. john the Baptist, like as the Prophet Amos in this place, hath also used the similitude of a vamne or sieve Mat. 3. ver. 12. speaking of Christ his judgement in these words: Which hath his van in his hand, and will make clean his floor, and gather his wheat into his garner, but will burn up the chaff with unquenchable fire. But here the manner how God will do this, 
The manner how God will deal with the Israelites.  is declared. For all nations are said shall be stirred up against the Israelites and their kingdom, lest that either the power or the populousness of that realm or kingdom might seem to be able to place them in safety against God.   
Vers. 10. But all the sinners of my people shall die by the sword, which say, The evil shall not come, nor hasten for us. 

another explanation.  AN other explanation, or making more plain of the matter, where the kind of punishment is more specially declared, wherewithal the Israelites are to be destroyed, to wit, they shall perish with slaughter, and with the sword, that is, by a most cruel death, and full of terror and fear. And there is added in this place also an explication or laying open of the matter more plainly of the most impudent or shameless lewdness of these men, to the end that their so grievous punishment may seem to be the more just. 
What manner of sinners the Israelites w●●e.  For they were not only wicked, and sinners in such sort as all men generally and naturally are, but notoriously unfaithful, and scoffers at God & his word: as namely being such who openly scorned the threatening of God, and the oracles or prophecies of his Prophets, and denied that these so great calamities or punishments should either come at them at all, or else that they should come so soon, and speedily, to wit, mocking God carelessly, as if they had made a covenant with death itself. Against such kind of scorners speaketh God by his Prophet Isai. cap. 28 ver. 15. which say: We have made a covenant with death, and with hell are we at agreement: though a scourge run over, and pass through, it shall not come at us: for we have made falsehood our refuge, and under vanity are we hid. But read what followeth in that place touching their punishment. And thus far hath Amos threatened punishments unto the Israelites.   
Vers. 11. In that day will I raise up the tabernacle of David, that is fallen down, and close up the breaches thereof, and I will raise up his ruins, and I will build it, as in the days of old. 

The last part of this prophesy  THere followeth the last part of this book or prophesy, wherein are contained comforts, & the same very great and eternal, founded, and in the end fulfilled in the Messiah, promised unto the whole family and house of Israel, or jacob. For he is the cause, and the foundation of all the promises of God towards his elect or chosen, as Paul 2. Cor. cap 1. vers. 20. speaketh, That in him (namely Christ) all the promises of God are yea, and are in him Amen unto the glory of God through us. And these self same promises ●re every where to be found in the other Prophets also, because that one and the same Christ alone was the end of the Law, and the Prophets, unto whon they all do send us back. james also maketh mention of this prophesy Act. 15. ver. 16.17. in these words: After this I will return, and will build again the tabernacle of David, 
I●●es t●e A● 〈◊〉 ●●●●e●h 〈…〉 pr●phes●● 〈…〉 appertain unto the calling of the Gentiles.  which is fallen down, and the ruins thereof will I build ag●ine, and will set it up, that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, which doth all these things. And this prophesy doth he teach to appertain unto the kingdom of Christ, spread abroad by the preaching of the Gospel, and unto the calling and conversion of the Gentiles unto the true GOD, like as the true fulfilling of the same was both at that time, and also is now at this day. But Amos doth in such sort deliver this comfort and promise, that first he promiseth the restoring of the kingdom of God by the Messiah: and secondly showeth the fruit and profit which shall ensue of this kingdom.  

Two parts of this verse.  This verse than hath two things to be observed and noted. First, a description of the restoring of the Church itself, or kingdom of God promised here figuratively. 
1. A description of the restoring of the Church.  Secondly, a noting and pointing out of the time generally, in the which this shall come to pass, but not of the very moment and instant of time, as is in Daniel cap. 9 And whereof Peter in the first Epistle cap. 1. ver 10.11. witnesseth, 
2. A general noting of the time of the same.  that the Prophets have diligently inquired and searched, Which (saith he) prophesied of the grace that should come unto you, searching when or what time the spirit which testified before of Christ which was in them, should declare the sufferings that shall come unto Christ, and the glory that should follow. So then the true Church of God is here signified under the name of the (tabernacle or cottage of David) because that like as David was a figure of Christ, so his tabernacle was and is a token or Sacrament of the Church. And first of all the most miserable estate thereof is noted, 
The miserable estate of the Church. The glorious restoring of the same.  when as this tabernacle is said to have been a cottage. Again, (that it was fallen, and had many breaches and ruins or renting.) But the restoring, yea & the same in most excellent manner is described, when as it is said, that it shall nevertheless come to pass, that both the building shall be reared up again, and all his renting and breaches shall be repaired and amended: and that in such manner that the same dignity, commendation, fame & reverence shall remain unto the same second restored tabernacle, the which both was in the first tabernacle, and also was given unto the same, as is also Agg. cap. 2. Indeed the body & tabernacle of the Church hath been pulled down both by the captivity of Babylon, the which happened afterwards: and also by the tyranny of the Antiochi, and other kings of Syria, and likewise by the wicked doctrine of the Pharises: but it was restored again by Christ, that same true Messiah, and son of the Virgin Mary, and that indeed far more gloriously and holily, and excellently, than was that first tabernacle under David and Solomon. And this is the most notable promise of the restoring of the Church. 
The time of the restoring of the church set down in generality.  Now the certain time is rehearsed, in the which these things shall be done, but in generality. For God had not yet revealed or opened unto his Prophets the very article, moment and instant of time. Therefore Amos saith, (in that day) to wit, in the which I will send my Messiah promised unto you.   
Vers. 12. That they may possess the remnant of Edom, and of all the heathen, because my name is called upon them, saith the Lord, that doth this. 

The end of the building up again of the Church.  THe end is showed of this building up again of the Church, to to wit, that the true God (and he whom these contemn or despise) may be worshipped of all nations, and that all people of the whole world may serve him, as the Prophet Malach. cap. 1. ver. 11. doth prophesy hereof, where he saith: From the rising of the Sun unto the going down of the same, my name is great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering: for my name is great among the heathen, saith the Lord of hosts. To which purpose doth james the Apostle conclude of this place of Amos, as hath been cited immediately before in the 11. verse of this chapter. Wherefore this place doth manifestly or plainly contain the calling of the Gentiles, and the setting up of the true worship of God among them, and the true observation or keeping of the same. So than not only the Israelites shall at that time be in the Church and inheritance of God, but also the Idumeans, and other nations, because that they also shall call upon the name of the true GOD, to wit, being taught thereunto by the Spirit of GOD through the preaching of the Gospel, as it is showed by Paul among other nations in the example of the Ephesians, in the second chapter of his Epistle unto them. But because this seemed unto the jews a thing always impossible, that the Gentiles should be converted and turned unto the true God, this promise is confirmed by the person of God himself promising the same, because that he himself shall perform & bring it to pass, unto whom nothing is hard, much less impossible, as the Angel Gabriel telleth the Virgin Mary Luk. 1. ver. 37. saying unto her, me●uailing how she a virgin should conceive and bear Christ: With God nothing shall be unpossible.   
Vers. 13. Behold, the days come, saith the Lord, that the ploughman shall touch the mower, and the treader of grapes him that soweth seed: and the mountains shall drop sweet wine, and all the hil● shall melt. 

The manifold fruits of this restoring of the Church.  NOw the fruits and commodities are reckoned up, the which shall come of this restoring of the kingdom of God, and the same manifold or of many sorts. Yet notwithstanding, in all these by a proportionable sense and meaning, are understood the spiritual and healthsome gifts of God bestowed upon those that are his, 
The earthly blessings here promised, are figures and tokens of spiritual and heavenly graces.  of the which the earthly (the which are here rehearsed) were signs, figures, and Sacraments, like as Christ his curing of our bodily diseases, were significations of his healing of our spiritual infirmities, that is, the diseases and imperfections of our souls, to which end it seemeth that Matthew in his Gospel cap. 8. ver. 17. allegeth the place of Isai, He took our infirmities, and bore our sicknesses. And the writer unto the Hebrews seemeth thus far forth to give testimony unto the godly fathers of the former ages of the world, that they even then did understand that the promises of earthly benefits should have their full accomplishment and verifying in Christ, and in his heavenly inheritance and spiritual blessings. For thus writeth he of them cap. 11. ver. 14.15.16. They that say such things, dec●●●● plainly that they seek a country. (whereby he declareth that they rested not in the outward promises of the earthly inheritance in the land of Canaan) And if they had been mindfdll of that countr●●▪ from whence they came out, they had leisure to have returned. B● now they desire a better, that is an heauenly● (a plain proof that they had a special regard unto the spiritual signification of these earthly promises) Wherefore God is not ashamed of them to be called th●● God: for he hath prepared for them a city. And so doth August●● teach that these earthly blessings are to be understanded to be mo●● fully and truly fulfilled in the spiritual, the which they did represent, Serm. in Mat. 18. & tractat. in joan. evang. 49. But it was needful that these things should be promised, and in such sort to be declared unto the jews and Israelites at that time, because they we●● accustomed and acquainted with these figures and kinds of spe●king. First of all therefore store and plenty of all kind of goo● things, 
●. All kind of good things promised, and that in great plenty and abundance  or all kind of good things is in this place promised, and showed that this is a most true fruit of the kingdom of God. And no● only every kind of good thing is promised, but the same also in most great abundance. For it is said that it shall come to pass that these shall be cast upon us by God largely and plentifully, in such wise that after the former the which we have already received, others forthwith shall succeed, or follow, yea whatsoever are necessary and needful for the life of man, (as are corn and wine) whether they do come by the industry or travail of men (as by ploughing, sowing, vinedressing): or whether they come of their own accord from the earth, as mountains, or hills do use to bring forth many things of that sort. There is a like place unto this Levit. 26. ver. 5. where Moses telleth them that hear the law, and follow the same, that they shall have all kind of blessings heaped one in the neck of another: Your threshing (saith he) shall reach unto the vintage, and the vintage shall reach unto sowing time, and you shall eat your bread in plenteousness, and dwell in your land safely. But by these earthly things, matters healthsome or concerning salvation, and spiritual, are of us to be understanded.   
Vers. 14. And I will bring again the captivity of my people of Israel: and they shall build the waste cities, and inhabit them, and they shall plant vineyards, and drink the wine thereof: they shall also make gardens, and eat the fruits of them. 

The second fruit of the restoring of the kingdom of God.  THe second fruit of the Gospel, or restoring of the kingdom of God, to wit, deliverance, and the same most full, from all captivity. For the greatest delicates and dainties are in exile and banishment unjoyfull, and unpleasant: but in our own country most welcome and joyful. So Psal. 137. ver. 4. the godly answer unto their scoffing enemies, willing them to sing some of their Hebrew songs: How shall we sing (say they) a song of the Lord in a strange land? whereby they signify that their music could not be pleasant unto them in their miserable captivity. And therefore but a little before in the same Psalm, they say that they hung up their haps, and sat by the river sides weeping. The godly therefore shall be delivered and brought back again from that most miserable exile, to wit, from the captivity of Satan, and sin, and the lust of the flesh, of the which tyrants men are held captives before they have faith in Christ. 
Deliverance from spiritual captivity, and bondage.  And this deliverance shall not be slight and slender, but a most full deliverance, because men may dwell in their own cities, and then plant there, and blow, and do all those things, the which all they whatsoever do, the which dwell in their own homes in greatest security and safety. But these things are to be applied unto the benefits of the Gospel towards the godly by Christ in a spiritual sense, such as may proportionably be gathered from these earthly promises, the which godly through Christ do enjoy great tranquility or quiet of mind and conscience, even whilst they live here upon earth, and therefore much more in that everlasting and blessed life.   
Vers. 15. And I will plant them upon their land, and they shall no more be pulled up again out of their land, which I have given them, saith the Lord thy God. 

The third fruit  THE third fruit, the stability or settledness, and continuance of every godly and faithful person in his own seat and home, that is, in the same, wherein he shall be placed by God, the which is especially to be understood of everlasting life. And this is as it were an access or increase of both the former benefits. For many times neither doth plenty of good things delight us, nor yet the dwelling in our own native country, if in the same there hung over our heads continual and assured fear, that we shall forthwith be deprived & spoiled of both these commodities: but when as unto the former benefits of God there cometh also a promise of continual security, or being without fear and danger, and of enjoying and keeping of our goods, then may we in deed and in truth be judged most happy. 
These things are chief to be understood of our heavenly dwelling.  But these things, as I have said, are rather to be understood of that heavenly land, that is, of heaven, in the which we shall be after this life, then of that earthly mansion, or dwelling: for because that this seat only is firm, stable, steadfast, and sure, to wit, heaven, and eternal life, ordained for us of God. And thus much doth the place of the Hebrews cap 11. ver. 14.15.16. a little before recited ver. 13. of this chapter, sufficiently enough declare. But this earthly land is often given us of God to dwell in only for a time, out of the which we are afterwards driven into other seats, either by enemies, or by the overflowing of waters. Wherefore let no man think himself to be here upon earth placed by God in such sort, that he cannot be pulled out, but they which are in heaven, they only and alone are so placed and dwell, that they can never be removed.    
FINIS.   

A Commentary of Lambertus Danaeus upon the Prophet Oseas.  

CAP. 1.  
Vers. 1. The word of the Lord that came unto Hosea the son of Beeri, in the days of Vzziah, jotham, Ahaz, and Hezekiah Kings of judah, and in the days of jeroboam son of joash King of Israel. 

The great disobedience of the kingdom of Israel unto God.  IT appeareth 2. King. cap. 17. how great the disobedience and stubbornness of the people of Israel (that is, those which lived in the kingdom of Israel after the departure thereof from judah) was against almighty God, who had so long time been unto them a most merciful father. The which also is confirmed, jerem. 25. for there was in them both ungodliness and injustice most obstinate, 
The long bearing of God with the Israelites.  albeit that the Lord for the space of more than two hundredth years had borne with them, and earnestly both day and night had admonished or warned them continually by his Prophets. Whereupon that was needs to follow, the which Paul saith 1. Rom. 18. That in the end the wrath of God was revealed against them from heaven itself: and that, as it is Ephe. 5. ver. 6. God should most sharply punish this disobedience. For by means of the ungodliness and unrighteousness of men and of those especially which call themselves the sons of God, the wrath of God is most worthily powered out upon the world, and upon such chiefly. For as Paul saith 3. Colos. ver. 6. For such things sake the wrath of God cometh on the children of disobedience. And so doth Moses threaten the Israelites, that for their disobedience they should perish like unto other nations, Deut. 8. ver. 20. As the nations, which the Lord destroyed before you, so ye shall perish, because ye would not be obedient unto the voice of the Lord your God. And to this end is all that to be referred Deut. 28. of the several sorts of punishments which the Lord hath in store for those that follow not his law and commandments. Wherefore God at the last determined to overthrow and utterly to destroy this people, that is, the kingdom of Israel, like as for the iniquity of men he destroyed the first world itself also in the days of Noah, as it is Gen. 6. But yet such is the mercy of God always both towards all mankind: but especially towards those the which do carry the sign and token of his covenant (such as they were) he would not punish them, but being a long time and much warned before of their destruction, 
God from time to time raised up Prophets among the Israelites to put them in mind of their duties.  if they continued still in the same sins. Therefore in a certain continual rank as it were, and succession, he raised up Prophets, the which should certify those men, both of the most sharp judgement of God against them, if they did not repent, and of his mercy ready for them, if they would convert and turn unto him: and that they should show and declare unto them both, these sentences of judgement and of mercy: and in their persons should foretell the self same things unto the whole world: and now also unto us at this day, who by their examples ought to learn to be wise. 
The office of the Prophets, where in it doth consist.  Whereof it cometh to pass, that the office of the Prophets doth consist both in the showing of the judgements of God against the sins of men, and also in promising his favour and fire mercy unto his Church through Christ. The which two points ought especially to be observed or marked of us in the books of all the Prophets, which are extant or remaining among us, like as also those are the chief parts and end of their whole ministery or office. And among those Prophets the which God peculiarly ordained and sent unto the Israelites, was this Oseas, whose holy writings are these extant, and the which continued in the exercise of this office by the space of very many years, and that continuall●e and without ceasing. 
Oseas not the first Prophet that was sent unto the Israelites. Why Oseas is placed first in the order of the books of the Small prophets.  Yet was not this Oseas the first of those prophets, whom God sent unto that kingdom of Israel, and who●e writings are also now extant, as I have showed in my notes before these Prophets, and also upon Amos: but because of the long continuance in his office, he is preferred before the rest in setting down the order of the books of the twelve small Prophets, and set in the first place. For he prophesied by the space of more the● forty years. Therefore the whole argument and matter of his writing and prophesy doth consist both in showing and setting forth of the judgements of God against the wicked, and also in declaring of his mercy towards his church and the godly.  

Things to be noted in the first verse.  This first verse than hath three certain things to be observed or noted. The one, what is the certainty, and authority of the doctrine following, and the which is to be propounded or delivered. And it is very singular and worthy of greatest reverence, 
1. The certainty, and authority of this prophesy.  because it is the word of (jehovah) that is, of that same indeed almighty and true God, and not the devise of men, or the dreaming of the Prophet Oseas, or some odd fable or tale composed and made by art, for as Peter teacheth 2. Epist. cap. 1. ver. 16.18. the word of God is not any fable fraught with deceit, but a matter of assured truth and certainty, and therefore he saith of the same unto the faithful, unto whom he did write: We followed not deceivable fables, when we opened unto you the power and coming of our Lord jesus, but with our eyes we same his majesty, And we heard the voice (of his father concerning him) when it came from heaven, being with him in the holy mount. This his word God would not have to be kept secret and hidden: but to be opened and declared unto those men. And therefore the Prophet is commanded to deliver it, And unto him this word came from God himself. In the second place it is to be noted in this verse, 
2. Unto whom the word of God was revealed.  unto whom this word was revealed that it might be declared, to with unto Oseas the son of Beeri, that is, unto that Oseas who at the same time was sufficiently known and famous among the Israelites by the honesty, name, godliness and diginitie of his father. For the setting down of this name of his father doth not only note out the family or house of Oseas, but also the famousness of the same, then well known. The third point is here declared, at what time Oseas prophesied. 
3. At what time Oseas prophesied.  And this time is noted two manner of ways, namely both by the kings of judah: and also by the kings of Israel, as for the Kings of judah, Oseas prophesied in the days of Vzzias, jotham, Ahaz, and Hezekias. For under all these he executed his office by the space of above forty years, and under the King jeroboam the son of joas, which was King of Israel. And him alone doth he name of the Kings of Israel, because that albeit he continued his office under other Kings of Israel also, yet was it more marvelous that in that time such judgements of God as these, should be declared unto this people, whenas the estate of this kingdom of Israel was under this jeroboam most flourishing. For as it is 2. King cap. 14. ver. 25. He restored the coast of Israel from the entering of Hamath unto the Sea of the wilderness. And it may appear by Amos cap. 6. ver. 2. that in this kings days, under whom he prophesied, the kingdom of Israel might compare with any other kingdom on any side of them both for wealth and largeness. For thus he saith of the same: Go you unto Calneh, and see: and from thence go ye unto Hamah the great: the● go down unto Gath of the Philistines, be they better than these kingdoms or the border of their land greater than your border? By these things it is manifest, 
Oseas' began to prophesy before the Prophet Isay.  that Oseas began to prophesy before the Prophet Isai. For Isaias, as is gathered cap. 7. ver. 8. began threescore and five years before the captivity and overthrow of the Israelites, that is, about the thirtieth year of King Azarias, and seven whole years after the death of this jeroboam, of whom Oseas here maketh mention: and therefore by Isaias there is no mention made of jeroboam the son of joas. But Oseas began to prophesy, as the fourth verse hereafter showeth, about the end of the reign of jeroboam. 
Oseas prophesieth after Amos, and jonas.  Therefore he prophesied also after Amos the Prophet, as I have said upon Amos, and almost threescore and two years after the death of the Prophet Elizaeus. Whereof there is 2. King. cap. 13. ver. 14. He prophesied also after the Prophet jonas.   
Vers. 2. At the beginning the Lord spoke by Hosea, and the Lord● said unto Hosea, Go, take unto thee a wife of fornications, and children of fornications: for the land hath committed great whoredom, departing from the Lord. 

A plain declaration of God his dealing with the Prophet.  A Plain laying open of the process ensuing. For Oseas reporteth the very words themselves by God revealed unto him: and that in such order as the same were by God declared unto him. For he saith, In the beginning and at what time, the Lord spoke unto me by that same extraordinary manner, he commanded, that I should take unto me a wife, etc. The Prophet therefore hereby doth signify, that God spoke unto him, and commanded him often times, that he should deliver many things unto the people of Israel: but the first revelation, the which was made unto him by God, and the thing that first of all he was commanded to open, do, and propound unto them, 
1. What God commanded Oseas.  was this, that he should take unto him a wife, etc.  
This verse than containeth two things: the one, what GOD spoke, or commanded Oseas. The other, why he commanded him any such thing, as is here in this place mentioned. 
2. Why he so commandeth him.  And touching the first, God commanded, that Oseas should take unto himself in marriage a wife, and that not any one whatsoever, 
1. Oseas' commanded to marry a common harlot. The children begotten called bastards.  but such a one expressly as some times had been a known and stinking strumpet, yea and the which continued an harlot after that she was married. Oseas' then married a strumpet, of whom he should beget afterwards children, the which by reason of that blot and infamy or evil name of their mother, were here named by the Prophet, and also commonly by others, the children of an harlot, or bastards. 
This place misse-understood by some.  For this is not the meaning (as some suppose of these words) (children of an harlot, or of fornications,) as if the mind of the Prophet were, that the wife, which Oseas at the commandment of God had married, was first his strumpet, and that he begat the children on her in fornication: but Oseas begat them in lawful marriage, the which notwithstanding because of that same dishonesty and unchasteness of their mother known unto every man, and of her not laid a side after her marriage, were called the children of an harlot. But albeit this place of some be understood in this sense, as I have expounded it: yet I had rather yield unto their opinion, 
The better sense and meaning of this place.  who writ that these things are in such wise told by the Prophet, as if they had been appointed by God to be declared only, and not commanded to be done indeed. This therefore (Take unto thee a wife) is thus much to say, declare this from me saith the Lord, as if thou thyself hadst taken unto thy self a wife, the which was before a strumpet, and unchaste: yea and moreover remained such a one also after marriage, as appeareth cap. 2. of this prophesy, vers. 5.  
Now the reason why God would have such a thing as this propounded and setforth by the Prophet, as if it had been done by him, 
2. Oseas' commanded to propounds this similitude unto them, to signify their spiritual fornication against God their husband.  is this. For that God by this similitude of a married woman and a wife, playing yet still the strumpet after marriage, would teach, that the fame people whom he had taken to wife, had always most shamelessly played the harlot. For both of old, that is, before they were taken of God to be his people, they were idolators in the person of Abraham josh. 24. ver. 2. Yea and much more also after that they were taken and joined unto God for his inheritance by a peculiar covenant, as the prophet will show hereafter, cap. 2. ver. 5. Further, he defineth, what, and what manner of fornication this fornication of the people, or of the land is: that is to say, it is to turn aside from the true worship of God, and to cleave unto idols: the contrary whereof Paul doth declare in the Thessalonians to their great praise and commendations 1. Thess. 1. ver. 9 writing of them thus: For they themselves (he meaneth other faithful in Macedonia and Achaia) show of you what manner of entering in we had unto you, and how ye turned to GOD from Idols to serve the living and true God. This whoredom therefore whereof he speaketh is spiritual, like as this marriage of God with us is spiritual, as Paul showeth speaking of the marriage of the Church of the faithful among the Corinthians with Christ after this manner: I am jealous over you with godly jealousy: for I have prepared you for one husband, to present you as a pure virgin unto Christ.   
Vers. 3. So he went and took Gomer, the daughter of Diblai●, which conceived, and bore him a son. 

A continuing of the former process, showing,  THe continuing of the former process. For Oseas goeth on to show, what followed the same commanding of God unto him. And first of all he teacheth that this marriage by the commandment of God was in such sort of him propounded and told unto the people, 
1. The propounding of this marriage.  as if he had indeed and in truth married such a wife, that is to say an harlot. Secondly, he declareth what fruit and children were begotten by that marriage: 
2. The children coming of the same.  and what the signification of them is, that is, what is the mind and meaning of God herein. Now the purpose and meaning of God was, under the name and figure of this kind of marriage to have showed and declared the notorious treachery and faithlessness of the Israelites towards him, wherein when as that wife no doubt was greatly honoured by her husband, 
3. What God signifieth hereby.  she notwithstanding on the contrary part by a singular kind of unthankfulness did wonderfully dishonour her husband and therefore did grieve him, 
1. The faithlessness of the Israelites the wife towards God their husband.  and provoke him against her, as i● is Ezech. 16. Moreover God by this similitude teacheth, that his anger towards this people is most just, as who namely hath received so great an injury at their hand: 
2. That therefore his anger is most just towards them.  for the husband hath most worthy cause to be angry with his wife that still continueth playing the harlot.  
Further, the name of the Prophet's wife is here set down, 〈◊〉 wit, Gomer, that is to say, Perfection, such a one as God had made this people after his marriage with them, 
The name of the Prophet's wise.  to wit, most plentifuly enriched and garnished with all gifts and graces. And this Gomer was the danghter of Diblaim, that is, of a most desolate an● waste wilderness. For at the first, the condition and estate of th●● family or house, that is, the family or house of Abraham and jacob, of the which this people was borne, was most lamentable and base, in Assyria, & in Egypt, even like unto the estate of a nation as unknown, & dwelling in a place that is utterly desolate or a mere wilderness, and destitute or void of all things. Thus much of this marriage, and of that wife. And as for the fruit of this marriage, they are three children begotten of Gomer, of the which the first, who he was, and what is the signification thereof according unto the meaning, and mind of GOD, the verse following doth declare.   
Vers. 4. And the Lord said unto him, call his name Izreel: for yet a little and I will visit the blood of Izreel upon the house of jehu, and will cause to cease the Kingdom of the house of Israel. 

The children begotten by this marriage represent the state of the Israelites, past, present, and to come.  THe Lord purposing to set down what the estate of the people of Israel both before time was, and also what it was at that time and in time to come should be, doth in like manner set down three children, as if they had been by the Prophet begotten of Gomer the harlot, the same being of divers names, and also sex. And as touching the first of these children, it is a man child, whose name should be Izreel.  
The signification and reason of this name is expressed hereafter. This Izreel doth declare the estate of the people of Israel, such as it was before, that is, from the time that jeroboam the son of joas began to reign, until the beginning of this prophesy. For as much then as the state of this kingdom was not only tolerable but also flourishing, and that this jeroboam had restored the old borders unto the kingdom of Israel, taken away before by the Syrians, this their estate is very well, and worthily compared unto a man, that is, unto a male child. 
The first child named Izreel and what this name betokeneth.  But this male child is called Izreel, according unto the name of the City, where jehu had before slain the posterity of Achab, 2. King. cap. 9 wherein there is no doubt an allusion or resemblance made both unto the name of Israel (betwixt which and (Izreel) there is a great likelihood both in sound and letters) by the which this people being divided from the kingdom of judah did name itself, and vaunted of the same; and also unto that city, the which, 
Izreel the chief city of the Israelites was first to seel the heavy judgements of God  as it was first made by jehu famous & renowned through the revengement of the contempt or despising of the true God (for in the same the first murdering of the house of Achab was committed) so was it first of all to feel these most grievous threatenings of God against this people. And this doth the reason of this name here yielded show, the which containeth 3. things: first, the cause of God his judgement upon that City Izted especially: secondly, the time of the same: the third, the misery and condition or estate of this whole kingdom, the which should afterwards ensue. 
Why the child is called jizreel.  And the cause of this name was, that jizreel, that is, this man child should betoken that same before time most flourishing and mighty city, the which in the Kingdom of Israel was called jizreel, and was the palace of the house of jehu. For God against that city and territory of the same, and the inhabitants thereof would avenge the blood which was shed by jehu, whilst that of himself, and by his he doth destroy the house of Achab: for he slew joram in the territory or field of jizreel: and the rest of the sons of Achab, which were left alive (albeit they were slain in the City Samaria) yet are they said to be slain of the Princes and nobles of the city jizreel: at lestwise the heads of them being murdered were brought thither, that is, to jizreel, unto King jehu, as as appeareth 2. 
Why jehu is punished in his family, for doing that which God commanded.  King. cap. 9 and 10. Further God avengeth this blood of Achab upon the house of jehu, although that it were shed by his commandment, because that jehu in the destroying of the house of Achab did not fulfil the will of God, but his own will, that is to say, he did not restore the worship of the true God, but he suffered the same Idolatry to be in that kingdom, the which was there before. Wherefore these slaughters are reckoned, and that worthily to have been mere, or no better than killing and cutting of throats by the high way sides, the which were committed by jehu. Therefore jehu slew joram his Lord rather to obtain the kingdom, then to restore unto the true God his right. For all was the which are unjust, be they either civil, or foreign, are great throat-cuttings. 
2 The time of the fulfilling of these things.  And thus much of this name of his son jizreel As for the time of the fulfilling of this judgement, he showeth that there remaineth a very short space for the same by these words (yet a little) For Oseas began to prophesy about the end of the reign of jeroboam: and after the death of the same jeroboam came these things to pass, the which are here spoken of, or at lea●● wise began to be fulfilled. 
3. The condition or estate of this people.  Lastly, the condition or estate of the whole people, is here declared and showed what it 0173 0203 V 3 shall be, to wit, it is foretold that it shall come to pass, that the said House● Israel shall utterly and thoroughly cease to be a kingdom. The which afterwards came to pass under King Oseas, about forty years more or less after these things were foretold.   
Vers. 5. And at that day will I also break the bow of Israel in the valley of Izreel. 

Two parts of this verse.  A More plain making of the former matter. For he declareth both the manner of the doing of these things, and also the place where they shall be done. The manner of the doing of these things is, that God shall break all the strength of this kingdom, 
1. The manner of doing of these things. The figure Synecdoche, what it is, see Amos cap. 5. vers. 21.  the which is here signified under the name of a (bow, one part of the strength in war being put for all) by the figure Synecdoche. So David Psal. 44. ver. 6. when he saith: I do not trust in my bow, neither can my sword save me, meaneth that reposed not his confidence in any instruments of war whatsoever, but only in the help of the living. God. The place wherein these things shall be done, 
2. The place wherein these things shallbe done.  is the valley of jizreel, in the which joram & his companions were slain. For as it is 2. King. cap. 8. ver. 29. King joramwent down to Izreel to be cured of the wounds which the Syrians had given him at Ramah, when he fought against Hazael King of Syria. And there was slain by jehu in Izreel, where the Israelites shall sustain a great slaughter of their enemies and Assyrians.   
Vers. 6. She conceived yet again, and bore a daughter, and God said unto him, call her name Lo-ruchamah: for I will no more have pity upon the house of Israel: but I will utterly take them away. 

What this daughter betokeneth.  THe second birth of Gomer is declared. And this a daughter, that is, a woman, not a man whose name is expressed, and the reason of the name. This daughter doth betoken the estate of the people of Israel, such as it was after the death of this jeroboam, that is to say, decayed, weak, and lying open unto the strength of the enemy, like as a woman is weak and little able to shift for herself. And this fell out under Phace the son of Romelia, 2. King. 15. ver. 29. where is showed how the King of the Assyrians did vex and molest them, and took their cities, in these words: In the days of Pekah (or Phace) King of Israel, came Tiglath Pileser King of Asshur, and took jion and Abel, Beth-maachah, and jonoah, and Kedesh, and Hazor, and Gilead, and Galiah, and all the lan● 〈◊〉 Naphtali, and carried them away to Asshur. Wherefore the ab●●ged estate, 
The daughter's name, Loruchama, No pitied, and what it signifieth.  and the weak strength of this kingdom are comp●●● unto a woman, and not to a man. And this daughter is called 〈◊〉 ruchamah, because that the estate of this people was in such so●● afflicted by God, that he would not afterward take any pity t●●on, nor afterwards raise it up and restore it, albeit they themse●●● under King Oseas never so much attempted or assayed to do 〈◊〉 same. Hereof cometh the signification or reason of the 〈◊〉 For this daughter is commanded so to be called, because that 〈◊〉 hereafter would not pity, that is, use mercy towards this people but purposeth and mindeth utterly to overthrow them, as it ca●● to pass because of their desperate wickedness.   
Vers. 7. Yet will I have mercy upon the house of judah, and 〈◊〉 save them by the Lord their GOD, and will not save then by bow, nor by sword, nor by battle, by horses, nor by horsemen. 

The figure Hypophora, or answering of an objection that might be made. See what Hypophora is, Amos cap. 5. ver. 21.  THis is the figure Hypophora, or answering of an objection th●● might be made, whereby God meeteth with a doubt of the godly, and doth the more bite and grieve the Israelites. And first he● dealeth with the question: Whether then will God root out and destroy all the seed of Abraham and Israel, or will he reserve and sa●● some: God answereth, that he will save that other kingdom, t●● which was called the house of judah, and was the true and law●●● issue of Israel, the posterity of David: the very church of GOD▪ where the Temple, where the sacrifices ordained by God, and the true doctrine flourished. And he doth bite and grieve the Israelites, that whilst they are destroyed, their neighbours notwithstanding and brethren the jews, and those, whom the Israelites 〈◊〉 greatly hated, and for their worshipping of the true God, laughe● to scorn, are neverthelsse saved. That which came to pass vnde● king Ezechias.  

1. The cause of the saving of the jews.  Further, both the cause and also the manner of this saving and delivering of the jews is expressed. The cause is, The only mercy of God towards them, the which Oseas foretold before that these rebellious Israelites should be destitute or void of. 
2. The manner of their delive. ●ance.  As for the man●● of their deliverance it is extraordinary. For God at that time will help and save the kingdom of judah, by no weapons, or horses, or bow, battle, or other means used among men in war, but by such a way as is altogether extraordinary: for the jews drove away their enemies by the only invocation or calling upon of the name God, when as Ieru●alem was besieged of Sennacherib, and Rapsace. 2. King. 19 And so doth David give this glory unto GOD, Psal. 20. that h● will give victory unto his king neither by chariots nor horses, but by his own strength, at the prayer of the faithful. I therefore do translate this place thus: But I will have mercy on the house of judah, etc. So that by the way of contrariety, and by the adversative conjunction (but) I make this sentence of the saving of the house of judah contrary unto that which went before of the destruction of the house of Israel.   
Vers. 8. Now when she had waned Lo ruchamah, she conceived and bore a son, Vers. 9 Then said God, Call his name Lo-ammi: for ye are not my people: therefore I will not be yours. 

The third birth or child of Gomer.  THe third birth of Gomer, the which showeth what shall be the last state of the said people of Israel, and at such time as they shall be destroyed. But this child was not forthwith and by and by borne, but after some space time coming between, within the which the daughter was waned which was borne before him. And doubtless, this same kingdom of Israel, albeit that it were cut shorter, continued yet a little space of time. For Phace, or Pekah the son of Romeleas reigned twenty years, 2. King. 15. ver. 27. under whom notwithstanding, the power and strength of that Kingdom was broken and weakened.  

Three points of the 9 verse.  But this verse the 9 containeth three things: The sex of the child, His name, And the reason of his name. This child was a manchild. 
1. The sex of the child, which was a man child.  For under Oseas the last King of the Israelites the strength of this Kingdom seemed after some sort to be restored. for albeit that they were now under the Assyrians, yet now notwithstanding the estate of that people seemed somewhat tolerable, before they fell away from the Assyrians, and until that Samaria was besieged by Salmanazar king of the Assyrians, because of the treachery and rebellion of King Oseas. For even yet then the strength of the Israelites was so great, that for the space of three whole years they withstood the Assyrians, and all their greatest forces. 2. King. 17. whereupon that estate of this kingdom, although their last state, is compared unto a man child, and not unto a woman. And he is called, 
2. The name of the child, Lo-ghammi, or Loghnammi.  Lo-ghammi, that is, Not my people, as Paul doth expound it Rom. 9 ver. 25. For there speaking of the calling of the Gentiles, he citeth the place of this Prophet cap. 2. vers. 23. after this manner: I will call them my people, which were not my people: an● her beloved which was not beloved, alluding unto the names of Lo-ammi, and Lo-ruchamah. 
3. The reason of the name.  The reason of the name, because 〈◊〉 should come to pass after this destruction, that the same whole part of the seed of jacob & Abraham, that is, the ten tribes, shoul● not any more be reckoned the people of God: nor should retain the covenant of God, or any sign thereof: but that they shoul● live miserably dispersed among barbarous nations, among the which they should neither keep nor celebrate circumcision, and the memory of the true GOD (as namely having forgotten altogether the God of Abraham) when as the jews notwithstanding in the captivity of Babylon diligently retained both, as a token o● the covenant of God yet remaining with them. 
The people of Israel in their captivity retained no seal of God his covenant.  So then the people of Israel in their captivity retained no seal of the covenant of God: and there fore ceased to be the people of God, and the true God ceased also to be the God of this people, or to be counted and called, and acknowledged their Father: And therefore they were in deed Lo-ghammi, that is, Not his people.   
Vers. 10. Yet the number of the people of Israel shall be as the sand of the sea, which cannot be measured nor told: and in the place where it was said unto them, ye are not my people, it shall be said unto them, ye are the sons of the living God. 

A comfort for the small number of the godly yet remaining.  A Comfort, which the Lord interlaceth to raise up, cheer and comfort the small, but yet dear number unto him of the godly▪ the which did yet remain in that people. For albeit this kingdom should perish, yet should not the Church of GOD in that people perish therefore notwithstanding. For God would gather it out of the midst of this people, of the which notwithstanding being dispersed among the Assyrians there should not be any more a body, and in which people there should remain no sign visible, o● to be seen of the covenant of God. To be short, God gathereth his Church out of all peoples, much more out of the Israelites. Wherefore this prophesy of the gathering together and preserving of the church appertaineth unto the calling of the Gentiles also, & not only unto the calling back of these ten tribes of Israel, as Paul teacheth Rom. 9 cap. ver. 25. alleged before in the verse immediately before going, where the Apostle, as it is evident to be seen of every one, doth purposedly cite it to prove the calling of the Gentiles.  

Two parts of this verse.  This verse therefore containeth two things, one of the preserving in the mean season, and restoring of the church, and the same most plentiful or in great number, 
1. The preserving and restoring of the Church.  so that it may afterwards be compared unto the sand of the sea which is infinite, and cannot be numbered nor measured. And this did then come to pass, when as the Gentiles through the preaching of the Gospel were called unto Christ. The other, it declareth those, 
2. Out of whom God will gather his church  out of whom GOD will afterwards gather the self same Church, to wit, out of all them, the which were not his people before, or at that time. Therefore this promise is general, as Paul teacheth Ephes. 2. ver. 1. where he showeth that God quickened the Ephesians which were dead in sins, and took them also into the number of his Church, as it followeth anon after the beginning of that chapter. So then those which before were not the people of God, the same afterwards were made his, not only people and inheritance, but also his sons, and the Temple of the living GOD, such as were both the Gentiles and also the Israelites being converted unto the Gospel, and gathered together by Christ into one sheepfold, as Christ teacheth john 10. ver. 16. where speaking of the Gentiles in time to be gathered unto the Church of the jews he saith: Other sheep I have also, which are not of this fold: them also must I bring, and they shall hear my voice: and there shall be one sheepfold and one shepherd. And unto these doth Peter Epist. 1. cap. 2. ver. 9 give very glorious titles, when he calleth them, A chosen generation, a royal Priesthood, an holy nation, a peculiar (or purchased) people, to show forth the virtues of him that hath called them out of darkness into his marvelous light.   
Vers. 11. Then shall the children of judah, and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great is the day of Izreel. 

A confirmation of the former promise consisting of three parts.  A Confirmation of the former promise of the restoring of the Church, and that in most great number, from the declaring of the thing and manner of the same, albeit that the kingdom of Israel, shall perish. 
1. The two kingdoms shall be friendly united  And here are three things told that they shall then come to pass, when as GOD will gather together that same his Church. First, that judah and Israel, that is, both those kingdoms shall come together into one, the division of minds being taken away, the which was before between them both. For when as God through the Gospel gathered the Church unto Christ, all such distinction, hatred, and grudge of sex of men, kingdoms, & nations, which was before, was taken away. 
2. They shall all ch●se unto themselves one and the same head.  The second point is, That all these shall choose unto themselves one and the same head, to wit, Christ given unto them by God. For it is not in the power of the Church to choose her own head, but he that is by God himself set for the head thereof, he only may be the head. Eph. 1. ver. 22. for so Paul there witnesseth of God, That he hath made all things subject under the feet of Christ, and hath appointed him over all things to be the head to the Church. But when as men being instructed by the word of God do allow of that head, follow, and embrace him, forsaking all others, they are said to set over themselves an head, the which notwithstanding God gave and set over them. 
3. They shall come up out of those countries, into the which they have been scattered.  The third thing is, They shall go up captives out of those countries, into the which they were dispersed or scattered before, that they may be joined together into one body. Therefore lest this scattering of them into other places might seem to be a let, that these Israelites being carried away should not come unto Christ, and that the Church should not be so copious or plentiful and many in number, as is promised, they themselves are said, that they shall then come up out of those countries where they were before held captives. For they shall be scattered abroad, because that the day of Izreel, that is, in the which this kingdom shall be afflicted or punished, shall be horrible and fearful, and shall utterly scatter this people into divers countries, as appeareth 2. King. cap 15. ver. 29. and cap. 17. ver. 6. where the several places are named, from whence they were carried by the Assyrians. In the first place it is recorded thus: In the days of Pekah king of israel came Tiglath Pileser king of Asshur▪ and took jion, and Abel▪ Beth-maachah, and janoah, and Kedesh, and Hazor, and Gilead, and G●lilah and all the land of Naphtali, and carried them away to Asshur. In the second place the words are these: In the ninth year of Hoshea the king of Asshur took Samari●, and carried Israel away into Asshur, and put them in Halah, and i● Habor by the river of Goshan, and in the cities of the Medes. But all this captivity and scattering notwithstanding, they among them which are the elect of God, shall afterwards be gathered together by God, that they perish not.    

CAP. 2.  
Vers. 1. Say unto your brethren Ammi, and unto your sisters, Ruchamah. 

A confirmation of the former promise of G●d, from that whi●h should follow of the same.  A Confirmation of the former promise of GOD from the consequent, or that which should follow: nan●ely, from the name, by the which those Israelites are commanded to be called, unto whom God promised mercy and favour in the chapter before going. For God doth not command any thing to be done in vain, or giveth any name unto any thing, or commandeth any name to be given, without the true effect to ensue of the same. Wherefore when as God expressly commandeth them to be called (beloved) he doth no doubt by this name confirm that his mercy towards them. And as concerning this verse, it containeth two things. The one, the name by the which they were to be called afterward. 
1. The name, whereby the Israelites should be called.  The other, those, by whom these Israelites shall be thus named. The name is both (my people) and also (having obtained mercy.) The which two are evidently opposed or set against the two former names, by the which before the most miserable estate of this people, by reason of their sins, was described in the chapter before going vers. 8.9. Wherefore the condition and estate of this people shall be clean otherwise, when as the Lord shall begin through Christ, and the preaching of the Gospel, to be merciful, and favourable unto them, as unto oth●● nations also, as Paul in like manner doth expound it Ro●●●●here ver. 25. he translateth these words (having obtained mericie) Hegapemenen, that is to say, Beloved, the which is all one.  

2. By whom the Israelites ●●all thus be called.  As for the other point by whom they shall be thus called: first, he commandeth these Israelites, that is to say, men by reason of their sins before forsaken of him justly, to be so called by their brethren, and sisters, that is, by the jews, whom God before cap. 1. ver. 7. promised that he would save, and keep for his people, 
1. By the Iew●●.  even at such time as the Israelites are abandoned and put away: and secondly, by all the true faithful: 
2. By a●l the faith●u●●.  that both the Israelites may understand, & also the ot●er peoples the which were left by God in their ways, that they shall afterwards be truly gathered together in the Church of God: that they shall be sho●ed and joined in fellowship unto the true faithful, and that company, whom God hath always taken for his especial people and inheritance. Therefore the true faithful are commanded to acknowledge those, whom God calleth, for their brethren and sisters, for the sons of the living God, for the people of God, and such as have obtained mercy, and not to despise them in regard of themselves, because they come, and are called after them. So in the chapter before going ver. 10. they are called God his people, and the sons of the living God. And Ephe. 2. ver. 12.13. Paul showeth, that They which sometimes were without Christ, and were aliens from the common wealth of Israel, and were strangers from the covenants of promise, and had no hope, & were without God in the world, were now in Christ jesus, being a far off before, made near by the blood of Christ. And cap. 4. ver. 4. he telleth them that There is one body, and one spirit, even as they were called in ●●e hope of their vocation. And Rom. 9 ver. 25.26. he confirmeth the former titles that the converted Gentiles should be called by, with the testimonies of the places of Oseas cap. 1. ver. 10. And cap. 2. ver. 23. hereafter following. This then doubtless is a singular comfort, and a most true fulfilling of the former promise of God.   
Vers. 2. Plead with your mother: plead with her: for she is not 〈◊〉 wife, neither am I her husband: but let her take away her fornications out of her sight, and her adulteries from between her breasts. 

An admonition far the godly.  AN admonition, whereby the true Israelites are taught what is their duty, when as they hear these promises of God, to wit, that they reprove others of their people that are obstinate and stubborn for their idolatry, that they call them back unto repentance, and finally foretell them of the most heavy judgement of God against them, if they hereafter abstain not from their received idolatry, and the rest of their sins. And this admonition hath God set down, both to show that his good will towards them, which are saved out of this whole people which are most corrupt, is altogether free without any their deserving, and also to make those stubborn Israelites excuseles: in as much as being admonished both by God himself, and also by their brethren, that is, men most dear unto them, yet they repent not, and turned unto him, which kind of offward and untoward dealing Christ complaineth of against the jews of his time, who could not any way be withdrawn from their sins, neither by gentle, nor yet by rough admonitions, of whom he saith Matth. 11. ver. 16. Whereunto shall I liken this generation? It is like unto little children, which sit in the markets and call unto their fellows, and say: we have piped unto you, and ye have not danced, we have mourned unto you, & ye have not lamented.  

In this verse to be noted,  But there are two things especially to be noted in this verse. The one, the kind of speaking itself, the which is most significant by the doubling of the word (plead ye, plead ye): 
1. The phrase or kind of speaking itself.  and by the often repeating of the whoredoms, that is, the idolatries of this people, the which they had both divers and manifold, and the same such also as they were most dearly in love withal: which thing the plural number (fornications) doth declare, and also these words (sight, or face, and breasts) in which parts of their body the Israelites are said to have openly showed and cherished or sostered that their filthiness, after the manner of desperate and common or shameless strumpets, the which do carry both in their face, and in their breasts, and bosoms, their paintings, sauce and slabber, & wanton attirements, and arts, wherewith they provoke and stir up men unto filthy lust, and to lie with them: for they dress, trim, attire, and colour and paint both their face, and also most shameless breasts to entice and allure men withal. 
2. The matter it self.  And these things are to be noted in the kind of speaking. The other point to be here marked containeth the thing or matter itself, the which of the godly Israelites is to be told by way of admonition unto the whole body, that is, to the rest of the Israelites, to wit, that they had violated or broken that same holy covenant or marriage of God with them. And therefore that now they are not the people, wife and spouse of God, by reason of those their most filthy fornications. For that spiritual marriage is broken, and God is not now the husband of this people, because he hath forsaken them, or put them away as it were by divorcement. For so are sinners to be terrified or feared with the threatenings of the judgements of God, that they may repent. Confer and compare with this place other the like in the other Prophets, as first that of Isai cap. 50. ver. 1. in these words: Thus saith the Lord, where is that bill of your mother's divorcement, whom I have cast off? Or who is the creditor, unto whom I sold you? Behold for your iniquities are ye sold, and because of your transgressions is your mother forsaken. Secondly, jerem. 3. ver. 8. where GOD speaketh thus: When I saw, how that by all occasions rebellious Israel hath played the harlot, I cast her away, and gave her a bill of divorcement: yet her rebellious sister judah was not afraid, but she went also and played the harlot. And thirdly, almost the whole 16. chapter of Ezechiel.   
Vers. 3. Lest I strip her naked, and set her as in the day that she was borne, and make her as a wilderness, and leave her like a dry land, and slay her for thirst. 

A lively setting out of the danger that was to fall upon them.  A Lively setting out of the danger that was like to ensue, wherein the necessity of the former admonition is showed, to wit, by the excee●ing great danger, the which did even then hang over the heads both of the body of the kingdom itself, and also their successors and posterity. And first of all he dealeth with the danger the which was then in breeding against the whole body. And that is such, that the condition and case of this whole nation shall become most miserable, unless it cast away her idolatries.  

Three things to be noted in this verse.  In this verse three things are showed to hang over the head of the whole land. First, that this nation shall of God be made so naked as she was at the first, when as God adopted and chose it unto him at the beginning, the miserable estate whereof at that time is at the full set do●ne Ezech. 16. The second, 
1. God will make the land as naked as it was at the first.  that after he hath in this order forsaken her before, he will make her into a wilderness, that is, bring her into a great laying waste both of cities, and also of men, that is to say, 
2. He will lay it waste.  that he will send enemies upon her, the which shall rob and spoil all things, shall destroy their towns and cities, and slay the inhabitants. The third is, that in the end he will also kill it, 
3. He will cause it to die for thirst.  and cause it to die for thirst, that is, will afflict or punish it with a most miserable and lamentable kind of death. Out of which appeareth, that all our happiness, yea that which is earthly also, doth depend or hang upon the only mercy and goodness of God towards us Matth. 5. ver. 45. the which when as through our sins we do turn away from us, then doth great penury and want of all things invade or come upon us. And this doth David acknowledge Psalm. 30. ver. 7. when having made great reckoning of the assuredness of his former most prosperous estate, he saith unto God: But thou didst hide thy face, and I was troubled. And so Psal. 4. ver. 6. by his answer the which he maketh unto the common question of the worldlings concerning the attaining unto good things, he plainly enough declareth, that God his favourable and loving countenance towards us, is the cause and procurer of the same. Many (saith he) say, who will show us any good? but Lord, lift up the light of thy countenance upon us.   
Vers. 4. And I will have no pity upon her children: for they be the children of fornications. 

A danger that shall fall out unto their posterity.  NOw he preacheth of the danger, the which hangeth over the heads of the children of that nation, that is, over their posterity also: namely, that it will come to pass, that God afterwards will not take any pity on them, but will forsake them utterly also, & cast them away. See before concerning this matter cap 1. ver. 6. The which thing afterwards came in deed and in truth to pass, as appeareth 2. King cap. 17. Now of that which hath gone before, is gathered, that neither that company, assembly, 
Idolaters, and idolatrous assemblies, albeit they have some outward tokens of the covenant of God, are not properly the Church of God.  or congregation which is an idolater, is the Church of God properly: albeit that outwardly it retain some outward sign and token of the covenant of God: neither that they which are of this company and assembly, and do worship idols, albeit in old time they were circumcised, or now be baptized, are indeed the people of God, because that in this place ver. 2. such a congregation is denied to be the wife of God: and the children which are borne therein, are said to be bastards, & not lawful, true, and the children of God in this self same verse. Let the Papists then look and consider, 
A note for the Papists.  what they have to judge of themselves, although they never so much brag, and boast, and thunder, and give out great words that they are the Catholic Church.   
Vers. 5. For their mother hath played the harlot: she that conceived them, hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool, and my flax, mine oil, and my drink. 

A reason of the threatening of these judgements.  THis is a rendering of a reason, why God doth justly threaten such a judgement and danger against the Israelites: and therefore would have it foretold unto them. And the reason is, because that this whole nation hath played the harlot, and that most shamefully, and towards God most despitefully, whilst in such sort it worshippeth idols. Whereof may easily be perceived how great, and how execrable or accursed a sin idolatry is, albeit that men do either please themselves in the same, or judge it to be no sin, or do often affirm and define it to be great godliness. And idolatry is, 
What idolatry is.  either when any other, than the true God is worshipped: or when as the cause of our good gifts and benefits is ascribed unto any other, then unto the true God, and thanks therefore given to any other: or also, when as the true God is otherwise worshipped of us, than he himself hath commanded. And this verse setteth forth that same notorious idolatry of the nation of the Israelites, the which is more largely described 2. King. cap. 17. and jerem. cap. 25. Therefore she playeth the harlot, whilst she worshippeth idols: and that so shamelessly and openly, that she is defiled with whoredoms and adulteries. For the Altars of their idols, and the worship of them were set up in every place, they were solemnised and reigned every where, albeit that things never so beastly and filthy were there committed and done, as Sodometries, whoredoms, and fornications, murtherings of children, dedications and consecrations of all things made unto idols. Finally, the people did this most obstinately or stubbornly, and against GOD most reproachfully. For the whole nation did profess and say, That those idols were their gods, whom they loved, and the which alone they acknowledged for gods: after whom they would go: that is, whom they laboured diligently to worship and serve. In a word, which were unto them the givers and bestowers of all good things upon them, as of bread, water, flare, oil, wine, etc. with all which good gifts and benefits they did (through the goodness and bounty of the true God) abound, and yet gave thanks for them unto their idols, but not unto the me God. What can be more like unto the doings of the Papists the● this?   
Vers. 6. Therefore behold, I will stop thy way with thorns, and make an hedge, that she shall not find her paths. 

The threatening of a most grievous punishment.  THe threatening of a most grievous punishment: namely, of great straits and troubles, whereinto God at the last shall bring and force this nation, so that at that time there will be no gadding and running unto their idols, and idol Temples, to wit, they shall so straightly and narrowly be besieged by their enemies, that then they cannot get forth of their cities, and run unto Bethel & Dan, where they had their idols placed. Therefore their paths shall be beset and hedged in with thorns, that albeit in their hearts & minds they do seek after those their forged and framed Gods, yet can they not with their feet go unto them: although being in such sort afflicted or troubled they do call upon them, yet from them shall they feel no help nor comfort. And these things do indeed fall out unto idolaters. 
The true God is always near at hand unto his Church.  But the true GOD is always near unto his Church, and doth not at any time forsake the same, and is not to be sought after from place to place, as if he did flee away from her: neither is he at any time sought or called upon in vain, but as Christ teacheth Matth. 7. ver. 7. If they ask, it shall be given them: if they seek, they shall find: if they knock, it shall be opened unto them. And the Psalmist comfortably to this effect and purpose writeth Psalm. 145. ver. 18. The Lord is near to all that call upon him: yea, to all that call upon him in truth.   
Vers. 7. Though she follow after her lovers, yet shall she not come at them: though she seek them, yet shall she not find them: then shall she say, I will go and return to my first husband: for at that time was I better than now. 

A confirmation of the former troubles threatened unto them.  A Confirmation of the troubles threatened before, taken from the effect that should follow. For they shall be so great, that in the end the Israelites shall be compelled and constrained to return unto God himself, whom they had forsaken before. This happened under Oseas the last king of the Israelites, who in part restored the worship of God among that people, as may appear 2. King. cap. 17 ver. 2. where it is reported of him, That although he did evil in the sight of the Lord, yet not in such sort as the other Kings of Israel that were before him. Wherefore this place of Oseas is not to be understood of true repentance of mind, whereby idolatry is utterly cast away, and the true worship of God set up in the room of it: but of that same hypocritical repentance, to wit, when as men being pressed down with the weight and burden of afflictions or troubles, are in the end compelled to confess that it went more happily & better with them, when as they served the true God. 
After what sort hypocrites repent, and call upon God.  Therefore if then peradventure they seek the true God, and do call upon him, they have not care of it, nor do it for God his self sake: nor of earnest love or fear of him: but only for their own sake, that is, for fear of punishment hanging over their heads, that by this means they may be delivered from the miseries and troubles wherewithal they are oppressed. So Achab repent for fear of the judgements of God. So did the Ninivites at the preaching of jonas. So also do junderstand this place of false and feigned repentance only: & not of true repentance, the which at that time was not in this people, as appeareth in the verse following. Although I make no doubt but that the elect, or chosen of God are sometimes by God in such sort humbled and cast down by afflictions, that being admonished or warned thereby, they do truly and earnestly repent: whereof we have example Luk. 15. ver. 17. and 21. of the prodigal son. And in David Psal. 119. ver. 71. where he acknowledgeth that by affliction he was brought to the knowledge of the law of GOD. For there he confesseth thus: It is good for me that I have been afflicted, that I may learn thy statutes.   
Vers. 8. Now she did not know that I gave her corn and wine, and oil, and multiplied her silver and gold, which they bestowed upon Baal. 

He plainly showeth that their repentance was hypocritical, and feigned.  AN explanation or making plain of their hypocritical repentance. For the Prophet showeth what manner of conversion or turning unto God, this of the peoples was, that is, how counterfeit and feigned: and therefore that it did not turn away from them the judgements of God threatened before in the third verse. And here the Prophet noteth two things. The first, that in this the whole counterfeit repentance of the people (the which they professed or made show of by reason of the very great afflictions which they suffered) God by that people was not truly acknowledged to be the author both of those good things the which this people did enjoy; 
1. The Israelites ascribe the cause of their benefits unto others then God.  and also of that plenty or abundance, the which overflowed as it were unto the self same people: but rather that the causes of this double benefit was by them ascribed unto Idols, and baalim's, or else unto the Israelites themselves: the which is notorious blasphemy against God. Therefore whether we have any certain benefits, albeit in never so small plenty; or whether the same be many and in abundance, all this is the gift of the true God, the meet bounty & grace of God: neither is the praise of this bounteousness to be ascribed either unto idols, or else unto ourselves in any case. The other point of this verse is, 
2. They made idols of the gold and silver, and of the other benefits ordained worship unto them.  That these Israelites even at that time, when as they repent in such manner as they made show of, did of those gifts of God, that is, gold and silver, make baalim's and Idols: and of the oil, wine, & corn (the which the self same Israelites had received of the true God) they did ordain and set up worship unto the same baalim's, and not unto God. Then the which what can be more reproachful against the true God, and also more blasphemous? Now as for those things the which are here set down of the repentance of the Israelites, the same did happen especially under Oseas the last king of the Israelites, but yet before also at other times and upon the like occasions: the which no doubt do prove and show this conversion or turning of this people unto the true God to have been altogether counterfeit and feigned.   
Vers. 9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool, and my flax lent, to cover her shame. 

A grievous & just threatening  A Threatening both most grievous, & also most just against the same Israelites: for the former declaration of their repentance showeth that the judgements of God against them are most just. For they are men so past all hope, so sergeant, and such hypocrites, that they must needs be punished. For they which would not return unto the true God being tamed with so many punishments and miseries: but feigned themselves to repent of their former life, did in deed and in truth very notably mock GOD. As for the threatenings be here mentioned they do contain sundry kinds of punishments to ensue, to the end that hypocrites should understand, that they shall never mock God scotfree, or without punishment: and also that wicked persons, and Idolators, and backsliders may know, 
Sundry punishments to ensue upon the wicked Israelites.  that (howsoever for the time they do flatter themselves) yet they do in the end pull upon their heads most sharp and grievous punishments, wherewith they shall be overpressed. And the first kind of punishment to ensue is penury and want of all things, 
1. Penury and want of all things.  the which do appertain unto the food and appareling of men: like as in those two things especially the life and commodity of men is contained, as Paul teacheth 1. Tim. 6. ver 8. when he willeth Christians to be content being provided of these necessaries, saying: Therefore when we have food and raiment let us therewith be content. Therefore as GOD alone giveth these things: so in like manner doth he take them away.   
Vers. 10. And now will I discover her lewdness in the sight of her lovers, and no man shall deliver her out of mine hand. 
SHame and public infamy or reproach is the second kind of punishment here threatened. 
2. Public shame and reproach.  For unto the former misery this second shall be added, that is, unto the great want of all things shall also be added reproach and scorning, the which shall openly be made of them: and this not at the hands of every one of mean regard indifferently: but even of those very same, whom the Israelites themselves did before so greatly account of, that is, they shall be laughed to scorn of the Idolators, whom they praised, imitated of followed, and preferred before the true servants of God. These shall openly mock them in their greatest misery and want of all things. Secondly, the third kind of punishment is in this verse also rehearsed, to wit, 
3. Their want & reproach shall be perpetual.  This the both want and reproach of the Israelites shall be perpetual. For no man shall deliver this hypocritical people out of the hand of God, and from that affliction. Further, let all hypocrites note that these things are threatened also unto them.   
Vers. 11. I will also cause all her mirth to cease, her feast days, her new moons, and her Sabbaths, and all her solemn feasts. 
THe fourth kind of affliction to ensue, to wit, 
4. Taking from them all public joy and mirth.  The depriving or bereaving them of all public joy and mirth (whether the same be taken in matters politic, or religious and divine) and the ceasing of the same: and so consequently great mourning, sorrow and heaviness, the which shall be joined unto their both want and perpetual ignominy or reproach on every side and in all places. For at least wise to them in such sort afflicted some comfort of mind should be left either of matters political, or of holy matters, and of feasts and worship dedicated unto GOD, that by some means they might mitigate or assuage this their mourning and affliction. But occasion and granting, and means of all joy shall be taken from them. And surely it is meet and reason, in as much as such punishment (as is here threatened against wicked persons, Idolators, and back sliders) is a certain earnest & sensie of everlasting death appointed for them, that they should also be deprived and void of all comfort, and joy, and of all mirth and gladness. And in this place the Prophet hath comprised all kind of public and private comfort. For the same is taken either of public meetings, feasts, and joys: or of religious assemblies, as when the worship of God is celebrated or exercised. But God taketh away and denieth both these kinds unto them: the first or joy in politic matters, under this word (mirth or gladness) the other that is joy or comfort in religious matters, under the other words, by the which for the most part those holy rejoicings are signified in the Scriptures, as is, solemn feast days, namely such as falleth out yearly: also the feasts of the new moon, the Sabbaths, and lastly, such other feast days as fall out in the year, and are commanded by God.   
Vers. 12. And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them as a forest, and the wild beasts shall eat them. 
THe fifth kind of affliction, Exceeding great wasteness of the whole land. 
5. The laying waist of their whole land.  For God shall deny unto them not only the increase and fruits of the fields, trees, and plants: but shall moreover destroy the trees themselves, and shall dam and stop up the fountains and springs of all good gifts and benefits. For God shall destroy and pull up by the roots, their vines, and wild fig trees, and other trees growing in their land of their own accord, to wit, for a perpetual testimony or witness of his wrath against them. Finally, he shall lay waste, and bring into a wilderness the fields themselves, yea and also their whole country, so that afterwards it cannot be tilled by men: but shall be eaten up and inhabited by wild beasts. So sharp doubtless and heavy, but yet just are the judgements of God against our sins and Idolatries, that we should all of us betimes think upon them, feel them, and avoid them: or otherwise continuing in our wickedness be oppressed with those punishments, and perish with the world, as Paul telleth the Corinthians epist. 1. cap. 11. verse 32. whom he willeth to judge themselves that they be not judged. Forwe (saith he) when we are judged or chastened of the Lord, that we should not be condemned with the world, for these punishments doth the world and wicked men feel even now at this day, and that daily.   
Vers. 13. And I will visit upon her the days of Baalim, wherein she burned incense unto them: and she decked herself with her earing and her jewels, & she followed her lovers, and forgot me saith the Lord. 

The conclusion of the former punishment.  THe conclusion of the former punishment declaring the cause of the same. God then will in such sort be avenged of the contempt or despising of his name and worship: and will punish those profane and heathenish Idolatries of this people. The days of Baalim, 
The Israelites served Idols above 200. years  are that same whole time wherein the kingdom of Israel served Idols. And this time was very long, and far above more than two hundredth years continually did this wickedness reign in that people. And as this time was long, so also was the Idolatry of these men very strange and outrageous: the which thing the similitudes following do declare and show, to wit, That this people did deck up themselves with earings and jewels, when as they worshipped their baalim's, that is to say, willingly spared for no furniture, no cost, no brave apparel and attiring in the doing service and worship unto these Idols: so bedlam mad are men forsooth that are Idolaters in the garnishing and honouring of their gods, the which are nothing but the idle inventions of their own brains. But we on the contrary part are too covetous and pinching in the doing of cost for the name and honour of the true God. The which course even at this day to our great grief of mind, we do see to be taken of the Popish Idolators. But let them not be deceived. For God doth not always tarry and wait for the repentance of every one so long space of time, as he did for these Israelites. Let them therefore forthwith, and by and by repent. And let us in like manner departed from our sins and wickedness. Finally, saith the Lord, This nation hath forgotten me. The which was a notorious and wondered ingratitude or unthankfulness, and infidelity to worship Idols, and to forget the true God, by whom they above all other people of the world by a peculiar and especial covenant were in Abraham adopted or chosen for his people & proper inheritance. Therefore they were unexcusable and most worthily punished by God with so grievous punishments.   
Vers. 14. Therefore behold I will allure her, and bring her into the wilderness, and speak friendly unto her. 

A comfort for the small number of the godly  A Comfort wherewith God lifteth up the remnant of this people, the which have continued in the fear of God, and willeth them to hope well in the midst of most sorrowful afflictions or troubles, how desper at soever in the judgement of men, things may seem to be, and that there may be thought to be no hope at all of the restoring of the church at that time. But this verse containeth four especial points to be noted. 
1. The orderly hanging together of this sentence noted in the word lakin.  First the orderly hanging together of this sentence, the which is showed by the hebrew word (lakin) the which some translate (for this cause) others (therefore) but I translate it (wherefore). For it is not a word rendering a reason, of that which God will do after the accomplishment of the former punishments. It seemeth therefore to be a note of God meditating or devising and bethinking, and as it were determining with himself what he will do, after that he hath represented or laid before himself the miserable condition and estate of this people. Secondly, there is to be noted, 
2. Who promiseth  who promiseth those things the which do follow, or who speaketh: to wit, he that is God indeed, speaking the truth, and almighty: I, saith he: lest any man might doubt of the coming to pass of the matter, albeit never so hard in the opinion of men. Thirdly, what God promiseth, to wit, 
3. What God promiseth.  the restoring of his church, even in the remnant and residue of this people the which was before most grievously afflicted, albeit, the same be very small. The which is afterwards particularly declared, but in this place there is first generally set down after what manner God will before hand prepare the same remnant, before that he will gather out of them the same church unto himself. First of all therefore, he will so inwardly move them by his holy spirit, that they shall long after God, and seek his word: I will allure them, saith he. After the same sort God speaketh before, Amos 8. ver. 12. of their longing and seeking after the word of God. So David Psal. 42. ver. 2. expresseth his longing after GOD, saying: My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? And again Psalm. 84. ver. 2. My soul longeth, yea, and fainteth for the courts of the Lord: for mine heart and my flesh rejoice in the living God. Secondly, he shall speak unto that remnant with a sounding voice in the outward ministry by his Prophets and Apostles, and their lawful successors. Thirdly, God speaketh those things which shall be unto them most wholesome, wished for, joyful, and pleasant and well liking to their hearts, to wit, he shall speak of their salvation, of their peace with God, of the forgiveness of their sins. All which things are most joyful news, and indeed the Gospel of Christ. So Psal. 85. ver. 2, and 10. David saith: Thou hast forgiven the iniquity of thy people, and covered all their sins. Mercy and truth shall meet: righteousness and peace shall kiss one another. And so is the Psal. 126. full of most sweet joys that the godly after their return from the captivity shall be filled withal. The fourth thing here to be noted, 
4. When this great mercy shall be showed unto them.  is the time, after the which this so great mercy of God shall happen unto them, namely, after that God hath afflicted or punished this nation of Israel, and that after such a sort, that, as at the first they wandered in the most waste desert of Sinai: (when as they were delivered out of Egypt) so when as they shall be brought again even unto the same condition and estate, and shall be driven again into an horrible desert, because of their long captivity in the mountains of Media: for thither were they dispersed as appeareth 2. King. 17. These things than were not to come to pass forth with and by and by: but then at last after the long exile and captivity of this people among strange, and savage nations and countries. And these things shall then especially come to pass, when as God shall have pity on Israel, and that whole people shall be saved, and by faith shall receive Christ, as Paul teacheth that it shall come to pass Rom. 11. ver. 26. where he writeth: And so all Israel shall be saved, as it is written, The deliverer shall come out of Zion; and shall turn away the ungodliness from jaacob. Yet notwithstanding these things did in part fall out as often as God in any age before that same general calling, did by the preaching of the Gospel convert or turn any of them unto him: or else by the preaching of his Prophets brought them unto his true worship, as under King Ezechias.   
Vers. 15. And I will give her her vineyards from thence, and the valley of Anchor for the door of hope, and she shall sing there as in the days of her youth, and as in the day when she came up out of the land of Egypt. 

A making more plain of the matter.  AN explanation or making of the matter more plain: for God doth severally and particularly set down what the promise of the restoring of the Church in the remnant of this people doth contain, and how great benefits it doth comprehend, that, accordingly as it is meet, 
1. God promiseth them earthly blessings.  it may of us most especially be accounted of. And first God promiseth earthly benefits. For godliness, saith Paul, hath promises not only of the life to come, but also of this brittle fleeting, and present life 1. Tim. 4. ver. 8. But these benefits by the figure Synecdoche are comprehended under the name of (vineyards) because that among other nourishments of the life of man a chief place & reckoning is of wine, 
What Synecdoche is, see Amos cap. 5 ver. 21▪  wherewith the strength of our body is very greatly sustained, like as the goodness of God is greatly by the Prophet commended for the benefit of the same Psal. 22. & 104. Yet that the rest are here comprehended appeareth by the verses 21. and 22. hereafter following. Furthermore, 
2. He promiseth them most plentifully.  by an argument from comparison God promiseth these benefits most abundant, that is, great store and plenty of them. For look after what manner, and how great he gave those benefits, when as at the first he brought them into the promised land, so great also afterwards will he bestow them on them. Therefore they shall rejoice as in the day of their youth, etc. Lastly, he will give them most unlooked for, and so shall these benefits be the more welcome unto them, 
3. He promiseth them most valooked for.  like as when at the first in the valley of Anchor God gave unto them the sight and use of that holy and most fruitful land. For that valley was as it were the beginning of those benefits & first entrance into that hope, whereby they saw and knew indeed, that they should in short time enjoy & possess those good gifts of God. For Hiericho was destroyed, and there they gathered together both in that city, and in that valley an infinite mass of gold and silver, lof. 6. vers. 19 where joshuah willeth that it should be consecrated unto the Lord, saying: But all silver and gold, and vessels of brass and iron shall be consecrate unto the Lord, and shall come into the Lord's treasury.   
Vers. 16. And at that day, saith the Lord, thou shalt call me Ishi, and shalt call me no more Baali. 

Another kind of benefits.  ANother kind of benefits the which then also GOD will bestow upon his, that is, Spiritual benefits, the which being sundry and manifold, there is but one sort of them in this place reckoned up, to wit, the mutual marriage of GOD and them. For this marriage is between God and all the godly. 2. Corinth. 11. And Christ Mat. 9 ver. 15. compareth himself unto a bridegroom, and his disciples unto the bride, where he saith: Can the children of the marriage chamber mourn, as long as the bridegroom is with them? So Cant. 4. ver. 8. Christ calleth the Church his spouse, as also in many other places of that most holy, sweet, and excellent song, saying: Come with me from Lebanon my spouse, 
God so hateth Idolatry that he will not have his people use so much as a name that hath been superstiticusly abused.  even with me from Lebanon, and look from the top of Amanah, etc. For our souls are the spouses of Christ. And this shall appear by the words the which the Church shall use. For she shall call that same true God and Ichovah, her husband, and not any longer her Baal, or by the name of Baal; albeit that name do oftentimes signify an husband also. But lest there should any sign or senfie of Idolatry remain among the godly even in the very names, the godly talking and speaking of God shall no more use the word (Baal:) but shall call him Ichovah, and their husband. And such titles doth the Prophet Isa● give unto God cap. 54. ver. 5. where we read thus: For heeth● made thee is thine husband (whose name is the Lord of hosts) and thy redeemer the holy one of Israel, shall be called the God of the whol● world. And truly we ought to hate even the very names of Idols, neither is it lawful to use them when as we speak of God. Finally, we may never talk of any filthy matters, but by way of execution, or detesting and abhorring of them. And therefore Psal. 16. ver. 4. David witnesseth, That he will not with his lips make mention of the names of their Idols. And Paul Ephes. 5. ver. 3. saith: B●● fornication, and all uncleanness, or covetousness, let it not be once ●●med among you, as becometh Saints: yea under the Gospel Paul●, 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 of●● mouth, and they shall be no more remembered by their names. 

An amplfication of the former promise.  AN amplification of the former promise. For the faithfulness of this spiritual marriage shall be so sincere and pure even on the behalf and part of the godly, that, God so firmly joining and turning their hearts unto him, they shall within themselves blout out, do away, and utterly cast out both from their mind and mouth, all remembrance of Baal, that is, spiritual fornication, and the occasion thereof.   
Vers. 18. And in that day will I make a covenant for them, with the wild beasts, and with the fowls of the heaven, and with that that creepeth upon the earth: and I will break the bow, and the sword, and the battle out of the earth, and will make them to sleep safely. 
THe third kind of benefits, the which, although it be referred unto earthly benefits, 
A third kind of benefits.  yet is it divers from that which is contained before ver. 15. For there food and sustenance was promised: but here peace and great tranquillity or quietness. And this kind of benefits also is an especial gift of God, the which is opposed or set against the former calamities and miseries of this people, the which by wars they had now already so often felt. Of this benefit of GOD towards the godly the law maketh mention Deut. 28. Also Psal. 25. ver. 13. where the Psalmist speaking of the godly man, saith: His soul shall dwell at ease, and his seed shall inherit the land. And Psal. 144. ver. 14. among other the blessings in that Psalm reckoned up, he addeth: That there be none invasion, nor going out, nor no crying in our streets. Further, there is in this place promised unto the Church peace both with the bruit beasts and also with men themselves. And with the bruit beasts, because that by the beasts men are wont to be troubled; and beasts, together with the hurt that they may do unto men, is reckoned up among the four sorts of God his plagues Ezec. 14. ver. 21. For thus saith the Lord God: 
God his four sore judgements  How much more when I send my four sore judgements upon jerusalem, even the sword, and famine, and the noisome beast, and pestilence, to destroy man and beast out of it? And Eliphas job 5. ver. 23. doth in like manner rehearse this security from the fear of the beasts of the field, as a special favour of God towards the godly when he saith: For the stones of the field shall be in league with thee, and the beasts of the field shall be at peace with thee. But when God shall perform this blessing here promised, the godly shall have peace and security, or freedom from danger even from all kind of beasts, whether they have their being in heaven (that is in the air) or in the waters, or in the earth. For they are all at God his command to execute his judgement, upon the disobedient unto his word. And hereof we have example in the Lions sent in by God upon those Idolatrous nations, whom the king of Assyria placed in the Land of Israel, who slew them (as they themselves complain) 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 wars shall be whist, and such things as are used for the making of wars withal, as bow, sword, spear, etc. shall be broken in pieces by God, that the Church even in this world may dwell safely among men and publicly and openly serve the true God, and worship him according to his word. And this is acknowledged for God his great benefit Act. 9 ver. 31. where it is mentioned, That the Churches than had rest through all judea, and Galilee, and Samaria, and were edified, and walked in the fear of the Lord, and were multiplied by the comfort of the holy Ghost. So Psal. 46. ver. 9 David speaketh of God, that He maketh wars to cease unto the ends of the world: he breaketh the bow, and cutteth the spear, and burneth the chariots with fire. And Isai imputeth it unto one of the fruits of the Gospel, that God will knit the hearts of the godly by the same converted, in such a godly love and amity, that they shall be at peace and concord one with another cap. 11. ver. 9 Then shall none hurt nor destroy in all the mountain of mine holiness (saith God:) for the earth shall be full of the knowledge of the Lord, as the waters that cover the sea. The like he reporteth cap. 2. ver. 4. That they shall break their swords into mattocks: and their spears into siethes: nation shall not lift up a sword against nation, neither shall they learn to fight any more.   
Vers. 19 And I will marry thee unto me for ever: yea, I will marry thee unto me in righteousness, and in judgement, and in mercy, and in compassion. 

A repetition & further declaration of one of the former benefits.  A Repetition and declaration of that benefit, the which is contained before vers. 16. that it may of us be better understood, what manner of benefit it is, and how great it is. And it is rehearsed again, because it is the foundation and cause of the rest of the gifts of God towards us. There have been inserted or set between this benefit there mentioned and here again repeated, certain things in the mean season touching earthly blessings: because that in the reckoning up of so great store and plenty 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 upon them, is overwhelmed with the multitude of them, much less that the discourse of our speaking of them, and reckoning of them up can be exact and perfect as it ought to be. So then this verse and that which followeth do show what manner of marriage this spiritual marriage of God with us is, 
What manner of marriage that of God is with us showed by sundry effects of the same.  and after what manner we are to enter into it. And this first verse teacheth what manner of marriage it is, by the sundry effects thereof, of the which this is the first, that this covenant and marriage is perpetual, and not for a time. For albeit that sometime it seem for a season to be broken off: yet it lasteth and endureth notwithstanding. For God his election by Christ is unvariable or unchangeable, 
1. It is perpetual.  as his good will and loving affection towards his Church cannot be changed or broken off by any means whatsoever, as appeareth Rom. 8. in the end of the chapter, Who shall separate us (saith Paul most comfortably) from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? In all these things we are more than conquerors through him that loved us. For I am persuaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. Secondly, 
2. It is most holy, and constant in respect of God.  this self same marriage in respect of God is in righteousness and judgement, that is to say, it is most holy and constant or steadfast. For I take the word (righteousness) in this place for the things & promises themselves, wherein the bargain and covenant of this marriage doth consist. And all these are most holy, and most just, to wit, such as is this, that we may have the true God for our God: that we may worship him, and he on the other side will have and take us for his people. For all these covenants are the substance of this marriage, and do contain truly most lawful and most holy promises. I take the word (judgement) for the constancy and steadfastness of the former conditions or covenants. For all these doth God for his part perform and steadfastly fulfil. And in respect of ourselves, 
3. It is in mercy and compassion in respect of ourselves.  this self same marriage is in the bounteousness and compassion of God towards us, that is to say, it doth every where show and declare the singular bounteousness of God proceeding from his mere mercy and compassion. So is it declared in the Psalm 85. And these things do set out what manner of marriage our spiritual marriage with God is.   
Vers. 20. I will even marry thee unto me in faithfulness, and thou shalt know the Lord. 

How this marriage between God and us is contracted.  NOw the Prophet teacheth how this same spiritual marriage is begun and contracted of us with God: namely, in faith towards God alone, and in the sincere and true knowledge of him. And in deed they are the true Church and Spouse of God, the which do know God truly: and that not after any sort whatsoever: but out of his word written. So do I in this place understand this verb (Thou shalt know) by Rom. 10. ver. 14. where invocation or calling upon God is said to come by faith, and faith by hearing, and hearing by preaching, etc. And it is not sufficient or enough to know God out of his word written: but faith also must be had in him, whereby we may with all our heart rest in his promises through Christ, and depend or hang upon him alone. But here faith went before knowledge: 
Faith going before knowledge, and how?  because that in the holy Scriptures oftentimes the effects are wont to be rehearsed before the causes, as being better known unto us: but yet in the order of causes knowing, or knowledge goeth before faith.   
Vers. 21. And in that day I will hear, saith the Lord, I will eue● hear the heavens, and they shall hear the earth. 

Why certain earthly blessings are here again repeated.  LIke as in the verses before the Prophet repeated or rehearsed again some spiritual blessings, to the end that he might beat them the more and more into our heads, and show that they were diligently to be considered and weighed of us: so doth he here also repeat or rehearse again, and set down certain earthly benefits, both that they might assuredly persuade themselves in the penury and want of all things, that yet notwithstanding these should come, and that they should be given them of God: and also that they might understand by what means and after what sort so great store and plenty of good things, as was promised before ver. 19 might be powered out upon them. And this self same is of force to confirm and strengthen us also in the promises of God, how greatly soever we are to struggle and wrestle with a desperate estate of all things.  

Three things to be noted.  But here are three things to be noted. The one, the time, (In that day) that is, at that time, in the which God shall gather his Church of the remnants of Israel: 
1. The time.  and not forthwith, or at such time as they peradventure might think that it should come to pass, the impatiency of their minds pressing them. 
2. Who promiseth.  The second, who promiseth these things, that is, jehovah, that is to say, he that is the true God, true of his word, and almighty, whose will nothing can withstand. The third, 
3. What he promiseth.  what he promiseth, to wit, a most ready and most certain way, whereby great plenty and store of all things and earthly blessings shall ensue and follow. For the Lord God shall hear the heavens, and the heavens the earth: and on the contrary side great scarcity and want of all things happeneth, when as the heaven is of brass, and the earth of iron Deut. 28. that is to say, the temperature and disposition of the heaven is not answerable nor agreeable unto the earth, that it may bring forth her fruits, and God giveth not the evening and morning rain jam. 5. ver. 7. The which the godly husbandman with long patience looketh for at the hands of God. For, Behold (saith james) the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the former and latter rain. And so doth Zacharie teach them to beg the same of God for the increasing of the fruits of the earth, cap. 10. ver. 1. saying: Ask you of the Lord rain in the time of the latter rain: so shall the Lord make white clouds, and give you showers of rain, and to every one grass in the field. 
How God is said to hear the heaven.  But God is said (to hear) the heaven, because the heaven after a certain manner doth pray unto God, that it may do his duty in making of the earth fruitful, and so the same may bring forth food and sustenance for men. For all creatures after a sort do feel that they were made for the sake of men: and therefore they do groan with them, and do labour and travail in the helping of them, according unto the charge laid upon them by God, the which their charge that they may fulfil, they are said to pray unto God, and to be heard of him. And touching this point, Paul writeth Rom. 8. ver. 22. after this manner. For we know that every creature groaneth with us also, and travaileth in pain together unto this present.   
Vers. 22. And the earth shall hear the corn, and the wine, and the oil, and they shall hear Izreel. 
A Confirmation by the event or that which should follow. 
A confirmation.  There shall therefore be very great store of all kind of sustenance, albeit denied unto them before, yet at that time notwithstanding, as of corn, must or new wine, oil, etc. ver. 9 before in this chapter denied them: yea and also in the self same place there shall be this abundance of all things, where there was before the great curse of God, and want of all things, to wit, in the territories and ground of Izreel, unto the which God before cap. 1. ver. 4. and 5. threatened most grievous punishments, and great barrenness of all fruits. For when as God ceaseth to be angry with us, all things also cease to be hurtful unto us, and begin to be favourable.   
Vers. 23. And I will sow her unto me in the earth, and I will have mercy upon her, that was not pitied, & I will say unto them, which were not my people, thou art my people: and they shall say, thou art my God. 

The conclusion.  THe conclusion, the which also is made by an allusion and resemblance unto the name of Izreel. God therefore will acknowledge the Israelites, whom before cap. 1. ver. 6. and 9 he called (Lo-ruchamah, and Lo-gammi) for his people, inheritance, Church, and will bestow upon them his mercy through Christ: Yea that land which before was called jizreel, as hated unto God, a shop of idolatry, and theatre or open stage of cruelty, shall be now jizreel▪ that is, that blessed seed, out of which God gathereth his Church. For of jizreel God will sow his Church, that is, he will acknowledge and make that land and country his own, and a peculiar inheritance unto himself. But these things shall at that time most truly happen and come to pass, when, as Paul saith, Rom. 11. ver. 26. all Israel, and not only the tribe of judah, or Benjamin shallbe saved, and converted or turned unto Christ by the preaching of the Gospel. Yet they have and do come to pass in part, when some of thee Israelites at any time either by the Prophets, or by the preaching of the Gospel are converted unto the true God.    

CAP. 3.  
Vers. 1. Then said the Lord unto me, Go yet, and love a woman (beloved of her husband, and was an harlot) according to the love of the Lord toward the children of Israel: yet they looked to other gods, and loved their wine bottles. 

another Sermon much like unto those which went before. Why the same things are so often rehearsed  ANother Sermon, the which briefly repeateth or rehearseth that which hath been set forth in the chapters going before: it addeth or putteth to only one thing more, to wit, the time, wherein the gathering together of the Church out of the remnants of the kingdom of Israel, shall be. And it was needful that these things should be often spoken, both by reason of the most miserable estate of this kingdom, the which happened within a little while afterward: and also because that by reason of the longnes of the time, wherein the things which are promised unto them, shall come to pass, the godly might be discouraged, and wax faint hearted. Therefore to the end that they may be thoroughly confirmed or strengthened, these things are set forth and rehearsed afresh. So in the Prophet Isai almost from the 40. chapter unto the 66. the same promises of God are often rehearsed. So likewise in the Revelation the same threatenings of God after a divers manner, and under divers figures are iterated or repeated again, to the end that men may the better & more certainly believe that they shall come to pass.  

Three things to be noted in this verse.  Now this verse hath three certain points to be observed or noted. The one, The person of him that speaketh: and that is jehovah. For hereby there cometh assurance and authority unto this promise, when as he which declareth the same, 
1. The person speaking.  is that same true God which cannot lie, as Paul saith Tit. 1. The second, What God willeth to be done, to wit, 
2. What he speaketh.  he commandeth that the Prophet do yet once again represent or show himself unto the same people of Israel, as if again he married a wife, the which being very greatly loved of that her first husband, nevertheless most lewdly played the harlot, or rather the whore most shamefully. So then I do in this place take the word (Reangh) for an husband, as Paul Philip. 4. ver. 3. doth generally translate this word (Suzugon) a yoke-fellow: and jeremy the 2. it is also taken for an husband. Furthermore the word (Naph) the which is taken for those only that are married, doth persuade the same, or leadeth unto this interpretation. And this vision is like unto that which was rehearsed before cap. 1. The third point showeth the cause of this vision. And that is, 
3. The cause of this vision.  for this that the people, or that kingdom of Israel, greatly beloved of God their husband, had notwithstanding shamefully played the harlot, and was defiled both with most manifest or open idolatry, and also with most wicked filthiness and wantonness of life. For these words (they look unto other gods) note their bedlam madding after idols: and these (they love their bottles of wine) betoken their wicked life, drunkenness, bodily whoredom, and other such like vices. So is this kingdom called a kingdom of tossepots and drunkards Isai cap. 28. ver. 1. Woe to the crown of pride (saith the Prophet) the drunkards of Ephraim, for his glorious beauty shallbe a fading flower, which is upon the head of the valley of them that be fat, and are overcome with wine.   
Vers. 2. So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half homer of barley. 

The second part of this vision.  THe second part of this vision, wherein is described or set forth the execution of the former commandment. The Prophet therefore obeyed: and speaketh unto the people by the commandment of God, in such sort as if he had betrothed unto himself such a wife. But he showeth that this self same, whom both her first husband loved, and which the Prophet had appointed for his wife, was at the first of very base regard, and of a servile condition. For the Prophet bought her unto him, and that not for so great a pri●●● as other bondslaves are wont to be sold for: but far better cheap▪ For other servants for the most part according unto the law of Go● Exod. 21. ver. 32. were esteemed at 30. sickles of silver, that is at f●●teene Talers: but this his wife that should be, is bought but for f●●teene sickles of silver, that is, for seven Talers and an half, a sm●● matter and of very little price being added unto the said sum, 
The Taler, or Daler is an outlandish coin of some five shillings value, or there about, of the which there are very many several sorts, and of several prices.  such as might be the value of an homer and an half of barley. An● these things do the more notably set forth and show how gre●● the mercy and favour of God was towards this people chosen 〈◊〉 him to be his inheritance: and how great on the other side was the unthankfulness of this people towards God: that we also may apply the self same unto ourselves.   
Vers. 3. And I said unto her, Thou shalt abide with me many dai●●: thou shalt not play the harlot, and thou shalt be to no other 〈◊〉, and I will be so unto thee. 
THe third part of this vision or commandment of God unto Oseas. 
The third part of this vision.  And it containeth what he was to do, before that he married to wife this woman, the which had before so shamefully played the whore. And he must keep her with him a good space, betrothed only unto him, and as yet not his married wife: yet so that in the mean while she should not play the harlot, but contain and keep herself chaste, and reserved for the marriage to come. Therefore the promise, force, and remembrance of the condition of marriage to come between that woman and the Prophet remained still. So then there ought to be no playing the harlot in the mean season. But the fit time of consummating or finishing up the marriage, was of that Spouse quietly to be waited, and tarried for. For in the mean while both of them ought to address, reserve, and stay themselves unto the marriage to come, by vow, mind, and that most assured promise, & not to commit whoredom with any other.   
Vers. 4. For the children of Israel shall remain many days without a King, and without a Prince, and without an offering, and without an image, and without an Ephod, and without Teraphim. 
AN explanation or laying open of all this matter more plainly. For he showeth more plainly the signification of that time, wherein the marriage between Oseas and the woman betrothed unto him, was commanded so long to be differred or put off. 
A more plain laying open of the differing of this marriage  And this is, by such a kind of sign and token, that God showeth, that it shall come to pass, that the people, and that same kingdom of Israel for a very long season, and for many not only days or years: but whole ages shall remain in such sort overthrown, and lie cast down, as hath been foretold, and shall not by any means at that time be acknowledged for a people or nation. And yet notwithstanding that in the mean season this self same people is not utterly accursed with God, or clean out of remembrance. For the hope and most assured promise remaineth of a covenant and spiritual marriage, that shall yet now hereafter be entered into and made again with God. Therefore God is always mindful of that people.  

Three parts of this explanation  This explanation containeth three parts. The first rehearseth the time, that is, those many days, in the which this Spouse of the Prophet remained only a spouse. 
1. The time of Oseas his wife remaining only betrothed, and not married.  And those days are that same long ages, in the which that same kingdom and people of Israel remained, and doth yet now at this day remain in banishment, and abandoned and cast off by God, until, as Paul saith, the fullness of the Gentiles be entered in. So then this people of Israel hath now this long season lain, and yet presently doth lie as it we●e unknown, and almost blotted out by destruction. And these days are to be measured or reckoned from the time of the captivity of the ten tribes until that age, wherein God, casting off the Gentiles, shall bring back and call again all Israel unto him, as I have said, and as it appeareth Rom. 11. ver. 26. alleged oftentimes before. That which shall at the last come to pass and be fulfilled in the latter times of the world, as is showed ver. 5. hereafter. For albeit when as God delivered the jews out of the captivity of Babylon, (and not the Israelites properly) certain of these Israelites mixed and joined themselves unto the jews returning, and together with them came again into the holy land, as appeareth by the book of Esdras cap. 7. and albeit that by the preaching of the Gospel done by the Apostles and their Successors afterward, many out of every nation came unto Christ, as is gathered out of the Acts cap. 2. and by the conversion of the Gentiles: and so consequently many of these Israelites also were gathered unto the Church of God: yet all this notwithstanding, the fulfilling of this time, whereof here is spoken, shall be then at the last, when as the whole Israel shall be converted unto Christ, the Gentiles because of their horrible and notorious blasphemies being refused of GOD. And this is the first part of this explantion.  

2. What it signifieth, that this spouse is said not to have played the harlot during the time of her espousage.  The second part is, what it signifieth, that this self same spouse is said not to have played the harlot in the mean season, to wi● that this nation so long as they lived in that their miserable estate and condition, had no public or open idolatries: as it had, when i● was a kingdom divided from the kingdom of judah. Therefore all that whole time of their banishment, until that their conversion, they were, and shallbe without idols, idol Temples, manifest and open worshipping of idols, without images: nay also without Ephod and Teraphim, or any similitudes and pictures, all which li●e they ungodly had, and openly retained, during the time of their flourishing and prosperity. But when as the self same nation shall be called unto Christ, yet shall it not put in ure again their outward common wealth government and politic laws of Moses, as Bernard writeth upon the Canticles Serm. 67. and 68 whatsoever others would go about to prove and conclude out of the 9 of Amos, ver. 11. where GOD saith, That in that day he will raise up the tabernacle of David, that is fallen down, and close up the breaches thereof, and that he will raise up his ruins, and build it, as in the days of old. Read the exposition of that place before.  

3. What the sitting or remaining of Oseas his spouse unto him many days, for 3. before, doth signify.  The third part of this explanation, what the gesture of sitting, or the commandment of sitting or abiding ver. 3. before, doth signify: namely, that this kingdom utterly overthrown, shall lie ●s 〈◊〉 were a dead body, and shall so remain a very long season. For this kingdom shall lie without a king, and without their prince, as it now appeareth. For no man doth now truly know, where are those same ten tribes long ago carried away by the Assyrians, and which are their seats or abidings at this day. For they have not i● the whole universal world any outward form of their common weal, kingdom, or dominion. Yet notwithstanding God hath a care of them in the mean season: and they remain as it were seed put into the ground: or as a body buried to rise again (because of the old and ancient covenant of GOD with them) the which in his due time shall show forth itself, and declare and confirm the fulfilling of the things here spoken of. But some hold opinion that the Turks came of those ten tribes, the which do hate most deadly all kinds of idolatries.   
Vers. 5. Afterward shall the children of Israel convert, and seek the Lord their God, and David their king, & shall fear the Lord, and his goodness in the latter days. 

Two parts of this Verse.  A Comfort the which doth altogether agree with the place of Paul Rom. 11. ver. 26. of the general conversion of the jews. But this verse containeth two things, 
1. A comfort.  The comfort and the time of the same. The time is, The ending of days, the which I understand not only of the time of Christ his being showed in the flesh: 
2. The time of the same.  but also of the very last times and age of the world. For then at the last shall all Israel be converted unto Christ by faith in the Gospel, to wit, when as the fullness of the Gentiles shall have entered in. For so doth Paul evidently expound this place. 
The comfort.  The comfort which here is promised, briefly is, the conversion of this people so cast off before, and so past all hope of recovery, unto God notwithstanding, and their uniting and knitting into the Church. They shall then be converted, to wit, unto God, and that by faith of the Gospel concerning Christ, whom these shall embrace, albeit the jews crucified him. And further here is declared manifestly, who shallbe converted, and after what manner. And the children of Israel shall be converted, that is, those self same, which being severed from the kingdom of judah, were called Israel. For Paul saith, All Israel, and not the jews alone shall embrace Christ through the preaching of the Gospel. And they shall so repent, that first they shall seek the true God for their God; and not strange gods any more, unto whom they looked before: but (jehovah) that is, the same God that is almighty. Secondly, the same Israelites shall seek David their king, that is, the true Christ, of whom David was a figure, and the author of the seed. For Christ, as he is man, is of the seed of David. In this place therefore David is taken for that same true David, that is Christ, who was the truth of that David which was the king, and who hath an everlasting kingdom in the Church of God, the which is the house of David. And therefore Luk. 2. ver. 32.33. the Angel telleth the Virgin Mary, That the Lord God shall give unto him the throne of David his father, and that he shall reign over the house of jacob for ever, and of his kingdom shall be none end. But these self same Israelites had wickedly pulled and rend themselves from the kingdom of David, that is, from the Church 1. King. 12. yet at that time they shall join themselves unto the Church, and that most earnestly. Lastly, they shall with fear and admiration or wondering at so great a benefit of God towards them turn unto God. For this fear or trembling in this place is nothing else but an admiration, & that very exceeding, at the so great mercy & goodness of God towards them. So jerem. 33. ver. 9 God showeth that he will in such sort deal for jerusalem, and the captive Israelites, that all that shall hear of it shall fear and tremble for all the goodness, and for all the wealth that he will show unto that city. It is not then such a fear and a trembling as shall drive away, and fray men from God: but such as shall allure and draw men unto God.    

CAP. 4.  
Vers. 1. Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabytants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. 

Another sermon against the people and priests.  ANother Sermon, wherein first the people generally, and afterwards the Priests particularly are condemned of most grieous sins: and therefore most heavy judgements of GOD are threatened against them both. And this threatening of God is herein this place set after the comfort going before both, lest by means thereof ungodly and wicked men should flatter themselves in their sins, & promise unto themselves escaping without punishment: & also that it might be as it were an answering unto an objection, as namely thus, Objection. If God will hereafter acknowledge us for his, why doth he now bruise and in a manner kill us with so many punishments? Answer. He answereth, Because your sins deserveth is, from the which ye do not at all repent you. 
●. Parts of this verse.  This verse hath three parts. The first containeth an exhortation to hearken unto the word, yea and that of jehovah, that is, the true God, to the end they may appear to be the more disobedient and stubborn if they do not now hear it being requested and exhorted thereunto. 
1. An exhortation.  Hereby is seen how great our sluggishness and sloth is, who even at that time must be stirred up and pricked forward to hear, when as God himself speaks. The second part showeth, who are so earnestly exhorted to hear, namely, The children of Israel, 
2. Who are exhorted.  that is, the whole people, and not only one part thereof. This sluggishness if it were in the people of God, how great may it be noted to be, and always to have been in other mortal men? The third part layeth forth the matter itself, 
3. Whereunto they are exhorted.  unto the hearing whereof both all of us in general, and every faithful person particularly aught to give ear. And this is a controversy and contention of God against all the Israelites, the which he is desirous to have debated whether in judgement or out of judgement by way of conference, that he may prove them to be guilty, and that of most grievous sins. 
Metonymia is a figure whereby one thing is put for another like unto the same, as here, the land for the dwellers in it.  Therefore by a figure called Metonymia the land is here taken for the Israelites the inhabitants or dwellers therein.  
Further, there are reckoned up three most grievous kinds of sins, the which reigned commonly and openly among these men, that is, Infidelity, and cruelty, the which appertain unto the second table, and ignorance of the true God and his word, the which is to be referred unto the first table of the law of God. And this ignorance is the fountain of the other twain, that is, 
1. Unfaithful dealing. 2. Cruelty. 3. Ignorance of God.  of unfaithful dealing and cruelty: for where the true God is not known, there must all kind of notorious offences needs be rife: as may appear Rom. 1. ver. 28, 29. and so forth, where is at large rehearsed a long bead roll of notorious sins following the ignorance of God. Then the which vices what is more usual and common in the world at this day.   
Vers. 2. By swearing, and lying, and killing, and stealing, and whoring they break out, and blood toucheth blood. 

A confirmation of the former accusation.  A Confirmation of the former accusation of the people, and the just foundation or ground of the controversy of GOD with them. For he confirmeth it by the effects themselves of those vices which he reproveth in them, the which are manifest and peculiar. And here first of all he reckoneth up the effects of two vices (the which he named before vers. 1.) the which appeared by their manners to be most known, and by the common course and fashion of the life of them all. The effects of unfaithfulness are their perjury, lying, adultery. The fruits of their cruelty void of all bountifulness and liberality among them, are stealing and murder, and these latter so continual, so unpunished, so usual, that they broke out as it were into a common custom among them: and they joined murders unto murders, and blood unto blood, being restrained with no fear, and with no punishment, either public or private. And these manners do bewray a desperate licentiousness of vices utterly past all hope of recovery, and therefore most sharply by God to be punished. With this accusation of this people agree also these places of Scripture. Isai cap. 1. ver. 21, 22, 23 where he crieth out against the sins of jerusalem in this manner How is the faithful City become an harlot? it was full of iudgem●● and justice lodged therein, but now they are murderers. Thy 〈◊〉 is become dross: thy wine is mixed with water. Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followe●● after rewards: they judge not the fatherless, neither doth the wid●●● cause come before them? And Amos cap. 6. ver. 6. complaineth o● their excessive feasting and reveling without any compassion and brotherly fellow-feeling of the miseries of others, saying: They dri●● wine in bowls, and anoint themselves with the chief ointments, 〈◊〉 no man is sorry for the affliction of joseph. So Micheas cap. 1. verse. ●. calleth the dumb elements, yea and GOD himself to testify against them for their sins like unto Oseas in this place: He●●● (saith he) all ye people, harken thou o earth and all that therein is, and let the Lord God be witness against you, even the Lord from his holy Temple. And cap. 2. ver. 12. he nameth the particular notorious vices of the mightier among them, saying: Woe unto them that imagine iniquity, & work wickedness upon their beds: when the morning is light they practise it, because their hand hath power. And they covet fields, & take them by violence, and houses, and take them away: so they oppress a man, and his house, even man and his heritage.   
Vers. 3. Therefore shall the land mourn, and every one that dwelleth therein shall be cut off, with the beasts of the field and with the fowls of the heaven, & also the fishes of the sea shall be taken away. 

A threatening of God his judgement for their sins, and the same two fold.  A Threatening of the judgement of God against the Israelites for the two former sins of them, to wit, unfaithful dealing within themselves, and cruelty void of all humanity and courtesy. And the threatening of this judgement of God is two fold: namely, against the country, land or soil itself: Secondly, against all the inhabitants or dwellers in the Country, 
1. Against the country itself  whether men, or brute beasts, 
2. Against all the inhabitants, whether men, or beasts.  and the same of all sorts, that is, cattle, fowls, and fishes the which shall both mourn, and by little and little consume and pine away, and finally shall be wasted and perish. Whereby appeareth that this punishment was some contagious and infectious disease, the which God sent both upon the men and also upon all kind of living creatures, such as is the pestilence, or some such like, as is described Deut. 28. ver. 35. where Moses writeth thus: The Lord shall smite thee in thy knees, and in thy thighs, with a sore botch, that thou canst not be healed: even from the sole of thy foot unto the top of thine head. And this punishment must needs be very sore, when as this sickness or punishment touched the fishes themselves (the which in a manner do dwell in another world from us) and not only the fowls and beasts of the field. Further, to the end that men may be the more pierced and deeply touched, God doth not only destroy them themselves, as those which have sinned: but also such things as are necessary for man to live withal: and that justly: for whilst the master of the house is punished, the self same punishment doth worthily redound or fall upon such things also as are under his subjection, to the end the judgements of God may be the more feared of us.   
Vers. 4. Yet let none rebuke nor reprove another: for thy people are as they that rebuke the Priest. 

An amplification of their horrible wickedness  AN amplification of the wickedness of the Israelites described before, taken from the manner of the same, and that very horrible and fearful. For unto this pass was that their lewdness grown and come, that they would not now suffer themselves to be gently admonished, nor sharply reproved, such as Christ likeneth the people of his time unto Luk. 7. ver. 32. saying: They are like unto children sitting in the market place, and crying one to another, and saying: We have piped unto you, and ye have not danced: we have mourned to you, and ye have not wept. Nay these of whom Oseas speaketh, were not content, nor would suffer themselves to be proved faulty in those sins by the servants of God, or of any good man whatsoever, having a care of their salvation. Wherefore all the godly are willed to be silent, and to cease from both admonishing, and also rebuking of them. For they do but lose their labour, which do it. Finally this their stubborness is showed by a similitude to be desperate and past recovery. 
The stubbornness of the Israc lights past recovery.  For they are like unto those who withstand the Sacrificers or Priests of God even to their faces, and that shamelessly: the which Priests by the word of God itself do reprove the sins of men. And these kind of persons are condemned Deut. 17. ver. 12. in these words: And that man that will do presumptuously not hearkening unto the Priest (that standeth before the Lord thy God to minister there) or unto the judge, that man shall die, and thou shalt take away evil from Israel. Nay without all doubt these kind of men are most peevish, stubborn in their sins, and altogether desperate or past hope of amendment. Such it seemeth were the Asians, 
Phygellus. Hermogenes.  among whom were Phygellus and Hermogenes of whom Paul complaineth 2. Tim. 1. ver. 15. where he writeth unto Timothy: This thou knowest that all they which are in Asia, be turned from me: of which sort are Phygellus and Hermogenes. And such also were Hymeneus and Alexander, whom 1. Tim. 1. ver. 20. Paul saith, 
Hymeneus. Alexander.  that he delivered unto Satan, that they might learn not to blaspheme. And albeit that all those whosoever, that are obstinate or stubborn in their sins, are not by the Pastors to be given over (for Paul willeth Timothy, and in his person all ministers, to Preach the word: to be instant in season, and out of season: to improve, rebuke, exhort with all long suffering and doctrine. 2. Tim. 4. ver. 2.) Yet those which are altogether past amendment, and will not so much as lend their ears unto holy admonitions, are to be left, such as were those the which murdered Steven, whom Act. 7. ver. 51. he calleth stiff-necked, and of uncircumcised hearts and ears: and those who by Christ are compared unto hogs, unto whom pearls are notto be cast.   
Vers. 5. Therefore shalt thou fall in the day, and the Prophet shall fall with thee in the night, and I will destroy thy mother. 

The judgement of God against the Israelites, amplified by three places.  LIke as in the verse before going, the Prophet amplified the stubbornness of the Israelites, so also doth he now in this place amplify the judgement of God which was to ensue against them, that he may show it worthily, or as they have deserved, to be such as they should feel it for to be. And he doth amplify it by three places. First, 
1. By the persons that shall then perish. What the figure Apostrophe is, see Amos cap. 8. ver 4.  by the persons, the which at the same time shall perish and die. And these are, both the People itself (unto whom by the figure Apostrophe he turneth his speech for the more vehemency, or earnestness sake, and also that thereby they may the more be stirred up) and also the Prophets of this people, that is, the false prophets, the which have brought them unto such contemning or despising of God, and ignorance of the truth of God. For as Christ saith, If the blind lead the blind they shall both fall into the ditch. Mat. 15. ver. 14. So this Prophet cap. 9 ver. 8. complaineth of these ducing of the people by the false prophets: The watchman of Ephraim (saith he) should be with my God: but the prophet is the snare of a fouler in all his ways. And therefore Ezechiel cap. 14. ver. 10. showeth that they and the people that seek unto them shall be punished alike: And they shall bear their punishment: the punishment of the Prophet shall be even as the punishment of him that asketh. Both of them therefore shall worthily be punished, because that these, to wit, the false prophets have deceived the people, and they, namely, the people themselves would be deceived, and preferred a lie before the truth. Such as these Paul 2. Thessal. 2. ver. 11, 12. saith: That God shall send unto them strong delusion, that they should believe lies, that all they might be damned which believed, not the truth, but had pleasure in unrighteousness. Secondly, 
2. By the circumstance of time.  he doth amplify this judgement of God by the circumstance of time. For they shall perish (day and night) that is, at all times, and when they shall think to be in prosperity, as also in adversity. For the night covereth many, endeth strifes, & stoppeth & stayeth the flying away of many: yet shall it not deliver those from peril and danger. For darkness is no darkness but light unto God, from whose presence it cannot hide men, as David confesseth Psal. 139. vers. 11, 12. If I say, yet the darkness shall hide me, even the night shall be light about me. Yea the darkness hideth not from thee: but the night shineth as the day: the darkness and light are both alike. And where as here the Prophet maketh mention of the night, he seemeth to allude or have respect unto the vain boasting of the false Prophets, who falsely gave out that they received from God, night revelations, that is, in the night time revealed unto them. But they therefore in the self same time chief shall be punished by God. 
3. By the greatness of the affliction.  The third part of this verse doth amplify the punishment by the greatness of the affliction. For it shall be so great that the mother of this people, that is, the land itself wherein they have their abode, shall be laid waste, and shall feel this judgement of God. The land therefore is called a Mother, because those fruits, wherewith we are nourished by God, do grow out of the earth. Wherefore of the profane or heathen writers the earth is also called The mother of all things, and giver of life. And he termeth the soil itself by the name of a mother, to move the hard affections of these men, that they might be thoroughly touched with the fear of so great punishments, as who by and for their stubbornness, have miserably pulled the same both upon their own heads, and also upon the head of their mother.   
Vers. 6. My people are destroyed for lack of knowledge: Because thou hast refused knowledge, I will also refuse thee, that thou shalt be no priest unto me: & seeing thou hast forgotten the law of thy God, I will also forget thy children. 

He dealeth against their ignorance of the wor● of God.  Order. AFter that he hath entreated of the two vices, the which he set down in the first place, now he cometh orderly unto the third, namely, unto the ignorance of the true knowledge of the word of God. And this he teacheth to be the fountain of all the sins of the people, of their stubbornness and disobedience, and other vices: and so consequently of the destruction, ruin & misery of this people.  

Two parts of this verse.  This verse hath two parts. The first, Concerneth the people. The second, The Priests themselves, who ought to instruct the people in the word and fear of. 
1. Concerning the people.  As touching the people, God pronounceth that they shall be destroyed, that is, that they shall be pulled up by the roots, 
2. Concerning the Priests.  and utterly killed and spoiled for ever growing any more. The cause is added or set down, Because this people w●● without knowledge.  
Here first of all the word (knowledge) is restrained unto th● knowledge of GOD: 
1. The people. The word knowledge taken here  Secondly, unto the knowledge of the tru● God, and not of any counterfeit God: finally, unto the true ●●●wledge of that same true God, 
1. For the knowledge of God.  the which is to be had thro●●● 〈◊〉 holy Ghost out of his written word only, and not out of the●●●●tions and devices of men. It is not therefore to be referr●● 〈◊〉 that knowledge of God, 
2. The knowledge of the true God  the which hath remained and is in●●●ly by the light of nature left unto us▪ & by the things and cr●●●● the which we see and do behold with our eyes: 
3. The true knowledge of the true God.  For the Isr●●● were not void of this, but the name of knowledge betoken 〈◊〉 understanding of the secret of God revealed to the faithful 〈◊〉 written word, and so is the Gr●eke word (gnôsis) every whe●●ken in Paul. So the word knowledge is taken Isai 5. ver. 13. w●●● he saith in the person of God: Therefore my people is gone into captivity because they had no knowledge. So cap 11. ver. 9 rendering a reason why violence and wrong, and hurting one of another should cease in the faithful converted by the Gospel, he saith: For the earth shall be full of the knowledge of the Lord, as the waters that cover the sea.  
Moreover, 
2. The Priests.  as concerning the Priests, who have been the cause of this ignorance, they also shall be punished of God, and that justly: and not only they themselves, but also their children and all their posterity. For God in the end made all this kind of Priests to be miserable & scorned, who both before & then also have taught and did teach the Israelites most naughtily and falsely: first, in the captivity of Assyria: afterwerds in all the rest of the time following, as it now also appeareth in the other Levites and Priests, and in their posterity and children which are remaining in the jewish nation. Whereby appeareth that a most grievous punishment is threatened by the Prophet unto sacrificing Priests, that is, unto all wicked teachers even under the Gospel, of whom and their punishment Peter writeth at large in these words, 2. epist. cap. 2. vers. 1, 2, 3. But there were false Prophets also among the people, even as there shall be false teachers among you: which privily shall bring in damnable heresies, even denying the Lord that hath bought them, and bring upon themselves swift damnation. And many shall follow their damnable ways, by whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you, whose judgement long agone is not far off, and their damnation sleepeth not.  

The cause of this punishment. of the Priests.  Further, the cause is added, and the same most just, of this so fearful judgement of God against them, to wit, for that these fellow●● who should have instructed others in the true knowledge of ●●●d, and did profess the same, yet notwithstanding did first them●lues despise the same knowledge, yea and forgot it also, and therefore could not teach it unto others. Wherefore they shall by God ●●●de prived and bereaved of their dignity, and shall be put from their degree and Priesthood. So Christ threateneth the Scribes and pharisees Mat. 21. ver. 41. who with their own mouths pronounce the it own sentence against themselves, when they answer unto ●is demand what shall be done unto those wicked husband men, who l●●l●d the Lord and heir of the vineyard: He shall (say they) ●ruelly destroy those wicked men, and shall let out his vineyard unto o●●en 〈◊〉 and men, which shall deliver him the fruits in their seasons. ●o Ezech. 44. vers. 12. the same judgement is rehearsed against the anneliese words: Because they served before their Idols, and caused the house of Israel to fall into iniquity, therefore have I lift up mine ●●nd●g●●st them, saith the Lord God, and they shall bear their iniquity, ●he self same at this day falleth out unto the Popish Bi●ops.   
Vers. 7. As they were increased, so they sinned against me: therefore will I change their glory into shame. 

The punishments of false and loitering teachers.  NOw from this place the Prophet entereth into those punishments, the which God threateneth unto these false or negligent teachers, that by this example all others that are set over the church for the government and teaching of the same, may learn to do their duty: for as Paul saith, the office of a Bishop is (ergon) that is to say (a work) and not only (time) that is a certain dumb dignity and honour 1. Tim. 3. ver. 1. This is a true saying, if any man desire the office of a Bishop, he desireth a worthy work. And therefore Isai in their colours painteth out those that rather seek the gain then to discharge the pain, and the profit before the teaching of the flock cap. 56. ver. 10, 11. in this manner: Their watchmen are all blind: they have no knowledge: they are all dumb dogs: they cannot bark: they lie and sleep, and delight in sleeping. And these greedy dogs can never have enough: and these shepherds cannot understand: for they all look to their own way, every one for his advantage, and for his own purpose. therefore Oseas here amplifieth both the sin and also the negligence or sluggishness of the Priests, that the punishment of God against them may appear to be the more just. 
The prophet by comparing the honour of the Priests above the rest of their brethren, increaseth their s●a in staining and blotting of the same by negligence and false doctrine.  And first of all in this place he doth it by the comparing of the honour, the which they had obtained from God among that people above the other tribes of the said people, as appeareth 1. Sam. 2. ver. 28. where God by the Prophet putteth Eli the Priest in mind of the same dignity whereunto he called Aaron and his posterity above the rest of the people, saying: And I chose him out of all the tribes of Israel to be my Priest, to offer upon mine altar, and to burn incense, and to wear and Ephod before me, and I gave unto the house of thy father all the offerings made by fire of the children of Israel. Read more largely hereof Malach. 2. vers. 4, 5, 6, 7. For the Tribe of Levi only was by God preferred before the other tribes in the exercising of the ministery or office of his service and worship: and in the self same tribe of Levi, the Priests, that is the sons of Aaron, were without all doubt preferred likewise by God before their brethren of the same tribe. For the Priests alone attended upon the Temple itself, the altar, and sacrifices, as appeareth Numb. 18. in the beginning, and so certain verses following. But in the higher degree of honour that they were placed in by God; so much the more filthily, shameful, and manifestly did they despise God. First, because every vice of the mind hath in it so much the more easy a blot to be seen, as the party that offendeth therein, is greater in place and dignity than another offending in the same. Secondly, because they sinned more shamefully, and disobediently then the rest of the common people. And therefore they are more grievously to be punished. Wherefore God threateneth that it shall come to pass, that he will turn the honour which he hath given them into their open ignominy or reproach and shame. For GOD honoureth those which honour him, and despiseth those which despise him 1. Sam. 2. ver. 30.   
Vers. 8. They eat up the sins of my people, and lift up their minds in their iniquity, (or unto their iniquity.) 

An amplification of the sin of the priests and of their contempt of God.  AN amplification of the fault and contempt of God, the which was committed by these Priests. For they did not only despise the knowledge of the true God: but they also abused the sacrifices of God unto their covetousness, lechery, drunkenness and gluttony, and gain and profit. And these are sins the which both are, and also have at all times been common, & peculiar unto false Prophets, as Peter teacheth 2. Epist. cap. 2. vers. 3. alleged a little before, vers. 6. of this chapter. For they make merchandise of the souls of men. The same doth Micheas teach also cap. 3. ver. 11. The heads thereof (saith he) judge for rewards, and the Priests thereof teach for hire, and the Prophets thereof prophesy for money. The same likewise doth Paul teach 1. Tim. 6. ver. 5. where he willeth Timothy to avoid vain disputations of men of corrupt minds, and destitute of the truth, which think that gain is godliness. And lastly Christ himself doth the like Matth. 23. ver. 14. where he crieth woe against the covetousness of the Scribes and Pharises, saying: Woe be unto you Scribes and Pharises, hypocrites: for ye devour widows houses, even under a colour of long prayers: wherefore ye shall receive the greater damnation. Yea, and more over the false Apostles do abuse true godliness to fill the lusts of their bellies, of whom Philip. 3. ver. 19 Paul saith, their bellis is their God, 
Two point to be noted.  and whose glory is their shame, which mind earthly things.  
But this verse hath two especial points to be noted. The first, of what Priests and Sacrifices Ose as speaketh, 
1. Of what priests and sacrifices the Prophet speaketh.  when as there were no true Priest, nor any true Sacrifices then among the Israelites, of whom only he now entreateth. For the true Sacrificers or Priests, and the true Sacrifices were by God ordained only at jerusalem, where was the Temple. I answer. Albeit those which at that time sacrificed among the Israelites, were neither true Priests, according unto the true rule: and that their sacrifices, which were made unto Idols, were no true sacrifices: yet he speaketh according unto the judgement and opinion which the Israelites themselves, and their Priests, had of them, and he calleth those, Priests, and their killings of beasts, sacrifices: because that they did them in such sort, at leastwise in their own judgement, as if they had been true Priests, and as if those sacrifices also had been true sacrifices ordained by God himself. So the idols which of themselves are nothing, yet unto the Idolaters are gods. And so according to their opinion doth Paul call them 1. Cor. 8. ver. 4.5. when he saith, That there be ma●●● Gods, and many Lords. So those horned and dumb false Bishops, are unto the Papists, Bishops. Therefore if this matter be considered according unto their opinion, they did as much abuse both the Priesthood, and also the sacrifices, as if they had been true Priests. And this is the first point that is to be noted.  
The second point is, how they abused those their sacrifices, to wit in this, 
2. How they abused their sacrifices.  that they turned unto a mere or only occasion of their covetousness, lechery, gurmandise, even the very self same sacrifices, the which they held and taught to be ordained unto the worship of God, holiness and godliness of the mind, & also forgiveness of sins. 
To eat the sins of the people, is to eat the sacrifices, which they offered for their sins.  So then they did eat the sins of the people, that is to say, they did sweetly and delicately devour the sacrifices for their sins offered of every one of the people, they did eat them I say, to satisfy the lust and gurmandise of their belly, and this was the end of the sacrifices the which they propounded unto themselves, and the which only they respected and regarded. So in the Popedom every the most holy things are by the Priests converted & turned into an occasion of lucre and gain. Lastly, (they lifted their minds unto the iniquities of the people) that is to say, they harkened, when as the sins of the people were many, or increased, as if then there were a good harvest for them at hand So the Confessioners, 
The popish Confessors.  or ghostly fathers, and Shriving priests among the Papists, gather a most rich and plentiful crop of the sins of men: and look by how much any man doth confess himself to be more miserable and sinful, so much the more gain do they suck and pick our of him. So Paul saith, that such Pastors have a great prey and booty by women laden with sins. For such, (saith he 2. Tim. 3. vers. 6.) or of this sort are they which creep into houses, and lead captive simple women laden with sins, and led with divers lusts.   
Vers. 9 And there shallbe like people, like priest: for I will visit their ways upon them, and reward them their deeds. 

The threatening of a more grievous judgement.  THe threatening of a more grievous judgement of GOD against the same men also. For God doth not only forget them, & shall thrust them from the ministery of the Church, as hath been said before ver. 6. but moreover God shall utterly overthrow and quite and clean race out their whole ministery, that afterwards there shall be no difference between the people and the priest, that is to say, there shall afterward be no priest among them: there shall be remaining no mention, regard, or dignity of this order. So Isai. 24. ver. 2.3. There shall be like people, like priest, and like servant, like master, like maid, like mistress, like buyer, like seller, like lender, like borrower, like giver, like taker upon usury. The earth shallbe clean emptied, and utterly spoiled: For the Lord hath spoken this word. This no doubt is a most just punishment, that those dignities, the which have despised God, and contemned him, should also themselves by God be done away, and removed, and utterly abolished or overthrown. And this the histories and experience of all times hath taught, and doth teach. So at this day Nobility is extinct or rooted out among the Grecians, because they greatly abused the same. So is the office of Bishops in Asia, where there was exceeding great abuse of the same. For as it is 1. Sam. 2. ver. 30. Them that honour God, he will honour, and those that despise him shall be despised.  

The time, and cause of this punishment.  Further, the Prophet noteth both the time, and also the cause of this punishment. The time, when this ministery shall be done away of God, to wit, when as God shall visit, and reward unto them their wickedness. The which that it shall one day be, the words themselves do evidently declare, albeit the set moment or minute of time be not here expressed. The cause of this punishment, is their ways, that is to say, their wicked manners: also their transgression and rebellion, or falling from the true God, when as he notwithstanding had declared himself more unto them, then unto other nations; and unto their priests more than unto the rest of the people.   
Vers. 10. For they shall eat, and not have enough: they shall commit adultery, and shall not increase, because they have left off to take beede to the Lord. 
AN amplification by way of making the matter more plain. For now the several punishments are reckoned up and declared, wherewith God will punish and plague these priests, and that proportionably unto their sins, that look after what manner they have sinned, after the same they may be punished.  

Two sins reckoned up in this verse, gluttony and whoredom.  But in this verse two kinds of sins are rehearsed, unto the which is added a reason of the same also. Wherefore like as they abused their sacrifices both unto the cramming and overgorging of their bellies, and also unto their wicked whoredoms, to wit, being full gorged with meat (for lust and wantonness flow from wine and good cheer) so they shall eat, but not be satisfied. For our satisfying cometh not of the store of meat that we eat, but of the blessing of God upon the same. For as it is in the Psalm 105. vers. 16. God calleth a famine upon a land, & utterly breaketh the staff of bread. That is, as he giveth it strength to nourish for a blessing, so for a plague he taketh at his pleasure that power and virtue from it, whereof ensueth famine and hunger. And as they did eat and were not filled, so they shall commit whoredom with many women for to get children, & yet their houses shall not be increased, but rooted out and perish. For these men have a proud desire to continue their stock and seed, but they shall be without seed, and shall beget no children. Being like to those of whom the Psal. 49. ver. 11. speaketh, that think their houses and habitations shall continue for ever. The reason of this punishment is, because that they have after such manner, and so stubbornly and shamefully forsaken God, that they have no way kept nor cared for his commandments. For in old times issue, and fruitfulness in having of children, was a blessing that was promised unto men fearing God, 
Fruitfules in having of children was in old time reckoned for an especial blessing of God  and not unto profane or lewd persons, and despisers of God. And therefore unto the man that feareth God it is promised in the Psal. 128. ver. 3. after this manner: Thy wife shall be as the fruitful vine on the sides of thine house, & thy children like the olive plants round about thy table. And unto us also that love God, the number of children, especially such as be godly, is a token of God his mercy towards us. For by this means God doth witness, that he will be worshipped of us in many ages, and reign in our families. Wherefore let them praise God which have begotten and brought up many children to be dedicated unto God.   
Vers. 11. Whoredom, and wine, and new wine take away their heart. 
THis is the figure called Epiphonêma, or acclamation, 
What the figure Epiphonema is, see jonas cap. 2. ver. 9  whereby the Lord doth yet more foully detest the former vices of the priests, and showeth them to be most miserable, as the which do bring them unto a most shameful pass: namely this, that now they are no more capable, or such as can receive any faithful admonition, repentance, understanding: but live like unto bruit beasts given only to the filling of their belly, and satisfying of their lust. And this doth Peter teach in every age to fall out unto other false Prophets in like manner 2. Epist. cap. 2. ver. 14.18. of whom he affirmeth that they have eyes full of adultery, and that cannot cease to sin, beguiling unstable souls: For they swell in speaking words of vanity: they beguile with wantonness, through the lusts of the flesh, them that were clean escaped from them which are wrapped in error. And experience itself proveth this to be true both in the popish Bishops, and also Canons, who are slow bellies, evil beasts, wholly given to whoredom and wine. Further, here is in three words described the life altogether of an Epicure, or plain belly-god, namely, (whoredom, wine, and new wine.) And the Prophet doth distinguish or make a difference between wine and new wine, both to show the gurmandise of these men, who mixed and drunk old wine with Must, that is, with new wine for pleasantness sake: and also their unsatiable wanton lust, who by this means did the more earnestly stir up themselves unto whoredom. Now these things take from men their heart, or mind. For both drunkenness and also whoredom do very greatly weaken the reason and understanding: yea, moreover they over whelm and dull the common sense, and instruments of the same, so that they seem rather beasts than men, which are given unto these vices. With this place agreeth this saying taken out of Virgil his Epigram.  

Quum mentes hominum furiavit uterque (i Bacchus & Venus)  
Et pudor & probitas & metus omnis abest.   

Ergo.  
Nec Veneris, nec tu vini capiaris amore:  
uno namque modo vina Venusque nocent.   
In rude metre thus:  

Where wine once and women enraged have the brain,  
All shame, fear, and goodness no longer remain.  
On wine then, and women set thou not thy mind:  
For them both like hurtful at last thou shalt find.   
And so forth, as there followeth.  
The like is that saying of Jerome, Wine is poison: from the which notwithstanding no Orders of Monks, profess they never so great holiness, do abstain.   
Vers. 12. My people ask counsel at their stocks, and their staff teacheth them: for the spirit of fornications hath caused them to err, and they have gone a whoring from under their God. 

A continuing of the threatening against the whole people.  THis is a continuing of the threatening of the wrath and judgements of God: but the same is now directed unto the whole people and not unto the priests alone, as was the former immediately going before. And the reason why GOD doth now turn his speech unto the whole people, is, that the Israelites, that is, the rest of the people, which were not priests, should not think themselves (whilst they are ignorant of the true God, whilst they serve other then him) to be clear and free from sin before God: and therefore suppose themselves also to be void from punishment, because not they, but the priests, are properly the cause of this evil; for these aught to teach the people. But according unto the answer of Christ in the Gospel, not only the blind guides themselves, but they also that follow those blind guides, are justly punished, Mat. 15. ver. 14. If the blind lead the blind, both shall fall into the ditch. Furthermore, this self same showeth, into what, and how shameful blasphemies of GOD, and horrible punishments they do fall, the which under any pretence or colour whatsoever shall despise the true knowledge of God, drawn from his word.  

Two parts of this verse.  And this verse hath two things to be noted. First, the kind of idolatry or superstition, whereunto this people was given. The second part showeth the cause of this so shameful blasphemy. 
1. The kind of idolatry.  The kind of sin then, was not only common idolatry, but that most shameful manner thereof, 
2. The cause of the same.  whereby the idolaters, as being curious, vain, and ambitious men, do inquire at their idols of things to come. The Prophet Isai noteth the same vice in the Israelites cap. 2. ver. 6. where he saith: Surely thou hast forsaken thy people, the house of jaacob, because they are full of the East manners, and are Sorcerers, as the Philistims. And again, cap. 47. ver. 13. where he biddeth them in mockage seek unto their Astrologers and Soothsayers, that they, if they can, should foretell them of the miseries that were to fall upon them, or were able to save them from them: Let now the Astrologers, the starre-gasers, and Prognosticators stand up, and save thee from these things that shall come upon thee. And this sin of enquiting after things to come at idols, or any other, together with those that profess this knowledge, by what names soever they be termed, hath long since by God been condemned Deut. 18. ver. 10. for there God by Moses commandeth thus: Let none be found among you that useth witchcraft, or is a regarder of times, (Tremchus translateth them Planetarios) or a marker of the flying of fowls, or a Sorcerer, or a charmer, or that counseleth with spirits, or a Soothsayer, or that asketh counsel at the dead. 
How great a sin it is to inquire of things to come at id●●●.  Doubtless this sin taketh from God his government of this world, and giveth it unto idols, at whom the issues and falling out of things to come are looked for, and inquired. It is therefore a most shameful blasphemy against God. Further, in this place the vanity of this kind of idolatry is refuted and mocked in one word, when as these idols, of whom the foretellings of things to come are asked, are called (wood or stocks) that is, a dead thing, and a staff, that is, a dumb and dull thing: for so are idols called in contempt of them.  

The cause of this filthy idocatrie in the Israelites.  And the cause or reason why the Israelites were given unto this so filthy idolatry, is this: because they had fallen away from the true God, and from his knowledge, and right and lawful worship, and with great endeavour had betaken themselves unto that spiritual fornication, that is to say, unto the worshipping of idols. They were therefore deceived by the self same spirit, of whom they were taught to worship idols, and by whom they were moved thereunto, that they should at idols also ask the knowledge of things to come. For God giveth efficacy or strength of error unto Satan against those which have not received the love of the truth, or have forsaken the same, as Paul teacheth 2. Thess. 2. ver. 10.11. writing, that the coming of Antichrist is by the working of Satan, with all power and signs and lying wonders, and in all deceiveableness of unrighteousness, among them that perish, because they received not the love of the truth, that they might be saved. And therefore God shall send them strong delusion, that they should believe lies, and give care unto such predictions or foretellings, and vain promises, and inquire and seek after them. 
This Broccard is a peevish Prophet yet now living in Holloa'd or at leastwise dead but very lately, of whom you may read more in the fore notes.  Let them therefore hereby beware, the which at this day inquire at Mathematicians, or Broccardical Sooth-sayen concerning the state of their things to come.   
Vers. 13. They sacrifice upon the tops of the mountains, and burn incense upon the hills under the Oaks, and the Poplar tree, and the Elm, because the shadow thereof is good: therefore your daughters shall be harlots, and your spouses shall be whores. 

An amplification of their idolatry.  AN amplification of the Idolatry of this people, taken from their exceeding great earnestness in worshipping of Idols. For they do it every where, and in all places. They appoint and dedicate all sorts of high trees unto this sin and wickedness: briefly the Idolatry of these men is rather a madness, than a sickness. The Prophet Isay cap 57 ver. 7, 8, 9, 10. doth most lively express their madding and gadding after Idols, sparing for no cost, nor travel in worshipping of the same, in this wise: Thou hast made thy bed upon a very high mountain: thou goest up thither, even thither goest thou to offer sacrifice. Behind the doors also and posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and wentest up, and didst enlarge thy bed, and make a covenant between thee and them, and lovedst their bed in every place where thou sawest it. Thou goest to the Kings with oil, and didst increase thine ointments, and send thy messengers far off, and didst humble thyself unto hell. Thou weariedst thyself in thy manifold journeys, yet saidest thou not, There is no hope; thou hast found life by thine hand, therefore thou was not grieved. Wherefore God foreseeing this their outrageousness in this sin, set down a law to restrain the same Deut. 12. ver. 13. where he speaketh thus: Take heed that thou offer not thy  offerings in every place that thou seest, but only in the place which the Lord shall appoint thee. But there is a punishment prepared for this so vile a sin, 
A punishment answerable unto their sin.  and that according unto the proportion of this spiritual fornication, that is, of Idolatry with bodily fornication. For God threateneth that it shall come to pass, that those women whom among themselves they would have to be most chaste of all others, the very same shall among themselves commit fornication or play the whores. And these are their daughters and their spouses, whom every man would have to be chaste before his maids, yea in a manner before their married wives. And indeed the fornication of a spouse or betrothed wife with another before marriage is most filthy, as is also a man his daughters unmarried: yet is not therefore the whoredom of the married wives any whit the less, or the lighter: but the Prophet thus speaketh according to the judgement of man, that they should understand that 〈◊〉 fornication should be most grievous unto them, like as their fornication was unto God most grievous & loathsome. After this manner doth God repay home just punishments unto iniquity and sin.   
Vers. 14. I will not visit your daughters when they are harlots, nor your spouses when they are whores: for they themselves are separated with harlots, and sacrifice with whores: therefore the people that doth not understand, shall fall. 

A reason why these Idolators should in such wise be punished.  THis is a rendering of a reason wherewith the Prophet confirmeth it to be most meet and right that these fornicators against God, should themselves also in their own houses for a punishment see and suffer those most filthy fornications. Therefore this part of this verse is to be read by way of interrogation, or ask of a question: as thus: will I not, or shall I not visit your daughters when they are harlots, and your spouses, when they are whores? For that these separate with harlots the which they sacrifice with whores? 
A comparison showing that their punishment shall be proportionable or agreeable unto their sin.  Further there is here set down a comparison and proportion to express more clearly this equity of the punishment of God against them, to wit, That as these do separate or put apart all the best & most choice of their goods, to sacrifice unto Idols together with their whores (for with Idolators these vices for the most part are common and go together, to wit, spiritual fornication and bodily whoredom, the which are committed together, and in the same Temples. For as one saith, the women come thither, that is, to those Temples for to behold and gaze, they come that they may be beheld and gazed upon: and therefore, that place saith the same writer, hath the hurts & loss of chaste shamefastness, that is in those places they are many times dishonested.) So then as they give & bestow every their best things upon their Idols, when as they commit spiritual whoredom with them: likewise shall those women kind whom they account most dear as are their daughters, & their spouses, play the whores and harlots most impudently, or shamelessly among them. Lastly, the conclusion of this whole place is added in these words: 
The conclusion of this place.  This people that doth not understand, shall fall or perish: to wit, because they are without the true knowledge, worship, and fear of God. For here (understanding) without the which the Israelites are said to be, doth not only comprehend the true knowledge of God, but also his true worship and fear, or the practice of this knowledge as in 1. joh. cap. 2. ver. 4. where he writeth: He that saith, I know him, (that is, God) and keepeth not his commandments, is a liar, and the truth is not in him. For these two are always to be linked together, to wit, knowledge and practice.   
Vers. 15. Though thou, Israel, play the harlot, yet let not judias sin: come not ye unto Gilgal, neither go ye up to Beth-aven, no● swear, the Lordliveth. 

An admonition for the kingdom of judah.  AN admonition, the which properly appertaineth unto the people and kingdom of judah, at that time separated from the kingdom of Israel. For the jews are admonished, that they also sin not after the example of the Israelites their brethren, and neighbours: and that they mingle not themselves with them, or defile themselves in their Idolatries, or any other their sins whatsoever. For it appeareth sufficiently, that the Israelites by the example of the jews, and the jews by the following of the Israelites, ran into all wickedness. Read for proof hereof Ezech 16. from the verse 45. almost to the end of the chapter. Moreover experience itself doth teach, that neighbour people are easily corrupted by neighbour people. For those things the which are practised or done among people dwelling near together, those which are their neighbours, and do dwell near unto them, do easily imitate or follow, and take up the same. So the Romans quickly received the South sayings of the Hetruscians. Wherefore we are both publicly and privately with all diligence to beware such so easy corruption and infection. For in this case also doth the rule of Paul 1. Cor. 15. hold: Evil communication corrupteth good manners.  

2. Parts of this verse.  But this verse hath two parts. The first doth generally propound or set forth the prohibition or forbidding, that the jews should nor corrupt themselves after the likeness of the Israelites, 
1. Generally setteth d●wne a prohibition fro G●d unto the jews.  and especially that they should not give themselves over unto Idolatry or Idols, the which is expressed by the word Fornication or playing the harlot. And this communicating or taking part with other men their wickedness, god calleth (sin or guiltiness) that is a most grievous offence cleaving properly unto them which do sin after the example of others: whereby they also become guilty before God, as they in like manner are guilty whom they do imitate or follow: and therefore worthy of the judgement of God. This guiltiness, the which by the mouth of God himself is pronounced or declared against those which are partakers of other men's sins (as Paul speaketh 1. Tim. 5. ver. 22. where he saith to Timothy, be not partaker of other men's sins) is opposed or set against the many excuses, the which those both allege, and also feign unto themselves, that imitate or follow other men's deeds, and sins: for being reproved they make excuses for themselves. The second part of this verse is an explication, or making more plain of the sin, 
2. Maketh the same more evident and plain.  from the which the jews especially were to abstain. He therefore rehearseth two sorts of Idolatry, common and most usual among the Israelites (I confess) but yet horrible before God. The one for that they went to Gilgal and Beth●el (the which here is called Beth-aven) that they might there do service and sacrifice unto their Idols. 
1. Their idolatry at Gilgal and Beth-el.  Gilgal in this place I take not for the border of the kingdom of Israel, and as it divided the bounds thereof from the kingdom of judah: but for a most famous Idol Temple, the which was builded in those places, and was commonly of all the Israelites frequented or gone unto, and with great superstition worshipped and had in reverence. See hereafter cap. 9 vers. 15. cap. 12. ver. 11. And before Amos 4. ver. 4. and cap. 5. ver. 5. Beth-aven is named for Beth-el, 
Why Beth-el is here named Beth-aven.  to procure hatred unto that place by so hard and bad a name. For it was now no longer the house of God (as the name doth import) but an house of Idols, or of iniquity and wickedness, as Beth-aven doth signify. Concerning the naming of it Beth-el read Gen. 28. ver. 19 There was more over another Beth-aven, and by the proper name thereof so called in the promised land, the which is distinguished and severed from Beth-el, and was in the borders of the tribe of Benjamin near unto Hai, whereof read josh. cap. 7. ver. 2 and cap. 18. ver. 12, 13. Hereof we do gather, that glorious and godly names of Cities do not excuse them before God, or cover the evils that are there by the citizens committed. So the Temple of God is called, a den of thieves. For the names are changed the things being changed, or else godly names do turn unto the greater hurt both of the places, and also of the inhabitants or dwellers in them, if they in godliness be not answerable unto their names.  

2. Their abusing or swearing.  The second kind of their most filthy Idolatry, is the profanation or defiling and abusing of swearing. The which is then done, when as we either swear by the name of idols only, as is found fault withal Amos 8. ver. 14. when he saith: They that swear by the sin of Samaria, and that say, Thy God, O Dan, liveth, & the manner of Beer-sheba liveth, even they shall fall, and never rise up again: or when as together with the name of the true God the name of ●dols is used also in swearing. So was it at that time used to be done by the Israelites, the which the jews in this place are forbidden to imitate or follow. And against these that swear by God and by idols, the Prophet Sophonias cap. 1. ver. 5. threateneth that God will plague and punish them, where he writeth, that God will cut off them that worship the host of heaven upon the house tops, and them that worship and swear by the Lord, 
We must swear by the name of God only.  and swear by Malcham. For we must swear only by the name of the true God, and not by the name of Idols, or Saints. And therefore Deut. 6. ver. 13. Moses giveth this commandment unto the Israelites, saying: Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. And jere. cap. 5. ver. 7. accounteth this swearing by other than by the true God, to be a forsaking of God, and a sin so great that God cannot spare them that use it, speaking there in the person of God after this manner: How should I spare thee for this? Thy children have forsaken me, and sworn by them that are no Gods?   
Vers. 16. For Israel is rebellious as an unruly heifer. Now the Lord will feed them as a Lamb in a large place. 

A reason, why the Israelites are not to be followed of the jews.  THis is a reason, why the Israelites are not to be imitated or followed of the jews, and this same reason is twofold. The first is taken from the most foul and filthy fruit of the idolatry, & wickedness of the Israelites. And this is, That the Israelites being given over unto those their sins, and thoroughly enured and acquainted with them, have now ceased by any means to be ruleable and obedient unto God: nay they have utterly shaken off his government and yoke, as an unruly heifer. Therefore lest the self same do happen unto the jews, let them not be partakers of the sins of the Israelites. And this is a description of wickedness altogether past recovery. For they are not compared unto men in such sort rebellious: but unto bruit beasts, and unreasonable creatures, to the end that the blockishness of these rebellious and stubborn persons may be showed, and their foolish and peevish mind be described and laid forth as it were in his colours.  

2. A second reason why the jews should not imitate the Israelites.  The second cause is, a most lamentable effect of the same stubbornness of the Israelites against GOD, the which followed their idolatry, and falling away from the true worship of GOD. And this is a most grievous judgement of God, wherewith they are ●●●ortly to be punished, the which estate and condition the jews should not unwisely draw and pull upon themselves. And this judgement of God against the Israelites is painted out under a similitude taken from the estate of a poor lamb of an year old, and most fearful, yea solitary also, and feeding in a ground or field of roomth and largeness enough indeed, but where as it can see no other sheep with it. Under this similitude is foretold the laying waste of the land of Israel, by reason of their sins, the which then first happened, when as the three tribes which were beyond jordan, were carried away by the Assyrians: and afterward when as the other tribes of the kingdom of Israel were carried away also by the same Assyrians. Therefore let not the jews pull upon themselves the like punishment: and so consequently let them not be partakers of their sins.   
Vers. 17. Ephraim is joined to idols: let him alone. 

The conclusion.  THis is the conclusion, whereby the most miserable estate of the Israelites is described, that they were now utterly and wholly become idolaters: and therefore there is no part to be taken with them, but they were to be forsaken and left in that their filthiness, as those that were not at all to be cured. 
Diversity of judgements about the meaning of this place.  Now some do attribute these words unto God speaking unto the Prophet: others attribute them unto the Prophet himself speaking unto the jews. In effect it is all one. Yet I for my part had rather have them to be the words of the Prophet concluding and ending that his exhortation unto the jews in the name of God. 
What the figure Epiphonema is, see jonas cap. 2 ver. 9  It is therefore the conclusion by way of an Epiphonema or acclamation, like as was before vers. 11. of this chapter.  

1. What Synecdoche is, see Amos cap. ●. ver. 21.  This conclusion containeth two things. The one showeth that this people of the Israelites, and the same universally (for so by the figure Synecdoche I do in this place take Ephraim for the whole kingdom of Israel) doth now wholly cleave and is joined unto their idols, and idolatry, and hath fallen away utterly from the true God and his worship. And therefore that now there is not one drop of true godliness remaining in them. The other part, teacheth that which is the consequent, or followeth of the former, That therefore this people is to be fled from of the godly, the which have a desire to serve God sincerely or purely, and have not a mind to defile themselves, or at least wise which would not themselves also fall into the most great danger of falling away from God. So Paul. 2. Cor. 6. forbiddeth that we should not have fellowship with the infidels or unfaithful ver. 14.15.16. Be not (saith he) unequally yoked with the infidels. For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath the believer with the infidel? And what agreement hath the Temple of God with idols? So the people of God are commanded to get them out of the midst of Babylon Apoc. 18. ver. 4. Go out of her my people (saith the voice from heaven) that ye be not partakers in her sins, and that ye receive not of her plagues. So Isai 48. ver. 20. Go ye out of Babel: flee ye from the Chaldeans with a voice of joy. Furthermore, those images oridols are here called (Gnat sabbim) either for that they bring labour and sadness in fearing of men: 
Gnat sabbim.  or because they were the pictures of things laboriously polished, framed, or wrought. And by this means the vanity and filthiness of idols is declared and described, how greatly soever notwithstanding they be esteemed of their idolaters and worshippers.   
Vers. 18. Their drunkenness stinketh: they have committed whoredom: their ruler's love to say with shame, Bring ye, bring ye. 

A confirmation of the former conclusion.  A Confirmation of the former conclusion by their most filthy usual, and commonly reigning works. For the vices of the Israelites which are here reckoned up, are the fruits and effects of that their falling away from God, by the which all order, government, modesty, justice, is declared to be taken away among them. And therefore all public honesty is signified to be now banished, and absent from them. And here the Prophet reckoneth up three vices most usual among them, nay, which were rife in every one of the people, 
Drunkenness. Whore●ome.  to wit, Drunkenness, as before ver. 11. with the which he matcheth continual fornication, and such as in a manner was common and openly used, 
Covetousness.  as before ver. 11. The third vice, is Covetousness, and that in their very judges, whose words here expressed by the figure Mimesis, 
Mimesis, or Imitation is a figure whereby we do express the words, or gestures, or maders of another, sometime in the good part and sometime in the evil; as here in the evil part he expresseth the w●rdes of the ●rthebegging judges, Bring ye, bring ye.  or imitation, or uttering them, as the judges, in their own persons, were wont to do, to wit (Bring ye, bring ye) do show how known, shameless, and unbridled the begging of these judges was, who shamed not openly to crave gifts. Yet do these corrupt or spill the very best judges, and do blind their eyes, and therefore Deut. 1. ver. 15.16. Moses saith, that he charged the judges to judge righteously, and that they should have no respect of persons in judgement, but should hear the small as well as the great. And Amos cap. 4.1. upbraideth them in like sort, as doth our Prophet in this place, for that they say to their masters, Bring, and let us drink. And this shameless begging in judges and others of the like affection, Solomon Proverb. 30. ver. 15 pleasantly expresseth, when he saith: The horseleech hath two daughters, which cry, give, give. But where as he calleth them stubborn or unruly wine, (for so according to Tremelius, he translateth that which others translate, their wine stinketh) this is the figure Metalepsis, 
Metalepsis, or Transsumption, is a figure, when as the effects and actions of men, are attributed unto the things themselves, whereby men are stirred up to do the same. The which is made plain by the example Albeit that some do otherwise describe this figure, the which notwithstanding in some cases can hardly be discerned from the figure Metonymia.  or Transsupmtion (but others call it rather Metonymia, of the which read Oseas cap. 4. ver. 1.) where the deeds or effects of men, are attributed unto the things themselves, with the which men being moved, do the same. As here for example, when he followeth this translation (their wine is sturdy, stubborn or unruly) sturdines, stubbornness, or unruliness is attributed unto the wine, the which is in the men that drink too much of the same, whereby they become bold, stubborn, sturdy, and unruly, when they are drunken, that is, full of wine. So a work or writing is called learned, by the which men do become, or, are made learned. Compare with this place Pro. 20. ver. 1. where in like manner that is said of the wine and strong drink itself, the which is in men that take too much, or are overcome with the same: Wine (saith Solomon in that place) is a mocker (that is, it maketh men that are drunken with it, to be mockers) and strong drink is raging, (that is, setteth men in a rage or a madness, when they take too much of it) and whosoever is deceived therewith is not wise. For drunkenness thrusteth forth the coward, or unarmed man into battle, and maketh men dull, not forecasting of perils or dangers that may ensue, and so consequently, bold and desperate. Finally wines, some are called pleasant, otherwise swinish, othersome lyonish, because that they make men to be such, that are drunken with it, to wit, in conditions and manners like unto swine, or lions. Further, all these vices are amplified, or rather the most desperate estate of the Israelites past recovery, by the manner of excuse, where with these fellows did cover themselves: to wit, They cast over their vices as a cloak the public licentiousness or disorder and ignominy, or reproach. So then reproach and shame was their recovering, their buckler, or defence, and help when they were reproved. And moreover this place showeth, if there be any bad custom, or if any vices do publicly reign and get the upper hand, that the same notwithstanding bring or give no p●rdo● or excuse unto sins, or men that do sin. For Paul Rom. 1. ver. 21. teacheth, that the general ignorance of the heathen was not by the universality thereof privileged against God his judgement, because that they had so much light left unto them by the view of the creation, as made them void of all excuse, for that knowing God, they did not glorify him as God, neither were thankful. For the only word of God written aught to be unto us for a true rule of our whole life against all licentiousness or disorderous living and liberty in sinning, 
A golden rule for the direction of all our actions.  be it never so public, common, and unpunished.   
Vers. 19 The wind hath bound them up in her wings, and they shall be ashamed of their sacrifices. 

An answer unto the last part of the former verse.  AN answer unto the last part of the former verse, wherewith obstinate or stubborn persons, do think with themselves to cover very well themselves and their vices, when as they object the common manners, be they never so corrupt, shameful, and reproachful, for a buckler for their sins. God therefore maketh answer that all such excuses are vain, and not worth a rush. And this their vain and bald excuse he showeth and setteth out by a similitude and Metaphorical kind of speaking, 
What the figure Metaphora is, see Amos cap. 4. ver. 12.  when as he saith, that the wind shall carry away with it this defence or reproach, that is, this public course and excuse of their living, and bind it to her wings to be conveyed into the utmost and unknown parts of the world, so that there shall no such excuse as this remain for them. So in this sense sins are said to be cast into the sea. So a Poet saith speaking of perjuries, And he commandeth the swift South winds to carry them into the sea: whereas he teacheth that perjuries are not to be seared, or that they are to be contemned, or set at nought, These men therefore shall be confounded and ashamed, whatsoever fair gloze they set upon their idolatry, and whatsoever defence they seek from any where. Wherefore he concludeth, These stubborn and stiff-necked persons shall be ashamed in the end, because of their idolatrous sacrifices, neither shall the common going of this sin without punishment excuse them unto God. Let the whole world mark this, and by the same learn to be wise.    

CAP. 5.  
Vers. 1. O ye priests hear this, and hearken ye, O house of Israel, and give ye ear, O house of the King: for judgement is toward you, because you have been a snare on Hizpah, and a net spread upon Tabor. 

Another Sermon.  A New Sermon, but such a one as is very fitly joined unto 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 themselves 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 under the names of the house of Israel and the house of the King: albeit I will not deny the same vices to have been also in the people the which reigned in these princes: but so far forth, as the common people is wont to imitate or follow their princes and heads, which are set over 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 observed and marked. To wit, the alluring & exhorting of these princes or heads to hear. And secondly, 
1. An exhortation.  the showing or setting down of the matter itself, whereof they are warned and accused. 
2. The matter itself, whereof they are accused. The first part hath two sorts of hearers, The priests, and the rulers of the common wealth.  The first part showeth both who are requested here by the Prophet, or spoken unto expressly and by name: and how diligently and earnestly they are stirred up to hear. And all those are requested to hear, which are rulers over the people, of the which generally there are two sorts: namely the Priests, and the Governors of the common wealth. The Priests have the rule of holy matters, or of things appertaining unto the service of God among the people. And albeit to speak properly, that the Priests of these Israelites, that is, of the kingdom of Israel were in deed & truth no Priests, as neither of the tribe of Levy for the most part, nor of the family of Aaron: nor attending or doing their service in the Temple of God: nor offering any lawful sacrifices: nor unto God: yet by the figure Katachrêsis, 
Katachresis, or misusage of speech, is a figure, whereby we improperly give names or titles unto persons or things, the which in deed and in truth belong not unto them, as the examples here alleged d●e make very plain.  or misusage of speech they are called Priests, as the popish Bishops are called Bishops, to the end that they may understand by the very name and degree of dignity the which they attribute unto themselves, that they are most justly condemn●● Of Governors and Magistrates of the common wealth there are in this place made two sorts: namely, the house itself of the King, that is to say, the chief Magistrate, as is the King himself, his Nobles, Courtiers: and the inferior Magistrate, that is to say, such other governors and officers which in every city bare rule in ministering of law matters, and ordering of the common wealth, the which are here called the house of Israel, because that these inferior judges were heads of the people, and do represent the whole people. So the Consistory, or Senate of the Church is called the Church Matth. 18. ver. 17. So then all these are stirred up to hear, and that most diligently. For hereunto appertaineth it that the Prophet speaketh severally unto them, distinguishing his speech and frame of words as it were loosely and without joints and conjunctions copulative to knit and bind it fast together, whereby he calleth every one of these orders by their name and severally. Unto this also it maketh that the Prophet useth these words, Hear, harken, give ear: for these words do signify that there is required of them very great attention or eare-giving. For God doth crave and look for it at their hands. And hereby appeareth that all sorts of men, be they of never so great excellency and dignity: and that all orders and states of the common wealth in the Church of God, how high soever they be (as is the royal dignity and honour of a King) are notwithstanding subject unto the word of GOD, because that is the sceptre of the kingdom of God, and the voice of God himself, unto the which all and singular the members of the Church ought to obey, yea and all mortal men beside. For so Paul speaketh of the majesty, might, and power of the Gospel, when he compareth it unto the powerful weapons and munitions of war 2. Cor. 10. ver. 5. Casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.  

2. Part. The matter itself, whereof they are accused.  Now is set forth the matter itself, or the accusation against these rulers of the people, the which is manifold or of sundry sorts, as appeareth by the verses following: but here in this verse one kind alone of their wickedness, and the same most grievous, is reproved, and described by a very shameful similitude. The Prophet therefore pronounceth or showeth first of all, that these judgements or threatenings of God the which he is to utter, are properly directed and do appertain unto them. The reason, because that they ●e in the people, although the rulers of the same yet most merciless and cruel thieves: not Fathers of the people, not Pastors: but Wolves and Destroyer's. For they are a net unto the common people, and the same spread, that the people committed unto them may fall into their nets. They are such, as are those thieves and robbers, who in Mispha and Tabor did rob the passers by, and such as they could meet withal. 
The crafty cruelty of the rulers.  The Prophet therefore doth signify that these princes and rulers with great subtlety, deceits, and guiles were wont to entrap the poor people, whom afterwards they might both spoil of their goods, and when they had spoiled them, treacherously and mercilessly murder them. And these are the usual and common arts, courses, manners, and most wicked kind of life, used notwithstanding (as it is well known unto all men) of all Tyrants, or men that abuse public authority, albeit otherwise in itself lawful.   
Vers. 2. Yet they were profound to decline to slaughter, though I have been a rebuker of them all. 

The first amplification of the former wickedness.  THe first amplification of the former wickedness, taken from the manner, which these used in spoiling and killing of the people committed unto them, whose keepers and pastors they ought to have been. For to the end they might the more easily rob and spoil them, and exercise their cruelty against their flock committed by God unto their trust, they do seek most deep and hidden or secret places, that is, deceits and subtleties. And after this manner doth David describe and set out in their colours such kind of crafty and subtle oppressors in these words Psal. 10. ver. 8, 9, 10. He lieth in wait in the villages: in the secret places doth he murder the innocent: his eyes are bend against the poor. He lieth in wait secretly, even as a lion in his den: he lieth in wait to spoil the poor: he doth spoil the poor, when he draweth him into his net. He crowcheth and boweth: therefore heaps of the poor do fall by his might. In this therefore did these princes and rulers imitate, or do after the manners and disposition of most wicked and crafty thieves ranging and roving up and down in the woods, who to the end they may the more safely murder and cut the throats of travailers and wayfaring men, they stay for them in most hidden and secret dales and valleys, and prepare such ambushments to entrap and catch them as they are least aware of. 
What the figure Metaphora is see Amos cap. 4. ver. 12.  And further by this Metaphor of profound or deep places and corners are signified the devilish & most crafty counsels of tyrannous Magistrates against the people, (whom they are wont at their pleasure both to spoil and to murder) the which notwithstanding by them are covered with most glorious pretences and edicts, so that nothing is more filthy and shameful than these devilish shifts, and nothing more deep than these secret and deep deceits and subtleties. So Apocal. 2. ver. 24. God saith to them of Thyatira that have not known the deepness of Satan, (meaning his secret and hidden craftiness and subtlety covered under the glorious titles of high & most singular knowledge and learning) he will put upon them none other burden. But here in this verse God by way of contraries doth expound and declare himself, what manner a one he will be unto these tyrannous oppressors, to wit, he will oppose or set himself against all their subtleties, be they never so subtle. So then when he saith (I have been a rebuker, or there shall be a chastising or rebuking unto these) he meaneth that he will chastise, correct and punish them: yea and that all of them, so that neither their dignity, nor their subtlety shall be able to cover any of them, or to deliver them from the hand of God. Wherefore, although they be the rulers of the people, yet notwithstanding have they a judge, that is above them, or higher than they.   
Vers. 3. I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou art become an harlot, and Israel is defiled. 
A Rendering of a reason, the which setteth the nature of GOD against that double counsel of the crafty princes. 
The clear sightedness of God set against their hidden subtleties: and the truth of their deeds and life matched against their coloured wickedness.  And against their crafty subtleties and hypocrisy, and their covered fetches, he setteth the clear sightedness of God, whereby he thoroughly knoweth all and every of us both within, and also without. And against their sins so well coloured and overpainted, God matcheth the truth itself of their deeds and life. The truth is so, that these tyrant's labour to cast a cloud or a mist over their deeds tyrannical, that is, most full of covetousness and cruelty, and that in the end do they accomplish before men: but not before God, what depths, and subtleties, and crafts soever they do seek out and hunt after. For God knoweth them, and pronounceth or declareth their deeds to be most filthy whoredoms, & most unclean wickedness. Wherefore this verse containeth a most certain contrariety set against ●hese words of the verse before going (Going aside they seek deep corners) that is, they lay colours and pretences or gloss over their heinous offences, showing here that God for all their hiding & covering, knoweth and seethe them well enough. This contrariety then, as I have said, standeth upon two points, of the which the first setteth the clear sightedness of the eyes of God, and his most high knowledge, the which he hath of every particular man, and their counsels against the deceits of these Princes and Rulers. For God is he that knoweth the heart and all things are manifest or open in his sight. As the writer to the Hebrews cap. 4. ver. 13. witnesseth, saying: Neither is there any creature, which is not manifest in his sight: but all things are naked and open unto his eyes, with whom we have to do. Wherefore God saith, I know Ephraim: this Israel is not unknown unto me, that is to say, these kings and princes of the kingdom of Israel: but they are well and thoroughly known and seen into of me, what they hide in their heart, what they do, what they think and dissemble, I know it all. Therefore by the name of Ephraim I think the kings to be noted: and by the name of Israel, the Counsellors. For out of the tribe of Ephraim came the first kings of this kingdom. The house of Israel were called the Counsellors before. God therefore knoweth them all, both as a witness, and also as one that will be a judge, and a punisher of their wickedness.  
The second part of this contrariety pronounceth plainly of the deeds of these Princes, to wit, that they all are so wicked and filthy as is fornication or whoredom: so that they make them all to be unclean and defiled howsoever they may seem unto themselves to have well coloured them, and that the same among men be thought to be just. Compare this place with the Psal. 94. vers. 7, 8, 9, where the ungodly think to keep their Tyranny and oppression from the knowledge of God, as the Prophet in that place bewrayeth their pretences, saying: Yet they say, The Lord shall not see: neither will the God of jaacob regard it. Understand ye unwise among the people: and ye fools, when will ye be wise? He that planted the ear, shall he not hear? or he that form the eye, shall he not see? where he saith, Thou art become an harlot, I take the word fornication in this place generally for every kind of most filthy sin, as it is taken in Paul Ephes. 5. ver. 3. and 5. for uncleanness: 
whoredom here taken generally for every filthy act as to the Ephesias it is joined with uncleanness, and seemeth to be set for all kinds of the same.  and not only for unlawful lying of man with woman, or for idolatry. For it is expounded by the Prophet himself by the word defiled, where he addeth by and by (and Israel is defiled.) After the same mane● and in the same sense and meaning do I take the self same word in the verse following.   
Vers. 4. They will not give their minds to turn unto their God: for the spirit of fornication is in the midst of them, and they have not known the Lord. 

The second amplification of the wickedness of the Priest's and Ruler's.  THe second amplification of the same wickedness both of the Priests, and also of the nobles and Princes, taken from the unrecourable obstinacy or stubbornness of their mind. For they are so forlorn and drowned in their vices, and delighted with the same, that they will not by any means amend the same their wicked life, or once so much as think, or go about to do the same.  

2. Parts of this verse.  And this verse hath two especial points to be noted. The one the description or setting out of a sinner past hope of amendment: The other the cause of the so miserable estate of such kind of persons, the which is here showed to be twofold. 
1. The description of a desperate sinner.  Concerning the first, those are said to be past recovery, the which by no means do labour to amend or reform their wicked life, nor give themselves unto those works, and actions of life, by the which they may be converted unto God: but the which persevere or continue in those works, by the which they are turned from God daily more and more. Such therefore run daily from worse to worse, of whom it is said in the Psal. 64. ver. 3, 4, 5, 6. They have whet their tongue like a sword, and shot for their arrows bitter words: to shoot at the upright in secret: they shoot at him suddenly, and fear not. They encourage themselves in a wicked purpose: they commune together to lay snares privily, and say, who shall see them? They have sought out iniquities, and have accomplished that which they sought out, even every one his secret thoughts, and the depths of his heart. By so lamentable effects therefore is understood who are desperate sinners, & such as cannot repent: for whom therefore most grievous judgements of God do await and remain. Now to turn unto God is to conform and frame their life according unto the law of God.  
And now there is here expressed what are the causes of this so miserable a fall and estate of such kind of sinners. The one is, 
2. The causes of their so miserable estate.  The spirit of uncleanness and of filthy lusts wherewith they are lead, and fully governed. The other, The ignorance of the true God, and his word written, the which itself is also the cause and foundation of the former, that is, of the spirit of uncleanness. And surely, 
1. The spirit of uncleanness.  they which know not God, are not ruled by the spirit of God. For as Paul teacheth Rom. 8. ver. 14. As many as are led by the spirit of God, 
2. The ignorance of God and his word.  are the sons of God. And they which are not led by the spirit of God, they must needs follow the spirit of the flesh, and of the devil for their guide and Captain. For if you live after the flesh (saith Paul in the same chapter ver. 13.) ye shall die: but if ye mortify the deeds of the body by the spirit, ye shall live. For we are subject and obey either God or the devil, and so consequently the lusts of the flesh. For as it is Mat. 6. ver. 24. We cannot serve two masters, God, and the devil. And Luk. 16. ver. 13. we are likewise taught the very same. So then there is no mean. He that is without the spirit of God, hath the spirit of the devil.   
Vers. 5. And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity: judah also shall fall with them. 

A confirmation of the former accusation.  A Confirmation of the former accusation by the pride of the Israelites, and by their boasting in their sins, nay in their heinous wickedness: where in is contained the third amplification of their lewdness, as being such, who not only sin desperately, but also do glory, and are proud of their outrageous offences. These men therefore became daily more proud, more disdainful, and intolerable: which thing showeth their mind to have been desperate. So are the wicked rich ones described Psal. 73. ver. 7, 8, 9 Their eyes (saith David) stand out for fatness: they have more than their heart can wish. They are licentious, and speak wickedly of their oppression: they talk presumptuously. They set their mouth against heaven, and their tongue walketh through the earth. Therefore here in this place God bringeth this self same their pride for a witness against them of their lewdness, that look whereof the ungodly are most proud, by the same most especially they may be condemned of GOD, and the same may be a most heavy witness against them.  
And now in the second part, or in the part of this verse following God doth add and set down the punishment of this so great and so wicked stubbornness and disobedience, 
2. The punishment of their great disobedience.  the which by the former description appeareth to be most just. And this punishment containeth the overthrow and destruction of the whole nation, and of the Princes themselves especially (the which here als● are noted by the name of Ephraim and Israel.) All these Princes, Priests, and nobles therefore shall fall, that they themselves together with their dignity shall now be no more at all in this kingdom. For this kingdom also itself shall be destroyed for the same cause. Wherefore by this it appeareth most plainly ho●e greatly the sins of the Rulers do hurt both themselves, and also the whole people and kingdom over which they do rule. There is added moreover in stead of a confirmation, 
The figure Hypophora. What this is, see Amos cap. 5 vers. 21.  and as a certain Hypophora, or answering of an objection (judah also shall fall.) For the Israelites albeit that themselves were never so corrupt and wicked, were wont notwithstanding against such threatenings of the Prophets to object the examples and manners of the jews, who were never a whit better than they, yea many times worse: and yet were they called and said to be the people of God by the same Prophets, and such as should be saved, and the beloved of GOD. And to show that the jews were worse sometimes than the Israelites, the testimony of Ezechiel cap. 16. ver. 51. is sufficient, where he speaketh of them thus: Neither hath Samaria (by which he meaneth the Israelites) committed half of thy sins, but thou hast exceeded them in thine abominations, and hast justified thy sisters in all thine abominations which thou hast done. The Prophet Oseas therefore answereth, The Iwes also shall fall, because of the same sins, that you should not for this cause sooth and delight yourselves in your sins: or in them promise unto yourselves escaping without punishment, because others also sin as well as you.   
Vers. 6. They shall go with their sheep and their bullocks to seek the Lord: but they shall not find him: for he hath withdrawn himself from them. 
THe amplification of the former judgement or punishment pronounced against them, 
An amplification of the former punishment  because that then, how earnestly and diligently soever they go about and labour to appease God with their sacrifices, and to seek him, they shall not have him either merciful unto them notwithstanding, or find him. And surely this is a most just punishment of so great disobedience of men continuing in sin, that like as they themselves were hardened at the admonitions of God: so God also should wax hard and deaf at their prayers. And that now therefore he should not hear them nor help them being oppressed, although he be called upon by them never so much. So Hebr. 12. ver. 17. it is said of Esau making at the first small account of the blessing, That afterward he was rejected, and found no place to repentance, though he sought the blessing with tears. And jerem. cap. 11. vers. 11. God saith of the obstinate jews, Behold I will bring a plague upon them, which they shall not be able to escape, and though they cry unto me I will not hear them. And to the same effect, and almost in the same words he speaketh Ezech. 8. ver. 18. Therefore will I also execute my wrath: mine eye shall not spare them, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.  
This verse hath two chief points to be considered. The one, 
2. Parts of this verse.  The preposterous or overthwart desire of the ungodly persons, who then at last remember God in their most grievous miseries and afflictions or troubles, 
1. The wicked flee unto God only in their troubles.  that they dream that they can appease him with external or outward things only, as with fat, or costly sacrifices, or with a great company of sacrifices. And therefore in such a case or at such a time they spare neither sheep, nor the whole heard itself of greater cattle. But they offer not unto God those things which are true sacrifices indeed, and acceptable unto him, as is faith, repentance of mind, conversion or truly turning unto him, the remembrance of the covenant made with them for the Messiah sake. And therefore David Psal. 40. ver. 6. knowing that God respecteth not the outward sacrifice only, saith: Sacrifice and offering thou didst not require: (for mine ears hast thou prepared) burned offering and sin offering hadst thou not required. But Psal. 51. ver. 17. he showeth with what sacrifices God is well pleased, where he saith: The sacrifices of God are a contrite spirit, a contrite and a broken heart▪ O God, thou wilt not despise. Wherefore Paul Rom. 12. vers. 1. exhorteth the Christians that they give up their bodies a living sacrifice, holy, accept able unto God, which (he saith) is their reasonable serving of God. But God is then said to be found of us (who otherwise is every where) when he is felt of us to be favourable, a helper, merciful, and hearing us. 
2. Why God is not found of them, that seek him.   
The other point here to be noted is, why God is not found of them that seek him? to wit, because God doth altogether withdraw draw himself from obstinate persons, and such as are past hope of amendment. For they have cast away all faith in him, yea that which they had once tasted of, of which like kind of men you read Hebr. 6. And without faith no man can find God. God indeed hateth sins, and the same do drive away God from us. And Isai cap. 59 ver. 2. telleth the people of his time, saying: Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. To which purpose see Psal. 5. 
God forsaketh not all sinners at the first.  But God doth not forsake all sinners, nor yet forthwith and by and by, so that he will quite and clean turn himself from them. For he is present with them that call upon him. But when as men have willingly fallen into so deep a gulf of ungodliness, that they are past amendment, and do sin with the whole affection and delight of their mind: then God doth forsake them, and withdraweth himself from them. For they which are such, have utterly cast off the holy Ghost: nay to say the truth, they never truly had him, but were hypocrites and dissemblers, of whom john saith epist. 1. cap. 2. vers. 19 They went out from us, but they were not of us: for if they had been of us, they would have continued with us. And therefore cap. 3. vers. 9 he further affirmeth, That whosoever is borne of God sinneth not (that is, giveth not himself over wholly unto sin) for his seed remaineth in him, neither can be sin because he is borne of God. Wherefore of such kind of desperate and malicious sinners God is not found.   
Verse 7. They have transgressed against the Lord: for they have begotten strange children: now shall a month destroy them with their portions. 

An amplification of their wickedness taken from the circumstance of the person of God, and also from the person of the Israelites themselves.  AN amplification of their wickedness, that both the cause of God his withdrawing himself from them may be understood: and also the greatness of their shamelessness and disobedience. The amplification is taken from the circumstance of the person of God, whom these have forsaken. For he is jehovah, that is, that same true, most mighty and alone God. Also from the person of the Israelites themselves, the which by an especial covenant had vowed themselves unto that God: and as it were by a contracted marriage had agreed within themselves, that the same God should be their husband; and they the chaste spouse of God, playing the harlot at no hand. And therefore Paul 2. Cor. cap. 11. vers. 2. in regard of this spiritual marriage between Christ and his Church, saith of the Corinthians a member of the same, That he was jealous over them with a godly jealousy, because he had prepared them for one husband, to present them as a pure Virgin unto Christ. See before touching this marriage cap. 2. ver. 16. And yet this covenant notwithstanding, they had joined themselves unto others, and had played the harlots both in body, and also in mind. In mind with Idols, as hath been said before. In body with strange women against the commandment of God Deut. 7. by whom they had begotten strange children, that is, not of the seed of Abraham, or of another, than the blood of Abraham, to wit, they had begotten them of a strange woman the which should be notwithstanding a part of the people of God. Of this matching with strange women, see Ezra 10. Nehem. 13. And by this means they did communicate or impart the heritage unto others then unto the true sons of Abraham, against the grant and pleasure of God, that is, of the true Lord and right owner of that land. Which is unlawful to be done even among men, and in those lands which we hire, and pay farm and rent for: much more is it unlawful in that land, the which God had appointed to the seed of Abraham only.  

Their punishment shallbe agreeable to their sins.  Last of all is set down, with what punishment they shall in the end be punished by God for this so vile pleasure in playing the harlots, to wit, with a punishment answerable and most agreeable unto their sin. For a month, that is to say, their monthly terms, and that same most filthy corruption shall devour and defile them, and weaken all parts of their body. Others take the word (month) for their seed, the which they shall not be able to keep, like as harlots and unchaste women cannot keep the same. But I for my part had rather to refer this punishment unto terms, fluxes or issues of seed, hemeroids, or the Piles, and such like bloody issues, the which may happen as well unto men as women sometimes. And these kinds of diseases are very troublesome, and grievous, the which in the end do bring a consuming of the whole body unto those which are haunted with them, and weaken the parts of their bodies, take away the colour of the face, and to be short, wear them a way by little and little, and consume, and eat up their whole body with pains most grievous, that which they find, and have proof of, which are taken with the sickness of Naples, that is the filthy disease of the pox. And this to be true in the jews at this day, experience doth teach, who are known peculiarly to have many foul bloody diseases. For the jews said, Let the blood of Christ be upon us, and upon our children Mat. 27. ver. 25. And among other diseases the which for their not walking according unto God his commandments, are threatened unto them Deut. 28. ver. 27. issues and followings of blood is reckoned, where Moses writeth thus: The Lord will smite thee with the botch of Egypt, and with the emeroids (under which he comprehendeth all manner of bloody issues) and with the scab, and with the itch, that thou canst n●● be healed. So then experience itself doth plainly confirm mine opinion, and my interpretation.   
Vers. 8. Blow ye the trumpet in Gibeah, and the shaume in R●mah: cry out at Beth-aven, after thee, o Benjamin. 

A confirmation of the former threatenings of God.  A Confirmation of the former threatenings of God against the Israelites and jews by the adjointes. For it appeareth that they shall both perish, in as much as God doth will the same to be forthwith proclaimed, and that openly in the borders of both people and kingdoms. And therefore God will have criers of this punishment and destruction to be sent, the which should affirm that thing to come to pass, the which God by Oseas hath foretold. And this place is a very notable Hypotyposis, 
The figure Hypotyposis, which what it is, see Amos cap. 8. ver. 12.  or lively setting fon● of the matter, where by it seemeth in such sort to be described as if it were represented or showed to be seen with the eyes in a manner.  
This description hath two things to be noted. First the place where these things are willed to be proclaimed. 
1. The place where this proclamation is to be ●s ●●e.  And this is not commanded to be done in one place alone, but in divers, as namely in Gabaa, or Gibeah, Rama, & Beth-aven, all which were border towns between both kingdoms. For thus, when as wars are proclaimed by Heralds, the war is proclaimed, and published to be notified in those Cities and towns especially, which are the bounders of the kingdom. But it is added also, (in all Benjamin) the country of which tribe bordered upon those towns, and that behind and not before them, and the Prophet himself also prophesying in Israel. Wherefore Benjamin is said to be after or behind in respect of the situation of the place, after such sort as it stood then before the eyes of Oseas turning himself unto Israel, unto whom he spoke. And Oseas maketh mention of Benjamin about the other tribes, because that the first tempest of GOD his judgements laid harder upon that tribe then upon the rest, and therefore it is expressly set down by name. For out of that quarter commonly the jews and the Israelites crushed each others with wars.  

2. The phrase or manner of speaking.  The second part of this verse containeth the kind or manner of speaking here used by the Prophet, which is unjointed as it were and lose, and not tied together with any bands of conjunctions coplatives. Therefore he repeateth one thing after divers manners, both that he might thereby the more stir up both nations, and confirm and avouch that the thing which here is rehearsed, should come to pass indeed and in truth. He therefore thus speaketh with great earnestness, to awaken these dull and blockish fellows.   
Vers. 9 Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I caused to know the truth. 

A showing what was by the Heralts to be proclaimed.  AN explanation or making of the matter more plain. For he layeth down the thing, the which by these Heralts was to be proclaimed, To wit, that Israel should be destroyed, and brought into an horrible or fearful waist or wilderness. And although that under the name Israel the whole people be comprehended, yet in my judgement these threatenings also do peculiarly and especially concern the Priests and Nobles of Israel, as may appear by the course of this whole chapter. 
The time, when these things shall come to pass.  And he doth set down the day or the time, wherein these things shall come to pass, to wit, that time in the which God will no longer, as he then did, chastise and correct Israel in bare words only, but in deed, and will make this self same overthrow and punishing of them to be known by the event or falling out of the matter, unto all the tribes and provinces of that kingdom of Israel. The which thing came to pass, or was fulfilled, by the Assyrians under Oseas the last King of the Israelites. Therefore albeit that God oftentimes do seem to be slack and to make delays, or from day to day to put off the punishment of men's sins, yet in deed and truth be showeth in the end that he hath spoken the truth, and hath not threatened in vain: because that those threatenings do at the last appear and come to pass.   
Vers. 10. The Princes of judah were like them that remove the bound: therefore will I pour out my wrath upon them like water. 

The figure Metasthasis, or Transition, is when as we either briefly repeat what hath been said, or else show what remaineth to be said. When both these things are performed together, then is it called a perfect transition: when but one of them, as in this place, then is it called an imperfect transation, or passing to another matter.  THe figure Metasthasis, or Transitio, or passage to another matter. For after that the Prophet hath set out the punishment the which did hang over the heads of the Israelites: he passeth unto the jews, whose sins and punishment like to ensue for the same he now declareth also. And that these things also do appertain and are to be referred unto the Priests and Nobles of the kingdom of Israel especially, the words themselves of the Prophets do declare.  
This verse hath two parts. The first showeth the sins of the jews, and that by a metaphor (which what it is, see Amos cap. 4. ver. 12) or similitude. For they are compared unto those that remove and maliciously confound land marks. Whereupon ensue great hurly-burlies and disordering of things, yea and sometimes wars and fall out even among citizens themselves, or among kingdoms. Hereof is that saying of Ovid:  

Termine, sive lapis, sive es defossus in agro  
Stipes, ab antiquis tu quoque nomen habes.  
Si tu signasses olim Tyreatida terram,  
Corpora non letho missa trecenta forent.   
In English thus:  

Thou God of bounds, if stone thou be,  
Or doule deep set in ground,  
Of old thou also hast thy name,  
And thus the same doth sound.  
If in times past thou bounded hadst  
And marked the Tyrean soil,  
Three hundredth persons then by death  
Should not have ta'en the foil.   

A law of God against removing of marks and bounds.  Wherefore this sin is most sharply punished in the law of God Deut. 19 ver. 14. there is a law set down touching this matter after this manner: Thou shalt not remove thy neighbours mark, which they of old time have set in thine inheritance, that thou shalt inherit the land, which the Lord thy God giveth thee to possess it. And Deut. 
A curse against the same sin.  27. ver. 17. there is a curse pronounced against those that commit this sin. Cursed be he that removeth his neighbour's mark: and all the people shall say: So be it. Hereof also is much spoken in the civil laws of the Romans, in the whole title Digest. De termino moto. Now the Princes & the Priests of judah did confound, remove, and alter the marks set by God Deut. 19 in distinguishing and severing of civil and Church matters, the one from the other, for that the Kings did with great pride of mind assay, and would have usurped, or unlawfully taken upon themselves the privileges and offices of the Priests, as appeareth 2. Chr. cap. 26. by Vzzia his attempting to burn incense in the Temple of the Lord. And also 2. King. 16. ver. 10.11. By Ahaz his prescribing Vriiah the Priest, to make an idolatrous Altar after the pattern of that of Damascus: for when as the Magistrate how faithful and godly soever he be encroacheth upon the office of the pastors: and on the contraric when as the pastor of the Church taketh on him the office of the politic Magistrate, doubtless there must needs follow great disturbance and disordering of things: and the marks and bounds which God hath set in the due government of this world are pulled up, and all things are turned topsy-turvy, and do run to wrack, ruin and decay. This therefore was the sin of the princes of judah.  
Now followeth the punishment, 
2. The punishment of the former sin in removing of marks.  namely not only the anger of God, but also his red hot or burning anger, that is, the most exceeding great heat of the wrath of God against them. And this heat of the wrath of God shall not fall upon them by drop meal, but shall be poured down upon the heads of them. For the anger of God shall light upon them, and follow after them withal his might and main, sway and weight. And it shall be poured out upon them as water, that is to say, most plentifully and in great abundance, and on e●ery fide bursting forth and dividing itself into all places, like as water poured out, is wont to do. This is indeed a most sharp and heavy punishment of proud Princes, and such as confound or alter the bounds set by God, whereby God beateth down their stubborn pride and power: albeit that for the most part such kind of fellows are not afraid of men at all: but range about without punishment, being held under and kept back with no fear of laws nor punishments of man. Let therefore princes and rulers whatsoever, consider how great a judgement of God hangeth over their heads, when as they meddle with those things which appertain not unto them, and will order them at their pleasure: without any warrant from Almighty God.   
Vers. 11. Ephraim is oppressed, and broken in judgement, because h●● willingly walked after the commandment. 
THis is a rendering of a reason, why the Israelites, and especiallies their Princes, as also those of judah, shall be punished with so sore a punishment, as hath been described before, and shall also be showed hereafter, to wit, that they shall be laid open for a pray, and shall be bruised and oppressed with that weight of God his judgement against them: 
The cause of this punishments.  The cause (I say) hereof is this, for that they both of them, altogether wittingly and willingly and desirously, embrace, follow and keep the Commandments, the which are contrary unto the word of GOD. But the commandments the which in this place are condemned, 
Against what commandments the Prophet here speaketh.  are not politic laws, the which should prescribe true godliness and modesty among men 1. Tim. 2. (for those we are to obey) but they are such ordinances of Kings, as being allowed of the Nobles and Peers of the Realm, the people was thereby at the first brought unto idolatry by Ieroboa● the son of Nabat the first founder of this kingdom of Israel, and afsterwards by his Successors 2. King. 17. So then these commandments are that same will-worshippes', which Paul condemneth Colos. 2. ver. 23. of which he saith, That they have indeed a show of wisdom, in voluntary religion and humbleness of mind, and men's sparing the body, etc. They are the precepts of men, wherewith God every where with so loud voice doth witness that he is worshipped in vain, Isai. 29. Amos 4. ver. 4. where the Lord accounteth the for transgressions, in what regard soever the people have them For thus in that place he speaketh of them: Come to Beth-el, and transgress: to Gilgal, and multiply transgression: and bring your sacrifices in the morning, and your tithes after three years. And Christ out of Isai. Matth. 15. ver. 9 telleth the Scribes and Pharises that they worship him in vain, teaching for doctrines men's precepts. Idolatry therefore without all doubt, is in this verse condemned in both those kingdoms, and out of this verse it is taught that it reigned among the people of them both. And the same was always set up among the Israelites and jews, by the edict or proclamation of their Princes, as it is now a days done in the Popedom by the writs and commandment of Princes.   
Vers. 12. Therefore will I be unto Ephraim as a moth, and to the house of judah as a rottenness. 

The greatness of their punishment set out by two similitudes  AS in the verse before going the Prophet described a very great sin, and such as was ratified and warranted by the authority of their princes and rulers: so now he setteth down, and that unto the princes both of Israel and also of judah, the greatness of the punishment, wherewith the self same princes shall be punished. And this is no new punishment, the which is here rehearsed: but an amplification, or a more especial laying open of that which hath been already threatened. For he painteth out the greatness thereof by two similitudes. And here are two things to be noted, to wit, 
1. What punishment is threatened.  what punishment is here threatened, and unto whom. The punishment is most heavy: namely, because these princes shall be eaten up and consumed in long continuance of time, and by little and little, 
2. To wh●m it is threatened.  and not forthwith or at once: neither shall they cease to be vexed: but as a moth useth to eat a garment by little and little, and to fret it by piece meal, so shall they be vexed by little and little, and continually. So were they threatened before ver. 7. to be consumed with a linger disease, as also Deut. 28. ver. 51.52. Moses showeth among other plagues that shall fall upon them for the despising of God his commandments, that foreign enemies shall waste them and all theirs, both corn, fruit, and cattle, wine, and oil, etc. by little and little, until they be quite and clean destroyed. The like similitude of a moth is used Psal. 39 ver. 11. where the Prophet writeth after this manner: When thou with rebukes dost chastise man for iniquity, thou as a moth makest his beauty to consume: surely every man is vanity. Therefore as the moth doth eat away the beauty, 
The similitude of a garm●●at e●ten with moths, is used also job. 1●. ver. 28.  and every the best part of a garment: so shall every the best things of both these kingdoms, that is, of Israel and of judah, by the enemies be by little and little carried away, and taken from them. That which was done in the kingdom of Israel by the Assyrians: and in the kingdom of judah by the Babylonians or Chaldees. For by these was both these kingdoms at the first broken, and spoiled of their richest countries, and littled in their borders. To the self same purpose appertaineth also the similitude of Rottenness in the latter end of this verse. See jam. 5. ver. 5. to much like effect the like comparison of the rust and cancre in the gold and silver of the cruel and merciless rich men, the which he threateneth shall eat their flesh also, as it were fire. Further, the punishment which the Prophet here speaketh of, is threatened unto both the kingdoms, to with, that of Israel, and also that of judah: and unto those especially, the which in them both were the princes and peers of the people, that men should not deceive themselves with vain names and titles.   
Vers. 13. 
* Further more.  When Ephraim saw his sickness, and judah his wound, than went Ephraim to Asshur, and sent unto 
* A king that should help them.  King jareb: yet could he not heal you, nor cure you of your wound. 

Their distrust in his promises reproved.  ANother sin of both this people, and the same most shameful: namely, distrust in God's promises, and therefore their infidelity is plainly reproved in this place. And a most certain and sure sign and proof hereof is, that both peoples when as they were pressed by their enemies, ran not unto the true God, but unto the help of people that were infidels, to wit, unto the Assyrians, Egyptians, and unto others, as if there either had been no God among them: or as if the true God, had not been God, and true of his promise. So Ahaziah sending in his sickness to baalzebub, to know whether he should recover or no, is sharply reproved by the Prophet Elijah 2. King. 1. ver. 6. who saith unto his servants in the name of the Lord: Is it not because there is no God in Israel, that thou sendest to inquire of baalzebub the God of Ekron? And in the Psal. 44. ver. 20. the godly say: If we have forgotten the name of our God, and holden up our hands unto a strange God, shall not God search this out? And therefore is there a very fore and heavy curse pronounced against those that forsaking the true God, flee into Egypt for help, Isai. cap. 31.1, 2, 3. in these words: Woe unto them that go down into Egypt for help, and stay upon horses, and trust in chariots, because they are many, and in horsemen, because they are very strong: but they look not unto the holy one of Israel, nor seek unto the Lord. But he yet is wisest: therefore he will bring evil, and not turn back his word, but he will arise against the house of the wicked, and against the help of them that work vanity. Now the Egyptians are men, and not God, and their horse's flesh, and not spirit, and when the Lord shall stretch out his hand, the helper shall fall, and he that is helped shall fall, and they shall altogether fail.  

Two parts of this verse.  This verse hath two parts. The first setteth forth the sin of these people's severally. Therefore I interpret the particle van, 
1. A new sin of lo●● the people.  (Furthermore) that it may be understood that a new sin is now described, yet such a one the which sprung no doubt of idolatry, and the contempt or despising of God. Ephraim therefore ran unto the Assyrians, as appeareth 2. King. 15. ver. 19 where Menahem the usurper bribeth Pull the King of Assyria, to be favourable unto him: and judah unto any King whatsoever, that would promise him help. So then judah fleeth not unto any one King only, but unto divers Kings, and all of them idolaters, to wit, as distrusting the promises of God towards them, and making more account of the help of idolaters, and judging it more certain than the help of the true God. They flee unto the Assyrians 2. King. 16. They flee unto the Egyptians Isai. 31.1. They flee unto the Israelites 2. Chro. 25. ver. 6. Isai. 8. ver. 6 Read cap. 10. ver. 6. hereafter. Therefore they ran not unto the Assyrian alone: unto whom the Israelites especially looked against the Syrians: albeit the Israelites themselves also hired the help of the Syrians oftentimes: or took them unto themselves as league-fellowes against judah. Further, there is a great force in these words: He saw his sorrow or his pain, and his wound. For by the self same they were sufficiently admonished, or put in mind to flee unto God, and not unto those idolaters.  
The second part of this verse showeth the vanity of this help which they sought after. For these Physicians did not cure their wounds, nay they took no care of them at all. For 2. Chro. 28. ver. 20, 21. we read that the wicked king Achaz was rather troubled then helped by the king of Assyria: yea though he gave unto him large gifts, yet it helped him not. And Isai. 31. ver. 5. cited but a few lines before, it is showed that those which sought unto Egypt for help, were thereby harmed, and not helped. For neither the Israelites, nor yet the jews were any thing at all furthered or eased by these their aids. Thus doth our hope that is disagreeing and contrary unto the word of God, deceive and disappoint us.   
Vers. 14. For I will be unto Ephraim as a lion, and as a lions whelp unto the house of judah: I, even I, will spoil, and go away: I will take away, and none shall rescue it. 

A reason why the former aids shall not stand them in any stead.  THe rendering of a reason, why the former aids shall be unprofitable both unto the Israelites, and also unto the jews: namely, because God the avenger and punisher of their sins and life, will pursue them both, and will break in pieces and destroy them with most grievous punishments, and being stirred up with wonderful anger and might and power. Therefore none shall deliver them out of the hand of God.  
There are therefore two things here to be considered. The first, who shall stand against them, to wit, jehovah, that is to say, the true God, 
Who shall stand against them.  and he that is almighty, who himself will pursue them. Therefore there is a great vehemency and force in this word (I) three times together rehearsed in this place.  

2. After what sort God will pursue them.  The second thing to be noted in this verse, is, after what manner, that is, with how great force, might and power God will pursue them, and break them in pieces: namely, like unto a lion gaping after his prey. At which time the lion is wont to be most fierce, cruel, and to gather all his strength together. And therefore there is an example brought in this place of lions of two ages, or of younger and older lions (albeit that some translate the first word a Leopard) that these princes as well of judah as of Israel, should not dream any way to escape (but by repentance of mind, and earnest turning unto God:) how mighty soever they seem unto themselves to be, & well underpropped and stayed up with the aids of such kind of Kings, that is, King's most mighty, & of most great power. But God himself will take them away, as his own, and lawful prey: and therefore no man shall rescue them. For who can withstand the will and power of God? Let these things make us more wise, and take away from us all vain confidence and trust.   
Vers. 15. I will go, and return to my place, till they acknowledge their fault, and seek me: in their affliction they will seek me diligently. 

An amplification of the punishment by continuing the former similitude.  AN amplification of the punishment by the continuing in the similitude, the which is taken from lions. For this punishment shall continue long. Therefore like as a lion, after that he hath taken his prey, returneth unto his den, that there he may at his pleasure enjoy the same: so God after that he hath laid these open unto the prey and power of their enemies, will return and betake himself unto his own place, that he may a long season miserably vex them, being thus laid open unto their enemies, and until they learn to repent. 
Two parts of this verse.   

1. The long continuance of their punishment.  Therefore this verse hath two points to be observed, To wit, the longnes or continuance of the banishment or captivity, and punishment threatened both unto the Israelites, & also unto the jews, the which is signified in these words (I will go away, and return, until, etc.) Secondly, the cause of this so long affliction or punishment: 
2. The cause of the same.  namely, that these (who have lived so long as rebels) may return unto a better mind. The which thing cannot be brought to pass but after long punishment. For look how much the more hard the iron is, & the more hard the heart of man is, with so much the more long punishments and hammers it is to be beaten and laid on upon. And therefore Psal. 32. ver. 9.10. David exhorteth the wicked and ungodly, that they should not wax senseless and brutish in their manners and conversation, being like unto an horse, or like a mule, which understand not, whose mouths a man must bind with bit and bridle, lest they come near him. And therefore (saith he) many sorrows shall come unto the wicked. So that it appeareth to betrue which the profane and heathen authors do write: That the punishment of God is slow and long ere it come upon the sins of men: but in the end God doth recompense the slackness of the punishment with the grievousness, or greatness of the pain. And out of this self same place also appeareth, how that we are not in any case to abuse the patience and long suffering of God Rom. 2. Lastly, how just always the judgements of almighty God are against men, how hard and long continuing soever they seem to be. For whom God doth long chastise and correct, all that same while he doth stir them up, and call them unto repentance. But men are deaf: and for the most part make small benefit and profit in those judgements of God.  

A description of true repentance, which hath two parts.  Further, here is described true repentance of mind, the which in the elect or chosen is the effect and fruit of long afflictions: and moreover the scope or end that God propoundeth or setteth down unto himself, when as he afflicteth, or punisheth them. And this true or earnest repentance doth consist of these two parts, to wit, 
1. An unfeigned acknowledging of sin.  the unfeigned acknowledging of a man his sin, whereby he which repenteth, doth confess, and acknowledge from his heart before God, that he is in deed and in truth guilty. Secondly, 
2. Conversion or turning unto God.  of conversion or turning unto God, whom the self same party, who doth in such sort detest and loath his sin, seeketh notwithstanding, as his most merciful father in Christ. Therefore this second part of repentance must needs spring from true faith, and the laying hold of the grace of God prepared for us for Christ his sake: like as the first part proceedeth from the law, and from the earnest feeling & taste of a man his own sin, the which striketh into us an horror and a fear. From thence cometh it that we do fear sin. And therefore Paul 2. Cor. cap. 7. vers. 11. excellently setteth out the many singular effects that came of their godly sorrow for the neglecting of their duty concerning the incestuous Corinthian, in these words: For behold, this thing that ye have been godly sorry, what great care it hath wrought in you, yea, what clearing of yourselves: yea, what indignation: yea, what fear: yea, how great desire: yea, what a zeal: yea, what punishment in all things ye have showed your seluet, that you are pure in this matter.    

CAP. 6.  
Vers. 1. Come and let us return to the Lord: for he hath spoiled, and he will heal us: he hath wounded us, and he will bind or up. 

A continuing of the former sermon.  THis is a continuing of the sermon, the which was made in the chapter before going. For in the last verse he had said that the godly Israelites being at the last stirred up with so many miseries and punishments should seek the face of the Lord, and most diligently make haste and run unto him. The which in my judgement is to be referred unto divers times; as for example, unto the beginning of the reign of Oseas the last King of the Israelites. 2. King. 17. vers. 2. For he was, though bad, yet not so bad as oth●● Kings before him: 
The figure Prosopopoeia or feigning of a person, is when we set down the speech of another, as here the Prophet doth the speech of the ●odly converted.  unto the times of King Ezechias, where some of the Israelites repent. 2. Chron. 30. verse 25. And lastly, unto the times of josias King of judah, when he held the Passeover, 〈◊〉 it is 2. King. 23. Also 2. Chron. 34. vers. 19 Now than the Prophet showeth and declareth the self same thing, namely, how o● after what sort they shall seek GOD. For he teacheth how great their diligence shall be, and their endeavour in knowing the true God, and in seeking of him. Wherefore the Israelites are by the figure Prosopopoeia or sayning of a person, brought in speaking, 
2. Parts of this verse.  to the end that their conversion unto God may be the better set before the eyes of the Readers.  

1. The godly their exhorting one another to turn unto God.  And this verse hath two especial things to be noted. First, the godly their stirring up and exhorting one another to return unto God. See the like in the godly Isai 2. vers. 3. where you shall find it thus: And many people shall go and say: Come and let us go up unto the mountain of the Lord, to the house of the God of jaacob, and he will teach us his ways, and we will walk in his paths. And they shall desire not only to come unto God a little way, or in some part: but also to be converted, or turned unto him, that is, with all their heart to repent, and now henceforth to become subject unto God: to follow his word as a light shining before them: and they will have a mind utterly to cast away their Idols. And this conversion or turning unto God, is the chiefest part of repentance, and as I have said, springeth of true saith in Christ.  

2. The cause of their exhorting one another.  In the second place the cause of their exhorting one another is to be observed or marked. And this is the only mercy, bounteousness and love of GOD through Christ towards those that are his, howsoever they have been rebellious and disobedient before, the which his love it is easy to gather by his promises towards them in all the holy Scriptures. So then by the laying hold on the mercy of God towards them, and that by true confidence or trust of mind, even the godly themselves, who before had most grievously offended God▪ do notwithstanding come home again, and convert or turn unto him. For they know that God will heal and bind up their wounds. For as the Psalmist saith Psalm. 147. vers. 2, 3. The Lord doth build up jerusalem, and doth gather together the dispersed of Israel. He healeth those that are broken in heart, and bindeth up their sores. And Psalm. 103. vers. 3. He forgiveth all thine iniquity, and health all thine infirmities. And Isai 57 vers. 18. God saith of the recalling of the sinner: I have seen his ways, and will heal him: I will lead him also, and restore comfort unto him, and to those that lament him. And therefore jerem. 3. vers. 22. he crieth: O ye disobedient children, return and I will heal your rebellions. And the people there make answer: Behold we come unto thee. For thou art the Lord our God. And cap. 30. vers. 17. God most lovingly and comfortably speaketh unto his church: For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord, because they called thee, The cast away, saying, This is Zion, whom no man seeketh after. They desire then to return unto God, as unto their physician. This conversion, is the other part of repentance.   
Vers. 2. After two days will he revive us, and in the third day he will raise us up, and we shall live in his sight. 
An amplification of the former benefit taken from the greatness and speediness of the same.  
AN amplification of this benefit of God taken both from the greatness, and also from the speediness of the same. From the greatness, 
1. Fron the greatness.  for that God in such sort cureth and healeth those that be his, that not only their wounds grow together, and be made whole and sound again: but also their former strength, might, courage, lustiness and liveliness shall a fresh and fully be restored unto them again by God, how greatly and grievously soever they were wounded before. The which thing the Prophet doth signify by the words of (reviving and raising up) Examples hereof we do see in the miracles of Christ done unto men's bodies, in the which the diseased were in such sort healed, that there remained no print or token of the former infirmity had it continued or haunted them never so long. And therefore Christ said: Arise, take up thy bed, and walk. john 5. And likewise Act 3. vers. 8. it is reported of the lame cripple begging at the gate of the Temple, that he was in such sort restored by Peter and john, that he leapt up, stood, and walked. And doubtless concerning our spiritual wounds also, that is to say, our sins, Christ doth in such sort take them away, that after the last resurrection, neither the punishment, nor the guilt, nor any senfie of them remaineth, or shall remain in us. For all these things Christ shall heal and destroy in us, so that we may boldly say, as it is in Paul. 1. Cor. cap. 15. verse 55. O death, where is thy sting! O hell, 
Our estate shall be better in Christ, than that which we should have had in Adam.  where is thy victory? Nay Christ shall then restore us unto a far better condition and estate than was that, which we should have had by the first Adam, when he was pure, without sin, and in his innocency, by how much our human nature is more nearly and straightly joined with God, that is to say, with the fountain itself of goodness in Christ (as who namely is true God, and true man, in one and the same person) then in Adam, who only was the Image of God, but not God himself, as Christ is. And this is the greatness of GOD his benefit towards his, the which is prepared for us by Christ alone.  

2. The speediness of the benefit.  The speediness of the same benefit is described and set forth to be very great. For within the space of two days, or at the furthest, of three days, God bestoweth upon his Church these so great benefits, that is to say, in a very short time. For the mention, or words of (two days and three days) do signify a most short space. 
A most singular comfort against our impatiency.  For God always helpeth those that are his, when need is, and in the very point and pinch, or moment and minute of time that he thinketh convenient. For as Paul teacheth us 1. Cor. 10. vers. 13. God is faithful, which will not suffer us to be tempted above that we be able, but will even give the issue with the temptation, that we may be able to bear it. Touching this power of God in bringing most hard things to pass, and in helping of those that are his, there is a most notable, & of all other a most excellent example in the resurrection or rising again of our Lord jesus Christ: of whom for this cause many do take and expound this place but too strictly or narrowly. For it appertaineth generally unto every help of God, the which he performeth towards his. And the same is always in respect of God speedy, howsoever it may seem unto our impatient flesh unto the contrary, unto whom notwithstanding it is joyful and welcome whensoever it cometh.   
Vers. 3. Then shall we have knowledge, and endeavour ourselves to know the Lord: his going forth is prepared as the morning, and he shall come unto us as the rain, and as the latter rain unto the earth. 

A second amplification of the former benefit.  THe second amplification of the former benefit of GOD towards his that do truly repent from their idolatry, and wicked life. And this amplification is drawn partly from the increase, the which shall daily be more and more: and partly from the fruit and profit the which shall grow thereon, and appear most great, as it were from a rain that falleth upon the earth in due season. Therefore this benefit of God shall not be momentary, or for a little and a short time: but continual. For the godly shall goeforward, and profit daily more and more in the true knowledge of God out of his written word, the which self same is the fountain and cause of their conversion or turning unto God. They shall therefore know God, the which thing is opposed or set against that same ignorance, the which the Prophet reproved in them before: and they shall go forward in that same true knowledge of God, and shall daily in the same have more happy success, profit, and growing forward. The fruit of the same benefits of God shall be most plentiful, the which is understood by the cause expressing one thing in words, and in sense and meaning betokening another thing. For this coming of God unto those that are his, and his favour and help is compared unto such a rain as cometh in due season, yea to the latter rain, that is, such a rain as falleth in Summer. And this rain is wont to bring forth most plentiful fruit. Again, it shall be as the morning, that is to say, then shall the presence of God be unto his most joyful and welcome. 
What the figure Metaphora is, see Amos cap. 4. ver. 12.  These Metaphors do lively paint out the exceeding great gladness of the godly, and of the Church, when as it is healed and helped by God.   
Vers. 4. O Ephraim, what shall I do unto thee? O judah, how shall I entreat thee? For your goodness is as a morning cloud, and as the morning dew it goeth away. 

An admonition to the godly to continue in well doing.  AN admonition, whereby God exhorteth those which are his being thus brought into the way to continue, that they do not faint, wax weary, give back of that their earnestness, and become cold afterwards, the which is a vanity, lightness, and inconstancy in good things, that haunteth all men, yea even the godly. And God here by the figure Hypophora, 
The figure Hypophora. What this is, see Amos cap. 5 vers. 21.  or answering of an objection showeth, if they depart from that right way the which they have once entered into, that this cometh to pass not through his, but through their own fault. For he hath sufficiently and thoroughly done his part in teaching them both by words and also by stripes: but they on the contrary part have always showed themselves light and inconstant, and so also will hereafter show themselves to be.  

Two parts of this verse.  But this verse hath two parts. The first is the answering of an objection that might be made, whereby God most justly removeth from himself all the whole blame both of the former wickedness of the Israelites, 
1. The answering of an objection.  and jews, and also of their rebellion which should follow. So then in this place the same God speaketh unto both the Israelites, and also the jews, because he was the God of them both. The like he doth Isai 5. vers. 4. in these words, when he saith: What could I have done any more to my vinyeard?  

2. The turning of the fault upon themselves.  The second part is a turning of the fault of them both upon themselves because of their lightness, and continual inconstancy in well-doing and thinking. For by and by both these people's fell unto idolatries, and unto a lewd and wicked life, as appeareth by the holy histories, under joas king of judah 2. Chro. 24. vers. 17, 18. And after the death of jehoiada, came the Princes of judah, and did reverence unto the King, and the King harkened unto them. And they left the house of the Lord GOD of their fathers, and served groves and idols: and wrath came upon judah and jerusalem, because of this their trespass. Under Manasses 2. Chron. 33. who succeeded Ezechias a singular good Prince. Also under Oseas' king of Israel, 2. King. 17. These examples ought to fear and to move us. Therefore let us take heed, ●est he that now standeth, do fall afterwards, 
What the figure Metaphora is, see Amos cap. 4 ver. 12.  as Paul counseleth 1. Cor. 10. vers. 12. Moreover, under the Metaphors both of dew, which riseth in the morning, and forthwith melteth away: also of a morning cloud which is by and by dissolved, or vanisheth away, there is notably described the lightness, vanity, and inconstancy of the nature and disposition of man in well-doing, and wel-willing, that no man should trust in his own strength. From whence then cometh our perseverance or continuance in good things but from God?   
Vers. 5. Therefore have I cut down by the Prophets: I have slain them by the words of my mouth, and thy judgements were as the light that goeth forth. 

A confirmation of this turning of the fault upon them, taken from a double work of God.  A Confirmation of this turning of the fault upon the Israelites and also upon the jews taken from the work of God himself, the which is here described to be twofold. The one, The matter itself, that is to say, the punishments by the Prophets threatened unto them sinning, the which afterwards came to pass upon them: yet for all this did they not repent. 
1. The punishments that should fall upon them.  And thus much doth God signify by his Prophet Isai cap. 1. vers. 5. where he saith: Wherefore should ye be smitten any more? for ye fall away more and more: the whole head is sick, and the whole heart is heavy. And so he noteth the continuance in their sin by the Prophet jeremy cap. 2. vers. 22. speaking thus: Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord. Therefore by these words of (slaying and killing) by the Prophets, are signified the judgements of God, the which fell out indeed unto both these peoples because of their sins. For then these were both slain and killed, as appeareth Zach. 1. vers. 6. where God speaketh unto them after this manner: Did not my words and my statutes, which I commanded by my servants the Prophets take hold of your fathers? And they returned, and said, As the Lord of hosts hath determined to do unto us, according to our own ways, and according to our works so hath he dealt with us. And they were slain by the words or mouth of God, that is, by those threatenings, the which the Prophets at the appointment and commandment of God did deliver and declare unto them by mouth. But these phrases or kinds of speaking do not give unto the Prophets, or Apostles, or their Successors the power of any earthly sword, the which God hath reserved, or given unto the politic Magistrate only, as Paul teacheth Rom. 13. and 2. Cor. 10. ver. 4. he witnesseth, that the weapons of their warfare are not carnal, but mighty through God to cast down holds. For these words, sword, slay, kill, etc. are Metaphorical or Allegorical.  

2. God in his law hath taught, what is to be followed, and what to be avoided.  The other work of God is, that the self same God in his law, (wherein he hath plainly and clearly declared unto men his judgements and will) hath taught them sufficiently, what was to be followed and done: and also what was to be avoided and left undone. Therefore whether men be moved either by feeling of stripes, or else with doctrine alone, God laid both these means before them, and was purposed both these ways to keep them within the compass of their duty. Wherefore these words (The light of thy judgements, etc.) I do take and understand of the law of God, the which was given by Moses, wherein is set down more clearly than the day light the duty of man, the judgements of God laid open, and the care of God showed for the instructing of us aright in every respect, to the end that men which live wickedly may be made unexcusable.   
Verse 6. For I desired mercy and not sacrifice, and the knowledge of God more than  offerings. 
GOd repeateth the sum of all the commandments, the which he taught them, lest he might leave them any excuse of their ignorance: 
The complaint of the Israelites and jews.  or that they should not seem justly to complain, as if they were punished undeseruingly. For these men complained of the judgements of God brought forth against them, as not deserving the same, as if they had fulfilled the law of God, whilst forsooth they offered sacrifices diligently, 
God his answer.  and observed and kept the only outward ceremonies of his law. But God answereth, that he did not chiefly and especially desire those sacrifices, and outward things: but rather mercy towards their neighbour, and the true knowledge of himself out of his holy word written. Therefore as there are two tables of the law of God: so is there in this place described a double end thereof by the prophet, who beginneth at the second table, the effects whereof are better known unto us. For the end thereof is Mercy, bounteousness, or Charity towards our neighbour: and the sum of the first table is the true knowledge and understanding of God. There is a like place unto this 1. Sam. 15. ver. 22. Where Samuel saith unto Saul, Hath the Lord as great pleasure in  offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey, is better than sacrifice, and to hearken, is better than the fat of Rams. And Matth. 9 ver. 13. and 12. ver. 7. this selfsame place of Oseas is alleged by Christ against the Scribes and Pharises. And Mic. 6. ver. 8. against those that trust unto the multitude of their sacrifices the Prophet speaketh thus: He hath showed thee, O man, what is good, and what the Lord requireth of thee: surely to do justly, and to love mercy, and to humble thyself, to walk with thy God. And Paul Rom. 13. ver. 8. willeth them, saying: Own nothing to any man, but to love one another: for he that loveth another hath fulfilled the law. See Paul Rom. 13.   
Vers. 7. But they like men have transgressed the covenant: there have they trespassed against me. 

An antithesis, or setting down the contrary unto that which went before.  AN Antithesis, or setting down the contrary unto that which went before, whereby God showeth, and opposeth, or matcheth the stubborn and most shameful disobedience of the Israelites against his diligence, in prescribing or setting down of holy and honest things unto them. For this all care, and doctrine of GOD in teaching of them, did them no good at all: nay, they stoutly despised it, and treacherously broke the covenant of God. There is a like place, and setting down of the contrary unto that which God required at their hands Psal. 81. ver. 10, 11. expressed in these words: I am the Lord thy God, which brought thee out of the Land of Egypt: open thy mouth wide, and I will fill it. But my people would not hear my voice, and Israel would none of me. and so forth.  

1. The contempt of God.  This verse containeth two things. One, to wit, the contempt itself of God and his covenant showed by the Israelites. The other, the manner, or the amplification of this contempt. 
2. The manner of the same.  As touching the contempt, these men transgressed the law of GOD, whereof hath been spoken before. And this his law hath God set down & made as the mark and rule of all our actions, without or beyond the compass whereof if any man range, he no doubt goeth awry, and out of the way. Furthermore, he calleth this law a Covenant, because that by the coming in of this law, God and the people conditioned and covenanted to and fro, or each with other, touching a certain mutual and perpetual privilege and covenant between themselves, Exod. 20. Deut. 6. Rom. 9 ver. 4. Ephe. 2. ver. 12. And the people for their part covenanted to obey God: and God for his part conditioned to show himself a father of this people, by how much the more shameful on their behalf the breach of his law appeareth for to be.  
The amplification of this contempt is herein, for that the Israelites are said first, to have transgressed and despised this covenant of God so contemptuously and reachelously, as if this covenant of God had been the covenant and condition of some vain and mortal baggage fellow, or some weak person of no request & regard. Secondly there is added, that they did this self same thing treacherously, and against their express promise, and faith given unto God. 
Bagedu.  For so doth the Hebrew word signify. And therefore this sin and rebellion is the greater.   
Vers. 8. Gilead is a city of them that work iniquity, and is polluted with blood. 

A confirmation of the antithesis or contrariety set down before.  A Confirmation of the Antithesis or contrariety, taken from the examples of heinous sins in all degrees and orders of men. And first of all of the cruelty ranging every where, and being committed of them and among them, and reigning even in whole towns and cities. 
Galaad a shop and storehouse of all wickedness and cruelty.  For that of Gilead, or Galaad was known to every body. For that country was at that time the shop, and house of all iniquity and cruelty. Therefore I take Galaad for the country itself, in the which at that time every city was full of blood, and wickedness for want of punishment. And for this cause was that country afterward first punished by God most sharply, and also by infidels, as when it was first taken by Pull King of the Assyrians 1. Chro. 5. ver. 26. Further, the towns and cities of this country are called towns of them that work iniquity, towns flowing and defiled with blood: finally, towns in which the print and footing of cruel persons is set so deeply, that they cannot be blotted or wiped out. The which kind of speaking carrieth a great vehemency and force, and painteth out the most shameful, and most cruel manners of the inhabitants or dwellers in that country. And therefore the Prophet David Psal. 55. ver. 9, 10, 11. doth after such like manner describe the wickedness of Saul, and of the inhabitants of jerusalem, when he prayeth unto God against their cruelty and subtlety after this wise: Destroy, O Lord, and divide their tongues: for I have seen cruelty and strife in the city. Day and night they go about it upon the walls thereof: both iniquity and mischief are in the midst of it. Wickedness is in the midst thereof: deceit and guile depart not from her streets.   
Vers. 9 And as thieves wait for a man, so the company of priests murder in the way by consent, for they work mischief. 

A laying out of the matter more plainly.  A Laying out of the matter more plainly. For he showeth by what means men grew there to be so wicked, and became to be so cruel, and that not one sort of them alone, but all the degrees of this people. And first of all their priests, whom he teacheth secretly to have agreed upon, & to have made meetings within themselves to slay and spoil men; and look what mischief soever, they had once conceived in their mind, that same did they in the end lewdly put in proof and practice. 
A double accusation of the priests.  Wherefore there is here contained a double accusation of the priests. The one, of their wicked meeting together to spoil men under the pretence of godliness and sacrifices. That which one or two of them alone doth not, 
1. They agree to spoil men under a show of godliness.  but their whole order with one consent, as if they were certain companies of thieves besetting the passages and high ways sides. After which sort David setteth out the qualities and conditions of the oppressor and cruel man Psalm. 10. ver. 8. in these words: He lieth in wait in the villages: in the secret places doth he murder the innocent: his eyes are bend against the poor. Whereupon the society, confederacy, or fellowship of these priests, is here called and compared unto companies of thieves that lie in wait for travailers and passers by.  

2. They put their counsels and devices in execution and practice.  The other accusation of the priests is, That whatsoever they devised and thought within themselves wickedly and ungodly, the same do they subtly and craftily put in execution and practice. In the first accusation therefore the cruelty and craftiness of the priests is described: In the second their desperate lewdness and wickedness. Both these flatly agreeth with the popish sacrificing Mass priests, and may be fitted against them most truly: and let us take heed that it may not be so justly against us also.   
Vers. 10. I have seen villainy in the house of Israel: there is the whoredom of Ephraim: Israel is defiled. 

The life of the Princes and of the people.  IN the second place he reckoneth up the life of the Princes and rulers of the people of Israel. In the third, of the whole people, mutual and perpetual privilege and covenant between themselves, Exod. 20. Deut. 6. Rom. 9 ver. 4. Ephe. 2. ver. 12. And the people for their part covenanted to obey God: and God for his part conditioned to show himself a father of this people, by how much the more shameful on their behalf the breach of his law appeareth for to be.  
The amplification of this contempt is herein, for that the Israelites are said first, to have transgressed and despised this covenant of God so contemptuously and reachelously, as if this covenant of God had been the covenant and condition of some vain and mortal baggage fellow, or some weak person of no request & regard. Secondly there is added, that they did this self same thing treacherously, and against their express promise, and faith given unto God. 
Bagedu.  For so doth the Hebrew word signify. And therefore this sin and rebellion is the greater.   
Vers. 8. Gilead is a city of them that work iniquity, and is polluted with blood. 

A confirmation of the antithesis or contrariety set down before.  A Confirmation of the Antithesis or contrariety, taken from the examples of heinous sins in all degrees and orders of men. And first of all of the cruelty ranging every where, and being committed of them and among them, and reigning even in whole towns and cities. For that of Gilead, or Galaad was known to every body. For that country was at that time the shop, 
Galaad a shop and storehouse of all wickedness and cruelty.  and house of all iniquity and cruelty. Therefore I take Galaad for the country itself, in the which at that time every city was full of blood, and wickedness for want of punishment. And for this cause was that country afterward first punished by God most sharply, and also by infidels, as when it was first taken by Pull King of the Assyrians 1. Chro. 5. ver. 26. Further, the towns and cities of this country are called towns of them that work iniquity, towns flowing and defiled with blood: finally, towns in which the print and footing of cruel persons is set so deeply, that they cannot be blotted or wiped out. The which kind of speaking carrieth a great vehemency and force, and painteth out the most shameful, and most cruel manners of the inhabitants or dwellers in that country. And therefore the Prophet David Psal. 55. ver. 9, 10, 11. doth after such like manner describe the wickedness of Saul, and of the inhabitants of jerusalem, when he prayeth unto God against their cruelty and subtlety after this wise: Destroy, O Lord, and divide their tongues: for I have seen cruelty and strife in the city. Day and night they go about it upon the walls thereof: both iniquity and mischief are in the midst of it. Wickedness is in the midst thereof: deceit and guile depart not from her streets.   
Vers. 9 And as thieves wait for a man, so the company of priests murder in the way by consent, for they work mischief. 

A laying out of the matter more plainly.  A Laying out of the matter more plainly. For he showeth by what means men grew there to be so wicked, and became to be so cruel, and that not one sort of them alone, but all the degrees of this people. And first of all their priests, whom he teacheth secretly to have agreed upon, & to have made meetings within themselves to slay and spoil men; and look what mischief soever, they had once conceived in their mind, that same did they in the end lewdly put in proof and practice. 
A double accusation of the priests.  Wherefore there is here contained a double accusation of the priests. The one, of their wicked meeting together to spoil men under the pretence of godliness and sacrifices. That which one or two of them alone doth not, 
1. They agree to spoil men under a show of godliness.  but their whole order with one consent, as if they were certain companies of thieves besetting the passages and high ways sides. After which sort David setteth out the qualities and conditions of the oppressor and cruel man Psalm. 10. ver. 8. in these words: He lieth in wait in the villages: in the secret places doth he murder the innocent: his eyes are bend against the poor. Whereupon the society, confederacy, or fellowship of these priests, is here called and compared unto companies of thieves that lie in wait for travailers and passers by.  

2. They put their counsels and devices in execution and practice.  The other accusation of the priests is, That whatsoever they devised and thought within themselves wickedly and ungodly, the same do they subtly and craftily put in execution and practice. In the first accusation therefore the cruelty and craftiness of the priests is described: In the second their desperate lewdness and wickedness. Both these flatly agreeth with the popish sacrificing Mass priests, and may be sitted against them most truly: and let us take heed that it may not be so justly against us also.   
Vers. 10. I have seen villainy in the house of Israel: there is the whoredom of Ephraim: Israel is defiled. 

The life of the Princes and of the people.  IN the second place he reckoneth up the life of the Princes and rulers of the people of Israel. In the third, of the whole people, that, as I have said, all the degrees and estates of that kingdom may be held guilty before God: and therefore there is here also contained a most evident confirmation and proof of the accusation of the Israelites, the which was begun before, as in the former verses, to wit, 8. and 9 So then the Princes are accused of whoredom. And these are understood questionless under the name of the house of Israel and Ephraim, as I have said before cap. 5. ver. 1. But this whoredom is called an horrible matter, and a villainy, and notorious offence, to the end that in this place we should understand not any kind of whoredom whatsoever to be noted, but that the which of all other doth most greatly displease God. And that is idolatry, the which was first ordained and set up by the Princes, by the King himself, and the Nobles of the kingdom of Israel, who were Ephraimites, and afterwards by the self same defended: after whose example the rest of the people committed whoredom afterwards, that is, worshipped idols, and polluted or defiled themselves before God. For such as are the Princes, saith Plato, such the rest of the citizens are wont for to be. The whole world frameth themselves after the example of the King. And therefore 1. King. 12 ver. 30. you shall find, how easily the whole people were drawn unto idolatry, after that jeroboam had once builded up the Altars and golden Calves at Dan and Beth-el: For the people went (because of the one) of the calves, even to Dan. And after this manner did the Princes of Israel sin.  

The people sin after the example of the Princes.  The people also did afterwards pollute and defile themselves with the same idolatries and superstitions, unto the which they saw their Princes to be given. And therefore it is added, Israel is defiled with whoredom, to wit, the which the Princes of this people of Ephraim did teach them. Wherefore now in this place, as I have said before, I think the word (Israel) to be taken for the whole people. Therefore the sins, and especially the sins of idolatry, excuse not the people before God.   
Vers. 11. Yea judah hath set a plant for thee, whiles I would return the captivity of my people. 

An amplification of this idolatry reigning among the Israelites.  AN amplification of the idolatry, which reigned among the Israelites. For in such price was it among them, in such honour, in such dignity, so great was the love of it, such the commendation, so earnest was their mind toward it, and such was the labour and endeavour of these Israelites to spread it abroad among others, that they had infected judah itself also with this sin. For the Israelites had sown the most shameful seeds thereof among the jews, the which afterwards grew up, and brought forth their crop, that is their fruit, and the same most unhappy, and lamentable, but yet most plentiful, and speedy. 
What a Metaphor is, see Amos. cap. 4. ver. 12.  Wherefore it is a Metaphorical kind of speaking, when as the contagion and infection of the idolatry of the Israelites by them at the first conveyed, scattered, and imparted unto the jews, and afterwards growing up among the jews themselves, is called an harvest, (or as some translate it, a plant). Furthermore, the time is rehearsed, wherein the jews were in such sort corrupted and infected by the Israelites: namely, whilst God brought them back again being captives, that is, taken by the Israelites. This history appertaineth unto the times of Achaz king of the jews 2. Chro. 28. for then were the jews overcome & taken by the Israelites, yet were they liberally, and freely by them let go again. Through which benefit it is likely that the jews were moved to favour both the Israelites, and also their religion, that is, their idolatry: and from thence took those seeds, the which afterward grew up, and made them more ready and forward unto horrible idolatry under Achaz their king, as appeareth 2. Chro. 28. ver. 22. and in that which there followeth. So easy doubtless is the nature of man to be drawn into idolatry, and with so small ado can idolaters deceive men, as the fish is beguiled with the bait. And so quickly, as it is 1. Cor. 15. ver. 33. doth evil speakings corrupt good manners. So also even at this day many being rewarded with benefits from the Turk, do first of all grow into a liking of Turkish blasphemy: and in the end become Turks themselves also. So in like manner in our time now, many professors of the Gospel become Papists, being alured with their bounteousness and liberality. For benefits do often so beguile us, that we favour our benefactors and weldoers to the reproach of God himself: the which notwithstanding ought not in any case to be allowed, nay, it is to be condemned.    

CAP. 7.  
Vers. 1. When I would have healed Israel, than the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they have dealt falsely: and the thief cometh in, and the robber spoileth without. 
AN overplus or addition unto that which went before. For in the former chapter he declared the corruption of all degrees of this kingdom of Israel: but here he giveth in as it were for an advantage, or an over-draught and measure, the particular horrible and lewd corruption and course of life of the Nobles & Princes (whom before he had briefly reprehended with the rest) and doth more diligently set down and handle the same, as the fountain and wellspring of all that corruption, the which he had condemned before. Wherefore this now ensueth and followeth of the former argument or matter, which the Prophet hath already handled, that the public state of this people may be known to have been desperate, & very miserable: like as in the chapter before going, the private estate of these men was showed to have been corrupt and wretched.  

Three parts of this verse.  But this verse containeth three things. For first of all is showed what was the occasion of finding out of this mischief, the which he hereafter rehearseth. 
1. The occasion of finding out of the sin or evil, which the Prophet here rehearseth.  And this was, That whilst God as a most excellent Physician, laboureth to heal this people, and is desirous to deal with their sins and to cure them, as if it were diseases and wounds, and whiles he intendeth thoroughly to search into the causes of the same, as Physicians use for to do: he doth at the last repeat, that the causes of all these evils are in the Princes themselves of this people, and in the very mother or head city of the kingdom Samaria. For they do most shamefully and foully corrupt and spill the rest of the citizens and inhabitants with their example. For the experience of all ages teacheth that saying of Plato to be true, That such as the Princes and Rulers are, such also are the rest of the citizens. And as one saith, The examples of the Governors do flow forth unto the people. The which thing also Isocrates in his Oration unto Nicocles, and Agapetus unto justinian the Emperor, do write. By how much the more it behoveth Princes and Rulers to live holily, lest that by their shameful life they do not only overthrow themselves: but also their subjects. So than whilst the causes of these vices, which reigned in the people, are diligently sought into of God, the Princes are found out to be the fountains of this whole mischief.  

2. Who are here especially condemned.  Another point in this verse worthy the noting is this, Who are here especially condemned and described. I answer, to wit, both the Princes themselves, that is to say, the King, and his familiars and friends the Nobles and Peers of the Realm: and also the chief city of the kingdom, Samaria. Therefore by the name of (Ephraim) is signified the Princes (out of which tribe the first king of this people, to wit, jeroboam, and so consequently the Princes, had their original) and by the word (Samaria) is noted the head city of the whole kingdom, and not any city whatsoever, nor any one of the people whatsoever is here reproved by the Prophet. For the miserable condition and estate of those which sat at the stern of the common wealth, and their lewd and wicked life is here lively described, as the most plentiful and first head-spring of the rest of the wickedness. And if in any place else of the holy Scripture the public desperate estate of any common wealth be set out, it is especially in this place, and in this kingdom of Israel.  

3. What is said of these Princes, and of their head city.  Now the third thing the which is to be marked in this verse, is, What is said of these Princes and their head city, that is to say, what manner of wickedness, corruption and life this of theirs was. And first of all it is set down in general: then particularly by the several parts and sorts of their lewdness and wickedness. And generally, when as their wickedness is termed iniquity, and falsehood: nay in the plural number wickednesses, and subtleties or falsehoods, that these Princes may be proved to have abounded in all kind of lewdness, together with their chief city: and not with one or two heinous sins: albeit notwithstanding that some sins hereafter reckoned up, and some outrageous offences were committed licentiously among them, and with full sway reigned and flourished. Further, iniquity and falsehood in this place do betoken unfaithful dealing, the which hurteth and wrongeth our neighbour, against the law of God, and duty of charity: and that both in the deed itself (for they are said to have committed falsehood, or to have dealt falsely, that is, to have effected their crafty counsels) and also by deceit, or sleights, and shifts, and lies. For these Princes were most notorious liars, deceivers, most vain. Now the suits and sorts of this wicked life, and that reigning in Samaria the chief city of the kingdom among the Princes are, at home Deceit: and abroad Violence. For at home they are thieves, as being such who by subtlety and craft take away from the poor that which is theirs, and devise shifts to pull from their subjects their goods. But abroad and without their cities they are gathered together by heaps, after the manner of thieves and robbers, to rob and spoil every man. The life of some Noble men of our time as they are called, could not be better painted out then it is in this place represented and showed forth under the name and person of the Princes and Rulers of Israel.   
Vers. 2. And they consider not in their hearts, that I remember all their wickedness: now their own inventions have beset them about: they are in my sight. 

The first amplification of the former wickedness.  THe first amplification of the former wickedness, from the manner of committing the same. For these Princes are in such sort thieves at home, & also violent & robbers abroad, that they bury within themselves all remembrance and feeling of the judgements of God, as if either there were no God at all: or as if he were not just, or not executing and taking punishment upon the wicked deeds of men, especially of his own people. The which is an especial argument or token of impiety or ungodliness and all reckless shamelessness in all men, but chief in Princes. That which notwithstanding hath been in all ages, and is now adays also to be seen in many Nobles and great men. David Psalm. 50. vers. 21. after that in the person of God he hath blamed them for pretending and making show of religion, yet being in life and conversation most wicked, partners with thieves and whoremasters, deceitful, and slanderers, signifying these outrageous offences to be openly committed among them, he addeth: These things hast thou done, and I held my tongue: therefore thou thoughtest that I was like thee: but I will reprove thee, and set them in order before thee. And Psalm. 94. vers. 7. having before expressed the violence & arrogancy of tyrants, declaring that in the committing of these things they cast off all remembrance and feeling of God, saith: Yet the Lord shall not see: neither will the God of jaacob regard it. Therefore unto that their wickedness these Princes join for the most part notorious ungodliness also, as namely being such, who either utterly deny God, or else take away his justice and providence from out of mankind, and from out of the life of man.  

The carefulness of God to punish, set against the carelessness of men that think in sinning to escape without punishment.  Now their own inventions have beset them about: they are in my sight.) This is an Antithesis or a setting down of the contrary unto that which went immediately before of their supposal, that God seethe them not in the doing of these things, the which opposeth or setteth against the former senselessness and blockish mind of these Princes the perpetual or continual care of God concerning the doings & practices of men, & his thinking upon the punishment of their wickedness. It is therefore so far off, that therefore GOD should not remember them, or think upon the punishing of them, how great Princes soever they are, that their iniquity is always present before his sight: and doth on every side beset them, and hem them in, that in no part of them they can be seen sound and pure, or remain hidden or covered. For that their wickedness lieth open on all parts, like as a garment the which men do wear, or wherewith they are clothed on all parts, is to be seen on every side. There is a like place Psalm. 73. vers. 6. where the Prophet saith of the ungodly puffed up by prosperity, That pride is as a chain unto them, and cruelty covereth them as a garment. And again Psalm. 109. vers. 18. in these words: As he clothed himself with cursing as with a garment, so shall it come into his bowels like water, and like oil into his bones. Therefore what pardon soever men that are hypocrites may fayne unto them for their sins, having forgotten God and his justice, they are deceived; be they of common people, or be they Princes. For God will punish them both in the end: and the great ones the more grievously, by how much they have done the more hurt by their example. Touching this point, see Rom. 2. from the third verse and forward even to the end of the chapter. Let Princes therefore endeavour and labour to be an example or pattern of an honest life unto the rest of the people.   
Vers. 3. They make the king glad with their wickedness, and their Princes with their lies. 

The second amplification of the wicked life of the Peers and Nobles.  THe second amplification of the wicked life of the Nobles and Peers of Israel taken from the effects of the same. They with their lewdness, which is heathen like and shameless, do corrupt and utterly spoil, not only themselves, but also the King himself, and other princes the which retained or kept some parcel of modesty, godliness, and honesty.  

Two parts of this verse.  Two things therefore are to be noted in this place, first, whom they make to be worse. Secondly, by what means they do it. And for the first: They corrupt not the people alone (for as I have said before, 
1. Whom they corrupt.  they do put aside and turn the people also out of the right way by their example) but also the other Princes, 
2. By what mean.  in whom there remained some sparks of godliness. And not only the princes, but they corrupt and spill the king himself also. 
1. The people and other Princes, and the King himself also.  By how much the more hurtful is the wickedness of these Nobles unto the whole commonwealth. For what can there be hole & sound in the rest of the body, when as the king, and the head itself of the kingdom is sick and ill at ease? And therefore in a sense not much unlike Christ saith of his Apostles and disciples Mat 5. ver. 13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. And cap. 6. vers. 22. The light of the body is the eye: if then thine eye be single, thy whole body shall be light. But if thine eye be wicked, them all thy body shall be dark. Wherefore if the light that is in thee be darkness, how great is that darkness? Doubtless the manners of the courtiers of our time are here by the Prophet most truly described, so that they cannot be more truly painted forth by the pencil of the Painter.  

2. With their flat teries, lies and wickedness.  The Prophet likewise setteth down by what means these self same do win the Kings unto them, to wit, They make them merry, and glad with their flatter, lies, and wickedness. They deal therefore after this sort, as that they would seem only to delight the king, whilst they live so wickedly, forge lies, and finally deal so lewdly. Thus then by little and little, and as it were by drop meal, they do drop & power in the vileness of their life into the minds of kings under a pretence and seasoning or saucing of the same with pleasure, the which they bring unto Princes: and do teach them to live and to deal after the same manner, and with the same allurements. 
A point worth the noting.  Pleasure, saith Plato, is the bait of evil. For we do easily drink in those vices, the which do make us merry and withal do offer and show us delight, although they be most shameful and present poisons. Wherefore even kings are to abstain from all filthy pleasure, and to keep a diligent watch and ward over those that are their friends and familiars. Let them shun the wicked: and take unto them the godly and virtuous, according unto that pattern which David setteth down for the ordering and reforming of a Prince's house and Court Psalm. 101.   
Vers. 4. They are all adulterers, and as a very oven heated by the baker, which ceaseth from raising up, and from Kneading the dough, until it be leavened. 

A lewd & bad practice of some wicked courtiers.  A More plain laying open of this matter. For he showeth forth that kind of wickedness of Courtiers especially, wherewithal lewd and baggage Courtiers do make glad and delight the king. And this is first of all, whoredom itself: and secondly, the rehearsing and boasting of their most shameful companying and unlawful lying with women, whereby they stir up the king unto lust, and delight him. 
The figure Auxêsis or increasing, is when as by degrees as it were, we do go from the lower unto the higher, yea unto the highest, and above the highest sometimes: as here the Prophet from their whoredom goeth as it were even stephigher, and increaseth the same by likening it unto the extreme heat of an oven made so hot as possibly the baker by all diligence can devise & make it  So then these wicked Noble men are fornicators, nay most filthy whoremasters, and most earnestly given that way first themselves, and secondly they are most shameless bawds unto their kings. For by the figure Auxêsis, or incereasing of the matter as it were by degrees, & by a similitude taken from an oven or furnace, and a Baker, is declared how burning hot this fleshy lust of these men, that is, of these Courtiers, is: for look how a furnace or oven once heated by the baker, and from out of the which the fire hath not been removed or taken away through any negligence or sloth of the baker, look I say, how greatly that same furnace burneth, and is glowing hot: so hot, raging and burning is the lust of these Nobles and Courtiers, unto the which also they do stir up the king himself, and do in such sort make him glad, and corrupt him. And what is more known and common at this day them these Arts in the Courts of Kings and princes, to allure kings, and to draw them unto their parts and sides?   
Vers. 5. This is the day of our king: the Princes have made him sick with flagons of wine: he stretcheth out his hand to scorners. 
AN amplification of the former wickedness of the Nobles and Courtiers from three places, namely, from the time, the adjoints, 
The former wickedness amplified from three places.  and persons. And from the time, for that even at the self same day that the king holdeth the remembrance of the kingdom either given him by God, or obtained by himself, 
1. From the time.  or keepeth his birth day, neither do they themselves abstain from these intemperancies, vices, corruptions, and drink: neither do they suffer or grant the king himself, or other Princes to abstain. Yet these a e such days in the which thanks are rather to be given unto God, both by the Kings themselves, and also by their Princes, then after this manner, to give over themselves unto wantonness and sin: in as much as then they call to mind again the remembrance of the benefit received from God, and the same indeed a most singular benefit. Example in the Psalm. 2. and 18.21. and 22. where David celebrateth or keepeth the remembrance of his installing in his kingdom, or of his coronation. Example also in Mat. 14. ver. 6. where the birth day of King Herod is holden, albeit not in such manner as it ought to be. So then (the day of the king) is taken for that day, in the which the King holdeth and keepeth publicly the remembrance of some especial benefit of God towards him. And this was the first circumstance of time, the which increaseth this sin of these Courtiers.  
Secondly, the adjoints also do make the former lewdness of the Prince's greater, 
2. From the adjoints.  to wit, For that they have added unto this burning lust of the flesh, or whoredom singular intemperancy, and surfeiting or gurmandise. For they drink not wine out of cups, but out of flagons and bottles, the which they carouse all out, and that so intemperately, that both themselves, and also the King and other princes (the which by them are urged unto such quaffings) wax sick in the end thereby. So then they sin two ways, namely, by the abusing of the gifts of God, to wit, meats and wine: and also their health (the which in like manner is the gift of God) the which by this means they do lose, hurt, and impair. And this is a sign and token of notorious and most intemperate gurmandise. And these vices always for the most part are linked and yoked together, namely, whoredom and surfeiting or drunkenness. For as one saith, without good cheer and wine lust is cold. But now there is added also a certain third thing, that is to say, That the King being accustomed unto such a lose, unbridled and wicked life, in the end stretcheth out his hands to (or with) scorners, that is to say, is delighted with men that contemn or despise God, both learneth and alloweth or liketh their manners, and adjoineth himself unto them. And finally at the last he himself casteth off all fear of God, all shamefastness and modesty: by whose examples the rest also become scorners of God. Now a scorner, is a mocker of God, as Peter epist. 2. cap. 3. ver. 3. calleth him, that is to say, an open gyber and jester at the Godhead, power, and majesty of God, so that he which is such a manner of person, can now no longer be kept within the bounds of his duty, or be touched with any shame. Whereby is understood, how lamentable and miserable the estate of those commonwealths is, in the which such Princes bear rule as are given unto drunkenness and wine, or else do follow whoredom. For they do not only neglect or foreslow the public business or matters of the commonwealth, growing brutish and senseless through wine and women, but also do quench and put out in themselves and others all remnants of religion and sparkles of the fear of God through their example. Worthily therefore is surfeiting in the Proverbs forbidden both unto Kings & also unto all those which have the government of the commonwealth. Prov. 31. ver. 4, 5. where it is said: It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink, lest he drink and forget the decree, and change the judgement of all the children of affliction. And from hence also we learn how Kings by little and little are corrupted by Courtiers, and by certain degrees are framed and drawn unto great jewdnesse and wickedness.  
The third place of this amplification, is from the Persons. 
3. From the persons.  These whorehunting and drunken Noblemen, do not only corrupt themselves, nor the people; but others besides, yea even the Princes of the kingdom, nay the King himself also, as I have showed before, upon whom lieth the whole charge of the commonwealth. Wherefore these, whilst they spill the King, do overthrow the whole commonwealth, as being the public enemies of the same. Thus than it appeareth, how great a mischief in every kingdom the corruption of the Court is.   
Vers. 6. For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night: in the morning it burneth as a flame of fire. 

The second amplification of their former wickedness.  THe second amplification of the former wickedness, taken from the Consequent or that which followeth hereupon. In the end these Nobles do so boil and burn with all kind of heinous sins, as an oven or furnace is glowing hot, being most extremely heated by the baker, and from whom the fire through negligence hath not been removed. Nay in the end they lie in wait against their Kings and Princes. And in deed these commonly are the degrees, whereby at the last these courtly-nobles do come up and climb unto this treacherousnes, that they lie in wait even for their King himself, to take him away, and to destroy him, and to enter into conspiracies against him. First of all, they bind the King unto them through their lewdness, and besot him with all kind of vices. Secondly, they cause him to become a mocker, that there may remain in him no spark of goodness and honesty. Furthermore, when he will not be ruled by them in all points, then do they afterwards disdain & despise him, as a blockish person, and a dumb image. And finally, they in the end conspire against him: or they set their mind against him, being now in such sort become a man infected and passed all hope of recovery in all kind of sin, that they do lie in wait for him the self same their King. For look in what commonwealths or kingdoms such Courtiers and Nobles are, 
The author or the printer mistaketh in the report of these histories, for Menahem, and not Phaceias or Pekakiah, killed Sellum.  as in this place be described, there never wanteth store of conspirators, seed of civil wars, and causes of seditions, the which by these parties are scattered and spread abroad. The which thing fell out in the kingdom of Israel, in the last times of the Kings of Israel. For Sellum killed Zacharias, Phaceias slew Sellum, Phacee the son of Romelias' killed King Phaceias. 2. King. 15.  
Moreover, the wicked mind of these Nobles is described by the metaphor taken from a furnace or oven, as before ver. 4. that it may plainly appear that these do exceedingly boil and burn within themselves in all kind of sins: 
What a Metaphor is, see Amos, cap. 4.12.  and so long as they are and continue such, it is manifest that they themselves are burned of their own sins. So Otho corrupted Nero, as Cornelius Tacitus reporteth. So the drudges and slaves of the Court spoiled and spilt the Emperor Commodus, the son of Marcus, as Herodianus writeth.   
Vers. 7. They are all hot as an oven, and have devoured their judges: all their Kings are fallen: there is none among them that calleth unto me. 
A Confirmation of the former description of these Princes taken from the effects, 
The former description of the wicked Nobles confirmed by three effects.  the which are in this place reckoned up three in number, and the same most grievous, and such as do witness a most disordered estate of the common wealth, and a most miserable licentiousness or over great liberty of vices. The first of these is, a most exceeding great heat and violent sway of all vices, the which boileth up, 
Of their great earnestness in committing all kind of sins.  and heateth in the breasts of these men, as a most hot furnace. And surely experience of things teacheth this to be most true, that nothing can be seen more wanton than the manners of these once forlorn Nobles: nothing more malapert than their lust, nothing more shameless than their boldness, and finally, nothing more hot and earnest than their desires, be they never so unjust and unlawful, in such sort forsooth do they abuse the height and glory of their authority and dignity, as if there ought to be no let unto them, nothing to hinder their wish, and as if all things were to be at their beck and command. Therefore whatsoever enterprise they would have effected, be it never so shameful, filthy, ungodly, and unjust, they think it lawful to bring it to pass: and therefore in all their actions, their desire of bringing the same about, and of putting them in practice, boileth and seetheth as it were a most hot and fiery furnace.  

2 Of their eating up the King's treasures and overthrowing of the state.  The second effect is, that these same wicked Courtiers do consume their judges, that is, both their Kings, and also their Princes, whom they ought to maintain & increase. For partly they empty and draw dry the treasuries of their Princes, whom they have at their own command, and do rob and spoil the same, craftily getting and stealing the King's coin into their own hands: and partly they do overturn and in the end destroy their Princes, and their most flourishing estate with those their wicked counsels. The which thing to be most true, both the history of all ages, and also this time of ours will most evidently and clearly witness. For the Nobles, and these lewd and bad Courtiers do in the end bring their Lords and masters into such narrow straits for money and other matters, through their most wicked vices, counsels, charges, and privy whisperings, that their Kings themselves can not afterwards wind out again from this poverty, but lie overwhelmed in the same, and perish therein at the last with their kingdom.  

3 Of their driving away of all fear of God and godimes out of the hearts of their kings and rulers.  The third effect, that by the means of these Nobles, and bad Courtiers, all fear of God and godliness is in such sort shaken off from the Kings, that when as they perish, they call not upon God, as namely being utterly unmindful and forgetful of him, the which is great ungodliness, unto the which notwithstanding those Princes are drawn, which give care unto these lewd Courtiers, or bear any favour or liking towards them. This because it hath appeared sufficiently in the Kings of Israel, many of the which have died naturally, or been slain violently without the calling upon of the true God: there is no need that it should be confirmed or proved with any more examples. But here out appeareth, unto what pass in the end that estate groweth of a kingdom or commonwealth, wherein such Nobles and wicked Courtiers, & mockers of God can do all things, and have the Kings at their beck: and what manner of death and life that of their Kings themselves in such a state useth for to be, such namely as the death and life of Atheists or godless and most wicked persons accustomably is. See the Psal 101. in the which David maketh protestation, that he will purge his Court and kingdom of such bad members. And Psal. 75. he complaineth of the like growing of things out of square through the bad practices of such kind of persons, and showeth that he will be careful to bring things unto a better course, and that he was not tongue-tied at such abuses in the wicked, in these words: The earth, and all the inhabitants thereof are dissolved: but I will establish the pillars of it I said unto the foolish, Be not so foolish: and to the wicked, Lift not up the horn. And there is an old saying and a true concerning those Courts, where such wicked Courtiers bear all the rule and sway, Let him get him out of the Court, which hath a desire to be godly.   
Vers. 8. Ephraim hath mixed himself among the people. Ephram is as a cake on the hearth not turned. 

The conclusion describing their ungodliness, and the judgements of God bend against them for the same.  THe Conclusion, wherein is described the ungodliness of these men, and the judgements of God against them declared. Their ungodliness in this, that Ephraim hath mixed himself with the Heathen, and such people as are altogether idolators, both in making marriages with them (by the which they became more corrupt) and also in other things, leagues, traffics, and entering into societies or fellowships, all which things by the law of God they were forbidden for to do. So then, here in this place Ephraim is showed to have become utterly Heathenish, and so consequently that Israel whom God had chosen and culled out as a peculiar people unto himself, and had commanded by Moses to be holy, and to remain pure and severed from the uncleanness of the infidels. And so much the more sharnefull and unexcusable the sin of this people appeareth now for to be, and their rebellion the greater. The word Ephraim, albeit by consequent it may signify the whole people of Israel, yet properly and chief in this place, it is here taken for the Nobles. For their ruin and fall doth show and draw with it the misery and destruction of the whole people, the which was afterwards to ensue. And this was one ungodliness of the Israelitish Nobility, as the fountain and original of all their wickedness and corruption, to wit, their common mingling of themselves, and their society or fellowship with uncircumcised people. For godliness was then utterly exstinct or put out among them.  
Now followeth and is described their punishment, to wit, these self same both Nobles and people, 
2 Their punishment for the same.  shall be most pleasantly devoured and eaten up of these Heathen unto whom they a djoine themselves, as if they were some fine and dainty cake, the which is wont to be baked only on one side, that it may be the more pleasant in eating. For such junkets, spice cakes, and such like other daintrels are wont to be baked but on one side, and not on both sides. Therefore look how greedily those cakes are eaten up by the guests; so sweetly is the whole country of the Israelites eaten up, that is to say, consumed, wasted, peeled, devoured of the infidel people with whom they mingle themselves. That which even at this day also appeareth to be true in those commonwealths and godly kingdoms, the which draw and seek unto themselves foreign helps and aids, especially of Infidels: For in the end they are utterly consumed by them. And this also is a most grievous punishment, and showeth the estate of that commonwealth to be most miserable the which is overthrown by their aydes-men and helpers. Wherefore that same strait society or fellowship with infidels is always hurtful and unlucky unto the godly.   
Vers. 9 Strangers have devoured his strength, and he knoweth it not: yea, grey hairs are here and there upon him, yet he knoweth not. 
A Making of the matter more plain. For he describeth or setteth out after what manner the Israelites shall be consumed or destroyed by the infidel people, namely, that these nations shall eat, waste, and carry away the strength of the Israelites: and at the last, Israel shall be made most weak, faint, and feeble, who notwithstanding shall not thereby be brought to repentance, nor yet acknowledge his own misery.  

3 Things to be noted in this verse.  Wherefore this verse hath three things worthy the noting. One, that he saith, strangers shall devour his strength. For by the name of strangers and foreign people, I understand the Infidels, with whom Israel hath joined himself by leagues, 
1. That strangers shall devour them.  marriages, or other public contracts and conditions. These in requiring stipends, tributes, or pensions, shall eat up the strength, that is to say, the wealth of the Israelites, the which they shall wholly consume. For the public or common treasury shall be drawn dry and clean spent, and the people undone, by the paying and giving of those pensions, and tributes.  

2. That grey hairs are here and there upon him.  The second point to be noted is, That he saith, grey hairs are scattered, or here and there upon him. For by the figure Metalepsis or Transsumption, I here take grey or hoar hairs for infirmity or weakness, the cause for the effect, or adjoint: for because that old men are feeble, 
What the figure Metalepsis is, see Oseas' cap 4. ver. 18.  faint, and weak, especially when as they come unto extreme old age (in the which there is hoarenes of hairs for the most part) therefore I do here expound hoarenes to be taken for the feeble and weak state of that kingdom, such as it was under the last kings thereof Phaceias, otherwise Pekahiah, and Oseas.  

3. That he saith: But Israel understandeth not.  Lastly he saith, But Israel understandeth not, that is to say, he doth not for all that consider nor weigh that his misery, nor is thereby made any whit the more wise. But here the repeating and doubling of the same sentence or reproof is to be noted. For this repetition showeth that either the blockishness, or the disdain and pride of this people was the greater, the which did not acknowledge or know themselves, nor their weakness: nor that condition and estate wherewith they were so miserably entreated by strangers. Great therefore is the blindness of the godly, when as they flee unto the aids of Infidels, and beside they do forsake their godliness.   
Vers. 10. And the pride of Israel testifieth to his face, and they do not reture to the Lord their God, nor seek him for all this. 
THe first amplification of the same both pride and blockishness of the Israelites, 
The first amplification of the pride and blockishness of these Israelites  so hardly notwithstanding and grievously oppressed, for that albeit this their blockishness were known unto all men: nay, that all men did plainly and openly witness that their pride was miserable and unhappy, they nevertheless repent not for the same, neither yet became the better minded, nor were turned to call upon God: nay rather growing more stubborn, malapert and cruel thereby, they added transgression unto transgression; like unto those whom God complaineth of by his Prophet Isai. cap. 1. vers. 5. who the more they were punished the worse they waxed: and therefore he complaineth on them in this wise: Wherefore should ye be smitten any more? for ye fall away more and more: the whole head is sick: and the whole heart is heavy: or unto those of whom cap. 5. ver. 20. he saith, That they speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. This wilfulness therefore of the Israelites was froward and stubborn.  

2. Parts of this verse.  This verse hath two parts. One, wherein it is said: Their pride witnesseth to their face, etc. The other, when it is said, But they returned not unto the Lord. As touching the first part, it hath been expounded before cap. 5. ver. 5. Concerning the latter, 
Expounded before.  it proveth that the blockishness and senselessness of this people in their miseries, and their contemning or despising of God was very great and notorious. For afflictions at the least wise are wont to call us back to the thinking upon God, 
In that it is said: They returned not unto the Lord.  and to put us in mind of our infirmity and weakness, that we might seek and ask for aid and help at the hands of God. But these in all their afflictions returned not unto God, nay they did not so much as once seek after him. For by the figure Auxêsis, 
What the figure Auxesis is, see Oseas, cap. 7. ver. 4.  he showeth that it was a sign of greater forgetfulness of God, not so much as to seek after him, and to have been careful of God their helper, than not to have turned unto him, and stayed upon him as their only help, and to have changed their life unto the better. But when as men have once ungodly begun to turn aside from true godliness, they always run unto worse, and become more obstinate by the just judgement of God.   
Vers. 11. Ephraim also is like a dove deceived, without heart: they call to Egypt: they go to Asshur. 

The second amplification of the two former vices of the Israelites.  THe second amplification of both vices of the Israelites, rehearsed in the verse before going. And this amplification is twofold. The first, by a comparison of the foolishness of the Israelites with a dove, a bruit creature. The Israelites were no more wise, or had no more wit in their miseries, than a bruit beast is wont to have, and especially a dove, a creature that cannot provide for herself, 
By comparing of them unto a dove.  and fearful, above other creatures. And therefore David Psal. 55. ver. 6. saith: Oh that I had wings like a dove, then would I fly away, and rest. Christ indeed willeth that we should be simple as doves: but he addeth, and wise as serpents Matth. 10. ver. 16. Where by is showed that there is no wisdom in doves. 
2. For seeking aid at the Egyptians and Assyrians.  The second place of this amplification is, That they call the Egyptians and the Assyrians to help them, and go unto them for aid, unto the Assyrians before cap. 5. ver. 13. unto the Egyptians, as appeareth 2. King cap. 17. By the rehearsal of both these nations, first, the painful journey and travail of the Israelites is described, when as notwithstanding they had God near unto them, if so be they would have sought unto him. Secondly, the help that they sought at the hands of profane and heathen men, is condemned, to wit, of men that were Infidels, and uncircumcised. Furthermore, it was unprofitable and hurtful unto those Israelites For these nations overthrew the Israelites, unto whom they came as helpers 2. King. 17. Isai. 30. and at the last destroyed them. Of the which is gathered, that the help of God alone is most sure.   
Vers. 12. But when they shall go, I will spread my net upon them, and draw them down as the fowls of the heaven: I will chastise them, as their congregation hath heard. 

A confirmation of their vain labour in seeking foreign aid.  A Confirmation of their vain and unprofitable labour in seeking help at the Egyptians and Assyrians, taken from the issue and falling out of this practice. For God himself shall make these helps void, and utterly unprofitable. The reason, because God shall spread his net upon them going to seek and crave such help, that they may be taken, and held back, that either they cannot go so far, or else obtain and find any help at all at their hand. For God shall cast them down in this their pride, and vaunting and lifting up themselves, because of those profane or heathenish helps which they hoped for, even as a bird flying is notwithstanding by the fouler cast down, being taken with his nets, or with lime twigs. Finally, God will chasten the Israelites, as they have heard before that he hath done, and as it hath been publicly told them by the Prophets, whiles the Prophets used their congregations, and reproved them. Whereby appeareth, that this Oseas lived after other Prophets, 
Oseas' prophes●th after Elizaeus, jonas, Amos, and others.  who had now already threatened the judgements of God unto the Israelites. As was Elizaeus, jonas, Amos, and many others, which had gone before, as it is 2. Chron. 24. vers. 18.19. where is showed, how after that the jews under king joash had fallen to idolatry, jehoiada the good priest being once dead, God sent Prophets unto them from time to time to recall them, and to bring them home again into the right way, in these words, as we find there written: And they left the house of the Lord God of their fathers, and served groves and idols: and wrath came upon judah and jerusalem, because of this their trespass. And God sent Prophets among them to bring them again unto the Lord: and they made protestation among them, but they would not hear.   
Vers. 13. Woe unto them: for they have fled away from me: destruction shall be upon them, because they have transgressed against me: though I have redeemed them, yet have they spoken lies against me. 

A reprehension.  A Reprehension: for God doth most sharply inveigh against the Israelites, because that they have both departed from him, and when as they feigned that they would return unto him, that was done wholly in great hypocrisy and dissimulation of mind. 
Three things to be noted.  Here therefore are three things to be noted: A most grievous kind of reprehension or reproving, the which this word (woe) declareth. 
1. A grieveus' rebuke.  The punishment threatened unto them by this (woe) namely, vastation, that is to say, laying of them waste, 
2. The punishment threatened thereby.  and destruction of the whole country. The cause of this punishment, the which is here alleged to be threefold. One, for that they were manifestly departed from the law and worship of the true God, 
3. A threefold cause of the same.  and had forged unto themselves other gods, and worshipped them: moreover they had followed another rule of life, than the law of God given them by Moses. And the Prophet useth such an Hebrew word, the which showeth the singular in constantness or unsteadfastness of this people against God. 
1. Their falling away from the law of God. Nadedu.  For suddenly and for a most light cause fell they away from God through their idolatries. This is one cause. Another cause is, because that they dealt unfaithfully besides the covenant, namely, made and set down between God and them, 
2. Their breaking of the covenant between God and them.  I will be thy God, and thou shalt be my people. And of this covenant renewed more fully to the faithful in Christ Peter maketh mention, to put them in mind that in life and conversation they be answerable thereunto Epist. 1. cap. 2. ver. 9 where he saith: But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light. The third cause, 
3. They lied and dissembled with God, when in their troubles they called upon him.  for that when as they called upon God in their afflictions, or troubles, and God delivered them, and redeemed them from their enemies, they did this dissemblingly, and lying unto God. For they feigned and made as if they worshipped the true God, when as notwithstanding they did nothing from their heart, and in true godliness and faith. Confer with this place that of the Psalm. 78. vers. 36. where, after that David had showed before, that their fathers in their afflictions called upon God, and sought him early, and acknowledged him to be their strengtth & their redeemer, he addeth: but they flattered him with their mouth, and dissembled with him with their gongue. But God, as Plato saith, is not a Sophister, neither is mocked, nor will be mocked, as Paul also telleth the Galathians cap. 6. ver. 7. where he saith unto them: Be ye not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap.   
Vers. 14. And they have not cried unto me with their hearts, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. 

What it is in this place to speak lies unto God.  A Making plain of the former sentence, what it is to speak lies unto God. It is to call upon God, with the mouth, and with words, and an outward sound or noise, but not from the mind sincerely, or uprightly and truly: That which is the property of hypocrites. This their crying therefore, for as much as it is without repentance and motion of the mind, God calleth an howling. For after the manner of howling dogs they do indeed murmur and make a great noise, but they prayed not. So profane and wicked Esau cried & sighed for the privilege of the birthright stolen from him through his own fault, but he repent not, as the writer unto the Hebrews witnesseth cap. 12. ver. 17. in these words: for ye know how that afterwards also, when he would have inherited the blessing, he was rejected: for he found no place to repentance, though he sought the blessing with tears.  

An amplification of their former hypocrisy.  When as they assemble themselves for corn, etc. In these words there is an amplification of their former hypocrisy and contempt or despising of God taken from the circumstance of things compared together. For wine, corn, oil, and other necessaries for this fleeting and brittle life they easily, willingly and continually assemble together, and deliberate or take advise by what means they may get these things for themselves. But touching the restoring of the worship of God not so much as one word spoken: nay moreover when they meet together for this purpose even then do they transgress and rebel against God. For they ask these things which are the gifts of the true God, at the hands of their Idols. But Psal. 4. ver. 7. David teacheth that the contrary unto this is to be done, that is to say, that he did a great deal more rejoice in God his favour & assurance of his mercy & love towards him, than the worldlings did or could do for the enjoying of their earthly commodities whatsoever. For (saith he) thou hast given me more joy of heart, than they have had when their wheat and their wine did abound. Whereby appeareth, how shameless, stubborn, and manifest forgetfulness of the power and majesty of God reigned among the Israelites, who when as they diligently looked unto their other matters and business, this one thing yet had they no regard of, the which appertained unto the restoring of the true worship of God. Therefore they continued securely or carelessly in their sins. But first of all the kingdom of God is to be sought for, and not these earthly things, as Christ teacheth us Mat. 6. vers. 33. when he saith: Seek ye first the kingdom of God, and the righteousness thereof, and all these things shall be ministered unto you.   
Vers. 15. Though I have bound, and strengthened their arm, yet do they imagine mischief against me. 
THis is an Antithesis, or setting down of the contrary unto that which went before. 
God setteth his benefits against their unthankfulness.  For God opposeth or matcheth against the former contempt of the Israelites touching his name, his benefits, the which he had bestowed upon the Israelites. He hath bound their wounds, he hath strengthened their arms, and yet all this notwithstanding they rebel against God, for that unthankfulness is more foul and shameful the which blotteth out, and manifestly despiseth the fresh and continued benefits of God. And look by how much the greater they are, so much the less excusable this ingratitude or unthankfulness is. And unto such ingratitude these Israelites were fallen, as is showed in this place. As for the binding and strengthening of the arms of Israel, it is referred unto those histories and times, when as God gave unto them strong kings, the which delivered them out of the hands of their enemies, restored unto them their old bounds and borders, and finally renewed the ancient glory and renown of that kingdom, such a one as was jeroboam the son of joas king of Israel 2. King. 14. God therefore forgetteth not his benefits towards us, although we remember them not.   
Vers. 16. They return, but not to the most high: they are like a deceitful bow: their princes shall fall by the sword, for the rage of their tongues: this shall be their derision in the land of Egypt. 

The conclusion or issue of their contempt of God and his punishments.  THe conclusion, both of the contempt of God proceeding from the nobles of Israel, and of the punishment to ensue for this contempt was this, that by no means they either returned before, or do now return unto the true God, who in this place is termed The most high. Therefore these rebellious Nobles of Israel, although they were never so much admonished and chastened by God, remained yet still for all that Idolators turned from God, nay Atheists, or godless persons: then the which impiety or ungodliness there is none greater. Finally, they lived like unto a deceitful bow, which in show seemeth to strike the enemy, but indeed woundeth or killeth him that shooteth therewith. So these Nobles seemed in show to defend the people from their enemies, to take order for the ministering of law, to worship God, to carry and have a care of the commonwealth: but in truth they spoil the people, betray them to their enemies, maintain Idolatry, nourish strifes, and under pretences and shows of doing for their good, rob the people committed by God unto them, and their trust. And to be short, they themselves overthrow their own commonwealth. And the like similitude doth David use against their fathers many years before Psalm 78. vers. 57 saying: They turned back, and dealt falsely, like their fathers: they turned like a deceiful bow.  

Their punishment.  The punishment of them shall be this. They shall fall by the sword, and they shall stir up against themselves mutual wars through their pride, and poysonednes of their tongues, and shall procure and forge unto themselves their own punishment and misery. Therefore both their pride, and rage of their speech, their boasting, disdain, and vaunting of their tongue shall destroy them. To conclude, they shall be a laughing stock unto the Egyptians their borderers whom they shall call to help them. After this manner than doth God punish us with our own hand, and, as I may so term it, cut our throats with our own sword.    

CAP. 8.  
Vers. 1. Set the trumpet to thy mouth: He shall come as an Eagle against the house of the Lord, because they have transgressed my covenant, and trespassed against my law. 

A new sermon full of terror.  THis is a new sermon full of terror against all Israel, to the end that at last they may be strooken with fear. And the people is reproved of most ungodly falling back from the kingdom and priesthood, the which were two especial foundations and holy marks of severing this people from other nations, because both of them did represent Christ the Messiah that was for to come Psalm. 110.  

Two parts of this verse.  This verse hath two parts: the one containeth the manner or order of denouncing or declaring of the judgement of GOD the which was to come, to wit, 
1. The manner of declaring this judgement.  that the same should publicly be showed or proclaimed with a trump or trumpet, as it were by a Cryar or public Herald.  
The second part containeth the matter itself the which is to be declared, and to whom it must be declared. 
2. The matter to be declared, & to whom, to wit, unto the people severally from the Nobles & Priests.  It is declared unto the whole people from the Nobles alone, or from the Sacrificers or Priests. And he calleth the people the house and inheritance of God, because of the peculiar covenant of GOD made with the whole seed of Abraham, and jacob, of whom were those ten tribes. And this name carrieth with it a great emphasis, or vehemency & force, because that it is objected unto these same people thus honoured and advanced by God, that they had contemned, nay clean forsaken the law of GOD, and this peculiar covenant.  

The thing itself here declared is the judgement of God against them.  The thing itself which is declared, is the judgement of God against them, and the same to come most speedlly, and to be executed upon them most mightily, and with invincible or unovercomable power. So an Eagle excelleth among other fowls both in swiftness, and also in strength. The reason is added, because that this people had denied and forsaken God, who was so bounteous towards them, & had shamefully transgressed and rebelled against him, as is afterwards more largely showed.   
Vers. 2. (Israel shall cry unto me, My God, we know thee.) 

Hypophora, or the answering of an objection, what it is, see Amos cap 3. vers. 2.  THis is the figure Hypophora, or the answering unto an objection that might be made, whereby he taketh away from themal excuse or hope of avoiding and escaping of this judgement, the which with the verse following is to be read by a Parenthesis, which is the enclosing of a sentence within two such half circles as this () the one at the beginning and the other at the ending of the same, thereby signifying that if the sentence in such a manner enclosed, were left clean out, yet were the sense full and perfect notwithstanding. If then they take exception and say. We will cry unto thee, O Lord we have known thee, we are thine Israel, wherefore these evils shall not touch us. God answereth, They shall indeed cry unto me, they shall say these things unto me. But for all that shall they not escape, nor be free from this my judgement. Wherefore God by the figure Mimesis, 
What the figure Mimesis is, see Oseas' cap 4. vers. 18.  or imitating and following their speech hath expressed the words and hypocrisy of this people promising unto themselves deliverance from the miseries and punishments threatened unto them. But in vain do we promise unto ourselves deliverance, when God denieth the same.   
Vers. 3. (Israel hath cast off the thing that is good: The enemy shall pursue him. 

The answer to the former objection with a reason of the same.  THe answer unto the objection of the former verse, together with the reason of the same, Why those that do cry unto God, shall neverthele not be delivered, because all this their crying is hypocritical or dissembled. A token whereof, and the same most certain is, That this Israel who saith that he knoweth God, and confesseth him to be good, forsaketh him not withstanding, that is to say, departeth from all parts of his duty, and of the will of God, hath departed, and yet still continueth in the same rebellion. But saith Paul, let him departed from all iniquity, which calleth upon the name of the Lord, that he may give out proof and trial that he calleth upon God earnestly, or in truth, 2. Tim. 2. ver. 19 wherefore in as much as these Israelites are indeed most notorious hypocrites, and stubborn Rebels, they shall not escape the wrath and judgements of God, how great show soever they make of godliness. But theirenemie shall pursue them, and they shall have experience and trial of those judgements of God, the which are foretold them by the word of God.   
Vers. 4. They have set up a King, but not by me: they have made Princes, and I knew it not: of their silver and their gold have they made them Idols: therefore shall they be destroyed. 

An explanation of the first verse. of this chapter.  A Making more plain of the first verse of this chapter, where it was said (They have forsaken the covenant of God) for of this forsaking there are brought two examples, and both of them very shameful, wicked and horrible, & a most assured testimony or witness of their desperate rebellion and stubbornness against GOD. They fell away from the kingdom, the which God had set up in the only family of David representing Christ. 
1. They fell away from the kingdom of David  For they themselves and not God, chose unto themselves a King, to wit, jeroboam the first, 1. King. 12. vers. 20. w3812 here we read thus: And when all Israel had heard that jeroboam was come again, they sent, and called him unto the assembly, and made him King over all Israel: none followed the house of David, but the tribe of judah only. Whereupon the other kings that followed, were afterward after his example ordained, and allowed, and kept among those ten tribes. Objection. But if any man will object that which is 1. King. 11. vers. 11, and 29. that God ordained jeroboam to be king, and foretold the same first unto Solomon, and afterward to jeroboam himself by his Prophet Ahiiah: Answer. I answer, That it may appear by the history of the creating of jeroboam, that the people was ignorant of that which was foretold unto jeroboam by the Prophet Ahiah. Therefore of an only hatred and fear of Roboam (whose Treasurer or Receiver Aduram this people had slain) the ten tribes chose unto themselves jeroboam for their king, lest they should be without a Captain to fight against Roboam, the which these ten tribes that fell a way did foresee would come to pass otherwise. This is their falling away from the kingdom.  

2. They fell away from the worship of God, & from the priest hood.  Their second falling away is from the true worship of God, and from the Priesthood, and from the temple, in the which priesthood there was another most express and plain figure of Christ to come. So then these men, whilst they depart and fall away from the Temple, the worship of God, and the priesthood ordained by God at jerusalem, so far as in them lay, they deprived themselves both of Christ and all the blessings of GOD, which through Christ pertained unto them, 
An amplification of this their second falling away.  and finally from the covenant itself of God. Furthermore this second falling away is amplified in this that they both most ingratefully or unthankfully turned the benefits given unto them of God, as gold and silver, into the shame and reproach of God himself whilst they make calves thereof: and also in this that they make these Idols themselves, the which are but false Scarbugs, and shapes of things altogether foolish, and unbeseeming God. Wherefore God concludeth that it shall come pass, that those judgements, the which he denounced or declared before, shall fall out unto them, and that in such sort, that these, two ways unfaithful and treacherous persons shall in the end be cut off and destroyed.   
Vers. 5. Thy calf, O Samaria, hath cast thee off: mine anger is kindled against them: how long will they be without innocency? 

The figure Hypophora, what it is, see Amos cap. 5. vers. 18.  THe figure Hypophora, or the answering of an objection, whereby he taketh away from these Israelitish Idolators the false show and colour of security or not fearing any danger, the which they imagined unto themselves, to wit, that it should come to pass, that they should be defended of those their Calves. 
What the figure Synecdois, see Amos cap. 5. verse 21.  Answer Nay, these Calves, which Samaria (and by the figure Synecdoche this name of the head city comprehendeth all the ten tribes) which Samaria, I say, had made unto itself, and doth worship for gods, these Calves shall leave and forsake Samaria. The reason is added, because the heavy displeasure and just wrath of God shall pursue this people. And nothing can escape the hand of God Psalm. 139. Wherefore neither shall these Calves of gold defend this people given to Idolatry. Finally the most just cause of this anger of God is expressed by an interrogation, or ask a question, to wit, because this people itself hath thus so long while given over both the service and worship of God, and also the care and regard of holiness and innocency of life. For How long (saith the Lord) do these not care for innocency? Doubtless they have had no regard of it now these many ages. Wherefore God is worthily angry against them, and that most grievously, so that he will punish them, and that nothing shall be safe and helpful unto them. For if God be against us, who shall be for us?   
Ver. 6. For it came even from Israel: The workman made it, therefore it is not God: but the Calf of Samaria shall be broken in pieces. 

A complain, amplifying the idolatry of the Israelites by three places.  A Ganaktêsis, that is, a complaint, by the which these Israelites worshipping of the Calves is amplified from three places. The first from the author. For that this kind of idolatry is the proper and peculiar devise of the Israelites themselves. For they invented and devised this kind of idolatry in the desert or wilderness Exod. 32. For albeit that the Egyptians did worship oxen and beasts, 
1. From the author of it, to wit, themselves  yet they worshipped them not dead but alive. But this people worshipped a dead Calf, that is to say, represented in a golden image, & so consequently a dead creature. Wherefore the idolatry of the Israelites was more shameful than that of the Egyptians: and in this place it is truly said of them, that this kind of idolatry was invented by the Israelites, and was not showed and taught them from those nations whom they knew. Whereof it cometh to pass, that this their fault against God is the more shameful, & their rebellion less excusable.  

2. From the manner of it, to wit, the art of the workman.  The second place of amplifying this their sin, is from the manner of the same, the which is most manifest. For the workman framed, frameth, maketh, made that calvish Idol. Therefore could they not be ignorant, by what means this new god was made. For they all saw when it was made. Wherefore by this the mind of these and of all other idolaters, appeareth to be the more blockish, who worship, and reverence that thing for a God, that is, eternal, living, and giving life unto others, the which notwithstanding they see to be made with their eyes.  

3. From the thing itself, and experience.  The third place of this amplification is from the thing itself, and from experience. For this calf which is worshipped of them, cannot be God: but it is only an image of a bruit and beastly creature eating grass or hay, as the Psalmist speaketh of it Psal. 106. ver. 20. where he saith: Thus they turned their glory into the similitude of a bullock that eateth grass. Therefore so much the more shameful is their idolatry, who compare God, or the nature of God unto such a thing, and do suppose and judge it to be any such like matter. Lastly, the proof of this whole thing is here set down, taken from the event or falling out of the matter. For this Calf of Samaria, and God of the Israelites shall be broken into shards and pieces. By which words not only the vanity of this idol is showed: but also the judgement of God the which shall fall out upon the same idol, is declared: namely, that it shall come to pass, that it shall be broken in small pieces, as a brittle, earthly, and vain matter.   
Vers. 7. For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall bring forth no meal: if so be it bring forth, the strangers shall devour it. 

Another amplification of their idolatry.  ANother amplification of the idolatry of the Israelites by a similitude, the which he taketh from husband men, when as they sow and reap their fields. And this doth the Prophet set forth by a certain Sarcasmos, or sharp biting taunt and mock.  

Two parts of this verse.  And this verse hath two parts. The first containeth the amplification of their idolatry described before. The second, the punishment of the same. 
1. The amplifying of their idolatry.  So then their idolatry is compared unto a wind, and unprofitable matter and vain, the which notwithstanding in show carrieth a great pomp, buzzing, and noise. So is idolatry itself, 
2. The punishment of the same. 1.  and all the labour, counsel, endeavour, hope, and expectation of idolaters in their gods. The which is proved to be true by the effects. For the thing itself showeth idols to be vain things, yea hurtful unto those themselves which do trust in them. For they do reap of that their most bad sowing worse fruits also, that is to say, from the wind by themselves sown they do gather a whirlwind, that is, they do pull upon themselves a tempest overthrowing and destroying all things. For it is a thing most righteous and meet, that such as was their sowing, such also should be their crop and harvest either good or bad. So hereafter cap. 10. yer. 12. he saith, That if they sow unto themselves in righteousness, they shall reap after the measure of mercy. And therefore the Lord by jeremy willeth the jews to break up their fallow ground, and not to sow among the thorns cap. 4. ver. 3. And contrariwise Prover. 22. ver. 8. Solomon showeth bad fruits to come of bad sowing, saying: He that soweth iniquity, shall reap affliction, and the rod of his anger shall fail. Objection. And therefore Eliphaz in job. cap. 4. ver. 8. saith, As I have seen, They that plough iniquity and sow wickedness, reap the same. Neither maketh that of the Psalm 126. ver. 5. Answer. They that sow in tears, shall reap in joy, any thing against this. For that tearful sowing, or sowing made in tears by the godly, was the seed of that spiritual joy, which they reap afterwards, as coming and springing from true faith in God.  
The second part of this verse containeth the threatenings of God against this idolatry. And the same are most great and fearful, the which do open and make plain the sentence going before. For they are answerable unto the furious or mad counsels of these idolaters. Therefore they also shall sow their fields: but because they did it without the fear of God, they shall gather nothing. For he laboureth & soweth in vain, which calleth not upon God, or which despiseth God. And these shall gather nothing, both because the crop shall deceive their expectation or hope in the fields, and also when it is gathered in, it shall yield no meal: or else that meal which it doth yield, foreign and strange people shall devour, and the plowers, reapers, and generally the Israelites shall eat none of it. And this is one of the plagues among many other, the which God threateneth unto the disobedient unto his word and law Deut. 28. vers. 38. saying: Thou shalt carry out much seed into the field, and shalt gather but little in: for the grasshoppers shall destroy it. Therefore no labour of ours can be happy and have any good success, if God be angry with us.   
Vers. 8. Israel is devoured, now shall they be among the Gentiles as a vessel wherein is no pleasure. 

An amplisication of the former threatenings taken from the effects.  AN amplification of the former threatenings taken from the most fearful effects which shall follow of the same. And first of all, Israel himself shall be devoured of the self same strangers, as also their harvest, that is to say, all their wealth shall be carried away by them, their cities shall be destroyed, and the people slain. Therefore under this kind of speaking is noted great misery, to the end the Israelites might feel that same great punishment, earnestly weigh it, and fear it. Secondly, they shall be cast out among the Gentiles, that is, the strangers themselves, as an unprofitable and disliked vessel. The which is no doubt to be understood of their most hard banishment or captivity, in the which they were contemned of all people and nations. For the Assyrians being conquerors had no keep nor care of preserving the captive Israelites, as had the Babylonians of the jews by them carried into Babylon, whom they preserved, and had in great price, as you may read of Daniel and his fellows Dan. 2. ver. 47. etc. whereas the Israelites reaped at the hands of their enemies such discourtesy, as the Psal. 137. maketh mention of: yea, and whereof the jews tasted also at the besieging and taking of their city, their enemies being stirred up unto this cruelty through the provocation of the Edomites, albeit that afterwards in their captivity some of them through God his great mercy sped better. For herein the condition and case of the Israelites and jews was not all one, because these had not utterly and altogether cast off the worship of God, as had the Israelites.   
Vers. 9 For they are gone up to Asshur, as a wild ass caring alone for himself: Ephraim hath hired lovers. 

A reason of their former punishment.  A Rendering of a reason of the former punishments, lest that the Israelites might complain of so fearful a judgement of God. For he amplifieth their iniquity, as he termeth it hereafter ver. 13. and showeth that they have utterly cast away the help of God, & despised the same, that in their afflictions they might flee unto men, and the same such as were idolaters, and covetous, and having care for none but for themselves. Therefore they had clean forgotten the covenant of God, of the which the Prophet spoke before cap. 5. ver. 1. and his promises, or else they thought them vain, or despised them. So then in this place not only the distrust of the Israelites, but their falling away, and their desperate fleeing and departing from God is significantly described. First, They went up unto the Assyrians: therefore they did it with great labour, seeking foreign and far off help, and the same idolatrish: when as notwithstanding they had God present, and their helper at hand, if they had called upon him, and trusted unto his covenant. Secondly, they fled unto the Assyrian being as a wild ass, that is, a solitary beast, and consequently fierce, cruel, and profitable only for himself, and gaping after gain. In these words, and under this similitude is painted out the both covetous, and also the cruel nature and disposition of the Assyrians, whom the Israelites called unto them, when as notwithstanding God, whom they had despised, was, and had been most manifest unto them, and always most merciful. For this is the nature of the wild ass, as appeareth by these places job. 38. ver. 8. Who hath set the wild ass at liberty? or who hath loosed the bands of the wild ass? And jere. 2. ver. 24. the people for their stubbornness and unruliness are likened unto a wild ass, of whom he saith that they are as a wild ass, used to the wilderness, that snuffeth up the wind by occasion at her pleasure, who can turn her back? All they that seek her, will not weary themselves, but will find her in her month. And Dan. 5. ver. 21. it is reported, that Nabuchadnezzar, when he was driven from the company of men, had his conversation among the wild asses. Last of all, it is here said of these Israelites, That they hired them with money, they had them not freely, but paid roundly for their help: but God requireth no reward for his benefits. Wherefore (as james counseleth) If any man lack wisdom (or any other necessary grace) let him ask of God, which giveth unto all men liberally, and reproacheth no man, and it shall be given him. For God rather respecteth the inward sincerity and purity of a faithful heart, than the offering of outward sacrifices Psalm. 51. Further, these Israelites call unto them the Assyrians whom they love, and whom the Assyrians love not again, so that, as it is Ezech. 16. ver. 33. this people of Israel committing fornication against God, besides the manner of all other harlots, doth herself give a reward unto her lovers, and receiveth none of them: the which is a most plentiful witness of shameless lust, and of a common shameless harlot. The same thing falleth out to all those, which prefer the help of man before the help of God in their troubles and miseries.   
Vers. 10. Yet though they have hired among the nations, now will I gather them, and they shall sorrow a little, for the burden of the King, and the Princes. 

The punishment for their forsaking of God.  A Punishment also shall pursue and follow after such sin of forsaking God. Therefore it is showed in this verse, that it shall come to pass. The repeating of the cause also carrieth with it a vehemency or force, to wit, in that forsaking the true God and his help, the Israelites chose rather not only to have the Gentiles and their profane and heathenish helps blaspheming God: but also to hire them with reward, and with money. And this punishment is answerable unto their sin. The Israelites hire strangers, and gather them together: so shall they also be gathered together by God, and shall dwell as captives by bands and companies among their enemies. They hire them with money, and charge themselves with tributes, that they may have that King, to wit, the king of the Assyrians for their helper: so shall God greatly burden and charge these self same Israelites, because of this king of Assyria, and for the burdens and tributes, the which they shall pay unto him. So then, they have begun a little to burden themselves, but God shall load them more heavily: the which is to be understood by the figure Aposiopêsis, 
Aposiopesis, or the holding back of something, is when as we leave some thing unspoken, upon some affection or sorrow, the which may otherwise be easily supplied & understood.  or holding back of some thing that was to be spoken, and the same appeareth and is gathered by the fence and meaning of this place. Look therefore after what manner we do sin and offend against God, after the same for the most part are we punished by God.   
Vers. 11. Because Ephraim hath made many altars to sin, his altars shall be to sin. 
LIke as the Prophet hath already described the rebellion of the Israelites against God, in seeking help of men that were idolators, and also the punishment which should therefore ensue: so doth he now recite the shameful & desperate idolatry of the same persons in the casting off of the true worship of God (such as he himself hath prescribed or appointed unto them) & in forging unto themselves a false worship; the which their sin no less also then was their former, shall in the end feel and have no less punishments. And first of all is set down the idolatry itself, 
2 Parts of this verse.  and the furious or excessive and outrageous increase of the same among the Israelites: secondly, the punishment the which shall immediately and worthily ensue thereupon. 
1 The bedlam idolatry of the Israelites.  Their idolatry was herein, for that they had builded up strange altars, that is, such as God disallowed, to wit, in Dan and Beth el: their increase and outrage, for that they had multiplied them, 
2 The punishment of the same. 1 2  and daily also did increase them, and this to that end, that they might departed the further from the true worship of God (the which was exercised at jerusalem according unto the appointment of the law of God) and sin the more grievously against God. There followed this sin a most just punishment, namely this, that these altars were an occasion unto them of greater rebellion against God, and of more grievous transgression and more heinous sin against God. Therefore they were unto them a snare and a trap, from whence they could not unwind and get out themselves: no not under Oseas their last king, who began notwithstanding some little reformation of this idolatry, but it came in the end to none effect. 2. King. 17. Now this punishment of God is most just, that the same thing which men do frame and seek out unto themselves, wittingly & willingly, as an occasion of sin, should turn and be unto them an occasion of sin also, as David Psal. 109. ver. 17. testifieth that it falleth out unto the wicked, saying: As he loved cursing, so shall it come unto him, and as he loved not blessing, so shall it be far from him. The like hath Solomon, Prov. 29. ver. 6. where he saith: In the transgression of an evil man is his snare (meaning that his own sin entangleth him:) but the righteous doth sing and rejoice. It is therefore a punishment most meet and just, that men should eat the beans that they themselves have threshed, that is, that they should be beaten with their own rod.   
Vers. 12. I have written to them the great things of my law: but they were counted as a strange thing. 

An amplification of the former wickedness, taken from the bounteousness of God towards them.  AN amplification of the former wickedness from the bounteousness of God towards them, whereby they are made utterly unexcusable. For they can not excuse themselves with any pretence or cloak of ignorance, because that God had abundantly or plentifully instructed them concerning the lawful way and manner of worshipping him. For he himself had given and written them his law touching this whole matter, Exod. 31. and had delivered uno them precepts, in the which they were thoroughly taught concerning their duty toward God, as appeareth Psal. 19.119. and in the Psal. 103. ver. 7. David affirmed of God, 
The dignity of the law increased by the Prophet.  The he made his ways known unto Moses, and his works unto the children of Israel. And he increaseth the dignity of this law and doctrine, for as much as he saith that in it were precepts either precious (the great things of his law), such namely as were never given unto any other nation: or, as others translate it (most large and plentiful) as which do contain, prescribe, 
It is not called the king's high way, but the king's law. But the sense is all one. For after a proverbial kind of speaking it is called the king's law, as the high way is called the king's way, because like unto it, the law of God is plain without crooks and turnings.  and evidently comprehend and teach all the points and parts of ordering and leading of our life holily. In the first sense Moses extolleth the dignity of the people of Israel above all other nations, Deuter. 4. ver. 8. in these words: What nation is so great, that hath ordinances and laws so righteous, as all this law which I set before you this day? In the latter sense of the largen● and plentifulness of the precepts in it contained, this law is called perfect Psal. 19 also by james it is called the King's high way, cap. 2. ver. 8. His words be these: But if ye fulfil the royal (or the Kings) law, according to the Scripture, which saith, Thou shalt love thy neighbour as thyself, ye do well. But what ensued of all this, that God gave them so plain, precious, plentiful, or perfect a law? The Israelites counted this so holy, plentiful, and perfect law for a strange doctrine, and nothing appertaining unto them, and despising it utterly, they ungodly framed unto themselves another way of worshipping of God. The which is a token of extreme contempt of God.   
Vers. 13. They sacrifice flesh for the sacrifices of mine offerings, and eat it: but the Lord accepteth them not: now will he remember their iniquity, and visit their sins: they shall return to Egypt. 
THe consequence, the which containeth both the condemning of this whole forged and ordained worship beside and against the Law of God: and also a most grievous punishment of those which follow that worship. 
1 The condemning of this their kind of worship.  As for the condemnation, it is contained herein, because that God neither liketh nor alloweth the sacrificers themselves, nor their sacrifices, albeit they bring unto God never so great, vowed, and freewill gifts, as it were over and above the prescript or appointment of the law, and do eat the flesh for a token of great joy of mind, and of their ready goodwill to God ward, whiles they sacrifice after this manner: or as a sign of true thanksgiving, the which in this sort they yield unto God. For the flesh of the sacrifices was eaten in the sacrifices of thanksgiving. All these things, be they set out with never so gay coloured shows doth God refuse Esai. 1. and also 66. And why so I pray you? because these things are done besides his word, albeit under such pretence, that he, which is God, be worshipped. So Paul 2. Colos. condemneth all will-worship.  

2 The punishment for the same.  Now the punishment shall follow, to wit, God being offended with these sacrifices of theirs (the which are so many sacrileges or robbings of him of his honour) shall in the end remember and call to mind all their iniquities, wickedness, and sins, that he may punish them all at once. He will therefore punish this contempt, God will visit their sins, and be avenged on them, in so much that as they before-times in their afflictions were wont to flee unto idolatrous people: so also when as they shall be thus punished by God, they shall run unto the Egyptians, who themselves are idolators also, 
The Israelites destroyed for seeking help at Egypt.  so stubborn shall they be in contemning or despising the help of God. And yet notwithstanding was this one chief cause of the destruction of this people: for trusting unto the aids of the Egyptians, they rebelled against the Assyrians. Herewith the Assyrians being provoked, did afterwards lead away these ten tribes captive into Assyria, and held them in miserable captivity and bondage. So then, in the end there is a most heavy and sharp punishment for idolatry, with how fair a pretence so ever it be cloaked, that we should always flee from it.   
Vers. 14. For Israel hath forgotten his maker, an buildeth Temples, and judah hath increased strong cities: but I will send fire upon his cities, and it shall devour palaces thereof. 

An amplification both of their sin, and also of their punishment.  AN amplification both of the sin of the Israelites, and also of their punishment. The amplification is twofold. First, from the greatness of the wickedness. For the Israelites had forgotten their Creator and maker. The which is a thing void of all natural affection, and against the very sense and feeling of nature, and therefore unexcusable, Rom. 1. The self same even at this day, agreeth and serveth against all idolators. Secondly, they corrupted their brethren, to wit, the jews, by their example. For hereunto appertaineth that, which in this place is said of the jews. And in such sort did the Israelites infect the jews with this their poison, that the jews did now rather trust unto their cities and towns, after the examples of the Israelites, then unto God. And therefore they make haste in building of them, as if they should be a more sure defence for them against the rushing in of their enemies, than the covenant and promises of God himself. For thus they saw the Israelites building up palaces and fortresses for a defence for themselves, who now did not esteem or make any accounts of the covenant of God. So infectious, doubtless, an evil is the sin of idolatry, that it by and by taketh hold upon, polluteth, & defileth the neighbour nations, otherwise not given unto that sin 2. King. 17.  

The amplifying of their punishment.  The punishment which shall ensue upon this sin, is here also amplified. For it shall not only be upon the Israelites; but it shall reach also unto the jews, who suffered themselves to be corrupted by the Israelites. For their strong cities and those palaces so laboriously & diligently built up, shall be consumed with fire, as well as the munitions or fortresses of the Israelites. Whereby appeareth, that unto whomsoever the infection of idolatrous superstition doth come, unto the same also in the end shall the punishment of the same sin come, to the end that we should have the more diligent & earnest watch over ourselves to keep us from the same, a thing whereof the holy Scripture doth warn us, 1. joh. 5.    

CAP. 9  
Vers. 1. Rejoice not, O Israel, for joy as other people: for thou hast gone a whoring from thy God: thou hast loved a reward upon every corn floor. 

The figure Hypophora. What it is, see Amos, cap 5. ver. 21.  THis is the figure Hypophora, or answering of an objection that might be made, wherewith God answereth the foolish security or carelessness of the Israelites, because that under jeroboam the son of joas king of Israel, and some other kings that followed him, they enjoyed peace, power, and strength, and a tolerable estate of things. And therefore they hoped that they should escape unpunished; and made no great reckoning of the former threatenings, or stood in any great fear of them. And this is a thing the which hypocrites are wont to do, by the present reasonable estate of earthly things, and only for the time, prosperous unto them, feigning God also to be appeased with them, and therefore sleeping in their sins. God therefore denieth that joy of the Israelites to be true joy, or to be such, as for the which they should flatter them, selves, or rejoice in such sort as they do, the which enjoy sound joy. Neither is the sentence once by God pronounced against them, therefore revolted or called back, because that for a little brunt and breath of time, they seem unto themselves happy, and to be at rest and quiet. Therefore he saith: Rejoice not, O Israel, as other people, and as they do, who have true joy of mind from God. For thou art not free from punishment. And surely when as the ungodly cry peace, peace, then utter destruction hangeth over their heads. 1. Thess. 5. ver. 3. And therefore jerem. cap. 8. ver. 11. the Lord complaineth of those false prophets which have beguiled his people with sweet words and promises of peace, hardening them thereby in their sin, where he saith: They have healed the hurt of the daughter of my people, with sweet words, saying, Peace, peace, when there is no peace. And this in the end do the deceived people find, and confess in the same chap. ver. 15. saying: We look for peace, but no good came, and for a time of health, and behold troubles.  
Further there is in this verse here set down a reason by way of answering of the former objection, 
A reason, why they shall taste of this punishment.  why they shall feel that same punishment, the which was threatened unto them, to wit, because that both before this time they had committed fornication with idols: and do now also go on whoring after them, committing the same upon every corn floor, for most filthy reward, that is, the reward of an harlot being drawn and alured thereunto. For they had their idols, and their altars in every corn floor, and in every wine press, in the which they did offer sacrifice unto those their gods, that plenty and store of corn, wine, and other things necessary for the life of man, might be given unto them. The which was and is plainly the reward of an harlot, when as a reward is given unto idols, that is, unto spiritual harlots. And all these things indeed are both promised and also given by the only and true God, and not by idols, whatsoever idolators do wickedly think and contend to the contrary. For saith Paul 1. Cor. 8. vers. 6. There is one God, which is the father, of whom are all things. And so is David persuaded, that howsoever or whence soever others look to obtain their desires and things necessary for this life, he shall by the loving favour and countenance of God towards him have more joy and comfort of heart, and peace of conscience, than the ungodly in all their abundance, unto whomsoever they impute the same the which cometh only from the goodness and bounty of God Psalm. 4. vers. 6, 7. Many say, who will show us any good, but Lord lift up the light of thy countenance upon us. Thou hast given me more joy of heart, than they have had, when their wheat and wine did abound.   
Verse 2. The floor and the wine press shall not feed them, and the new wine shall fail in her. 

A confirmation of the former the eatning taken from the effects.  A Confirmation of the former threatening and answer concerning the punishment of GOD being not removed from their necks. And it is taken from the effects the which the Israelites themselves shall shortly feel, and the which effects are a revenge, and the same most righteous of the filthy whoredom and Idolatry by them committed in all corn floors, and wine presses. What then are those effects? Answer. 
The effects.  Neither shall the corn nourish them, nor the wine give unto them drink. For there shall be none. Both the harvest and the vintage shall deceive them. They shall gather no fruits, but as Aggeus threateneth to those of his time, The heavens over them shall stay themselves from dew, and the earth shall stay herself from fruit cap 1. vers. 10. And as he saith in the second chapter and the seventeenth verse. When one came to an heap of twenty measures, there were but ten: when one came to the wine press to draw out fifty vessels out of the press, there were but twenty. Or if they gather any fruits, yet shall they not be fed with them, either for that those fruits shall putrify and rot, or else the virtue or power of nourishing shall be taken from the meats by God, as is like wise threatened by God in Aggeus cap. 1. vers. 6. Ye have sown much (saith he) but bring in little: ye eat, but have not enough: ye drink▪ but ye are not filled: ye clothe you, but ye be not warm: and he that earneth wages putteth the wages into a broken bag. And to this effect God threateneth them by Moses Deut. 28 vers. 38. Thou shalt carry much corn into the field, and shalt gather but little in: for the grasshoppers shall destoy it. Or finally, it shall be taken away by the enemies, as was threatened before cap. 8. vers. 7. So then God doth chastise us after divers manners.   
Vers. 3. They will not dwell in the lords land, but Ephraim will return to Egypt, and they will eat unclean things in Asshur. 

The punishment amplified from three places.  AN amplification of the punishment to ensue upon these idolators, and the same taken from three places. First, from their banishment or captivity, and the same most lamentable. For the Israelites shaldwel no longer in that land wherein then they were, 
1. From their captivity.  to wit, the land of God, and the blessed land: a land given them by God for a sign of their adoption, and his peculiar covenant with them, but shall be cast forth, and led away into captivity. The second place of this amplification is from the place & people among whom the Israelites shall be in banishment and captivity, 
2. From the place of their captivity.  that is to say, among the Egyptians & Assyrians, their most mortal and deadly enemies: yea and moreover they shall voluntarily and of their own accord, go into captivity and banishment unto those their enemies the Egyptians in especial, by reason of the intolerable miseries the which they shall feel in their native soil and country, and in that land the which sometimes was most blessed and happy. The third place is from the great want of all things, or hunger, the which shall then shall out unto them, and from their ungodliness. 
3. From their ungodliness, and want of all things.  For there they shall eat meats polluted or unclean, and such as were of old forbibden them, being both driven thereunto by necessity: and also of contempt or despising of God. Whereof the godly jews indeed, had always an especial regard, so that they would not suffer themselves by any means to be drawn to the eating of such things as by the law of God were unlawful, as may appear by the example of Peter Act. 10.14. who being an hungry and falling into a trance, whiles they made ready for him, and having all manner of meats offered unto his view, and being by a voice from heaven willed to kill and eat, maketh answer, Not so, Lord: for I have never eaten any thing that is polluted or unclean.   
Vers. 4. They shall not offer wine to the Lord, neither shall their sacrifices be pleasant unto him: but they shall be unto them as the bread of mourners: all that eat thereof, shall be polluted: for their bread for their souls shall not come into the house of the Lord. 

The figure Hypophora, what it is, see Amos cap. ●. ver. 21.  THe figure Hypophora, or answering an objection that might be made. For if the Israelites should take exception and say: We neverthe les will sacrifice unto God in our captivity in Egypt and in Assyria (as hypocrites are wont to imagine unto themselves any thing to persuade themselves withal that they shall escape the judgements of God, and have a most certain and assured way to appease him be he never so angry with them) the Prophet maketh answer after two sorts: They shall not offer wine, that is to say, they shall not be able then to sacrifice and make offering unto God, when as they shall be in captivity: nay albeit they do offer and sacrifice, yet notwithstanding God will not there accept of their offerings and sacrifices as welcome and pleasant unto him. For they shall be unto him as the meats of those that mourn, and of those that have touched a dead body, and by this means have polluted or defiled themselves: which kind of meat is never brought into the temple of the Lord, as being indeed polluted, or unclean, and not welcome unto God Deut. 12. For those that had to do about dead bodies, or touched them either wittingly, or unwittingly, as the preparers of their funerals, and dealers about their burials, and such others which meddled with or about them, were for a time by the law of God held for separated persons, and unclean, and whatsoever they touched all that time, or did eat, or carry was reckoned unclean, polluted and defiled, as we read Agge. 2. vers. 14. in these words, Then said Haggai, If a polluted person touch any of these, shall it be unclean? and the Priests answered, it shall be unclean. And in Numb. cap. 19 vers. 11. this is made more plain, where we find it written thus, He that toucheth the dead body of any man shall be unclean even seven days. And vers. 16. Also whosoever toucheth one that is slain with a sword in the field, or a dead person, or a bone of a dead man, or a grave, shall be unclean seven days, This is the very same which is said here (Their sacrifices shall be as the meat of those that mourn) the which is eaten whilst they are in preparing and setting forth of the dead body, neither can it be brought into the temples of God, to wit, because it is polluted, and forbidden to be offered. Therefore not whatsoever any men offer unto God, is acceptable unto him, but only that which the godly offer through Christ.   
Vers. 5. What will ye do then in the solemn day, and in the day of the feast of the Lord? 
THe figure Epiphonema, or Acclamation, whereby in reciting of the sacrifices and solemn feast days (the which were especially dedicated or appointed for the doing of sacrifices) he bewaileth the miserable case of the Israelites in that their captivity. 
The figure Epiphonema, what it is, see jonas cap. 2. vers. 9  And this he taketh fitly by the verse before going. For he showeth that these shall be most sorrowful in those days especially, because that living in banishment they shall neither have place allowed them for the celebrating or keeping of those solemnities, neither money wherewithal to make those feasts in those days (as they were wont to do before, and as God also had commanded the same to be done) and to recreate themselves before the Lord, or else before their Idols, so short shall their things be, and so hard shall it go with them, and so miserable shall they themselves be. Concerning the commandment of God for the keeping of these feasts and solemnities, read Numb. 10. and Deut. 12. Further, the calling to remembrance of our happy and joyful estate the which sometimes we had, useth to be sorrowful, especially in those places, days and circumstances, the which do a fresh stir up and renew unto us the memory and remembrance of that our former case and condition. For then do our miseries and cares, and tears wax sore as it were again by this putting us in mind of our former lost estate. And this doth the most grievous and doubled sorrow of the Godly show, at the sight of their dumb and still harps hanged up upon the trees in Babylon, as it is in the Psalm. 137. And from thence springeth that same profane or heathenish saying of profane or heathenish men, When as thou art not he whom thou wast, what cause is there why thou shouldest desire at all to be, that is to say, to live? For we ought to be, and desire to be, so long as God doth not call us from that place, wherein he hath set us: albeit that the remembrance of our happiness either lost, or changed, be never so hard and grievous unto us.   
Vers. 6. For lo they are gone from destruction: but Egypt shall gather them up, and Memphis shall bury them: the nettle shall possess the pleasant places of their silver, and the thorn shall be in their tabernacles. 

An amplification of their misery, taken from three places.  AN amplification of this misery of the Israelites, the which they should suffer in their exile or captivity, yea even in Egypt, unto which place they did flee of their own accord, as it were unto a most safe and sure Sanctuary. And all these things are described or set out so lamentable, both because they should in such manner come to pass: and also for that these hypocritical persons, and such as had been now so long used and acquainted with idolatry, could hard and scarcely be moved unto repentance by the earnest threatenings of the true God. But the place of this amplification is threefold. The first from the greatness of this affliction to come. For in that country of Egypt, 
1. Fron the greatness of the affliction.  and in that captivity or banishment they shall not live, but because of miseries and want they shall go away there, that is, they shall die and perish, and fail, and that in such heaps, the city Memphis (into the which many Israelites after the destruction of jerusalem had betaken themselves) should bury and put into one grave a great number of them at an heap, and not every one of them as they died, severally and in a grave by themselves alone. Wherefore the miscries of the Israelites in those places must needs be great, where they came to their end and died in such number and multitude. Confer this place with the 43. chap. ter of jeremy. The second degree of this amplification is from the place itself, to wit, Egypt, and Memphis. For this country, 
2 From the country and place whither they should go.  and this city in the same did the Israelites especially make choice of, as most strong, safe, and healthsom fortresses, in the which mourning after jerusalem was destroyed, they might live quietly and healthfully. But in as much as this refuge was expressly forbidden them by God, it was accursed. And therefore when as the people of Israel as it is Num. 14. ver. 3. would have gone back again into Egypt, this fact marvelously displeased God, as also jeremy 44. vers. 7. he showeth that the going of the people of that time down into that land was the cause of their destruction, for that by committing grievous idolatry in that place, they provoked the heavy wrath of God against them. For thus doth jeremy say unto them: Thus saith the Lord of hosts, the God of Israel, wherefore commit ye this great evil against your souls, to cut off from you man and woman, child and suckling, and leave you none to remain? In that ye provoke me to wrath with the works of your hands, burning incense unto other gods in the land of Egypt whither ye be gone to dwell, that ye might bring destruction unto yourselves, and that ye might be a curse and a reproach among all nations of the earth. No marvel therefore if such a fleeing and covert fell out there very hardly unto them, and that their dwelling was noisome and infectious unto them. For when as God doth curse the Assyrians, and our aids because of our distrust in him: In the midst of Tybur (as one saith) we find Sardinia, that is, in places most pleasant the most cruel pestilence doth destroy us, and speedy and unlooked for diseases do there overtake us. 
3. From the adjoints.  The third place of this amplification is from the adjoints. They themselves shall not only be in this sort miserable: but also their own proper native soil and country shall be turned into a wilderness. For both nettles, and thorns, and briers, and bushes shall possess their king's palaces, and gorgeous gilded houses, and it shall possess them as it were by inheritance, that is to say, for ever. By which words no doubt the Prophet cutteth off and taketh away from them all hope of returning and enjoying agayine of those their palaces.   
Vers. 7. The days of visitation are come: the days of recompense are come: Israel shall know it: the prophet is a fool: the spiritual man is mad for the multitude of thine iniquity: therefore the hatred is great. 

The conclusion of the former threatening & of the causes of the same.  THe conclusion and shutting up of the whole former threatening, & of the causes thereof. Of the threatening, because that those judgements of God shall in the end come to pass, & the same also most lamentable and heavy. Wherefore that time is called a day of visitation, that is, of great and extreme misery, the which the Israelites shall feel. For so is the word (visitation) taken in this place, as it is also Sophon. 1. ver. 14. where he saith: The great day of the Lord is near: it is near, and hasteth greatly, even the voice of the day of the Lord: the strong man shall cry there bitterly. So is it likewise taken jerem. 49. ver. 8. in these words: Flee, ye inhabitants of Dedan (they are turned back, and have consulted to dwell) for I have brought the destruction of Edom upon him, and the time of his visitation. Thus then shall these things fall out unto them most justly. For they are a just reward and recompense of their ungodliness, iniquity and idolatry, and finally of their contempt of God, whose true Prophets and doctrine these men refused, and entirely embraced the false and lying prophets. Therefore the conclusion and sum of the causes of this wrath of God against the Israelites, is comprehended in these words, The days of recompense, the which causes by way of explanation, but yet briefly, are afterwards here set down: but they are first recalled all of them unto their proper & true fountain, to wit, for that they despising the word of God, followed the devices of men, and the authors of those devices, namely the false prophets. 
Titles in this place given unto the false prophets by the holy Ghost.  And these false prophets doth the Spirit of God describe by sundry epithets or titles, to the end they may be the more hated of all the godly, what outward show so ever they do pretend or make of doctrine and holiness. He calleth them therefore in regard of their doctrine, fools and mad men, namely as being such, who do feign that they hear and see the things the which they neither see nor hear. Such a one in our time was G. Postellus, the canker of Christianity; such at this day are the Papists, and those which at the first sought the foundations of popish doctrine out of the apparitions or appearings of the dead, and of revelations made unto them, and the speakings of idols unto them. Last of all he calleth them, full of wind, that is, of vanity and lying. And as touching their manners, what these false prophets were, and are, may easily be understood, and it is also set down in the verse following, when as they are described to be the haters and persecutors of all good men, and such as are in deed godly. Last of all, the prophet useth a certain briefness and shortness of speech, and comprehending in few words those causes of the judgements of God against them, saith: That all these former judgements of God against the Israelites, are worthily put in execution, because of the multitude of their iniquities: and especially because of the hatred of the said Israelites, both within themselves, and one against another, and also against all the godly, and such as truly worship God. For they hated them with more than mortal or deadly hatred, as the verse following showeth. For he which hateth the godly, hateth God himself.   
Vers. 8. The watchman of Ephraim should be with my God: but the prophet is the snare of a fouler in all his ways, and hatred in the house of his God. 

A confirmation of both the sins of the Israelites, taken from the effects.  A Confirmation of both the sins, that is to say, both of the multitude of their iniquities, and ungodliness of the Israelites, and also of their hatred against all the godly. And it is taken from the effects and examples, the which were every where seen in that kingdom and people. And first of all it hereby appeareth, that all the Israelites were notoriously wicked and ungodly, in that whole Ephraim, that is to say, the whole nation itself, and not only one or two, watcheth, searcheth, inquireth, if any do cleave unto the true God, and his pure doctrine, that they may afterwards persecute and vex them. The which no doubt is a sign of notorious & unrecoverable rebellion and iniquity against God, and of a common and general conspiring among themselves against the godly. The self same thing is done in this our time in Spain by the Inquisitors, whom others call Inquinators of the Romish faith. For they generally do slay the godly. As for the hatred of the said Israelites and false prophets, especially against all holy men, there is hereof brought a notable proof in this place, for that the self same false prophets, do not only manifestly and openly persecute them, who profess themselves to be godly: but do more over lay snares for the godly, that they may discover, and catch them, if they any where lie hidden: and are the continual fowlers, hunters, and watchers of the godly, to do them some harm, as the 10. Psalm vers. 7. describeth such manner of persons, where it saith of the oppressor, His mouth is full of cursing and deceit and fraud: under his tongue is mischief and iniquity. He lieth in wait in the village: in the secret places doth he murder the innocent: his eyes are bend against the poor. For these false prophets here spoken of do so exceedingly hate the godly, that they utter and bewray their hatred against the true faithful openly in the mids of the chapel of their idols, and in the Temple of their gods, whiles they either excommunicate them from their company, or else rail against them like mad men, as appeareth in the 7. chapter of Amos, or else do strike them also, as Zidkiiah did the Prophet Micaiah 1. King. 22. ver. 24. So at this day do the Popes and bishops of Rome, and their flatterers the Monks, handle those that are in deed godly, and such as do profess the sound doctrine of Christ, so that our age could not possibly be more lively described.   
Vers. 9 They are deeply set: they are corrupt as in the days of Gibeah: therefore he will remember their iniquity: he will visit their sins. 

An amplification of their former iniquity.  AN amplification of the iniquity of the Israelites described before, the which is taken from the degree or quality, the which may and is wont to be most notorious and shameful in that kind. And God dealeth in such sort with them, and with all stubborn sinners, whom in the end he most sharply punisheth, that they may understand that they are worthily paid with such a punishment: because that unto their most grievous sins there are due also most grievous pains and torments.  

2. Parts of this verse.  But this verse hath two parts; one wherein he doth paint out this grievousness of their heinous offences: the other, wherein he also describeth the punishment the which shall ensue and follow for the same. 
1 A painting out of the grievousness of their iniquity.  As for that same highest degree of the iniquity of the Israelites, it is both by the thing itself, and also by an example. By the thing itself, for it is said to have been a most deep and most advised rebellion and corruption: 
2 The punishment for the same.  they set themselves into a most deep corruption. So then, whatsoever mischief, and how great soever may devised or done by most wicked persons, is effected & fulfilled by these men: 
1 The greatness of their iniquity.  how far soever the ungodliness of men is wont to spread itself abroad, so far stretcheth the wickedness of these men: how deeply soever the most desperate that can be, do plunge themselves into all notorious wickedness; so deeply have these set themselves into all heinous offences. Finally, this verb (Schachat) signifieth utterly and thoroughly to corrupt a man himself, unto the which verb when as there is added gnamiku, 
Schachat gnamiku.  that is, (to pierce deeply) it appeareth, with how great vehemency and force of words is showed the exceeding great either depth or height, unto the which in the end the obstinate and wilful do either descend or ascend. And that is likewise declared by an example, the which of all other was the most foul and filthy, to wit, when as in the mids of the people of God, one whole city committed adultery against their brother, and the same a Levite, yea and moreover their guest beside. Read the story judg. 19 of the Levites wife most shamefully abused by the beastly Gibeonites, in revenge of the which villainous act, ensued that most lamentable and bloody battle, which there at large is mentioned.  
The second part of this verse doth declare the punishment, which was to ensue of so great abundance and breaking in of wickedness, 
The punishment of the same.  as it were of a flood or water overflowing all places. God will remember their iniquity. The reason is, because God is judge of the world. For if he remember the sins of unfaithful and unbelieving persons, how much more will he call to remembrance the sins of the faithful. Yea, (and he will punish this iniquity.) For this iniquity is a most grievous sin, 
The sin of the Gibeonites in most shameful abusing the Levites concubine.  as are those like there committed by the Israelites, whereof mention is made in this place, and therefore such as do provoke the wrath of God against them, and are to be punished. For against such wickedness the wrath of God is revealed from heaven, as against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness, as Paul speaketh 1. Rom. vers. 18. And for such things cometh the wrath of God upon the children of disobedience Eph. cap. 5. ver. 6. Wherefore David willeth the worldly rich puffed up with prosperity, to beware of this punishment, Psal. 73. ver. 27. when he saith: For lo, they that withdraw themselves from thee, shall perish: thou destroyest all them that go a whoring from thee.   
Vers. 10. I found Israel like grapes in the wilderness, I saw your fathers as the first ripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame, and their abominations were according to their lovers. 

another amplification of the former iniquity. What a Metaphor is, see Amos, cap. 4.12.  AN other amplification of the same iniquity of the Israelites, and of all others, which fall away from the true worship of God unto idolatry. And this is taken from things compared together: For God compareth his benefits bestowed upon them, with their rebellion and stubbornness. But here the metaphors of the words are to be marked, 
2. Parts of this verse.  the which are not only pearls garnishing the sentence; but do also explain or make plain, and set forth the thing itself very notably, 
1 A rehearsal of God's benefits.  which God casteth them in the teeth withal.  
This verse therefore hath two parts. First, a rehearsal of the benefits of God: 
2 The disobedience of the Israelites.  and secondly, the stubbornness and disobedience of the Israelites, even from their infancy, and when as at the first they began of God to be chosen for his people, and were in a most desert, place, and as yet in a poor and afflicted estate and condition. The benefit of God is threefold. First, God chose their Elders, that is to say, God vouchsafed the first fathers of this people, to wit, the twelve tribes, his adoption, before other people, of his own grace, and that freely, and not for any merit or deserving of theirs. The second, He loved them entirely, and so exceedingly, as the wayfaring man being weary doth the grapes, and the first ripe of the figs, the which he liketh well of when he findeth them in the way. The third benefit, whereby is described the force and the vehement affection also of this love of God towards the Israelites, in these words, He chose them when as they were in the desert, and destitute or void of all things, fugitives, poor, and lying open unto all injuries. These are the benefits of God towards this people.  

2. Their disobedience.  But what was the mind of this people, what was on the other side their obedience? None at all, but their neck and their rebellion was untameable: yea, and that from the very first beginnings of their adoption, when as men notwithstanding, which have received a benefit at the hands of men, are wont at the first time of their benefits bestowed upon them, to be thankful, obedient, teachable, and finally dutiful unto those their benefactors and well doers. But these Israelites rebelled by and by in Beel peor: separated themselves from God: preferred before the true God a most beastly Idol carrying the shape of the secret parts of a man. Last of all, they always from that time, and continually according unto their own pleasure increased and not amended that their idolatry, and rebellion. This is the iniquity of the Israelites. Concerning this their ancient idolatry with that beastly Idol, there is mention Numb. 25. ver. 3. in these words: And Israel coupled himself to Baal peor: wherefore the wrath of the Lord was kindled against Israel. And Psal. 106. ver. 28. They joined themselves also unto Baal-peor, and did eat the offerings of the dead.   
Vers. 11. Ephraim their glory shall flee away like a bird: from the birth, and from the womb, and from the conception. 

A threatening of God's judgement against their rebellion.  A Threatening of the judgements of God, and the same most grievous, because of their rebellion described before. And briefly here in this place is foretold the destruction or overthrow of the whole nation: and afterwards answer is made unto divers objections, which were wont to be brought by the Idolaters, or Israelites. The rooting out or destruction of the nation is contained in this verse, 
The rooting out of the nation.  The glory of Israel shall flee away, as birds are wont to flee away out of their cages. And this word (shall flee away) importeth thus much: shall vanish away, shall utterly perish, shall be no more at all. So David Psal. 90. ver. 9 speaketh of the swift vanishing away of the years of man: For all our days are passed in thine anger: we have spent our years as a thought. Again, Psal. 102. ver. 3.11. For my days are consumed like smoke, & my bones are burnt like an hearth. My days are like a shadow that fadeth, and I am withered like grass. In deed all the outward glory and bravery of man doth perish at the last, & whatsoever in the Scripture is called grass, doth whither, as Peter speaketh Epist. 1 cap. 1. ver. 24. All flesh is grass, and all the glory of man is as the flower of grass. The grass withereth, and the flower falleth away: but in this place there is a greater threatening described. And this appeareth by these words following: even from the birth, from the womb, and from conception. For in these words is a going up as it were by degrees, & also an amplification of this punishment & destruction. For it shall be with his beginning, middle, and end. It shall therefore be perfect, & not alone begun, or else in some one part of it only. Further, by (glory) I understand in this place the sons or issue of the Israelites. 
What is understood by (glory) in this place.  For eu●●y son is called the glory or honour of his father. And therefore David Psal. 127. ver. 4.5. accounteth the store of them for a singular blessing, whereof a man ought to rejoice, & not to be ashamed, when he saith: As are the arrows in the hand of the strong man: so are the children of youth. Blessed is the man that hath his quiverfull of them: for they shall not be ashamed, when they speak with their enemies in the gates. And Solomon Pro. 17. ver. 6. saith: children's children are the crown of the elders: and the glory of the children are their fathers. And so is this word glory here to be expounded by the verse that followeth. There were no doubt many notable things in the Israelites, so far forth as they were the seed of Abraham: but this same increasing & maintaining of the nation by the sons succeeding their fathers, was an especial means of the preserving of the covenant of God among them, nay in the world itself, the which questionless is to be accounted to have been the singular glory of this nation. For by this means our Lord jesus Christ was borne of them.   
Vers. 12. Though they bring up their children, yet will I deprive them from being men: yea, woe to them, when I depart from them. 

The figure Hypophora, or answering of an objection What this figure is, see Amos cap. ●. ver. 21.  THe figure Hypophora, or answering an objection, whereby God answereth a certain objection of the Israelites, refuting and despising these threatenings of God, to wit, that their children and issue shall not be destroyed in such sort. For they will nourish and bring up their children. But the Lord answereth, I will kill and utterly destroy the self same your children or sons, the which you shall bring up, so that there shall not any remain of your twelve tribes, and nation. The reason is set down, because your estate shall be in every respect most miserable, when as I shall be angry with you because of your sins. Therefore when as I shall departed from you for this cause, and shall not protect or defend you any longer with my favour, hand, and power, your children shall be destroyed, that there shall not any more afterward be any nation or body of a people of them, albeit that some of them may remain and be lest alive. For the anger of God is the fountain of all calamities and miseries, as his good will towards us through Christ, is the wellspring of all good things. So David confesseth Psal. 4. ver. 6.7. 
The text of these quotations are not here set down, because that they have been often before alleged to like purpose.  that whencesoever the wicked & ungodly look to receive their hope good, he is persuaded that the light of God his countenance towards his elect, shall thoroughly furnish them with all heavenly and spiritual joy and comfort, and consequently with all other things requisite and needful for the behoof of this life, like as Psal. 30. ver. 7. he also acknowledgeth all his prosperity to stand by the strength of the Lord. Woe therefore be unto them, with whom the Lord God is angry.   
Vers. 13. Ephraim, as I saw, is as a tree in Tyrus planted in a cottage: but Ephraim shall bring forth his children to the murderer. 

Another objection of the hypocrites.  ANother answer to another objection of theirs, wherewith he beateth back another exception of the same hypocrites: namely, that the kill and rooting out of their children shall not be so easy a thing to be performed. For this kingdom of ours (say they) is so strong and well fenced, if the bounds and borders thereof be considered, and especially of the tribe of Ephraim: as that most noble city Tyrus is strong, the which was near and a neighbour unto them. God answereth, albeit as they suppose, 
God his answer to the former objection.  nay in the judgement of all men, this country of the Israelies be as safe, as is any the most strongest and most fenced city safe in the judgement of men: yet shall her children nevertheless be slain and destroyed. For they themselves shall bring forth their children unto this destruction. And this may be understood to have been brought to pass two manner of ways: namely, either whiles the fathers sent forth their children unto battles, so that afterwards they were slain: or whiles the fathers themselves being now captives did bring forth their children, and showed them unto their enemies, ask for them to put them unto death. The which latter interpretation I do rather follow and embrace.   
Vers. 14. O Lord, give them, what thou wilt give them: give them a barren womb, and dry breasts. 

The figure Epiphonema, or acclamatio. What this figure is, see jonas cap. 2. ver. 9  THe figure Epiphonema, or acclamatio, whereby the Prophet doth very affectionately and pitifully bewail the estate of this people, even by making prayer unto God, that they themselves being both idolaters and hypocrites, whom so great a punishment did touch, might be warned, and repent from their wickedness. It is therefore an earnest prayer of the Prophet, and full of affection and pity toward his nation. For the Prophets were not void of all affection and pity, albeit that boldly and without fear, according unto the charge committed unto them by God, they did declare and utter the judgements of God unto their people. 
Read both these places, which are to long here to set down.  And I for my part do not think this to be a curse here in this place, as is that which is contained in the Psal. 109. from the 6. verse, and certain other there following, where the Prophet David wisheth destruction unto his enemies. And as is that of jeremy cap. 18. ver. 19 to the end of the chapter, where he prayeth against his adversaries: but I take it rather to be a prayer wherein the Prophet desireth to have so great misery and punishment to be turned from this people. And this shall so be, if God himself do rather lay or send unfruitfulness and barrenness upon their wives: and not if he give their children to be slain and miserably murdered of the cruel enemies: That which before God threatened should come to pass. Wherefore he doth not pray against the punishment of so wicked men, although they be his country men: but that they may rather be punished by God himself, then by men, because, as David said, it is more tolerable & far better to fall into the hands of God, then into the hands of men that are our enemies. And therefore when he had the choice given him for a punishment of his sin, in causing the people to be numbered, either of seven years famine, or three months fleeing before his enemies, or of three days pestilence, he answered and said: I am in a marvelous strait: let us fall now into the hand of the Lord: (for his mercies are great) and let me not fall into the hand of man. Sam. 2. cap. 24. ver. 14. Therefore saith the Prophet, Lord, give what thou wilt give, that is to say, Chasten them both as thou hast threatened concerning the destroying of their children, and also as it is meet that it should be done: but root thou out, O Lord, that nation thyself, by laying barrenness upon their mothers, and not that the Israelites should fall into the hands of their most cruel enemies, of whom thou hast spoken. For this is done to the laughing to scorn of thine own self, when as profane, or wicked and heathen men do see themselves to have gotten the upper hand, and do destroy thy Church.   
Vers. 15. All their wickedness is in Gilgal: for there do I hate them: for the wickedness of their inventions I will cast them out of mine house: I will love them no more: all their princes are rebels. 

Two parts of this verse.  A Garnishing and setting out of the matter, wherein he both repeateth the cause of the former threatening, and also the threatening itself. Therefore this verse hath two parts. One, 
1. The cause of the former threatening repeated.  wherein the cause is set down again. The other, wherein the same threatening is repeated, but now more plainly, & by parts. For here he expressly threateneth the princes: in the verse following, the rest of the people: unto all which he threateneth utter destruction. 
2. The threatening itself repeated.  And as for the cause of so great a judgement of God against all men, and at that time against the Israelites, is, and always hath been chief such iniquity as reigned every where in Gilead or Galaad both in the city, and also in the whole country without any punishment. 
Idolatry. Cruelty.  Now this iniquity was of two sorts, to wit, idolatry and cruelty, as appeareth both by the books of the Kings, and also by this Prophet before cap. 6. ver. 8.4. ver. 15. And hereafter cap. 12. ver. 11. Wherefore it is said, That the whole sin or wickedness of this people was in Gilead. For there more, then in the other provinces of the kingdom of Israel, abounded and reigned both these iniquities, and every kind of heinous offences as well against God, as against men. Whereas therefore it is here said, That all the wickedness was in Gilead, this must be understood comparatively. And thus much of the cause of the punishments.  
And now are repeated the punishments themselves, 
The hatred of God.  the which were hereupon to ensue. And the first is, Hatred of God. For God hateth all those which work iniquity and live wickedly, or ungodly Psal. 5. Secondly, the abandoning and casting off of the Israelites. For he threateneth that he will drive this part of the people out of his house, that is, out of his inheritance, family, and people. Like as when God did acknowledge them for his, and did love them, they were part of his family, and of God his peculiar people. Therefore in this place I take the word (house) not for the Temple, not for the worship of God, whereof they are said that they shall be deprived, but for the inheritance, privilege and family, the which God had peculiarly adopted or chosen unto himself in the feed of Abraham, and had promised unto him. For when he calleth him out of Vr of the Chaldees, he saith thus unto him Gen. 12. ver. 2. I will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing. I will also bless them that bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed. And again cap. 15. ver. 1. it is said unto him in a vision: Fear not Abraham, I am thy buckler, and thine exceeding gre●● reward. And Exod. 19 ver. 6. God saith thus of the children of Israel: Ye shall be unto me also a kingdom of Priests, and an holy nation. To this purpose read Psal. 81. So we Christians, which through Christ have succeeded or come into the place of their family, are called a holy nation, a people whom God claimeth unto himself as his proper and peculiar people. And therefore 1. Pet. 2. ver. 9 Peter saith unto the faithful: Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, etc. And Tit. 2. ver. 14. Paul teacheth, that Christ gave himself for us that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. Now both these punishments, namely, that GOD should hate them, and also cast them off, are justly threatened unto them, because that they can never be loved of God, who do live ungodly, nor yet be by him acknowledged for his. And therefore Paul. 2. Tim. 2. ver. 19 saith: The foundation of God remaineth sure, & hath this seal, the Lord knoweth who are his, and, let every one that calleth on the name of Christ, depart from iniquity. And these effects are the first, and immediate, which do proceed or spring from our sins, The hatred of God against us, and his casting of us off. After these followeth affliction, and our destruction.  

The applying of the punishments first of all unto the princes.  But now in the last branch of this verse God apply those two punishments, and the same indeed most grievous, unto the princes of the Israelites first of all, whom he denieth that he can love hereafter, because that they above the rest were rebels, and disobedient. And it is a thing most meet, that those which hurt others with their example, before whom they ought to shine in holiness of life, should first feel the punishment of this their transgression, and so consequently the hatred of God, and their casting off from him, and in the end, most heavy punishments.   
Vers. 16. Ephraim is smitten: their root is dried up: they can bring no fruit: yea, though they bring forth, yet will I slay even the dearest of their body. 

The applying of the same punishments unto the whole people.  IN the second place the self same effects of sins are applied unto the whole people, that they should not think themselves free from punishment, because they followed the example of their princes. So when a blind man either chooseth a blind man for his guide, or followeth him, both of them worthily fall into the ditch, as Christ teacheth Matth. 15. ver. 14. when he saith of the Scribes and Pharises: Let them alone: they be the blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch. But God now dealing with the people, doth not only rehearse his hatred against them, and the casting of them off: but also expresseth the punishment itself, and the affliction, wherewith he will punish them: because that the common people are of a more gross and dull wit, the which is to be stirred up with the feeling itself of the punishments. The punishment is here the same which was before: but it is more distinctly declared, that it may the more easily be conceived even of the people, albeit never so rude and gross. So then the punishment to come is first of all set down generally in these words, Ephraim shall be smitten by God. Secondly, by way of making the matter more plain, there is added what manner of punishment it shall be, The root of them shall whither: They shall bring forth no fruit, that is to say, the nation itself shall leave no issue at all: nay it shall be put out, and utterly destroyed. Yea, if there be some borne of them, how diligently soever they be kept by their parents, tenderly brought up, and loved and looked unto by them, GOD notwithstanding shall destroy those that are borne, or their sons, whom they shall beget and bring up, that they be not any more one nation gathered together, severed from other people, and one body. See before ver. 12.   
Vers. 17. My God will cast them away: because they did not obey him: and they shall wander among the nations. 

The conclusion confirming the former threatenings.  THe conclusion, by the which all the former things are confirmed, namely both the casting off of this people, and also their most miserable estate. God shall despise, and hold for forsaken the Israelites, that is to say, those ten tribe●, because as he said he will cast them forth of his family, and race them out of his covenant. Therefore those which shall remain of them, before they be utterly destroyed, shall be vagabonds, or wanderers too and fro among the heathen, and Idolators. The reason of this so great punishment of this people is, because this people obeyed not God, that is to say, obeyed not his commandments, which they understood not. What then is there at this day to be hoped for or rather to be feared of the rebellious world the which casteth off Christ, or falleth away from his Gospel, we do easily understand by the f●rmer threatenings, and examples of these Israelites: nay we have experience by reason of our own sins. For in a manner all Christendom is now already destroyed by the Turks for the same offences, that is to say, idolatry and cruelty.    

CAP. 10.  
Vers. 1. Israel is an empty vine, yet hath it brought forth fruit unto itself, and according unto the multitude of the fruit thereof he hath increased the Altars: according to the goodness of their land they have made fair images. 

This chap. albe it that in many points it agree with the former, yet hath 〈◊〉 something pec●●iar and preper, unto itself  ALthough this chapter do marvelously well agree with the former, as the sermons of the Prophets have been like one unto an other, even as were the manners of the corrupted people always the same, so also is one and the same doctrine of repentance often to be repeated and to be beaten into their heads, as Paul Philip. 3. vers. 1. witnesseth, that he is not ashamed, or that it doth not grieve him to write the same things unto them, and for you (saith he) it is a sure thing. Yet hath this chapter his certain peculiar argument or contents divers from that before going, namely, for that here the aids the which the Israelites thought to be most sure and safe unto them, are threatened to be taken from them, to wit, their Idols, and their kings. And moreover the Prophet here in this chapter doth also declare unto this people the same destruction for their idolatry, and forsaking of the true God. 
Often admonishments for one and the same thing are not in vain in God his judgement & purpose, howsoever men may think the contrary.  Neither are they in vain so often admonished or warned of the self same thing. For God by this means maketh them inexcusable, and showeth how great his mercy and patience is even towards men that are most obstinate and stubborn. And last of all we do learn by this example, how hardly and scarcely, and almost not at all they are roused up and drawn from their vices, the which have once given over themselves unto them, especially from idols, so far doubtless have they swallowed down the bait of this poison, that they cannot afterwards be rid of it, and cast it out of their mouth again. Now this verse and it which followeth, do contain the causes of God his judgement, the which shall be declared afterward.  

The sum of the wickedness of these Israelites.  As for this present verse it setteth down the sum of their wickedness, that is, their unappeased and mad mind, and earnestness of this people never satisfied in worshipping of Idols. The which thing we see even at this day to be in the popish Idolators. For they make themselves utterly unapt to be taught of GOD, and estranged from him, that they may wholly serve their Idols. And questionless no man can at once and together obey or serve God and Satan. For as Christ saith Mat. 6. vers. 24. No man can serve two masters: for either he shall hate the one, and love the other, or else he shall lean to the one and despise the other. 
Israel an empty vine.  Wherefore Israel, that is to say, the whole nation and kingdom of the ten tribes is here called an empty vine, as namely the which did not now bear any fruit acceptable unto God Isai 5. But if it brought forth any, it brought it forth liking to themselves only, and agreeable to their idolatry. Therefore albeit that this people were as a vine, diligently dressed of God, yet it bringeth no solace or comfort unto God, that is, unto their vine dresser and husbandman: but all the works and fruits of this people do serve themselves only, and the Idolatry and religion which they had forged and invented.  

A proof of the unthankfulness of this people.  The proof of the great ingratitude or unthankfulness of this people followeth. For as they abound with wealth, fruits, and all kind of good things, so do they multiply their Idol temples and altars, and appoint for their images divers worship and service, costly, chargeable and gorgeous, and do sacrifice unto them sumptuously, according unto the abundance and store of the good things, which they receive from the true God. So then the Israelites bestow nothing upon the true God: but all upon themselves and their Idols, which Israelites were notwithstanding a vine planted, ploughed, and increased by God and not by Idols.   
Vers. 2. Their heart is divided: now shall they be found faulty: he shall break down their altars: he shall destroy their images. 
AN increasing of the former idolatry, for that they do not worship, and have worshipped those false gods only outwardly with gifts and rewards, 
An amplification of the former Idolatry.  but also with their heart and whole mind. In a word, they were wholly how great and whatsoever they were, mere and filthy idolators both in body, and also in mind, both inwardly, and also outwardly. But this sentence maketh nothing for this, that they should not be thought to sin, which cleave unto Idols only with their bodies, and in outward show: but by this phrase or kind of speaking God showeth that the Israelites were fully and wholly worshippers of Idols. But as for those, which deny themselves to be idolators, if they serve Idols only with their bodies, let them hear Paul Rom. 10. vers. 10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. For he teacheth that both are required, that is to say, both the mind and the body, to serve God aright or well: And that worthily: for God is the maker of them both in us. Thus then the Israelites bestowed not only their outward goods upon their Idols: but also their mind and heart. Whereupon now followeth the most just sentence of God against them, whereby they are first pronounced guilty: and secondly to be punished, as this their wickedness deserveth. Therefore, saith God, These are faulty, or guilty, and that in such sort and manner, as the most wicked offenders are wont to be guilty. For thus much doth the word Aschmah signify. 
Aschmah.  The faultiness or guiltiness goeth before the punishment. For none are punished by God, but such as are first in truth found guilty in themselves, and proved by GOD so to be. The which is true, and to be understood both of actual and also of original sin. For all infants are guilty in Adam, as they are also accounted, as in their root: 
All infants guilty.  afterwards there followeth them as a punishment for this guiltiness the corruption and depravation or making ill of their nature They are therefore guilty: and consequently to be punished. And first of all the things themselves shall be punished by the which both all men do sin, and have sinned, and also the Israelites, so ungodly, wherein they do place so sure and strong an aid: and secondly, they themselves, shall be chastised by God. The things themselves, by the which the Israelites offended God, are these altars and Images: in the which also they put their trust. Therefore both their altars and their images shall be destroyed by God. And this thing came to pass partly when as josias the king of judah broke down the altars of the Israelites, and partly when as the people themselves were wholly carried away into captivity 2. King. 17. 
God shall behead their altars.  And whereas it is said that God shall break down or rather behead their altars, this hath a greater emphasis or force, and is spoken to strike the more shame into them. For it is likely that these Altars must have had their crowns, and proud perching up pillars, the which God threateneth that he will throw down and break, that afterward they may appear maimed and curtold of that proud head and ornament. The which was done both by josias, and also before by the Assyrians.   
Vers. 3. For now they shall say, we have no King, because we feared not the Lord: and what should a King do to us? 

What the figure Mimesis is, see Oseas cap. 4. ver. 18.  A Making of the matter more plain, whereby God by the figure Mimesis, or imitating and taking upon him their speech, doth represent or show the notorious wantonness of this people, and their reckless and unpunished licentiousness or over much liberty in running commonly unto all kind of wickedness, to the end that his judgements, albeit never so heavy against this people may seem the more just. First of all therefore he describeth that their unpunished and unbridled boldness to commit any evil whatsoever, and imitateth or followeth and taketh upon him their words.  
Their words were, We have no King, that can keep us under: he only hath so much power and authority over us, 
The bold words of the unruly people.  as we do yield unto him, and will and are contented that he shall have over us. We feared not the Lord: What therefore may stay us now from the executing and putting in practice of all kind of wickedness and heinous offences freely, and according unto our own hearts lust and pleasure? Doubtless nothing. Now these were the speeches of the people, by the which is pointed out notorious and desperate lewdness of men, like unto that judge in the parable recited by our Saviour Luk. 18. vers. 2. of whom he reporteth, That he feared not God, neither reverenced man: 
anarchy, or such an estate where there is no King, nor governor, or being there, governeth not, is the mother of all lewdness and looseness of life.  also their anarchy or disordered life under no rule nor government, the which is wont to be most hurtful, and not only the companion, but also the nurse and mother of all enormity and malapertness. And therefore it is so often repeated in the book of judges, that such and such most outrageous offences reigned and were committed in the land, because there was no King in Israel, as among the rest judg. 19 vers. 1. we read thus: Also in those days when there was no King in Israel, a certain Levite dwelled on the side of mount Ephraim, and took to wife a Concubine out of bethlehem judah. And his Concubine played the whore there, and went away from him, etc. So likewise cap. 21. ver. 25. after the setting down of the great disorder of the Beniamites in stealing away the maidens at the dancing in Shiloh, there is added as the cause: In those days there was no king in Israel, but every man did that which was good in his eyes. For we are held back as it were with a bit or bridle from the committing of evil, either with the fear of God or terror of men: which, when as they are either none at all, or broken in sunder by the violence and sway of sins rushing in, there must needs be a most broad window set open unto all lewdness and iniquity. The which useth there to be done, wheresoever anarchy or want of government reigneth. Wherefore Peter 1. epist. cap. 2. vers. 17. counseleth very well, That we both fear God, and also honour the King, that we may live godly. And finally, that is a notable saying of chrysostom, That it were better that there be some king among men, 
chrysostom.  be he never so bad, then to have no King at all. And this was at that time the most miserable estate of the Ifraelites, as appeareth. And this came to pass among them hereupon, for that he which was the stronger got the Kingdom: and for that Kings were not chosen among them after any lawful manner and by due voices, but each thrust out & murdered other by arms & civil wars, and did intrude or thrust themselves into that same sacred and holy dignity. And therefore they ruled only according unto the pleasure and appointment of the people, the which they do, that reign by violence, and not by right, and therefore they do not that which is beseeming them, and appertaineth unto the duty of a King.   
Vers. 4. They have spoken words, swearing falsely in making a covenant: thus judgement groweth as wormwood in the furrows of the field. 

An amplification of their un ru●● boldne described before.  AN amplification of the malapert boldness described before, and the same also reigning commonly among the people. It is taken from the effects, the which are always wont to follow avarchi or want of government (that is, where no fear of God, nor of the King, that is, a man doth restrain us from evil) And this verse hath two parts, one, wherein these effects are recited: 
Two parts of this verse.  The other, wherein the punishment that should follow; is described. As for the effects of Anarchy, 
1. The effects of Anarchy.  all the evils that follow the same, are not here recited: but only two, which are especial and most grievous ones, 
2. The punishment following the same.  and the which do draw after them infinite others. Of the which one is, That all things than overflow with perjuries among men, and first of all in private contracts and affairs. So then these use swearing, 
1. Swearing and perjury.  when as they deal for any thing privately within themselves, yea and adding great execration or cursing thereunto, as it were giving themselves unto the devil, or praying God to execute his judgements and plagues upon them if they perform not their promises, and such like. For there are divers kinds of swearing, as you may read Mat. 26 vers. 72, 74. in the fact of Peter denying his master first by simple affirmation, then by an oath, and thirdly by cursing and banning of himself. Yet do they in those cases also forswear themselves, neither do they keep their faith, nor perform their promises. 
Public perjury.  The other evil is, that they use those perjuries in public covenants and bargainings, when as they make them with other nations: so that they keep not their faith and promise made by oath, neither privately, nor publicly: but are in all points and cases wicked, hated of God and men, perjured persons, faithless, and covenant breakers. That such unfaithful and trothless dealing reigneth both in Anarchy or where there is no governor, & also in that state where the people bear all the rule, as well the histories do testify, as especially Zenophon lib. de Repub. athenians. And experience itself taught the same among the Israelites, when as within themselves they kept not faith either publicly, or privately, nor yet kept it with other nations, as with the Assyrians for example. Whereupon they procured unappeasable wars with them, against themselves, in the which in the end they utterly perished.  
Now the other part of this verse containeth the punishment to come, to wit, the judgement of God against them, which shall be spread so far, that it shall appear both at home and abroad, and upon their fields, yea and also upon the furrows and ridges of their fields shall it grow: but as wormwood, namely because it shall be unto them most bitter and heavy. For I refer the word (judgement) in this place, 
judgement.  unto those great punishments, wherewith God in the end was avenged on that their wantonness, Atheism or godlesnes, Anarchy, and perjuries, yea and with the which he doth punish them even at this day: the which punishments God in this place pronounceth that they shall on every side flow and rush in upon the Israelites, and that being most bitter, as is the herb Rue, or wormwood. And that this sentence of God is most just, appeareth hereafter in this self same chapter ver. 13.   
Vers. 5. The inhabitants of Samaria shall fear, because of the calf of Beth aven: for the people thereof shall mourn over it: and the Chemarims thereof, that rejoiced on it for the glory thereof, because it is departed from it. 

The first amplification of the punishment.  THe first amplification or explanation and making plain of the punishment. For as he described the wickedness of the Israelites by parts: so doth he also the punishment hanging over their heads: that by both these means these idolators might be moved, although they were obstinate or stiff necked, and be called back unto repentance of mind, if any way it may be. Further, God threateneth that the same hope which they propounded or set before themselves, as their last anchor and refuge, shall be taken from them, to wit, their idols, on whom they trusted, as their gods that should defend and keep them. And here is lively, and by way of amplification described, how great a frightment of hearts, and trembling of mind shall follow hereupon in this whole people: whereby is gathered, that all sorts of men, and all degrees of this people put the hope of life and of their deliverance in their idols at that time. 
All the Israelites at that time hoped for deliverance at their idols.  For when as all shall mourn, lament, and be dismayed for the calves of Beth-aven, that is, of Beth-el, that should be taken from them, it is undoubtedly true, that all did trust in them. And first of all, and above all the rest, the inhabitants of Samaria do fear, that is, of the head city of the whole kingdom. What then, shall the citizens of less fortified and fenced cities, and the dwellers in towns do? how shall they tremble? I expound (The inhabitant of Samaria) to be spoken by an emphasis, or vehemency, to give them to understand, that others then must much more fear. Secondly, after the Samaritans, all they shall mourn which are the people of these heifers (for so in contempt he calleth the calves, heifers: like as to signify his loathing and abhorring of the same, he calleth Beth-el, that is, the house of God, Beth-aven, that is, the house of iniquity) The people then of these heifer buds are the citizens of Dan and Beth-el, cities, in the which these calves were placed. Last of all, the priests of these calves shall mourn exceedingly, as who by the overthrowing of them lose the stay and maintenance of their life and living. And these Priests are called Camarim or Chemarims, either because they did wear black apparel, 
Chemarims.  or else because they were all gathered together and dwelling in cloisters, like unto our monks: or else because with loud voice they did yell out hymns unto their gods in their idol-temples. Which three points are evidently seen in the popish monks, and do very fitly agree unto them.   
Vers. 6. It (or he) shall be also brought to Asshur for a present unto king jareb (or to the king that defendeth) Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. 

The second amplification of the same punishment.  THe second amplification of the same punishment threatened against the idols of the Israelites, taken from the place into the which they shall be carried, and from the condition the which they shall be in. For they shall be captives, and fall into the hands of their enemies, and finally like unto other spoils and booties, they shall be brought unto the king of the Assyrians, even the self same king, whom they notwithstanding shall one day choose, and had before chosen for their defender and aider. Wherefore the condition of these gods, that is to say, of these idols, shall be most miserable. For they shall be carried away, and go into captivity, even into Assyria, that is, into lands most far off. Moreover, in those self same places they shall not be worshipped as gods, but divided as spoils, and they shall not be given unto the gods of the Assyrians, but unto the king, that is, unto a man only, and not a god, as they falsely supposed their idols for to be: lastly the idols shall then lose all that their deity, or godhead and majesty. And by these things is understood both the vanity of idols (the which are not able to defend themselves) and also their falseness, as such, namely the which in the end do lose their godhead at the pleasure of men. Objection. If any man object, that the self same hath happened unto the Temple of God, and unto the Ark, and therefore that the God of that Temple is vain, and false: Answer. I answer, that this came to pass unto them the self same God denouncing or threatening it, and after such manner revenging the contempt or despising of his name, the which God notwithstanding did not therefore lose his Majesty, either among those enemies, as appeareth by the Edicts or proclamations of Nabuchadnezzar; or yet held his peace continually, as these idols do: but in the end, in spite of the teeth of all men restored both his people and also his worship afresh, and again, as appeareth by the edict or decree of Cyrus the king, 
* I can not yet find how this quotation can any way serve for to prove that, for the which it is quoted, unless it be alleged to show that how so ever God for a time seem to have the foil in his distressed Church, yet in the end he riseth up like a mighty man, and is avenged on his enemies, vexing the same, as in that place he was upon the Philistims. The third amplification of the punishment of the Israelites God only is to be trusted unto. The best men are vanity, & therefore not to be trusled in.  Psal. 78. ver. 65. Last of all, he concludeth with a great avowing (the which is contained in the repeating of the word, shame) that it shall come to pass that Israel shall be confounded, and shall be ashamed, to wit, for this his counsel in worshipping these calvish gods. For by this means they forsook the true God, and became idolators. Which one thing especially was their destruction, as it also is the overthrow of other men, and of most flourishing kingdoms.   
Vers. 7. Of Samaria, the King thereof is destroyed as the foam upon the water. 
THe third amplification of the punishment against the Israelites, that is, against idolators. And it is taken from the circumstance of the persons, whom this punishment shall take hold on. The idols therefore of the idolators shall not only be overthrown by God; but also the kings of those idolatrous people. For they are an other help, that idolators rest upon. For they only look unto earthly things, and put their trust in the arm of flesh, and not in God. Yet is there another help prescribed or appointed unto us, and to be sought of us, Psal. ●0. vers. 7. where the godly say: Some trust in chariots, and some in horses: but we will remember the name of the Lord our God. And Psal. 62. ver. 7, 8, 9 In God (saith David) is my salvation, and my glory, the rock of my strength: in God is my trust. Trust in him always, ye people: power out your hearts before him, for God is our hope. Yet the children of men are vanity, the chief men are lies: to lay them upon a balance they are altogether lighter than vanity. So then, the first foundation of the hope of these Israelites, are their idols, and secondly their kings, and the power of men. But what shall be done with these kings of theirs? They also shall be cut off, and that in a moment of time, and with a light arm, or very easily: to wit, in such sort, as the foam arising upon the waters ceaseth to be, vanisheth away, and is smitten off. And verily, where as it is said, A man is but a bubble, even the same appertaineth unto kings also: and therefore Esay giveth this counsel, cap. 2. ver. 22. saying: Cease you from the man, whose breath is in his nostrils: for wherein is he to be esteemed. And we have seen immediately before out of the Psal. 62. That the chief men are but vanity and lies: and Kings are as easily thrown down by GOD, as other men. For Psal. 76. ver. 12. David affirmeth, That God shall cut off the spirit of Princes: he is terrible to the kings of the earth: and therefore are they as easily cast down from their seats by God, and also slain of him, as are any other men in like manner.   
Vers. 8. The high places also of aven shall be destroyed (even the sin Israel) the thorn and the thistle shall grow upon their altars: and they shall say to the mountains, Cover us, and to the hills, Fall upon us. 

The fourth amplification of the punishment to come.  THe fourth amplification of the punishment to come, taken from the places themselves, into the which it shall break. For not only the idols themselves shall be destroyed, and the kings also; but the places in like manner, in the which the idols were worshipped in the land, & in that kingdom of Israel, as are their idol-temples, high places, altars, and such other like places. Surely all colour of escaping the judgement of God, must be taken away from idolators, because that they imagine and forge unto themselves infinite exceptions and defences against it. Furthermore, all things must needs be rooted out and taken away, the which have served to the hurting and dishonouring of the majesty of God, as appeareth by the 40. chap. of Esay, ver. 19, 20. 
But the place cap. 30 ver. 22. is a great deal more plain for this purpose, as I take it.  where God derideth the vanity of men in sparing for no cost, charges, and labour in making of idols, which in their foolish opinion should not be moved but stand sure for ever, whereas a little after he showeth that both these, and all that put their trust in them, when the Lord shall once blow upon them, shall whither, and the whirlwind shall take them away as stubble. Wherefore the overthrow of the places, which have been dedicated to the worship of idols, is here foretold, and the same signified to be most lamentable and reproachful, setting down the cause hereof, to wit, for that they were the very sin of Israel, that is, the sin of idolatry was contained in those places, wherewith the Israelites and the same ten tribes did chief offend of God, and provoked him against them, above the rest of their sins. For there was not only idolatry among those ten tribes, but other offences also reigned there, as we have seen: but God was more angered with their idolatry, then with their other sins: whereof it cometh to pass, that these words (even the sin of Israel) being set down by a parenthesis, and put in the same case with that which went before, 
What Parenthesis is, see Oseas cap. 8. v. 2.  are of very great force and weight. Again, the whole ruin of these places is threatened, and not in some part, and as I have said, it is threatened to be full of reproach and shame. For the briers and thorns, and other like bad weeds, which are heaths of desert places, and unpleasant, shall come up and grow upon their ruinated and broken down altars. So Esay cap. 5. ver. 6. God threateneth that he will lay his vineyard waste, that it shall not be cut nor digged: but briers & thorns shall grow up in it. And c. 7. v. 24. he showeth that the whole land shall in his anger be so overgrown with them, that it shall become as it were a wilderness, and a covert for all wild and hurtful beasts, that a man, except he be well armed, shall not be able to pass there, but with danger of his life: and therefore he saith: With arrows and with bow shall one come thither: because all the land shall be briars and thorns.  
Furthermore, this self same punishment shall be full of horror and sudden fear, like to make them run mad withal, to wit, because it shall be unlooked for of the idolators. 
The punishment shall be full of wonderful & sudden fear.  Wherefore they shall be so awhaped and tremble at the same casting down and overthrowing of their altars, that they shall prefer death before life: and they shall be overtaken with so great terror and sorrow of mind, that they shall say unto the mountains, Cover us, and unto the hills, Fall upon us. This phrase and kind of speaking doth Christ repeat Luc. 23. ver. 30. and the like is Esay 2. ver. 19 when as he describeth or setteth forth the exceeding trembling and dismaying of mind that shall come to pass, the which men shall conceive of the unlooked for and sudden judgements of God against them, and when as he showeth that they shall not be safe in any place. So when David will signify his desire to have his enemies brought unto that plight, that they shall be so feared as that they shall not know what counsel to take, nor which way to turn themselves, he prayeth against them Psal. 35. ver. 6. after this manner: Let their way be dark and slippery: and let the Angel of the Lord persecute them.   
Vers. 9 O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not touch them. 

The rendering of a reason why they shall be so grievously punished.  THe rendering of a reason why God will so grievously punish them, to wit, because that of old they have begun to sin against God, and have not since that time repent, although they have been admonished or warned by the most manifest judgements and threatenings of God. And here is a very long time rehearsed, wherein the Israelites lived most wickedly, and against the commandments of God, namely from the days in the which the Gabaonites, or Gibeonites committed that most shameful villainy, the which is reported judg. 19 This self same fact was called before cap. 9 ver. 9 a most exquisite, rare or passing wickedness, or most deep corruption. Doubtless it appeareth by this place, that the same history is very ancient, and that the Gibeonites sinned in that sort strait after that they were by josua brought into the promised land, and enjoyed the possession thereof quietly, that is to say, so great a benefit of God, and the same so very lately bestowed upon them. For that which is there reported, I judge to have fallen out before the government of Othoniel. R. Solomo jarchi writeth that those things came to pass under the judge Othoniel. How soever it be, that lewd fact, and so cruel and wicked deed of the Israelites is most old and ancient. 
The stubborn & disebedient nature of these Israelites.  Therefore they do not now first of all begin to offend God in this manner, without all sear; but even so soon as they entered into the self same land, which they then possessed as yet. afterward, their obstinacy and stubborn nature is also declared, as namely being such, who were not brought unto repentance, no not with those most grievous punishments, the which they saw by God to be laid upon the Gibeonites because of that heinous offence. For thereupon ensued a most lamentable battle: the tribe of Benjamin was almost utterly rooted out by God: the other eleven tribes were grievously slain, and that twice. Yet did these men never call to mind those so great judgements of God, that thereby they might become the better, and might learn to be wise by their home punishments and examples. So then, that same so grievous war which at that time was made against those sons of Belial, or wicked sons, that is to say, against those lewd Gibeonites (in the which doubtless the most great displeasure of God appeared most manifestly against the wicked) this war, I say, moved not them, feared them not, that is, took not hold on them, to wit, that they did think upon it, and called to remembrance that both themselves, and those wicked persons were for this cause punished by God, and therefore that they should abstain from sin hereafter. But from that day and time they always waxed worse and continued in their wicked life. The which was a most desperate boldness, and most stubborn rebellion against God.   
Vers. 10. It is my desire that I should chastise them, and the people shall be gathered against them, when they shall gather themselves in their two furrows. 

A conclusion for their assured punishment, inferred upon the former verse, and also their ungodly life. The punishment twofold.  A Consequence, the which out of the former verse, and their ungodliness justly gathereth and inferreth as it were for an overplus & advantage this conclusion, to wit, that it shall come to pass, that like as these have lived wickedly according unto their own mind and pleasure: so shall they be punished by God according to his will and pleasure. And this punishment also is in this self same verse more plainly laid out by way of explanation, and it is here showed to be of two sorts. First, they shall be chastised (or bound) by God, that they shall not be able to defend themselves against their enemies rushing and breaking in upon them. 
1. They shall be bound by God.  For they which have their hands tied, and which are bound, are not able to defend themselves against strokes: but he open unto other men's injuries and stripes, to be beaten at their pleasure. By this means God teacheth that all the aids, weapons, and furniture of war, diligently provided by the Israelites, shall stand them in no stead, but shall be unprofitable unto them.  

2. Sundry nations shall be gathered together against them.  The second punishment is, That sundry peoples, and not one nation only shall by God be gathered together against them, that they may understand, that albeit they were left lose and unbound, yet that they should notwithstanding be oppressed and overcome of so great a number of enemies. Further, to amplify the matter withal, it is added by God, I will bind them in their lands, grounds, furrows and dwellings, the which they possess, and blow, and where they live and dwell daintily. For the kingdom of Israel was partly on this side the river jordan, and partly beyond the river jordan also. So then the Israelites shall be punished by God, and that justly and worthily, in both those countries beyond, and on this side jordan, the which he compareth to a ploughed field.   
Vers. 11. And Ephraim is as an heifer used to delight in threshing: but I will pass by her fair neck: I will make Ephraim to ride: judah shall blow, and jaacob shall break his clods. 

An amplification of the equity of this punishment.  AN amplification of this equity and justice in punishing of them, because that the Israelites contemned or despised all the labour of God in calling them back, and dressing and tilling them as it were a field, and mocked even God himself: the which is an ungodliness to be punished, & worthy of as great punishment as may be. But because in the former verse God used the Metaphor of furrows borrowed from husbandmen, and tillage, 
What the figure Metaphora is, see Amos cap. 4.12.  & put in that place for dwellings: so he doth now also continue the same in this verse, as he doth likewise in the verse following. For by this means and similitude the great labour of God might the better be expressed and showed in tilling, ploughing, and cherishing both those kingdoms and people, to wit, that of the jews and Israelites, as appeareth by the parable of the vine Isai. 5.  

Two parts of this verse.  This verse hath two parts. The first appertaineth unto the kingdom of Israel. The latter unto the kingdom of judah. The whole kingdom of Israel is here by the figure Synecdoche understood by the name (Ephraim) and the kingdom of judah, 
1. Concerning the kingdom of Israel.  by these words (judah and jaacob.) Therefore as concerning the kingdom of Israel, or those ten tribes: 
2. Concerning the kingdom of judah. The figure Synecdoche, what it is, see Amos cap. 5. verse 21.  first God showeth what their disposition & nature was under the similitude of an heifer, the which had rather to tread out or thrash the corn, then to blow, that is, which was given to pleasure and ease, and would take but little pain in doing her duty: but wished forthwith to redeive the fruit of her labour. For such are the cattle, which had rather to tread out the corn, that is, quietly and eating to do some thing lightly under the roof and at home, then to blow abroad and in the fields, that is, 
1. The kingdom of Israel.  in the open air, and heat to take great pains and work. Thus then in these words doubtless is described the nature of dissolute or lose and idle persons, and such as are altogether given unto pleasures. And albeit these by nature were such, yet GOD notwithstanding with great diligence dressed and tilled them. For he used both his law, the which he gave them by Moses: and also the labour and travail of divers Prophets, the which he raised up unto them, that he might ride upon them, and as an honourable Rider, sit upon them, break them, beat down the fierceness of their nature, and that he might rule and reign in their hearts. And these things are declared and made plain by the self same Metaphor borrowed from horsemen and plowers. Therefore the Lord saith, I have passed by the fairness of her neck, that is to say, I have laid an honourable yoke upon them, and I myself would ride upon that people as upon mine own peculiar and proper horse for honour sake decked and trimmed by me. Wherefore these words (I have passed by the fairness of her neck) are neither spoken against them in despite, 
The words of the Prophet are spoken in the honour of the Israelites, & not in their reproach.  nor yet as if God infulted or triumphed over them, as if God in contempt or despite cast down, bruised, pressed and trod down with his feet the fair necks of these men, like as that ungodly Pope of Rome Alexander the third in reproach trodden upon the neck of Frederick the Emperor: but there is in these words rehearsed a singular benefit of God towards the Israelites, and an honour for them, that God had them as it were an horse for his own saddle, made much of them, handled & used them. And this do I refer unto that time, wherein God gave his law unto all Israel, whereunto I am moved by the argument of the verse following. For then God when he went about to bring that people under his yoke, and when as it was at that time a most mighty and strong nation, it is said then to have had a fairness of neck, or a fair neck: whereby the nobler and better kind of horses are wont to be known. Hereunto also appertaineth that which is added, I have ridden Ephraim. For God by his Prophets the interpreters of his law, hath very often assayed thoroughly to break that people, and to bring them in subjection unto him Isai. 5. And thus much of Israel.  

2. The kingdom of judah.  Now judah found and felt plentiful fruit by the self same travail and labour of God. For God did blow and harrow them unto him. By the words of (ploughing and harrowing) I understand the docility or aptness of judah to learn, & that same their obedience, whereby it came to pass, that this kingdom both served God, and also received a most plentiful blessing of God, and did very well provide for themselves. By which comparison the rebellion of the Israelites is showed to be the greater. For judah had no other precepts or commandments than Israel: and the one was no more diligently dressed and tilled by God then the other. And yet did not these things profit Israel, because of the stubbornness of his mind: but benefited judah very much because of his aptness to learn, and heed taking.   
Vers. 12. Sow to yourselves in righteousness: reap after the measure of mercy: break up your fallow ground: for it is time to seek the Lord, till he come, and rain righteousness upon you. 
A Making of the matter more plain. For GOD showeth here what manner of riding upon the necks of the Israelites, that of his was. Namely, that he gave unto them his law, whereby they were taught to live godly and holily, to be obedient unto him, and finally to seek and worship the true God. And hereupon there was promised a great reward, as appeareth by the second, third, and fifth precept of the Decalogue or ten Commandments. 
What the riding and sitting of God upon us is.  Therefore the giving of the law, and the preaching of the word of God, was, and is yet at this day that same riding and sitting of God upon us: the which he that casteth away and despiseth, casteth away even God himself, as Christ telleth his Apostles Matth. 10. ver. 40. saying: He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.  
Moreover, this verse hath two parts. The one setteth down that doctrine which the law of God containeth. 
Two parts of this verse.  And this is twofold. For first the law teacheth precepts of the whole righteousness, 
1. The doctrine which the law containeth being twofold.  that is, of living godly and justly, the which works the same law willeth us to sow, that is, in very act and deed to perform. The law then given by God teacheth to sow righteousness, and that wholly, that is to say, both that righteousness, 
1. Teaching precepts of all righteousness.  whereby we are commanded to love God with all our heart: and also that righteousness, whereby we are commanded to love our neighbour as ourselves, that it may be a seed in us, and in our hearts, the which may fructify or bring forth fruit, and increase in every good work, as Paul willeth the Colossians cap. 1. ver. 10. where he showeth, that he ceaseth not to pray for them, that they might walk worthy of the Lord, and please him in all things: being fruit full in all good works, and increasing in the knowledge of God. Secondly, 
2. Promising all kind of good thin●s to the keepers thereof.  the same law promiseth unto the keepers thereof an harvest of mercy, that is, every kind of good things, to wit, both spiritual, & also earthly, as Paul teacheth 1. Tim. 4. ver. 8. in these words: Godliness is profitable unto all things, which hath the promise of the life present, and of that that is to come. And therefore the Psalmist Psal. 31. ver 19 crieth out, and saith: How great is thy goodness which thou hast laid up for them that fear thee? and done to them that trust in thee, even before the sons of men? And this is more at large declared Deut. 28. and every wherein the holy Scripture under the name of (peace.) The same law willeth us to break up our fallow ground, that is, to cast off the oldeman, to put on the new, that laying aside our former kind of life, we should consecrate and give over ourselves wholly unto God, and unto his will. For this was the end of the law and of the Prophets, to teach us new works, that is, such as are contrary unto our corrupt nature, and fight and strive against the same, the which works we are to do. This is the fallowed ground of which the Prophet speaketh in this place. See what Paul writeth to this effect 3. Colos. ver. 8, 9, 10. But now put ye away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of your mouth. Lie not one to another, seeing that ye have put off the old man, with his works, and have put on the new, which is renewed in knowledge after the image of him that created him. And thus much hath the first part of this verse.  

The second part, containing a reason, why they ought so to sow and reap; teaching two things.  The second part containeth a reason, why they ought to sow in such sort, & also to reap in such sort, that is to say, Because the time is come to seek the Lord: and because that he cometh, and will after this sort teach us righteousness. By which appeareth two things. First, that God doth not at all times in this manner offer himself unto men, as a gentle Schoolmaster, and Rider, & our plougher, but when as it pleaseth him. 
1. That the benefits of God are then to be accepted, when they are offered.  Then we must not refuse so singular a benefit when it is proffered. For there repentance will be too late, which despise the law of God, and his Prophets, exhorting them unto their duty. And therefore God speaketh unto the jews to this purpose Zach. 1. ver. 4, 5, 6. saying: Be ye not as your fathers, unto whom the former Prophets have cried, saying, Thus saith the Lord of hosts, Turn you now (note that he saith now, signifying that God his mercy is then to be embraced, when as it is offered) from your evil ways, and from your wicked works: but they would not hear nor harken unto me, saith the Lord. Your fathers, where are they? and do the Prophets live for ever? But did not my words and my statutes, which I commanded by my servants the Prophets take hold of your fathers? & they returned, and said, As the Lord of hosts hath determined to do unto us, according unto our own ways, and according unto our works, so hath he dealt with us. Secondly, this part of the verse teacheth, that God doth no otherwise till us, 
2 God teacheth us by no other way but by his word.  no otherwise instruct and learn us, yea also that God is no otherwise found of us, them by that his word, the which was written and delivered by his servants, lest any man should seek or imagine any other way of finding or worshipping God, then that which appeareth out of his written word.   
Vers. 13. But you have ploughed wickedness: ye have reaped iniquity: you have eaten the fruit of lies: because thou didst trust in thine own ways, and in the multitude of thy strong men. 

The Israelites practise the contrary of that they were commanded.  AN Antithesis, or setting down of the contrary unto that which went before, in the which the rebellion of the Israelites is compared with the former precepts given by God. For so far off is it, that they obeyed them, that they took altogether a quite & clean contrary way. For in stead of righteousness commanded unto them, they ploughed wickedness, that is, they followed and embraced wickedness in stead of righteousness. The like complaint doth God make against the jews and Israelites his vineyard Isai. 5. ver. 7. in these words: Surely the vineyard of the Lord of hosts is the house of Israel, and the men of judah are his pleasant plant: and he looked for judgement, but behold oppression: for righteousness, but behold a crying. These Israelites therefore of that their ploughing do reap iniquity, as a crop springing of that sowing, and that necessarily. For as james saith cap. 1. ver. 27. Pure religion and undefiled before God even the father, is this, to visit the fatherless, and widows in their adversity, and to keep himself unspotted of the world. And as he further writeth cap. 3. ver. 15. The fruit of true wisdom and righteousness is sweet, and every good work with peace. And as it is ver. 17.18. The wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, and without hypocrisy. And the fruit of righteousness is sown in peace, of them that make peace: but the fruit of unrighteousness is most bitter, and every wicked work, and finally the terror and fear of conscience. For as Isai saith cap. 48. ver. 22. There is no peace unto the wicked. Such than are the fruits of lying, that is, of idolatry, and such are the effects of forged religion and doctrine, to wit, all unrighteous works, as superstition, hypocrisy, denying of the true God, rebellion, and these fruits proceed from the unclean and unbelieving, who, Though they profess that they know God, yet (as Paul writeth Tit. 1. ver. 16.) by works they deny him, and are abominable, and disobedient, and unto every good work reprobate. And such are the wilworships and superstition of hypocrites, and such like, the which, as it is Colos. cap. 2. ver. 23. Have in deed a show of wisdom in voluntary religion and humbleness of mind, and n●● sp●ring of the body, neither have they it in any estimation to satisfy the flesh. 
The cause of the great wickedness of the Israelites twofold.  Now the true cause and fountain of this wickedness and so great ungodliness, which the Israelites practised in stead of righteousness, is here showed to be twofold. To wit, one, for that they trusted in their own ways. And these so do, the which prefer the devices of their own mind, and their good intents (as they call them) before the express word of God: 
1. They trusted in their own ways.  and which think that they shall be safe and happy beside or against the word of God, to wit, by such means as they themselves have devised, and which liketh them. The second cause and fountain is, for that the self same Israelites were addicted or stayed upon the multitude of their great and mighty men, 
2. They stayed upon the multitude of their mighty and strong men.  that is, they put their trust in an arm of flesh. The which two sorts of men no doubt doth prefer their own glory, and the glory, power, and wisdom of men, before God himself, and so consequently do forsake God, cleave unto a lie, live only after their own fashion and pleasure, not according unto God his precepts and commandments. And hereof in the end springeth all lewdness, all superstition, and all ungodliness. And therefore jeremy 17. ver. 15 there is a curse pronounced against those that trust in flesh, where he hath these words: Thus saith the Lord, oursed be the man that trusteth in man: and maketh fl●sh his arm, and withdraweth his heart from the Lord. And joh. 5.44. Christ asketh the jews, saying: How can ye believe, which receive honour one of another, and seek not the honour that cometh of God alone? And in the 12. chap. ver. 43. john having showed that many of the rulers believing in Christ, & durst not confess him, for fear they should be cast out of the Synagogue, addeth this as a cause thereof: For they loved the praise of men, more than the praise of God.   
Vers. 14. Therefore shall a tumult arise among thy people, and all thy munitions shall be destroyed, as Shalman destroyed Beth-arbel in the day of battle: the mother with the children was dashed in pieces. 

A threatening of most grievous punishments against the contemners  A Denouncing or threatening of most grievous punishments against such contemners or despisers of God, and rebellious persons against his commandments. For among them all things are pronounced to be miserably wasted, spoiled and consumed, and that with civil wars: yea and all their most fortified forts of that country, and castles built to keep away foreign enemies, shall be destroyed: and that with civil wars, the which they themselves shall stir up within themselves one against another. For so do I expound that which is said, There shall a tumult arise among thy people. Therefore this spoil and laying waste shall be committed not by foreign enemies, but by the inhabitants of the country themselves: because the Israelites shall arise one against another in civil war: the which is a most miserable kind of battle, and punishment. For in civil wars all things always are most miserable. Yet thus doth God oftentimes punish idolatrous people, and Kings, to entangle them with homewarres, and to set them together by the ears within themselves. And that this so afterwards came to pass, the history of the kingdom of Israel doth confirm or prove 2. King. cap. 14. and so following. Neither shall this laying waste, ruin, and destroying of the whole country and the cities thereof come to pass only by the means of civil wars: but it shall moreover fall out to be so great, that there cannot any greater be made by any enemy, be he never so mortal and deadly. For it shall be such, as was that of the country of Arbel, the which overthrow was given by Salmanazar 2. King. 18. ver. 34. for there the proud captains of Saneherib vpbrayed the Israelites with that overthrow, when as they ask them, Where is the God of Hamah, and of Arpad? Meaning that Arpad, in which Arbel was, was destroyed by Salmanazar. 
Arbel was in a most fearful and cruel manner destroyed by Salmanazar, which here is called Shalman, the fame of which overthrow was then fresh among the Israelites.  And this country of Arbel is beyond the river Euphrates, and at that time the fame of that overthrow was come unto the neighbour people and nations dwelling near unto it, yea even unto the Israelites, as of a destruction and overthrow of things very strange, fearful, and such whereof the like had not been heard before. Finally, the mother with her children shall by the inhabitants be dashed against the rocks and stones, the which is a kind of barbarous and outrageous cruelty, such as the Babylonians in the taking of jerusalem used against the poor jews, and therefore they pray unto God that he in his justice will cause them to be requited and paid with the like Psalm. 137. ver. 8.9. O daughter of Babel, worthy to be destroyed, blessed shall he be that rewardeth thee, as thou hast served us. Blessed shall he be, that taketh and dasheth thy children against the stones.   
Vers. 15. So shall Beth-el do unto you, because of your malicious wickedness: in a morning shall the king of Israel be destroyed. 

A reason of this their punishment.  THe rendering of a reason, whereby their idolatry set up in Beth-el is drawn into hatred. For that is the cause of all this evil and punishment. Lastly, the former punishment is here amplified. For because of it their kings also shall be destroyed, and that in a moment, so that no hope shall remain and be left unto them.    

CAP. 11.  
Vers. 1. When Israel was a child, than I loved him, and called my son out of Egypt. 

This chapter with those that follow somewhat differ in argument or matter from the former.  THis chapter together with the rest that follow, containeth another argument in some sort divers and differing from the former. For unto this place both the judgements and also the threatenings of God have been rehearsed against the Israelites because of their sins. But now henceforth even unto the e●● of the book the continual bounty, and unmovable good will of God for his mercy and covenant sake, is declared towards those which of those Israelites shall repent, and fear God. And albeit in this chapter, as well as in those that follow the Prophet do make mention also of the sins of the Israelites, and likewise of the punishments hanging over their heads for the same: yet is this done not principally, but by the way and by occasion: namely to this end, that the mercy and grace of God may appear to be the greater, who nevertheless saveth such as they were, that is to say, persons so disobedient and worthy of such a punishment. Further it may appear by the fift verse of this chapter, 
The time about the which this sermon with those that follow, was made.  that this sermon with those that follow, were made, after that the kingdom of Israel was now become tributary unto the King of Assyria, the which was done first by Manahem King of Israel, who yielded to pay a great tribute unto Pull King of Assyria, coming up against him, as it is recorded 2. King. 15. vers. 19 in those words: Then Pull the son of Asshur came against the land: and Menahem gave Pull a thousand talents of silver, that his hand might be with him, and establish the kingdom in his hand. So then the former sermons seem to have been before this time. And this whole place hath a rehearsal of the covenant of God with the Israelites, because that was the most true foundation of this perpetual and continued good will of God towards this people repenting, that is, towards the remnants thereof. For God for this cause out of this most stubborn people chose some notwithstanding.  

Two parts of this verse.  As for this verse, there are two parts of it: one wherein God showeth his free love toward that people: The other, in the which he rehearseth a most assured argument or token, 
1. God his free love unto this people.  and a most notable effect of this his love. The love of God, and the same, as I said, most free, is showed in these words: When Israel was yet a child, I loved him. 
2. A notable argument and effect of the same  For I take the hebrew word (ki) in this place not so much to note the cause, as the time, wherein God showed that they were loved of him. He therefore loved this people, when as it was yet a child. The word (child) by the figure Metalepsis I understand of the miserable and servile or bond condition, 
1 What the figure Metalepsis is, see Oseas cap. 4. vers. 18. What the figure Metaphora is, see Amos cap. 4. ver. 12.  wherein this people at that time was when as God began to love them: and metaphorically also of the age and weakness of them in regard of their enemies, to wit, the Egyptians. Therefore when as God at the first showed that he earnestly loved these ten tribes (of the which the kingdom of Israel did consist) they were among the Egyptians, weak, feeble, and impotent or without strength like unto children, and were bond, and entreated hardly: for the word (Nagnar) signifieth also a servant and one that is bond, as also doth the word (puer) among the Latins, and (pais) with the Greeks'. Israel then or at that time was indeed a child, that is to say, both weak, and also a servant, when as God loved him. Concerning this their estate, and God his then mercy towards them, confer this place with that of the Psam. 81. vers. 6, 7. where we find it thus: I have withdrawn his shoulder from the burden, and his hands have left the pots. Thou called'st in affliction, and I delivered thee, and answered thee in the secret of the thunder. And with Exod. 20. vers. 2. where God himself putteth them in mind both of their former condition, and of his deliverance speaking to them in this wise: I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.  
Now this was a most large and plentiful testimony or witness of his love, in that he brought the self same tribes out of Egypt, having now adopted or chosen them unto his sons. Which miracle and work of God is most known. 
This place applied unto Christ.  But Math. cap. 2. ver. 15. apply this same unto Christ, whom God the father for a time led aside into Egypt because of the persecution of Herod. In the which it is true that the covenant of GOD with the jews at that time seemed to be utterly broken off, when as GOD because of their unthankfulness withdrew his son out of the whole country of Israel: and then it seemed to be again restored, when as afterward he called the self same his son back again into the same land of Israel. But, as I said, Matthew applieth these things unto Christ, because that the same thing was to be fulfilled in the head, the which figuratively and in a shadow was done in the whole body.   
Vers. 2. They called them, but they went thus from them: they sacrificed unto Baalim, and burnt incense to images. 

An amplification of the former benefit.  THe first amplification of the former benefit of GOD by the contrary, that is, by the contrary stubbornness of this people, who had received so great a benefit from God. For albeit they were most often put in mind hereof by the Prophets, to acknowledge the same, yet for all that did they not acknowledge God, or consecrate and give themselves unto him: nay the more diligently they were called back unto this duty, so much the more disobediently they departed from him, and forsaking the same true God their benefactor, did cleave both unto Baalims', and unto their images. This is the sum of the amplification.  

2 Things here to be noted.  But there are two things here to be noted. The one, to wit, that God was not contented once, or to have bestowed one benefit only upon the Israelites, 
1 The bestowing and continuing of benefits upon them.  wherewith notwithstanding he called them as it were from death unto life: but also continued them afterward. For he raised up unto them, and gave them continually Prophets, and his servants, the which might put them in mind of their duty towards God. And so God promiseth by Moses Deut. 18. vers. 15. That he will raise up unto them a Prophet like unto him from among them: even of their brethren, unto whom they should hearken. And Act. 7. vers. 37. this is again confirmed by the Martyr Steven. And likewise Zach. 1.  

2 That thereby they are not bettered, but wax worse & worse.  The other point to be noted is, that the Israelites all this notwithstanding became the harder, and the worse, departed the farther, and the more from God, by how much they were called back more nearly and often unto him, the which no doubt is a show & a note of desperate, or unrecoverable and past and all hope disobedience and stubbornness of mind.   
Vers. 3. I led Ephraim also, as one should bear them in his arms: but they knew not that I healed them. 

The second amplification of the same benefit.  THe second amplification of the same benefit, taken from the place: but the person only by whom they were admonished or warned, is here changed. For in the verse before he speaketh of the Prophets, but in this place of God. The Israelites therefore despised not only the Prophets of God, but also God himself teaching them, and diverse ways going about to bring them into the way again. Nay moreover (that which is a sign of brazen-faced shamelessness, and unamendable rebellion against God) the more earnestly they were by God brought into the way, and called back from idols, the more eagerly and hotly did they worship those their idols: and embraced them the more straightly and sweetly in their arms and bosoms. Finally, they never acknowledged themselves to have been relieved by God in their greatest afflictions (for here he compareth afflictions unto most grievous diseases, and resembleth the deliverance from those afflictions unto the healing and medicine of a grief:) but such was the obstinate and stubborn malice of their mind, and their uncurable idolatry, they attributed all benefits, all deliverances of theirs unto their idols, as unto the authors of them, and for this cause sacrificed unto them, 
This place especially concerneth the enemies of God his people, but generally all such as do imitate them in the like sins.  and not unto the true God, as hath been showed before cap. 4. ver. 14.8. ver. 11. And of this complaineth God against them by the Prophet joel cap. 3. ver. 5. after this manner: Ye have taken my silver and my gold, and have carried into your temples my goodly and pleasant things.   
Vers. 4. I led them with cords of a man, even with the bands of love, and I was to them, as he that taketh off the yoke from their jaws: and I laid the meat unto them. 

The third amplification of the former benefit.  THe third amplification of the same benefit described before. And it is taken from the entire or earnest and most loving affection of God himself. For there could not any thing be done more kindly unto the Israelites, than it which then was done by God unto them: neither could there any thing be performed more lovingly unto them. For God witnesseth that at that time he drew and brought forth the Israelites by all those ways and means, whereby any thing is done or bestowed upon any man hearty, lovingly, and friendly. For he defended them against the Egyptians eagerly pursuing after them, he fed them with meat from heaven by the space of 40. years, he kept their garments whole and sound in the wilderness, he saved them harmless from wild beasts, he led them in all their whole journey with great carefulness by a fiery pillar by night, and by a cloud by day. And thus much doth Moses testify of God in his song, Deuter. 32. ver. 10, 11. when he saith: He found him in the land of the wilderness, in a waist, & roaring wilderness: he led him about, he taught him, and kept him, as the apple of his eye. As an egele stirreth up her nest, fluttereth over her birds, stretcheth out her wings, taketh them, and beareth them on her wings, so the Lord alone led him, and there was no strange god with him. What then could be done more kindly and courteously towards them? And truly Paul from this place, termeth that good will wherewith God loveth us, philanthropia, or love towards man. Tit. 3. v. 4. So then, God at that time brought them forth, and afterward cherished them and made much of them with the cords of a man, or of love, and the same most thick, that is, with most manifest and many signs, ways, and tokens of his love: and did in like manner for them, as he that taketh the yoke from the jaws of a beast, that the yoke wring not, nor strangle not the beast: and finally layeth meat before it, which the beast may eat. After this manner God relieved, delivered, & nourished that miserable and poor people perishing with famine and labour in Egypt. By how much the greater is their ingratitude or unthankfulness, who not only despised and set at nought so great a benefit, but also bestowed upon them by God with so loving a mind.   
Vers. 5. He shall no more return into the land of Egypt: but Asshur shall be his King, because they refused to convert. 

A threatening of sundry punishments and miseries against the Israelites.  A Threatening, the which is made against the Israelites, because of the former rebellion, and the same of many punishments and miseries. And first of all, because they would not repent, and refused to return unto the true God, being never so much warned thereunto, the Prophet threateneth that it shall come to pass, that they shall obey, and be subject unto strangers and foreign kings, and those not their neighbours, or near unto them (as were the kings of Egypt) but such as dwelled most far from them, and therefore such as should be most fierce and cruel unto them, as the kings of countries lying most far from us are wont to be, when as once they get the upper hand and sovereignty over us. For all things are disposed and ordered among us by their governors and precedents, (who are wont to be most covetous and cruel) there is none or very seldom fellowship and dealing of us with them, because of the difference of language and manners: finally there is no love of them to us ward, whom they suspect of rebellion. Therefore such kings do vex and burden the people distant so far from them, both with garrisons and with tributes, that as much as they can, they may diminish their strength, and take from them all possibility of shaking off their yoke from their necks. Hereof it cometh that this kind of punishment is reckoned up for a great curse Deut. 28. ver. 49. etc. The Lord (saith Moses) shall bring upon thee a nation from far, even from the end of the world, flying swift as an eagle: a nation, whose tongue thou shalt not understand. A nation of a fierce countenance, which will not regard the person of the old, nor have compassion of the young. Wherefore here is threatened a most grievous punishment, when as it is foretold the Israelites that they must take upon them and come under the yoke and government of such foreign kings, They shall not return into Egypt. Neither in deed should they at any time have returned thither to stay there, or to seek aid thence, as it appeareth Deut. 17. ver. 16. where among other things the which the king that the Israelites should choose over them was to avoid, it is said: In any wise he shall not prepare him many horses, nor bring the people again to Egypt, for to increase the number of horses, seeing the Lord hath said unto you, Ye shall hence forth go no more that way. Again the Lord saith unto them by jerem. cap. 42. ver. 14, 16. But if ye say, we will not dwell in this land, neither hear the voice of the Lord your God, saying. Nay, but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread, and therewill we dwell, than the sword that ye feared, shall take you there in the land of Egypt, and the famine, for the which ye care, shall there hang upon you in Egypt, and there shall ye die. Likewise Esay 31. They should not, I say, therefore at any time go into Egypt, but trust and stay only upon the promises and help of God alone: yet notwithstanding should their bondage and subjection be more tolerable under their neighbours, with whom they had some traffic and dealing, then under these nations so far distant from them, namely the Assyrians, whose tributaries they now were, as we have seen but a little before 2. King. cap. 15.  

Another just punishment.  Asshur shall be their King, that is, the king of the Israelites. And this also is a just punishment of their disobedience and stubbornness. For they were not converted, or rather returned unto the worshipping of the true God by any means, by any exhortations, by any care of God, or admonitions of his Prophets. Wherefore they are justly thus punished by God. For like as they took unto themselves a strange god, so shall they also have and feel a strange king. Thus then being no way to be reclaimed, they are like unto those whom Christ complaineth of Matt. 11. ver. 16, 17. when he saith: But whereunto shall I liken this genration? It is like unto little children which sit in the markets, and call unto their fellows, and say, We have piped unto you, and ye have not danced: we have mourned unto you, and ye have not lamented.   
Vers. 6. And the sword shall fall on his cities, and shall consume his bars, and devour them, because of their own counsels. 
AN other kind of punishment, the which is threatened unto idolators, namely, 
Another kind of punishment.  namely, that it shall come to pass, that their most fenced cities: and also their members or bars shall perish. And by the name of members or bars, I do understand both the citizens themselves, and also the villages, the which belonged and were appertaining unto those fortified and fenced cities, as appeareth Ios. 15. Therefore not only they themselves shall be pressed with that foreign and heavy yoke; but also all their aids shall be laid waist: which thing came to pass both by their civil, and also by their foreign wars. Yea (they shall be consumed) that is to say, they shall not only be destroyed in part, but they shall utterly be cut off, that they be not any more a people. And this shall fall out (because of their counsels) to wit, their idolatry and rebellion against God. See before cap. 10. ver. 6. So God threateneth them with utter destruction Deut. 28. ver. 20. where he speaketh by Moses: The Lord shall send upon thee cursing, trouble, and shame, in all that which thou settest thine hand to do, until thou be destroyed, and perish quickly, because of the wickedness of thy works, whereby thou hast forsaken me.   
Vers. 7. And my people are bend to rebellion against me: though they called them to the most high, yet none at all would exalt him. 
A Rendering of a reason. For he showeth why God will so punish them for their counsels, to wit, 
A reason of their punishment.  because the people themselves that is, all of them remain turned away from God, and do stick fast in the same stubbornness of mind, how much so ever they be admonished or warned to the contrary never so much, and sundry ways by the Prophets and other the servants of God called back again unto the true God. I expound the particle (vau) which some translate (and) by the word (for.) that it be either a yielding of a reason, or else serve to lay out the matter more plain.  

3. Things to be noted.  But in this verse there are three things to be observed or noted. First, where as it is said, My people are bend, or cleaveth unto that rebellion, or turning away from God, the which they have once made. 
1 The word people.  For by the word (people) there is not only one or two understood, but all of them are thereby noted and comprehended. This rebellion therefore of the Israelites against God, as that of all idolators is wont to be, was common and general, which left but a few sound, free from that wickedness, and untouched. One or twain may peradventure be excepted: but the greater part of the whole kingdom is questionless here condemned, as Elias in his time seemeth to complain unto God 1. King. 19 ver. 10. when he saith unto him: The children of Israel have forsaken thy covenant, broken down thine altars, and slain thy Prophets with the sword: and I only am left, and they seek my life to take it away. Hereunto also appertaineth that which followeth by and by: They do not exalt him at all, or together, or one with another. For this phrase or manner of speaking showeth, that there was but a very few left, the which in that people did worship the true God. He therefore declareth that there was a departing made from God generally, and that idolatry was received every where in all places, and of all persons. In the second place is to be noted, that it is said, (My people.) 
2 The word (my)  For this wickedness of the Israelites was so much the more foul and shameful, in as much as God had chosen, vouchsafed and severed this people by an especial covenant for to be his own proper, and for an inheritance unto himself. And therefore God saith unto the Israelites Exod. 19 ver. 5. Now therefore if ye will he are my voice indeed, and keep my covenant, than ye shall be my chief treasure above all people, though all the earth be mine. And in consideration of God his especial favours vouchsafed this people before all others, David also Psal. 147. ver. 20. witnesseth of God saying: He hath not dealt so with every nation, neither have they known his judgements. The third thing to be noted in this verse is that which is added, 
3. The rest of the sentence noting the desperate stubbornness of the whole nation.  Though they call them to the most high, yet they do not together, or at all exalt God, or acknowledge him, forsaking and casting away their Idols. For in these words is described the desperate stubbornness and disobedience of this people and nation. One or two peradventure were converted unto God by the preaching of the Prophets: but the whole never a whit: neither was there any Edict or Decree made by the Kings, that leaving and forsaking their Idols, they should embrace & receive the true worship of God according unto his word, & law given by Moses. There were then some godly left among them, and chosen of God among that people, which were moved with his threatenings, and did convert or turn themselves, but those were very few, and a small number. But the body itself of the people, the public state and company of that whole kingdom retained and maintained their idolatry: and mocked & condemned those few godly persons. Thus doubtless did all evils grow and prevail among the Israielites, and especially idolatry, that when as Osea their last king would have taken it away, he could not. He did in some part diminish or lessen it: but he took it not clean away. For it is said of him 2. King. cap. 17. ver. 2. That he did evil in the sight of the Lord, but not as the Kings of Israel, that were before him.   
Vers. 8. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee, as Admah? how shall I set thee, as Zeboim? mine heart is turned within me: my repentings are rolled together. 

A confirmation belonging unto those few that repent at the threatenings of the Prophets.  A Confirmation, which appertaineth unto those few which repent at the threatenings of the Prophets, and were in deed godly: but this promise of God, and so tender affection of mind belongeth not unto the whole body of the people. Therefore albeit that same small remnant deserved to perish also with the whole body: yet because they retained the seed of true godliness, and had not utterly cast away the remembrance of the covenant, as those other wicked ones had done: so also doth GOD promise that it shall come to pass, that he will not destroy them, and utterly root them out, as he will those obstinate and stiff necked ones, but will of his great mercy preserve them, and for his own free promises made unto such godly persons.  

Two things to be noted.  But in this verse there are two things to be noted. To wit, the promise of GOD unto such as truly repent: and the phrase or manner of delivery of this promise in words. As touching the promise, 
1. The promise.  it cometh in sum and effect to this point: That those which fear God, albeit they be often punished, 
2 The phrase or manner of speaking in the delivery of the same.  are never notwithstanding utterly destroyed, or do perish. For GOD will have his Church, whose members they are, to be perpetual, as it is in the Psal. 89. ver 29. where he promiseth that he will establish his covenant with David, and with the godly of his posterity, saying: His seed also will I make to endure for ever, and his throne as the days of heaven. And Psal. 72. do the faithful in the midst of all their troubles make their earnest prayers unto God, assuring themselves, that how soever for their sins they are for a season afflicted, yet shall they never finally and universally be consumed. So then the godly are never in such manner destroyed by God, as was Sodoma, or as was Seboim, or as Adama, the which cities were utterly destroyed by God as appeareth Gen. 19 ver. 24, 25. Then the Lord rained upon Sodom and upon Gomorah brimstone and fire from the Lord out of heaven, and overthrew those cities, and all the plain, and all the inhabitants of the cities, and that that grew upon the earth. And Deut. 29. ver. 23. God threateneth that all that land (he meaneth of the stubborn and obstinate sinners) shall burn with brimstone and salt, it shall not be sown, nor bring forth, nor any grass shall grow therein, like as in the overthrowing of Sodom and Gomorah, Admah and Zeboim, which the Lord overthrew in his wrath and in his anger. Which examples GOD would have to remain unto the ages to come of his fearful anger against obstinately wicked sinners Amos 4.2. Peter 2.6. And most plainly in the Epistle of Jude ver. 7. where, like as in the other places, it is expressly noted, that these fearful judgements are set forth to the terrifying of all like obstinate sinners. As (saith Jude) Sodom and Gomorrhe, and the cities about them, which in like manner as they did, committed, and followed strange flesh, are set forth for an ensample, and suffer the vengeance of eternal fire.  
Now the whole phrase or kind of speaking is to be expressed by attributing unto God the affections of men for our better capacity, and understanding. But this affection is described and set forth under the name of an heart turning itself into all parts, and of bowels, and mercies boiling and yearning with all pitiful compassions. The which two members (to wit, the heart, and the bowels) are in us the seats of most vehement or earnest affections, & especially of love: and then chief do they stir and move themselves, and wax warm when it toucheth those whom we love, and the mind resteth in doubt, whether we should be angry with them, or rather forgive them. But all these things are spoken of God according to our capacity and understanding, into whom nevertheless there falleth not so much as the least shadow of changing, if he be considered in himself. For in him as james speaketh cap. 1. ver. 17. there is no variableness, nor shadowing by turning.   
Vers. 9 I will execute the fierceness of my wrath: I will not return to destroy Ephraim: for I am God, and not man: the holy one in the midst of thee, and I will not enter into the city. 

A confirmation of the former promise, with a reason of the same.  A Confirmation of the former promise together with a reason of the same. God therefore promiseth that he will not execute upon those remnants of Ephraim, the punishments which they deserve, and that he will not be angry against them, accordingly as their sins do provoke his wrath. He will indeed punish them, but he will not overthrow them: the which notwithstanding the just and righteous heat of the vengeance of God against all sins of men requireth to be done. God then will abate of his right, and in them the mercy of God shall triumph above judgement. Finally, he will not enter into their cities, to destroy them: but will suffer them both to be, and also to be inhabited by them. These things first came to pass when as many of these ten tribes both under Ezechias, and also josias Kings of judah went up to jerusalem unto the Temple of God 2. Chro. 30. and 34. Secondly, under the Gospel of Christ, when as by his preaching God converted unto him and saved the Israelites, 
A twofold reason of the confirmation of this promise.  and Galileans, and Samaritans.  
The reason of this promise followeth, and the same twofold. First, from the nature of the true God, It is God that speaketh these things, 
1. From the nature of the true God.  and not man. And these two are opposed or set one against another, as constancy against inconstancy, that which is unchangeable against that which is changeable. And so doth Samuel reason against Saul touching the certainty of the renting of the kingdom from him, because God had so decreed, who is not changeable 1. Sam. 15.29. For indeed (saith Samuel) the strength of Israel will not lie, nor repent: for he is not a man that he should repent. So then look what God hath once decreed touching the saving of his, the same is established, and not to be moved or changed. For God doth not change his sentence and mind, as men change, and therefore God's thoughts are not like unto men's thoughts, as he himself witnesseth Isai 55. ver. 8. where he saith: For my thoughts are not your thoughts, neither are your ways my ways. Finally, the gifts of God towards his are without repentance, as Paul writeth Rom. 11. ver. 29. For the gifts and calling of God are without repentance. God therefore will of his mercy preserve those that are his. Secondly, 
2. By the declation and laying open of this nature by two titles or porperties.  by the declaration of this nature of God is confirmed also that the remnants of Israel shall be saved. For as Paul Rom. 9 ver. 27. allegeth out of Isai cap. 1. ver. 9 Though the number of Israel were as the sand of the sea, yet shall but a remnant be saved. For otherwise it should come to pass, that all Israel by reason of their sins, should be as Sodom, and Gomorah, as Isaias in the former place reporteth. This nature of God is here declared by two titles and properties of the same, to wit: for that God is strong, and holy. He is strong, as namely whose decree and will no creature can let, 
1. God is strong.  no nor yet stay so much as one minute from execution in due & just time: for he removeth all impediments or lets forthwith. Secondly, he is holy, yea, and that in the midst of them, to sanctify them, 
2. God is holy.  and blot out their offences by Christ. For their sins are they, which otherwise do stay the effect of GOD his mercy and promise concerning the saving of those remnants. But he which is holy, will sanctify those remnants: for to that end he is said to be in the midst of his elect and chosen, that he may sanctify them: and also that he may be sanctified by them, that is, be served and worshipped. So then God will save, and doth save them for the keeping of his worship and glory. And these two titles are in this place rehearsed very fitly, to answer the sundry objections, the which do come into the minds and consciences of the godly, when as they do think of these promises of preserving them in the midst of the ruin and going to decay of the world.   
Vers. 10. They shall walk after the Lord: he shall roar like a lion: when he shall roar, than the children of the west shall fear. 

The first amplification of the benefit ordained for the repentant.  THe first amplification of the benefit ordained for them that repent, and described before. And this is taken from the adding or coming of another benefit unto it. For God addeth benefits upon benefits, and heapeth them upon those that are his. Then the godly shall not be destroyed, that is, shall not be rooted out: nay moreover they shall follow jehovah, or walk after the Lord. For God shall in such sort change their hearts, that they shall embrace, profess, allow him, and his precepts and commandments both in faith, and also in an holy life: for this is to walk after the Lord. Further, the manner, time, and place of the performance of this benefit is here expressed. 
The manner of this benefit.  The manner, for that God shall roa●e as it were a lion, to stir and rouse up them to follow him, albeit they were never so drowsy and dead of sleep before. And they shall tremble and fear, and be moved at that roaring of God. They shall therefore awake being pierced with the fear of the judgements of God, and shall at the last run unto God calling them. This was done oftentimes: 
The time.  First, when as Ezechias, and josias kings of judah did by their letters and messengers stir up those which were left of the godly of those ten tribes, to worship the true God. Secondly, when as judas Maccabaeus, and his father did the like. Lastly, and most fully when as Christ himself did it by himself: and also by his Apostles afterward, and through the preaching of the Gospel made by them. The which time especially is here noted. For God threatened the unbelieving world, and doth threaten it, when as the doctrine of the Gospel and of reconciliation is propounded or set forth unto it, if the world shall then refuse and despise the same. 
The place.  Last of all the place is noted, from the sea or from the wrist, that is to say, from the utmost parts of the promised land, the which was bounded and enclosed with the west, that is to say, with the Syrian sea: and the lake of Tyberias, the which also is called the sea. The godly therefore from all places shall run unto God especially, when Christ preacheth, being strooken with the fear of the judgements of God: the like was done afterward at the preaching of the Apostles: and last of all the same shall fall out, when as the same jews in the end of the world shall at the last be converted unto Christ.   
Vers. 11. They shall fear as a sparrow out of Egypt, and as a dove out of the land of Asshur, and I will place them in their houses, saith the Lord. 

The second amplification by the access or increase of a third benefit.  THe second amplification, by the adding or coming to of the third benefit, and the confirmation of the former is set before by the earnest repeating of the same. For otherwise this thing might seem a matter incredible or not to be believed, when as those ten tribes were in such sort dispersed, and some of them were in banishment and captivity in Egypt, and othersome in Assyria. But the Lord will gather them unto himself both out of Egypt, and also out of Assyria, to wit, by the preaching of the Gospel of Christ. And finally he will add this third benefit unto them, that afterward they shall remain safe in their own houses, that is, in the Church of God: and secondly in their own land. Which came to pass when as they served God under Ezechias and josias, and afterward under Christ.    

CAP. 12.  
Vers. 1. Ephraim compasseth me about with lies, and the house of Israel with deceit: but judah yet ruleth with God, and is faithful with the Saints. 

The drift of this chapter is the same with that which went before.  FIrst I refer this verse, which in the chapter before going is reckoned for the tweltfth, unto this place and chapter, as the beginning of the same. And as for this chapter the drift and purpose of the same is all one with that which went next before, namely, that God may witness his exceeding mercy and bounteousness, and the same free and perpetual toward the godly, and his elect, to the end that they may trust in God, and turn unto him, and hope well in the midst of affliction or trouble. And therefore the sins of men, as for example of the Israelites, are in such sort set down in this place, that they be void of all excuse: and on the other side the constant counsel and decree of God in saving his, even out of that same wicked people is added that the grace of God may appear to be the more excellent: and the more free without any deserving. So that as Paul speaketh Rom. 5. vers. 20. Where sin abounded, there the grace of God abounded much more. This is the drift of the whole chapter. But God beginneth with the reckoning up of the sins of that nation or people, 
A rehearsal of the sins of the Israelites.  to wit, of the Israelites, the remnants whereof repenting he spareth notwithstanding, yea, and yet now also he daily spareth the godly sons of ungodly parents, as us namely, which are borne of Idolatrous parents. Moreover that he may show those sins to be most grievous, he doth both set down their antiquity, or the time and beginning of them: and also their most evil effects, and by comparing of the Israelites, whom Oseas here reproveth, with their forefathers, of whom they did so greatly glory, he proveth them to be most heinous. As for the original or beginning of their sinning within themselves it is very old and ancient: 
Th● Israelites sinners of old.  For these Israelites do not now first of all make a beginning to sin against God, but have done it long ago, and that most faithlesly, and when as they had as yet no home examples of public or general apostasy or falling away from God. Where they themselves were the first authors of this evil unto their brethren also, to wit, they were ringleaders unto the jews to fall away from the true worship of God. And therefore Ezech. cap. 16 vers. 46. telleth them, saying: Thine elder sister is Samaria, and her daughters that dwell at thy left hand, and thy younger sister, that dwelleth at thy right hand, is Sodom, and her sisters.  

The time of their falling away, and their shamelessness in the same.  Wherefore in this verse is set down both the time of this first falling away of the Israelites from God, and the same public or general, that is to say, of the whole nation: and also their unbridled shamelessness, when as juda at the same time notwithstanding did as yet keep and generally retain the true worship of God, and pure religion of their fathers and faith of the Saints whole and sound. The Ephraimites compassed me about, that is, the whole house or kingdom of Israel (the which comprehended the ten tribes) 1. King. 12. ver 19, 20. compassed me about, and deceived me on every side, saith the Lord, with a lie and deceit. The metaphor is taken from the subtlety of those men, 
What the figure Metaphora is, see Amos cap. 4 ver. 12.  which deceive a man, whom they make show, and feign that they would reverence, entertain, and honour, most shamefully and treacherously under the colour of attending upon him, that is, under a show of duty, and as it were guarding and defending of him. So the Israelites falling away from the kingdom of judah, from the true priesthood, the true worship of God the true Temple, would seem notwithstanding most busily to worship God, and also most holily, when as they set up and ordain the worship of the Calves in Dan and Beth●el 1. King. 12. ver. 26. & so to the end of the chapter. But all this worship was but deceit, the which was done unto God, when as in truth not he but Idols were worshipped by them: it was a lie, because that then God was worshipped, not according to his word, but according to the devices and dreams of men. Confer this place with 2. King. cap. 17. vers. 9 and so following. 
All idolators under the show of duty & religion do mock and deceive God.  So then under the colour and show of duty and religion these Israelites and all Idolators do most grievously, and shamefully lie unto God, and craftily compass him about, as if they were his guard, whom notwithstanding so much as in them lieth, they do herein deceive, mock, and rob of his honour. And doubtless this sentence refuteth or overthroweth all the reasons and good intents of Idolators be they in show never so glorious.  

The Israelites fall first away.  Moreover, these ten tribes then fell away at that time, when as judah did yet still lawfully hold that government and kingdom granted unto them by God: and when as the whole nation remained, and continued constantly, yea and generally, in the worship of God, and faith of their Elders, and of the Saints, as were Abraham, Isaac, jacob, Moses, David, etc. Wherefore the beginning of this falling away came first from the Israelites, and the same provoking and stirring up themselves unto this departure or evil without any example of their brethren, to wit, the kingdom of judah, or of their ancestors and elders. By how much the more shameful their wickedness appeareth for to be. Thus Israel at that time fell away, when as the reign of judah was lawful over them (for by the appointment of the mighty God the house of David had rule over them all) and also when as the worship of God was yet pure, and true faith whole and sound in the other tribes, that is, in the tribe of judah and Benjamin.   
Vers. 2. Ephraim is fed with the wind, and followeth after the East wind: he increaseth daily lies and destruction, and they do make a covenant with Asshur, and oil is carried into Egypt. 

The second amplification of the falling away of the Israelites.  THe second amplification of this departure and falling away of the Israelites, taken from the most lamentable issue and effect ensuing thereupon, among themselves first, and secondly among the jews their neighbours, and imitating or following their sins. And first of all among the Israelites themselves this was a double effect of their departure from the worship of God, and kingdom of judah, 
1. They multiply their lies.  namely, for that feeding themselves with those their vain devices they do multiply, and daily more and more increase both their lies, and also their misery and destruction: and secondly for that having now manifestly shaken off the help of God utterly, 
2 Forsaking God, they buy the help of Infidels, and that most dearly.  they do seek the leagues of people that are infidels, as of the Assyrians and Egyptians, unto whom they bring most large and precious gifts Ezech. 16. Thus the sin of Idolatry in especial, never standeth and stayeth in that first degree, where it first began but daily groweth and increaseth, until that in the end it lead 〈◊〉 wholly from God, & utterly destroy us. And this is the cause of the growing of it from worse to worse, for that men do feed themselves with the wind, that is to say, do please & like themselves in their forged superstitions, and do think the same to be a most safe defence against the threatenings of God the which are extant in his word against idolators. Therefore whatsoever men forge and devise in the worshipping of GOD, the same doth the Prophet call The wind, and the East wind, that is to say, a most pestilent and most hurtful, and vain invention. From that fountain do daily spring greater and greater evils and sins. For deceits and lies do increase daily both toward God and also toward men. For after that the fear of the true God is taken away from men, there is now no conscience, as Varro also affirmeth. Surely so that hypocrites may beguile men only, they have no regard at all of God, whom they do not truly know any longer after they have once cast away his true worship and word. But as they multiply lies: so do they also their own destruction and misery: for according unto the greatness of their sins, so also do the judgements of God therein become the sharper, and are multiplied. Finally in the end they grow to this pass, that these idolators do trust in men, and not any longer in God, seek the help of then, and not of God: and procure the same unto themselves as things profitable for themselves, with great sums of money, and paying well for them notwithstanding. And so did the Israelites 2. King. 15. vers. 19 Then Pull the son of Asshur came against the land, and Menahem gave Pull a thousand talents of silver, 
Menahem redeemeth peace at the hand of the king of the Assyrians at a great price, to wit, 2. hundred thousand pound at the least.  that his hand might be with him, and establish the kingdom in his hand. So doth Achaz king of judah: and experience itself teacheth this to be true in other Princes at this day.   
Vers. 3. The Lord hath also a controversy with judah, and will visit jaacob according to his ways: according to his works will he recompense him. 

Another most lamentable effect of the trasgression of the Israelites lighting upon their brethren the jews, imitating their sins.  ANother effect most lamentable of the same transgression of the Israelites against God falling not upon themselves, but upon the jews, a people near unto them, to wit, their brethren, & who imitated or followed this Idolatry of the Israelites, and therefore complaint is made against them 2. King. 17. vers. 19 where it is said: Yet judah kept not the commandments of the Lord their God, but walked according to the fashion of Israel, which they vised. Read before from the 13. verse of this self same 17. chapter concerning this matter also. Wherein may seem to be the second amplification of the former wickedness of the Israelites. So then the jews also shall be punished by God. And there is nothing more usual and more easy unto men, then to follow the vices one of another: but God which is just punisheth these also which are the imitators and followers of other men's sins. For he hateth sin in all men and people whatsoever, whether it be in them by the imitation of others, or by any proper & free motion & inclination of him that so sinneth. Wherefore these idolatrous Israelites sowed a controversy between God and judah, or jacob, because they provoked the jews to sin by their example. And sin stirreth up, and soweth divorcements and strifes or controversies between us and GOD. And accordingly unto this doth Isai cap. 59 ver. 2. teach the jews, saying: Your iniquities have separated between you and your GOD, and your sins have hid his face from you, that he will not hear. And I do refer the name of jacob in this place unto the kingdom of judah only, as appeareth that it is sometimes so taken by that place of Genesis cap. 49. vers. 7. I will divide the Levites in jaacob, and scatter them in Israel. For there are two kingdoms rehearsed, the which arose up afterward in those twelve tribes or families and sons of jacob, under Roboam the son of Solomon. And the Lord will not only contend with jacob or with the jews: but will also punish them because of their ways and works, that is to say, because of their Idolatry, the which they also followed: but yet not so generally: nor yet so outrageously and stubbornly as did the Israelites. Wherein there seemeth a reason to be drawn from the less unto the greater. 
A reason from the less to the greater.  For how much more shall God contend with the Israelites, and punish them, if God contend with the jews, and punish them, which sinned less, and through the example of the Israelites, according unto that saying: If this be done in the green tree, what shall be done in the dry? Luk. 23. vers. 31.   
Vers. 4. He took his brother by the heel in the womb, and by his strength he had power with God. 

Another amplification of the same falling away of the Israelites.  ANother amplification of the same departure and most shameful falling away of the Israelites from the true God. And it is taken from the indignity and heinousness of the matter, the which is showed by the comparing together of the persons, to wit, of these with their father Israel, or jacob. Therefore in this place there is a comparison made of the posterity with their ancestors and elders, and especially with Israel their father, of whom they were wont greatly to glory and boast both within themselves, and also among other people. Thus than is the offence of the Israelites showed to be so much the more shameful and heinous, by how far away these do departed & serve from the virtues & steps of jacob, that is, of their father a most holy man, and of whom they do so well like and allow. Therefore taking occasion by the word Israel vers. 1. and jacob vers. 3. there is showed what he did, how much he laboured, how much he sweat, that he might both serve and worship that God, 
The virtues of jacob.  whom these his posterity forsook and cast away. Finally, here is described or set out with how great endeavour both of mind and body, yea and from the very instant and minute of his nativity or birth, he diligently sued and sought after that same friendship and good will of the true God, that these his posterity may be made the ●●●le excusable. And the self same may readily be objected against us, who do so coldly embrace the true light of the Gospel, the which notwithstanding our ancestors so diligently sought after, 
Signs of the carefulness of jacob to obtain the favour of God.  and followed.  
Now there are three signs described, by the which it appeareth, with how great earnestness of mind jacob or Israel (for these are all one Gen. 32.28.) sought, embraced, and retained the good will, grace, and favour of GOD. The first sign is, That when as he was yet with his brother Esau in the womb of his mother, he held the heel of his brother Esau, that Esau should not come first out of the womb, that is, that Esau in respect of time should not be the first borne, and have the blessing of God Gen. 25.26. Afterward came his brother out, and his hand held Esau by the heel. Namely as if jacob thought very then when he was not yet borne into the light, of the preventing or going before Esau in the friendship and favour of God, and of getting the grace of God from him, with so great a desire soothles was he holden even then (being as yet in the womb, and an infant) to win God on his side, and to embrace him notwithstanding. For when as the blessing of God by all likelihood was due unto the first borne, this privilege of the birthright, jacob went about to take from his brother even then, like as he did afterward Gen. 25. ver. 31. When he said unto him coming hungry home: Sel me even now thy birthright, that by this means also he might get the blessing of God from his brother, and convey it unto himself. That which afterward came to pass Gen. 27. And albeit these things so fell out by reason that God had foretold that so it should be, as appeareth Gen. 25.23. The Elder shall serve the younger, and by the election of God, who loved jacob, and hated Esau, Malach. 1. ver. 3. yet notwithstanding is it true that these things also were done by jacob in this sort when he was yet a child, according unto the dispensation, and measure of his faith, the which being then an infant and yet unborn, he had notwithstanding with God, like as it is written of john the Baptist Luc. the 1. ver. 41. And of the Prophet jeremy cap. 1. ver. 5. who were sanctified in the womb of their mothers, and ordained unto those great matters the which God effected afterward by their ministery. And all these things do argue or prove the earnestness of jacob in getting the favour of God, and as it were forestall of his grace, even from his mother's womb, and from the very first moment of his nativity or birth. The which notwithstanding these Israelites, that is to say, his posterity did not imitate or follow: and therefore are they so much the worse.  
The second sign is, that the same jacob, as a most valiant prince, and most strong and stout champion, fought against the Angel himself, which seemed to bring some let unto him, whilst he executed the charge of God concerning his returning into the land of Chanaan. This is described Gen. 31. ver. 3. where mention is made how God had said unto jacob: Turn again into the land of thy fathers, and to thy kindred, and I will be with thee. And again cap. 32. ver. 24. where Laban is charged from God not to hinder him in this course, and to speak to jacob nought save good. Whereby appeareth how great earnestness of mind there was in their father jacob to serve God, to do his commandments, and finally to keep his good will towards him continually. For he fought stoutly for the executing of the commandment of God, and that against an Angel, not only against a mortal man: he fought long and much, and therein showed that he had invincible strength to serve God, and that no labour was tedious unto him. Therefore in that fight he appeared as a prince, and a most skilful and valiant captain, and not as a common soldier Gen. 32. ver. 28. Whereupon his name is changed, for the Angel saith unto him: Thy name shall be called jaacob no more, but Israel: because thou hast had power with God, thou shalt also prevail with men. For in the end he obtained the victory and upper hand even against that Angel. Therefore he ruled, or showed himself a prince and stout wrestler, striving for the truth and promises of God against the Angel. But this Angel was Christ, who also is called jehovah hereafter ver. 5. For so is Christ often called the Captain of his Church, and an Head, and an Angel. So Esay 9 ver. 6. among other titles given unto our Saviour Christ, he is called, The prince of peace. So judg. 6. ver. 22. he is called an Angel: for there we find thus: And when Gideon perceived that it was an Angel of the Lord, Gideon then said, Alas, My Lord God: for because I have seen an Angel of the Lord face to face, I shall die. And this Angel fought with jacob taking upon him the shape of a man for a time. He fought with jacob, that he might first tempt him, and afterwards confirm him in the faith of his promises, and make him an invincible or unconquerable champion. And the Angel suffereth himself to be overcome, because he himself gave strength unto jacob sighting with him, to overcome him. Moreover jacob became lame of that fight, to the end he should understand that he overcame not by his own strength, or by his own strength got the upper hand of the Angel. Let us also hope for the same things at the hand of God, so often as he fighteth lovingly against us. For he doth this to confirm or strengthen us: and not to bring us into tentation in his just judgement, that we should be overcome of evil. And therefore David saith unto God Psal. 26. ver. 2. Prove me, O Lord, and try me: examine my reins, and mine heart. And james teacheth the faithful that this kind of tentation or trial which God useth towards those that are his, bringeth forth patience. cap. 1. ver. 3.   
Vers. 5. And had power over the Angel, and prevailed: he wept and prayed unto him: he found him in Beth-el, and there he spoke with us. 
A Repetition. For he continueth in setting forth unto the Israelites the self same earnestness of jacob, because that it was a thing both of very great weight, and a most assured and certain token of his most zealous mind in worshipping God: and briefly an home example, and that same very fact and deed, for the which he was called Israel, which was before called jacob. Wherefore the virtues of our ancestors are diligently of us to be considered. For they are home examples, the which do make us inexcusable, except we do imitate or follow them. And it is the third sign, whereby Israel declared his earnestness, and contention or striving in mind in winning the favour of God, to wit, for that he desired the blessing of God even with tears and weeping. The which were in jacob most assured tokens of this most earnest affection. This is reported Gen. 32. ver. 26. and 29. Last of all he got the same blessing of God, and receiveth testimony or witness thereof from God, not once, but oftentimes, as then when he strove with the Angel, as I have said, Gen. 32.28. and afterwards in Beth-el, Gen. 35.10. For the new name he received in token of the favour of God towards him, the which name was given him by God himself. For in stead of jacob he was named by God, Israel, a very high and royal name. 
The Prince, or Champion of God.  Neither was that same talk and testimony of God with Israel, given only for the sake, or in respect of Israel, but also for his whole posterities sake which should be borne of him, that his posterity might understand that they also should be blessed of God, that they should be strong and happy in God, so that they would show and retain the same earnestness in seeking of God, the which jacob their progenitor and original of their stock used. Therefore saith the Prophet, Even then also God spoke unto us, 
The faithful posterity of jacob blessed in their father.  when as he blessed jacob. For in him he chose us also his seed, and blessed us, if we docontinue in the same faith toward God, in the which our father jacob lived.   
Vers. 6. Yea the Lord God of hosts, the Lord is himself his memorial. 
A Staying still in the same matter, 
A continuing in the same matter.  wherein the Prophet doth declare both who that God was whom Israel so greatly sought after, and moreover addeth as it were for an advantage, a consequence or conclusion at the length, to move and rouse up the Israelites. As for the declaration and making plain, or showing who that God is, whom jacob followed, that is contained in this verse: and the consequence or conclusion in the verse following. 
What God he was, whom jacob so earnestly embraced.  That God therefore, whose good will jacob or Israel did so earnestly embrace, is both the God of hosts, and also is called jehovah by his proper and peculiar name. For this name did God himself show unto men, as his memorial or remembrance, as the Greeks' speak, to wit, that men might know the true God by this name, 
Mnemosynon.  might remember him, might sever him out from idols, might acknowledge his power to be infinite, and the cause of all things that are. And therefore Exod. 3. ver. 14, 15. after that Moses hath asked of God, what he should say unto the Israelites his name to be, tell them saith GOD, (I am) hath sent me unto you: this is my name for ever, and this is my memorial unto allages. For he is that jehovah, the which is both of himself, and by himself: and also giveth unto all things that are, their being, as Paul showeth Act. 17. ver. 28. For in him (saith he) we live and move, and have our being. And Apocal. 1.8. I am Alpha, and O Mega, the beginning and the ending. God then hath reserved this name unto himself, as his own proper name, 
I take this place to be miss quoted, for Exod. 6. ver. 2.  and as his token and mark of himself. There is a like place, Exod. 13. ver. 3. Psalm. 68 ver. 4. And this explication or showing what God jacob served, doth refute or overthrow and condemn all that worship which the Israelites used unto idols. For jacob did not worship idols, but the true God, the true jehovah. Therefore you do not imitate or follow your father jacob. So saith he Aeneid. lib. 2. 
At non ille, satum quo te mentiris, Achilles  
Talis in host fuit Priamo:—  Englished by Phaer thus: 
The words of Priamus unto Pyrrhus.  
Not so did he (whom falsely thou beliest to be thy sire):  
Achilles with his enemy Priam's deal:—    
Vers. 7. Therefore turn thou to thy God: keep mercy and judgement, and hope still in thy God. 

The consequence or conclusion.  THe consequence or conclusion, wherein the Israelites are called back by the example of Israel to worship the true God. And first of all by the precepts of the second table: afterward by the sighs of the first table is showed, what manner of persons they ought for to be. The second table setteth down our duty toward our neighbours, the which consisteth specially of these parts, of Mercy, that is, free bounteousness towards our neighbours: and judgement, whereby we give unto them those things, the which we own unto them by bargain and promise. The first table containeth our duty towards God, the which consisteth of faith in him, and of continual hope in his promises, that we never trust in any other thing, or God: or set our hope any where else, but only upon the true God, and therefore ourself same hope comprehendeth the calling upon God, and also giving of him thanks, the which hope resteth on the true God. And these are the parts of true repentance and amendment of life, that is of our conversion or turning unto God, and the most certain notes, and plentiful fruits, which ought to be in all those, which truly worship the true God.   
Vers. 8. He is Canaan: (or a Merchant) the balances of deceit are in his hand: he loveth to oppress. 

A setting down of the contrary vices of the Israelites, unto those virtues required of them in the former verse.  AN Antithesis, or setting down the contrary unto that which was required of them in the verse before. For the Prophet opposethor setteth against both his former exhortation, and also the duty of the Israelites, their vices, and that those which are against the Commandments of the second table. For there hath abundantly been spoken before of their idolatry, and sins against the first table. And as before he made mention of judgement and Mercy, the which by the law of God we ought to perform unto our neighbours: so in this place he rehearseth the deceit of the Israelites, the which they committed and used in buying and selling, and in other contracts: and moreover their oppression, the which is opposed or set against mercy and gentleness, and free doing good. So then Israel is Canaan, that is, a crafty Merchant, & Deceiver, which useth deceitful and false balances and weights, in his dealings and bargains against the commandment of the law Deut? 25: ver. 13. Thou shalt not have in thy bag two manner of weights, a great and a small. And moreover these are wholly bend and set upon this, how one of them may oppress another. Therefore they do not only hurt one another by craft or deceits, but also by violence & war, the which two kinds do comprehend the other vices contrary unto our charity and duty towards our neighbours, as Paul also doth 1. Thess. 4. ver. 6. when he willeth, that no man oppress or defraud his brother in any matter.   
Vers. 9 And Ephraim said, notwithstanding I am rich: I have found me out riches in all my labours: they shall find none iniquity i● me, that were wickedness. 

An amplification of their former wickedness.  AN amplification of the former wickedness of the Israelites taken from a reasoning, whereby they did diminish or lessen those their most grievous vices, and did beguile and flatter themselves. To wit, for that using deceit and violence against their neighbours, they did not (as they would have it thought) sin so greatly, that their offence was to be termed wickedness, or iniquity, sin, o● any heinous transgression. Therefore if there were in these their deeds or life, any blemish, spot, or fault, the same notwithstanding they would have to be termed some light or small sin, 
All hypocrites lessen their offences.  but not so grievous, and such as God was greatly displeased withal. Thus then did these hypocrites, like as all others are wont to do, lessen their notorious and outrageous offences. They dare not altogether deny that there is any fault in those things (which in the eyes of all men appear to be wickedness) or that there is no want or blemish in their charity or duty: but they excuse themselves, as if this defect or want were not to be urged or pressed, and followed so hardly, & in such sort to be condemned, that therefore they ought to be judged worthy of some great punishment even before God: finally, they deny that it is to be called an heinous offence or mischievous deed So Psal. 94. ver. 7. when as the ungodly murder and slay the innocent, and otherwise most grievously transgress: yet they say, The Lord shall not see: neither will the God of jaacob regard it. But this their opinion and reasoning they also go about to confirm and maintain, as other most wicked hypocrites are wont wittingly and advisedly to dote and be mad, and to chatter and churmer against God. 
The reason of the wicked, to prove their dealings to be allowed of God.  They reason forsooth from the prosperous and happy success of their traffic & merchandise, by the which dealing after this sort with their neighbours, they grow rich notwithstanding, & gather together great wealth and substance: which happiness and prospering, say they, is a token that there is no fault in their bargainings, buy, and sellings, nor any thing in their life that God hateth: for God would not then bless them. In this doubtless they do well, that they think all blessing and every good gift to be of God. For james 1. ver. 17. teacheth us, That every good giving, and every perfect gift is from above, and cometh down from the father of lights. And the Psalmist saith, Psal. 127. etc. That, except the Lord build the house, they labour in vain that▪ build it: except the Lord keep the city, the keeper watcheth in vain. But herein they reason very ill, 
Wealth and store of worldly goods are not a ways tokens of God his favour.  whiles they think and will have these riches and earthly goods to be always a note and most certain token of the favour and good will of God towards men waxing rich by any means whatsoever. Which thing Christ denieth Matth. 5. ver. 45. when he saith, That God maketh his sun rise as well on the evil, as on the good: and sendeth rain on the just, and unjust. And Solomon Ecclesiast. 9 ver. 1, 2. most evidently teacheth the same in these words: I have surely given mine heart to all this, and to declare all this, that the just, and the wise, and their works are in the hands of God, and no man knoweth either love or hatred of all that is before them. All things come alike to all: and the same condition is to the just and to the wicked, to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an●th.   
Vers. 10. Though I am the Lord thy God, from the land of Egypt, yet will I make thee to dwell in the tabernacles, as in the days of the solemn feast. 
AN Antithesis, or setting down of the contrary unto their deservings, expressed in the verse before. For to the end that the stubbornness and disobedience of the Israelites may appear to be the greater, God opposeth or matcheth against this their stiff neckednesse his own benefits, and the same continual, and even from the first times already bestowed upon them. 
1. The antiquity of God his benefits toward them.  And first of all 02 the antiquity or ancientues of the benefits of God is contained in this verse: and secondly the continuing of them is declared. The antiquity, or so long beginning of them was, so far as their mind can look back, or behold them from long time past: 
2. The continuing of the same  so that they 02 no sooner began to be a people, and a notion severed from others, but they strait felt those infinite benefits of God, whom notwithstanding they contemned or despised so stubbornly, and treacherously, and perversely. For even from since the land of Egypt this self same God, whom these do not acknowledge for their God, began to be their God, that is, their keeper, maintainer, preserve, and benefactor. For he defended them against the injuries, the which were done unto them by Pharaoh King of the Egyptians, as he himself doth witness Exod. 3. ver. 7.8. saying: I have surely seen the trouble of my people which are in Egypt, & have heard their cry, because of their taskemasters: for I know their sorrows. Therefore I am come down to deliver them out of the hand of the Egyptians, and to bring them out of that land into a good land, and a large, into a land that floweth with milk and butter. For had not God defended them, the children of Israel had utterly perished, and that an hundredth times among the Egyptians, in as much as both the Egyptians, and also their King hated them with more than deadly hatred, and bore such spite and envy even unto the whole nation of the Israelites, that they decreed at once to destroy them all. And therefore Exod. 1. ver. 10. The King saith unto his people: Come let us work wisely with them, lest they multiply, & it come to pass, that if there be war, they join themselves also unto our enemies, and fight against us, and get them out of the land: but God did even then save them: and afterward altogether delivered them and rid them from the government of the Egyptians, bringing them out of Egypt, and that with a mighty, armed, and strong hand, as it is in the Psalm. 105. ver. 23.24, etc. Then Israel came out of Egypt, and jaacob was a stranger in the land of Ham. And he increased his people exceedingly, and made them stronger than their oppressors.  
In the second place is added the continuing of the benefits of God, yet I made thee to dwell in tabernacles, as in the festival and solemn days. The word (Gnod) the which they translate (yet) signifieth rather in this place (furthermore) that the Prophet may declare that God never ceased to handle this people gently, from the time that he began to be their God. He therefore cherished them, and that with a marvelous care and love. For when as they dwelled in the wilderness, and in tabernacles or tents: yet notwithstanding God nourished them there, as if they had dwelled in a soil abounding with all store of things, and gave unto them all things, & in so great plenty, as if it were in the solemn, and feast days, that is exceeding great God then in the midst of the desert or wilderness provided for them, entertained, and nourished them daintily and cheerfully with birds, and Manna, as it is in the Psal. 105. ver. 37. and so to the end of the chapter.   
Vers. 11. I have also spoken by the Prophets, and I have multiplied visions, and used similitudes by the ministery of the Prophets. 

A Staying in the rehearsal of God his benefits toward them.  A Staying in the same matter, wherein God proveth the continuing of his benefits towards the Israelites by the effects, and the same most excellent, and unto Israel himself most healthsome. And these effects are, they raising up of Prophets among the Israelites, by the which Prophets he sundry ways taught these Israelites, awaked them, and called them back unto their duty, and repentance of mind, and of life. And this questionless is a most singular benefit of God, and greater than any earthly gift, and any fruitfulness of the earth whatsoever, to wit, when he sendeth his faithful servants and Prophets unto us. And therefore the people grievously complain of this want unto God Psal. 74. ver. 9 where they say: We see not our signs: there is not one Prophet more, nor any with us that knoweth how long.  

Three ways of declaring the will of God by the Prophets.  But in this place God comprehendeth three kinds or ways, whereby the Prophets declare and expound the will of God, and all the which he diligently, and often used to convert, & draw back the Israelites: but all in vain. For he lost his labour: for they continued in their old stubbornness of mind, and kept their old wont in serving of Idols continually. And so many ways doth God reckon up, lest he might seem to have overpassed any thing. The first way, 
1. Simple and plain speaking.  whereby God doth communicate, or impart himself unto the Prophets, & by the Prophets unto us, is plain & simple speaking or delivery of the word, whereunto neither any vision or similitude is added. The 2. kind is, when as God speaketh by some vision, that is to say: 
2. When some vision is added unto the word.  when God addeth unto his word, & speaking, some external or outward shape, wherein he appeareth, and the which doth represent and resemble his majesty, and finally some outward sign of his presence. So Numb. 12. ver. 6. God saith: Hear now my words, if there be a Prophet of the Lord among you, I will be known to him by a vision, and I will speak to him by a dream. So Psalm. 89. ver. 19 the Psalmist saith: Thou spakest then in a vision to thine holy one. And Matth. 1. ver. 20. The Angel warneth josepth in a dream, to take Marie for his wife. So Ezech. 1. and 10. God speaketh unto Ezechiel by sundry visions. The third kind is, 
3. When by some outward figure God by his Prophets representeth the thing, which he commandeth.  when God beside showeth some figures and similitudes, the which do represent the thing itself, the which he commandeth or will have to be done. So Isai. 20.2. The Prophet is willed to put off his sackcloth, and shoes, and to go naked, and barefoot. So jerem. 27. ver. 2. He putteth bonds upon his neck, and yokes, and sendeth them unto sundry kings of the heathen. The like is to be seen Zach. 2. and 3. and 6. Of these things I have spoken in my notes before these Prophets.   
Vers. 12. Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Galgal, and their altars are as heaps in the furrows of the field. 

A comparison showing the great unthankfulness of the Israelites.  A Comparison, whereby God showeth the notorious ingratitude or unthankfulness of the Israelites, and idolaters. For by this self same Antithesis, or contrariety and comparison, the wickedness and transgression of the Israelites against God is marvelously increased. It is increased also by the kind of speaking itself, the which God useth, that is, by ask of questions, and these answers the which he useth, and the which do the more convince and assuredly prove their desperate, and graceless unshamefastness, and outrageous stubbornness, and show them to be unexcusable. God therefore demandeth, when as I have showed myself such a one unto these, 
God his question.  and so loving and favourable, and that continually: what do these on the contrary part in Gilgal, or in the whole country of Galaad or Gilead, and is there any iniquity in that place committed by them, whereby they despise and cast me off? And he answereth, yea verily. For these do nothing in all that country, but those things which are most wicked, 
His answer.  and most vain, and commit manifold iniquity. For they sacrifice bullocks there, the which now is not lawful, albeit they did offer them unto the true God, because such sacrifices ought only to be made in the Temple of Solomon, according unto the commandment of God Psal. 132. but they did not sacrifice them unto God, but unto Idols. Finally, so mad are these Idolaters, that in furrows, and every ridge of their sown or ploughed fields they have those their idolatrous Altars set up, and there do they sacrifice unto their Idols: by the which the greater contempt or despising of God appeareth. For the more that idolatry reigneth among men, so much the more shamefully and manifestly the true worship of God is either defaced or taken away, and the knowledge of the true God is abolished. See before cap. 9 ver. 15.   
Vers. 13. And jaacob fled into the country of Aram, and Israel served for a wife, and for a wife he kept sheep. 

A reprehension showing plainly the great unthankfulness of this people.  A Reprehension, by the which is showed yet more plainly how unthankful these are unto God, by the first and miserable estate and condition of their father jacob, of whom they boasted so greatly. For by how much the more vile, obscure, and base the original and beginning of this people was (as may doubtless be seen in jacob or Israel, of whom they came) so much the more unthankful are these, who through the only benefit of GOD grew and were advanced afterward into so great dignity, & yet notwithstanding had cast off God the author of this their happy estate. So Ezechiel 16. by the comparing together of the estate of both this people, their great rebellion and wickedness is showed. So the first, and the same Idolatrous and miserable estate of Abraham is set forth, that the benefit of God, the which from Abraham was spread abroad unto that nation, may be declared to be the greater: Hereof doth joshua cap. 24. vers. 2. put the Israelites in mind saying unto them in the person of God: Your fathers dwelled beyond the flood in old time, even Terah the father of Abraham, and the father of Nachor, and served other Gods. So Psalm. 105. vers. 12.13. God putteth them in mind of their first poor and base estate promising them the land of Canaan for the lot of their inheritance, Albeit they were few in number, yea very few, and strangers in the land and walked about from nation to nation, from one kingdom to another people. So Isai 51. ver. 2. the Prophet saith unto them: Consider Abraham your father, and Sarah that bore you: For I called him alone and blessed him, and increased him. So Juvenal Satyr. 8. (albeit in an unlike matter) speaketh unto the Romans glorying and being proud of their Ancestors and of their deeds after this manner: 
Et tamen ut longèrepetas, longéque revoluas,  
Nomen, ab infami gentem deducis Asylo:  
Maiorum primus quisquis fuit ille tuorum,  
Aut pastor fuit, aut illud, quod dicere nolo.  In English thus: 
And yet although that thou from far,  

A place in Rome much A like unto our Sanctuaries, founded first by Romulus, and privileged for the safety of all bad persons & malefactors to flee unto. The base estate of jacob.  And high do fet thy name,  0103 0207 V 2 
Thou from Asylum hast thy stock  
A place of sorry fame.  
Whoever in thy pedigree  
Were first, and bore the bell,  
A shepherd was, or else the thing,  
The which I spare to tell.   
Further this vile condition and base estate of jacob, is showed by two reasons. The one, for that he was a fugitive in Mesopotamia, Gen. 28. The other, for that he was servant unto Laban, yea and a Pastor or shepherd: and not such a servant as was Usher of the hall, 
1 In that he was a fugitive.  or porter, or steward, or placed in any other charge and office of reputation, and good account in service, but appointed only to keep the flocks of sheep. 
2 In that he was a servant.  In a word, jacob was reckoned and served among those servants the which were but of mean account and regard, and that for a wife, that is, that he might geete a wife. So base no doubt was he judged, that he could not get and seek himself a wife by any other way, but by being a servant: not by riches, dignity, flower of his age, nor briefly was he your first father Israel, commended and set out with any other matters, whereby men are wont to procure unto themselves other men's families, and get themselves wives, and marriages: but as one that was most poor, and most base, and a servant, he was constrained to get himself a wife by his own labour, and base service, and as it were to buy her: when as other husbands notwithstanding are wont to be bought with a dowry of their wives. Further, the service of jacob for a wife is twice set down in this verse, both to make the matter more plain, and what kind of service it was: and also for as much as jacob had two wives, he served for them both severally, and at divers times. Gen. 29. Now how miserable the condition both of a fugitive and also of one that is a shepherd servant is, experience itself doth sufficiently teach: and hereby also it may be gathered, for that banishment and bondage, are among men accounted as death.   
Vers. 14 And by a Prophet the Lord brought Israel out of Egypt, and by a Prophet was he reserved. 

The second part of the reprehension showing the benefits of God toward this people coming of so base a father  THe other part of the reprehension, to wit, wherein are described the benefits of God against a people borne of so base and poor a father at the first. Therefore the name of Israel in this place is taken for the whole nation, which came of that Israel, which was a servant and a fugitive. This nation therefore so base did the almighty God notwithstanding choose unto himself for his inheritance, took it for his own, cherished it most tenderly, brought it out of Egypt, that is, out of a most filthy prison (wherein it was shut up) & finally, preserved it in that long journey against all enemies, and until he had brought them into that same promised land. He then reserved them and brought them out of Egypt, and that by his Prophets Moses; and afterwards joshua. Of this deliverance speaketh David Psal. 77. vers. 15.20. where he saith: Thou hast redeemed thy people with thine arm, even the sons of jacob, and joseph. Thou didst lead thy people like sheep by the hand of Moses and Aaron. And Psal. 105. vers. 26. Then sent he Moses his servant, and Aaron whom he had chosen, etc. And Hebr. 4. vers. 8. For if jesus (meaning joshua) had given them rest, than would he not after this day have spoken of another. And these are singular and especial benefits of GOD: chief, for that God employed and appointed his Prophets (that is, his most choice and dearest servants) unto the service and defence of this people. And our unthankfulness which have the pure gospel, is no less, for as much as God also stirreth up his excellent servants to teach us, & hath stirred them up now these many years continually together. For as Paul writeth to the Ephesians cap. 4. vers. 11, 12. Christ gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ, etc.   
Vers. 15. But Ephraim provoked him with high places: therefore shall his blood be powered upon him, and his reproach shall his Lord reward him. 
AN Antithesis, or showing of the contrary practice in the Israelites, being not answerable unto the former benefits of God, whereby the wickedness of all the Israelites, which despised the like bounteousness of God, is amplified. 
Two parts of this verse.  For this iniquity appeareth to be so much the more manifest and greater, by how much on the contrary the rebellion of these men, 
1. Describeth the wickedness of the Israelites. What the figure Synecdoche is, see Amos 5. vers. 21.  and the goodness of GOD towards them notwithstanding, are more nearly compared and matched together. And this verse hath two parts. The first setteth forth the wickedness of all the Israelites, who are here by the figure Synecdoche comprehended under the name of Ephraimites, These notwithstanding (saith he) provoked God, and that most bitterly. After ward he showeth this to have been done two ways, both by cruelty or blood: and also by their reproach and filthy Idolatry, the which they so outrageously followed, that they preferred and judged the aids of idolatrous nations to be more safe and sure than the aid and promises of God. The which thing in the end turned unto their destruction, and so consequently unto their reproach and shame 2. King. 17. And last of all it was the most true cause of their ruin and decay. And thus much doth the first part of this verse contain.  

2. showeth the judgements of God against them for their cruelty, and idolatry.  The second part showeth the judgements of God to ensue upon them for the same, to wit, God will reward them their cruelty and blood, the which they have shed. Before vers. 8. the Prophet made mention of the oppression, which was committed by them: so than they were cruel against their neighbours and brethren. Secondly, God & their Lord will reward unto them their reproach, that like as with their distrust and idolatry they have reproached and shamed God and their Lord: so they being by God laid open to the pray, and made void of help and aid, shall become reproachful, and a laughing stock unto other nations. Finally, they shall become a tale, and an hissing to the common people, as the holy scripture speaketh. So jeremy 18. vers. 15.16. it is said, that for the Idolatry of the people, and the seducing and leading them out of the way by false Prophets, Their Land shall be desolate, and a perpetual derision, so that every one that passeth thereby, shall be astonished, and wag his head. For so is God wont to repay like for like unto his enemies, & despisers, that he may punish them with equal or like punishment, such as was their sin Psal. 78. vers. 66. For as the Philistines thought to have shamed the Israelites, and their God also: so were they plagued with shameful diseases in their hinder parts.    

CAP. 13.  
Vers. 1. When Ephraim spoke there was trembling: he exalted himself in Israel: but he hath sinned in Baal, and is dead. 

another Sermon differing from the former in some particular contents, but agreeing in the scope, and sum of doctrine.  THis chapter containeth another sermon of Oseas, divers from the former in regard of some particular contents, yet most like unto that former in respect of the drift and sum of the doctrine. For this whole chapter tendeth to this end, to show that God will be favourable to the remnants of this people of Israel, the which shall convert or turn unto God, and shall in the end gather them together of his great mercy, and call them back again unto him, ver. 14.15. albeit that the most shameful and filthy sins of this people do not at all deserve this, or persuade hereunto. In the mean season God by all means, and by reasons taken from all places calleth back all the Israelites, that is to say, the ten tribes, the which had treacherously withdrawn themselves from his true worship, that if by any means it might be, God might save them all and not a part only, and remnant of them. And by these admonitions or warnings so often repeated the Israelites are made the less excusable, and their disobedience is showed to be the greater, and the more stubborn. Wherefore in this chapter God exhorteth and calleth the whole nation unto repentance: and in this verse he doth it by the rehearsing of both their estates, to wit, that in the which this people was, & flourished so long as they served the true God, or was not so much given unto idolatry (as it was then) and of that state, in which they now be, after that they have begun to worship idols so outrageously, and those also of all sorts. 
The first estate of the Ephraimites.  As for their first estate, it was happy: For then, When Ephraim spoke, and gave sentence among the other tribes, they were feared. For they had gotten unto themselves reverence and authority among all the Israelites, in so much that they obtained the kingdom among those ten tribes, and that this tribe of Ephraim made the other tribes to fear them, and ruled over them as their head. For jeroboam (which first ordained and set up the kingdom of Israel) was an Ephraimite 1. King. 11. ver. 26. & he made the city Sichem the chief city of that Kingdom, in mount Ephraim, in the which afterward he and Nadab reigned and dwelled 1. King. 12.25. Then jeroboam built Shechem in mount Ephraim, and dwelled therein, and went from thence, and built Penuel. But after that the family of jeroboam was rooted out, and the kingdom taken by Baasa of the tribe of Issachar 1. King. 15. ver. 27. the seat of the kingdom and the chief city was Thersa or Tirza, ver. 33. And this Thersa or Tirza was beyond jordan, in the country of Galaad, or Gilead near unto Thapsus 2. King. 15. ver. 16. And Thapsus or Tiphsah, (which of Stephanus is called Thapsacus, and of Plinius lib. 5. cap. 24. Amphipolis) is situate by the river Euphrates, at leastwise beyond jordan 1. King. 4. ver. 24. For there it is said that Solomon ruled in all the region on the other side of the river, from Tiphsah even unto Azzah, etc. Wherefore the authority and pre-eminence of the tribe of Ephraim was now in part diminished, 
The authority of the tribe of Ephraim in part diminished.  when as the chief city of the kingdom was translated into another tribe. And this came to pass, because those two Ephraimite kings, namely jeroboam and Nadab were idolators. And this was the first condition or estate of Ephraim, and the same in deed happy, before that it fell unto idolatry.  
But after that outrageous and filthy idolatry began among them, 
The second estate of the Ephraimites.  and the worship of Baal, and all kind of idols to be received, and worshipped for God, then began Ephraim to be most unhappy, to be counted weak, and for dead, and of no authority above the other tribes. That which happened first under King Achab. For he first brought baalim's into Israel seeking to please his wife jezabel of Sidonia 1. King. 16. ver. 31. 
Achab was the first that brought baalim's into Israel.  For there by way of admiration it is asked thus concerning him: For was it a light thing for him to walk in the sins of jeroboam the son of Nebat, except he took jezabel also the daughter of Eth-baal King of the Zidonians to wife, and went and served Baal, and worshipped him? And thus he worse provoked God then all the former Kings of Israel. Finally, he opened a window unto all kind of idolatry, were it never so absurd or against reason, and blasphemous. For that which was ordained and set up by jeroboam, might seem to have some colour and excuse, for that Aaron in the wilderness did set up and cast a calf for the Israelites, whom the people themselves worshipped Exod. 32. ver. 4.5. For whon the molten calf was made and showed them, than they said: These be thy gods, O Israel, which brought thee out of the land of Egypt, when Aaron saw that, he made an altar before it, etc. and they offered burnt offerings, and brought peace offerings, etc. But the worship of Baalims' could not be defended by any home example of the Israelites, and it was altogether profane or filthy, and heathenish. Whereupon even from that time especially the matters and strength of the Israelites began to go to wrack and to be diminished and troubled by the Syrians and Arabians. For Achab himself with his army was slain by Benadad the King of the Syrians at the city Ramoth Gilead, 
Achab slain at Ramoth Gilead, by Benadad King of Syria.  when as he would have taken it again, and recovered it out of the hands of the Syrians, which had gotten and taken it before. Afterward also their power began to decay under the other kings of the Israelites: there were civil wars, and daily murtherings one of another among them: lastly, the estate of this nation was miserable and pitiful, and they themselves were laid open for a pray unto their neighbours. Their strength was so small, or rather none at all, as is the strength of a dead man. Samaria in deed was always the chief city of that kingdom 1. King. 16. This seemeth to have been situate in the tribe of Ephraim: or at least wise in that country, the which was common unto the tribe of Ephraim, and the half tribe of Manasses, and therefore a certain kingly and royal dignity might yet still be thought to remain in the tribe of Ephraim: but yet now at this time the strength of that kingdom was very small. And therefore it was a name without a body, or only a bare shadow of a great name, as one saith of old Pompeius.   
Vers. 2. And now they sin more and more, and have made them molten images of their silver, and idols according unto their own understanding: they were all the work of the craftsmen: they say one to another 
* Or as some translate, while men do sacrifice. The first amplification of the idolatry of the Israelites, taken from three places  while they sacrifice a man, let them kiss the calves. 
THe first amplification of the idolatry of the Israelites, that the complaint of God, and the punishment of this sin may appear to be the more just. It is amplified from three places, & showed how great hurt there cometh thereby, that the Israelites being warned by their own punishment and harm may be called back unto repentance, if so be that they can be called back. 
1. From their continuance in idolatry.  The first 02 place is taken from their continuance in idolatry. For after that they once took upon them the worship of Baalims', the Israelites grew and waxed worse and worse. Thus doubtless do they always fall to worse and worse, which have once cast away the true worship of God. They frame unto themselves every day new idols, they be at new charges, they bestow wastefully upon these superstitions every their best and most precious things. And finally this their doing hath no mean nor measure. For a window being once opened unto idolatry, men run daily into new worshippings of new Gods: and as every new religion best liketh them, or is forged by them according to the pleasure of their mind, so do they receive and set it up: as it is done at this day in the popedom, where there are daily new orders of Monks, new feast days, new Saints, new Patrons arise up, and are received. Therefore according unto their understanding, and own pleasure, the Israelites do daily cast and melt new images, and that of silver.  

2. From the multitude of their idols.  The second place of amplification is from the multitude of their idols. For they admit and receive every idol for God. For idolators are not content with the Gods, which they already know: but by what kind of craftsman soever a new form and shape of an idol is forged, painted, made, how fond, evil favoured, strange soever it be, the same notwithstanding do idolators allow by and by, speedily take up and receive, and worship, although it be the work of a man, yea and a mortal man, and also a dumb and a dead work. Psal. 115.  

3. From their excessive or outrageous affection, or superstition toward these idols.  The third place is from their outrageous affection and love of them toward these idols, or from their superstition. For whilst these men do offer bullocks and sacrifices unto any idol, and do sacrifice, some of the sacrificers or Priests do sit by, and are appointed to admonish or will others to kiss the Calves made by jeroboam, so desirous forsooth are they, that honour should be given by any of the people unto their idols, and that none should departed out of their idol Temple, having not saluted or worshipped them. This kiss was a sign of reverence, as appeareth by the second Psalm where they are willed to kiss the son, lest he be angry, etc. Therefore the rage and madness of these men was horrible in commending and worshipping their idols. And for as much as idolatry once received, bringeth so many evils with it, we must flee from it with all our might and main: and if it have once stolen upon us, we must hate it worse than dog and snake, and by and by shake it off, and cast it away from us.   
Vers. 3. Therefore they shall be as the morning cloud, and as the morning dew that passeth away, as the chaff that is driven with a whir lewinde out of the floor, 
The second amplification of this sin by 3. similitudes.  and as the smoke that goeth out of the chimney. 

1. Of a morning dew, or cloud.  THe second amplification of the same sin, the which is taken from the miserable estate, whereinto they were now fallen, the which is described by three similitudes, the first of (a cloud) of the morning, 
2. Of chaff carried away with the whirlwind.  and presently vanishing away, or of the (morning dew) 02 which is by and by scattered away by the Sun: the second, of (chaff) diversly carried and driven away by a great wind, or whirlwind out of the floor: 
3. Of smoke going out of a chimney.  The third, or smoke going out of a chimney, and the which strait perisheth, or passeth away, and is no more seen. The like similitudes in a manner are 2. Pet. 2. ver. 17. where he saith that the false Apostles, and such other like lewd persons, are wells without water, and clouds carried about with a tempest. And jeremy in the imperfection of his faith, and in his impatiency, not finding God his assistance at the present, as he would have had it, compareth God unto a river or water that faileth, that is, that suddenly riseth, and suddenly falleth again cap. 15. ver. 18. Why (saith he unto God) art thou unto me as a liar, and as waters that fail? 
What is signified by the former similitudes  By these types or similitudes is showed that there was yet some glory and beauty of this kingdom: but yet fleeting and such as quickly passed away, and should forthwith perish. That which came to pass by reason of their mutual civil wars one against another within themselves: and also by overthrows received from foreigners and strangers, as from the Syrians, and Assyrians. In sum, here is described the destruction of this nation, and the same near at hand, howsoever yet now for a time by some means this kingdom did sustain or uphold itself, and flourish.   
Vers. 4. Yet am I the Lord thy God from the land of Egypt, and thou shalt know no God but me: for there is no Saviour beside me. 

A consutation of this their idolatry, the which confutation is manifold.  A Confutation of this idolatry, the which reigned among the Israelites then: and doth now also among men at this day. Wherefore men are now called back from idols unto the true God, not only by the discommodity and hurt which idolatry bringeth: but also by their duty or office, and by reason itself, the which doth plainly overthrow idolatry, if so be that men will hear reason. And this confutation is manifold. First, from the most ancient and peculiar, or especial covenant of God with this people: and again from the most holy and ancient promise of this people. For God had peculiarly chosen this people for his own, and severed them out from others, and promised that he would be their God, even from the very delivering of this people out of the land of Egypt: and on the other side this people had by a mutual covenant & promise undertaken that they would be the people of this God only. And therefore Exod. 20. ver. 3. God commandeth them saying: 
1. From the covenant of God with them, and their promise again unto him.  Thou shalt have none other Gods before me. And again ver. 23. Ye 02 shall not make therefore with me gods of silver, nor gods of gold: you shall make you none. And from that time of their deliverance out of Egypt unto the time of this Prophet, there passed between almost 800. years. Wherefore the more old and ancient this covenant of God and the people within themselves was, so much the more reverently and holily ought it of them to be kept, that this people should not worship any other God. And therefore should cast away all idols. See before cap. 12. ver. 10. And therefore Psal. 81. ver. 8, 9, 10. God giveth them an earnest charge concerning this matter, and promiseth them plentiful blessings, if forsaking all other gods they will cleave only unto him, saying: Hear, O my people, and I will protest unto thee: O Israel, if thou wilt hearken unto me, and wilt have no strange god in thee, neither worship any strange god (for I am the Lord thy God, which brought thee out of the land of Egypt) open thy mouth wide, and I will fill it. For, as I have said, then there had passed a covenant on both sides between God and this people, a solemn ceremony and oath being made between them, by how much the sin of this people not keeping the promise by them so solemnly made, was the greater. And God also in Christ hath made a covenant with us at this day, and hath chosen us pecullarly for his people, which Christ (as Paul witnesseth Tit. 2.14.) gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works.  

2. From the benefits of God towards this people.  The second refutation of their idolatry is taken from the bennefites of God toward this people. For this people never had or found any other Saviour, any other God, and Defender besides this God. Therefore idols ought to be removed and put away, from whose hands neither the Israelites, nor any other men are to look for any benefit, help, or salvation, neither can they obtain it from them. And thus much doth God most clearly and plainly teach us Deut. 32. ver. 39 when he saith: Behold now, for I, I am he, and there is no gods with me: I kill, and give life: I wound, and I make whole: neither is there any that can deliver out of mine hand.   
Vers. 5. I did know thee in the wilderness in the land of drought. 

3. From a particular benefit of God towards them.  THe third refutation or overthrowing of their idolatry taken from a peculiar and especial benefit of God toward this self same people, whereby God most evidently showed himself to be the nourisher, keeper, father, and finally the true God and Saviour of this people. And the benefit (whereof mention is made in this place) is the care the which God had over them dwelling in the wilderness by the whole space of 40. years. For God fed them there by so many years, and that with meat from heaven, he kept them in health safe and sound, yea during all that long time and journey he saved their garments also and their shoes whole, and from wearing. So Moses telleth them Deut. 8. ver. 4. saying: Thy raiment waxed not old upon thee, neither did thy foot swell those forty years. And God himself cap. 29. ver. 5. in these words: And I have led you forty years in the wilderness: your clothes are not waxed old upon you, neither is thy shoe waxed old upon thy foot. The greatness therefore of this benefit of God is declared by the circumstance of the place, and the same twofold. For it was both a desert, and also a very hot and dry country. And therefore when the people murmured for want of water for them and cattle to drink, God commanded Moses to strike the rock, and water gushed out for the people to drink Exod. 17. ver. 6. God nourished them notwithstanding in that same desert or wilderness, to wit of Arabia, 
The desert of Arabia.  where want of all things and meats feareth all men, and is seen. For among all other deserts and rough untilled and barren places of the whole world, this one wilderness of Arabia is most terrible, huge, wide, & wanting all things needful to live withal. So Moses describeth it Deut. 8. ver. 15. when he showeth that God was their guide there in the great and terrible wilderness (wherein were fiery serpents & scorpions, and drought, where was no water, who brought forth water for them out of the rock of flint. With this agreeth Dionysius Alexander in his Description of the world, and Jerome in the life of Hibarion, in so much that those which travail that way even at this day, are constrained to carry with them so many days meat as the journey of that wilderness is long. God gave the self same Iraelites drink in a land most dry and thirsty, which hath no waters, and openeth no fountains. This therefore was a singular miracle and benefit of God also, as who namely delivered them so often from death, and the same most present death (to wit, lest they should daily perish either for thirst or for hunger) as those forty years had both hours and days, in the which they remained in that dry and thirsty wilderness, and in that barren place, and void of all things. I speak nothing of other dangers, into the which the Israelites might fall, nay, into the which they did often fall, whiles they remained in the wilderness, & by means whereof they might an hundred times have been destroyed and consumed, unless they had by a certain especial care of God been preserved, as for example, against wild beasts, serpents, and the Amalechites, the inhabitants thereof.   
Vers. 6. As in their pastures, so were they filled: they were filled, and their heart was exalted: therefore have they forgotten me. 

Two parts of this verse.  AN amplification of the benefit of God, against the which on the other side is opposed or set the ingratitude or unthankfulness of the Israelites, 
1 The benefit of God.  that is, of all idolaters, and the same more than brutish and beastly. So this verse hath two parts. One, which containeth that same benefit of God. The other, the unthankfulness of the people. 
2 The unthankfulness of the people.  As for the benefit of God, the same is showed to have been exceeding great towards them hereby, because that God at the last placed them in that same promised land, as in most plentiful and rich pastures, 
1. The benefits.  where in stead of that that before they were abiding in a desert place, and void of all things, they do now dwell in a most strong land, and abounding with all things. So then under this one word (pastures) is described that same so great commodity, the which the Israelites got and enjoyed in that land, God so guiding and leading them thither. After their pastures, or as in their pastures, saith the Prophet, namely they now dwelled, that is to say, they lived in that land joyful and happy, like as they do which possess meadows and pastures, of the which without any labour of theirs they receive all the commodities of this life. Therefore they are filled in such a country, into the which God at the last brought them. For in that land they abounded with all store of good things: for it was a land flowing with milk and honey Psal. 81. They were filled, I say. And this repetition doth not only garnish and set out the sentence, but also confirmeth or proveth the great plentifulness of that land. And thus do these things increase and set forth the benefit of God towards the Israelites.  
On the contrary side, the lewdness and unthankfulness of this people is proved by a double argument or reason, 
2 Their unthankfulness proved by 2. reasons.  one for that the heart and mind of these men was exalted, so that they thought highly of themselves, and did claim those good things unto themselves, and attribute them unto their own industry or labour and diligence: 
1. Their heart was exalted.  and did not account them as received from the favour and grace of God only. Therefore they lifted up their minds, as if they had them of themselves.  

2 They forgot God.  The other reason proving their unthankfulness is, for that they did forget God. The which for the most part is wont to come to pass of that former vice, to wit, pride of mind. And this is one of the vices that Ezechiel cap. 16. ver. 49. reckoneth up in the Sodomites as the ground of many others, as may appear: Behold, this was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her, and in her daughters: neither did she strengthen the hand of the poor. For when as men do challenge or attribute unto themselves those things which they have received of God, then do they rob God of his praise, and in the end forget him. For at the last, as Habacuc speaketh, they sacrifice unto their net, and not unto God cap. 1.   
Vers. 7. And I will be unto them, as a very lion: and as a Leopard in the way of Asshur. 

The threatening of a punishment against the Israelites.  THe threatening of a punishment, the which shall be laid upon the Israelites by God, because of that their unthankfulness: and consequently upon all those which slide and depart from the true worship of God unto idolatry, I will be unto them, saith God, as a Lion, and that an old Lyon. For so do I translate those verbs by the future tense. But as concerning Lions Plinius out of Polybius lib. 8. Natural. Histor. cap. 16. writeth, That they when they be old, do greatly lust after men, because that strength faileth them now to pursue and follow after wild beasts. 
The Nature of an old Lyon.  Wherefore it is not without emphasis or force, that God bringeth the similitude of a lion, especially of an old lion, that is, one that is more cruel unto men, that he may the more terrify and fear the Israelites, and all Idolators.  
The Lord addeth: I will be unto them as a Leopard in their ways and journeys. For I will lie in wait for them, and mark whither they go, and which way, that I may set upon them, tear them, and slay them upon the sudden, and privily before they be aware, as the Leopard useth for to do. 
The Leopard.  And to this purpose doth the prophet jeremy use the similitude of a Leopard cap. 5. ver. 6. where he saith: A Leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces, because their trespasses are many, and their rebellions are increased. And Plinius lib. 10. Natur. Histor. cap. 34. See Aelianus likewise lib. 2. de histor. Animal. where he saith, That the Leopard in taking of his prey is far more subtle and crafty than the Ape. And by this double similitude which God bringeth, we understand that God will not deal with them by open force only: but also as by lying in wait, that is to say, that he will steal upon Idolators upon the sudden, when they think upon no such matter: that he may punish both them most sharply because of their unthankfulness towards him, & also these their such blasphemous superstitions. And therefore Psalm. 2. ver. 12. the Psalmist exhorteth that they yield and submit themselves unto Christ, lest that vengeance and destruction come suddenly upon them, before they think on it: Kiss the son (saith he) lest he be angry, and ye perish in the way, when his wrath shall suddenly burn.   
Vers. 8. I will meet them, as a Bear that is rob of her whelps, and I will break the kal of their heart, and there will I devour them like a Lion: the wild beast shall tear them. 

An amplification of the same punishment by a double similitude.  AN amplification of the same punishment. For God by a double similitude painteth out the grievousness thereof, that Idolators, and men hardened in their sins, at the length might be moved, and repent by some means at the horror or terribleness of so great a punishment. Moreover, I translate all these verbs by the future tense, I will meet, I will tear, I will devour, that they may show & contain a punishment to come, and not already past. The Lord therefore saith, I will meet them, as a Bear rob of her whelps, at which time she is already of herself a fierce and cruel beast, and becometh most furious & eager. See AElianus de Histor. Animal. lib. 5. cap. 14. This similitude Hushai 2 Sam. 17. ver. 8. useth of David unto Absalon, to signify the fierceness of him and his men in revenging the injury offered them by Absalon, Thou knowest (said Hushai) thy father and his men, that they be strong men, and are chafed in mind, as a Bear rob of her whelps in the field. Finally, as a Lion, saith the Lord, yea as a great Lion and most strong, I will tear them, and rend them, and devour their kall, or bowels, that is to say, I will deal most cruelly against them, to wit, (for God himself doth expound this in this verse) by sending most cruel beasts in upon them, the which at the commandment and appointment of God, shall execute all these things, by tearing the Israelites in the ways, and by lying in wait for them and devouring them in their journeys. To be short, wild and cruel beasts are often in the Scriptures reckoned up among those four horrible and fearful plagues, with the which God punisheth wicked men Ezech. 5. ver. 17. God saith unto the jews: So will I send upon you famine, and evil beasts, and they shall spoil thee, and pestilence and blood shall pass through thee, and I will bring the sword upon thee: I the Lord have spoken it. And cap. 14.21. For thus saith the Lord God, How much more, when I send my four sore judgements upon jerusalem, even the sword, and famine, and the noisome beast and pestilence, to destroy man and beast out of it.   
Vers. 9 O Israel, one hath destroyed thee, but in me is thine help. 

The figure Epiphonema, what it is, see jonas cap. 2. vers. 9  THe figure Epiphonema, or acclamation, wherein both the cause is showed of so great miseries, the which shall fall out unto the Israelites: and all this notwithstanding there is here also painted out the compassion of God toward this nation perishing in their own wickedness. And this speech of the Prophet consisteth upon sentences opposite or contrary one to another, by the which the matter itself is made the plainer. And briefly by this means the justice of God is cleared from all cavilling, and false accusation, and men are showed in truth to be the cause of their own destruction. Therefore that which Augustine saith, is most true, O man, it is of thine own, that thou art unto thyself a devil, and author of death: but it cometh from GOD, that thou art saved▪ So than this course of thy wicked life hath destroyed thee o Israel: For that hath brought thee into these miseries, because it hath provoked the anger and just judgement of God against thee, wherewith thou art undone, and in the end shalt utterly fall, and be destroyed. So Deut. 33. ver. 27. wherefore the ungodly and rebels do pull upon their own heads the punishments, wherewith they are punished, and that through their own fault, and willingly. Hereof cometh that Paradox or strange opinion in show, of Chrysostom, but otherwise indeed most true, No man is hurt but of himself. For in truth men are causes unto themselves of death and of punishments. That which the profane or heathen Greek Poet, I mean Homer lib. 1. Odyss. doth teach very well. But our help and our salvation is from God only. And so do the godly confess and say Psalm. 124. ver. 8. Our help is in the name of the Lord, which hath made heaven and earth. Wherefore I translate the word (ki) (but) that this sentence following (but in me is thine help) may be opposite or contrary unto that which went before, to wit, one (that is, thy wickedness) hath destroyed thee: and may make it plain by the adversative particle (but).   
Vers. 10. I am: where is thy King, that should help thee in all thy cities? and thy judges, of whom thou saidst, give me a King and Princes? 

A twofold reason of the former sentence.  A Rendering of a reason of the former Epiphonema, or acclamation and sentence: and the same twofold. The one direct, as I may so term it, the which is taken from the nature of God. The other indirect, 
1. Direct.  the which is drawn from the removing or taking away of that same chief aid, the which the Israelites had chosen unto themselves, 
2 Indirect.  to wit, their king and Princes in whom they trusted very much. So then the first reason briefly indeed, but yet plainly showeth, that God is never the author of death, destruction, or perdition unto any. For he is he, which is of himself, and who of himself can only be the cause of life. The Lord therefore saith, I will be, and I am. So Exod. 3. ver. 14. God declareth that his power, whereby all things are, and have their being, and are upholden, by the selfsame word, to wit, I am. He is then: wherefore properly he cannot be the cause of not being unto any thing. And this is the proper nature of GOD, and the first reason, the which I called direct.  
The latter reason refuteth all other foundations and grounds of their own help, salvation and deliverance, sought out by themselves, that is, which the Israelites through the great error of their mind had invented and devised unto themselves. And these doth God remove and take away, that men may learn to stay upon God alone. But here in this verse is but one of their grounds rehearsed, namely the kings and princes, upon whom the Israelites at that time leaned more than upon others, see before cap. 3. vers. 4. that by the figure Synecdoche the Prophet may comprehend the rest, 
What the figure Synecdoche is, see Amos cap. 5. ver. 21.  and by a reason from the greater unto the less show that they shall be unprofitable unto them. The Israelites therefore desired for themselves a King, and Princes to reign over them by a perpetual succession, the which after the manner of other Princes, should have the superiority and rule over them, should order their bottles, and defend them from foreign enemies, as if there were not aid enough in those judges, the which God for the time raised up unto them, that is to say, they did put more trust in mortal men, then in the one and eternal God, and seek for more aid and help at their hand, than they did from God. And therefore 1 Sam. cap. 8. ver. 20. being weary of their judges, they make answer unto him, Nay, but there shall be a king over us, and we also will be like all other nations, and our King shall judge us, and go out before us, and fight our battles. But this thing displeased Samuel (as appeareth before in the same chapter ver. 6.) When they said, Give us a King to judge us: and Samuel prayed unto the Lord. And it hath a great vehemency and force, and a bitter mocking of them, in that God here asketh them, Where is now their King, and these deliverers, whom they so greatly desired unto themselves, as if they should always be safe under them? So Esai. 57 ver. 13. God mocketh the idolators saying: When thou criest, let them that thou hast gathered together deliver thee: but the wind shall take them all away: vanity shall pull them away: but he that trusteth in me, shall inherit the land, and shall possess mine holy mountain.   
Vers. 11. I gave thee a King in mine anger, and I took him away in my wrath. 
A Confirmation of the former sentence, whereby God will remove and take away, 
A confirmation of the former sentence.  and doth remove and take away that aid and help which the Israelites did put in their Kings and Princes. And it is taken from the event or issue and falling out of matters, the which was daily to be seen most lamentable among them, and contrary unto that confidence and trust that the Israelites had in their Kings and Princes. For it was a thing which was before the eyes of all men, to wit, that God did give, remove, take away often and daily, not only according to the pleasure of his mind: but also in his fury and hot wrath and anger, those Kings and Princes, in whom these Israelites and all idolators do so greatly trust. Isidorus lib. 3. cap. 4. de summo Bono. Moveth this question: A question When as the Apostle saith. There is no power but from God: how saith the Lord of the rule and Princedom of some: They shall reign but not by me, and afterward by the same Prophet, I will give them a King in my wrath? As if he should say, not from me being well pleased, but from me being angry with them. Answer. Whereby plainly appeareth, that both the good power and also the evil power is of GOD: but the good power or governor he giveth when he is pleased: the evil when he is displeased with us. So then God giveth and taketh Princes, as he pleaseth, because that he is the King of Kings, and Lord of Lords, who of his mere and absolute power, and full right and authority giveth all the kingdoms of the world, to whom he will, and governeth and ordereth them by whom he will. And therefore the Prophet Isay saith of God, cap. 40. ver. 23. He bringeth the Princes to nothing, and maketh the judges of the earth, as vanity. And hereun to agreeth the Psalmist Psalm. 76. ver. 12. speaking of God thus: He shall cut off the spirit of Princes: he is terrible to the Kings of the earth. See more to this purpose Dan. 3. Thus far than kingdoms and Kings do defend us, 
How far Kings can help, or not help us.  can do some thing, are of force and power, as God will have them to be of force, and our fortresses. But when as he decreeth that they shall be of no strength, they bring us no help or aid at all. Further, God pronounceth or saith, that not only Kings are by him given and taken from these men, as things during but a little while, frail, weak, bubbles, and such as cannot defend and maintain themselves, much less others: but he further addeth, that this is done of him in his fury and hot anger, that is, after such sort, as those things are taken away, the which God will have utterly to perish, and to be holden accursed: and therefore consequently such as are to be avoided and hurtful unto us, not only unprofitable unto us. And this was done by God in the kingdom of Israel, especially in the civil wars: and also in sundry foreign wars 2. King. 15. and 17. for when there was no certain tribe in that kingdom, nor any certain family appointed by God, out of which the Kings should be created and made: he that could do most by strength and might, obtained the kingdom, and thrust the other from the throne.   
Vers. 12. The iniquity of Ephraim is bound up: his sin is hid. 

Another confirmation of the former sentence.  ANother confirmation of that which God said, that it should come to pass that the Israelites should find no help in these Kings, but that these Kings should perish in the fury and just anger of God. And it is taken from the Antecedent, or that which goeth before, to wit, for that God keepeth the sins of the Israelites, and hath them laid up with himself, and not pardoned or done away. And look whose sins God marketh and retaineth or keepeth, with those questionless he remaineth offended and angry, & therefore they are to be punished, and cannot abide in safety: for in the Psal. 130. ver. 3.4. it is said: If thou, O Lord straightly markest iniquities, O Lord, who shall stand? But mercy is with thee, that thou mayst be feared. For our sins must first be blotted out and buried with God, and utterly be forgotten, before we can be saved, or be in safety, and finally before we can feel any healthsome aid, either from God himself, or from any other creature whatsoever. 
No help from God, nor comfort from any other creature, until our sins be pardoned & done away.  But if our sins be once pardoned, and the remembrance of them done away, then as the Prophet Isay saith cap. 1. ver. 18. Though they were before as crimson, they shall be made white as snow: though they were red like scarlet, they shall be as wool. So long therefore as the cause of our miseries remaineth, that is our sins, the effect also remaineth, to wit, the anger of God toward us, and consequently the punishment must by and by follow. Further, the Prophet useth a double similitude to show that the sins of idolators are most diligently marked and kept by God, the which he will remember in his time. The which thing job complaineth to have been done concerning himself and his sins cap. 7 ver. 21. saying unto God: Why dost thou not pardon my trespass, and take away mine iniquity? And again cap. 10. ver. 5.6. Are thy days as a man's days? Or thy years as the time of a man, that thou inquirest of mine iniquity, and searchest out my sin? For the sins of the faithful are not sealed up with God to be kept, but are all blotted out by the blood of Christ 1. john. 1. ver. 9 If we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. Again cap. 2. ver. 1.2. If any man sin, we have an advocate with the father, jesus Christ the just. And he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world. Only the sins of the unfaithful are in such sort bound up in a farthel or bundle in their time to be punished, because they are not cleansed by the blood of Christ, because of their own infidelity or unfaithfulness, and therefore the Lord hath always his hand lifted up, and stretched out to strike them for ever, as he had against the Amalekites, of whom, as it is in Exod. cap. 17. ver. 16. He swore, that he would have war with Amalek from generation to generation.   
Ver. 13. The sorrows of a travailing woman shall come upon him: he is an unwise son, else would he not stand still at the time, even at the breaking forth of the children. 

The conclusion of the former threatening of God.  THe conclusion of the whole former threatening and reasoning of God, whereby is concluded that the Israelites and all Idolators shall be punished. So then at the length and at the last the Israelites shall sorrow and mourn, to wit, because of the punishments, which in the just judgement of God they shall feel against themselves. For these sorrows which they shall bear and feel, shall be like unto the pains and throws of a woman in travail, and therefore they shall be most sharp and grievous, and not common or light and easy to be borne: because that the punishments of these men shall be most bitter, as namely their sins and offences are, and have been most heinous and shameful. For by this similitude of a woman in travail are signified most great and grievous pains, and so punishments, which shall bring unto them destruction. The like similitude is Psal. 48. ver. 6. 
They that trouble, shall be troubled.  Fear came there upon them, and sorrow, as upon a woman in travail. For the punishment must be proportionable, and answerable unto the offence. And therefore Paul 2. Thess. 1. ver. 68 Telleth the Thessalonians, That it is a righteous thing with God to recompense tribulation unto them that trouble them, rendering vengeance unto them that do not know God, and which obey not the gospel of our Lord jesus Christ.  

The foolishness of the Israelites doth not excuse them.  Moreover the words following do ratify and confirm this conclusion of the just judgement of God to ensue upon them. For (saith the Prophet) this Israel is an unwise son. Now this unwisenes or foolishness of the Israelites doth not excuse them, but it is here added the rather to accuse them the more, because it proceedeth of malice, and is not lawful ignorance. And this wilful ignorance was reproved before by this Prophet cap. 4. ver. 6. where in the person of God he complaineth of them, saying: My people are destroyed for lack of knowledge. And all ignorance or foolishness is such, that is, proceeding from malice, when as men will not hear God offering himself unto them, and teaching them: and when they will not obey and hearken unto him calling them back unto repentance. So it is said, The people perisheth, because they are without knowledge Isay. 5. ver. 13. And here is an argument or proof brought of their purposed and malicious or wilful foolishness. 
A note of the wilful foolishness and ignorance of the Israelites.  To wit, for because this Israel wittingly and willingly standeth still in the mouth of the matrix or womb, and in his so great sorrows and pains, when as he might come forth by and by, that is, for that they remained obstinate and stubborn so long a while in those their sins, albeit being admonished or warned by God of the punishments to come and hanging over their heads for the same, and so earnestly moved by God unto repentance, they might if they would, or did believe God, deliver themselves from these dangers. The Prophet therefore continueth this similitude, the which he had begun from the pains and travailing of women with child.   
Vers. 14. I will redeem them from the power of the grave: I will deliver them from death: O death, I will be thy death: O grave, I will be thy destruction: repentance is hid from mine eyes. 

A promise of help and deliverance.  A Promise of help, and deliverance unto those, which shall convert or turn their mind unto God, both that these by this means may be stirred up unto true repentance of heart: and also, that those faithful ones, which were left in that people, might hope well in the midst of the afflictions or troubles of the ungodly, and should not faint, and be discouraged. For God promiseth, that it shall come to pass, that he will save them continually: and preserve them against all danger and captivity, yea and finally against present death itself. 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 delivered and saved notwithstanding. For as Paul writeth to the Romans cap. 8. ver. 31, 36, 37. If God be on our side, who can be against us? And albeit, As it is written, For thy sake are we killed all the day long: we are counted as sheep for the slaughter: Nevertheless in all these things we are more than conquerors through him that loved us. For as it is 1. Cor. 11. ver. 32. When we are judged, we are chastened of the Lord, because we should not be condemned of the world. For God will redeem them from the grave, and deliver them from death itself, albeit that they seemed to be abiding in the very jaws and mouth of hell. And this mercy of God toward himself doth David acknowledge Psal. 30. ver. 3. saying unto God: O Lord, thou hast brought up my soul out of the grave: thou hast revived me from those that go down into the pit. The reason followeth: because God shall be the death of death itself: the destruction of the grave itself: and that for ever, and always, in the favour of those that are his. So great doubtless is the power of God over all things, that he hath rule even over death itself, and the grave, and doth destroy them when he pleaseth, for the good and favour of those that are his. And this do we that are the faithful daily feel, the whilst we are delivered out of the midst of troubles and dangers, in the which we had cast away all hope of deliverance, as Paul doth witness of himself 2. Cor. 1. ver. 9, 10. in these words: Yea, we received the sentence of death in ourselves, because we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver us, in whom we trust, that yet hereafter he will deliver us. But this benefit of God shall then in most full measure fall out unto us, when as we shall fully enjoy that eternal and everlasting life after the rising again 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 up among his brethren, 
* After that.  an East wind shall come, even the wind of the Lord shall come up from the wilderness, and dry up his vein, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels. 

Another promise of God toward the faith full.  ANother promise of God toward the self same godly, and men that from Idols turn themselves unto the true God, and do repent. And this is a most excellent increase unto the former benefit. The godly shall not only be saved by God even in the midst of the punishments of the unfaithful: but also they the self same shall in health and safety fructify or bring forth fruit, and that among their brethren, that is to say, among the other godly & elect of God, whom they shall greatly edify and profit with their holiness and doctrine. And this also may be referred unto the multiplying of the nation, and increasings of that people: and not only unto the fruit, the which they shall bring forth by their example, in stirring up and confirming or strengthening others unto godliness. For this latter is the most true end both of our adoption made by God, and also of our conservation, to wit, the edifying or profiting of others. And so Christ joh. 15. ver. 16. teacheth his Disciples That he hath chosen them, and ordained them that they go and bring forth fruit, and that their fruit remain. So David testifieth of himself Psal. 32. ver. 8. that he will instruct and teach others in the way of godliness, wherein they ought to walk, when he saith: 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 fruit, because it redoundeth unto the Church also, and unto the edifying of the godly. So by the self same reason doth Paul praise the Colossians 1. Colos. 10. when he prayeth for them, That they might walk worthy of the Lord, and please him in all things, being fruitful in all good works, and increasing in the knowledge of God.  
Furthermore, the time also is added after which these things shall come to pass. 
The time of the coming to pass of these things.  And this setting down of the time is indefinite or not certain, the which comprehendeth a long space of time: and not the very moment, instant, and point of time, as Luk. 21. ver. 25. when he saith, Then there shallbe signs in the sun, and in the moon, and in the stars, etc. So Matth. 24. ver. 29. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, etc. Now this time was added in this place, that the promise before going might appear to be more true and certain, the time of the fulfilling whereof also is certain, set, and determined with God. For these things shall not be done, before that the same East wind, to wit, the Assyrian shall in such sort have afflicted or punished the Israelites, that the fountains and veins, from whence the Israelites do flow and spread abroad, may seem by him to have been stopped, and their springs dried up, that is, before that he may seem by destruction utterly to have blotted out that nation. For in such manner did the Assyrians waste the Ephraimites especially (whereas the seat of the kingdom, and the king's stock was for the most part) that they might seem to have taken from them all ability and power afterwards to grow up, increase, and bear fruit any more. Whereby this benefit of God appeareth to have been the greater, in that the Ephraimites shall bring forth fruit, and shoot up out of that dried up fountain, as it seemed unto the Assyrians. Last of all, the former things shall not come to pass, before that the Assyrians have spoiled them of all their goods. And this self same wind and enemy is said to be of God, because he was sent upon the Israelites in the just anger and wrath of God: & he is said to be an East wind, that is, most troublesome and boisterous: yet but a wind, the which in the end shall cease and vanish away.   
Vers. 16. Samaria shall be desolate: for she hath rebelled against her God: they shall fall by the sword: 
Here beginneth the next chapter in most translations.  their infants shall be dashed in pieces, and their women with child shall be ripped. 

Another noting out of the time of the coming to pass of these things.  ANother pointing out of the time, after which the Ephraimites are to be multiplied. And this noting out of the time is added, not only that this benefit of GOD may be perceived to be the more miraculous work of God, when as out of so desolate a both nation and country, so many families notwithstanding shall arise: but also, if the Israelites shall be stubborn, that they may repent & change their life into the better, being admonished or put in mind of so fearful a judgement of God to ensue upon them. Of the like miraculous both preserving and also increasing of his Church doth God speak Isai. 6. ver. 13. thus: But yet in it shall be a tenth, and shall return, and shall be eaten up as an elm, and as an oak, which have a substance in them, when they cast their leaves: so the holy seed shall be the substance thereof. And cap. 60. ver. 22. A little one shall become as a thousand, and a small one as a strong nation: I the Lord will hasten it in due time. But here in setting down the time of the fulfilling of these things, the Lord hath respect also unto this, that the Israelites, when these judgements of God shall begin to be extant, or to come abroad, should not say, as they were wont proudly to boast, we will build us up stronger places, than those which our enemies have destroyed. For so they brag Isai. 9 ver. 9.10. They bricks are fallen, but we will build it with hewn stones: the wild fig●● trees are cut down, but we will change them into cedars.  

1. The destruction of Samaria.  But in this verse there are two things declared. The one is, the destruction of Samaria. The other, the cause of this calamity or destruction. The destruction shall be most lamentable: For Samaria itself the chief city of the kingdom shall be desolated, 
2. The cause of the same.  that is to say, laid waste, and void of citizens. The little infants and poor young children shall be dashed against the stones (this is a kind of fierceness and horrible cruelty Psal. 137. ver. 9) The women great with child shall be ripped in two pieces by the enemies. The rest shall perish with the sword. And the cause of this so great misery and punishment to fall upon them is, for that the Israelites have rebelled against God, and have forsaken him, embracing and following Idols. Let all Idolaters note and consider this.    

CAP. 14.  
Vers. 1. O Israel, return unto the Lord thy God: for thou hast fallen by thine iniquity. 

The last Sermon of Oseas.  THis chapter containeth the last Sermon of Oseas, the which is wholly spent in setting forth of the goodness and mercy of God unto the godly. Neither is the former threatening, comprised in the 15. and 16. verses of the chapter going before, against this. For there he speaketh unto the whole body: but here, only unto the remnants of that people, or that part which shall repent. Therefore this is as it were a certain exception unto the general threatening which was made before. So Isai cap. 1. ver. 25. when as the Lord had before generally found fault with the ungodly, he returneth unto the remnant and saith, Then I will turn mine hand upon thee, and burn out thy dross till it be pure, and take away all thy tin. So cap. 10. vers. 20. And at that day shall the remnant of Israel, and such as are escaped of the house of jaacob, stay no more upon him that smote them, but shall stay upon the Lord, the holy one of Israel, in truth. For the Lord had at that time both in that people, and hath also now in many nations (the which seem utterly to have cast away God) his elect or chosen, albeit unknown unto us, whom he forsaketh not, and which are taken out from the common destruction of the rest▪ But in this verse the whole people indeed is exhorted unto repentance: and there is added a reason of this exhortation: yet in very deed and in effect the elect of God only are exhorted, the which only do feel the fruit and effect of these exhortations of God: for in those only doth the spirit of God work: and they only do show themselves teachable and willing to hear. Yet doth not God in the mean season mock those other rebels, whom he exhorteth, albeit they repent not. For it cometh to pass through their own fault, and not Gods, that they are not converted, as who namely do not obey God warning them.  
This verse hath two parts: The first, wherein this people is called back unto God. The second, 
Two parts of this verse.  which containeth reasons of this calling back. Israel, that is to say, this people, 
1. The calling back of this people unto God.  are they that are called back, whom God adopteth or chooseth unto himself by an especial and peculiar covenant: as he hath also chosen us afterward by Christ, unto whom he hath given the Sacrament of Baptism, 
2. The cause of the same.  lest we might think that this exhortation appertained not unto us. They are called back unto jehovah, that is to say, the true God, to wit, that casting away their idols, they should hence forward worship that eternal or everlasting GOD, who alone is God, and jehovah. And this calling back is defined to be a conversion or returning, because that these before had turned themselves away from that same true God: and had turned unto false gods. For this is the nature of true repentance, that we should forsake the evil which we followed before: and embrace the good, which we hated. And thus much doth the first part of this verse contain.  

2 There are two causes of the exhortation taken,  The latter part comprehendeth the causes of this exhortation, and conversion: and the same twain; of the which the first is taken from the duty of the Israelites, to wit, because that this true God was peculiarly their GOD, 
1. Fron their duty.  and so consequently it was their duty to worship him. He saith therefore, Return unto the Lord thy God. For there is no doubt but that these words have relation and respect unto that singular or especial covenant the which by a solemn oath was made with Abraham between God and this people. So Exod. 20. God saith: I am the Lord thy God. The other or second reason is taken from a most lamentable event or falling out of the matter, 
2 Fron the lamentable falling out of things unto them by their forsaking of God.  by trial and experience whereof they ought now to be wise. For they had now already fallen in part, for that they had forsaken this God, which iniquity of the Israelites is by a certain excellency called Iniquity, because idolatry is and hath been the greatest cause of all the iniquities of Israel, and the chiefest cause of all other iniquities, and the which also even now at this day doth very greatly provoke God.   
Vers. 2. Take unto you words, and turn to the Lord, and say unto him, take away all iniquity, and receive us graciously: so will we render the calves of our lips. 
A Staying in the laying out more plainly of the former matter: for he doth not only exhort them unto repentance, 
A staying in the making more plain, of the former matter.  but also describeth what manner of repentance it ought to be, as joel cap. 2. Therefore there is here contained a full declaration of true repentance. Moreover, the Prophet seemeth to speak of public repentance, & not of private repentance only, albeit that private repentance hath, and doth bring forth all these signs & tokens of it also. For in this place the Prophet doth not only require an inward feeling of sorrow, the which sinners do conceive because of God whom they have offended, but words also, that is, he requireth a manifest protestation and declaration of this their mind, and inward sorrow. Wherefore he saith: Take unto you words: speak unto the Lord himself with words, that is to say, let this your conversion or repentance, and turning unto God, appear unto all men, both by inward and also by outward signs, that it be not feigned, nor unknown: but that ye may edify all, and by your example call back others unto the same God. And these words which the Prophet biddeth them to take, are a public prayer unto God, and such as must be made in words, as may easily be gathered by the words themselves, the which the Prophet here delivereth unto them.  

The prayer of the repentant containeth two things.  This prayer of those that repent containeth two things, first, that God would forgive all their iniquities. For first there cometh upon those that truly repent, and ariseth in them a feeling and sorrow of sin, and therefore their prayer beginneth at the begging of forgiveness of their sins, 
1 A begging of forgiveness of their sins.  as appeareth out of the fifty one Psalms vers. 2, 3. where David his words be these: Wash me thoroughly from mine iniquities, and cleanse me from my sin. For I know mine iniquities, and my sin is ever before me. And they desire to have them forgiven them, that is, freely to be remitted or released and taken away by GOD, because they know that they can bring no ransom unto God for their sins of themselves: but in this, that they can pay for them, and have to pay for them, that all the same is given them of GOD himself through Christ, whose only death and blood, is the ransom, that is, the full price for our sins 1. Tim. 2. vers. 6. Who gave himself (speaking immediately before of Christ) a ransom for all men. Furthermore they pray, that all their iniquity may be taken away, and not only some part of it, because they know that there is no sin before God which deserveth not everlasting death. For as Paul writeth Roman. 6. vers. 23. The wages of all sin is death. And thus much hath the first part of the prayer of the godly penitent or repentant.  

2. Desires' benefits also of God, and offereth him praise and thanksgiving.  Now the latter part desireth benefits of God also, and offereth him praise and thanksgiving. And here is the true nature of Christian repentance described, the which expresseth and resembleth both the words, and manners, and also the prayers of her mother, that is to say, our faith in Christ, from the which no doubt it springeth. For from whence cometh this so great trust, that I say not with Paul 2. Cor. 3. ver. 12. Boldness of sinners and miserable wretchedmen, and accusing themselves of guiltiness before God, that all this notwithstanding, they do both crave and also look for benefits from the self same God? It cometh doubtless from faith in Christ, that is to say, from that assurance of mind, the which the holy ghost giveth unto them, that their sins are freely forgiven them through Christ the son of God, and that they are all released unto them, and that the same God whom they have offended, is now through the same Christ become a God and a father favourable and loving unto them, and not a judge, so that they can say with Paul Rom. 8. ver. 33. Who shall lay any thing to the charge of Gods chosen? So David also repenting beggeth benefits at the hands of God both for himself, and also for the Church of God Psal. 51. ver. 12. for himself: Restore me to the joy of thy salvation, and 'stablish me with thy free spirit. ver. 18. For the church: Be favourable unto Zion for thy good pleasure: build the walls of jerusalem. Wherefore their opinion is false which do separate or sever true repentance of mind from faith: or do think that this virtue doth spring from any other place then the rest do, that is from any other fountain than faith. The godly penitent therefore do say, and that the holy ghost by the Prophet so prompting and teaching them: Lord bestow good things, or benefits upon us, to wit, such as appertain unto our salvation, and earthly also, because they know him by Christ to be reconciled or made friends, and appeased with them. For this is a true saying, As often as a sinner shall sigh, I will no more think upon his iniquity Ezech. 18. And this other Esai. 1. ver. 16.18. Take away the evil of your works from before mine eyes, although your sins be as scarlet, they shall be white as snow. Finally, God doth cast them into the sea, that they may not any where appear, or come up into remembrance before him. And these things do the godly penitent ask of God.  

The godly penitent do offer also unto God thanksgiving.  These self same also do offer thanksgiving, and the same not only conceived in heart, but also witnessed and openly pronounced with the mouth and lips. And this same thanksgiving they do call Calves, and sacrifices or offerings of their lips. And so the writer to the Hebrews willeth the faithful also for to do cap. 13. ver. 15. saying: Let us therefore by him offer always the sacrifice of praise to God, that is, the fruit of the lips, which confess his name. The metaphor is taken from other sacrifices, the which were offered unto God with the hands, 
What the figure Metaphora is, see Amòs cap. 4. ver. 12.  and not with the lips, as were bullocks, and lambs, and calves. So David repenting offereth thanksgiving unto God Psalm. 51. ver. 15. Open thou my lips, O Lord, and my mouth shall show forth thy praise. The which thing itself, to wit, thanksgiving like as the former part of this sentence also, namely prayer, springeth from faith in Christ, the which the godly albeit they be sinners have. For faith is the fountain of thanksgiving, the which is given us by God, as it is also of our invocation or praying, as Paul witnesseth Rom. 10. ver. 14. saying: But how shall they call on him, in whom they have not believed?   
Vers. 3. Asshur shall not save us, neither will we ride upon horses, neither will we say any more to the work of our hands, ye are our gods: for in thee the fatherless findeth mercy. 

Another part of the prayer of the godly penitent.  ANother part of the same prayer, which the Prophet teacheth the godly, that they may truly give testimony or witness of their repentance, both before God, and also unto others in the Church. And this is such a prayer, as wherein they do renounce or bid a farewell both unto all the aids and helps of men, and also do abjure or forswear and condemn all their idolatry. For this is another part of true repentance of mind, to wit, wherein we cast away and detest our evil or sin. For we must not only embrace the thing which is good, as for example, acknowledge God to be our father, praise him, give him thanks: but we must also forsake all evil, and remove all rebellion away from us. Now this evil, 
God is for the most part provoked unto anger two ways  wherewith God is especially provoked, is commonly twofold, to wit, For that either men do trust in men, and make flesh their hope: or else they do make unto themselves idols, 
1. When men trust in men  the which they do worship and place in the stead of the true God. Against the former God pronounceth a curse jerem. 17. ver. 5. in these words: Thus saith the Lord, Cursed be the man that trusteth in man, 
2. When in stead of the true god they do worship Idols.  and maketh flesh his arm, and withdraweth his heart from the Lord. And concerning the other Psal. 81. ver. 89.10. The Lord by way of protestation most earnestly prayeth and requesteth of the people that they will not receive any strange God beside him, and promiseth a great blessing to them, if they perform this his charge. These both twain, the most filthy fountain of innumerable sins, 
1. The godly are taught to forsake all man's aid.  the godly are here taught to condemn. And for the first, to cast away all aids of men, even those, whom they thought most safest and surest, and before most diligently and earnestly sought after them, these I say, they are taught to forsake in these words: The Assyrian shall not be able to help us. Therefore we will neither run unto him, dispatching by horses that long journey the which is between us and him: neither will we hereafter ride upon horses, to get him for to aid us. For the Israelites were always wont with great labour and charges, to procure unto themselves the Assyrians, as such an help as was invincible or unovercomable, as I have showed before cap. 8. ver. 8. and cap. 12. ver. 2.  

2. To cast away all idolatry.  And couching all idolatry (which is the fountain of this wicked trust in men) they learn to abjure or forswear that in these words. We will not say any more unto the work of our hands. Thou art our God. The reason is added, the which is taken from experience itself, and from the nature of God, to wit, for that the true God, is that one and only God, unto whom all men ought to flee: and unto whom whosoever do go, albeit they be most weak, they do obtain mercy, and consequently shall find aid and help against their most mighty enemies. That which fatherless children by their example do teach, 
Fatherless children find help of God.  who, when as they lie open unto the injuries of all men, and are most feeble, yet are they by him defended against all men, which think to hurt them, or spoil their goods, prevail they in authority never so much among other men. And therefore David Psal. 94. ver. 6.7.8. putteth the merciless oppressors of them in mind, that howsoever because of their unability to defend themselves, and their right, they suppose that they may scotfree and without punishment overrun them, that the Lord doth both see it, regard it, and will be avenged on them for it. And Psal. 146. ver. 9 he saith: The Lord keepeth the strangers: he relieveth the fatherless and widow: but he overthroweth the way of the wicked. Therefore all others, if so be they flee unto God, aught to hope for the like from the same God, and therefore to forsake the helps of idols, and of men, and to hope and trust in that one God only and alone.   
Ver. 4. I will heal their rebellion: I will love them freely: for mine anger is turned away from him. 

The answer of God unto the prayer of the penitent.  THis is an answer, whereby God witnesseth that the repentance and prayers of those that are his, are acceptable unto him. Therefore being now reconciled or made friends with them, he answereth their petition and prayer, as he had often promised by his Prophets that he would do. So he promised in Isai. cap. 58. ver. 9 Then shalt thou call, and the Lord shall answer: thou shalt cry, and he shall say, here I am, etc. So cap 65. ver. 24. Yea before they call, I will answer, and whiles they speak I will hear. So Psal. 89. ver. 26. He shall cry unto me, Thou art my father, My God, and the rock of my salvation. And hereby is showed how great the fruit of true repentance is, 
The great fruit of repentance, and whence it hath the same.  as which namely maketh God so familiar and loving unto us, but not of any worthiness of repentance it own, nor yet in respect that it is our work, but for & by Christ, who by his spirit begetteth it in us.  

Sundry kinds of the gifts of God towards the godly.  And now here at this and from this place begin the exceeding great promises and graces of God by Christ towards those that are his, wherein consisteth the shutting up or end of all the old prophecies. Therefore in all the rest of this whole chapter are reckoned up sundry kinds of the gifts of God towards the godly. And first of all those which go first in the order of nature, that the rest may be given and added. And to the end that we may have God appeased with us, 
1. For givenes of sins.  the forgiveness of our sins is the first in order of all God his benefits. For so long as he remaineth offended with us, so long can we hope for no good thing from him, albeit by nature he be never so bounteous. For Isai. 59 ver. 2. he saith unto them: Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. And Paul Rom. 5. ver. 1. showeth, that there is no peace between God and our consciences, until we have the forgiveness of our sins sealed up by faith in our hearts, that in Christ before him we be accepted for righteous. Then being justified by faith (saith he) we have peace towards God through our Lord jesus Christ. Again, ver. 9, 10. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. And this forgiveness of sins here in this place is described by a Metaphor taken from the curing of wounds. I will cure, 
What the figure Metaphora is, see Amos cap. 4 ver. 12.  or heal their turning away, or rebellion, saith the Lord, and their offences, be they never so grievous, and heinous, such as is that their turning away, or rebellion, whilst men forsake God, and cleave unto Idols. Further, every sin is a disease and wound of the mind, and the greater that the sin is, so much the more greatly is our mind sick also. Therefore when as God of his only free grace forgiveth us our sins, he then doubtless healeth our wounds, but our spiritual wounds. And so David speaketh, saying of God Psal. 147. ver. 3. He healeth those that are broken in heart, and bindeth up their sores. And after that God for his own sake hath done away our sins, 
2. The love of God towards us.  he beginneth for to love us: to wit, for that he doth in jesus Christ his only begotten Son acknowledge us to be pure and unblamable. For his righteousness doth hide, cloth, and cover us Ephe. 1. And this love of God is his second benefit toward us. For the good will and love of God followeth the forgiveness of our sins, and this second benefit cometh in order unto that former: but not contrary wise, that is, God first, forgiveth our sins, and then loveth us, and not, first loveth us, and afterwards forgiveth our sins. And God loveth us of his own accord, & not for any deserving of ours, or for any excellency of our nature, or for any our virtues: but freely, and because he will. Lastly, is added the third benefit, so verily God doth heap benefits upon benefits towards those that are his, 
3. His anger is turned away from us.  to wit, his anger is turned away from us, so that now he thinketh not to punish us, but mindeth and purposeth to do us good. For where the anger of God is, there also is punishment: where God is appeased and favourable, there floweth and is felt good will, and every kind of good thing, as appeareth by the verses following.   
Vers. 5. I will be as the dew unto Israel: he shall grow as the lily, and fasten his roots, as the trees of Lebanon. 
A Staying still in the same matter. For other benefits of God are reckoned up towards the godly, the which do follow after those former. And here first of all in this verse and that which followeth, is rehearsed the multiplying of their seed, 
4. Multiplying of their seed.  and fructifying or increasing of the nation. This promise was a token unto the fathers of the spiritual grace of God, and of that same blessed seed, the which was as yet then for to come, to wit, it was, an earnest, or pledge, confirmation, and sign of Christ Deuter. 28. Further, the same is promised under divers similitudes: and that nothing here spoken should seem to be impossible, because of the miseries and troubles the which should fall out in this people, in the first place that is set down the which may take all such difficulties or doubts out of the mind of men. 
1. The similitude of dew.  To wit, that God himself, and the blessing of God shallbe like unto a dew, wherewith this nation being sprinkled shall spring and increase exceedingly, how few soever shall be left alive in it. For the earth being moistened with the dew of heaven, and with the showers of God: and also plants and trees being watered with rain, do bring forth both their seed, and also their flower. So the writer unto the Hebrews cap. 6. ver. 7. saith, that the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing of God. And so the Psalmist Psal. 65. ver. 9 speaketh of the fructifying of the earth by God his watering, & blessing of it in these words: Thou visistest the earth, and waterest it: thou makest it very rich, etc. Wherefore when as God promiseth that he through his favour will perform to this people and seed left, be it never so small, the same thing, the which the dew giveth unto herbs and trees, no man may doubt, but that out of those remnants an innumerable people may come, and also shall come. I will be a dew unto Israel, saith the Lord. Whereof shall come to pass, that Israel shall flourish and spring as a Lily, and shall spread his roots as Lebanon, that is to say, as the trees of the mountain Lebanus, the which are most high and tall. 
2. The similitude of the trees of Lebanus.  And look how trees are lifted up with their tops unto heaven, so much do they go downward with their root into the deep of the earth, that is to say, so much the greater roots do they send forth, whereby they may be upholden, as Virgil teacheth, and that truly, lib. 4. Aeneid. Therefore it shall come to pass, that the roots of this nation (albeit never so short) when as it shall be converted unto God, shall be most broad and wide, & stretch out themselves every way, and on every side. 
3. The similitude of the Lily.  Concerning the Lily flower how pleasant and sweet he is unto us, the common consent of all men doth teach: as also for that of the most natural Philosophers his flower (which is somewhat broad) is compared with the Rose. And these sundry kinds of Metaphors doth God use, both to confirm this spreading abroad and increasing of this nation: 
What the figure Metaphora is, see Amos cap. 4. ver. 12.  and also to show, and declare how joyful and wished for the same shall be.   
Vers. 6. His branches shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon. 

An amplification of the former promise.  AN amplification of the former promise concerning the multiplying of the seed of this nation, that the same may be the more confirmed against all the doubts which might arise in the minds of men. The seed therefore of the godly, and of such as do repent, & turn themselves unto the true God, and especially of the Israelites, shall not only be manifold, and greatly increasing: but also comely and beautiful, and odoriferous or well smelling. The boughs therefore of this nation shall be spread abroad, after that it shall return unto God, how tender, weak, and small soever they were before. So of the despised stock of Isai, or jesse was Christ borne, Isai. 11. ver. 1. And Paul Rom 11. showeth that these things shall come to pass in the last times of the world, and after that the fullness of the Gentiles is entered into the Church of God. Therefore these things are not only generally to be understood of any company of the godly in any nation whatsoever: but especially of the jews and Israelites, when as by the preaching of the Gospel they shall be converted, and come unto Christ. Their boughs therefore and branches shall be spread most far abroad, as David under the similitude of a vine brought out of Egypt, speaketh of the increasing of the Church of the jews and Israelites Psalm 80. ver. 10, 11. The mountains were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She stretched out her branches unto the sea, and her boughs unto the river. The same shall be comely and beautiful to look upon, as the olive which is of a most pleasant colour. So all do rejoice, whilst they see the seed of the godly springing up. Lastly, the same boughs of Israel shall be of a sweet smell, as the trees of Lebanus, the which do bear frankincense, a gum most pleasant, delectable, and sweetly smelling. For these trees I think to be understood in this place. For the smell of frankincense is most pleasant, in so much that frankincense was wont to be used of all nations in their holy service and Temples. And the same groweth plentifully in the mountain Libanus. Wherefore of that place Frankincense is called in Greek Libanos. 
Frankincense in Greek called Libanos, and why.  Nothing could be said more elegantly, nothing more gravely, nothing to commend and set forth the issue and increase of the Church more fitly, than these amplifications and speakings here used. In a word, the seed of the godly, & especially of the Israelites shallbe spread far abroad, pleasant to behold, most acceptable for their savour, and holy manners, and sweet smell of good life, so that all men shall be edified by that seed, and rejoice of it, Psal. 1.   
Vers. 7. They that dwell under his shadow shall return: 
* They shall live with corn.  they shall revive, as the corn, and flourish as the vine: the sent thereof shall be as the wine of Lebanon. 

The third benefit: tranquility and peace.  THe third benefit distinctly or expressly set down by the Prophet, the tranquility & peace of the said godly, whom the Lord shall reserve and multiply. This tranquility is signified under the name of (the shadow of God) in the which the Prophet promiseth that they shall sit, after that they shall be returned unto God. Now the shadow of God in the holy Scriptures doth signify a most safe and strong tower, and defence. Psal. 17. ver. 8. Keep me as the apple of the eye: hide me under the shadow of thy wings. Therefore in this shadow they shall sit quiet. And this unto the former benefits is such an increase as is to be wished for, that this nation being multiplied, shall moreover safely and quietly inhabit that country, into the which it shall by God be called back again. The fou●●h benefit, They shall live with corn. 
4. The fourth benefit, plenty of sustenance to live withal.  Therefore they shall not only dwell safely: but they shall live also commodiously, and they shall there be nourished or fed by GOD with very good meat. Psal. 23. and Psal. 81. ver. 16. God telleth the Israelites how he would have maintained and nourished them, if they had walked in his ways, saying: And God would have fed them with the fat of wheat, and with honey out of the rock would I have sufficed thee. This plenty & store of sustenance to live withal, is also a blessing of God toward those that are his, and a fruit of godliness. For faith hath the promises of this life present, and also of the life to come, saith Paul. 1. Tim. 4. ver. 8. And therefore David Psal. 31. ver. 19 in admiration or wondering at the kindness of God in providing for those that do fear him, saith: How great is thy goodness, which thou hast laid up for them that fear thee? and done to them that trust in thee, even before the sons of men? The fift benefit, The flower, that is, 
5. Their liveliness and strength.  the strength and liveliness of this people, and their remembrance shall be happy. As for their strength and liveliness it shall be as the vine, the which, at what time it flowereth, is of, so fresh a smell, and so lively a state, that not only the vineyard itself, that is, the place in which the vine is planted, smelleth most sweetly, and is filled with this savour: but also the whole quarter that is near unto it, in so much that if there be any serpents in those places, they are chased and driven away with the smell of the vine: so wholesome and lively is the force and strength of the vine. So the flower and strength of those godly, especially of the Israelites (when as by the preaching of the Gospel they shall be converted unto Christ) shall be sweet, and nevertheless firm and strong, that they may endure lusty a long season, like as was the most fragrant & lively smell of the garments of jaacob, which when Isaac smelled, he blessed him, & said: Behold, the smell of my son is as the smell of a field, which the Lord hath blessed Gen. 27. ver. 27. Their remembrance also (or sent) shall be most pleasant unto all men, as is the smell of vines, or wine of Libanus, that is, it shall continue most long and never be forgotten, as David also speaketh of the remembrance of the godly Psalm. 112. ver. 6 Surely he shall never be moved: but the righteous shall be had in everlasting remembrance. For the kind of wine here spoken of is most excellent and most strong, yet of most pleasant smell, the which of Plinius lib. 14. Histor. Natural. cap. 7. is called Tyrian or Beritian wine, because the Sailors (which carried that wine from countries beyond sea to Rome, or into Greece) did difanker from the haven of Tyrus or Berytus, whereupon that wine is called Tyrian wine.   
Vers. 8. Ephraim shall say, what have I to do any more with Idols? I have heard him, and looked upon him: I am like a green fir tree: upon me is thy fruit found. 

1 The phrase.  A Confirmation of all the former benefits, if so be that the Israelites do repent. And here the phrase or manner of speaking is to be noted: 
2. The thing itself.  and also the thing itself. The kind of speaking is passionate, that is to say, full of the singular affection of God towards the Ephraimites, under whose name he comprehendeth all the Israelites, as the seed of Abraham, and by him chosen and taken unto his peculiar people by an especial covenant. God therefore doth speak unto them, and warneth them fatherly, that they will cast away all their Idols, to wit, because he hath nothing to do with these Idols, that is to say, Scarbugges, and things that in show may seem to be to be feared: but such as indeed and in truth are most vain and lightly to be esteemed. And men cannot serve both God and Mammon together, that is, two contrary masters. Therefore they must needs forsake their Idols, that they may serve the true God. For as Christ teacheth Mat. 6. vers. 24. No man can serve two masters: for either he shall hate the one and love the other: or else he shall lean to the one, and despise the other. And therefore 2. Cor. 6. ver. 15. Paul asketh: What concord hath Christ with belial? Wherefore that Idolators may earnestly repent, let them hear this protestation and sentence of GOD concerning them, That the true God hath nothing to doewith Idols: that if they will have, prefer, and choose him, they must utterly refuse and forsake them.  
Now then, when as idolatry shall be taken away among them, what doth God promise? Forsooth he confirmeth that all the former benefits shall come to pass unto them. For God will answer them when they call upon him, and will hear them. He will behold and look upon them, the same God will defend and keep them, casting and turning his eyes into all parts of their salvation and deliverance. Furthermore, he will be unto them as a fir tree, and a most tall and high tree, under whose shadow they may live joyful and safe. For God will keep away from them all heat and tempest, so that they may comfort themselves with that saying of the Psal. 121. ver. 5, 6. The Lord is thy keeper: the Lord is thy shadow at thy right hand. The sun shall not smite thee by day, nor the moon by night. Finally their fruit shall be ready and at hand from God, and shall by and by be found. For nothing can let God bearing good will towards them, and desirous to do them good, but that those things shall be fulfilled the which God hath promised before bounteously and largely.   
Vers. 9 Who is wise, and he shall understand these things? and prudent, and he shall know them? for the ways of the Lord are righteous, and the just shall walk in them: but the wicked shall fall therein. 

What the figure Epiphonema is, see jonas cap. 2. ver. 9  THe figure Epiphonema, or acclamation, whereby all men are both stirred up with an earnest admonition to meditate or think upon, and embrace the former promises of God: and also is showed, what difference there shall always be in this world between the good and the bad. Finally, how ill the wicked provide for themselves, whilst they refuse God his so loving calling them unto him, is here also in like manner declared. 
Three parts of this verse.  Wherefore this verse hath three parts. The first exhorteth all men, in whom there is remaining but one grain of true wisdom, 
1. An exhortation to all men to hear this so loving voice of God.  that they will give most diligent ear unto this so mild and sweet voice of God. Who is wise? Let him then understand, mark, and consider the things which GOD promiseth unto them that repent. So speaketh the Psalmist Psal. 107. vers. 43. Who is wise that he may observe these things? for they shall understand the loving kindness of the Lord. For God is angry and displeased, when as men do show themselves brutish, and do despise those his most sweet voices and admonitions. Of such kind of blockishness and dullness the Prophet complaineth Psal. 82. ver. 5. after this manner: They know not, and understand nothing: they walk in darkness, albeit all the foundations of the earth be moved. 
2 A showing that those are justly punished, who re●use to hear this his so loving voice.  And thus much containeth the first part of this verse.  
The second part giveth unto God his righteousness, that a bit and snafle may be put into the murmurings, and mouths of all men, and that men may understand that in vain and wickedly they do complain of god, when as they are punished by him for their sins & for despising such his promises. For all the ways of the Lord are right and just, Psal. 25. ver. 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and testimonies. And therefore it is said Psal. 105. ver. 10. All thy works praise thee, O Lord, and thy Saints bless thee. For albeit the ungodly do fret and fume against the judgements of God, and accuse God of partiality, that is, as if he were an acceptor of persons, that is, a maker more of the person of one then of another: yet this sentence remaineth unmovable, All the ways of the Lord are right, and his wisdom shall be justified, that is, shall appear everywhere to be just, that as it is in the Psalm. 51. ver. 4. He may be just when he speaketh, and pure when he judgeth. For (as Christ saith) Luk. 7. vers. 35. Wisdom is justified of all her children. God therefore is to be heard, whose voice and word if it be contemned and despised, men shall afterward be grievously punished, and that justly. Wherefore it is said in the Psal. 95. ver. 7, 8. To day, if ye will hear his voice, harden not your hearts, etc. And the punishment is set down in the last verse: wherefore I swore in my wrath, saying: surely they shall not enter into my rest. The third part showeth the difference, the which is always seen between the good and the bad, 
3. A difference between the good and the bad in the hearing and not hearing of the same.  when as God commandeth or counseleth any thing, to wit, for that the just do submit themselves and are obedient unto God: for they know that all his ways are right. But the fallers back, that is, the sinners, and the wicked do stumble and fall at the word of God, because they do despise it, nay, of purposed malice they do break it, and so far as in them lieth tear it in pieces. Whereupon God is unto them a great hurt, even then when as he lovingly exhorteth them unto salvation, he is, I say, unto them a stone of offence, at the which they stumble not of ignorance, but willingly, and do offend wittingly, and therefore do provide very ill for themselves, whilst they will not, and do refuse to understand and know those things, the which God speaketh unto them, and the which he teacheth them. So Christ is called a stone of offence or stumbling, namely, unto the wicked, and such as are rebels unto God Isai 8. vers. 14. And he shall be as a sanctuary: but as a stumbling stone, and as a rock to fall upon to both the houses of Israel, and as a snare, and as a net to the inhabitants of jerusalem. So Simeon prophesieth of him unto his mother Marie, Luk. 2. ver. 34. Behold, this child is appointed for the fall and rising again of many, and for a sign which shall be spoken against. And so Peter speaketh of him 1. epist. cap. 2. vers. 7, 8. Unto you therefore, which believe, it is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone to stumble at, and a rock of offence, even to them, which stumble at the word being disobedient, unto the which thing they were even ordained. And those which stumble wittingly at that word and stone, they are crushed in pieces, and weighed and pressed down by it, as Christ himself teacheth Luk. 20. vers. 18. saying: Whosoever shall fall upon that stone, shall be broken: and on whomsoever it shall fall, it will grind him to powder. This then is the estate and condition of wicked men, and such as rebel against God. Wherefore we must desire of God by earnest prayer, that we follow not their steps.    
Praise be unto God.   

The Commentary of Lambertus Danaeus upon the Prophet Micheas.  

CAP. 1.  

The scope and drift of this prophet, twofold.  THe scope and drift of this Prophet, like as of the rest, is twofold. threatenings, and the promises of God: and that against both the houses and families of jacob, 
1. threatenings.  that is, the kingdom of judah, and the kingdom of Israel: 
2. Promises.  albeit that many of the Prophets were severally sent, some unto the jews, and others unto the Israelites only: but this Prophet is sent unto them both. But as concerning the promises, when as they appertain only unto those that are godly or faithful indeed, or unto the elect of God, they seem rather to be directed unto the kingdom of judah, (in the which the Church was more pure) then unto the kingdom of Israel, where the worship of God was utterly overthrown, and a very f●w found truly fearing God. But as for the threatenings, they are alike denounced or declared unto both kingdoms because of their outrageous sins and deeds, the which were full partly of impiety towards God, and partly of injustice towards men, and did swarm every where without punishment in both those kingdoms. Therefore Micheas doth call men earnestly unto repentance, like as Amos doth also: if not, than he threateneth unto them most grievous judgements of GOD, the which doubtless came to pass unto both those peoples, that we at this day ought at any hand to wax wise by the example of these two nations. For A prudent man (as Solomon saith Prover. 22. ver. 3.) seethe the plague, and hideth himself: but the foolish go on still, and are punished.  
Vers. 1. The word of the Lord that came unto Micah the Morashite, in the days of jotham, Ahaz, and Hezechiah kings of judah, which he saw concerning Sam●ria, and jerusalem. 

Four parts of this verse.  THis verse hath four things to be noted. First, the sum of this whole prophesy and ministery of Micheas. And this is, that he should show the words and will of God extraordinarily revealed unto him, and not his own will, 
1. The sum of this prophesy.  or the will of any man else. This will of God he declareth to have been revealed unto him, and that extraordinarily, when he saith (which he saw, or which came unto him.) For this vision is not a seeing or beholding with the eyes of the body: but a lightning and informing of the mind of man made by God touching his own will, and that by an extraordinary manner, the which his will God will have declared unto others by him, unto whom he doth reveal or open the same. And whereas this prophesy of Micheas is said to be both the word of God, and also extraordinarily revealed unto him, it is commended unto us in a double respect, and great authority is gotten unto it, that no man should think that it can be contemned or despised without punishment. For it is the voice of God himself, and not of man.  

2. To whom this revelation was made.  The second thing here to be noted is, to whom this revelation was made, that is to say, of the things to be declared afterward, to wit, unto Micheas, who (to make a difference between him and others) calleth himself a Morashite, to wit, to distinguish or mark out himself from that Micheas the son of Imlah, of whom mention is made 1 King. 22. ver. 8. and who was before this Prophet certain ages. This Micheas therefore was of the tribe of Benjamin out of the town Morastha, whereof mention is made hereafter vers. 14. Finally jeremy maketh mention also of this prophesy cap. 26 vers. 18. saying: Micha the Morashite prophesied in the days of Hezechiah king of judah, and spoke to all the people of judah, saying: Thus saith the Lord of hosts: Zion shall be ploughed like a field, and jerusalem shall be an heap, and the mountain of the house shall be as the high places of the Forest.  

3. T● whom this prophesy is directed.  The third point is, unto whom this prophesy is directed, to wit, unto both the kingdoms of judah, and Israel, the which were the tearings in pieces, the pullings in sunder, and the renting of the one family of jacob. And he first maketh mention of the kingdom of Israel, because it was more guilty before God: and not because it was of greater dignity.  

4. The time of this prophesy.  The fourth thing to be noted is the time of this prophesy. For he was latter in age than Isaias: like as Isaias himself followed Amos, as I have showed before in Amos. And this our Prophet prophesied under three Kings of judah, to wit, jotham, Achaz, and Hezekiah, unto whose time Isaias came also, but not Amos. Now this noting of the time bringeth credit unto this Prophet and history. For under these Kings the state was most corrupt, and the manners of both the jews, and also of the Israelites most jewde, as namely when as at that time Zacharias, Sellum, etc. slew and spoiled by mutual civil wars one against another in the kingdom of Israel. Secondly, it witnesseth, the providence and care of God for those that are his, who together and at the same time used so many admonitors or warners to call again his people into the right way. For by this do both the jews and also the Israelites appear to be unexcusable, being so often warned by God, and yet notwithstanding going on so wickedly in their sins.   
Vers. 2. Hear, all ye people: harken thou O earth, and all that therein is, and let the Lord God be witness against you, even the Lord from his holy temple. 

A confirmation of the foretelling of things ensuing, and of this prophesy.  A Confirmation of the ensuing prediction or foretelling of things, and of this prophesy, the which is taken from a most earnest calling to witness of the whole world against both these nations, lest that either they should despite it, and disdain to hear it, or else when they do hear it, should mock at it, as vain Scarbugges, and threatenings not to be regarded nor accounted of. For Micheas calleth the whole world to witness, that both these things which he speaketh are of God, and also shall without all doubt come to pass unto them, if they repent not. And why Micheas had need of so earnest a confirmation of his doctrine, besides that (which is contained in the former verse) this is a reason, for that he had to do with both kingdoms, and not with one alone: as Amos dealt only with the Israelites, Sophonias only with the jews. Either of which people in as much as they were both proud, and also of an hard and stiff neck, even when they were severally admonished and reproved: how much the more stout and resisting may we deem them to have been against these threatenings of God, being spoken unto and accused jointly? For such men or people which severally and particularly are stout and bold, the same being gathered and joined together, are altogether headstrong and impudent or shameless. Wherefore first of all especial authority and credit was to be won unto this doctrine. And this our Prophet doth, from a double kind of witnesses, which he citeth for it, namely first, of the whole world: secondly, of the true God himself, whom they might know to be the punisher of sins.  

Two parts of this verse.  So then there are two parts of this verse. The first citeth men for witness. The second, God himself, and both these witnesses he bringeth indifferently as well against the jews, 
1. Citeth men for witness.  as against the Israelites. Further in citing of these witnesses of men the manner of speech is to be marked, the which is as it were lose and unjointed, 
2. God himself.  and not knit together with conjunctions coplative. For he stirreth them up to hear diligently and heedfully, because the matter is of great weight, the which is here spoken of. And not only men themselves, but also the senseless element of the earth is called to witness, by the figure Prosopopoeia, or feigning of persons, 
Prosopopoeia what it is, see Oseas cap. 6. ver. 1.  as it also is 1. Isai. But in God the witness, his majesty is to be noted, the which is here, and in the verses following described. Here, when he is called jehovah the Lord, and said to come out of his holy temple, that is out of the Temple of jerusalem, where for the many signs and Sacraments of his presence he is said for to dwell. And all these things do show this witness to be both holy, and also true, and for to be feared. For nothing can be objected against it, and the things are true, which are confirmed by such a witness. And God is said to come out of his Temple, not, that he is not every where, and in all places, but by reason of the especial experiment or proof and trial of his justice or mercy, the which was done and felt in that place 1. King. 8. So then this kind of feeling in respect of us is called the presence of God, and his coming unto us from another place, where he was said to be before.   
Vers. 3. For behold, the Lord cometh out of his place, and will come down, and tread upon the high places of the earth. 

A staying in the setting out of the majesty of God full of terror, and fear.  A Staying in describing and setting out of the majesty of God, whom he citeth as a witness of his doctrine, to the end that this presence may the more stir up both the jews and also the Israelites to hear, and to repent, whiles they understand that God himself is a witness of these threatenings against them, and also of their wickedness. 
The figure Hypotypôsis what it is, see Amos cap. 8. vers. 12  And here by the figure Hypotypôsis this coming forth of God out of his temple (whether you will have it to be heaven, as Psal. 11. it is taken, or the temple of jerusalem, as I said before) for both senses agree with this place) is most lively represented, as if in a manner it were seen to be done with the eye, to terrify wicked men, and to awaken the hypocrites. And moreover both his going and coming is described full of fear and Majesty, as namely who marcheth warlike upon the high places of the earth, as being higher and above all those places, and carrying with him nothing that is low and base.   
Vers. 4. And the mountains shall melt under him (so shall the valleys cleave) as wax before the fire, and as the waters that are powered downward. 

A continuing in the amplifying of the majesty of God his witness.  BY the effects, and those altogether miraculous he amplifieth yet still, and confirmeth the same Majesty of God his witness: all things yield and fall away under God, the mountains tremble, the hills melt, the valleys are cloven, his sight is as fire, at the heat whereof all things wax feeble, and drippe away as it were with sweeting. Who then will not tremble at the sight of so great a God, and witness, and will not be afraid of his judgement, and fear his testimony or witness against him? Confer this place with that of the Psal. 18. ver. 7.8. Then the earth trembled and quaked: 
Other places in like manner describing the s●arefull and mighty majesty of God.  the foundations also of the mountains moved and shook because he was angry. Smoke went out at his nostrils, and a consuming sire out of his mouth: coals were kindled thereat. And Psal. 68 ver. 2. As the smoke vanisheth, so shalt thou drive them away: and as wax melteth before the fire, so shall the wicked perish at the presence of God. Again Psal. 97. ver. 5. The mountains melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth.   
Vers. 5. For the wickedness of jaacob is all this, and for the sins of the house of Israel: what is the wickedness of jaacob? Is not Samaria? And which are the high places of judah, is not jerusalem? 

A narration of the things revealedly God unto Micheas.  A Narration or plain telling of the things by God revealed unto Micheas, the which he first declareth unto the Israelites: and afterwards unto the jews, as he also was willed to deliver them in this order, and as these things were showed unto him before ver. 1. But in this prophesy of Micheas, first, the causes of the anger of GOD against them are set down: then the anger of GOD itself, or the threatenings of GOD, and his judgements. Now in this verse are contained the causes of the just anger of God, and the threatenings in the verse following. But all the causes are not here reckoned up (for there shall be others also added hereafter) but the chief cause, which is impiety or ungodliness towards God, and the corrupting of his worship, yea and moreover the abolishing or doing of it clean away, and the changing of it into mere idolatry, the which to have been in both these nations, to wit, the Israelites, and the jews, this one verse alone doth sufficiently prove and show.  

Two parts of this verse.  In this verse there are two things to be observed or noted. The fault common unto them both is ungodliness, to wit, for that they were Idolators and profane or wicked persons, 
1. The fault common unto them both.  and open contemners or despisers of God himself, as namely who either worshipped another God than the true God, such as were the Israelites, who set up the Calves in Dan and Bersabe, in the stead of the true jehovah: or else did not worship the true God lawfully or rightly, as did the jews, who in the high places sacrificed unto God, against his commandment. For it is all one with God, either not to worship him at all, or else to worship him otherwise then he hath commanded. For God holdeth for idolatry, whatsoever is done and offered unto him after the only commandments and doctrines of men. For what outward show soever they may seem to carry of holiness and religion and humbleness of mind, and in not sparing the body, as Paul Colos. 2. ver. 23. speaketh, yet Christ showeth Mat. 15. ver. 9 That in vain they worship him, teaching for doctrines men's precepts. Further, both these impieties or ungodlinesses, namely, to worship a false God, or to worship the true God falsely, is noted by the name a word of most vile rebellion (Peschang) as 1. Sam. cap. 15. ver. 23. For rebellion is as the sin of witchcraft, and transgression is wickedness and idolatry. 
2. The manner of speaking containing   
The manner of speaking containeth both an amplification, and also a most sharp reprehension. An amplification, for that not every city whatsoever of both these kingdoms is here declared and pronounced guilty of this wickedness, 
1. A● amplification.  but the very chief cities of them both, as Samaria in the kingdom of Israel, jerusalem herself in the kingdom of judah: the which cities notwithstanding by their example and godliness ought to shine as lights unto the other cities, and not to be ringleaders unto them unto sin. The reprehension is contained in the interrogation or ask of a question, 
2. A reprehension.  and in the answer unto the same. For he showeth, that he called both men and God to witness, because of their notorious ungodliness: and he doth in such sort set down the same, that he doth ask them, that is, he stirreth up, and pricketh their consciences, that these men should not dare to deny the thing that was known unto every man.   
Vers. 6. Therefore I will make Samaria as an heap of the field, and for the planting of a vineyard, and I will cause the stones thereof to tumble down into the valley, and I will discover the foundations thereof. 

A threatening of the anger of God against the Israelites.  AFter the showing of the causes of the anger of God, he describeth the anger itself of God against them: and first of all against the Israelites, whose head was Samaria. For unto it he threateneth destruction, or overthrowing of it utterly. For both the city itself shall be pulled down into heaps of stone and rubbish, and these heaps of stone also shall be tumbled down into the valley underneath it (for Samaria was seated on the top of an hill) that there should not any sign or senfie of a city remain. Finally, the very foundations thereof shall be discovered, and overthrown, lest it might afterward be re-edified or builded up again. In a word, it shall be made a place fit for the planting of vines, that is to say, it shall be utterly cleared of houses, and rid and made void of palaces Isai. 15.   
Vers. 7. And all the graven images thereof shall be broken, and all the gifts thereof shall be burnt with fire, and all the idols thereof will I destroy: for she gathered it of the hire of an harlot, and they shall return to the wages of an harlot. 

1. An amplification of the punishment.  AN Amplification with the answering of an objection that might be made. The amplification of the punishment standeth herein, that not only private and profane or common things shall thus perish, but also those things, which among them are counted for holy, and also testimonies and gifts of the favour of God. So then God will destroy both things public, and also things private: both their unholy things, and also their holy things, because of their impiety or ungodliness, that they should not hope to have any thing left unto them, and free from that just judgement of God. 
The answering of an objection.  The answering of an objection that might be made consisteth herein, that these self same things, which they supposed to be holy things, and gods, and rewards or gifts, and did think and call them witnesses of their thankfulness unto God, and tokens of the favour of God towards them, and therefore deemed them to be sure and safe stays and defences unto themselves: these things I say, are Idols, and not gods: but false Scarbugs of men, not defences against calamities or troubles (for so are Idols called) they are rewards of harlots, and most filthy, and not the sign of any favour of God, or pledge and witness of any thankfulness of men. Wherefore all these things shall nothing at all help and defend them. Ose 9   
Vers. 8. Therefore I will mourn and howl: I will go without clothes, and naked: I will make lamentation like the Dragons, and mourning as the Ostriches. 

An earnest moving of affection  A Vehement or earnest moving of affection. For the Prophet to strike into them who were to be destroyed, a fear of their destruction, doth paint out unto them that his sorrow, and the same most great by a certain Hypotyposis, 
What the figure Hypotyposis is, see Amos cap. 8. ver. 12.  or lively describing of the same, that if it might be, or if any feeling of salvation were left in them, they might be moved and repent, that is, be converted unto God. For these things are neither spoken with a feigned mind by the Prophet, nor excessively or beyond the truth, as Poets are wont to do: but of an earnest consideration of so great evil or misery, the which tarried for the Israelites, that is, men that were marked with the seal of the covenant of GOD, to wit, circumcision. 
The mourning of the Prophet described.  But this his sorrow or mourning doth the Prophet describe two ways. First barely, that is, simply: afterward by comparison. Simply in such sort, 
1. Simply.  that nevertheless he showeth that by the deep conceiving of the judgement of God to ensue against them, he daily more and more lamenteth their case and estate. For he useth such a kind of speaking, the which ariseth and increaseth by degrees, and showeth the sorrow to be the greater. For he saith, I will mourn, both in mind and gesture: secondly, I will howl. Now howling is a crying and complaint of most bitter mourning: last of all, I will go without clothes, and naked, the which the Prophets did, to lay before the eyes of men the misery at hand, the which in their own persons they did represent Isai 20.  

2. By comparison.  Secondly, he setteth out this his mourning by comparison, by the which he declareth an exceeding and fearful sorrow. For he will so mourn as the Dragons being solitary, and void of all help, are wont to do, whilst they seek their young ones which are flown away, and being in fear make a great noise, as Aelianus writeth lib. 9 de Histor. Animal. So job willing to express his great sorrow and heaviness cap. 30. ver. 29. saith: I am a brother to the Dragons, and a companion to the Ostriches.   
Vers. 9 For her plagues are grievous: for it is come into judah: the enemy is come unto the gate of my people, unto jerusalem. 

A rendering of a reason of this so great mourning of the prophet.  A Rendering of a reason of so great and heavy sorrow described before, and taken upon him by the Prophet, lest he might seem in vain and without cause in such sort to have afflicted or tormented and grieved himself, or be thought that he would astonish the Israelites with a needle's fear. And this reason is taken from the cause. And affliction or trouble, is the cause of sorrow among men. Wherefore the cause of this great sorrow of the Prophet, is the great misery and affliction, the which hangeth over the head of the Israelites, howsoever it be not conceived or felt of them despising the judgements of God.  
Now the greatness of this misery of the Israelites doth the prophet describe by the adjoints and consequents or things following after it, 
The description of their great misery by the adjoints and consequents.  as is the spreading it adroade unto the neighbour nations, the most sorrowful fame and report thereof, the great crying of men, their fearful fleeing and running away, and such like other things, the which are reckoned up in the verses following But here is an adjoint set down of great miseries, the which consisteth herein, whilst the trouble and hurt of the neighbour people shall reach unto other people near unto them, and certain pieces and sparks of this affliction, as it were out of a dangerous firing of houses joining together, do fly unto the people adjoining, and do either scorch them, or else burn them sometines also. That which shall come to pass in the same overthrow of the Israelites. For the force and fall thereof shall reach and break out unto the jews, yea and moreover unto the very gates of jerusalem, that is, the holy city of God did this burning come. For albeit this flame did not burn the gates of this city, yet it touched them, and burnt unto them. Wherefore this misery of the Israelites was to be very great.  

The calamity and misery of the Israelites reacheth also unto the jews, a kingdom several and distinct from it.  And in the words, judah my people, and jerusalem, there lieth great vehemency or force, and amplifying, and that by degrees. For it appeareth that the flame of that Israelitish burning was great the which broke out even unto the kingdom of judah, that is, a kingdom altogether severed and divers from this kingdom of Israel, albeit in the situation of place, near unto it. For wars are wont to be made and stayed, and kept within the borders of those against whom they are taken in hand: and not to be spread out into the bounds and borders of other nations and kingdoms, the which are not enemies: because that anger and injury doth for the most part pursue the authors and causers of the same, and not others. But in this case that cometh to pass which the Poet speaketh of. 
Mantua, vae miserae nimium vicina Cremonae:  
Poor mantua, too nigh (alack) to wretched Cremone ' Land.   

The Poet lamenteth the case of Mantua, the which for that it was so near unto the city Cremona, was spoiled also by the soldiers of the Emperor.  Further, this misery and overthrow of the Israelites appeareth 01 thereby also to be the greater, because it redoundeth upon that people in like manner, which is the people of God, that is, whom God useth with a certain especial care to protect or defend, and not to join and mingle them with the ruin or fall of other peoples. Last of all this self same overthrow is seen to be most great, for that it ranged also even unto the gates of jerusalem, that is, the holy city, and always preserved by God. And all these things came to pass when as Sennacherib, after that he had destroyed the kingdom of the Israelites, besieged jerusalem itself. For he was a king of Assyria, as was Salmanazar, who overthrew the kingdom of Israel. For as it is 2. King. 18. verse 9 In the fourth year of King Hezechiah (which was the seventh year of Hosea son of Elah King of Israel) Shalmaneser King of Assyria came up against Samaria, and besieged it. And as it is also in the 13. of the same chapter, In the fourteenth year of King Hezechiah Sennacherib king of Asshur came up against all the strong cities of judah, and took them. And this voyage of Sennacherib into the kingdom of judah, was as a continuing and pursuing only of the victory of the King of Assyria, and of the overthrow of the Israelites. So we see how God oftentimes doth plague neighbour nations, as it were houses standing one unto another, for the wickedness & ungodliness of those that dwell near unto them. So great a commodity it is to have a good neighbour, either people, or private person, that is to say, a man fearing God.   
Vers. 10. Declare ye it not at Gath, neither weep ye: for the house of Aphrah roll thyself in the dust. 
THe second adjoint or consequent, whereby the greatness of the same overthrow of the Israelites is declared, 
The second adjoint declaring the misery of the Iraelites.  to wit, for that by this means they be utterly mocked and laughed to scorn of their enemies, and profane or wicked neighbours. And therefore the Prophet forbiddeth that it should be showed or told unto any profane people, were they never so near unto them, such as were the Philistines, which dwelled at Geth, or Gath. For from the west that part of Palestina was nearest of all others unto the jews and also unto the Israelites. The like is 2. Sam. 1. ver. 20. concerning the death of Saul, the which is forbidden to be told among their neighbours the Philistines, lest they should triumph against them in these words: Tell it not in Gath, nor publish it in the streets of Ashkelon, lest the daughters of the Philistims rejoice, lest the daughters of the uncircumcised triumph. It appeareth therefore that it should be a great overthrow, whereof the enemies of the Israelites should be so glad and joyful, and reproachful against the Israelites, as Psalm. 137. where the Edomites so triumph against their brethren the jews, and stir up the rage and cruelty of the Babylonians the more against them.  
For (or in) the house of Aphrah roll thyself in the dust. This is the figure Hypophora, 
What the figure Hypophora is, see Amos cap. ●. ver. 21.  or answering of an objection, the which, like as the sentence before is added by the Prophet to move affection, for the comforting and stirring up of the Israelites. For when as he forbade the Israelites to mourn at Geth, or Gath, it seemed that he forbade them all mourning, and that so he took from the Israelites that which is wont to be a great easement and comfort unto men in miseries. But he addeth, that he doth not forbid that they mourn not at all: nay that he biddeth them do it, and that in as ample manner, as they are wont to do, which are most heavy, and oppressed or overtaken with greatest sadness and mourning. And therefore granteth, that they wholly roll themselves in dust and ashes: but in a place removed and far distant from those profane or heathen nations and men, such a place as Aphrah is where also by the name and signification of the word (which is dust) they are stirred up to that fame rolling themselves in the dust, and most great mourning. Now this Aphrah is a place in the borders of Benjamin, and signifieth (dust) josh. 18. ver. 23. And this granting, nay, exhorting unto so great lamentation made by the Prophet, showeth the greatness of this misery, when which he threateneth unto them. So Paul 1. Thes. 4. ver. 13. when he saith, I would not, brethren, have you ignorant concerning them which are asleep, that ye sorrow not even as others, which have no hope: forbiddeth not that they should mourn for the dead at all, but that they should not mourn after the manner of infidels. So then moderate mourning in miseries is granted unto Christians Ecclesiast. 3. Act. 8.   
Vers. 11. Thou that dwellest at 
* In the fine place.  Shaphir, go together naked with shame: she that dwelleth at 
* In the places full of cattle.  Zaanan shall not come forth in the mourning of 
* Places adjoining.  Beth-ezel: The enemy shall receive of you 
* His standing.  for his standing. 
A Staying in the further opening of this matter, the which by an Hypotyposis, that is, a lively setting out of things done afterward, 
Hypotyposis, what this figure is, see Amos cap. 8. ver. 12.  painteth forth and showeth the greatness of the punishment that was to ensue upon the Israelites, to the end that they themselves may feel and conceive the same, and repent at the last, if it may be, being moved with the grievousness of their own case. For there is no other end of this narration or telling of things to come, which followeth, then that the people of God through the fear of their so great destruction, should turn themselves unto God: and, that when these things should afterwards come to pass, they might be understood for their cause to come to pass in the just judgement of God, because that they were foretold that they should fall out upon the impenitent, or such as would not repent. This speech therefore is not a poetical Hyperbole, or excessive, and beyond the truth, but a sorrowful description of a most grievous ruin, which troubleth the Prophet himself: but yet commanded by God to be told in this sort, that the weight of the punishment may be showed to be the greater, and consequently to be to be avoided. Moreover, this whole oration following is full of Prosopopoeiaes', 
What the figure Prosopopoeia is, see Oseas cap. 6. ver. 1.  or feigning of persons by the Prophet directed unto the places themselves, & towns and cities: and full of descriptions of places, & predictions or foretellings of things to come, and counsels, that these men shall take to help themselves withal: that these rebels might be the better touched, and brought as it were into the view of the matter present before their eyes: and finally that their passing misery might in a manner be laid plainly before them for to see and behold.  

Two things to be noted in this verse.  But this verse hath two points to be noted. The matter itself, or the Hypotyposis, or lively setting out of it painted forth by the figure Prosopopoeia, or feigning of person: and the Antithesis, or contrarieties to be noted in the words of the Prophet full of great force & efficacy. 
1 The matter itself: to wit, the fearful fleeing of the whole nation.  As for the matter, it is the most fearful fleeing and running away of that whole nation, sometime most brave and beautiful, and well tilled by the Israelites. For I suppose the things which the Prophet here speaketh to belong unto the Israelites, and not unto the jews. For their destruction, and not the jews, is here now properly described: yea, and whereas there is in this place mention made of jerusalem, and of the city Lachis, this is not rehearsed for itself, but only to amplify the ruin of the overthrow threatened unto the Israelites. Therefore the places which are here called both Saphirical, that is to say, beautiful, pleasant, fine: and Zaanana, that is, pasture grounds, and full of cattle, I do think the same to be to be referred unto the kingdom of Israel, & not unto the kingdom of judah, because that that the same kingdom of Israel was also most rich, fruitful, and having store of all things, as was also the kingdom of judah. For it also was a part of the land promised by God unto the children of Israel, and so consequently blessed, albeit that at the same time the Israelites had cast away the true worship of God. It appeareth by the division of the land described in the book of joshua, and by cap. 4. of the first book of Kings, that there were belonging unto this kingdom of Israel, both most fruitful places, and also fine and beautiful places.  
The Antithesis or contrariety, the which is manifestly seen in this sentence of the Prophet, 
2. The Antithesis or matching of contraries one against another, expressly to be gathered out of the words of this verse.  is first in the word Saphir, the which signifieth fine, and beautiful, and fair: and in these words, naked with shame. So then the places, which before were fine and fair places, and a pleasant dwelling, the same shall now become naked, yea, and that with shame, because the fearful tokens of the most just wrath of God shall be extant and remaining against that country. Again, there is an Antithesis or setting of contraries one against another in these words, go, or flee, and the inhabitant of the place that is full of cattle shall not come forth to help thee, or to receive thee, or aid thee, that is no husbandman, or farmer, albeit that he never so much have, or receive of thee that his standing, to wit, both his house which he dwelleth in in the fields: and the cattle themselves, which he feedeth. For the farmers, and tilers of farms in the country have them for the most part of the city owners hired for a rent, or for a reward, unless that they themselves be rich, and the owners of them. But the Prophet's meaning is, that those farmers, which shall hold these farms of them, shall not meet them when they flee away, that they may refresh and help their Landlords. The reason is added, because that the husbandmen being so awhaped, and frighted, shall not do it for fear, so that they shall not dare to go out of their rocks, fields, and farms. For, saith the Prophet, there shall be mourning, and it shall be heard every where, both in the places and houses, the which shall be adjoining, and near unto these farms. Finally, both in the towns, and in the fields there shall be great fear, great trembling, great dismaying & abashment, so that not so much as the country servants, who in their farms have their food and dwelling of their masters, shall come out of those their farms and houses to comfort and meet their masters, nor to bring them any help at all, when as they slay, and pass by that way. And this doubtless is a description of exceeding great misery, & calamity or distress to be lamented, whereas for fear the very laws of nature and humanity are altogether neglected and forslowed.   
Vers. 12. For the inhabitant of Maroth waited for good, but evil came from the Lord unto the gate of jerusalem. 

A yielding a reason of this so great abashment.  THis is a rendering of a reason of this so great an abashment, the which shall be in the inhabitants of the pasture place, and full of cattle, that is to say, in the husbandmen. For albeit that it was showed before that this should come to pass, because of the fear of the husbandmen: yet here is now declared how just this fear is, and that it cannot be accused, or found fault withal. Therefore saith the Prophet, the inhabitant of the place abounding with cattle, the which is here called the inhabitant of Maroth, or of the rough place, that is, of the rocks and mountains, (for in the mountains as well as in the valleys there are wont to be places for pastures, and flocks, and herds of cattle) that same inhabitant I say, that is, the husbandmen shall mourn, and shall wonderfully be tormented with in themselves, and shall be affrighted for the benefit and commodities of victuals, and of the country by the enemies gotten from them, that is, taken away by force. And especially when as they shall see this evil or punishment to be from God, & to have reached and come even unto the gates of jerusalem, that is, of that holy city. There is a like place to cause the people to bestir themselves, & look about them Mat. 24. ver. 15. when they shall see the abomination of desolation spoken of by Daniel the Prophet, standing in the holy place. For then (saith he) let him that readeth consider it. We are taught by this example, that the afflictions or punishments which God sendeth upon his Church, 
The judgements of God upon his Church ought especially to be regarded.  are especially to be considered of us, and regarded. For they are most assured tokens of his wrath against the world, and most true prognostications of great miseries the which shall afterwards ensue unto therest of mortal men Ezech. 9 And therefore Peter saith 1. Epist. cap. 4. ver. 17. If judgement first begin at the house of God, what shall be the end of those that obey not the Gospel of God?   
Vers. 13. O thou inhabitant of Lachish, bind the chariot to the beasts of price (or dromedaries) she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee. 
THis is a descending or coming down unto particulars. For after that he hath generally showed the laying waste and destruction of the whole land to come, 
A coming unto particulars.  that he might declare the greatness of this punishment and overthrow, he now cometh down unto certain places, and describeth what trembling and misery shall be in them especially: 
What the figure Prosopopoeia is, see Oseas cap. 6. ver. 1.  as in this verse by Prosopopoeia, or feigning of a person, the Prophet speaketh unto Lachish a city of the kingdom of judah, the which he showeth shall be punished for the same impiety or ungodliness which was in Israel, that thereby Israel himself may judge, that is, that kingdom, that he must be punished for the like ungodliness.  

Two parts of this verse.  Wherefore there are two things here to be noted. One, the speedy fleeing and fear of the city Lachish, and of the citizens. The other, 
1. Their speedy fleeing.  the cause of the same. The fleeing, and that not only upon horses, such as posts are wont to ride on, but also upon Dromedaries. And this is a kind of beast most quick and swift, 
2. The cause thereof.  far exceeding the swiftness of horses, as writers of histories do affirm. For they are called Dromedaries of their swiftness in running. But whereas it is said that this calamity or misery shall make the city of Lachish itself afraid, it appeareth to be great. 
jerem. 34. ver. 7. Lachish and Azekah are called strong cities of judah.  For Lachish was a strong city in the kingdom of judah, but yet such a city, the which Sennacherib afterwards won: as it is Isai. 36. ver. 2. and the citizens thereof, as we see them here in this verse willed for to do, ran away most fearfully, whilst Salmanazar taketh Samaria, and spoileth, and wasteth it. The reason and cause of this their punishment and fleeing away with shame is, because this city was partaker and partner in those impieties, the which were used in th●● kingdom of Israel, to wit, that she might offer unto God a strange worship. For the city Lachish sacrificed unto God in the high places. Neither is she said to be partaker only of the same impieties, or ungodliness: but she was the author & ringleader unto the kingdom of judah, yea, and unto jerusalem itself, of receiving those idolatries: whereby appeareth that she was the more justly punished.   
Vers. 14. Therefore shalt thou give presents unto Moresheth Gath: the houses of Achzib shall be as a lie to the Kings of Israel. 

A digression with an amplification of the misery of the city Lachish.  A Digression, wherein is contained by the way an amplification of the misery or punishment, the which shall happen unto the city Lachish. For it shall send presents unto cities most far off, that they would give her entertainment when she fleeth, and let her have place to flee unto them, to wit, unto Morestha or Moresheth (the which city is near unto the Philistims, and unto their town Gath or Geth) shall Lachish humbly send gifts, that it may be lawful for her to flee thither: so great shall be the fear of the citizens of Lachish, and so wide their flight. But by the sentence following, the which is contained in this self same verse, the Prophet seemeth to signify, that this help sought after by them of Lachish, shall stand them in no stead, and be unprofitable unto them. For the Prophet addeth, The house of Achzib (the which is near both unto Morestha and Maraschah) shall deceive even the Kings of Israel themselves, unto whom notwithstanding this house shall promise aid, and shall receive gifts of them, as Morestha did of thee, O Lachish. Whereby appeareth that there shall at that time be a great abashment of all people's near unto the Israelites, when as none shall then dare to aid and help either the Israelites themselves, or else one another for fear of the enemies. Whereof may worthily be now understood and concluded, that this overthrow of the Israelites shall be very great, the which God would have signified unto them by these so many narrations and foretellings of things to come.  

Why the Prophet maketh mention of Achzib.  Further, the Prophet doth very fitly make mention of the treachery and lying, wherewith the inhabitants of Achzib deceived the Kings of Israel, to show that this aid of them of Lachish should be but vain. Wherein also he pleasantly alludeth and hath resemblance unto the name of Achzib: for Chasab, from whence it is derived, signifieth a lie. Therefore these shall indeed receive the wages, gifts and money given them by the Kings of Israel, yet shall they not keep their promise, nor send soldiers, nor promised aids: but shall disappoint them. Now if these of Achzib being both farther off from the kingdom of Israel, than those of Moresheth from the city Lachish: and being of more power to defend themselves against the Assyrians, than they of Moresheth: namely, when as they of Achzib are an whole house and family possessing many towns, and a strong nation, and populous: and Moresheth (unto which they of Lachish shall flee) is but one only town of judah: finally, if they of Achzib being both requested, and receiving gifts of the Kings of Israel, deceived them notwithstanding, and were no aid unto them: what may they of Lachish hope for at the hands of those of Moresheth? Just nothing. For they of Moresheth are not more constant or true of their word then those of Achzib: nor bolder than they, nor better, nor farther off from the danger of that destruction, nay, these cities are near one to another, Morestha, Marescha, Achzib, josh. 15.44.   
Vers. 15. Yet will I bring an heir unto thee, O inhabitant of Mareshab, he shall come unto Adullam, the glory of Israel. 

A particular showing what shall fall out unto Mareshah.  ANother descending or coming down unto particulars, the which describeth what shall come to pass peculiarly unto the town Mareshah (the which was near unto Achzib, and Moresheth) as the Prophet showed before concerning Lachish. And this also appertaineth to the amplifying of the greatness of the fall of the Israelites, the which shall reach unto so many towns being far off from them. How great therefore shall it be among the Israelites themselves, upon whom the greatest weight and burden of this destruction shall lie? In the mean season the Prophet teacheth what punishments the Lord will send upon the jews also, because of their sins, that being admonished or warned by these predictions or foretellings, they might repent and amend their life.  

Two parts of this verse.  But this verse hath two parts. One which threateneth a punishment to come upon them of Mareshah: 
1. The punishment of Mareshah.  the other the Epiphonema, or exclamation of the Prophet in these words, O glory of Israel, or the glory of Israel. The punishment of them of Marescha shall be this, That both they and their borders shall be possessed of those foreign enemies and peoples, 
2. The exclamation of the Prophet.  the which by the Assyrians shall be brought as Inhabitants into the kingdom of Israel, and Samaria. The which things doubtless came to pass after the overthrowing of that Kingdom by Salmanazar 2. King. 17. ver. 24. the words whereof are these, And the King of Asshur brought folk from Babel, and from Cuthah, and from Avarice, and from Hamah, and from Sepharuaim, and placed them in the cities of Samaria in stead of the children of Israel: so they possessed Samaria, and dwelled in the cities thereof. The Assyrians therefore at that time when as they took Samaria, invaded also the town Marescha, albeit that it appertained unto the kingdom of judah josh. 15.44. And they invaded also the towns thereof, and the coasts and borders of that country even unto Adullam: And those coasts they afterward retained, and replenished, or filled with new inhabitants by them brought thither, the which new inhabitants, the Prophet termeth possessors, or heirs, that is, winners of Marescha, nay invaders of other men's goods, and not the lawful owners, and such as held those places by good right. Whereupon they were afterwards turned out of those places by josias King of judah 2. King. 23. ver. 4.8. And these Assyrian new possessors shall come as far as unto Adullam, and so they shall also get a great part of the kingdom of judah, because that the shards of the ruin and overthrow of Israel shall reach and leap out even into the kingdom of judah. For Adullam is in the tribe of judah josh. 15.35. and a stony and rough country. And this is the punishment and overthrow, the which from that burning and firing of the kingdom of Israel shall reach unto the city Marescha, and the borders thereof.  

2. What the s●gure Epiphonema is, see jona. cap. 2. ver 8.  Now the Epiphonema or exclamation of the Prophet followeth, (O glory of Israel) namely, or as if he should say, how shalt thou lie cast down, trodden under feet, confounded, when as this calamity or punishment shall come upon thee not repenting. This therefore is a deep sigh of the Prophet fet from the bottom of his heart, whereby he witnesseth that he is greatly sorry for the ruin of the Israelites, that he might move them also. And this Epiphonema or exclamation did Micheas add, both because he did behold in his mind the whole destruction of the Israelites, which was to come, as if it had been present before his eyes, and by and by at hand: and also because that here he would as it were out of a by-path come into the way again unto the Israelites themselves (for whose sake especially these things were spoken) out of that same long digression, in the which he had showed and declared the punishments of the towns and cities near unto the Israelites. Therefore the Prophet doth both himself from his heart lament, apprehending or conceiving so sorrowful a destruction of the Israelites: and also by this exclamation stirreth them up, that they should understand, that all whatsoever was among them at any time magnificent, or stately, glorious, to be feared, and accounted of, should utterly perish, and vanish away at that time. Wherefore he saith, O glory of Israel, to wit, then lost, and utterly overthrown.   
Vers. 16. Make thee bald: and shave thee for thy delicate children: enlarge thy baldness as the eagle, for they are gone into captivity from thee. 

The conclusion of the whole former threatening.  THe conclusion of the whole former threatening against the Israelites, wherein by the figure Prosopopoeia, or feigning of the person, they are stirred up unto great mourning, that they may understand, that their punishment shall be great also. So hardly surely can men (whenas they sleep sweetly in their sins, 
What the figure Prosopopoeia is, see Oseas cap. 6. v. 1.  and please themselves in them) be awaked, and consider into how great misery they do cast themselves. Wherein the great mercy of God is seen even toward those which willingly run headlong into their own destruction, who so often, and diligently warneth them, rouseth them up, calleth them back again, if so be that they had ears and an heart to hear Rom. 2. Further, by the outward gesture and behaviour of those which are in great sorrow, here also is painted forth, and foretold the great sorrow and mourning of the Israelites, which was to come. And this was in old time the behaviour of them that mourned and lamented, Baldness, that is, the making of their heads bald, the which they procured unto themselves pulling off their own hair: Shaving, in token of guiltiness and sorrow. So then the Israelites are called unto such a kind of mourning and lamenting, because that this land shall lose her most tender and delicate sons. For they shall be carried away into captivity by the Assyrians.    

CAP. 2.  
Vers. 1. Woe unto them that imagine iniquity, and work wickedness upon their beds: When the morning is light they practise it, because their hand hath 
* Hebr. is in power.  power. 

The second sermon of Micheas.  THe second Sermon of the Prophet, wherein in like manner he thundereth, and pronounceth the threatenings of God, first, against the Israelites, and afterwards against the jews. And against the Israelites from the beginning of this chapter unto the tenth verse of the chapter following: but against the jews from the same tenth verse, and so forward. Further, he maketh another foundation and ground of this sermon, then of the former. For in the former he showed that the idolatry of the Israelites was the cause of the wrath and vengeance of God against them: but here he teacheth, that God is angry with them, and threateneth them because of the neglecting or forslowing, nay the notorious breaking of their duty towards their neighbours: so that the first chapter respecteth the first table of the law, and this the second. For the law containeth both those kinds of justice or righteousness, the which God requireth of us, that is to say, both our duty unto God, and also toward our neighbours Rom. 13.  
Moreover this verse briefly setteth forth the singular wickedness of that age, the which, as I said before, was seen indifferently as well in the jews, as in the Israelites, 
Two parts of this verse.  and was rife and common every where among them: and it hath two parts. 
1. In the word (Woe)  The first is contained in this word (Woe) whereby the great indignation or displeasure of God, and his most just prepared vengeance against either any one singular or particular person, 
2. In the rest of the verse briefly describing the great wickedness of the Israelites by the effects, which are twain.  or else a whole company is signified every where: yea even in the new Testament, as Matt. 23. ver. 14. Woe be unto you Scribes and Pharises, hypocrites: for ye devour widows houses, even under a colour of long Prayers: Wherefore ye shall receive the greater damnation, and so forth in all the other Woes there mentioned. The second part is in the other words following in this verse, wherein this wickedness and unrecoverable lewdness is summaerilie or briefly described. And it is described by the effects, the which can and are wont to be only in those persons, who are utterly, and notoriously lewd and wicked. And these effects are two: the one, for that they which are such, not only in the day, but also in the night, and whilst others sleep, nay, whilst they themselves are thought to lie to take their rest, they notwithstanding in their rest think, devise, and study in their mind, how and by what means they may hinder and hurt their neighbour. The which the Prophet calleth, to imagine iniquity, and work wickedness. For when they lie in their beds, they do not only muse what course and way may be found out and devised, whereby their neighbour may be hurt, as for example, to be spoiled of his goods: but also they do debate and reason with themselves in those their night meditations and studies, how they may put in execution and practice against their neighbours, thinking nothing on it, that their by them devised, lewd and wicked purpose o● counsel, in so much that these wretched caitiffs, and wholly borne in lewdness abuse unto the both inventing and practising of deceit against their neighbours, that self same very time the which God hath given unto men for rest, peace, and quiet Gen. 1. Psal 104 Contrariwise, the godly use both the day and the night to the considering and rehearsing of the benefits of God towards them, and the entering into a course with themselves how to help their neighbours. And therefore David Psal. 1. ver. 2. saith of the godly blessed man, that his delight is in the law of the Lord, and that in his law he doth meditate day and night. And Psal. 119. ver. 55. he affirmeth of himself, saying: I have remembered thy name, O Lord, in the night, and have kept thy law. Again ver. 62. At midnight will I rise to give thanks unto thee, because of thy righteous judgements. This therefore is one notable effect of the notorious and desperate lewdness of men.  
The other effect is, That forthwith early in the morning, and so soon as it is once day, they put in execution those their devices and deceits, the which in the night time they thought upon against their neighbours, for they have a both hand and mind most swift, ready and powerful in such kind of actions and wickedness, as namely being most exercised in them. Doubtless it is a sign of notorious lewdness, when as a man, so soon as the day beginneth to peep, ariseth, and goeth forth presently to practise that his wickedness, the which he hath devised in the night, that he may find those unready, and thinking upon no such matter, upon the hurting of whom he studied in the darkness of the night. So Isai 5. vers. 11. that same drinking early in the morning is alleged for a sign of great drunkenness by the Prophet, Woe (saith he) unto them that rise up early to follow drunkenness, and to them that continue until night, till the wine do inflame them. To be short, their hand in such matters is unto power, that is, powerful, strong, and ready, to wit as being exercised and acquainted with such matters. And therefore they do by these means show how ready they are, and made unto such wickedness.   
Vers. 2. And they covet fields, and take them by violence, and houses, and take them away: so they oppress a man and his house, even man and his heritage. 

The former matter made more plain by two examples, declaring  AN explanation, and making more plain of the former matter. For that which he had said generally before, he doth now make plain, and lay open by setting down of certain examples. And the same are two, the which do declare partly their passing covetousness, and partly their cruelty and fierceness against their neighbours and those of their own stock and kindred. 
1. Their covetousness that can never be satisfied.  Their covetousness, and the same unfilable, that so soon as they have once coveted within themselves other men's goods, yea and that of their poor neighbours, they shamelessly take them by violence, and carry them away boldly: neither is it a little portion of the goods of their poor neighbours that these so covet and take away: but their ground or ●●eldes, and whole houses, that is to say, the self same things, which are the foundation and stay of the whole living of the poor, and all their nourishment and maintenance. They spoiled them therefore of their farms both in the country and also in the city, that is to say, of their grounds, which brought them corn, of their vineyards, Olive gardens, and the goods of their fathers and grandfathers. Such an example there is of Achab towards poor Naboth 1 King. 21. And the Prophet Isai pronounceth a woe against such greedi-guttes cap. 5. ver. 8. saying: Woe unto them that join house to house, and lay field to field, till there be no place, that ye may be placed by yourselves in the midst of the earth. And these doings of both the Israelites, and also the jews either princes or private persons do declare their unrecoverable covetousness.  

2. Their unmerciful cruelness.  As for their cruelty and unmercifulness this verse showeth, that, for because these self same persons do oppress their neighbours with their hand, and by violence: and not one or two alone: but the householders with their whole families, that is, every man with his portion, to wit, not being content to have done wrong or violence to one or twain: these barbarous and cruel persons desire to overrun by violence, and to destroy his whole kindred, whom they oppress. And this appeareth to be a cruel part, even when it is done unto bruit beasts, by that precept of God which forbiddeth to take, or eat the dam with her young ones Deut. 22. vers. 6. If thou find a birds nest in the way, in any tree, or on the ground, whether they be young, or eggs, and the dam sitting upon the young or eggs, thou shalt not take the dam with the young, but shalt in any wise let the dam go, and take the young to thee, that thou mayest prosper and prolong thy days. Further, as here in this place the Prophet hath joined covetousness and violence together as fellows, and brother sins, so likewise doth Paul couple them 1. Thes. 4. vers. 6. when he willeth, That no man oppress or defraud his brother in any matter.   
Vers. 3. Therefore thus saith the Lord, Behold, against this family have I devised a plague whereout ye shall not pluck your necks, and ye shall not go so proudly, for this time is evil. 

Four things to be noted in this verse.  A Threatening of a punishment from God for the former sins. And here are four things to be noted. First, who threateneth. And it is jehovah himself, true, just, and almighty, who against their evil cogitation or devising matcheth his just cogitation or devising. 
1. Who threateneth.  They think upon the evil of sin: but God against them thinketh upon the evil of punishment. So then look at what moment and minute of time we do devise upon the committing of sins within ourselves, GOD also doth devise with himself upon our punishment. Secondly, to whom this punishment is threatened, 
2. To whom this punishment is threatened.  to wit, unto the whole house of jacob, and conesquently as well to the jews, as unto the Israelites: albeit that he begin first with the Israelites, as being more manifestly guilty, and wicked. Thirdly, what evil, or what punishment God threateneth unto both people's. 
3. What punishment god threateneth unto them  And he threateneth a most lamentable punishment, the which shall hold them as it were by the neck, halter, and strangle them, that is to say, whereby they shall perish miserably, and shamefully, howsoever they have lived licentiously and atrandon before, as wanton against God, unbridled, and without any bands. Again, out of the which (although they struggle and strive and assay never so much) yet shall they not be able to get out, deliver and unhamper themselves: because they shall be held under by the hand of God, the which is most strong. So that now, except they repent, all security and hope of escaping is taken away from them. Fourthly, there is here also contained an amplification of this punishment taken from the effect. And this is, 
4. An amplification of this punishment taken from the effect  that after this punishment they shall never go, or do so proudly as before, and so renowned and glorious. For by this punishment the renown, strength, name and glory of both these peoples shall be so cast down and darkened, that neither people shall ever afterward be able to lift up themselves unto the old dignity, which they had under their kings. Therefore I take the word (Romah) in good part in this place. This to be true, that which fell out unto them, hath declared. For the kingdom of Israel utterly perished: and the kingdom of judah was never afterward restored unto his former glory & renown, no not after their return from the captivity of Babylon, as may appear Ezechiel 21. vers. 26, 27. of that which is threatened concerning the fall of Zedekiah, and his Kingdom, never to be restored to his former dignity in these words: Thus saith the Lord GOD, I will take away the Diadem, and take off the Crown: this shall be no more the same: I will exalt the humble and abase him that is high. I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him. The reason followeth in our Prophet, 
A reason of this so great punishment.  because all that time following shall be an evil time, and a time of affliction or trouble. For albeit that the affliction of the Israelites, and especially of the jews, were eased, and diminished or lessened by GOD, and their condition or estate changed: yet the print and token of this judgement of GOD the which is now threatened against both those peoples remained and abode still always, even very grievous, and are manifest also at this day. It shall therefore be an evil time. By these so many true and earnest descriptions of the punishment to, come the purpose of GOD was to recall them unto a better and more sound mind, were they never so great Hypocrites, and stubborn.  
the portion given them sometimes by GOD the Lord in token of his favour.   
Vers. 6. They that prophesied, prophesy ye not. They shall not prophesy to them, neither shall they take shame. 

The figure Hypophora, or answering an objection. What this figure is, see Amos cap. 5. ver. 21.  THis is the figure Hypophora, whereby he answereth an objection or exception of that stubborn people, especially the Israelites, and by the self same the Prophet not only signifieth, but also declareth and lively painteth out as it were in colours the impiety or ungodliness, and the more than brutish contempt of God among them in this nation. This than was the exception of this people, and the same springing from notorious impudency or shamelessness & contumacy or stubbornness against God, to wit, The Prophets shall not prophesy among us, that is to say, we will not suffer them to threaten these things unto us, yea, if any messenger of such fear & threatenings shall come unto us, we will send him packing, and will not suffer him to speak, to terrify or fear our men. So Amos 7. ver. 12, 13. Amaziah saith unto Amos, O thou seer, go, flee thou away into the land of judah, and there eat thy bread, and prophesy there: but prophesy no more at Bethel: for it is the King's chapel, and it is the King's court. So Isai. 30. ver. 10. The people say unto the Seers, See not: and to the Prophets, prophesy not to us right things: but speak flattering things unto us, prophesy errors. This was passing wantonness against God, and blockishness unheard of, as if God therefore could be letted in his work, because some stops and lets are laid in the way of his ministers, and for that they are forbidden to threaten those judgements of God by the ungodly. The Prophet therefore answereth this disobedience two ways. 
1. God his Prophets shall prophesy, whether they will or no, that forbidden them  First, nay the Prophets of God shall preach and prophesy among you, in spite of your teeth, and in your hearing notwithstanding. Hereof there is example 1. King. cap. 22. ver. 8. in the Prophet Michaiah, who telleth the truth, notwithstanding the wicked King Achab hate him never so much, and cannot abide to hear him. And Amos 7. ver. 16. the Prophet ceaseth not to denounce God his judgements against Amaziah the priest, albeit he were forbidden by him to prophesy in the land of Israel. Secondly, albeit these Prophets of God preach not, 
Though the Prophets being forbidden, prophesy not, yet shall not the people therefore escape unpunished.  or prophesy not unto this people, shall this people therefore feel no punishment? Therefore in my judgement the second part of this verse is an interrogation, or ask of a question thus: If the Prophets prophesy not (to wit, as being stopped and letted by one means or other) shall they therefore (namely the people) not take shame? And it is easily understood, what the Prophet would have understood, to wit, This people shall not therefore be free from the punishment to come, although they will not have the Prophets of God to threaten the same unto them. The reason whereof followeth in the next verse.   
Vers. 7. O thou that art named the house of jaacob, is the spirit of the Lord shortened? are these his works? Are not my words good to him that walketh uprightly? 

A rendering of a reason of the former repreheasion.  THis is the rendering of a reason of the former reprehension, taken from the nature of God, and the force and power of his spirit, the which by no means can be let, changed, restrained, shortened, shifted off, or penned up, but that it will effect or bring to pass those things which God willeth, and hath decreed, howsoever men seek shifts and starting holes, 
Three parts of this verse.  and go about to mock and dally with God. And this verse hath three certain points to be noted. 
1. The manner of speaking.  The first is the manner of speaking. The second, the epithet or title the which is given unto the Israelites, unto whom the Prophet speaketh in this place. The third, the manifold reason, 
2. The title given to the Israelites  for the which they are showed to be reproved worthily, and this their cogitation or surmise and mocking of God declared to be altogether absurd or foolish, and blasphemous. For the first, 
3. Many reasons, why they are reprehended.  the manner of speaking is an earnest interrogation or ask of a question, and the same repeared, wherewith the dull consciences of these men are not only pricked, and stirred up: but also is proved (albeit, they would deny that which is here set down) that the same notwithstanding is true, and acknowledged of all other people. Hereunto therefore appertain the so often interrogations of this verse. Now the title which is here given unto the Israelites, doth the more condemn them, and make them unexcusable, who think such things of God, and by this cunning go about to limit the words of God, or to disannul them, to wit, look by how much the more they do glory and boast of the true fear, and true knowledge of the true God, under this self same name of jacob, with the which they do ambitiously and proudly vaunt themselves above other men, and people of the world. For they call themselves the house of jaacob, and such also they will have themselves accounted for to be: yea they are so termed of other people. And by this name they do show that they are come of jacob the servant of God, and Patriarch, that they are his seed and family blessed and chosen of God before or above others, & who therefore ought the more to know and reverence God. But in this place there is a certain secret Antithesis or contrariety between To be called the house or family of jacob, and to be so in deed. They are called so both of themselves and also of others: 
3. Three reasons of this reprehension.  but they are not so truth. Further the reasons of this reprehension, and of their foolish surmise of God, nay of their blasphemous subtlety (whilst to mock the threatenings of God, 
1. The spirit of God is not bound though the ministers thereof be so served.  they do forbid his Prophets to prophesy and to preach among them) are three. The first, that the spirit of God cannot therefore be let or bound, albeit that men his ministers and preachers be letted and bound. And thus much doth Paul witness 2. Tim. 2. ver. 9 where he saith: Wherein (to wit, in the gospel). I suffer trouble, as an evil doer, even unto bonds: but the word of God is not bound. For the efficacy or force thereof doth not depend or hang upon the power, or mouth of men the ministers, but God always wholly hath the same in his own power, and uncorrupted and undiminished. There it shall always be effectual or of force, as Isai. 55. ver. 11. God himself doth witness, saying: So shall my word be that goeth out of my mouth: it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. 
2 Their works are such, as god can never allow nor bear  The second reason, because the works, for the which God threateneth these things unto them, are not the works of jehovah, that is, such works, the which God can at any time allow or bear with all, but works clean contrary unto the justice or righteousness of God, and therefore such, as which (albeit all his Prophets should for ever hold their tongues) God will punish, and be avenged on. There in this place the works of jehovah are by the figure Metalepsis called such works, the which are acceptable unto God: 
What the figure Metalepsis is, see Oseas cap. 4. v. 18  and the which do agree with his commandments. The third reason, is taken from the wont and usual manner of the working of God, the which is manifest unto all men, and cannot be denied, to wit, 
3. God is never sharp unto the godly.  that God is never wont to be sharp and bitter unto the godly: for as much therefore as he now showeth himself to be such a one unto the Israelites, it is a token that they are utterly ungodly, and consequently worthy to be punished: albeit that among them his Prophets be silent and say nothing. Wherefore by the works of God, and the feeling of them towards such as are in deed godly, and fearing him, the Prophet showeth that these men shall not therefore be cleared, nor found just, albeit the Prophets hold their peace. For if they were godly, the works of God also towards them should be joyful, and full of peace, not of judgement. And even hereby he answereth a secret complaint of theirs, as if they were punished of God beyond their deserving.   
Vers. 8. But he that was yesterday my people, is risen up on the other side, as against an enemy: they spoil the beautiful garment from them that pass by peaceably, as though they returned from the war. 

An amplification of the former reasons of the judgement of God against them.  AN amplification of the former reasons of the judgement of God against the Israelites by the reckoning up of the sins, which they committed. And first of all there are here recited two, namely covetousness and cruelty, and both of them public, and commonly reigning among them without punishment. Their cruelty, for that they rise up and set upon all men, as if they were enemies, 
1. Cruelty.  looking for, thinking on, yea or deserving no such thing at their hands, as were those, which lived peaceably and quietly with them. This saying of Micheas seemeth to tax or reprove a public licentiousness or over great liberty in ranging against all men, the which at that time was unpunished among the Israelites. For in that age especially wherein Micheas prophesied the Israelites were accustomed unto civil wars among themselves. Further he seemeth to call again to remembrance that example of cruelty, the which the Israelites lately had showed against the jews their brethren and neighbours, when as they spoiled and carried away of them two hundredth thousand persons, that is, of men, women, and children, one with another, without all pity or mercy. Read 2. Chr. 28. ver. 8. Of this cruelty and slaying and spoiling one of another, Isai seemeth to speak cap. 9 ver. 20.21. when he saith: Every one shall eat the flesh of his own arm: Manasseh Ephraim, and Ephraim Manasseh, and they both shall be against judah. Therefore it is not without an Emphasis or carrying a vehemency and force with it, when as Micheas saith (yesterday) that is to say lately, and as yet in most fresh memory you showed yourselves cruel and rash against all men, yea even your brethren. For these things were done under Achaz King of judah, and Phasea King of Israel, under whom also this our Micheas lived. 
2. Covetousness.  Their outrageous covetousness is also described, in that they spoiled all men, even those which among their neighbours were their fellows: finally they rob all their country men indifferently, so unbridled was than their lewdness and robbery. So commonly they use to do in Scotland and Aphrica. But whereas he saith, Ye have taken away the beautiful garment over against the garment: He signifieth that they took away from all men their best clothing, as if it had been from their enemies, for these words to take away the cloak (the which among those people was a most precious and beautiful kind of garment) over against the garment, is as much to say, as to take away the cloak or some such other upper garment, the which as the more costly, we use to wear upmost or over the rest. For that is said to be over against the garment, the which is put over other apparel as the more handsome and cleanly.   
Vers. 9 The Women of my people have ye cast out from their pleasant houses: and from their children have ye taken away my glory continually. 

An example of their cruelty and covetousness.  HEre is rehearsed a notable example both of this their cruelty, and also covetousness: for that in the time of quiet and peace they notwithstanding handled and used with all cruelty even women themselves and children, who otherwise are wont to be privileged and go free in the time of wars and battle. As for the women (a fearful and unwarlie kind of people) they thrust them out of their houses by force, or else carried them away from them violently. The which seemeth to be referred unto the self same cruel part of theirs, the which is 2. Chr. 28. ver. 8. of the great multitude of those of judah, led away captive, reported in that place thus: And the children of Israel took prisoners of their brethren, two hundredth thousand of Women, sons and daughters, and carried away much spoil of them, and brought the spoil to Samaria. But these houses of theirs he calleth the houses of delights, or pleasant houses, in the which those women were from their childhood most tenderly brought up, and therefore this trouble was so much the more heavy and grievous unto them. For the woman kind it is mostly to keep the house and to be at home, and look what houses they have once and from their childhood been used unto, they are greatly delighted withal: and therefore are they wont to be drawn from them with groat sorrow & heaviness. So then these words (Their pleasant houses, or the houses of delights) are set down greatly to move affection. Further, these self same Israelites do uncourteously & coveteously spoil or bereave the children whilst they are yet most young and tender of their garments and clothing, the which (because in that age they are wont to be given them somewhat trim and costly) they are called in this place (Hadari) that is, precious ornaments. And the Prophet noteth out little children, being as yet most tender, to the end that this their covetousness may seem to be the more cruel. Last of all he addeth (for ever or continually) that is, making no end of robbing and spoiling. The which also doth greatly amplify or increase their sins and wickedness. Confer with this place that of the 12. Psal. ver. 5. Now for the oppression of the needy, and for the sighs of the poor, I will up saith the Lord, and set at liberty him, whom the wicked hath snared. And Psal. 146. ver. 9, The Lord keepeth the strangers: he relieveth the fatherless and widow: but he overthroweth the way of the wicked.   
Vers. 10. Arise and departed, for this is not your rest: because it is polluted, it shall destroy you with a sudden destruction. 

The conclusion.  THe conclusion. Therefore these shall be punished, and that worthily, by God: and shall of God be driven into exile or banishment by force, being spoiled of all their goods, and led away from their own native country, like as they spoil others, and draw them away from their country and houses. But here in this verse there is contained a secret Hypophora, 
What the figure Hypophora is, see Amos cap. 4. ver 21.  or answering of an objection. For when as the land wherein the Israelites dwelled, was given unto them by God himself peculiarly for a possession, as the godly do acknowledge Psal. 44. ver. 3. They inherited not the land by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou didst favour them: these took exception and objected, That therefore they and their successors should be and dwell in it for ever. God therefore answereth. Not so, for you have polluted or defiled that land. Therefore it also shall spew you out, and that most violently, and so the captivity or banishment of your whole nation shall be most sorrowful, and universal. So God threateneth the Israelites Leuit. 18. ver. 25. saying: And the land is defiled, therefore I will visit the wickedness thereof upon it, and the land shall vomit out her inhabitants. Therefore certain countries, and certain cities are given us by God to be inhabited, 
Why God giveth us lands and countries to inhabit or dwell in.  that in them we should serve God holily, not that we should with our sins defile those lands. Wherefore Psal 107. ver. 34. David teacheth us, That God turneth a fruitful land into barrenness for the wickedness of them that dwell therein. And ver. 39.40. that for the same cause Men are diminished, and brought low by oppression, evil, and sorrow: he poureth contempt upon Princes, and causeth them to err in desert places out of the way.   
Vers. 11. If a man walk in the spirit, and would lie falsely, saying: I will prophesy unto thee of wine, and of strong drink, he shall even be the Prophet of this people. 

Unto what contempt of God and his doctrine the Israelites were come.  NNow at the last God showeth into what contempt at the length, or despising of his Majesty and true doctrine these fellows are fallen, namely, that now they would have no true Prophets: but would hear only false and lying Prophets, and such as should feed men with wind, that is to say, mock them with vain and feigned promises. Of such speaketh jeremy cap. 22. ver. 22. The wind shall feed all thy Pastors. And cap. 5. ver. 13. And the Prophets shall be as wind and the word is not in them: thus shall it come unto them. 
Two things to be noted in this verse.  And Hosea cap. 12. ver. 1. Ephraim is fed with the wind, and followeth after the East wind. So then there are two things to be noted in this verse. The one, the phrase or kind of speaking, 
1. The phrase. What the figure Mimesis is, see Oseas' cap 4. ver. 18.  the which describeth or setteth forth this disobedience of the Israelites. And it is a Mimesis, or imitating and following of the words of the false Prophets. For he expresseth the words of the false Prophets, that he may the more easily lay the whole matter before their eyes, and show it to be true. The words were, I will preach (said these false Prophets) or Prophesy unto thee for wine, and for Sicera, that is, for every sweet drink, and strong, such as will make drunk, the which shall be unto thee and grow this year. For I think that in these words is not so much signified the price or reward (the which notwithstanding these Prophets required, as namely being in deed hirelings) as the thing itself to be noted, whose increase they promised unto the Israelites as from the mouth of God, that they might turn them away from the threatenings of the true Prophets, and from the fear of the judgements of God. Example 1. King. 22. ver. 12. in all the false Prophets which agree with Zidkiiah against Michaiah, and prophesy unto the King, saying: Go up to Ramoth Gilead, and prosper: for the Lord shall deliver it into the King's hand. And ver. 24. When Zidkiiah smiteth Michaiah, and asketh him, when went the spirit of the Lord (which he never had) from me to speak unto thee? So jerem 28. ver. 2. Hananiah the false Prophet lieth, and saith: Thus speaketh the Lord of hosts, the God of Israel, saying, I have broken the yoke of the King of Babel. And therefore against such in the chapter following for 8. jeremy saith thus unto the people: Thus saith the Lord of hosts, the God of Israel, let not your Prophets and your south sayers that be among you, deceive you, neither give ear unto your dreams, which you dream. For they prophesy you a lie in my name: I have not sent them, saith the Lord. And ver. 21. setting down particular examples: Thus saith the Lord of hosts the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah, the son of Maaseiah, which prophesy lies unto you in my name, Behold, I will deliver them into the hand of Nabuchadnezzar King of Babel, and he shall slay them before your eyes. Therefore concerning the Prophecies of such as these, it shall fall out as Paul writeth 1. Thess. 5. ver. 3. When they shall say peace and safety, then shall come upon them sudden destruction, as the travail upon a woman with child, and they shall not escape. Wherefore the Prophet to show this humour of the false prophets in preaching lies for gain useth the letter Lamed, and not the word (gnal) that as I said, he might signify that these when afflictions or troubles were at hand, setting themselves against them promised that all should be well, but falsely notwithstanding.  

2. A description of the false prophets by two titles.  The second thing that is here to be noted, containeth a description or setting out of these false Prophets by their epithets or titles, the which are here twain: for they are said To walk in the spirit or wind, that is to say, to seek after and boast of vain things. For the word spirit or wind in this place, 
1. That they walk in the wind.  and often else where doth signify empty promises, smoky boastings, & vain, as it doth Oseas 8. ver. 7. For they have sown the wind, and shall reap the whirlwind. And Proverb. 11. ver. 29. He that troubleth his own house, shall inherit the wind. So then these false Prophets are but things puffed up with wind, clouds without water, as Jude saith in his epistle ver. 12. speaking swelling vanity, as Peter saith Epist. 2. cap. 2. ver. 18. In a word, great boasters, but vain. Also they are said to lie falsely. 
2. That they lie falsely.  For they are found to promise false things, that is to say, not ignorantly, as it often falleth out beyond our hope, but wittingly and knowing of it, and therefore to lie, that is, of set purpose to deceive men, whereby their offence is showed to be the more shameful, and the less excusable. After the same manner, and with the same colours are false prophets painted out by Peter in his second epistle cap. 2. and by Jude in his epistle. And therefore they are most mad, and enemies unto their own salvation, which wish for such teachers, follow them, or prefer them before the true prophets of God. The which thing notwithstanding the spirit of God hath foretold shall fall out unto us under the gospel. 2. Tim. 3.   
Vers. 12. I will surely gather thee wholly, O jaacob: I will surely gather the remnant of Israel: I will put them together as the sheep of Bozzah, even as the flock in the midst of their fold: the cities shall be full of brute of the men. 

What followeth their contempt of the truth and love of lying.  A Consequence, or showing what followeth after these great sins. For the Prophet showeth, what followeth worthylie of so notorious and shameless public contempt or despising of the truth and loving of lying, to wit, utter destruction of the whole nation, and the same also most miserable. So Paul 2. Thes. 2. vers. 11, 12. teacheth what should ensue upon those that received not the love of the truth, that they might be saved, saying: Therefore God shall send them strong delusion, that they should believe lies, that all might be damned, which believed not the truth, but had pleasure in unrighteousness. 
The destruction of the whole nation of Israel  First then in this verse is set forth the fall and destruction of this whole nation of the Israelites, the which is distinguished or severed out from the jews, because that God will gather together all jacob out of every quarter of theirs, and will assemble together the Israelites either lying hid and scattered for fear of their enemies, or continuing and abiding yet by companies, and commonly in their towns and cities. For the Prophet useth such words as do contain all the kinds of gathering of a thing together, to wit, (Asaph, and Kabats) God then will gather them together, not to save them, but to slay them, as sheep of Bozra, that is, fat, and fit, and appointed for the slaughter. For Bozra was a pasture country, and a rich, from whence most fat sheep and meet for meat, were set to the shambles, and were killed. And hereunto alludeth the Prophet Isai cap. 34. verse 6. when he saith, The sword of the Lord is filled with blood: it is made fat with the fat and with the blood of the lambs and the goats, with the fat of the kidneys of the rams: for the Lord hath a sacrifice in Bozrah; and a great slaughter in the land of Edom. So then the Lord will gather the children of Israel together unto the slaughter: both all, and together, yea and even those which hoped that they should be left and saved, at least wife had escaped many dangers. For GOD will not spare even these, neither shall they therefore escape. To be short, they shall be gathered together by God as a flock of sheep to be slain, and that same multitude shall be great, the which in those places shall be gathered together, and as a great flock, they that are gathered together and captives, shall in the fold by reason of the multitude be in a tumult and uproar. Therefore these so many threatenings the overthrow of this whole kingdom of Israel be it never so grent is described.   
Vers. 13. The breaker up shall come up before them: they shall break out and pass by the gate, and go out by it, and their King shall be before them, and the Lord shall be upon their heads. 

The great misery of the ruin & destruction of this people.  NOw in this verse the great misery and most heavy plight of the overthrow and destruction of the same people is lively described, as it were by a certain laying of it open unto the eye to be seen: namely, that both they with so many their miseries to come might be moured and repent: and we also which read these things by this description or table of the judgement of God against the rebels and ungodly and wicked men, might be afraid on our own behalf, and therefore live holily and justly: 
The description of their misery containeth sour things.  but the description of this misery seemoth to contain these four things. First, the assault & breaking in of their enemies upon them. For their enemies are said that they shall be breakers up: 
1 The breaking in of their enemies.  for they shall not use the Israelites whom they shall take, gently and courteously, but sharply, they shall handle them hardly and cruelly, and shall lead them away, as those sometimes lead a way unto their quarries and mine pits such as were condemned to dig metals. For the enemies as they go shall break up all things before the Israelites, to show the furiousness of their minds, and their anger against them, the which is a most miserable thing unto them that are now captives, 
2 They shall go before them, and lead them through the midst of the ruins of their cities.  and bringeth great trembling and fear. Secondly, these enemies are said that they shall march or go before the Israelites, and lead them through the midst of the ruin of their cities, to wit, in despite and contempt, and to increase and add sorrow unto them afflicted or troubled already. Therefore both the enemies themselves shall pass through the gates of the cities, cast down and broken by them, and also shall lead the captive Israelites in spite of their teeth by the rubbish of them, miserable and lamentable to behold. This may be the first sense or meaning: or also that the multitude of the captive Israelites may be showed, 
Another meaning of this place.  the Prophet said that it shall come to pass, that the gates of their cities shall be broken down because it would be too tedious or troublesome and long to lead them through the gates by couples, and two by two: Therefore that they may go gathered together, and by heaps and companies, the gates shall be thrown down, and these poor miserable Israelites shall follow their enemies going before them, as the flock or heard followeth Polyphemus and their hangman. Thirdly, 
3. The king of the Israelites shall be among them  their King also is said that he shall be among them captive, and after the manner and show of a triumph (the which by the enemies shall be made of them) to be showed first of all, and to be led laden with chains and irons among the other captives. The which sight and show of captivity is no doubt most pitiful, to wit, when as not only the people, but also the king himself, and the princes are seen to be in the same misery, yea and that foremost, 
4 God himself shall go before them, as Captain of their enemy's band.  and put unto vile shame and reproach. Fourthly, it is added, God himself shall go before, as the Captain of the enemy's band, as Abd. cap. 1. namely, that both the Israelites and also other men may understand, that these things came to pass worthily for their sins, and that they are the vengeance of God justly angry against them, from the which they cannot now deliver themselves, when as God favoureth their enemies, and in his anger hath forsaken them. These questionless are fearful things, and to be trembled at, the which ought to breed in our minds a wonderful and fearful conceiving of the judgements of God: and so consequently to call us back by times, from all kind of wickedness, lest we fall into the same evils or punishments. That which the Christian captives at this day have experience of under the Turks, as for example the Hungarians.    

CAP. 3.  
Vers. 1. And I said, Hear, I pray you, O heads of jaacob, and ye Princes of the house of Israel: 
The third Sermon to the princes especially of the kingdom of Israel.  should not ye know judgement? 
THe third sermon, the which now appertaineth peculiarly unto the Rulers and Princes of the people, and especially of the people of Israel: like as from the first chapter ver. 6. unto the 10. verse of this chapter, he denounceth threatenings unto the kingdom of Israel: and from the tenth verse which followeth, unto the kingdom of judah. Although it appear out of other Prophets that the same vices reigned also among the jews, as David Psal. 14.4. complaining that all things generally were out of frame in all estates, saith: Do not all the workers of iniquity know that they eat up my people, as they eat bread? they call not upon the Lord. Now Micheas in order after that he hath generally described the sins of the whole people, now showeth peculiarly the notorious wickedness of the Princes, unto whom therefore he doth also threaten the greater and more heavy judgements of God. For princes by their virtue and godliness ought to shine as lights unto the people. And therefore jeremy cap. 5. vers. 5. when he hath found things far amiss among the vulgar and simple people, thinking to find the case better among the great ones saith: I will get me unto the great men and will speak unto them: for they have known the way of the Lord, and the judgement of their God: but these have altogether broken the yoke, and burst the bands. Wherefore the higher that these be above the rest, the more foul are their vices, and give unto others an example and boldness to sin. So that such men need an especial reprehension, and the same more sharp than the rest of the people. But in this place there are reckoned up two sorts of men, the which are above others, to wit, the politic magistrates, and the Prophets as they were then called. And first of all he setteth upon the magistrates: and afterwards these prophets.  

1 What is spoken.  Now in this verse there may be noted three things. First what is spoken: Secondly, who speaketh it: Thirdly, to whom he speaketh it. Concerning that which is spoken, 
2. Who speaketh.  it is said to be the duty of the Nobles among the people of the magistrates of the Rulers and Princes, and that above and before the rest, To know justice, 
3. To whom he speaketh.  or righteousness, and indeed to perform and execute the same. Thereof they are called Mischphatim, judges. For Mischphat, judgement, is not only a bare knowledge and understanding of that which is just and right, the which is without practice: but the use and exercise also of this knowledge, when as the Magistrates themselves live justly, and minister justice sincerely. For so do I take the name of knowledge in this place, as 1. joh. 2. vers. 3. Eph 4. vers. 21. To have known God, To have learned Christ, where, with the knowledge of the truth, and of faith, the practice also, and the same sincere or sound is joined. He that pronounceth or speaketh this, is God himself, and especially speaking unto and rousing up these Princes of the kingdom of Israel, as if they were dease, or soothes giving little ear, that these great Peers might diligently hear the thing, the which concerneth them, and is of so great weight. Further these things are spoken both to the heads of jacob, and unto the Princes of the house of Israel. Under the name of heads and Princes the prophet generally comprehendeth all which have rule over the people either in peace, or in war, or in the public deliberations or counsel-taking of the whole common wealth: such as they are, which are called the general states of the commonwealth, or the counsel of the public state: or whether they have to deal, bear office and rule in the handling of the judgements, and courts of suits and controversies which arise among private persons. For unto all these it appertaineth to know what is law and right: and also in use and practise to show the same, both in themselves, and likewise in the controversies of others, and in their life, and judgements and sentences.   
Vers. 2. But they hate the good, and love the evil: they pluck off their skins from them: and their flesh from their bones. 

A showing of the contrary vices to be in these Rulers, unto those virtues, which in the verse before were required of them  AN Antithesis, or showing of the contrary to be in these Princes and Rulers, unto that, which in the verse before going was required of them. For against the true office of good Magistrates and Rulers of the people, such as he described before, he opposeth or matcheth the manners, life, and public and manifest deeds of these, whom he now speaketh unto, that is to say, their heinous sins, the which are contrary altogether unto that due●y set down before. For if it be considered what they are in themselves, they do not only hate that which is good, that is to say, those things which are holy and just: but also love with all their heart that which is evil, that is to say, whatsoever is both impious or ungodly against God: and also unjust against their neighbours or men. And this is the description or setting out of these men, whereby they are showed to be utterly strangers from the same both knowledge, and also life, the which as Citizens, as men, as Israelites they ought to lead and have. But if they be weighed according unto the person laid upon them by God, that is to say, as they are Magistrates and Rulers of the people, they are in this behalf worse also than others. For they do not only utterly neglect, or take no care nor keep of the people at all committed unto them, and are given to the feeding of themselves alone Ezech. 33.34. but also they miserably devour that self same people, that is to say, the sheep wherewith they are put in trust, and they do not only fleece them, but also flay them, and devour, and snatch unto themselves the flesh of them so flayen, plucked off from their bones. Wherein is lively painted forth both the unfilable covetousness of these Magistrates, and also their very tyrannous cruelty.   
Vers. 3. And they eat also the flesh of my people, and flay off their skin from them, and they break their bones, and chop them in pieces, as for the pot, and as flesh within the cauldron. 

An amplification of the vices before described.  AN amplification of the vices described before in all the heads of this people. And this amplification is made both of the quality of the people, the which is so cruelly spoiled by them, and also of the cruel manner, after which they are spoiled. As for the people whom these do handle and spoil after this sort, it is the people of God himself, his inheritance, his own peculiar portion. So Peter calleth the faithful Epist. 1. cap. 2. ver. 9 But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people. And Paul. Tit. 2. ver. 14. saith, that Christ gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself. So to come more directly to this people by the cruelty & covetousness of these bad rulers thus abused God himself saith of them Exod. 19 ver. 5.6. Ye shall be my chief treasure above all people, though all the earth be mine: ye shall be unto me also a kingdom of priests, and an holy nation. Thus then was committed unto the charge and trust of these heads and governors not a company of men of base regard and account, as other people were over whom God setteth Kings or Princes. Wherefore these men committed a double sacrilege: first, in that they rob and spoil a people by God committed unto them to keep: and secondly, because they spoil that people, which is God his own peculiar people. And the manner of this spoiling, the which by them is used, is most cruel and barbarous. For they tear away the skin, and the flesh, and the bones of the people, as butchers and slaughter men do, and when they cut them, they tear them asunder with a noise and rattling, & slay them with violence and force, as the most cruel butchers, and Cooks are wont to do. So then they break the bones of this people, and chop them in pieces, as is used to be done when as flesh is put into the cauldron to be sodden, and eaten afterward. And these things were done of these heads and princes, when as in the courts of law, 
After what manner the rulers are said to have committed the former cruelties.  and seats of judgements, they oppressed the poor under pretence or colour of law, spoiled them of their goods, set justice to sale, and did other like things most wickedly, which Amos setteth down cap. 5. ver. 11. and cap. 8. Isai. 1. jerem. 5.   
Vers. 4. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, because they have done wickedly in their works. 

The threatening of a punishment for these sins.  A Threatening of the punishment, the which shall worthily follow their so great sins. And it is in a word, That they also because of these their wickednesses shall be forsaken of God in their most afflicted or troubled estate, albeit they call and cry unto God never so much. For such a crying is like unto the tears of Esau, as namely, being caused of the only feeling of punishment, not of any faith, or love unto God: not springing of any earnest motion of penitency, or affection of repentance: and therefore it is not heard of God. So speaketh the writer to the Hebrews of the counterfeit tears of Esau proceeding not from true repentance, but from grief that he was prevented of the blessing cap. 12. ver. 17. For ye know how that afterward also, when he would have inherited the blessing he was rejected: for he found no place to repentance, though he sought the blessing with tears. And so james teacheth why we often are not heard in our prayers cap. 4 ver. 3. Ye ask (saith he) and receive not, because ye ask amiss, that ye might consume it on your lusts. Moreover, this is a punishment of all others the most grievous, namely, to be forsaken of God, and that in the most hard time of our affliction. For so are we shown to be both cast off of God, and hateful unto him because of our wickedness: and therefore to perish for ever both in soul and body. So jerem. 11. ver. 11. the like is threatened in these words: Therefore thus saith the Lord, behold, I will bring a plague upon them, which they shall not be able to escape: and though they cry unto me, I will not hear them. And Zach. 7. ver. 13. Therefore it is come to pass, that as he cried, and they would not hear, so they cried, and I would not hear, saith the Lord of hosts. And therefore David Psalm. 55. ver. 1. prayeth unto God against this, saying: Hear my prayer, O God, and hide not thyself from my supplication.   
Vers. 5. Thus saith the Lord, concerning the Prophets that deceive my people, and bite them with their teeth, and cry peace, but if a man put not into their mouths, they prepare war against him. 
THe second sort of those which excel, or are in authority among the people, to wit, those which either are in deed Prophets, or else at least wise in name, as these, whom in this place he reprehendeth, would seem to be. Moreover, 
Three parts of this verse.  this verse hath three things to be noted. First, who speaketh: God jehovah, that these threatenings might have their authority and credit against the never so colourable, 
1 Who speaketh.  and stubborn thwarting and exception of these men, 
2. To whom he speaketh.  unto whom they are denounced or threatened. Secondly, to whom he speaketh: namely, unto the false Prophets, whom he described before cap. 2. ver. 11. and in this place calleth liars, and authors of the error of the people. Thirdly, why God reproveth them, to wit, 
3. Why God reproveth them.  because they altogether abused his word, and so holy a vocation or calling, as they falsely and rashly took upon themselves, namely, the calling of a Prophet. There is then a double cause of the reprehension: one, for that they deceive, and cause men to err: an other, for that these men, whom they so deceive, are the people of God, whom God commanded, and will have to be instructed truly out of his word, and not lyingly out of the dreams of men. Further, the course that these false Prophets take in their dealing & preaching is here also by an Hypotyposis, 
What the figure Hypotyposis is, see Amos cap. 8. ver. 12.  or lively description painted forth, as if it were in a manner to be seen with the eye, wherein their mere covetousness, and mockery of the word of God, is most impudent and shameless. Which two vices Peter also hath noted in false Prophets 2. Epist. cap. 2. ver. 3, 13, 14. of whom he saith: And through covetousness shall they with feigned words make merchandise of you, and shall receive the wages of unrighteousness, as they count it pleasure to live deliciously for a season: they have hearts exercised with covetousness. And as for the covetousness which here he reprehendeth in these false Prophets, it appeareth herein, for that they threaten boldly terrible cursings, and destructions to come unto men that offer, and give them nothing. So then they prophesy for rewards, as hereafter ver. 11. and jerem. 5. And concerning their manifest mockery of the word of God, and of so holy a calling, the same is in this, that when as they are well fed of any man, they promise unto him, as it were out of the mouth of God, peace, & all most happy things. The manners, gurmandise, and begging, and covetousness of Monks and Friars, especially the begging ones, as they are called, could not possibly be described and set out more truly and better, according unto that old saying. 
O Monachi, vestri stomachi, sunt amphora Bacchi:  
Vos estis, Deus est testis, certissima pestis.  In rude like meeter thus: 
O monkish asses, your bellies which passes, are jolly wine glasses:  
Ye are, God saith so, without any no, a most certain wo.    
Vers. 6. Therefore night shall be unto you for a vision, and darkness shall be unto you for a divination, and the sun shall go down over the Prophets, and the day shall be dark over them. 

A threatening of punishment unto these false prophets.  A Threatening of punishment, the which altogether agreeth with the wickedness described before, that is to say, the abuse of the office of a Prophet. And this is, that it shall doubtless come to pass, that they shall manifestly be found to be void and without the gift of prophesy, and trifelers, and lying mates, who have seen and heard nothing from God, and therefore neither can, nor could prophesy. Further, this punishment is described with many Metaphors, and similitudes of things the which are taken from things bodily, 
What the figure Metaphora is, see Amos cap. 4. ver. 12.  and which may be seen unto things without body, and invisible, or which cannot be seen, because that prophesy is every where in the holy Scripture called a vision. So then this darkness, dimness, night, the which shall come upon these Prophets, do signify and betoken both a wanting of God his inspiration, and also the passing ignorance of these men, which call themselves Prophets, in matters appertaining unto God, the which ignorance is called both night, and also thick darkness. For God did not furnish them with his Spirit, nor will furnish them to prophesy, and this shall all men indifferently know. Wherefore they shall detest and abhor them as liars and deceivers, and find them to be most ignorant.   
Vers. 7. Then shall the Seers be ashamed, and the South sayers confounded, yea they shall all cover their lips: for they have no answer from God. 

An amplification of the former punishment  AN amplification of the punishment threatened before, the which is taken from things adjoined with it, or waiting upon it, to wit, their shame and reproach. For it shall come to pass that their subtlety and deceiving shall be so manifestly found out, that they themselves also shall wonderfully be ashamed of it. Therefore they shall cover their beards, that they may not be thought to be Prophets any longer, for sorrow and heaviness Leuit. 13. to wit, the which they shall conceive and feel in their mind, for that they are known and found out to be such.   
Vers. 8. Yet notwithstanding I am full of power by the spirit of the Lord, and of judgement, and of strength to declare unto jaacob his transgression, and to Israel his sin. 

The figure Hypophora what it is, see Amos cap. 5. ver. 21.  THis is the figure Hypophora. For he answereth an objection, the which might be made out of the former verse: namely, if our Prophets shall have no answer nor vision from God, and shall be ashamed, shalt not thou also be so: or what is the certainty and assurance of thy prophesy above theirs? Micheas therefore answereth by way of Antithesis, or setting down in himself the contrary virtues unto their former vices, opposing or matching himself and his calling against them utterly, and against their office of Prophets. 
Two things to be noted in this matching together of contraries.  Wherefore there are two things to be noted in this comparing and matching together of contraries: one, which noteth out their persons: the other, the which appertaineth unto the office of a Prophet, the which was attributed unto them both. Their persons are noted out in this word (I) the which hath an Emphasis, 
1. Concerning their persons.  or vehemency and force in it, and is opposed or set against the fifth verse but a little before, and the word Prophets, which deceive, 
2. Concerning their office.  etc. For the Prophet Micheas when he saith in this verse, Yet notwithstanding I, etc. doth separate himself from these false Prophets: and that worthily, as he proveth by the divers calling of them both: the which for this cause he describeth in the other part of this verse. And this is for that he is called of God, and sent to denounce that which he threateneth, unto both the houses of jacob: and that not obscurely or darkly, and lyingly, but manifestly and plainly, as appeareth by the effects themselves, that is to say, the gifts of God towards him. The which things in this place are said and rehearsed by Micheas not for vain glory and boasting, but for the sake of his ministery, and for to defend the truth of God. So Paul, to confirm the Gospel of Christ which he preached, speaketh many things christianly of himself, and of his dignity & understanding 2. Cor. 11. ver. 5 Verily I suppose that I was not inferior unto the very chief Apostles, etc. Ephe. 3. ver. 4. Whereby when ye read, ye may know mine understanding in the mystery of Christ, etc. Philip. 3. ver. 4. Though I might also have confidence in the flesh: if any other man thinketh that he hath whereof he might trust in the flesh, much more I, etc. But first of all Micheas showeth that he was sent, 
Micheas proveth his calling  and hath that which he doth, and teacheth, 
1. In that he was sent.  by the spirit of God, and not of himself, as Isai 59 ver. 21. also cap. 61. And Luk. 4. ver. 18. Christ himself allegeth the testimony of the Prophet Isai to prove the lawfulness of his calling, where he saith: The spirit of the Lord is upon me, because that he hath anointed me, that I should preach the Gospel to the poor: he hath sent me, that I should heal the broken hearted that I should preach deliverance to the captives, and recovering of sight to the blind, that I should set at liberty them that are bruised, etc. 
2. By the effects of the same, to wit, the gifts of God towards him.  Secondly, he confirmeth it by the effects; that is, the manifest gifts of GOD towards him. So Paul 2. Cor. 10. But we will not rejoice of things which are not within our measure, but according to the measure of the line, whereof God hath distributed unto us a measure to attain even unto you. And cap. 12. ver. 12. The signs of an Apostle were wrought among you with all patience, with signs and wonders, and great works. Now these effects of the calling of our Prophet are generally the fulfilling thereof, that is, That Micheas hath gifts necessary for that charge. And particularly, understanding, or judgement, and constancy, and both these from the spirit of God. Whereby is gathered, that in respect of judgement or understanding; the true Prophets of God did speak far more certainly, distinctly, plainly, and clearly, than the false Prophets did speak. In respect of their constancy, they had not the people so favourable unto them, as the false Prophets had. For these false Prophets soothed the people in their sins, and therefore were acceptable unto them: but the true Prophets did earnestly & sharply rebuke vices, & therefore they were counted troublesome, and hated. For it is an old saying and true, Flattery getteth friends, but truth hatred And Paul 2. Tim. 4. ver. 3. teacheth, That the time will come, when they will not suffer wholesome doctrine: but having their ears itching, shall after their own lusts get them an heap of teachers and shall turn their ears from the truth, and shall be given unto fables. Wherefore Galat. 4. ver. 16. he asketh them, saying▪ Am I therefore become your enemy because I tell you the truth? So●then the true Prophets had need of constancy.  
Further, in this self same verse there appeareth a manifest example of this judgement, 
An example of that judgement which the prophet saith was given him by God.  the which Micheas saith to have been given him by God, whildst that he doth not call the iniquity of jacob, that is, of the jews, and that of the Israelites, all by one name: but saith that in these there is only sin, in the other also wickedness, that is, greater sin. For the fault of the jews sinning against God, was greater than the Israelites: because that there remained a greater light among the jews, and that the benefits of God were more in number towards them, then towards the Israelites. Therefore this so perfect and true distinction or difference of sins in both people, argueth or showeth that the discretion, knowledge, and understanding which by God was given unto Micheas, was very great, and consequently that he came unto this office taught and instructed by the Spirit of God. No which like thing appeareth in the  Prophets, but they confound and huddle all things together, either they make things small which are great, or contrariwise make things great which are small.   
Vers. 9 Hear this I pray you, ye heads of the house of jaacob, and Princes of the house of Israel: they abhor judgement, and pervert allequitie. 

A confirmation of the former sentence.  A Confirmation of the former sentence by a proof and example of the same▪ He said that he was called of God, to declare unto both people their sins: now he performeth the same. So Paul telleth the Corinthians Epist. 2. cap. 13. ver. 3. That they shall have experience and trial of Christ that speaketh in him. And Epist. 1. cap. 4. ver. 21. asketh them, What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? Therefore in this place Micheas directeth his words unto them both, whom he maketh guilty of the same crimes. And those are, that they do not only with themselves loath and detest (albeit they be the heads and governors of all the people) judgement, that is, the thing which is done, or aught to be done justly, and holily: but also do pervert or let it, if any go about to follow, establish, or commend the things which are holy and right. So we see that the Princes, and heads of the people turned away from the true worship of God many otherwise godly Kings, as Asa, joas, and others more. For they seem especially to have been authors of Idolatry. And therefore the Prophet Isaias also inveigheth especially against them cap. 1. But Micheas setteth upon the heads themselves, and not only upon the common sort and people, to show that he doth his duty without accepting of persons, that he is the servant of God, and not of men, as those false Prophets were: finally that he is endued with that true constancy, of the which he spoke in the verse before.   
Vers. 10. They build up Zion with blood, and jerusalem with iniquity. 

An amplification of the sin of the Rulers.  AN amplification of the crime whereby the self same thing is proved; the which verse 8. he said to be in the jews, to wit, that there is in them wickedness, and not only sins, as in the Israelites. And therefore he showeth the grievousness of the sin, the which was peculiarly committed by the heads of the kingdom and people of judah. Further he accuseth them for that they builded with blood, and that oven Zion or jerusalem itself, that is, the city of God, the which always in every part of it ought to be holy. Wherein Micheas condemneth these governors of the people both of cruelty, and also of covetousness: and the same sacrilegious, in that they used both these sins unto the dishonour of the city of God, and of that place (where the divine, that is, the pure Temple was builded) that is to say, unto the manifest reproach of God himself. See in every respect the like complaint of God against this people Nah. 3. vers. 1. in these words: O bloody city, it is full of lies, and robbery: the pray departeth not. Also Ezech 24. vers. 9 Woe to the bloody city, for I will make the burning great. So Habac. 2. vers. 12. Woe unto him that buildeth a town with blood, and erecteth a city by iniquity. And in this word (buildeth) he answereth a secret vain excuse of theirs: for they defended themselves under this pretence or colour, that this which was found fault withal, turned unto the ornament and garnishing of the City of God. And therefore that their enterprise was rather to be praised then accused. The Prophet answereth, that God will have no such ornaments of his city, nor any such building. For God delighteth not in any injustice and cruelty Psalm. 5. and they which do so, and spoil others under a pretence or colour of religion, they make God a fellow and partner of their robberies. See Isai 66. vers. 2, 3. Mar. 7. ver. 11, etc.   
Vers. 11. The heads thereof judge for rewards, and the Priests thereof teach for hire, and the Prophets thereof prophesy for money: yet will they lean upon the Lord and say, Is not the Lord among us? No evil can come upon us. 

A particular setting down of the sins of every order of governors among them.  A Laying out of the matter more plainly. For he now showeth particularly, how these heads, or every order of these heads deal ungodly and wickedly, and use themselves every man in his charge. Wherein he distinctly describeth or setteth out, and increaseth the proper wickedness of every one of them by contraries. Further, he maketh three kinds or orders of these Heads or Governors, namely, judges, Priests, and Prophets. It is the part of judges to abstain from gifts, that they may give judgement, 
1. judges.  and minister law holily, and not be corrupted. So jethro, when he showeth unto Moses what judges he should make for his help and ease in the burden and charge of the common wealth of Israel, among other points requireth especially, that they be such as hate covetousness. Exod. 18. vers. 21. Moreover (saith he) provide thou among all the people, men of courage, fearing God, men dealing truly, hating covetousness, and appoint such over them, to be rulers over thousands, rulers over hundreds, rulers over fifties, rulers over tens. But these judges of whom Micheas speaketh, receive gifts, and accordingly as any thing is given them, judge in favour of this man, or that man: the which is a great sacrilege or notorious offence against God. And under the name of judges, all politic Magistrates are generally comprehended. There followeth the order of Heads or rulers of the people, or of Church-governors, as I may so call them. And these are of two sorts, to wit, ordinary, as in times past the Priests, and Levites, now Pastors and Doctors in the Church of God: and extraordinary, as in times past the Prophets, the which are now either none at all, or very tore and seldom. The Priests, or ordinary governors of the Church did teach for reward, the which is not only most filthy, 
2 Priests.  but also sacrilegious. For accordingly as every man gave them a reward for their service, so did they set down and determine every man his sins to be great or small, and did not follow the determination of the law of God without respect of persons. For such the Priests ought to be, not swerving one whit from the truth and equity of the law of God, as it is Malach. 2. vers. 6. The law of truth was in his mouth, and there was no iniquity found in his lips (speaking of the Priest's office) he walked with me in peace and equity, and did turn away many from iniquity. 
3. Prophets.  The extraordinary governors of the Church, as the Prophets: even they also prophesied for money. And therefore their covertousnes and sacrilege is more manifestly described then that of the former. For there was some colour of the Priests and Magistrates in these words, (rewards, gifts, or hire:) but in the word money, and in Prophets there is none at all, nay there is an open mart & merchandise of the word of God, such as Peter epist. 2. ver. 3. and 15. findeth fault withal in the false teachers of his time, of whom he saith, Through covetousness shall they with feigned words make merchandise of you, and forsaking the right way, have gone astray, following the way of Balaam, the son of Bosor, which loved the wages of unrighteousness. And the saying of Christ Mat. 10. is to be applied unto this place, Ye have received freely, give freely. And yet for all this is not the due and reasonable wages of the Pastors & teachers in the Church condemned, as Christ himself teacheth in the same place Mat. 10. Paul 1. Cor. 9 Finally, to the end he may paint out the filthy covetousness and ungodliness of these false Prophets the more clearly (who at that time as the Monks at this day, greatly deceived the people) the Prophet by the figure Mimesis, 
What the figure Mimesis is, see Oseas cap. 4. ver. 18.  or imitation, setteth down their wicked words, when as they had received money for their divination or prophesying. For they prophesied that it should come to pass, that GOD would be with them, which gave them money.   
Vers. 12. Therefore shall Zion for your sake be ploughed as a field, and jerusalem shallbe an heap, and the mountain of the house, as the high places of the forest. 

A threatening of a most grievous punishment  THe threatening of a most grievous punishment against the jews for their former sins. For not only the houses of private persons, but also the whole city itself: and that not every city whatsoever, but that very same Zion and jerusalem (which vers. 10. before, they said they did build) and not only in that city those parts and quarters, in which profane houses, that is, the houses of men are: but that self same part also wherein is builded the temple of God itself, that is, the holy house of God shall be utterly overthrown and destroyed, so that in the end it shall wholly be brought into rubbish, and into woody, and desert places and fit only for wild beasts. All and singular which things do declare that there was a great judgement of God prepared against the jews. See jerem. 26. verse 18. where mention is made of this verse in these words: Michai the Morashite prophesied in the days of Hezekiah king of judah, and spoke to all the people of judah, saying: Thus saith the Lord of hosts, Zion shall be ploughed like a field, and jerusalem shall be an heap, and the mountain of the house shallbe as the high places of the forest.    

CAP. 4.  
Vers. 1. But in the last days it shall come to pass, that the mountain of the house of the Lord shall be prepared in the top of the mountains, and it shall be exalted above the hills, and people shall flow unto it. 
AFter the denouncing of threatenings the Prophet addeth promises, after the manner usual unto all Prophets. 
Promises unto the elect.  But these promises appertained, and do appertain only unto the godly and the elect or chosen: and not generally unto every one the which in the congregation of the Church did profess themselves to be Christians, or then the people of God. For in Isaac only is the seed of the Church called, neither are all they which are the seed of Abraham, the Sons of Abraham, as it is Rom. 9 vers. 7. and partakers of these promises of God. For those only, which are indeed godly, do earnestly repent at the threatenings of God. Now this promise was set down to lift up or comfort the minds of those godly ones. And it is most clear and notable: for it containeth a renewing and restoring both of the Temple, and also the true worship of God far more excellent than it was in the former time: lest that therefore because they heard before that it should be destroyed, they might think that it should utterly be overthrown & for ever. Nay it shall be restored, & that more gloriously than it was Agg. 1. & 2. For unto this second temple shall the Gentiles which dwell most far off, come. All which things no doubt are to be understood of the kingdom and Temple of Christ, that is, of the Church and worship the which hath been restored by the preaching of the Gospel 1. Pet. 2. And hereof it is spoken Hebr. 10. ver. 16. in these words: This is the Testament that I will make unto them, After those days, saith the Lord, I will put my laws in their heart, and in their minds I will write them.  

Three parts of this verse.  This verse hath three parts. The first pointeth out the time, wherein these things shall be done, to wit, after that both people shall have been punished in such sort as was foretold, 
1. The time, wherein these things shall come to pass.  and the Temple of God pulled down. That which first noteth the times of the captivity of Babylon. Secondly, those times, wherein this Temple of jerusalem was destroyed by Titus the son of Vespasian the Emperor. For after that overthrow of the Temple especially, the glory of Christ, and the power of the doctrine of the Gospel shined forth, and the Gentiles were commonly called, yea, and came also unto Christ, and unto the knowledge of the true God, of the which manifestation and openly showing of Christ as well unto the Gentiles as unto the jews, Paul 1. Tim. 3. ver. 16. writeth: And without controversy, great is the mystery of godliness, which is, God is manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory. And Colos. 1. 
2. The promise itself of the restoring & building again of the Temple, & worship of God  The second part of this verse containeth the promise itself, not only of the restoring of the Temple & worship of God, but of the building of it up again far more gloriously than it was before. The which thing Micheas setteth forth and describeth Metaphorically under the exalting or setting up on high of the mountain Zion, on the which the Temple was builded: he doth I say set out these things under these Metaphors, unto those men, to wit, as being such who were wont to look unto that earthly Temple, and unto that mountain Zion. So then this mountain Zion shall in dignity excel other mountains, and consequently shall be higher above them. And therefore David Psal. 68 ver. 16. speaketh of it thus: As for this mountain, God delighteth to dwell in it: yea, the Lord will dwell in it for ever Isai. 2. 
3. The effects of the dignity of the Temple.  The third part of this verse now showeth the effects of this dignity, that is to say, proveth it by the effects, of the which one is rehearsed in this place, to wit, for that the Gentiles (the which hated it before) shall then by heaps flow unto it, 
1. The Gentiles shall by heaps come unto it.  and shall run unto it, being moved with godliness of mind, and reverence towards that Temple. Therefore this Temple shall now be reverenced and haunted of more, than that first Temple was. Wherefore it shall be of greater dignity than that former. And this is to be understood of the spiritual Temple of God, that is, of the Gospel of Christ, and of his Church gathered together by the Gospel.   
Vers. 2. Yea many nations shall come and say, Come, and let us go up unto the mountain of the Lord, and to the house of the God of jaacob, and he will teach us his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from jerusalem. 

An amplification of this coming of the Gentiles unto the Temple of God.  AN amplification of this flowing and coming together of the Gentiles, who before were turned away from the true worship of God, and now desirous to learn it. And it is taken both from the cheerfulness of their mind, and also from the multitude of them. For many nations, which before were idolatrous, shall come unto the true knowledge of God, and his spiritual Temple, and not only one or twain. Again, they shall come also with great cheerfulness of mind, not constrained, nor against their wills, but of their own accord being moved by the spirit of God, and true godliness, they shall come unto God by the restoring of the Gospel, that is, of the second Temple. But here by the way, 
The nature of true faith and godliness.  the nature of true faith and godliness is to be noted, which doth not only worship some certain God, but the true God, to wit, the God of jaacob: and hath attained unto the not only knowledge of his will, but also performeth obedience unto the same. For true godliness is not contented to be taught, that is, with the bare knowledge of the heavenly truth, but also walketh in that doctrine which it hath learned out of the word of God, that is to say, he that is in deed a godly man, reformeth his whole life according unto the will of God, and walketh in the ways prescribed by his word even unto the end of his life, Psal. 1.  

A reason why the godly must come unto the Temple of God.  For the law shall go forth of Zion, etc. This is a rendering of a reason, why all those which are desirous to be taught and learned in the true fear of God, must especially, nay necessarily come unto that Temple, to wit, because that out of that place only cometh the true doctrine of godliness, and the word of God, and is in place of the world else beside. For at that time unto the jews only were as it were in trust committed the Oracles of God, and the true doctrine of faith, and of everlasting salvation was among them alone. So speaketh the Psalmist Psal. 76. ver. 1. God is known in judah, his name is great in Israel. And Psal. 147. ver. 19, 20. He showeth his word unto jaacob, his statutes and his judgements unto Israel. He hath not dealt so with every nation, neither have they known his judgements. So Paul Rom. 3. ver. 2. saith, that the preferment of the jews is much every way, for chief because unto them were committed the oracles of God. Whereby appeareth that true faith, and the right and lawful worship of God must of us be fet and drawn only from the alone word of God written, Isai. 2. And here also is reckoned up the second effect of this Temple, 
2. The second effect of the spiritual Temple is, that it only containeth true faith.  that the preaching of the Gospel, and the same only shall contain true godliness.   
Vers. 3. And he shall judge among many people, and rebuke mighty nations a far off, and they shall break their swords into mattocks, and their spears into siethes: nation shall not lift up a sword against nation, neither shall they learn to fight any more. 

3. The third effect of the dignity of this Temple.  THe third effect, by the which the dignity of this restored Temple, that is, of the Gospel, is showed to be most great, for that by this doctrine of the Gospel of God, he shall judge and rebuke many nations, how strong and stout so ever they be. These words therefore of (judging and rebuking) do betoken those judgements, the which God did exercise: first, in the consciences of the Gentiles, reproving them of their idolatry and ungodliness: secondly also of the manifest or open punishments, that in the end being tamed and mastered, they might be brought unto God. So the word judgement is taken joh. 3. ver. 19 And this is the judgement, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. And the Gentiles themselves at the first did not show themselves so meek and ready to be taught, but afterward, when as they were with divers punishments and miseries justly punished of God for their ungodliness, as Christ himself teacheth Matth. 4. ver. 16. The people which sat in darkness saw great light, and to them which sat in the region and shadow of death, light is risen up. And Paul showeth Rom. 1.18. how great tokens of his wrath God powered out upon the heathen for their disobedience unto his truth, saying: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which with hold the truth in unrighteousness. And the self same appeareth throughout the whole apocalypse. But this effect is not to endure only for a time, but continually, and for a long season. For God by little and little hath called, and will call unto the knowledge of his truth at the last, one while this nation, another while that nation, which he hath afflicted or punished.  
And they shall break their mattocks into spears.) The fourth effect joined with the former, to wit, a most great peace of the world at that time embracing Christ, the which shall ensue and be, 
4 Great peace among the godly  but yet between those only which shall believe in Christ. For they shall be so tied one to another in mutual charity and love, that no man shall hurt his brother, no nation embracing Christ shall make war upon another nation embracing the same Christ. Nay, as Isaias saith, those which before were most cruel, and most enemies within themselves, shall be made friends, and shall be so gentle, friendly, and meek as sheep. So great a force is there doubtless of true godliness, that it will bring all men unto mutual concord, or agreement one with another, Philip. 2. Eph. 4. Isai. 2. and 11. ver. 6.7. The wolf also shall dwell with the lamb, and the leopard shall lie with the kid, and the calf, and the lion, and the fat beast together, and a little child shall lead them, and the cow and the bear shall feed: their young ones shall lyetogether: and the lion shall eat straw like a bullock. So the Scots and English men: again, English men and French men are made friends together, who before were most deadly enemies.   
Vers. 4. But they shall sit every man under his vine, and under his fig tree, and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. 

The making more plain of the matter before.  A Laying open of the matter more plainly▪ For he showeth by an amplification, both what manner of peace, and how great the same shall be in the Church of God, nay in the whole world, when as the doctrine of the Gospel shall be received of the Gentiles. And this verse hath two parts to be noted. One, 
Two parts of the this verse.  a description of this peace: another, the confirmation of the same against those which are either altogether unbelievers, 
1. A description of this peace.  or else such as do make some doubt of so great a promise of God, and quiet of the Church to come. The description of this peace promiseth first home agreement, and security or safety among the godly. 
2. A confirmation of the same.  For at home, that is, every godly man in his own country shall be most safe among his own people: both under his own vine, 
1 Peace at home.  and under his own fig tree he shall live at home quietly, to wit, no man offering him any wrong. So is it reported of the great peace in judah and Israel all the days of Solomon 1. King. 4. ver. 25. And judah and Israel dwelled without fear, every man under his vine & under his fig tree, from Dan even to Beer-sheba, all the days of Solomon. Leu. 26. Isai. 11. Secondly, it promiseth peace also from foreign enemies. 
Peace from abroad.  For no stranger shall put the Church of God in fear. So Psal. 144. ver. 14. it is a part of the prayer of the faithful, the which by the conclusion and shutting up of that Psalm it may appear that God sometime granteth unto them: That there be none invasion, nor going out, nor crying in our streets. And then they conclude: Blessed are the people that be so, yea blessed are the people whose God is the Lord. So it fell out under Constantine the great. Apoc. 8.1. So Act. 9 ver. 31. it is said, The Churches of God had peace. But albeit these calm days and quiet times last not long with our enemies abroad, yet that peace of mind, the which a true faith in Christ bringeth, can never be taken from them, of the which Paul speaketh Rom. 5. ver. 1. Then being justified by faith, we have peace towards God through our Lord jesus Christ: And ver. 11. We also rejoice in God through our Lord jesus Christ, by whom we have now received the atonement. And in this peace properly consisteth the kingdom of God.  
Furthermore, the confirmation of this promise followeth, taken from the nature or person of the promiser: and he is God, who can not lie, but is always true of his word, and his mouth is always true Tit. 1. It is added, that the which promiseth, is the God of hosts, that is, almighty, whom nothing is able to any effect to resist, but that his will is fulfilled. For he doth whatsoever he will Psalm. 115. Neither is there any thing impossible with him.   
Vers. 5. For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God, for ever and ever. 

A confirmation of the former promise taken from the comparing of the true God, and other gods together.  A Confirmation of the same promise, the which is taken from the comparing of the true God with other gods of this people, and other people. For it is most meet, that if other people do trust every man unto his God: that you Israelites and true jews do trust also in your God: not for a time only, but for ever, and in those things also, the which ye do not yet see with your eyes, but the which are yet to come, and promised by him. So then Micheas compareth these two things together, other people with this people: the majesty and power of other gods with the majesty of the God of Israel, that is, the true God. For the majesty and power of those gods, in whom other people do trust and stay, is none at all: but the power of the true God is most great, and unconquerable, whom nothing is able to withstand Psal. 95. ver. 3.4. For the Lord is a great God, and a great King above all gods, in whose hands are the deep places of the earth, and the heights of the mountains are his, etc. And Psal. 135. ver. 15. concerning the gods of the heathen: The idols of the heathen are silver and gold, even the work of men's hands. But touching the great and fearful majesty of the true God Psal. 29. ver. 8. he saith, The voice of the Lord maketh the wilderness to tremble, the Lord maketh the wilderness of Kadesh to tremble, etc. Other people feel not either any favours at all, or else no continual favours of their gods towards them (for they are but the sleights and fetches of Satan, whatsoever happy things for a time the heathen do often find at the hands of their gods and idols) but that God whose people ye are, is your God, whom you always have found to be true. Therefore you ought to trust in him, and to rest in his promises, and that continually, and for ever.  

The comparison contameth also an exhortation.  Moreover, this comparison is in such sort set forth, that by the very phrase and manner of speaking it containeth also an exhortation unto the same godly, to worship that same true God, and by faith to walk in his precepts and promises. For this our such knowledge of God, and meditating or thinking upon his power ought not to be content with the only bare theory, or speculation of the thing itself: but in the same is the practice of godliness set before us, that therefore we might serve God the more willingly.   
Vers. 6. At the same day saith the Lord, will I gather her that halteth, and I will gather her that is cast out, and her that I have afflicted. 

A making of that more plain, the which was spoken ver. 4. Three things proving the restoring of the church to be easy.  AN explanation, or making of the matter more plain, the which by the reckoning up of the parts, showeth that which ver. 4. was said before, to wit that the estate of the church should be happy, and that it should be restored at the coming of Christ, and by the preaching of the gospel. But here are three things reckoned up, the which how far past recovery soever the state of the church might seem to be in affliction or trouble, do show notwithstanding that the renewing of it, & the restoring of it unto the old estate, shall be easy. The first is, that look what things were in it before maimed, out of joint, weak, torn and lame, 
1. All imperfections shall be cured.  the same shall be restored, gathered together, be healed, and shall not perish, nay they shall abide and remain found and strong. And therefore they pray Isai. 35. vers. 3. Strengthen the weak hands, and comfort the feeble knees. And cap. 66. vers. 20. And they shall bring all your brethren for an offering unto the Lord out of all nations, upon horses, and in chariots, and in horse litters, and upon mules and swift beasts, to jerusalem mine holy mountain, saith the Lord, etc. This hath Christ performed, first bodily, then spiritually, healing all, whosoeverby faith came unto him Mat. 8 vers. 16.17: where it plainly appeareth that he healed all that came unto him, in these words. When the even was come, they brought unto him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick, that it might be fulfilled which was spoken by Isaias the prophet: He took our infirmities and bare our sicknesses. And cap. 9 vers. 35. we read how by preaching he cured their souls, and by working of miracles healed their bodies: for thus he writeth: And jesus went about all cities and towns, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. The second thing is, that he shall gather together into one, 
1 The scattered shall be gathered into one.  those that are cast out, and his that are scattered abroad, from whence afterward shall arise a greatnation, and not one, but many nations. So is it said Psalms. 107. ver. 2.3. Let them which have been redeemed of the Lord show how he hath delivered them from the hand of the oppressor, and gathered them out of the lands, from the East, and from the West, from the North, and from the South. So then there shall not only some few remain, which shall be healed, but also they shall make a most strong body of a people. The which came to pass, both when they returned from Babylon Esd. 2. and also when as the Gentiles came unto the church of God through the preaching of the gospel, the which may also be gathered out of the revelation of S. john cap. 7. vers. 9, where he saith: After these things I beheld, and lo, a great multitude which no man could number of all nations and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with long white robes, and palms in their hands.   
Vers. 7. And I will make her that halted a remnant; and her that was cast far off a mighty nation: and the Lord shall reign over them in mount Zion, from hence forth even for ever. 

3. God shall reign as a King in the midst of his Church.  THe third point is contained in this seventh verse, to wit, that the Lord himself will reign in the mids both of them, and also in mount Zion, the which without all doubt did represent the true church of God. In which third point the steadfastness, glory, and full happiness and restoring of the church is contained. For what can be more happy, and safe, then when as God not only dwelleth in the midst of us, but also reigneth, and as a King hath care of us? And this cheerefell favour of God towards his, and the assured persuasion thereof was it which more rejoiced the heart of David, than all other earthly blessings could do the worldlings, insomuch that Psal. 4. vers. 7 he saith: Thou hast given me more joy of heart, than they have had, when their wheat & their wine did abound. Concerning this restoring and protecting of the church, read Zach. 2. Further, that the godly might hope and believe, that these things although they be wonderful, and almost incredible or unbeleeveable in so great ruins of the church, that they shall notwithstanding most assuredly come to pass, there is added a necessary preface or forespeech, That these are the promises of the eternal GOD and his saying: not the words of Idols, nor of men, and to the end that the greatness of this happiness of the church might be esteemed of us accordingly, and draw us into an admiration or wondering thereat, it is said, that it shall be perpetual, that is, for ever, and beyond. For God will not only gather together and defend those that are his here upon earth, but also in the everlasting and heavenly life, the which is a most singular benefit, so that, as Paul writeth unto Timothy 1. cap 4 vers. 8. godliness hath the promise of the life present, and of that that is to come.   
Vers. 8. And thou, O tower of the flock, the strong hold of the daughter Zion, unto thee shall it come, even the first dominion, and kingdom shall come to the daughter jerusalem. 

An amplification of the former benefit.  AN amplification of the benefit going next immediately before. For God himself shall not only then reign in the Church, when as he shall restore the same, but the Church herself also together with him, shall obtain a kingdom and government, and that such as it had before, wonderful and to be marveled at of the gentiles: the church herself I say, 
Two parts of this Verse.  and jerusalem the daughter of her, the which was before in such sort destroyed, and wasted by the enemies. But in this verse there are two things to be observed or noted: the one, the thing itself which is promised: The other, 
1. The promise itself.  the phrase or manner of speaking, whereby it is promised. 
2 The manner of promising the same.  Concerning the matter itself, it is a promise of the former estate and kingdom of the church to be restored. Wherein God doth not only promise unto her a kingdom, but also such a one as it had before, to wit, under David and Solomon. For Saul is not here to be reckoned among the kings, when as he was not given of God, but set up, and asked by the people. So than it shall be a notable kingdom, most large, flourishing, rich, peaceable, fearful unto the nations, nay such also as shall subdue the nations, and bring them under her subjection. The Church long sithence hath enjoyed these things, and doth also at this day enjoy them through Christ, and by the preaching of the Gospel Psal. 2. And Luk. 1. vers. 32, 33. the Angel doth foretell of this flourishing estate of Christ his spiritual kingdom, saying: He shall be great, and shall be called the son of the most high and the Lord God shall give unto him the throne of his father David, and he shall reign over the house of jacob for ever, and of his kingdom shall be none end. And this is signified also by the submission and reverence of the 24. Elders Revelat. 4. vers. 10. The four and twenty Elders feldown before him that sat on the throne, and worshipped him that liveth for evermore, and cast their crowns before the throne, etc. And this so happy an estate is not promised unto every company of men, 
The true church marked out from other assemblies of men by sundry titles.  but only unto the true Church of GOD. Therefore it is here by the Prophet diligently distinguished or marked out from other congregations of men by sundry epithets or titles, to wit, it is called The tower of the flock, because that in jerusalem 02 the same tower was then chief to be seen above others, being situated near unto the market and gate of the sheep, and the pool of the sheep, 
1 The tower of the flock.  (whereof mention is made john 5. vers. 2.) and the situation of the whole city itself was on a high place. Therefore both of the situation of the place and also of this part the whole city of jerusalem is called a tower, and therefore the true Church of God is signified thereby, whereof jerusalem was at that time the house, and a figure of the Church of the Gospel which should be afterward. So Esai 29 jerusalem of the form of the city, is called Ariel, that is, a Lyon. Also the Church is called here The mount of the daughter Zion, because that the same hill of the which he now speaketh, 
2 The mount or strong hold of the daughter Zion.  was the highest place of the whole city known unto every man, and compassed and closed about with a wall for the defence and strengthening of the city 2. Chron. 27. vers. 3. and 33. vers. 4. Nehem. 3.26. Last of all, the Church is here called the daughter of jerusalem, and not the daughter of every city whatsoever. Thus therefore is the glory of the Church described, 
3. The daughter of jerusalem.  that only the godly and faithful alone may understand, that this kingdom appertaineth unto Christ, and by Christ unto them. And thus much concerning the thing itself.  
Concerning the phrase or manner of speaking, it appeareth thus, first, that it is a Prosopopoeia, or feigning ●f a person, 
What the figure Prosopopoeia is, see Oseas cap. 6. v. 1.  wherein the Church of God is spoken unto by name, that, as I have said, that company, unto whom these things are promised, might certainly be noted out from others: and that the Church herself might be stirred up with the consideration of so great a benefit. Secondly, it appeareth also that in this place there is an antithesis, or matching together of contraries between these words, The first kingdom, and The tower of the flock, The mount, The daughter of jerusalem. For these three latter, The tower, The mount, The daughter, seem to have nothing answerable unto that royal magnificence or sumptuousness, nor to promise any thing the which may give any hope of obtaining so great and notable a kingdom. Yet notwithstanding the Church shall reign, howsoever her matters may seem past all hope by means of affliction or trouble. Therefore these words are of set purpose used by the Prophet, to meet with or answer the divers cogitations or thoughts of men, yea even of the godly, who only should see, and did behold the ruins and weakness of the destroyed city: and did not think upon the omnipotency or almighty power of GOD that maketh the promise, nor upon his love toward his church.   
Vers. 9 Now why dost thou cry out with lamentation? is there no King in thee? is thy counsellor perished? for sorrow hath taken thee, as a woman in travail. 

The answering of an objection.  THe answering of an objection, wherewith he assuageth the sorrow and lamentation of the godly, such as both than they felt by the conceiving of the judgements of God threatened against them: and also afterwards had experience of being in the misery itself Psal. 74. Psal. 102. And first of all by the figure Hypotyposis he painteth forth the thing itself, that is to say, 
What the figure Hypotyposis is, see Amos cap. 8. ver. 12.  their most just sorrow, & the most weighty causes of the same sorrow. Then in the verse following he setteth down a comfort. As for the sorrow, or lamentatio of the Church, it was an howling: not only a cry, a most sorrowful crying out for the burden of the most grievous misery, and not only a lamenting. And because these things are set forth by the Prophet, as if he himself were present in the matter, therefore he addeth (Now): albeit they themselves did not yet indeed feel the same sorrow. Finally, this sorrow was as the sorrow of a woman in travel, that is, exceeding great. And this similitude is in other places else where used in the holy Scriptures to like purpose: for hereunto is the state of the poor city of jerusalem most hardly besieged by Senneherib, resembled Isai 37. vers. 3. when as the messengers of Hezechiah say unto the Prophet, This is a day of tribulation, and of rebuke and blasphemy, for the children are come unto the birth, and there is no strength to bring forth. And cap. 26. vers. 17. Like as a woman with child, that draweth near to the travel, is in sorrow, and crieth in her pains, so have we been in thy sight, O Lord. Again john 16. vers. 21. A woman, when she traveleth hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembreth no more the anguish for joy that a man is borne into the world. And these things the prophet speaketh in a fellow feeling of their troubles, and not by way of insultation or triumph and rejoicing against them, or mocking them in these miseries.  

The causes of the great sorrow of the church.  As for the causes of so great sorrow, and so great outcrying, they are many, as in this verse, for that then, that is, when as the church is in such sort afflicted by God, and the jews afflicted also, there was no King of theirs, nor any Counsellor, or Prince, the which had any care of them. And so God by Ezechiel threateneth to take away their kings cap. 21. vers. 26. saying: Thus saith the Lord God, I will take away the diadem, and take off the crown: this shall be no more the same: I will exalt the humble and abase him that is high. For the safety and presence of the King is a great hope time there were no kings left and remaining unto the jews Isai 5. For the jews lived under the dominion or rule of others, that is, of the Babylonians (by whom they were taken captives) albeit that the Lord for their defence and comfort advanced Daniel unto the government of the kingdom of Babylon: but yet he himself was a subject unto the Kings of Babylon, and as a subject obeyed them.   
Vers. 10. Sorrow and mourn, O daughter Zion, as a woman in travail: for now shalt thou go forth of the city, and dwell in the field, and shalt go into Babel, but there shalt thou be delivered: there the Lord shall redeem thee from the hand of thine enemies. 

A granting joined with a comfort.  A Granting, whereunto is joined a comfort. And the granting is, that the church may indeed lamentably mourn & sorrow, as he that most may mourn, and is in most heavy sorrows, such as is a woman in travail. For the Prophet confesseth that they have most just causes of so great sorrow, the which in this place he reckoneth up others, then in the verse before, to wit, for that the Church shall then be carried away from her country, & when she shall be carried away, must live also in the fields under the open air, not in towns: finally, that she must be carried into countries most far off, namely, even as far as into Babylon Psa. 137. All which things are most lamentable, especially if we consider that the promised land was not only the native soil and country unto the jews: but also a sign and figure of the heavenly and eternal life.  

It is a godly point to be touched with the feeling of punishments sent by God.  Further, when as the Prophet granteth the church, that she may mourn in her affliction or trouble, he showeth that it is the part of men, nay, that it is godly, to be touched, and that earnestly with the feeling of the miseries sent of God: and that for a man to harden himself against them, is not manlike, and ungodly. And therefore job in his sixth chapped. and 12. vers. asketh If his strength be the strength of stones? or his flesh of brass? that he should not be moved with the feeling of his miseries. And this was the affliction or trouble of the Church.  

A comfort for the church.  Now followeth the consolation or comfort of the same. For she shall be delivered out of that misery, nay, she shall be delivered out of the hand of her enemies, even there and in that place, that is, in Babylon, where she seemed to be utterly lost, and dead Ezech. 37. So then the Church shall be raised, and is raised as it were out of a sepulchre or grave, when as she is by God delivered out of the hands of her enemies. The which thing falleth out very often, yea and hath done often in this ourage, as we ourselves have seen.   
Vers. 11. Now also many nations are gathered against thee, saying, Zion shall be condemned, and our eye shall look upon Zion. 

A confirmation of the former comfort.  A Confirmation of the former comfort by way of answering such objections as might be made to the contrary. For he putteth away those difficulties and doubts which did arise in the minds of the godly, because of the great number of their enemies, and the same most strong, who seemed likely to hinder this deliverance, & withstood them also when they were now delivered Esd. 4. Nehe. 4. He granteth therefore that nations, and the same many in number, shall bring as great let, and hindrance, as in them lieth: but the which God shall remove and take away. So then they shall be gathered together, to keep the Church of God always under oppression. They shall wish with all their hearts, that Zion may remain polluted, that is, profane, desolate, reproachful, wasted: and that they may see this with their eyes, and may enjoy this pleasure for the name of God contemned or despised, and that they may rejoice for the Church thus miserably vexed.   
Vers. 12. But they know not the thoughts of the Lord: they understand not his counsel: for he shall gather them as the sheaves in the barn. 

An answer against the attempts of the enemies of the Church.  AN answer against those attempts or endeavours, and wishes of the nations which are enemies unto the Church: for these are enemies of the Church. And the effect of this answer is, that God, albeit he sometime used those nations to correct and chastise his Church, yet had not any such intent or purpose in his mind, either utterly to destroy his Church, in such sort as they wish: or to keep it always oppressed or under the cross. Wherefore the mind, and the end of these profane or wicked nations far differeth from the purpose of GOD, whilst they afflict or punish the Church of God. For they desire utterly to destroy the people of God: but God his meaning and purpose is, only to chastise and correct them. Thus these men the enemies of the Church understand not at all the counsel of God. So God by the Prophet Isai reproveth the intention of the King of the Assyrians contrary unto his purpose in punishing his people cap. 10. ver. 7.8. where he saith of him and his doings thus: But he thinketh not so, neither doth his heart esteem it so: but he imagineth to destroy and to cut off not a few nations. For he saith, Are not my Princes altogether Kings? So in Zachariah cap. 1. ver. 15. he is greatly offended with the heathen for their immoderate cruelty in vexing his Church, saying: I am greatly angry against the careless heathen: for I was angry but a little, and they helped forward the affliction. Neither shall that come to pass which the enemies go about, but which God hath decreed: neither shall they go any further, or can they, in vexing of the Church of God, than the will of God will suffer. Nay further God retorteth or turneth back the endeavours of these men upon themselves. For God for this purpose gathereth together into one the enemies of his Church, that when as he hath gathered them together as it were in one bundle and sheaf, he may together and at once destroy and utterly root them out, as it is here plainly set down. And Psal. 76. ver. 10. it is showed how the rage and cruelty of the enemies turneth unto the praise of God, who restraineth the same, as best pleaseth him: Surely (saith David) the rage of man (speaking against the cruelty of Sanneherib in the siege of jerusalem) shall turn to thy praise, the remnant of the rage shalt thou restrain. God therefore shall deliver his Church.   
Vers. 13. Arise, and thrash, O daughter Zion: for I will make thine horn iron, and I will make thine hooves brass, and thou shalt break in pieces many people: and I will consecrate their riches unto the Lord, and their substance unto the ruler of the whole world. 

A confirmation of the former sentence.  A Confirmation of the former sentence touching the destroying of the enemies of the Church, and that by the Church herself. And he confirmeth it by the power, the which God himself will give unto the Church. This power doth GOD describe by divers Metaphors, that it may appear to be the greater, 
What the figure Metaphora is, see Amos cap. 4. ver. 12.  as of an ox treading out the corn, whose horn is of iron, and his hooves brass. Confer this place with others of like sense, as Psal. 68 ver. 22.23. where is spoken of the mighty deliverance of the Church: The Lord hath said, I will bring my people again from Bashan: I will bring them again from the depths of the sea: that thy foot may be dipped in blood, and the tongue of thy dogs in the blood of the enemies, even in it. And Psal. 149. ver. 6.7. thus we read of the power that God shall give unto his Church: Let the Saints be joyful with glory, let them sing For here by the figure Synecdoche under one kind of contumely or despiteful usage (which is to strike the cheek with a rod) all other kinds are comprehended. 
What the figure Synecdoche is, see Amos cap 5. ver, 21.  And this is a notorious and shameful kind of despite to be boxed about the ears, or stricken on the cheek. Hereof job complaineth cap. 16. ver. 10. saying: They have opened their mouths upon me, & smitten me on the cheek in reproach. And this reproach David acknowledgeth God to have paid his enemies home withal Psalm. 3. ver. 7. saying: Thou hast smitten all mine enemies upon the cheek bone. And thus despitefully was the Prophet Michaiah used by the false Prophet Zidkijah before two Kings, 1. King. 22. ver. 24. This was fulfilled in King Sedechias, and other princes of the jews, who were despitefully used by the Babylonians 2. King. cap. 25. ver. 7. where it is said of them, That they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in chains, and carried him to Babel. This also came afterward to pass just according unto the letter in our Saviour Christ the true Captain of his Church Matth. 26. ver. 67. of whose vile usage it is there written thus: Then spate they in his face, and buffeted him: and other smote him with rods. In a word, there is in these words expressed exceeding great misery and trouble of the Church.   
Vers. 2. And thou Bethlehem Ephrathah art little to be among the thousands of judah, yet out of thee shall he come forth unto me, that shall be the ruler in Israel: whose doings forth have been from the beginning, and from everlasting. 
A Comfort, or an answer, lest the misery and punishment described in the verse before, 
A comfort for the godly.  might seem to remove and take away the deliverance of the Church: for it shall not be able to do it. For there shall arise up a Captain and deliverer unto Israel, out of a most small town (if ye consider it as it was in the time of the Prophet) to wit, out of bethlehem, which shall deliver the Church out of these miseries, namely, that same everlasting unconquerable Captain of his Church, appointed of God unto this purpose from everlasting, he, I say, shall arise and be borne out of that town. Wherefore here also are two things to be considered. The one, what God promiseth: 
1 What God promiseth.  the other, in what phrase and manner of speaking. He promiseth that there shall come a Captain unto his Church, 
2. In what manner of speaking.  and such a one as hath been appointed unto the same long sithence, my one that is from everlasting, who shall deliver the same. And he addeth the place also from whence he shall come, to wit Bethlehem Ephratah, that is, which is in the tribe of judah. Neither ought the sight and condition of the place, as it then was, to terrify or dismay them. It was in deed a small town at that time, among the Captains, tribes, and other towns and cities of judah: nevertheless notwithstanding out of it shall that same Captain which shall be the deliverer of the people, be borne Mat. 2. ver. 4.5 6. Where the chief Priests and Scribes of the people assembled by Herod, and demanded of the place of the birth of Christ, make answer, that it should be in Bethlehem. And for proof thereof do cite this place of our Prophet. For so do the counsels of God differ from the counsels of men, and God chooseth those things which are abject or base and of small accounts among men. For as he teacheth us by his Prophet Esai, cap. 55. ver. 8. His thoughts are not our thoughts, neither are our ways his ways.  

Christ the foundation of all the promises of God toward his church.  Furthermore in this place is set forth the foundation and ground of all the promises of God towards his church, to wit Christ. For in him, as Paul witnesseth 2. Cor. 1. vers. 20. All the promises of God are yea, and are in him Amen, unto the glory of God through us: who hath delivered his church, by whose Spirit they were strengthened, who both before these times, and also afterwards delivered the same, as in times past the judges and Kings: and after the captivity of Babylon zorobabel, jesuah, the Maccabees. Finally this self same is from everlasting, both in that he is equal unto his father, and also in that he is appointed the mediator and head of his church. And thus much of the matter or thing itself.  

2 What the figure Apostrophe is, see Amos cap. 8. vers. 4.  As for the phrase, or manner and kind of speaking, it is an Apostrophe, or turning of speech, wherewith by way of contrariety GOD in the person of the Bethleemites doth especially stir up, and comfort those that are his, matching that contemned village against the great troops and bands of strong and mighty enemies mentioned before, and their deliverance through the means of that eternal Saviour, and consequently in their persons ministering comfort and hope of like help unto his poor afflicted Church in all ages. And therefore I read and translate this sentence by the adversative conjunction (But) after this manner, But thou Bethlehem Ephrathah art little, etc.   
Ver. 3. Therefore will he give them up, until the time that she which shall bear, shall travail: then the remnant of their brethren shall return unto the children of Israel. 

What the figure Hypophora is, see Amos cap. 5. ver. 21.  THis place also is an hypophora, or answering an objection, lest the godly jews should in the mean season faint and be dismayed in mind, until that same promised Captain do come forth out of Bethlehem, because that in the mean while they shall suffer and feel great miseries. For the prophet granteth that this shall come to pass: but out of which they shall be also delivered by God, so that those which have lived in that captinity and misery of Babylon shall return unto their own, and shall either themselves, or their posterity remain alive. And the confuting or overthrowing of this objection was necessary, because that even the godly were greatly troubled, whilst they felt those bitter miseries, when the city Zion was destroyed. Wherefore a most assured remedy, to wit, this redoubled promise was to be opposed or set against this their doubting and combat.  

Two parts of this verse.  Further this verse hath both a recital of that most hard affliction, the which the jews suffered afterwards at the hands of the Babylonians, and also a promise of comfort. 
1 The affliction of the jews.  The affliction is described in these words, that the jews are to be given and delivered up into the hands of the Babylonians, 
2. A promise of their deliverance.  until they shall have suffered under them most grievous troubles, yea and such as women great with child do suffer, whilst they are in travail. For so is the whole time of their captivity called, The sorrow of a woman in travail. So in the 12. of the Revelation of Saint john ver. 2. the afflicted estate of the Church is resembled unto a woman with child, and crying in travail, and being in pains ready to be delivered.  
The comfort is added in these words: The remnant of the brethren of this captain which is promised, shall return unto the Sons of Israel. Now the brethren of this promised Captain are the jews themselves, of whom is Christ according unto the flesh Rom. 1. ver. 3. Where Christ is said to have been made of the seed of David according to the flesh. And cap. 9 ver. 5. it is written, That of the jews are the fathers, and of whom concerning the flesh Christ came, etc. These therefore, not all of them in deed, but a remnant, that is, those whom God shall cause to be left, shall return unto the sons of Israel, that is, unto their own people, and into their country, the which was done by Zorobabel, and afterwards under the captains Esdras and Nehemias'.   
Ver. 4. And he shall stand, & feed in the strength of the Lord, and in the majesty of the name of the Lord his God, and they shall dwell still: for now shall he be magnified unto the ends of the world. 

A confirmation of the former comfort by three effects taken from Christ the author of the same.  THe first confirmation of the former comfort, taken from the power and from the person of this Captain, who is the author thereof. And this power and strength of this promised Captain, is described three ways, or by three effects. The first, That he shall stand, that is, shall have a firm or sure and unremovable kingdom and government, and everlasting authority, not momentary or such as shall continue but for a very little while, the which shall perish by and by, or may be overthrown. 
1. His kingdom shall be unmovable.  So then the deliverance of the church shall be firm and sure. The second effect is, That he shall feed, and govern and defend his people or church. And that not only by the strength of man: 
2. He shall feed and defend his people.  but also being endued with the strength and power of the true God himself, by whom Christ in that he was man, was anointed, that he should feed then, and might feed also now at this day his church most mightily: for Christ shall not feed his church after the common and usual maner● but notably above and beyond the prophets, and in the excellency of the name and power of God, the which shall shine forth in the works and doctrine of Christ, more than in the ministery of any Prophet. And therefore is it said of him john 3. ver. 13. That no man ascendeth up to heaven but he that hath descended from heaven, the Son of man, which is in heaven. And ver. 31. He that is come from on high, is above all: he that is of the earth, is of the earth, and speaketh of the earth: he that is come from heaven is above all. So Mar. 1. ver. 22, it is recorded, That they were astonished at his doctrine. For he taught them, as one that had authority, and not as the Scribes. And Heb. 12. vers. 25: See that ye despise not him that speaketh: for if they escaped not which refused him, that spoke on earth: much more shall we not escape, if we turn away from him, that speaketh from heaven. And by the word feeding is understood both the government and also the defence of the church, and not only the instruction or doctrine the which Christ shall deliver. Moreover those which under Christ do lawfully bear rule in the church, they also have the same spirit of God, wherewith they are led: but granted unto them by Christ himself, and not in the same measure which Christ had it: for (as it is john. 1. vers. 16.) Of his fullness all we have received, and grace for grace. The third effect is, The most great fame and name of this Captain, is here described; the which, because of his sundry works, the which shall be done in his name altogether by the power of God, 
His name shall be spread abroad unto the ends of the world.  shall be spread abroad unto the ends of the world. And therefore Act. 1. vers. 8. Christ at his going up into heaven telleth his disciples, saying: Ye shall receive power of the holy ghost, when he shall come on you: and ye shall be witnesses unto me both in jerusalem, and in all judea, and in Samaria, and unto the uttermost parts of the earth. Whereby appeareth that these effects are properly to be referred unto the preaching of the gospel, and the fruits of the same.   
Vers. 5. And he shall be our peace, when Asshur shall come into our land: When he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. 
ANother confirmation of the former comfort, the which is taken from the removing or keeping under of the enemies, 
another confirmation of the former comfort.  by the which the Church was troubled before. In the which selfsame there is secretly made an answer unto an objection and doubt of the church demanding, whether then also, that is, after that this Captain shall come, she should have peace, in as much as there should never be Assyrians wanting, that is, most wicked and noisome enemies unto the Church. The Prophet maketh answer, that the Church shall then have peace, and that the Assyrians, that is, these enemies shall be under the power of this Captain, whom being quiet he shall quietly govern and keep under: but those which shall rebel and resist, he shall bring down and correct by force, and by the sword, that they shall not be able to hurt. So hath been showed before cap. 4. And so Act. 9 ver. 31. Luke maketh mention, That the churches had rest through all judea, and Galilee, and Samaria. And Paul Rom. 16. ver. 20. comforteth the faithful with this, That the God of peace shall short lie tread down Satan under their feet. And 2. Cor. 10. ver. 4. he showeth That the weapons of their warfare are not carnal, but mighty through God, to cast down holds.  
This verse hath a promise of peace, and the most mild and gentle governing of those (who when as they were before the enemies of Christ, 
1. A promise of peace.  yet notwithstanding they shall afterward yield over themselves unto him to be governed quietly.) 
2. The mild governing of those which sometimes were the enemies of Christ.  Therefore after the Assyrians shall have spoiled the holy land, yet shall they nevertheless be subject unto God, and Christ his captain, the keeper and Saviour of that land and of his church. And he shall govern them, setting over them seven or eight, that is, a very few rulers: namely so easy shall they show themselves to be taught by the Spirit of God, and so obedient, and those rulers shall also be taken from out of the people and common sort of men, such as are for the most part and have been the preachers of the gospel, by whom God hath overcome and converted unto him those which were before his most cruel enemies, to wit, by the preaching of the gospel. Thus then shall these at the first in deed be his enemies, but then converted unto Christ, they shall, I say, be so gentle, that is, so easy and ready to obey: and so fearing God, that they shall not despise the base flock of those (by whom through the guidance of Christ, they shall be truly fed and governed) nor disdain them for their Pastors and Shepherds. See Isai. cap. 11.   
Vers. 6. And they shall destroy Asshur with the sword, and the land of Nimrod with their sword: thus shall he deliver us from. Asshur, when he cometh into our land, and when he shall trade within our borders. 

The Rebels shall be conquered by force.  But the rebels, the which shall continue resisting and striving against Christ (the which are here signified under the name of Assyrians and Nimrodians) Christ shall master by force, and subdue them by the sword: partly in deed by the spiritual sword, by the Pastors and true teachers, whom he shall then raise up: partly by the godly and christian Princes, whom he shall arm against such enemies of his church, that they may keep away their force from the church. So God hath given unto his Church Constantinus the great, and Theodosius the elder, Martianus, and other godly Princes.   
Vers. 7. And the remnant of jaacob shall be among many people, as a dew from the Lord, and as the showers upon the grass, that waiteth not for man, nor hopeth in the Sons of Adam. 

A third confirmation of the former comfort, taken from the power and authority of the church.  THe third confirmation of the same comfort and promise, taken from the power and authority of the Church. For not only Christ, but also the Church hath authority and government. But Christ of himself as God, hath it. But the Church as receiving it from Christ. And by the authority of this rule and power, the Church shall both defend those that are obedient unto her, and shall break in pieces those that resist against her. For the Pastors have, as Paul saith, both the spirit of mildness, and also a rod, the which they can use. And therefore he asketh the Corinthians 1. Cor. 4 ver. 21. What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness. And 2. Cor. 10. ver. 4. cited before ver. 5. Also Mat. 16. ver. 19 where Christ saith unto Peter, I will give unto thee the keys of the kingdom of Heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven: and whatsoever thou shalt lose on earth, shall be loosed in Heaven. Wherefore the Prophet now in this place reciteth both effects of this power, the which by Christ is given to his Church. And in this verse, that which shall appear in those that show themselves willing to be taught: & in the verse following, the other effect, which is to be seen in the rebels.  
This verse hath three things to be noted. First, to whom this power is promised, 
3. Things to be noted.  to wit, to the remnant only of jacob, and not unto that whole people, which boast themselves to be the seed of jacob. 
1 To whom this power is promised.  For not whosoever are of the seed of jacob, the same are the Sons of jacob Rom. 9 ver. 6.7. But they which embrace the faith of jacob, and those are they which are in deed godly and faithful, the which both in this place and every where in the holy Scriptures are signified under the name of a Remnant, lest the hypocrites might suppose the promises, and this power to appertain unto them. Secondly, there is to be noted what he promiseth in this place, 
2. What is promised.  namely, a most sweet effect of the power of the church towards those that are godly in deed in every nation. The which consisteth herein, that the Church, or God by the spiritual word doth in all places nourish them, feed them, give them strength to increase, comfort them: Finally, performeth the self same uses towards them, the which the rain or small dew, and glistering in the fields bringeth either unto the grass, when it first peepeth out of the ground, or when as it is already grown forth. The like similitude is else where used in the Scriptures, as Psal. 72. ver. 6. He shall come down like the rain upon the mown grass, and as the showers that water the earth. So Psalm 65. ver 9 Thou visitest the earth, and waterest it: thou makest it very rich: the River of God is full of water: thou preparest them corn: for so thou appointest it. Thou waterest abundant lie the furrows thereof: thou causest the rain to descend into the valleys thereof: thou makest it soft with showers, and blessest the bud thereof. And this doth the Church perform unto the godly, by the disposing and preaching of the word of God, whereof it is the keeper and pillar, as Paul speaketh 1. Tim. 3.15. and in respect that it hath the external or outward ministery thereof, to wit by ordaining of true and faithll Pastors. These things if thou do saith Paul, thou shalt save thyself and others. 1. Tim. 4. ver. 16. And Rom. 1.16. The gospel is the power of God unto salvation. Otherwise the power and virtue itself, which inwardly doth nourish us, comfort us, and giveth increase, is properly from God, and is the Spirit of God, and cometh not from the church as Paul teacheth 1. Cor. 3. ver. 7. saying: So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. And the Prophet amplifieth this effect of the power of the church toward the godly from the kind of rain whereunto he compareth it: For this power of the church is like not unto every rain: but unto that which alone without the labour of men, that are vine dressers, gardeners, and husbandmen, without their travail and diligence I say nourisheth, bringeth forth, and strengtheneth the grass & herbs that spring out of the earth. The which doubtless is a most powerful and plentiful virtue of rain. So doth the Church feed the godly with the word of GOD alone, not mingling therewith, or using any doctrine of men. Otherwise as touching the service and ministery of men that preach the gospel, the same doubtless is necessary in the church of God, and at no hand to be taken away: neither is it in this place condemned. For how shall they hear except there be those that preach, saith Paul, how shall they preach, except there be some ministery ordained? But in this place is showed that the word of God alone is sufficient thoroughly to nourish the godly, to shut out any other kind of doctrine whatsoever, such as are the traditions of men: and not to take away the means of expounding the same word of God, such as are the faithful Pastors: For things contained one under another are not contrary. Thirdly, 
3. Among whom the Church shall have and show this power.  it is to be noted, among whom the Church shall have and show this power, to wit among the nations, that is, people strangers before from true faith, and the heavenly doctrine: nay moreover resisting and striving against it, yea and that among many nations, that is, divers or many, that is, strong and more honourable than others. Truly the Gospel when as it was preached did win and bring unto Christ both many nations, and the same also most mighty, as for example, the kingdoms of the Romans, and Persians.   
Vers. 8. And the remnant of jaacob shall be among the Gentiles in the midst of many people, as the Lion among the beasts of the forest, and as the lions whelp among the flocks of sheep, who when he goeth thorough, treadeth down and teareth in pieces, and none can deliver. 

The second effect of the power given by Christ unto his church.  THe second effect of the same power, the which by Christ is given to his church, to wit, against the Rebels. And that is such, that the Church as a ramping lion shall crush them, & as easily tear them in pieces and consume them, as he is wont to do a flock of sheep. So Paul 2. Cor. 10. vers. 4. speaking of the power and force of the word of God, saith, For the weapons of our warfare, are not carnal, but mighty through God, to cast down holds. And Christ saith unto Peter, and in his person unto all other his true ministers Matth. 16. vers. 18. I will give unto thee the keys of the Kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven: and whatsoever thou shalt lose on earth shall be loosed in heaven. For either Christ, or the Church throweth down his enemies by the power of his word: and that in such sort, that he taking away, none can deliver them, and save them out of his hands, as David complaineth of the cruelty of his enemies, comparing them unto a roaring Lion, from whom none can deliver, if God should not stand on his side, and therefore he craveth earnestly his aid Psal. 7. ver. 1, 2. saying: O Lord my God in thee I put my trust: save me from all that persecute me, and deliver me, lest he devour my soul like a Lion, and tear it in pieces, while there is none to help.   
Verse 9 Thine hand shall be lift up upon thine adversaries, and all thine enemies shall be cut off. 

The conclusion by the figure Epiphonema, which what it is, see jonas cap. 2. ver. 9  THe conclusion by the figure Epiphonema, or acclamation, that it shall come to pass, that in the end the church shall get the upper hand against her enemies. The which also maketh plain by an Antithesis, or matching together of contraries: and by the kind itself of the ruin or overthrow of the enemies of the church. The antithesis is, where he saith, Thy hand shallbe lift up, & Thine enemies shall be cut off, and so consequently cast down. The kind of destruction is exceeding great, for they shall be cut off, that is, they shall perish and utterly be destroyed and rooted out: and shall not only be afflicted, or have their estate in part diminished: but utterly overthrown. And to the end this conclusion may be the stronger, and take the deeper root in their minds, and that he may comfort them the more, it is confirmed by the person of the promiser. For it is God which promiseth, and in deed the jehovah, not any feigned God, nor any mortal man, such as were also even the Prophets themselves.   
Vers. 10. And it shall come to pass in that day, saith the Lord, that I will cut off thine horses out of the midst of thee, and I will destroy thy chariots. 

The manner & time of the former comfort & promise.  A Laying open of the matter more plainly: for he showeth the manner, and the time wherein the former comfort and promise shall come to pass unto his church. The which also is a confirmation of it, that the godly and faithful may be most assured of it, whatsoever fall out unto them in the mean season, and albeit that their condition and estate may seem to be very bad. And first the time is expressed: and afterward the manner. And the manner is also manifold. For there are three reckoned up in this place in order, to wit, the casting down and spoiling of the aids, whereon the church seemeth to stay: the putting away of Idolatry which reigned in it before: the overthrow and destruction of the enemies of the church. But this verse hath three things to be noted. First, 
Three parts of this verse.  a description of the time, 
1. A description of the time of the fulfilling of the former deliverance.  wherein the fulfilling of the former deliverance and lifting up of the jews or of the church shall be. And it shall be in that day, that is, in that time: For a day in this place doth not signify the space of 24. hours, but a long time, yet a certain time, and a time set by God. And indeed after that the Lord God shall have taken away from his church both the aids of men, and also shall have rooted out of her false doctrine and ungodliness, that is, shall have wasted the country of the jews by the Babylonians, and shall have carried them away captives into Babylon. For then at the last God shall cut off, and shall overthrow the enemies of his church. So then that time may easily both now be observed or noted: and also in times past might have been noted by the falling out of things foretold here in this place.  

2. This promise shallbe fulfilled, how incredible or contrary soever it seem to be.  The second thing here to be noted is, that albeit in this place a thing never so much incredible or not to be believed, and in show seeming to be contrary, be promised: yet nevertheless it is promised that it shall most assuredly come to pass. For it is God which promiseth and foretelleth these things. This is said and spoken, that is, a determined sentence of jehovah, and such as is irrevocable, or cannot be called back. And yet this seemeth utterly an absurd thing, or contrary to reason, and impossible, that then at last God should restore his Church, when as he shall have taken away from it all helps and aids. But God hath a reason of his counsel and doing, the which we will anon declare.  

3. The taking away of the aids of men.  The third thing to be noted is, the taking away of the aids of men, the which the jews, that is, the Church seemed for to have, the which when as they are sundry and manifold, they are only in part rehearsed in this verse, to wit, the aids of war, as are horses and chariots, wherewith the jews did fight against their enemies: and such other things necessary unto war, the which God will take away from the jews before he deliver them. And why, I pray you, will GOD do this? To wit, that they may understand, that this their deliverance is indeed the work of GOD, and to come from GOD alone, not from themselves, not from man's, or any earthly aids, and that therefore they may acknowledge the praise thereof to be only to be given unto God, and wholly unto God. Again, because that whilst these ordinary aids are before their eyes, men (such is the corruption and vanity of the nature of man) do rather settle and stay themselves upon these, then upon God, as it is in the Psal. 20. vers. 7. Some trust in chariots, and some in horses. To the end therefore that we should accustom ourselves to lift up our eyes unto God himself, these aids of men must be taken away from us, 
A lesson for the church of God at all times.  and that for our safeguard. Further, that which is here said of the jews, that they shall then at the last be delivered, when as they shall be destitute or void of all aids, appertaineth unto the church of God at all times, whom God useth for the most part then at length to help, when as it seemeth utterly to be lost and passed all hope of help, that by this means he may the better declare both his power, and also his mercy and goodness towards those that are his.   
Vers. 11. And I will cut off the cities of thy land, and overthrow all thy strong holds. 

An amplification of the taking away of their aids.  AN amplification of this manner, or of the taking away of their aids. For God doth not only take away from those that are his their horses and chariots, that is, their aids of war, even then when as he will deliver them: but also their cities and munitions, that is, their home aids, and places of refuge. Then therefore the face and show of the church seemeth to be most miserable, when as it hath no aids nor helps of man, neither at home, nor abroad, neither in peace, nor in war. And this also proveth the more the deliverance of the church to be indeed the work of God, not of men. Finally, it teacheth us, that we should not despair, no not in cases most desperate, or where all hope is past. For than was Moses sent, when as the people of GOD might have been deemed to have been utterly opp●●●●●d and undone: and when as the bricks, and their burd●●● were doubled Exod. 1. and 2. So Isai 54. we may read that then God promiseth most certain deliverance of his church, and the restoring of her unto greatest beauty and glory, when as it seemed to be brought most low, and to be most deformed and miserable ver. 11, 12. O thou afflicted and tossed with tempest, that hast no comfort, behold, I will lay thy stones with the carbuncle, and lay thy foundation with sapphires. And I will make thy windows of emeralds, and thy gates shining stones, and all thy borders of pleasant stones, etc.   
Vers. 12. And I will cut off thine enchanters out of thine hand: and thou shalt have no more soothsayers. 

The second manner or way of God his fulfilling his promise in delivering those that are his.  THe second manner or way whereby God will execute that his promise concerning the deliverance of those that are his, to wit, he will take away from them all true lets of his help and aid, as is all kind of idolatry, like as it is here described by divers sorts of the same: and he will also remove our other sins, the which keep back the benefits of God from us, or else do make a wall and closure of partition between God and us Isai 59 For there is no doubt, but that in this place by the figure Synecdoche, 
What the figure Synecdoche is, see Amos cap. 5, ver. 21.  under the reciting of one sort of sins (the which are committed against the first table) he comprehendeth all other vices and sins also, the which close and shut up the way of God his bounteousness towards us. Therefore here in this place he reckoneth up idolatry in especial, and that the same most filthy idolatry, the which doth utterly deny God to be the governor and ruler of this world. And this is belonging unto them, which seek counsel for the doing of things from the Planets, foothsaying, and other altogether devilish arts, who herein this place are called Enchanters, and Soothsayers, and Planetaries or Mathematicians, against whom God speaketh Deu. 18. ver. 10.11. saying, Let none be found among you, that maketh his son or his daughter to go through the fire, or that useth witchcraft, or a regarder of times, or a marker of the flying of fowls, or a sorcerer, or a charmer, or that counseleth with spirits, or a soothsayer, or that asketh counsel at the dead. And 1. Sam. 15. ver. 23. the Prophet Samuel showeth how detestable these sins are, when he saith, For rebellion is as the sin of witchcraft, and transgression is wickedness and idolatry.   
Vers. 13. Thine idols also will I cut off, and thine images out of the midst of thee: and thou shalt no more worship the work of thine hands. 

A second kind of idolatry.  A Second kind of idolatry, and the same both most manifest, and also most filthy and shameful, when as men do worship the work of their own hands, as Idols by them graven, painted, standing upright, lying along, and by what name soever they be called, or after what manner soever they be made. For the kind itself is wholly condemned by God, and is altogether blasphemous.   
Vers. 14. And I will pluck up thy groves out of the midst of thee: so will I destroy thine enemies. 

A third kind of idolatry.  A Third kind of idolatry, not indeed so vile and filthy as the other, but yet idolatry notwithstanding: to wit, when as men albeit they have a purpose, and endeavour to worship the true God, yet notwithstanding do they it after another manner, than he hath appointed. The which thing also is akinde of idolatry, and will-worship: for God will not be worshipped as we please, but only as he himself prescribeth. And therefore is Saul sharply reproved by Samuel in that contrary unto God his commandment, he spared the fattest of the cattle of the Amalekites under the pretence and colour of saving them to do sacrifice unto God withal, but he heareth from God by the mouth of Samuel 1. Sam. cap. 15. ver. 22.23. Hath the Lord as great pleasure in  offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better than sacrifice, and to hearken is better than the fat of rams. For rebellion is as the sin of witchcraft, and transgression is wickedness and idolatry. And Paul Coloss. 2. ver. 23. condemneth all such kind of superstitions and devices of men, what show of wisdom soever otherwise they may seem to carry. 
Those that worshipped the true GOD in woods and grouse, are condemned because they worshipped him in places which he had in his word forbidden.  Such was the worship of the true God in groves and woods, that is, out of the place appointed by God himself, to wit, out of that only Temple of Solomon chosen by himself, Psal. 132. Deut. 16. Whereof it cometh to pass that every where in the Scripture those Kings are condemned, which pulled not up & destroyed those groves, albeit that otherwise they have their due praise and commendation for godliness, as Asa, and others 1. King. 15. ver. 13.14. where Asa is commended for putting down Maachah his mother from her estate, because she had made an idol in a grove, and the uprightness of his heart to godward all his days: yet is it notwithstanding to his reproof in the same place set down, That the high places were not taken away.  

The third way of God his fulfilling of his promise.  And I will destroy thine enemies.) The third way, by the which God will fulfil his promise, namely, That God will utterly destroy the enemies of his Church, and pluck them as it were up by the roots, that they shall never grow again. For after God shall have removed and taken away from her those lets and stays of his grace and favour towards her, then will he settle himself unto her deliverance, and will earnestly set upon her enemies, and destroy them. But in this place there is noted such a kind of destruction, the which is called Aphanismos, or a blotting out and utter racing and defacing, whereas no remnant or senfie of a thing remaineth, as it is more plainly declared Psal. 101. ver. 8. where David saith: Betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the city of the Lord. The which is a most sharp revenge of the wrath of God.   
Ver. 15. And I will execute a vengeance in my wrath and indignation upon the heathen, which they have not heard. 

An amplification of this third way of God his fulfilling his promise  AN amplification of this third way, taken from the great earnestness Church. The which thing also confirmeth those threatenings of God against the enemies of his Church, and doth more plainly testify or witness their overthrow to come. God therefore shall destroy the enemies of his Church, and he shall do this with great earnestness and fervent zeal, and love of mind, the which he beareth towards those that are his, as he himself witnesseth Zach. 8. ver. 2. where he saith, I was jealous for Zion with great jealousy, and I was jealous for her with great wrath. This earnestness of God fight for his Church against the enemies thereof, is called wrath, indignation, or rage of mind, attributing unto God the passions and affections of men, not that (to speak properly) there is in God any perturbation or distempered motion and anger, because that he is by nature unchangeable, as with whom, as james speaketh cap. 1. ver. 17. there is no variableness, neither shadowing by turning: but that it may be showed how greatly he loveth those that are his, and how especially he doth defend them. And the Prophet addeth why he will punish the enemies of his Church so severely or sharply, namely, because they have not obeyed that same doctrine, the which the Church offered unto them. For they received not the dew & heavenly rain, wherewith God would feed and nourish them by his Church. Wherefore I refer these words (not to hear, or they have not heard) unto the doctrine of salvation, and of the Gospel, the which the enemies of God and of the Church either do not at all receive: or receiving it, take it for a matter to laugh at, and despise it. Of which fault many people in the world are guilty at this day.    

CAP. 6.  
Vers. 1. Harken ye now what the Lord saith, Arise thou, and contend before the mountains, and let the hills hear thy voice. 

Another most vehement or earnest Sermon against the Israelites.  IN this Chapter is contained a most earnest Sermon and protestation of Micheas against the Israelites, whereby he maketh them altogether unexcusable before God. And God his purpose was in admonishing or giving them warning so often by one Prophet, & not only by divers, that hereby he might witness and show unto them earnestly that their sins did displease him, and were most grievous: and that by this means, as I have said, he might shake off from them all excuse, and sluggishness and dullness. For this so often repeated reprehension might have roused up even the most sleepy among them. So Paul stirreth up his Ephesians Ephe. cap. 5.14 in these words: Wherefore (he saith) awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. So Isai awaketh up the Church cap. 26. ver. 19 Awake, and sing, ye that dwell in dust, etc. And cap. 60. ver. 1. Arise, O jerusalem: be bright, for thy light is come, and the glory of the Lord is risen upon thee. So finally it grieved not the Apostles to rehearse the same things often, as Paul writeth Philip. 3. ver. 1. It grieveth me not (saith he) to write the same things unto you and for you it is a sure thing. So Peter saith Epist. 2. cap. 1. ver. 12. Wherefore I will not be negligent to put you always in remembrances of these things, though that ye have knowledge, and be established in the present truth. This also appeareth by the comparing of the 2. chap. of the 2. epistle of S. Peter with the epistle of S. Jude: so sloware we doubtless in the acknowledging of our sins, or to repent also. Now this verse, with that which followeth, contain a preface of the protestation to ensue, the which is added, that they may now understand that there is a matter of great weight & earnestness in handling concerning them, and therefore that the Israelites should give diligent ear unto it. So Psal. 81. ver. 1. the Prophet stirreth up the godly to pray God with all diligence, saying, Sing joyfully unto God our strength: Sing loud unto the God of jaacob. So Isai cap. 1. ver. 2. he calleth the heaven and earth to hearken, saying: Hear, O heavens, and hearken, O earth. So Exodus 20. Deut. 32.  
This verse hath two parts. The one, 
1. What he is to speak.  what the Prophet ought now to utter or speak. The other, unto whom. And as concerning the first, the Prophet shall indeed not only utter or speak the word of God, but also after such a manner and form, 
2. Unto whom.  that all men may understand that God standeth upon very good ground, and hath just cause in accusing and condemning the Israelites. For God, or the Prophet in the person of God purposeth to contend or plead with the Israelites as it were at even hand, and in judgement, that both they may answer, if they can: and also, if they have aught to object, bring God into question and judgement, and accuse him. And no doubt this is a most equal, and indifferent way of dealing, which plainly proveth men guilty of ungodliness, and maketh them unexcusable.  
Now the Prophet is commanded to speak unto the mountains, 
2. Why the creatures void of reason are called to be witnesses of this controversy between God and the Israelites.  little hills, and strong foundations of the earth, the which self same things and creatures are exhorted for to hear. And he speaketh unto them as witnesses, nay as judges of this controversy of GOD with the Israelites: so known doubtless was the righteousness and equity of the cause of GOD unto every one, and unto the whole world, that not only men endued with reason, but also the unreasonable creatures might be witnesses and judges of the same. Furthermore, these men of Israel are by this means accused of wonderful dullness and blockishness, as if they knew not those things, the which the bruit and dead elements do know notwithstanding: or that they may be accused of unjustice, who in judging keep not that equity and truth in condemning themselves, and justifying of God, the which bruit beasts do observe and keep. And therefore that it were more meet and better to plead these things before the mountains and hills, then before men. And these words, mountains, hills, and strong foundations of the earth, are all one Psal. 18. Moreover this whole preface, to the end it might more deeply pierce and prick the minds of the Israelites the hearers, is set forth under a Prosopopoeia of God speaking unto both the Prophet, 
What the figure Prosopopoeia is, see Oseas cap. 6. ver. 1.  and the mountains, and also the people.   
Vers. 2. Hear ye, O mountains, the Lords quarrel, and ye mighty foundations of the earth: for the Lord hath a quarrel against his people, and he will plead with Israel. 
THe second part of the preface, wherein is showed against whom God contendeth or pleadeth. 
The second part of the preface, showing against whom God pleadeth.  He said before that he pleaded before the mountains as judges: and now he declareth against whom he laweth, to wit, not against all persons whatsoever, but against that his own people Israel, that is by him adopted or chosen above and before the rest, of his only and especial grace and favour, whom in this place he proveth guilty of notorious ingratitude or unthankfulness. The kind also of the controversy and quarrel is here showed, to wit, such a one as is openly made in words, that all men may hear it, and understand it. For so doth the word (iakach) signify. And these words (Hear, O ye mountains) are repeated again, that all men might be the more stirred up, because that God dealeth in earnest: and not that the bruit or senseless creatures be not ready also to yield obedience unto God, every one in his kind, as at large appeareth Psal. 147.   
Vers. 3. O my people, what have I done unto thee? or wherein have Igrieved thee? testify against me. Vers. 4. Surely I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants, and I have sent before thee, Moses, Aaron, and Miriam. 
A Making plain of the matter ensuing. For God showeth and declareth the cause that he will plead before the mountains, and before all the world, namely, that he will condemn that same his people Israel of brutish unthankfulness. 
1. A most mild Prosopopoeia, what this figure is, see Oseas cap. 6. ver. 1.  And this verse with that which followeth hath two things to be noted. First, the phrase or kind of speaking, the which is a most mild Prosopopoeia, or feigning of a person, that God with this his lenity or mildness, might wound them the more: or else allure and draw on those that were obedient: yea and there is further a matching together of contraries to be noted, in that God calleth this so unthankful people, his own people, that is, his own purchased inheritance, that even hereby the people may appear the more unthankful.  

2. The state of the controversy.  Also in the second place here ought to be noted the state or ground and principal point of this quarrel and controversy of God with this people. The state is, whether the Israelites did sin ungodly and unexcusablie against God, 
The Intention.  so that they are altogether to be condemned. The intention or charging them with the fault is, but they have sinned: they have offended God unexcusablie. 
The Depulsion.  The depulsion, or denial of this charge: they have not offended. 
The proof of the intention or charge.  The proof of the charge: He that offendeth him, of whom he hath received great and continual benefits, he sinneth unexcusablie, and is altogether to be condemned: 
The benefits of God toward the Israelites.  but the Israelites have in such wise offended God, therefore they have sinned unexcusablie against God, and are to be condemned. And he proveth the Israelites to have dealt so with God. 
1. Their deliverance out of Egypt.  The which that he may the more certainly obtain and show, he first reciteth the benefits of God towards the Israelites, and the same both exceeding great, and also continued or perpetual, 
2. Out of the house of bondage.  of which sort there are three reckoned up in this place. The deliverance of this people out of Egypt, and that at the same time, when as Egypt was most cruel unto them, and a House of bondage. Finally, for that unto the same people, 
3. He gave his prophets to be their Rulers.  for that unto the same people, whom he delivered from that place, and hell, he gave his Prophets to be Rulers, Moses, Aaron, Marie. Psal. 77.   
Vers. 5. O my people, remember now what Balack King of Moah had devised, and what Balaam the son of Beor answered him, from Shittim unto Gilgal, that ye may know the righteousness of the Lord. 
AN amplification of the benefits of God both exceeding great and also continued toward the Israelites, 
An amplification of the benefits of God towards them.  by the reckoning up of the fourth and fift benefit the which is done in this place. The fourth benefit was, that God not only defended them against the open violence, 
4. He defendeth them against the crafty devices of their enemies.  and manifest weapons and wars of the Egyptians: but also against the subtle and crafty devices of other enemies, whereof we read Num. 23. and the which are here mentioned. For Balac hired for a reward Balaam a notable Soothsayer or Prophet among the profane or heathen men at that time, to curse and ban the Israelites, and to provoke God against them. The which was a most crafty devise, to wit, to stir up God against them rather than men: and to procure and bring against them the wrath of God, rather than earthly weapons. Which counsel and devise of Balac God withstood, and turned it into a blessing unto the Israelites. 
5. He continueth his benefits towards them from time to time.  The fift benefit is, for that the course and order of these benefits of God towards the Israelites in the wilderness was perpetual and 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 unto Gilgal there do pass 40. years, in the which the Israelites lived in the wilderness. Balaam cometh to Sittim against the Israelites: in Gilgal is the covenant of God renewed 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 wilderness the course of God his benefits was perpetual and continual towards them.   
Vers. 6. Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with  offerings, and with calves of an year old? 

The figure Dialogismus or communing and reasoning with ourselves is, when as we as it were dispute and debate with ourselves, what is to be done, or not to be done, as in this place the people evidently do.  THe figure Dialogismus or a communing & reasoning of the people within themselves, by the which the manner of the stubborn and hypocritical people are expressed. For here now in this place neither doth God nor the Prophet speak in his own person: but this people, which was condemned before, is brought in communing and reasoning in great hypocrisy, what is the way to appease God towards them, to alter and change their life, and finally to avoid and escape this judgement. Neither doth the people ask this, as if they meant to do it, but as to find fault with God himself, whom they cannot now pacify, albeit they should never so much offer all things. But after the manner of hypocrites they stay only in external or outward ceremonies, and in them do imagine and place the whole way and means of their reconciliation or growing into favour with God. Unto whom afterwards ver. 8. the Prophet answereth in the name of God, and showeth their hypocrisy, and vain care.  

Three outward ways of worshipping God.  But this verse hath three kinds of worshipping of God, yet externally or outwardly only, the which this people showeth himself ready to offer unto God: but of faith, of true repentance, of Christ not one word. Against such outward hypocritical dissembling God complaineth Isai 29. vers. 13.14. saying, Because this people come near me with their mouth, and honour me with their lips, but have removed their hart far from me, and their fear toward me was taught by the precepts of men, therefore behold, I will again do a marvelous work in this people, even a marvelous work, and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Which former verse is cited by our Saviour Christ against the hypocrisy of the Scribes and Pharises Matth. 15. ver. 8. The first kind of their outward worshipping of God is, Bowing. The second is,  offerings. 
1. Bowing.  The third, especially of a Calf and the same of an year old, 
2.  offerings  for the sentence increaseth, and ariseth as it were by degrees, that they might seem, that they would spare nothing of theirs, nor any cost, 
3. A Calf of an year old.  so that they might find God reasonable, who would admit or receive some thing, wherewith he might be pacified and appeased. But woe be unto the hypocrisy of men, the which bearing a show that it would feign worship God and pacify him, ungodly and manifestly accuseth him of cruelty, as these men do.   
Vers. 7. Will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? shall I give my first borne for my transgression, even the fruit of my body, 
The hypocrites amplify their desire to win the favour of God.  for the sin of my soul? 
AN amplification made by these hypocrites, of their earnest desire and will in reconciling or winning of God to be favourable and friendly unto them. If, say these hypocrites, those former things which we offer, do not satisfy or content God, as proceeding from too much sparing and niggardness, and being too little, behold greater matters, to wit, A thousand rams for sacrifice: yea ten thousand tons and rivers of oil. Further, if these be not enough, behold we now offer our very first borne, and out sons unto the slaughter, if so be that God will suffer himself to be pleased with these, and not rage against us so unmercifully. See how hypocrisy seeketh out all other things, save the true remedies of reconciliation or winning the favour of God. For hypocrites imagine and devise upon such things, which only carry a great pomp, show, and glory, and are outward, they are void of faith, and they neither have nor promise any earnest feeling of their sins, or alteration and changing of their living.   
Vers. 8. He hath showed thee, O man, what is good, and what the Lord requireth of thee: surely to do justly, and to love mercy, and to humble thyself, to walk with thy God. 

The answer of the prophet unto the former demands of the hypocrites.  THe answer of the Prophet, wherewith he shifteth off those vain remedies of hypocrites, and setteth down a true remedy, and such a one as is ordained by God himself, whereunto he calleth them back, as David doth Psalm. 50. and Psal. 51. ver. 17. Where he showeth 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 walk before God according to the law by himself prescribed or appointed. The which he showeth to be the only remedy to pacify God, not devised of his own head, but declared unto men by God himself. And this containeth true repentance of mind, the which cannot come but from faith.  



1. The commendation  
2. Description  
3. Kind's   of this remedy.  This verse hath three things to be considered, to wit, a commendation of this remedy, a description of the same, and sundry kinds of it. For the first, this remedy hath his commendation from the author thereof, God himself. For God hath showed it unto thee. It is described by the form, for it is wholly contained in the law of God, in the which God himself hath set down and delivered unto mortal men, what things are good: that is, both holy and religious, and also what things are just, and to be given unto our neighbour. For it is not without an emphasis, vehemency or force that the Prophet saith here in this place, O man, God hath showed thee. For the majesty of God is manifestly opposed or set against the condition of man. And it is a mere sacrilege of men, or a robbing of God of his honour, when as men reject or cast away the things which God speaking plainly from heaven hath taught, and do follow their own devices, or had rather have and do prefer other things before them, as being more true than they. Wherefore that form, after which the law of God teacheth that we ought to live, is a most true remedy of changing of our life, and of appeasing and pacifiing of God. And the Prophet addeth a reason, whereby men may be brought hereunto, to wit, if they be humbled before God, and become subject unto him, namely, laying aside all pride of mind, and that same carnal wisdom, wherewith they swell, and by means whereof all hypocrites do please themselves in their vices, and wicked life. Lastly, the kinds also of this remedy are here expressed also, that all excuse may be taken away from them. 
The law of God abridged by the Prophet unto two points.  For when as the law of God hath many heads and branches, and precepts or commandments, the Prophet bringeth all unto two points, lest they might complain, that the same were too hard, or dark, 
1 judgement.  or manifold and doubtful. Now these points are judgement and Mercy: and God commandeth them both, that we should both do them, and love them, 
2. Mercy.  that is, perform both these points not unwillingly, but of saith, and with a willing mind. Under the name of judgement he comprehendeth whatsoever we men do owe unto men by bargain, promise, covenant, or by the law written. He calleth clemency or Mercy, whatsoever men do owe unto men by the general duty of humanity or manhood, in respect that they are men, and faithful Galat. 6. Rom. 13. vers. 8. as Paul willeth saying: Own nothing to any man, but to love one another: for he that loveth another, hath fulfilled the law.  
By Mercy, I say, he understandeth whatsoever we do owe one to another even without any especial or peculiar covenant, bargain, and contract. And these indeed are works of the second table, the which notwithstanding are testimonies of our true faith, and of the first table. So doth Paul Rom 13. verse 9 fseaking of the fulfilling of the law by love reckon up the works and precepts of the second table only, saying: For this, Thou shalt not commit adultery, Thou shalt not Kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet: and if there be any other commandment, it is briefly comprehended in this saying, even in this, Thou shalt love thy neighbour as thyself. This place of our Prophet is cited by Christ Mat. 9.13. where he saith to the Scribes & pharisees, Go ye and learn what this is, I will have mercy and not sacrifice. For it is like unto the place of Oseas' 6. There is a like place Psalm. 50. ver. 12, 13, 14. If I be hungry, I will not tell thee: for the world is mine, and all that therein is. Will I eat the flesh of bulls? or drink the blood of goats? Offer unto GOD praise, and pay thy vows unto the most high. And Psal. 51. vers. 17. The sacrifices of God are a contrite heart: a contrite and broken heart, O God, thou will not despise. Again Psal. 40. vers. 6. Sacrifice and offering thou didst not desire: (for mine ears hast thou prepared) burned offering and sin offering hast thou not required.   
Vers. 9 The Lord's voice crieth unto the city, (and the man of wisdom shall see thy name) Hear the rod and who hath appointed it. 

The application of the answer of the Prophet.  THe application of the former answer unto the people of Israel, whereby Micheas teacheth, that they are worthily punished of God, for that they have not kept the commandments of God appointed in his law. Therefore the whole oration and speech following doth consist in denouncing or threatening of the judgements of GOD, and in fitting them unto the former doctrine, that by this means we might understand, how we ought to play the Philosophers, or to gather unto ourselves wisdom out of the threatenings of God against us and other men. For we must not refer them unto the disposition of the stars, destinies, and times appointed unto all other matters, neither are they by them to be measured, but by the contempt or despising of the law of God. Further, this speech and denunciation or threatening following hath this verse as a preface before it, whereby they might the more diligently give ear unto the threatenings of GOD following, and unto the causes of the same.  

Four things to be noted.  This verse containeth four things to be noted. The first, who speaketh, namely jehovah, or the Lord, albeit he used the mouth and ministery of Micheas. 
1. Who speaketh.  Whereof is that saying, He that despiseth you, despiseth me. Mat. 12. The second, to whom he speaketh, to wit, 
2. Unto whom he speaketh.  unto the city indefinitely, not naming any particular or especial person, that is, unto every city or town of the kingdom of Israel. For so in this place I take the word (City) generally, not for jerusalem alone, whom the Prophet doth not here speak unto: nor for Samaria, the which was the head of that kingdom of Israel: but for all the towns and cities of that body. So also do I take it hereafter vers. 12. The rich men of which city, that is, of which cities, etc. The third point, what he speaketh. He promiseth a rod, 
3. What he speaketh.  and afflictions, or troubles, and God doth assuredly prepare, and ordain, and decree it for them. For by the word rod, are signified afflictions or troubles Psal. 2. and 89. ver. 32. Then will I visit their transgression with the rod, and their iniquity with strokes. And by the word promiseth or appointeth, 
What the figure Metaphora is, see Ames cap. 4. ver. 12.  is metaphorically signified the assured and ready decree of God, except they repent. So then the Israelites are commanded to hear, that is, to give diligent ear, both what is threatened unto them, and also who threateneth, that at length they may be moved, and fear. 
4. The certainty of this threatening.  The fourth thing to be noted is, the certainty of this threatening, the which is confirmed by a Parenthesis from the testimony of the wise and godly, who in the same do manifestly see and acknowledge the majesty and name of God, nay God himself truly speaking and justly being angry, 
What a Paren thesis is, see Oseas cap. 8. v. 2.  and threatening these things. For this do these words put in between signify, (And wisdom, that is, the wise, seethe and acknoledgeth thy name.) So Psal. 107. vers. 43. Luk. 7. ver. 35. the godly are said to judge otherwise then the ungodly. This is added, that both the obstinate and froward men may be made unexcusable, who despise these judgements of God, as if they heard the voice of men, and not the voice of God himself, when as they despise his Prophets declaring these things even at this day.   
Vers. 10. Are yet the treasure of wickedness in the house of the wicked, and the scant measure, that is abominable? 

The cause of the judgements of God.  AN explanation or making more plain of the former matters. For he showeth the cause of the judgements of God, whereby the application of the former answer unto the manners of the Israelites is understood. And like as in the eight verse he in the first place did set down judgement to be contained in the law of God, that is, faithfulness and upright dealing in promises and bargains: so he now first showeth, that the same judgement was utterly broken by them, as namely being such who beguiled their neighbours the which we are to use in bargaining, and wherewith in traffic faithful dealing is upholden. Wherefore in this place under one kind of most shameful and wicked deceit (wherein our neighbour doth not only suffer loss but also public faithfulness and authority is broken, whereby weights, balances, and such like measures are made) under one kind, I say, most manifest and known, than all other sorts of deceit whatsoever, the which are used in bargaining and dealing, is understood, and condemned. For thus we read in Deut. cap. 25. ver. 13.14.15. concerning these matters: Thou shalt not have in thy bag two manner of weights (he meaneth of one kind, as a little pound, and a great pound, etc.) a great and a small, neither shalt thou have in thine house divers measures, a great and a small: But thou shalt have a right and a just weight: a perfect and a just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee. Further, he doth both press them with an interrogation or ask of a question, that they should not dare to deny that which their conscience did witness to be true, and to be done of them wickedly: and also showeth that this is often done by them, because that by such deceit they had gotten unto themselves treasures in their houses, & heaped up together great riches.   
Vers. 11. Shall I justify the wicked balances, and the bag of deceitful weights? 

An earnest charging of them with that set down before.  HE urgeth that which he set down before, both by the same former of interrogation or ask a question: and also continuing still in the self same wicked crime of theirs in false dealing, the which he condemned in them. And by the way of matching together of contraries, he opposeth or setteth against their dealings the nature of God, which speaketh in this place. For when as in their bargainings they deal with craft and subtlety, God doubtless cannot hold them for just. For he judgeth according unto truth, and without the accepting or regarding of the person of any man.   
Vers. 12. For the rich men thereof are full of cruelty, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. 

The second branch of the law of God.  THe second member or part of the law of God, the which vers. 8. before, was placed in the exercising of mercy toward their brethren: the which in like manner, God proveth to be shamefully and in every respect broken by them. And because that this kind of mercy is due especially from the rich unto the poor and needy, therefore God directeth or bendeth his speech against them also. For these he showeth in every city, to have been deceitful, oppressors, and liars. This verse therefore hath three kind of vices, 
Three vices contrary unto mercy.  the which are contrary unto that same mercy which is commanded by God. The one, robbery or pillage, when as by violence a thing is taken from him, the which oweth not the same, 
1. Robbery or pillage.  whether it be done by open violence, as thieves do in the woods: or whether it be done by secrets or privy violence, as when one that is of more might getteth or taketh away any thing from a poor body for fear of his power and authority. The other is lying, 
2 Lying.  wherewith they beguile the simple sort, as for example, when as in buying and selling they praise their wares, in bargaining they promise one thing, and perform, or would have another thing to be brought to pass & done. The third is Deceit, wherewith even without words, 
3. Deceit.  with wonderful fetches and crafts they get into their hands the goods of their neighbours, and that not one or two of them doth this: but the inhabitants, that is, all of them, and in every city and town. Yea, and moreover they do these things in such sort, that they show themselves most skilful, and their craftsmasters in these sleights and subtleties. And therefore their tongue is said to be full of deceit, to be ready and nimble unto such wickedness, and that it is in their mouth. So David speaketh of the wicked Psal 52. ver. 2. Thy tongue imagineth mischief, and is like a sharp razor that cutteth deceitfully. And Psal. 57 ver. 4. My soul is among lions: I lie among the children of men, that are set on fire: whose teeth are as spears and errowes, and their tongues a sharp sword.   
Vers. 13. Therefore also will I make thee sick in smiting thee, and in making thee desolate because of thy sins. 

Two parts of this verse.  THe threatening of a punishment because of the former sins, the which is declared afterwards. And this verse hath two things to be noted. First a reason, the which is set down in these words: 
1. The reason of the punishment.  Therefore will I also make thee sick. For I take the particle (van) for Therefore. Again, it is threatened them because of their sins, that is, not for one sin only, but for infinite sins. 
2. The bunishment itself, being too fold.  The second thing containeth the punishment itself the which is threatened, whereof there are here rehearsed two kinds. 
1. Sickness of body.  The first is sickness of the body. So doth God by Moses threaten the Israelites for their disobedience unto his commandments Leuit. 26. ver. 16. Then will I also do this unto you, I will appoint over you fearfulness, a consumption, and the burning ague to consume the eyes, and to make the heart heavy, and you shall sow your seed in vain: for your enemies shall eat it. The second is desolation, 
2. Laying waste of their country.  or spoil, and laying waste of their country. The like is threatened among the other plagues to be sent among them for their sins Deut. 28.   
Vers. 14. Thou shalt eat, and not be satisfied, and thy casting down shall be in the midst of thee, and thou shalt take hold, but shalt not deliver: and that which thou deliverest, will I give up to the sword. 

An amplification adding a threefold punishment unto the former.  AN amplification, whereby he addeth another kind of punishment unto the former. And this punishment is threefold. First, Famin. Secondly, the loss of their even most precious goods: and their contempt, or being despised in the midst of their land, country, and city, to wit, after they shall have thus been vexed both with famine, 
1. Famin.  and spoiled also of all their goods. The famine is here described or laid forth to be wonderful, 
2. Spoil of their goods.  not such a famine as cometh of the barrenness of the fields, but such as falleth out by reason of the want of strength of the meats that are eaten in great plenty and abundance notwithstanding, 
3. Contempt.  as namely whose staff, and that strength, which God hath put into the bread to nourish us, is taken away, so that it cannot now sustain or feed us. Such a famine David recordeth to have by God been sent upon the land Psalm. 105. ver. 16. in these words: Moreover he called a famine upon the land, and utterly broke the staff of bread. Read Deut. 28.   
Vers. 15. Thou shalt sow, but not reap: thou shalt tread the olives, but thou shalt not anoint thee with the oil, and make sweet wine, but shalt not drink wine. 

A Third kind of punishment.  A Third kind of punishment, and the same also contained in the law of God Deut. 28. To wit, when as all our labours are utterly in vain, not of themselves I confess, but are unprofitable unto us which have laboured, as namely when as others, and those our enemies, have them unto themselves, and we receive not the fruits of them. And the feeling of this punishment is the more grievous, because that it doth wonderfully vex us, and cause us to fret, when as we seeing and knowing of it, others do enjoy our labours, yea our continual and long labours, and that in spite of our teeth, and whether we will or no. Which kind of punishment falleth out unto those on whom God is avenged, and punisheth for the contempt or despising of his name. Further, there are three examples of this punishment set down, to wit, in the Harvest, Olive, and Vine, 
Corne. Olive. Vine.  the which are tilled with most great labour, and the fruits whereof are most desired, and very necessary for the life of men that till the fields, and yet notwithstanding shall these be disappointed and beguiled of them.   
Vers. 16. For the statutes of Omri are kept, and all the manner of the house of Achab, and ye walk in their counsels, that I should make thee waste, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people. 

A reason of the former punishment.  THe rendering of a reason of the former so grieous punishment, for that the Israelites were notorious, and stubborn Idolaters. And this place showeth that these threatenings do properly appertain unto the Israelites, and not unto the jews. For they, and not these diligently followed and embraced the impiety or ungodliness of Ambri, or Omri, and Achab, as namely being their Kings. And the Prophet rehearseth these twain by name, and their decrees, or public edicts, and statutes: also their crafts or counsels in spreading abroad & establishing of idolatry: because that among all the rest of the Kings of Israel idolaters, these twain were most shameful and rank idolaters, for of Omri the father it is recorded 1. King. 16. ver. 25. That he did evil in the eyes of the Lord, and did worse than all that were before him. And in the same chapter ver. 30. it is written of Achab his son, that he was yet worse than his father. King's then do in such manner rage against true godliness, either openly, to wit, by force and violence, or else making edicts and statutes against it: or privily honouring those which are idolaters and ungodly, and preferring them before those that are godly in deed. Both which things Ambri and also Achab did.  

A confirmation of the former threatening.  Wherefore I will make thee waste.) A confirmation of the former threatening, by repeating of the sum thereof in this place, & the equity whereof now appeareth, by this comparing of the idolatry of the Israelites and the punishments ordained against them, together: the which is done in this verse. In sum, the Israelites the inhabitants of this country and of the cities therein, shall feel and bear the reproach of the people of GOD, that is, such a reproach as God hath peculiarly decreed against his rebellious people, for that, when as they said themselves to be the seed of Abraham and jacob, and consequently boasted that they appertained unto the inheritance of God, they lived and were notwithstanding so obstinately stubborn and rebels against GOD, in the which sin and vice they continued and remained.    

CAP. 7.  
Vers. 1. Woe is me, for I am as the summer gatherings, and as the grapes of the vintage: there is no cluster to eat: my soul desired the first ripe fruits. 

A confirmation of the former accusation.  A Confirmation of the former accusation set forth by God against the Israelites, the which is now made by the testimony or witness of the godly which were among them, the which, that it might carry the more emphasis or force, the Prophet hath expressed in his own person. Wherefore now is described the corruption of all orders and degrees of men, and the same most known and public. But this verse hath two things to be noted: One, the phrase or manner of speaking which the Prophet useth: 
Two parts of this verse.  the other, the thing itself which the Prophet writeth of himself. 
1. The phrase.  The phrase or kind of speaking both here, and in the verses following is altogether pathetical or full of affection, 
2. The thing itself.  whereby the indignation or grief of the people is painted forth to be the greater: and it is also prosopopoetical, and Metaphorical, 
1. What these figures are, see O●eas cap 6. ver. 1. and Amos cap. 4. ver. 12.  that is, full of feigning of persons & Metaphors, to the end that both all the readers and also the hearers may be the more stirred up to hear this testimony or witness. Now the thing itself the which in this place is set forth, is the person of the Prophet representing ●he whole company of the true faithful, burning with exceeding great desire to find some one good and godly man among the Israelites: but he findeth none at all, albeit that here he diligently examine and search all the orders or degrees of this people. These few therefore excepted (who are understood with the Prophet to speak and complain with God himself of the public wickedness of the whole people) all the rest were most filthy, wicked, and consequently most worthy of that same hard judgement of God. And first of all the Prophet metaphorically expresseth his desire to find out some one good man in these words: My soul hath desired some fruits in this people, albeit never so untimely, and bitter as yet, and little or small. Then he addeth. None are found. For, saith he, I am such a one, and in such sort conversant and abiding among this people, as if a man were remaining in a corn field after harvest: or in a vineyard after the vintage. At which time no ears, or no clusters are found and remain fit to eat. Under this metaphor therefore is signified, not only the rareness or scarceness of godly and good men in this people, but as I may so term it the nullity or nonenes. So that same made Diogenes lighting a candle at noon day in the mids of the market place at Athens, and when as it was full, and crowded with people, seeketh notwithstanding for a man. So doth God at Sodom, but for ten good men only, whom he findeth not. So David Psalm. 12. complaineth of his age.   
Vers. 2. The good man is perished out of the earth, and there is none righteous among men: they all lie in wait for blood: every man hunteth his brother with a net. 

An answer unto the former desire of the prophet.  THis is an answer, where withal the desire of the prophet (the which was described in the verse before) is answered, and the corruption, wickedness, and public and miserable lewdness of this people is confirmed. And first of all generally in this place, and afterward in particular, that is, in every degree of this people. 
1. The general condemnation.  And there are two things here to be noted: first, the general condemnation: afterward the cause of this condemnation. 
2 The cause of the same.  The general condemnation is contained in these words: The just man is perished out of the land of these men, there is none that is righteous among them. So then in this place the self same party is called good and just or bounteous. For these only are right or good in hart, the which are bounteous or liberal unto their brethren Mat. 5. john. 4. for this bounteousness is a true badge or sign of our godliness towards God, and love towards our neighbour, wherein consisteth true and whole righteousness. Wherefore the prophet saith that such are utterly perished and decayed among the Israelites, so Psal. 12. The cause of this so general condemnation against the Israelites is, for that publicly, commonly, and every where all of them are both cruel and bloody, and also crafty and deceivers of their neighbours, and every one of his brother. Thus he maketh them guilty of a double sin, to wit both of cruelty, and also of deceit towards their brethren: that is, against those which every one of them ought to hold most dear. And this reason is also metaphorical.   
Vers. 3. To make good for the evil of their hands, the Prince asked, and the judge judgeth for a reward: Therefore the great man he speaketh out the corruption of his soul: so they wrap it up. 

The application of this general condemnation unto every degree of the Israelites.  THe application of this general condemnation unto every degree of the Israelites: and first of all unto the princes of the people, the judges, and such as were among them accounted to be of greater dignity and countenance, whom he here calleth Great men. 
1 Generally they were evil.  And first of all the prophet generally pronounceth of these three sorts of men, that they were lewd and wicked as it were to strives, who should in lewdness exceed other, and that every one of them did exercise his hand lustily and well, 
2. He reciteth their peculiar vices.  thatis, stoutly and strongly in the doing of every evil, that is in cruelty, & deceit against their brethren. Secondly he rehearseth & reckoneth up the peculiar vices of every order or degree of these men named before. 
1. Of the princes, rulers and judges.  And first the vices of the princes or heads of the people & judges. Secondly of those who seemed to excel the people & common sort in dignity. And concerning these princes & judges the prophet saith, 
2. Of others that excelled the common sort.  that they are manifestly and notoriously covetous and extortioners in their offices. For without all shame they beg money for doing of their office, 
1. The princes and judges are covetous and extortioners.  the which they ought to do freely, that is, for the giving of judgement, to wit, to pronounce a good cause, a good cause: and a bad cause, abad cause: otherwise they would say and pronounce, that to be a bad cause, which is a good cause: and contrariwise, that to be a good cause which is a bad cause. Finally they sell the law, the which is a most cruel sacrilege or detestable sin. So then these both chiefest, & also inferior judges are here described to be most manifestly covetous and most shamels beggars. But by the way there is added or set down an honest pretence or excuse wherewith they did cover this their sacrilege, to wit, for that they called those things the which they took for their selling of justice, a reward or recompense, as it were the hire and wages for their work and labour. It is I grant a thing very meet, that judges and Rulers, and all others that do service in the common wealth, should have honest and reasonable wages allowed them out of the common Treasury, or else according unto the appointment of laws should demand it of private persons: but not for this cause that they should pronounce that which is law: not that they should say that cause to be the better and the just cause, which otherwise is an unjust cause. The which fault is here condemned in these persons. And these things did both the chief and also the inferior judges and magistrates of the people of Israel.  

2. The great men as bad as they.  Now those which were no magistrates, and yet were of some countenance, authority, name and power among the people, that is, Great men, they were never a deal better than the magistrates, nay after their shameless example they themselves also were shameless. For they dare to tell and boast of their deceitful counsels, and to open and make known their practice which they have used in oppressing and wronging of their neighbours. To be short, openly to brag of their lewdness which they practise, and yet they go scotfree with it. So David reporteth of the shameless boldness of the great ones of his time Psal. 73. ver. 8. They are licentious (saith he) and speak wickedly of their oppression: they talk presumptuously. Whereof it cometh to pass that the counsels of these Great men are wicked, wrapped up together to do all kind of injury and wrong unto their neighbours, which are poor. For the similitude of cords twisted, together showeth that the counsels and doings of the men of whom he here speaketh, are strong deceits, entangled, sundry, manifold devices and fetches, hard to be unfolded; and prevailed against. All which things do show that the bridle was let lose unto all lewdness among the Israelites, and that their wickedness was outrageous.   
Vers. 4. The best of them is as a briar, and the most righteous of them is sharper than a thorn hedge: The day of thy watchmen, and of thy visitation cometh: then shall be their confusion. 

The conclusion of this part, showing the whole state of the rulers and great men to be most corrupt.  THe conclusion of this part, whereby the order or state of the rulers or magistrates, and of those which were of some power among the people is showed to be most corrupt, and far out of square, to wit, that he which among them is counted the best, and the most upright and just, is notwithstanding as a sharp holly tree, or thorn tree, that is, is such a one with whom no man can or will have to do without great hurt or loss. Therefore the most praise worthy among them doth the prophet notwithstanding prove by the testimony or witness of all men to be corrupt, crafty, covetous. Wherefore hereby may be conjectured or guessed, what manner once the rest in this people were. Such doth the Psalmist speak of Psal. 58. and Psal. 53. ver. 21. Who albeit they outwardly gave never so fair a show of courtesy and mildness, yet were they in deed most sharp and cruel: The words of his mouth (saith he) were softer than butter, yet war was in his heart: his words were more gentle than oil, yet they were swords.  

The punishment of the rulers and great men.  Now followeth the punishment also against those Magistrates and great men, whom he calleth one with another, Watchmen of the people. For I rather refer this word unto those magistrates, of whom he spoke before: then unto the Prophets, of whom as yet he hath spoken nothing, unless peradventure a man would comprehend them under the name of Great men. The Magistrates than are the watchmen of the people, unto whom now the judgement of God is threatened because of their former sins. And this judgement is called a day, that is, a short time and a certain, decreed by God assuredly to come to pass. A visitation, that is, a great affliction or punishment, and that from God being wroth against them, into whose hands to fall it is a fearful thing Heb. 10.31. And their confusion, that is to say, such affliction and misery, that all their dignity shall utterly perish, a great plague and punishment shall fall upon these judges.   
Vers. 5. Trust ye not in a friend, neither put ye confidence in a counsellor: keep the doors of thy mouth from her that lieth in thy bosom. 
ANother application of the former accusation of the Israelites made by the Prophet, 
Another application of the former accusation of the Israelites unto private persons of all degrees and sexes.  to wit, unto private persons of every sex and degree, in all which there is described a certain notorious wickedness, the which doth violate or break even all the sense or feeling and affection of humanity and nature. To be short by these examples, the which are now set down, the cruelty, treachery, and lewdness of this people appeareth to be exceeding great. And there are in sundry kinds of persons set forth sundry examples of these vices. 
1. Friends.  The first is in those, which are privately joined together in friendship and league, as are friends. The second, in those which are honoured of us as more wise and witty than ourselves, 
2. Counsellors.  and used of us for counsel in our affairs. Who in deed ought to deal uprightly and unfeignedly with us in regard of the trust and good accounts which we do make of them. 
3. Wives.  The third is even in our own wives, the which by us are nourished in our bosoms. But men lie in wait one for another, deceive & beguile one another. And of a wife so unnatural see an example in the wife of Samson judge 14. v. 17. Where with great importunity and tears, having learned out his riddle, she bewrayeth the same unto the children of her people.   
Vers. 6. For the Son revileth the Father: The Daughter riseth up against her Mother: The Daughter in law, against her Mother in law: And a man's enemies are the men of his own house. 

The fourth example of those which ought to love.  THe fourth example of those who by the instinct or teaching of nature, and by the motion of natural affection, are wont to love us, as the son, daughter, daughter in law: and final, those of our house and family. These also are fierce, deceitful, & cruel against those whom they ought to love, as their Father, Mother, Mother in law, and the householder, or good man of the house. This also doth Christ apply unto the times of the gospel Matth. 10. But as things which come to pass and fall out through the fault of men that rebel against the gospel, and not through the fault of the doctrine of the gospel.   
Vers. 7. Therefore I will look unto the Lord: I will wait for God my Saviour: my God will hear me. 
THis is an Epiphonema, or acclamation, wherewith the Prophet doth stay and comfort himself and the rest of the godly, 
The figure Epiphonema, what it is, see jonas, cap. 2. ver. 9  in so great and unbridled a company of wicked men. So doth David Psal. 55. ver. 16. But I will call unto God, and the Lord will save me, and ver. 23. And thou, O God, shalt bring them down unto the pit of corruption: the bloody and deceitful men shall not live half their days. To wit, he crieth out, & teacheth, that both he & also other godly men must lift up their eyes unto God, and that they must depend or stay upon him, and hope for deliverance and salvation. So David ariseth up unto God, being in the midst of the companies of wicked men, yea, even when they raged and were fierce against him Psal. 12. And this verse hath three things, 
Three parts of this verse.  the which by the holy ghost, are be gotten and wrought by order in the hearts of the godly whilst they do fortify or strengthen themselves against so many encumbrances. 
1 The godly look unto God.  The first is, that they do look unto God, and do call to remembrance his promises made unto his church, that is, unto themselves the godly. Therefore they cast their care upon God Psal. 37. For this is that which the Prophet said, that they looked or watched unto God, that he might allude or have resemblance unto those same evil Rulers and watchmen of the Israelites ver. 4. 
2. They wait for the fulfilling of his promises.  The second is, they wait and look for the fulfilling of those promises of God, howsoever the rest of the world be chastened, and do perish through their own fault 1. Cor. 11. vers. 32. But when we are judged, we are chastened of the Lord, because we should not be condemned with the world. So Psalm. 73. vers. 17. the Prophet showeth that albeit at the first he could not conceive of the great prosperity which the wicked often enjoy in this world far above the godly, yet when he entered into the Lord his Sanctuary, it was showed him what should be their end, and that their prosperity should be turned into adversity, as contrariwise that the sorrows of the godly should end in joy and gladness. And Psal. 34. ver. 4. he acknowledgeth that God, when he sought unto him, heard him and delivered him: I sought the Lord (saith David) and he heard me: yea he delivered me out of all my fear. Therefore the godly do call God in whom they trust, the God of their salvation, that is, him who shall deliver, and defend them at the last. The third thing is, they conceive most assured trust in mind against all temptations by means of those promises of God towards them. 
3. They conceive out of those promises an assured hope of being heard.  For they know that they are heard, and shall be heard of God in such afflictions as they foresee shall fall upon the ungodly: because God calleth himself their God peculiarly, and is so indeed. These three things do thoroughly not only recreate, but also consume the godly, and do stay and hold them up even in the most just destruction of all the world beside.   
Verse 8. Rejoice not against me, O mine enemy: though I fall, I shall rise: when I shall sit in darkness, the Lord shall be a light unto me. 

A confirmation of the former ho●e. What the figure Apostrothe is, see Am●s cap 8. vers. 4.  A Confirmation of the former hope, which the godly have in God, the which is drawn from the nature of GOD, and his most sure and especial promises, but it is propounded or set forth by the Prophet, by an Apostrophe, or turning of speech unto the enemies of the church, that they may the rather know this comfort of the church to be most certain, and that they should not think that the church and the godly either to have perished, or shall perish, if at any time they be chastised by GOD. 
Three parts of this verse.  And this verse hath three things to be noted. First, the kind of speaking, which is an Apostrophe or turning of speech, whereby the godly, 
1. The kind of speaking.  or the church speaking to their enemies in the singular number, doth insult or triumph over them through that their assured trust of mind in God, and hope of their salvation and deliverance, as David Psal. 3. vers. 7. in the midst of his troubles turneth his speech unto God, craving his defence against all his enemies, saying: O Lord, arise: help me, my God: for thou hast smitten all mine enemies upon the cheek bone: Thou hast broken the teeth of the wicked. And therefore in the assurance of God his assistance against them Psalm. 27. vers. 3. he saith, Though an host pitched against me, mine heart should not be afraid: Though war be raised against me, I will trust in this. Now the foundation of this so assured and unconquerable hope of the godly is faith, as it is 1. john 5. vers. 4. This is the victory that overcometh the world, even our faith, the which is grounded upon such promises as are contained Psalm 91.93. and such other like.  
Further, this whole place with that which followeth is full of figures of a sentence, as Prosopopoeiaes', Dialogismes, 
Anthropopatheia is the attributing unto God the parts, properties, passions and affections of men.  Anthropopatheiaes', and such like, the which do partly garnish the things here set forth, partly more lively represent them as it were unto our eyes and view, and do move men to obey, and rest in the word of God and in his promises.  

2. Whom the godly speak unto.  The second thing to be noted in this verse is, whom the godly do speak unto, to wit, their enemies, whom the Prophet doth represent under the name and person of a knappish and ill tongued woman, that their doggish madness against the church may be understood and painted forth. The third point is the thing itself, or the comfort, the which the godly set forth. 
3. The comfort here set forth.  They will therefore that their enemies be not glad, nor rejoice in mind as of their fall and ruin. For they answer: nay, the same shall not be, or come to pass. But because exception might by and by be taken: yes, thou O church of God shalt be afflicted or punished by God himself (the which thing both the Prophet d●●●●●w should come to pass, and also the godly do well enough 〈◊〉 ●nd that because of their sins it shall come to pass) the 〈…〉 godly answer unto this also, namely, that it is true indeed, that they shall be chastised, but yet they shall not therefore be destroyed, or the church of God be cast away. For God doth chastise and correct those that are his with the rod of a father, and of a man only, and not with an iron rod, as he useth to do the reprobate or off-casts. So then this third part of this verse doth consist of an Hypophora, or answering of an objection, 
What the figure Hypophora is, see Amos cap. 5. ver. 21.  wherein the Church doth grant that she shall indeed be chastised, but she denieth that she shall be rooted out, the which thing her enemies hoped for, and thereof rejoiced. And therefore the Lord by his prophet Zachary cap. 1. vers. 15. showeth himself to be very angry with them for that they were excessive in punishing of jerusalem more than he would they should have done. For saith he in that place: I am greatly angry against the careless heathen: for I was angry but a little, and they helped forward the affliction. The Church then sometimes falleth by means of afflictions, but afterward through the grace and favour of God she riseth up again jerem. 7. The church sitteth in darkness when as she is afflicted, but yet is she not wholly deprived of the light of God, but doth even then in part feel the same. In a word, the Church of God cannot perish Psal. 72.   
Vers. 9 I will bear the wrath of the Lord because I have sinned against him, until he plead my cause, and execute judgement for me: then will he bring me forth to the light, and I shall see his righteousness. 

Another comfort of the church.  ANother comfort of the Church. For it is so far off that the Church can perish by and through afflictions, that she beareth the same with joyful and contented mind, and patiently. That the church cannot perish hath been showed in the verse before: now in this verse is declared, that she beareth the judgements of God patiently, and with a quiet mind. Therefore whereas she saith, I will bear the wrath, that is, those judgements of God the which thou, o mine enemy, threatenest shall come to pass unto me, it is to be understood of that sufferance of mind, the which quietly submitteth or yieldeth itself unto God, 
Three reasons of the Church her patience.  a pattern of which patience appeareth in job cap. 2. But the church yieldeth a threefold reason of that her so quiet and contented patience. 
1. She hath sinned against God.  First, for that it is meet and right that she should be so punished. For she hath sinned against God. For this is the first reason and preparation of a mind submitting it s●lfe unto the judgements of God, namely, earnestly and truly to acknowledge his sins, and to be displeased with itself for the same. For this sense or feeling of sin causeth, that we murmur not against God, but that we bear his wrath with a quiet mind. 
2. The punishment shall not be perpetual.  The second reason of this comfort and patience of the Church is, because this punishment shall not be perpetual, but only until such time as God show himself a pleader and judge between his church and the enemies thereof. For than will he acquit his church in regard of her enemies, and will condemn the enemies of the same. So speaketh David of GOD his judging of his cause against his enemies, and the enemies of his church Psal. 7. vers. 7, 8. Awake for me according to the judgement, that thou hast appointed. So shall the congregation of the people compass thee about: for their sakes therefore return on high. The Lord shall judge the people: judge thou me, O Lord, according to my righteousness, & according to mine innocency that is in me. This the church calleth her judgement, that is, the gaining & winning of her cause and the time of her deliverance, when as God himself shall pronounce or give sentence of the cause of his church, & her enemies. The third reason of the patience of the church ●s, 
3. God shall bring forth the righteousness of his church into the sight of all men.  that GOD shall bring forth that same righteousness of his church into the light and eyes of all men, that she may be acquired & justified of every body.  
This is a most singular comfort of the godly, and a true foundation of patience, for that God at the last, and in the end, notwithstanding those that be his be never so much afflicted by the ungodly, will show and declare that they were just and guiltless in regard of their enemies that afflict them. Then therefore shall the Church see and perceive her own righteousness, not in respect of GOD, but in respect of her enemies and of men that vexed and afflicted her.   
Vers. 10. Then she that is mine enemy shall look upon it, and shame shall cover her, which said unto me, where is the Lord thy God? Mine eyes shall behold her: now shall she be trodden down as the mire in the streets. 

An amplification of the former patience and comfort of the church.  AN amplification of the former patience and comfort the which is felt by the Church by means of her justification, to wit, because in the end the very enemies of God themselves shall acknowledge and confess the same righteousness of the Church. This shall come to pass both in the last judgement: & also it doth come to pass, as often as God by the preaching of his word doth make it known unto the world, that the doctrine of his church is the truelight of the Gospel and heavenly godliness. And now out of this confession and acknowledging of this righteousness wherewith the Church was endued, and the which is made by the enemies, followeth the shame & reproach of the said enemies: and that especially in those scoffs and taunts, wherewith they sharply and bitterly laughed to scorn the hope which the Church did repose or put in GGD, demanding of the poor afflicted church, Where is thy God? And after this sort do the wicked gibe and flout the godly Psal. 42. and 43. Finally, 
The great shame and reproach of the enemies of the Church.  how great this shame and reproach of the enemies of the church shall be, is declared by a double effect, namely, both for that the church herself shall see with her eyes, and also even in this world that same exceeding confusion of her enemies: and the enemies themselves shall be despised of all men, and be trodden under foot of every one, as the mire in the streets. These things no doubt come to pass, when as God openeth the light of his truth unto the world. Then the enemies of the church are most abject and contemned, as we see in these our days, when as popery is banished and cast away, in this year of the Lord 1582.   
Vers. 11. This is the day that thy walls shall be built: this day shall drive far away the decree. 

another confirmation of the comfort & hope of the Church.  ANother confirmation of the comfort and hope of the church, the which is taken from GOD himself promising the same. For here now is GOD brought in by the Prophet, promising help unto those that are his, and pronouncing their deliverance from misery. So then these words, The day to build, and the verses following unto the 18. verse are the words of God speaking, and showing himself unto his Church trusting in him, and most fully comforting her. First, GOD himself promiseth and declareth that it shall come to pass that the Church shall be builded up again, and that assuredly, and within a short time. For the people was in the captivity of Babylon but only seventy years, jerem. 25.   
Vers. 12. In this day also they shall come unto thee from Asshur, and from the strong cities, and from the strong holds even unto the river, and from sea to sea, and from mountain to mountain. 

They shall come unto the church from all places and countries.  SEcondly, he promiseth that it shall come to pass, that they shall come unto her from all places even by public commandment, and that from out of Assyria, Euphrates, Egypt, & other countries. The which thing came to pass both under Cyrus and Darius, when as the Temple of God was renewed and restored by public decree: and also as often as before Christ was borne and made man, God did help his Church, as under the Maccabees: and lastly under the Gospel of Christ, when as all nations came running unto the true Church of God, the which were profane, or wicked before, and also enemies unto the name of God. Furthermore and now also when as the Gospel is preached unto the world.   
Vers. 13. Notwithstanding, the land shall be desolate, because of them that dwell therein, and for the fruits of their inventions. 
THis is the figure Occupatio, 
The figure Occupatio what it is, see Amos cap. 5. ver. 3.  or preventing an objection, the which the Lord addeth, lest that the godly because of the affliction of this people the which was very shortly to ensue, might despair of the former promises. Therefore that both they might be strengthened, & also that he might moderate their joy, God did put in this mention of the laying waste of the land, which was to come. And this verse hath two things. First, 
1. The laying waste of this land.  a threatening of the laying waste of the nation, and of this land, that is, of the Church, the which laying waste was for to come. Secondly, the cause of this punishment, which were the sins of this people, and the most bitter fruits, 
2. The cause of the same.  the which this vineyard brought unto God the husbandman, or her vine dresser in stead of good fruit Isai. 5. And this cause was set down, that the godly should not murmur against God, but that they should understand that they were justly punished by him.   
Vers. 14. Feed thy people with thy rod, the flock of thine heritage, (which dwell solitary in the wood) as in the midst of Carmel: let them feed in Bashan and Gilead, as in old time. 

A comfort against the former affliction.  A Comfort against the threatening of the former affliction or punishment, to the end the godly may be the more strengthened in the former promises of God. 
Two parts of this verse.  And this verse or comfort containeth two parts: the one, wherein God commandeth the heads or rulers of the Church to seed their people in or with their rod, 
1. A commandment to feed their people.  that is, according unto the authority and dignity the which was left unto them by God in the midst of their affliction and poor estate notwithstanding. The kingdom, I confess, ceased among the jews in those afflictions, and also a long while afterward, accordingly as the Lord threatened them by Ezech. cap. 21. ver. 26. saying: I will take away the diadem, and take off the crown: this shall be no more the same: I will exalt the humble, and abase him that is high: but yet all policy, or government, power and dignity, did not therefore cease in that people For they had Rulers or Governors of their nation, and the Synedrion or Consistory of Elders, or chief men. Therefore according unto that authority and power which was left unto them God commandeth the Rulers, that they nourish, govern and preserve the people of the Church: and not that they cast them away and utterly forsake them. And why I pray you doth he this? To wit, for because how forsaken soever, solitary, afflicted, and small this people were, God nevertheless would preserve than: and out of the self same people afterward gather unto himself a most great Church, as shall anon be showed ver. 15 and 16. Further, God exhorting the Pastors and Rulers of this people to look unto it, defend, and feed it, calleth this people, their people flock & heritage, not in contempt or reproach: but that by this name and relation they may understand, that this which they are commanded for to do, cannot by them be overpassed and forslowed without a great offence. For this is belonging unto their duty. For God hath committed this people unto them for to feed. Hereupon is there a mutual band, by reason of these words, between the Rulers and the people given unto them by God. This is one part of the comfort set forth by God in this verse.  

2. A promise concerning the deliverance and restoring of this people.  The second part of this verse is a promise of the full deliverance and restoring of this people into their own seats and home, as before, how greatly soever the land were laid waste before, & the nation carried unto another country. For this land and this nation shall be restored. This people shall feed as before, and shall possess Basan, and Galaad, and their other countries.   
Vers. 15. According to the days of thy coming out of the land of Egypt, will I show unto him marvelous things. 

A confirmation of the latter promise of the full restoring of this people.  A Confirmation of the latter promise of the full restoring of this people, that is, of the Church of God. For by a similitude he showeth after what manner, and how great it shall be: nay how miraculous. For it shall be such, as was that whereby this people at the first was delivered out of Egypt, and that miraculously. And truly the deliverance of this people out of the captivity of Babylon was altogether miraculous also, so that this comparison in resembling it unto that of Egypt is truly made also, of the manner whereof the Lord speaketh by his Prophet Isai cap. 27. ver. 12.13. thus: In that day shall the Lord thrash from the channel of the river unto the river of Egypt, and ye shall be gathered one by one, O children of Israel. In that day also shall the great trump be blown, and they shall come that perished in the land of Asshur: and they that were chased into the land of Egypt, and they shall worship the Lord in the holy mount at jerusalem.   
Vers. 16. The nations shall see, and be confounded for all their power: they shall lay their hand upon their mouth: their ears shall be deaf. 

An amplification of this deliverance.  AN amplification of this deliverance, taken from the marvelous astonishment and wondering of men that were Infidels, because of the same: in so much that they shall be ashamed, for that they do not serve God, but others: and they shall not move their mouth nor their cares for wondering: so miraculous doubtless and wonderful a work of God unto the wicked and ungodly is the deliverance of his Church, as may appear Psal. 126. ver. 2. where the very heathen themselves do confess and acknowledge the mighty power of God shining so clearly forth in that most wonderful deliverance of his people. For thus do the godly delivered in that place testify: Then said they among the heathen, The Lord hath done great things for them.   
Vers. 17. They shall lick the dust like a serpent: they shall move out of their holes like worms, or serpents: they shall be afraid of the Lord our God, and shall fear because of thee. 

Another amplification of this wonderful deliverance.  ANother amplification of the said miracle or wondrous deliverance, and of the astonishment and fear of the heathen, because of this work of God, to wit, taken from the most humble submission, fear and trembling, which shall then be of those nations before the Church itself. Therefore whatsoever the Church shall then command, they will do it, not daring to do anything, or to stir against it. So than not only the astonished mind of the infidels is in this place described, but also this miracle of God in delivering those that are his, is amplified by their gesture and fear of mind, and also by the similitude taken from the fear of serpents. Of the like humbling and submitting of themselves unto Solomon, the true figure of Christ and his Church, is spoken Psal. 72. ver. 9 where it is said: They that dwell in the wilderness, shall kneel before him, and his enemies shall lick the dust.  

The great fear of the heathen at the deliverance of God his church  Further, that which is here said and alleged of serpents, painteth out a wonderful trembling and fear of the unfaithful and unbelieving nations before the Church. For serpents stir not out of their dens but in great fear, and because of their fear of men they come forth of them. So Exod. 11. ver. 6.7.8. it came to pass in the deliverance of the children of Israel, all Egypt was afraid, and the nations near unto it.   
Vers. 18. Who is a God like unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his wrath for ever, because mercy pleaseth him. 
THe figure Epiphonema, 
The figure Epiphonema, see what it is jonas ca 2. ver. 9  or an acclamation, wherein the Prophet either in his own person, or in the person of all the godly, through the admiration or wondering at the former promises of God towards his Church, doth generally describe the bounteousness and goodness of God toward the same, such as it at all times appeareth for to be. 
1. The kind of speaking.  And also he confirmeth the same promises last rehearsed, by the nature of God. But both the phrase or kind of speaking, 
2. The matter itself.  and also the matter itself which is contained in this verse, is diligently to be noted. 
1. What the figure Apostrophe is, see Amos cap. 8. vers. 4.  For the kind of speaking is both an Apostrophe, or turning of speech unto God, and also an interrogation, or ask of a question, with both which manner of speaking men are more stirred up, and also the matter itself the which is set forth, is showed to be the more certain, yea and moreover to be the more confessed and acknowledged of all men. The matter itself, the which with so great admiration of the godly, and praise of God is here concerning God brought for the confirmation of the former graces of God, is a description of the infinite or endless and perpetual mercy and bounty of God toward his Church. So Psalm. 113.106.147. And so Psalm. 30. ver. 5. the Prophet commendeth the goodness and bounty of God, when he saith: He endureth but a while in his anger: but in his favour is life: weeping may abide at evening, but joy cometh in the morning. 
A definition of the mercy of God.  Further this mercy of God is defined, or it is here declared what this mercy of God is, that is, the free pardoning of the sins and offences of the Church, for of what sort soever those be, whether they be greater or smaller sins, God taketh them all away, and overpasseth them, that is, freely pardoneth them, albeit notwithstanding he knoweth them to be in us: but he looketh upon us and beholdeth us both by Christ, and in Christ his only begotten son, in whom and through whom he seethe not our sins, though otherwise they be still in us, but covered, and for his sake not laid to our charge.  

The manner of God his pardodoning the sins of his church.  Now whereas it is added, Not retaining his wrath for ever, he showeth hereby that the sins of the Church are in such sort pardoned, that God notwithstanding would not therefore have us bold to sin. For he also chastiseth those which are his, when they sin, but lightly, and not long. 
The cause of the same.  The cause also of this pardoning and mercy is expressed, to wit, the most loving and bountiful nature of God. For God is delighted with gentleness and mercy towards all his creatures, and especially towards his elect and chosen. So then, this promise of the mercy of God, of which the Prophet here speaketh doth not appertain, and is directed unto all men, but unto the remnant of the heritage of God, that is, unto the Church only, lest that the hypocrites might deceive themselves, and account themselves in that number.   
Vers. 19 He will turn again, and have compassion upon us: He will subdue our iniquities, and cast all their sins into the bottom of the Sea. 

An amplification of the loving nature of God taken from sundry effects of the same.  AN amplification of the most loving and courteous nature of God described before, taken from the effects the which are here reckoned up diverse, and most full of comfort, and being notable testimonies or witnesses of the most singular mercy of God towards those that are his. The first of them is in this place recited, 
1. God will return unto those that are his.  That God will return unto those that are his. By which self same is showed, that God was for a time absent from that his heritage, & Church, to wit, according unto the sense or feeling of the judgement of man, during the time that he afflicted or punished the same. And therefore Psal. 80. ver. 2. the Prophet prayeth that God would stir up his strength for the safeguard of the remnants of his Church, thereby giving us to understand, that in the sense and feeling of the Godly he seemed to have been, as it were a sleep, and to have forgotten them, whilst he deferred to help them, therefore he prayeth, Before Ephraim and Benjamin, and Manasseh stir up thy strength, and come to help us. Wherefore in that which went before, there is no such mercy and favour of God promised toward his Church, the which should remove and take away all his judgements (for it is profitable even for the Church, that she should be chastised of God Psal. 119) but such gentleness, whereby the godly, even whilst they are corrected by him, remain notwithstanding the sons of God, and acceptable and well thougth of of him through Christ: Finally having obtained mercy for their sins, they come unto life everlasting. For such afflictions or troubles of the Church are not a punishment satisfying for their sins: 
2 He will have compassion on his Church.  but only a medicine and bridle, holding hardly in the wanton assaults thereof.  
The second effect of this mercy of God is, That he will be moved with compassion towards us. For the bowels of God are moved for his Church. This therefore is a singular affection of God towards us. 
3. He will tread down our iniquities.   
The third is, He shall tread down our iniquities, as we are wont to do those things, the which we now will have to be made no reckoning of to be taken for things nought set by, & forsaken.  
The fourth, He will cast all our sins into the bottom of the Sea, that they may not any more any where appear, or that he should not any more remember them. So God by his Prophet Esaie doth in like manner most comfortably promise his Church cap. 1. ver. 18. saying, Though your sins were as Crimson, they shall be made as white as Snow: though they were red like Scarlet, they shall be as Wool, And by this place appeareth, that faith applieth unto every faithful person those promises of salvation generally set forth, through Christ. So doth Paul Rom. 8. Galat. 2. ver. 20. in these words: Thus I live yet, not I now, but Christ liveth in me: and in that I now live in the flesh, I live by the faith in the son of God, who hath loved me, and given himself for me.   
Vers. 20. Thou wilt perform thy truth to jacob, and mercy to Abraham, as thou hast sworn to our fathers in old time. 

The conclusion of this place & Chapter.  THe conclusion of this whole place and chapter, the which also containeth a reason and cause of this bounteousness of God taken from his express, nay repeated word. So then God will perform these things unto those that are his, namely because he hath so expressly promised, & that not once only, but oftentimes. Moreover he doth not promise these things in a bare promise alone, and in words (the which notwithstanding is always most true) Tit. 1. ver. 2. but also plainly setting down an oath. So Zacharas in his song Luc. 1. ver. 73. showeth that God in regard of his covenant and oath made unto the fathers, performed the redemption & deliverance of his people. Lastly, he hath not now first promised this self same thing concerning the deliverance of his Church, but long sithence, and from the days of old, that this should not be thought to be a new and strange doctrine, and unheard of, but old and confirmed now in many ages. Wherefore the Prophet in this place maketh mention of jacob, Abraham, & the other fathers, 
Gods promise ca●led  unto whom long sithence the promises concerning Christ, and so consequently of the perpetuity or continuance of the Church, have been either made or repeated and rehearsed again. 
Mercy.  And they are called the Mercy or benefit of God, if both the cause of them, and also the matter itself, which they comprehend, be considered. For the free goodness of God is the cause of them, and that self same thing which these promises contain, 
Truth.  is a singular benefit of God towards the godly. They are also termed the Truth of God, if the certainty of these promises be looked unto. For they are most true, and altogether and in every respect to be in deed and truth in their due time fulfilled. For God which cannot deceive, hath promised them with an oath. So the Author to the Hebrews cap. 6. ver. 18. Saith, that God willing more abundantly to show unto the heirs of promise the stableness of his counsel, bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to hold fast the hope, which is set before us.    
FINIS.   

The Commentary of Lambertus Danaeus upon the Prophet Nahum.  

The Argument.  
FOr as much as the kingdom of the Assyrians endured and continued from the year of the destruction of the City of Samaria achieved by Sennacherib about the first year of Nabuchadnezzar, (by whom the Assyrians were utterly deprived of their Empire, and brought into the form of a province) by the space almost of 108. years, to wit, 
The time of the Prophet Nahum.  from the sixth year of the reign of Ezechias king of juda, unto the fourth year of king joacim, this Prophet Nahum without all doubt was, and lived in this mean time. But unto many this seemeth to be more likely to be true, namely that he prophesied about the beginning of the reign of josias king of juda, God now being appeased and pacified with the jews, as appeareth cap. 2. ver. 2. Others refer this prophesy unto the beginning of the reign of joacim, yet before the fourth year of his reign, as seemeth may be gathered by the 3. cap. ver. 8. that is to say, before the beginning of the reign of the Babylonians or Chaldees, to wit, when as yet the Monarchy or Empire of the Assyrians flourished and stood under Asarhadon or his successor, 
josephus.  of whose beginning of his reign mention is made 2. King's cap. 19 ver. 37. Esdr. 4. ver. 2. And nothing less might be feared then the overthrow of the same. joseph lib. 9 Antiq. judaic. cap. 12. writeth, that Nachum set forth this prophesy and foretelling of the overthrow of the Assyrian kingdom by the commandment of God, anon after that Teglath Phalasar king of Assyria had carried away captive the ten tribes of Israel. At which time surely the state of that Empire of Assyria was most mighty, and it seemed uncredible, or not to be believed, that this so great a kingdom should be overthrown. And these things fell out under Ezechias king of judah 2. kings cap. 17. at which time Nahum prophesied a little after the death, namely of Oseas and Micheas, whom he succeeded, and that next of all. Which judgement I like, moved with the reason of the 15. ver. in this first chapter. Before this time I grant, and about the very beginnings of the reign of jeroboam the son of joas king of Israel, the Lord would have destruction threatened unto Ninive by the prophet jonas: but because the Ninivites repent, 
jonas threateneth destrustition unto Ninive.  God refrained from the destroying of that city. Further in this Prophet the destruction is threatened not only of that one City, the which jonas did before (although it were the head City of the whole Empire of the Assyrians,) but also of the whole kingdom of the Assyrians, the which afterwards was in deed performed by the Chaldees, as appeareth by the 23. cap. of Esaie, ver. 13. Behold the land of the Chaldeans: this was no people: Asshur founded it by the inhabitants of the wilderness: They set up the towers thereof, they raised the palaces thereof, and he brought it to ruin.  

Three chief causes of the destruction of the Assyrians.  Now the cause or reason, why this Empire should by God be utterly destroyed was manifold, but especially threefold. First, the conspiracy and hatred of the Assyrians against the people of God. Secondly, their robbing and spoiling of all nations practised by the said Assyrians. Thirdly, the spreading abroad of outrageous idolatry, and chief of Magic by the Assyrians into all people and nations of the world afterward, 
The principal points of this prophesy.  and taking beginning from them. And first of all God showeth and describeth his surpassing might and power. Secondly, he taketh away from the Assyrians all hope and aids of shifting off, and setting nought by this judgement of God against them. Thirdly, by the fearful description of the enemies which he will send upon them, and by the example of other cities as mighty as they, the Prophet declareth that the execution of these his threatenings shall be easy unto God.  
Vers. 1. The burden of Niniveh. The book of vision of Nahum the Elkeshite. 

1. The sum of the Prophet's charge.  THis most short verse comprehendeth three things. First, the sum of his charge. For he declareth against Niniveh the most grievous threatenings of God. Secondly, 
2. The name of the Prophet.  the name and noting out of the Prophet by his country Helkos. Thirdly, the certainty of this prophesy, or of his calling, in that it is a vision from God. And under the name of Niniveh, 
3. The certainty of his prophesy What the figure Metonymia is, see Oseas cap. 4. ver. 1. What the figure Synecdoche is, see Amot cap. 5, ver. 21.  according to the rule of the figure Metonymia, I do not only understand the citizens themselves, but also I do comprehend the whole kingdom and country of Assyria (how far soever at that time it did stretch) by the figure Synecdoche, of the which kingdom the city Niniveh was the head and chief seat. For the threatenings and judgements which are here denounced or declared, do contain also the destruction of the whole Empire of the Assyrians, as well as of this City.   
Vers. 2. God is jealous, and the Lord revengeth: the Lord revengeth: even the Lord of anger, the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. 

He extolleth the justice and the power of God.  THe Prophet being to threaten unto a most great and mighty Monarchy or Empire at that time, destruction, the which should be performed by God, doth first preach of both the justice and also the power of God the which he doth highly and with great majesty extol and set up above all human power. And first of all of his justice, for that when as God is most holy, he cannot but most greatly and justly be moved with the sins of men, conspiring against him, and the laws which he hath given unto mankind, (whom so conspiring he calleth here his adversaries and enemies) he cannot but be angry with such wicked persons, and in the end most severely, or sharply punish them, but he reserveth or keepeth the effects of that his anger towards them unto a fit time and season, albeit he seemed altogether to have forgotten their heinous offences. Wherefore this thrice repeated mention of revenge and vengeance, and the hotness and force of his anger (wherewith Nahum saith that God was taken) is not an unadvised or mad hastiness, but an exceeding great hatred of God against the ungodliness of all men, albeit that he bear long with it notwithstanding, to wit, that men should repent Roman. 2. or be made unexcusable.   
Vers. 5. The mountains tremble for him, and the hills melt, and the earth is burnt at his sight, yea, the world, & all that dwell therein. 

An amplification of the former effects.  AN amplification of this effect. For God doth not only mow down the flowers, and the blossoms, and the ornaments of the mountains: but also moveth and shaketh the mountains themselves, that they both tremble and totter in their places, and are carried into other places, and finally are melted, and do perish utterly, howsoever they may seem with most strong roots to be grounded in the earth, and to be altogether unmovable. But why should not God do these things, who in the name of Christ hath given unto his elect, and faithful men the power to bring this thing to pass? For Mat. 17. ver. 20. Christ saith unto his disciples, Verily I say unto you, If ye have faith as much as is a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove: and nothing shall be unpossible unto you. And of this great power of God we have also Psalm. 29. vers. 5.6. The voice of the Lord breaketh the Cedars: yea, the Lord breaketh the Cedars of Lebanon. He maketh them also to leap like a calf: Lebanon also and Shirion like a young Unicorn. Further, there is an example of this thing recited Exod. 19 vers. 18. of the trembling, smoking, and shaking of mount Sinai at the giving of the law, the which is also repeated afterward again Psal. 68 vers. 8. and Psal. 114. vers. 4. There are also many such like things reported by Plin. lib. 2. Nat. Hist. and by other Historiographers, and writers of natural matters. Moreover, the other parts of the earth, nay the whole world inhabited is brought forth also for a witness of this surpassing power of God. For when as God pleaseth, the earth itself burneth, nay flameth, the which both fell out in the destruction of Sodom, and also at other times: and hath in like manner been often seen in the mountain Aetna, and Veswius, and Plin. lib. 2. Nat. Hist. cap. 106. reciteth other examples of this thing. Thus God hath power over all elements, yea heaven itself, as Peter teacheth 2. epist. cap. 3. ver. 10. where he saith, But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth, with the works that are therein, shall be burnt up. Because he is the creator of the whole world, and all the parts and elements thereof. Of which things there are examples in Christ, commaundnig both the winds, and the waters Mat. 8. ver. 27. Where after his miraculous calming of the rage of the sea & of the winds, the men marveled, saying, what man is this, that both the winds and sea obey him?   
Ver. 6. Who can stand before his wrath? or Who can abide in the fierceness of his wrath? his wrath is powered out like fire, and the rocks are broken by him. 

The conclusion.  THe conclusion. Therefore nothing can stand against the so mighty power of God, being angry with the Assyrians. Nothing can abide before him in his wrath. Finally, nothing can ever lift itself up, when as he presseth down. Wherefore those forces of the Assyrians fearful unto the world, and at the which it is astonished, shall not let, but that they, and their Empire shall be overthrown by God, and fall. So David speaketh of God his power to bring his enemies to nothing Psal. 68 ver. 2. As the smoke vanisheth, so shalt thou drive them away: and as wax melteth before the fire, so shall the wicked perish at the presence of God. And Psal. 130. ver. 3. he crieth out, If thou, O Lord, straightly markest iniquities, O Lord, who shall stand?  

1 The conclusion confirmed by a Similitude.  Moreover this conclusion is confirmed by a similitude. For the anger of God is most like unto fire and a flame, the which being kindled, forthwith is scattered abroad on every side, breaketh forth and rangeth, so that many times but one little spark of it consumeth and burneth an whole wood, as james speaketh cap. 3. ver. 5. Behold how great a thing a little fire kindleth. Lastly, God is called a consuming fire, Deut. 4. ver. 24. 
2 By the effects.  Again, this selfsame is proved by the effects. For the rocks themselves (which are the hardest kinds of things) do leap and melt and cleave a sunder, when God is angry, and so commandeth. Example in the death of Christ, Mat. 27. ver▪ 51. And at other times also, and ages, in the which the selfsame thing hath come to pass, that is to say, the rocks have been cloven by God, and by his lightning.   
Ver. 7. The Lord is good, and as a strong hold in the day of trouble, and he knoweth them that trust in him. 

A comfort of the godly  A Comfort of the godly, that is, of the people of GOD, for the strengthening & upholding of whom only, God would have this prophecy of the overthrowing of the Assyrians (as who namely afflicted or troubled the Israelites) to be preached & extant or remaining. To the end therefore that the godly should not be terrified or dismayed with such and so fearful a description of the power of God, Nahum doth comfort them, and showeth that God will deal otherwise for those that are his, which do serve and worship him; then he threateneth that he will be unto his enemies, that is the Assyrians. For God defendeth those that are his, with the selfsame his surpassing might & power, wherewith he breaketh his enemies in pieces. 
The Angels that terrify the ungodly warders of the sepulchre, comfort the godly women, that come to seek Christ.  So the Angels being heavenly soldiers do make afraid the ungodly, keeping and watching the sepulchre of Christ, but do comfort the godly women, and do speak courteously unto them. Mat. 28. ver. 4.5. For the soldiers for fear were astonished & became as dead men, at the sight of the Angel. But he answered and said to the women, fear ye not, etc. God then, which will be so terrible or fearful unto the Assyrians, and his enemies, he the selfsame will be gentle, favourable, good, unto his people, and the men that do fear him, and will acknowledge them for his, & will mark them out in the midst of the miseries and afflictions of the ungodly, that they fall not together with them. 
Xenophon.  Xenophon in his books of the education or bringing up of Cyrus writeth, how that when Babylon was taken by Cyrus, commandment was given, that the Syrians and jews (which were the people of God) should be spared, and that the Chaldees should be slain. God therefore is good toward those which by a true faith trust in him, that is, he is merciful unto them and saveth them: he is an aid unto them, and at hand in time of trouble to secure and help them. Finally, he doth acknowledge them, that is, he doth sever them and mark them from those whom he destroyeth. So he preserved and kept Lot safe and sound out of the midst of the destruction of Sodom, Gen. 19 ver. 29. But yet when God destroyed the cities of the plain, God thought upon Abraham, and sent Lot out from the midst of the destruction, when he overthrew the cities, wherein Lot dwelled.   
Ver. 8. But passing over as with a flood, he will utterly destroy the place thereof and darkness shall pursue his enemies. 

The figure Hypophora. See what it is, Amos cap. ●. Ver. 21.  HYpophora, or the answering of an objection, or else it is a threatening, and the same a very sharp one against all the enemies of God, lest, because that God showeth himself merciful & gentle unto those which are his, these his adversaries might suppose that they should escape the judgements of the true God, whom they provoke and offend. For they shall not escape them, nay they shall utterly be consumed of God being angry, and the judgements of God shall be unto them as a flood and overflowing of waters, the which shall overwhelm them, as it was done in the flood in the time of Noah. And God shall utterly destroy these Assyrians, and Niniveh, yea and that in her own place, that is, in the very selfsame place, in the which this so wealthy a city was builded. For it was in such sort destroyed that there remained no token nor senfie of it by the space of many years afterwards, as in the time of Plinius, as appeareth by his sixth book. Histor. Natur. cap. 13. There was also (saith he) the city Ninus (or Niviue) built by the river Tigris, looking to the going down of the sun, the which was sometimes a most famous city. Yet notwithstanding it appeareth that it was afterward renewed, and also accounted a large city, by the 14 book of Ammianus Marcellinus, and by his 18. book. Lastly darkness, fear, and trembling, and such things as are wont to follow those that are appointed unto destruction, shall pursue the enemies of God. So speaketh David Psal. 11. ver. 6. Upon the wicked he shall rain snares, fire and brimstone, and stormy tempest: this is the portion of their cup. Again Psal. 35. ver. 6. Let their way be dark and slippery, and let the Angel of the Lord persecute them.   
Ver. 9 What do ye imagine against the Lord? he will make an utter destruction: affliction shall not rise up the second time. 

A reason why they are so sharply threatened.  THis is the rendering of a reason, why God threateneth so great & so bitter judgements unto the assyrians, & will execute the same; to wit, because that of purposed & set malice, they have imagined, assayed, and indeed have gone about to overthrow the true God, & his glory, & people. 
The time when the Assyriant imagined these things.  And these things did the Assyrians then especially imagine, when as they carried the children of Israel from their own home, unto theirs, and other countries, that they might replenish that land, in the which the true God was worshipped before, with idolatrous nations, with the which thing God was greevously offended. 2. King. 17. ver. 24. where we read thus concerning the placing of idolatrous people, in the rooms of the transported Israelites: And the king of Asshur brought folk from Babel & from Cuthah, and from Avarice, and from Hamath, and from Sepharuaim, and placed them in the cities of Samaria in stead of the children of Israel: so they possessed Samaria, and dwelled in the cities thereof. And at the beginning of their dwelling there, they feared not the Lord: therefore the Lord sent Lions among them, which slew them. Secondly, when as Sennacherib besieging jerusalem by Rhapsaces his captain notoriously blasphemed God, and went about to make his glory contemptible or to be despised of the jews themselves. Of this matter we have Isai. 36. and cap. 37. ver. 14. it is declared how grievously the good and godly king Ezechias did take their blasphemies & reproaches, when he had received that most despiteful letter. For when he had red it he went up into the house of the Lord, & spread it before the Lord and prayed, etc. Such reproachful dealings of god his enemies against the church, God seethe and heareth, and in his time will be avenged on them for it, as he witnesseth in the like misusages of the Moabites and Ammonites Zephaniah 2. ver. 8.9. against his people: I have heard (saith the Lord) the reproach of Moab, and the rebukes of the children of Ammon, whereby they upbraided my people, and magnified themselves against their borders. Therefore, as I live, saith the Lord of hosts the God of Israel, surely Moab shall be as Sodom, and the children of Ammon as Gomorah, even the breeding of nettles and salt-pits, and a perpetual desolation, etc. Thus than these Assyrians imagined evil against God. These selfsame threatenings of God shall reach unto all his stubborn enemies, and haters. So then they shall be destroyed, in so much that they shall be rooted out utterly, and shall not in a certain measure be punished by God only, that they may repent, after which manner the godly are wont to be afflicted. So saith God also of the utter destruction of the Assyrians Isay cap. 10. ver. 23. 
Affliction shall not rise up the second time in what sense it is spoken.  For the Lord God of hosts shall make the consumtion, even determined in the midst of the land. Affliction therefore shall not return unto them twice, because that they shall utterly perish in that same first destruction, the which the Lord shall send upon them.   
Ver. 10. For he shall come as unto thorns folden one in an other, & as unto drunkards in their drunkenness: they shall be devoured as stubble fully dried. 

The conclusion made plain by three Similitudes.  THe conclusion, the which is made plain and also confirmed by three similitudes. The conclusion consisteth in this, that God for the former cause pronounceth that he will take punishment upon the Assyrians, and that in such sort as he hath threatened before ver. 8. and. 9 namely, as by the which punishment both they, and also their Empire shall utterly be destroyed and perish. For God saith, The Assyrians shall be devoured. And to the end that all men should believe the more assuredly that this shall come to pass, it is confirmed and laid open by three similitudes. To this effect is that also of Sophon. cap. 2. ver. 13.14. And he will stretch out his hand against the North, and destroy Asshur, and will make Niniveh desolate, and waste like a wilderness. And flocks shall lie in the midst of her, and all the beasts of the nations: and the Pelican, & the Owl shall abide in the upper posts of it: the voice of birds shall sing in the windows, and desolation shall be upon the posts: for the cedars are uncovered. Likewise that of Isai. 33. ver. 12. And the people shall be as the burning of lime: and as the thorns cut up▪ shall they be burnt in the fire.  

1. Of thorns folded one within another.  The first similitude is taken from thorns folded one in another, that is, gathered together in a bundle, and bound up, the which are then most easily burnt all up, although there be a great heap of them: for they do one burn another of them. David also useth this similitude of thorns Psalm. 58. ver. 9 
2. Taken from Drunkards.  The second similitude is taken from Drunkards, who so long as they lie overcome with wine, they are easily slain. So easily shall the Assyrians be: for they shall be killed by their enemies, like as men unarmed, and fast on sleep. The third similitude is drawn from most dry stubble, 
3. Taken from dry stubble.  the which without any trouble is set on fire and burned. So shall the Assyrians be, how well fenced soever, or warlike they suppose themselves to be. Finally, nothing can withstand God, but that he will take punishment and vengeance on his enemies.   
Vers. 11. There cometh one out of thee that imagineth evil against the Lord, even a wicked counsellor. 

Why the Assyrians shall be thus punished.  A Rendering of a reason, the which containeth the same cause, the which we have seen before vers. 9 to wit, that from out among the Assyrians have come the counsels of overthrowing the worship of God, of the utter destroying of his people, to be short, of the blotting clean out of the memory or remembrance of God. Therefore out of the people, and Kings of Assyria came those, which did imagine and attempt or enterprise every the most wicked and the most vile things against God, that is, against the worship of God, the glory of God, and the people of God. For here that serveth, He which toucheth you, 
God, in himself cannot be hurt, but he is said so to be in his members.  toucheth the apple of mine eye, Zach. 2. ver. 8. Wherefore he doth hurt or wrong unto God himself, which doth hurt or wrong unto his people. And therefore by his Prophet David he willeth them Psal. 105. ver. 15. saying, Touch not mine anointed, and do my Prophets no harm. Otherwise God himself of himself, is (as they say) without all danger of gun shot, howsoever wicked men with all their might and main do shake and flourish that their dart and spear against heaven itself. But such counsel givers, and counsellors also, who either themselves do devise or imagine such wicked counsel of the glory of God, and taking away of his true worship, or else give it unto others, are called the counsellors of Belial, that is, wicked counsellors, to wit, as being such, who can devise nothing else but that which is wicked: and yet for all that shall never arise, nor profit. Further, this cause is here again repeated, that this wickedness and counsel may be understood to be most heinous and lewd, albeit that the Idolaters do think it either to be no sin, or else an acceptable sacrifice unto God, to wit, when as they do slay the godly, and the true servants and worshippers of God. And so Christ prophesieth that it should come to pass, as he forewarneth his Disciples joh. 16. ver. 2. saying: The time shall come, that whosoever killeth you, will think that he doth God service. 
Otherwise thus    
Vers. 12. Thus saith the Lord, 
* If they had kept peace, they should also have been many, or so cropped, that he should have passed by: though I had afflicted thee, I would have afflicted thee no more. The figure Hypophora, see what it is Amos cap. 5. ver. 21. The objection. God handleth his own people as hardly as he doth his enemies, and therefore there is no truth in his promises, or threatenings.  though they be quiet, and also many, yet thus shall they be cut off when he shall pass by: though I have afflicted thee, I will afflict thee no more. 
THis is an Hypophora, or preventing of an objection, whereby God answereth a secret objection of quarrelous persons: and by the same answer are his former threatenings against the Assyrians confirmed. Touching the objection, it might arise in their minds after this manner, That God handled his own people never a whit more mildly than his enemies, and these Assyrians. For when as the condition and estate of the people of Israel was most miserable and afflicted, as who had not once only, but twice been almost utterly destroyed by God: First, when as those three tribes of the kingdoms of Israel, which were beyond jordan, were carried away into captivity by Teglathphalasar king of the Assyrians 2 King. 15. ver. 29. Secondly, when as the tribes which were left of the same kingdom, were by Salmanasar king of the said Assyrians carried into Media 2. King. 17. ve. 3.6. when as, I say, these troubles and miseries fell out unto the people of Israel (which was the seed of Abraham, that same peculiar people of God) and that from God, by what means (ask the men that are hypocrites, ungodly, and profane or wicked) may God be said to entreat his sons more gently than his enemies? And so consequently they indifferently scorned and mocked these threatenings of God against the Assyrians, and also his promises towards his elect, to be short, the ungodly despised the whole word of God, and said that it was vain, and had no truth in it. God answereth, that these things fell out unto the Israelites for the self same cause, 
The answer of God unto the former objection of the ungodly and hypocrites.  for the which he would destroy the Assyrians, to wit, because the Israelites would never obey God, nor keep the peace and covenant made with him: but through those their most wicked counsels were at enmity with God. And therefore imagined to have blotted out the glory of God, and finally devised most lewd things against jehovah, like as the Assyrians do. Wherefore for this cause the Israelites were destroyed, much less therefore shall the Assyrians scape scotfree. For if these things be done in the green tree, what shall be done in the dry? Otherwise God would have handled the Israelites most gently, if they would have done their duty, and have stood to their covenants with God, & have kept peace with him. For they should have remained many, and a great multitude, and should not have been broken, and lessened, and almost destroyed, as they then were, and now are. But this have the Israelites deserved because of their evil counsels against the Lord, and therefore hath it thus fallen out unto them. Wherefore much more shall the same come to pass unto the Assyrians, They should have been cropped, and skoured only: but not cut off, destroyed, flayed, as they now are. Wherefore I keep the signification of the preterperfect tense in all this first part of this verse.  
He addeth, I would indeed have afflicted them: yet but once, and only to heal them; not twice: or I would not have strooken them again, and afresh, as I have done, as it were to destroy them, that is, of a purpose to destroy them. Thus doubtless saith God, should the Israelites have kept peace with me, and not enmity and hatred, Psal. 60. ver. 4.5.   
Vers. 13. For now will I break his yoke from thee, and will burst thy bands in sunder. 
A Comfort. 
A comfort.  For God promiseth that it shall come to pass, that he will for all this deliver out of the hands of the Assyrians, the self same Israelites, whom he hath so grievously afflicted. And that in a word, 
A difference between the afflictions of the godly and the ungodly.  that there may appear a manifest difference between the afflictions of the godly men, and those that be ungodly, and the judgements of God against them both. For the godly, how hardly soever they be stricken, and pressed down by God, yet nevertheless they are delivered in the end, and are healed by him: but the ungodly are utterly cut off, and plucked up by the roots. The first part of this difference is here described: the latter in the verse following. Therefore, saith the Lord, I will break the yoke of the Assyrians, wherewith they oppressed and kept under the Israelites, as if they had been beasts, handling them most cruelly and sharply. Such a bondage and yoke shall not always lie upon thy neck, O Israel. So is it in the Psal. 125. ver. 3.4. The rod of the wicked shall not rest on the lot of the righteous, left the righteous put forth their hand unto wickedness. And Zach. 10. ver. 10. God promiseth his poor captive people after this manner: I will bring them again also out of the land of Egypt, and gather them out of Asshur: and I will bring them into the land of Gilead, and Lebanon, and place shall not be found for them.  

When this was fulfilled.  I will break thy bands in sunder, that thou mayst rid, and deliver thyself from the government of these wild beasts. That which came to pass, when as the Monarchy, or Empire of the Assyrians was overthrown by the Chaldees. For the Israelites carried away by the Assyrians, were more courteously handled by the Chaldees: and their case and condition under them was more tolerable. Nay moreover, they afterward obtained liberty of Cyrus' King of the Persians to return home also into their own country, if they would. For so we read Esdr. 1. ver. 3. Who is he among you of all his people (saith King Cyrus) with whom his God is? let him go up to jerusalem, which is in judah, and build the house of the Lord God of Israel: he is the God, which is in jerusalem. And this self same is mentioned 2. Chron. 36. ver. 22.23.   
Vers. 14. And the Lord hath given a commandment concerning thee, that no more of thy name be sown: out of the house of thy Gods will I cut off the graven, and the molten image: I will make it thy grave for thee, for thou art vile. 

A confirmation of the former promise.  A Confirmation of the former promise of God concerning the deliverance of Israel out of the hand and power of the Assyrians, unto whom they were then in miserable bondage. For the Assyrians shallbe utterly destroyed, & their Empire shallbe rooted out, 
The afflictions of the ungodly.  so that there shall not remain so much as the name of a nation, or a branch of it. In the which self same is declared the condition of the ungodly, when as they are afflicted by God: & it is showed to be far diverse from the condition of the Godly when as they are afflicted, who are never utterly destroyed by God. So then this verse appertaineth unto the Ninivites of Assyrians, 
Three things threatened unto the Assyrians.  whom the Prophet speaketh unto. And God threateneth three things unto them, the which by this preface of the Prophet are understood, that they shall most certainly come to pass. The Lord hath commanded against thee, that is to say, he threateneth & hath decreed these things against thee, who is both most true, and also most mighty. And therefore as the Prophet Esaye speaketh Cap 14. ver. 27. Because the Lord of hosts hath determined it, who shall disannul it? And his hand is stretched out, and who shall turn it away? 
1. The whole people of Niniveh shall utterly be destroyed.  But first of all Nahum pronounceth that there shall be a destruction and overthrowing of the whole people of Niniveh, so that not so much as the name of these Citizens shall remain, nor any of their seed be left, or to be continued and spread abroad.  

2 All their Gods shall be destroyed.  Then secondly, he threateneth that all their Gods also shall be destroeyd, the which is a most grievous punishment in the judgement of Idolators. The third thing is, He foretelleth that it shall come to pass, that before these things fall out unto them, they shall become vile among other Nations, 
3. They shall wax vile am●ng other nations, where they s●metime were famous.  among whom both the Ninivites and also the Assyrians were famous and renowned before. So doth GOD by his Prophet Esaie cap 10 ver. 12 etc. threaten to bring down the pride of the king of Assyria, and to turn their glory into shame, saying: But when the Lord hath accomplished all his work upon mount Zion and jerusalem, I will visit the fruit of the proud heart of the King of Asshur, and his glorious and proud looks, etc. Therefore shall the Lord God of hosts send among his fat men leanness, and under his glory he shall kindle a burning like the burning of fire. The like is in jeremy cap. 49 ver. 34 etc. Concerning the Medes and Persians unto whom the Lord threateneth like shame and confusion. But as touching the Assyrians, the dignity & honour of that kingdom especially began to wax vile after that overthrow, which Senacharib king of the Assyrians received in judea, when as he besieged jerusalem, whereof God prophesieth by Esaie cap. 14. ver. 25. in these words: I will break to pieces Asshur in my land, and upon my mountains will I tread him under foot, so that his yoke shall depart from them, and his burden shall be taken from of their shoulder. And cap. 37. ver. 37 is expressed his departure with shame from jerusalem, after that the Angel of the Lord had slain so many thousands in his Camp, in one night: So Saneherib King of Asshur departed, and went away and dwelled at Niniveh. For the strength of the Assyrians began to be diminished, their power to be despised, yea their Royal authority to be contemned, and civil wars arose among the King's sons, the which afterwards were the utter overthrow of that nation, & laid them open as a pray unto the Kings of Babylon, 
Xenophon.  as Xenophon also teacheth in his books of the education or bringing up of Cyrus.   
Vers. 15. Behold upon the mountains the feet of him that declareth, and publisheth peace: O judah, keep thy solemn feasts, perform thy vows: For the wicked shall no more pass through thee: He is utterly cut off. 

What the figure Epiphonema is, see jonas, cap. 2. ver. 9  THe figure Epiphonema, or acclamation, whereby both the former deliverance is confirmed unto the Israelites, and judah also, that is, the brethren of the Israelites are for this cause exhorted to rejoice. For as yet the kindgdom of judah was safe and untouched. But they are stirred up to rejoice at this so happy a condition which should be of Israel, as of their brother: and at the fall of the Assyrians, as their common enemies, as a thing most assured & certain. For no man is in vain or to no purpose exhorted by God to give thanks, sing praises, and to rejoice, but for that the same thing shall altogether come to pass, 
What the figure Apostrophe is, see Amos cap. 8. ver 4.  for the which these things are commanded of God to be done. This therefore is a mostapt & fit Apostrophe or turning of speech unto the jews, that they also may rejoice at the destruction of their common adversaries. For the Assyrians were enemies unto the jews also, that is, unto the kingdom of judah, as appeareth in the history of Ezechiah the king 2. Kings. Yet out of this place cannot be gathered that Nahum prophesied under Ezechias king of judah, at that time after that jerusalem was delivered from besieging, that is, after that it was delivered out of the hands of Senacherib king of the Assyrians. For here he foretelleth things to come, the which notwithstanding (after the manner of other prophets) he setteth forth as if they were all ready fulfilled, for the greater certainty of the thing to come. This place is like unto that of Esaie cap. 52. ver. 7. How beautiful upon the mountains are the feet of him, 
Three kinds of joys.  that declareth, and publisheth peace: that declareth good tidings, and publisheth salvation, saying unto Zion, thy God reigneth.  

1. Tidings of peace.  But here in this place of our prophet Nahum are reckoned up three sorts of joys. First an happy and joyful tidings, and near at hand concerning peace that was to ensue unto the land of judah, because the enemies of that kingdom, to wit the Assyrians, are destroyed. For the feet of the men and messengers signifying and bringing the same, 
2. The keeping of their solemn feasts.  did even now appear in the mountains near unto them, so that the jews should by and by hear the same. The Second, the most free holding and keeping of their feasts, the which was an holy and solemn, and most great and lawful joy of the jews. The third, the paying of their vows, that is, the acknowledging and confessing of extraordinary benefits of God, the which was done by the performing of vows, 
3. The paying of vows.  and by the offering of Sacrifices of thanks giving. The reason of this joy is, because that there is now ordained sure and certain peace for the jews by God: for as I have said, he hath clean taken away their enemies the Assyrians, so that they shall now no more come into the lands of the jews.    

CAP. 2.  
Vers. 1. The destroyer is come before the face, keep the munition: look to the way: make thy loins strong: increase thy strength mightily, 

another Sermon, containing the utter destruction of the Assyrians.  AN other Sermon of Nachum aiming unto the same mark, whereat the former also did, namely, to threaten utter destruction unto the City of Niniveh, and unto the Assyrians: But in this the execution of the same judgement of God is so lively described, and by particulars laid before the eyes and view of men by the figure Hypotyposis, 
What the figure Hypotyposis is, see Amos cap. 8. ver. 12.  that the thing itself may seem now not to be told, but to be done. And this God doth to this end, first, that this threatening of punishment may be believed to be true, when as all the circumstances thereof, how far off soever it may seem to be, are notwithstanding here set down: the which in a false matter cannot be done. Secondly, that when as this fall of Ninive shall come to pass, men, as well the ungodly as the godly may understand by the things which are here reported, that the same is the fulfilling of the judgement of God (the which Nachum had foretold long before) and that this came not to pass at all adventures, or by chance and fortune. Lastly, that by this description both the Godly, and also the Assyrians may understand, that the overthrowing of this so mighty a Monarchy or Empire, is most easy, and now already fore thought upon by God, as who hath even now in a readiness, and at hand, all the instruments and furniture to do it withal. For as much then as the forces of the kingdom of the Assyrians were so great, and the same fearful unto all men in that age, when as according unto man it seemed a thing easy unto none, that so mighty an Empire, so large and wide, upholden with so great wealth, should notwithstanding be cast down by the power of men: God by such an hypotyposis or lively description as is set down in this whole chapter showeth, that this is not only easy and ready unto him, but also layeth down the means and way (which was to come) of performing and executing the same, both to comfort the godly and his people, which were afflicted by them: and also to terrify or make afraid the ungodly, and the Assyrians, unto whom nothing can be safe, God being wroth and angry with them.  

Two parts of this verse. 1. A destroter shall come unto the Assyrians.  This verse hath two parts: in the former he showeth the Assyrians, that there shall come those which shall destroy them: he calleth them destroyers, or scatterers. Others notwithstanding translate the word Mephits, a club. The club is come up against thee, O Ninive, that by this kind of armour might be signified, what manner of enemies they are, and from what countries they should come, namely, Chaldees. For Herodotus in Polymn. or libr. 7. writeth that the Chaldees in wars used this kind of weapon, as also shields and spears. Doubtless the Prophet Isai writeth that the Empire of the Assyrians was chief destroyed by the Chaldees, cap 23. verse 13. Behold (saith he) the land of the Chaldeans: this was no people: Asshur founded it by the inhabitants of the wilderness: they set up the towers thereof: they raised the palaces thereof, and he brought it to ruin. And of these Chaldean enemies I take this whole chapter to entreat. For whereas Herodotus in his Clio, 
The error of Herodotus.  or first book saith, that the besieging of Niniveh was first attempted by Phraortes the king of the Medes, but was continued by his son Cyaxaris, and Niniveh taken, and that finally the Empire of the Assyrians was destroyed by the same Cyaxares, I avouch and say, that the Medes are there taken for the Chaldees. For we must rather believe Isai the Prophet of God cap. 23. then Herodotus. And it is an usual thing with the Greek writers, commonly under the name of the Medes to understand the Chaldees and Babylonians: wherefore the Chaldees & the Babylonians the enemy of the Assyrians, & which shall be their destroyers, shall come up against Niniveh. Now how this was brought to pass by Arbaces King of the Chaldees, through the connsel of Belesus, bringing first the Persians, Arabians & Bactrians into his society & confederacy, & withdrawing them from the rule & dominion of the Assyrians, Diodorus Siculus teacheth, lib. 3. Biblioth. cap. 7. For we have no records now remaining which are more ancient than those histories. So than the first part of this verse showeth, that the Chaldees shall come against Niniveh.  

2. Encourageth the Assyrians unto their own defence and the defence of their city Niniveh.  The second, exhorteth and encourageth the Assyrians to defend themselves in their city Niniveh: but in mockage. For the Assyrians shall not thereby escape. So Malach. 1. vers. 4. You shall build and I will destroy, saith God. But by this means is declared that the Assyrians shall not be negligent or slothful in defending of themselves. Finally, the same Diodorus Siculus cap. 7. lib. 3. writeth, that Sardanapalus king of the Assyrians fought thrice against Arbaces going about to take the Empire from him and from the Assyrians. Therefore the Ninivites (when as these destroyers shall come up to besiege them) shall diligently keep their towers (which they had many, 
Niniveh had in it a thousand & fifty towers  and to the number of one thousand and fifty, as the same Diodorus reporteth lib. 3, cap. 1. toward the end) shall fortify their city with a trench, walls, bulwark: shall look to the ways of their enemies, to wit, that if there be on that side any entrances, or breaches unto the city, or to pull down the walls, they may repair and make them up again, stop the passage unto their enemies, and that the Ninivites may gather their forces unto them on every side: Lastly, they shall encourage one another of themselves, and every man shall make himself ready to defend and fight for his country, and shall bring with a manly courage, shall make strong his loins. And by this phrase or kind of speaking, according unto the use of the hebrew tongue, the force and strength of the body is wont to be signified. And therefore by the trembling of the loins, weakness and faintness of the body on the contrary is noted, as where David saith Psal. 69. vers. 23. Let their eyes be blinded that they see not: and make their loins always to tremble.   
Vers. 2. For the Lord hath turned away the glory of jaacob (or, The Lord shall cause the excellency of jaacob to return) as the glory of Israel, (or, and as it were excellency unto the Israelites:) for the emptiers have emptied them out, and marred their vine branches. 

Why the Assyrians shall not be able to defend themselves.  THis is the rendering of a reason, why the forces of so mighty an Empire (as that of the Assyrians was at that time) shall nevertheless not be able to defend themselves, I answer: because God shall take vengeance on them, and that for the sake of the jews and Israelites, whom they most miserably and most cruelly afflicted. Therefore God shall cause the excellency of jaacob to return: and as it were excellency unto the Israelites, and shall not be angry with them any more, but shall show his favour toward both those peoples, the seed of Abraham. Wherefore he shall bring to pass that they which before seemed utterly to be offeasts, captives, miserable, and were so: shall now be made manifest, shall be delivered from that bondage, in the which they were, and shall be taken and acknowledged for excellent people, and people acceptable unto God. For this is the excellcenie both of jacob, that is of the kingdom of judah; and also of Israel, that is, of the kingdom of Israel, namely, to have God merciful, favourable and loving unto them. For than appeared the dignity, greatness, strength, authority, and commendation of that nation above others, even then when they were captive, the which also in a manner had the government of the Empire of the Chaldees (under which the jews were captives, as Daniel among the Babylonians, Nehemias' among the Persians) So then God will cause, that this his favour shall appear towards this people, and that the excellency and preciousness of this people shall return unto them, as namely being now pacified and appeased with them. This self same thing doth Isaias teach cap. 10. ver. 12, 22, 25. It shall come to pass that when as the Lord shall have made an end of his work in Zion, he will visit the proud heart of the Assyrians. Further, the prophet speaking of the kingdom of judah, said fully, The excellency of jacob, but when as he speaketh of Israel, that is, of the other kingdom of that nation, he said, diminishingly, as if it were the excellency, because that the chief favour of God appeared toward the jews, and he cherished them most especially, because they had retained and kept still his worship, and law, and sacrifices, the which the Israelites had despised, and cast a side. Therefore God overthrew both the Assyrians, and also the Babylonians afterward, rather for the jews sake, then for the Israelites.  
Now the cause of this anger of God against the Assyrians is, 
The cause of this anger of God against the Assyrians.  because they spoiled, or emptied both the jews and also the Israelites, so far as in them lay, utterly corrupted and cut off their branches and issue that was to come, that there should no hope be left of stock or nation of them hereafter to be restored. And this cruelty is set down also for one of the causes, why God destroyed Babylon Isai 47. ve. 6. I was wroth with my people: I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy, but thou didst lay thy very heavy yoke upon the ancient. As for these Assyrians, they went about utterly to destroy the whole seed of Abraham without any mercy or compassion.   
Vers. 3. The shield of his mighty men is made red: the valiant men are in scarlet: the chariots shall be as in the fire and flames in the day of his preparation, and the 
* Or, the ash trees.  fir trees shall tremble. 

A description of the enemies of the Assyrians. 1. Their shields red.  A Description of the enemies, whom before the Prophet named scatterers or destroyers of Niniveh. And first of all their apparel and altogether warlike furniture is set forth. Their shield shall be coloured with red, as namely, painted with vermilion, or some such other colour. And that the Chaldees in wars used shields and spears we have showed before out of Herodotus. The Lacedæmonians also when they went unto wars, being valiant soldiers indeed, were delighted with red colour, as were other nations also: that their wounds which they received in battle might by this means be the more easily covered. So also did the Chaldees use this colour in battle, as appeareth by this place. And not only their shields, 
2. Their apparel also was red.  but also the apparel and garments of the men themselves, and especially of their captains in war was And by (Men) I understand the Captains of their armies, their standard and ensign bearers, who had rules of their bands, or part of them. All these the Prophet showeth used and were delighted with this colour also, to wit, the red colour For reason both had and also hath her colour, the which she useth peculiarly both in war and also in peace. 
3. Iron chariots.  And among armour, are hooked or iron chariots also to be numbered, which they of old time used in battles long ago, and both before the days of Homer, and also in his age josh. 17. vers. 16.2. Sam. 10.18. Horner also in his Iliads every where, whence is that saying also of Virgil lib. 1. Aeneid: Instabat curru cristatus Achilles. By Stanyhurst thus: In coach runs helmed Achilles. In english by Phaerthus: Here they of Troy be chased afore Achilles wild in chare. And these charet of the Chaldees shall be fearful, both for their swiftness, and also for their brightness, and terror, which they shall strike into them. For they shall fear men like unto burning torches, and shall dazzle the sight of the eyes, that no Assyrian shall be able to abide the brightness and glistering of this kind of armour, when as they shall come unto the battle, and fight, and the armies of the Chaldees shall be set in array, and armed, and ready to give the onset in battle. Thus than it appeareth that the Chaldees than excelled in this kind of furniture above other people's, namely in the swiftness of hooked or iron charets, & in diligence in arming them, and in skilfulness in turning and driving them. Finally when as the Ashes shall tremble, that is to say, the Ashen spears shall be shaken and tossed by them, 
4. Their Ashen spears.  the Assyrians shall take such a fear, that they shall not dare to stand against them. Therefore there is no credit to be given to Diodorus Siculus, who cap. 7. lib. 3. saith, that the Chaldees were thrice overcome in sight by the Assyrians, when as they came in arms to besiege Niniveh. For here it appeareth that the Assyrians were forthwith afraid of the army of the Chaldees, & that they durst not often to go against them.  

Beroschim. What the figure Metonymia is, See Oseas' cap 4. ver. 1.  Moreover I translate the word (Beroschim) Ashtrees, and not Fir trees. Then by the figure Metonymia, I take Ashetrees for Ashen weapons, that is, for spears and pikes, the which Herodotus lib. 7. writeth that the Chaldees and the Babylonians used in battle and in fight. For that place of Herodotus showeth what the word (Ashtrees) here meaneth. And the Ash, as Plinius saith, is an high tree and a tall, of a white wood, somewhat soft, and shaking, strong, and without knots, of which stuff at this day notable spears and pikes are made, whereof also Homer saith that Achilles his pike was made. Therefore when as those Ashen spears or pikes shall be shaken in battle by the Chaldees, the Assyrians shall flee, like as no nation at this day can easily abide and stand against the Helvetian army of pike men: but all men give place unto it.   
Ver. 4. The chariots shall rage's in the streets: They shall run to and fro in the high ways: they shall seem like lamps: they shall shoot like the lightning. 

An amplification of the former fear.  AN amplification of the former fear, which those chariots of the Chaldees shall strike into the Assyrians. Whereof is to be gathered, therefore the Assyrians shall easily be overcome by their enemies, how mighty and warlike soever they seem now for to be. For than they shall not be able to bear the assault and force of their enemy's weapons. In a word, it is true that the Chaldees were more skilful than other nations in this kind of warlike furniture here mentioned by our prophet. And then is every nation most chief feared, when as he fighteth with those weapons, wherein he excelleth above others, as the French in horsemanship, the Helvetian in footemanship, the English with the bow, the Scot in skirmishing. These warlike chariots therefore of the Chaldees shall be fearful, and they shall make an exceeding great slaughter both by means of the cunning and skilfulness the which the Chaldees have, to rule them: & also by reason of the manner of their making, so that whereas other chariots are unprofitable, there these notwithstanding do very great service.  

The Chaldees shall make a great slaughter with their chariots.  These chariots of the Chaldees shall rage's in the streets, so great a slaughter doubtless shall the Chaldean enemies make with them, when as they are once entered into the city. For C. Caesar lib. 1. de Bello Alexand. about the end writeth that the most valiant soldiers are troubled with these kind of chariots. They shall run two and fro by the high ways, namely they shall be so cunningly ruled and featly made, that these chariots may be driven & turned by the Chaldees sitting upon them, even in those places, which are wont to be strait and narrow.  
They shall be like burning lamps, and the said chariots shall shine, being so scoured, so yroned, to wit they shall be all over so bright and shining. And this so glistering a show doth dazzle the eyes of those that look against them, that men can scarce be able to abide it: or else the eyes are so dimmed that they can not see to avoid the strokes. So Hannibal in the fight at Cannae turneth the Sun upon the eyes of the Romans. Finally, they shall strike the eyes like lightnings, and with their sparkling and light they shall glister, and they shall dim the light and hinder the sight of the Assyrian enemies. To be short: the fear of the Assyrians shall be great by means of them.   
Ver. 5. He shall remember his strong men: they shall stumble as they go: they shall make haste to the walls thereof, and the defence shall be prepared. 
A partition. A Partition. The Prophet before spoke of the enemies of the Assyrians, what manner of men they should be: Objection. Now he describeth what manner of ones the Assyrians themselves shall be. Answer. Wherein he answereth a secret objection that might be made, as thus namely, shall I pray you at that time the Assyrians, and especially the Ninivites be sleepy, sluggish, having no care of their dangers, whom, O Nachum, thou writest shall be brought unto such fear, that they may so easily be overcome? The Prophet answereth, no: but they shall diligently provide for their danger. Yet shall they not therefore escape: nay they shall be overcome of the Chaldees. For that which is in the Psal. 76. ver. 6. At thy rebuke, O God of jacob, both the chariot and horse are cast asleep: appeareth in all those, whom God in his just judgement will punish, to wit, that howsoever they take pains in defending of themselves, bestir them, and seem to be wise and courageous: yet when as they come to the point, & unto the fight they are vanquished: yea and that so easily, as if they had been in a dead sleep, and could not then find their hands, albeit they were most excellent warriors. Therefore the king of Niniuch shall remember, or reckon up his strong men, & his warriors: he shall muster them: he shall gather an army: he shall moreover fortify himself. But what of all this? yet shall he not escape. For these strong and valiant men mustered by the king of the Assyrians, shall stumble and fall down, as they go: because that God shall take from them strength and heart, that they shall not then be able to stay up themselves for fear and trembling. They shall make haste unto the walls to man them, & to defend the bulwark, that the city be not taken: they shall prepare stuff and lining or covering for the walls against the slings, or battering instruments, or fires of the enemies, that the walls be not cast down, battered, or set on fire. Caesar libr. 2. Bell. Civil. speaking of Massilia, 
Caesar.  witnesseth, that they of old time in the defence of their walls used these kinds of coverings of their walls, which they called quilting or matting of them. For with these they letted the darts, and such instruments as they cast stones withal, from battering of their walls, and kept them from firing, 
A. Gellius.  the which A. Gellius lib. 15. Noct. Attie. cap. 1. writeth to have been done by Scylla at the besieging of Athens. But all these things notwithstanding cannot deliver the Assyrians out of the hands of the Chaldees.   
Vers. 6. The gates of the rivers shall be opened, and the palace shall melt. 

A reason, why the Assyrians shall not escape from the Chaldees.  THis is a reason, because the Ninivites shall be taken at that side of the city the which they judge to be most strong, to wit, both where the palace or king's court is builded, and the river Tigris runneth into the city. For those gates and closures, by the which the stream runneth into the city, shall be broken up, and opened with the violence of the overflowing waters: & the palace itself near adjoining unto those gates and sluices of the river shall be thrown down, and shall be broken, as namely being shaken with the force of the said waters. So then at that place especially shall the Chaldees break into the city. So when as God fighteth against us, 
God fight against us, all things are weak: he fight for us, all things are strong.  nothing can be safe: and he fight for us, nothing can be weak. For as it is Rom. 8. ver. 31. If God be on our side, who can be against us? Further, the things which are here written, do agree with Diodorus Siculus, who libr. 3. Biblioth. cap. 7. writeth thus: When as the siege of Niniveh had continued two years, the third year, the river growing and increasing beyond measure by the means of continual showers, overflowed that side of the city, broke down the walls by the space of twenty furlongs. Concerning the palace set on fire by the King of the Assyrians himself, read the same Author.   
Vers. 7. 
* And she that sat quiet at home.  And Huzzab the Queen shall be led away captive, and her maids shall lead her as with the voice of doves, smiting upon their breasts. 

The first amplification of the misery of the Assyrians taken from the persons of those that shall sustaives the same.  THe first amplification of the trouble and misery, the which, the city Niviueh being taken, shall fall out unto the Assyrians. And this amplification is taken from the persons, the which by reason of their sex, or kind, are in misery itself more miserable than others: such as are women, and those especially which are honourable and noble, as is the Queen for example. This verse therefore is a vehement moving of affection, that the very Assyrians themselves may be moved with the consideration of the misery, which was to fall upon them, and may understand that they shall not escape, in as much as they cannot deliver their Queen out of the hands of the Chaldees, for whom the Kings and the Subjects are wont to fight most eagerly. Finally, that God may comfort his, whom the Assyrians handled so hardly, and unmercifully, this self same is rehearsed by the Prophet. So in the Revelation cap. 18. ver. 6. the godly are willed to reward the whore of Babylon, even as she hath rewarded them, and to give her double according to her works, and in the cup that she hath filled unto them, to fill her the double.  

The figure Periphrasis or circumlocution, is, when as we speak that in more words, the which might be uttered in one, or in fewer, as, the Redeemer of mankind, for Christ. And here (as he translateth it) she that sat quiet at home, for, the Queen.  Further, the Queen the wife of the King of Niniveh is here described by the figure Periphrasis, or circumlocution, to the end that by the comparison & condition of her captivity that was to come, her calamity or misery may seem to be the greater, and more miserable. Therefore she that before stood quiet at home, to wit, the Queen, and other honourable and noble women the wives of the great men and rulers, shall beled away captive. For these are wont to keep themselves within the bounds of their palaces, that they may be the more dainty and fair: they feel no heat, they are not bitten with cold: but they live at home, compassed and enclosed about with a train and flock of maids, as it is Psalm. 45. These notwithstanding shall be led away into captivity, yea and that, captive captivity, that is, most hard captivity. So much the more lamentable and miserable shall their case be: for they poor souls were not acquainted with these troubles. Their company & train also which they shall have with them, is here added, whereby the grievousness of the punishment, and of this captivity is the better described. For their maidens shall lead them with mourning like doves, that is, with secret sobs, and sigh, and with mourning kept in. For the maidens shall not dare to shriech out, cry, and with great howling lament that so miserable condition and plight of their Ladies and Mistresses. The which thing notwithstanding women are wont to do in their great sorrows. For they let lose the rains unto their tears, cry, and complaints, except they be restrained for fear. Finally, the same maids shall wail, and smite their breasts, namely, in token of their most great and hidden sorrows, the which they shall not dare to break forth. And this striking of the breast is commonly a companion of these mournings and sorrows, especially among heathen and profane persons.   
Vers. 8. But Niniveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry: but none shall look back. 

Another amplification of the same misery of the Ninivites.  ANother amplification of the same overthrow of the Ninivites, taken from the greatness of the city, the which shall then fall down, and utterly vanish away. Niniveh therefore was sometimes as a pool of water, abounding in all things, wherein men, like as fish do in the water, might live daintily, easily, and idly. For I think the same comparing of Niniveh with a pool of water, to appertain hereunto, namely, that it may be understood that there was in that city both plenty of all things needful to live withal, and also great easiness to get a living. Wherefore Niniveh was a most large city, nay, larger by a great deal then Babylon, as Strabo writeth, lib. 16. Geograph. Herodotus also lib. 1. reporteth that the soil itself, or country of Assyria, wherein Niniveh was built, was most rich in Corn, had great store of Millet, and Sisam grain: might compare with other countries of the world also in plenty of figs, wine, oil. So then there was a most fit place to dwell in, 
Niniveh a most dainty place to live in.  & seat to live in. Whereupon the territory and country of Assyria is called most rich and fruitful by Isaias cap. 10. ver. 18. where GOD threateneth, that he will consume the glory of his forest, and of his fruitful fields both soul and flesh. And indeed this city stood a great while, as appeareth Genes. 10. whereupon it was full of men also: but this dignity, commodiousness, and greatness of this city shall perish: and shall not let, but that these judgements of GOD shall come to pass and be fulfilled. The reason is, none shall then defend the city eagerly and stoutly, no not the citizens themselves. For they shall all flee away trembling and in fear, albeit there be some present, which shall encourage them to stand against their enemies, yet shall they not look back: but shall flee away with great trembling. There shall then be some, which shall heart them on to defend their city, and to abide the assault of their enemies, & shall say unto them, stand, stand: but all in vain. For the citizens shall not thereby take any courage, nor be caused to stay: but shall run away as fast as they can fling.   
Vers. 9 Spoil ye the silver, spoil ye the gold: for there is none end of the store, and glory of all the pleasant vessels. 

What the figure Prosopopoeia is, see Oseas' cap 6. ver.  THis is a Prosopopoeia of God encouraging the enemies of the Assyrians unto the prey. But it is added, that it should be the third amplification of the miserable estate of the city Niniveh, when as it shall be taken. 
1. The third amplification of the misery of the Assyrians.  For the Chaldees shall steal and take unto themselves every the most precious things out of it, albeit that there were in it an infinite mass of goods a long time stolen & hoarded up together from all places by the Assyrians. And by this kind of speaking is showed, that God is the author of this destruction of Niniveh: and that not only the Chaldees would have it so. Finally that is confirmed, which I have said, namely, that no forces of the Assyrians, no wealth of theirs, no power could let, but that they must feel and undergo these judgements & punishments of God, because of their cruelty against the people of God. For God will encourage their enemies both unto the fight, & also unto the prey, and will make them unconquerable. There is a like place Isai. 10. ver. 6. when as God sendeth the Assyrians to vanquish the jews: I will send him (saith God, speaking of the Assyrian) to a dissembling nation, and I will give him a charge against the people of my wrath, to take the spoil, and to take the pray, and to tread them under feet like the mire in the street. Yet are not the Chaldees hereby excused, that they should not be condemned of covetousness in that same spoiling of the Ninivites. 
Though God be the author of the spoiling of the Ninivites, yet are not the Chaldees, which spoiled them, excused.  For they behaved themselves after this manner, not of any mind to obey God, but to rob and steal: neither did they carry away those riches of the Ninivites of faith in God, but of a greediness of mind, which was insatiable, or could not be filled: albeit by the privileges of war, those which do overcome have much liberty over those whom they do thus overcome, and may do very many things unto them.  

Two things to be noted.  Further this verse hath two things to be noted. First the kind of speaking, the which for the more earnest encouragement sake containeth a repetition of the same word of spoiling, 
1. The kind of speaking.  Spoil ye, Spoil ye, saith the Lord. Secondly the thing itself, which is commanded, & showeth that the spoiling of Niniveh, which was to ensue, should be most miserable, and exceeding great. 
2. The thing itself.  For both the gold and silver of the Ninivites shall be taken away: and also that endless furniture of theirs, and heap of riches, and other things, by succession of so many ages gathered and hoarded up together. For the Assyrians never made any end of heaping up of goods, so covetous, and such robbers of the world were they. Last of all, the Chaldcans shall pull away and take unto themselves what so ever dainty and precious thing shall be hid up in all the vessels, chests, and whole household of the Ninivites. For these things also were the pray or spoil of the Assyrians: hereafter 13. And all these things do show and describe the ransacking and spoiling of this City, be it never so wide or large, that it shall be marvelous great.   
Vers. 10. She is empty, and void, and waste, and the heart melteth, and the knees smile together: and sorrow is in all loins, 
The author translateth all these verbs by the future tense. The conclusion showing the estate and condition to come, of the city and Citizens. Two parts of this verse.  and the faces of them all gather blackness. 
The conclusion, which showeth the state and condition of the City Niniveh itself, and also of the Citizens, what it shallbe in the end. Therefore I translate all these verbs by the future tense, and not by the present tense. For the Prophet speaketh of a thing, which shall come to pass afterward. Wherefore there are two parts of this verse. The one speaketh of the City, and the other of the Citizens. As for the City of Niniveh itself, the same shall be emptied and utterly made void and spoiled by the Chaldees, and other enemies, by whom it shall be taken. 
1. Of the city  Whereupon it shallbe left naked, and empty of goods, riches, gold, silver, 
2. Of the Citizens.  and household. The which was necessarily to follow of the threatening and meaning of the former verse. As for the Citizens themselves and the Soldiers, the which when it is besieged, shall take it to defend, they shall tremble, they shall have no strength, they shall be perceived to be a frayed, and shall bewray and show outward tokens of their great fear and trembling, in their eyes, in their whole face and countenance, in their knees. For there, that is, in these parts especially, most assured testimonies or witnesses of our fear are to be seen. The heart therefore of the fighters for Niniveh shall melt and vanish away, so that they shall utterly be out of hope that it may be preserved by them. And the signs and tokens of this their despair (for Niniveh was taken, not so much through fault or want of munitions, as betrayed, that is, not defended, through a sudden fear, where with they were stricken that should have defended it.) The tokens, I say of this fear shall be, their knees smiting together. Such a sign of fear was in Belshazzar at the sight of the writing hand upon the wall, Dan. 5. ver. 6. Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. Again an other sign of their fear shall be a sorrow or pain in their loins: For they which are afraid, have a chill & cold trembling over their whole body, and hairs, because that in this fear the natural heat conveyeth and betaketh itself out of the whole body unto the heart, leaving the other parts cold. Hereof are wont to grow gripings & pains of the colic in such trembling & troubling of the humours: hence also springeth pains of the loins and looseness of the belly, because that whilst we are in fear, cold doth possess the rest of the body. Last of all the countenance, & the face gathereth blackness, & many times fear, to wit, the veins being destitute or void of their blood, and heat (the which fleeth into the inner parts.) So joel 2. ver. 6 it is said: Before his face shall the people tremble, all faces shall gather darkness.   
Vers. 11. Where is the dwelling of the Lions, and the pasture of the lions whelps? Where the Lion and the Lioness walked, and the lions whelp, and none made them afraid. 

A triumphing over the Assyrians, confirming the former threatening of the judgements of God. Demand of the Prophet.  THis is an insultation or triumphing over the Assyrians, and Niniveh, whereby the former threatening of the judgement of God, and of the destruction of Niniveh is confirmed. For the Prophet being most assured, and thoroughly persuaded of the overthrowing of that City, doth demand as if the matter were all ready now fulfilled, where therefore is that nest of the Lions? that is, where the kingdom of the Assyrians now remaineth and appeareth? So the people and nations overcome by him, insult and triumph over the King of Babylon Isai 14. vers. 10. saying: 
The answer supplied.  Art thou become weak also as we? Art thou become like unto us? The answer is now to be set down and understood, to wit, this, It is now no where, this nest or rather den of these wild beasts, which spoiled the whole world, is perished, is destroyed.  

Two things to be noted.  But there are two things here to be noted: one, that he calleth Niniveh, that same city of the king, or the head city of the Empire of the Assyrians, an house, and a den, and pasture of lions: 
1. That Niniveh is called a house a pasture, a den.  yea and that an house or a dwelling (the which the Latins in reproach call a den, as Sextus Pompeius writeth) because unto that city as unto their head and chief city the Kings of Assyria came, and betook themselves, and there dwelled safely, as wild beasts in their bowers and dwellings. The which self same thing the prophet in this same verse maketh more plain, when he addeth, Wither the Lion came, or where the Lion walked, that is, betook himself, as unto his proper palace, and that No man making him afraid. For Niniveh was a most safe seat and dwelling unto the Kings. So the harbours of thieves and cruel oppressors are called dens, and coverts of wild beasts Psal 10. ver. 9 He lieth inwaite secretly, even as a Lion in his den: he lieth in wait to spoil the poor: he doth spoil the poor when he draweth him into his net. The self same city Niniveh is here called the pasture of the said Kings, and of the whole family of the king: because that there both the Kings, and also the sons of the Kings of Assyria were sumptuously and daintily brought up, with their whole household and train, as namely, in the head city of the kingdom. For under the name of pastures in this place is signified sumptuous & most dainty cheer and living, as it is also Psal. 23. These things are first here to be noted.  
Afterward and secondly it is here to be marked, that he calleth the King's Lions, 
2. The Kings called lions. Their children lions whelps.  and the King's sons and daughter's Lion's whelps, and young Lions. So by Daniel the four Empires are compared unto wild beasts. Whereby the nature and fierceness of the Kings which ruled the Assyrian Empire is gathered. For they were in such sort brought up, and that from their youth, who were to reign and rule, that they were like unto Lions, that is, they did breed stately and high minds: but ravenous, cruel, and fierce towards all men, such as is the nature of Lions, and of Turks. Further, that which in this place the Prophet hath said of the Kings of Assyria: the same writeth Plato in his Politic. of many magistrates, and rulers of his time in these words translated into Latin by james Serranus my friend, a man singularly learned. Socrat. 
Plato.  Whom speak you of? Hosp. Of certain wonderful and strange men. Socrat. Why so? Hosp. For when as I now well bethink me of the matter, the kind of these seemeth to be of divers shapes and forms: For many men are become like unto lions and Centaurs, & such other like: & many are like unto satires, & weak beasts, and of sundry shapes. And these things hath Plato said very truly, the which we also at this day by experience do find to be true in many princes.   
Vers. 12. The Lion did tear in pieces enough for his whelps, and woried for his lioness, and filled his holes with pray, and his dens with spoil. 

A making more plain of that which hath been said before.  A Laying open of that which was said before, more plainly, wherein the Prophet showeth, why he called the Kings of the Assyrians Lions, and what manner of living their life was, to wit, full of cruelty and violence. Nemrod, by whom this Empire is supposed to have been first founded, is called a mighty hunter, Gen. 10. ve. 9 because that he was both cruel unto other men, and also got booties and prays from other nations. For after this sort he first framed and ordered his rule bearing: the which course and manner of living and rule bearing it is likely that his successors followed afterwards. Finally, when as there was no fear of the true GOD among those nations, what else was that same Empire of the Assyrians, albeit that it stretched never so far and wide, but a great the every? For saith Augustine, what else are great Empires without justice, but great the everies? Whereupon that same Alexander the great, 
Lucanus.  is by Lucanus called the Great thief of the world. And surely a people can hardly arise up, and get dominion over others without great force, injury, violence, and robbery, the which must be done unto other nations. For it must needs be, that such a dominion must increase by the falls and ruins of other nations, as first, of those which are near and adjoining unto it, and afterward of others farther off. Such therefore were the Kings of the Assyrians also. Wherefore they are worthily called Lions: and their sons lions whelps: their houses, Caves and dens of Lions: lastly, their goods by them heaped together, booties and spoils. And with the same punishment, wherewith the Assyrian kings are punished, shall those kings & princes also at this day be punished by God, which in manners and nature are like unto the Assyrians, and ravenous and cruel lions. So judg. 1. vers. 6. Adonibezek a cruel and bloody king, hath the thumbs of his hands and feet cut off, like as he served many others before. So Isai 33. vers. 1. they are threatened to be repaid with the law of reqnitall, who have been spoilers and wicked doers unto others, in these words: Woe to thee that spoilest, and wast not spoiled: and dost wickedly, and they did not wickedly against thee: when thou shalt cease to spoil, thou shalt be spoiled: when thou shalt make an end of doing wickedly, they shall do wickedly against thee. And these are most excellent mirrors and looking glasses of God his judgements for other men to view and behold, if they learn not to forget their cruelty and robbery.   
Vers. 13. Behold, I come unto thee, saith the Lord of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions, and I will cut off thy spoil from the earth, and the voice of thy messengers shall no more be heard. 

The conclusion of this sermon.  THe shutting up of this whole former threatening, the which is contained in all this chapter. And by this conclusion is confirmed, both how great, and what manner of destruction there shall be of this kingdom, and herewithal is in like manner declared, wherefore it shall come to pass. So this verse hath three parts. 
Three parts of this verse.  The first, which containeth a confirmation of this whole second sermon and threatening made by the Prophet, 
1. A confirmation of this whole Sermon.  the which confirmation is taken both from the person of God that speaketh, and also from the speediness of the coming to pass of the matter. And he which threateneth these things unto the Ninivites, is GOD, and that even he which is bath jehovah, that is, the true God: & also the Lord of hosts, that is, most almighty, so that nothing is able to withstand his decree and will. And these things shall come to pass most speedily: For Behold me, saith God, prepared against thee, or, Behold I come against thee: as if I were even then coming at the doors, and drawing forth these my judgements, to wit, lest the ungodly might think themselves to have escaped, because of these judgements prolonged, and not forthwith put in execution.  

2. The manner of their destruction.  The second part describeth briefly what manner of destruction and overthrow there shall be both of this City, and also of this kingdom and power. The chariots of the Assyrians, and all their munition & furniture for war shall be burnt with the smoke of fire, that is, with a most bitter and soft fire, that they may be the more grieved, and the more tormented in it. Their young lions, that is to say, as well the king's stock, as also the Nobles of the Assyrians, namely their whole families shall the sword consume and waste. Therefore the sons of the king and of his nobles shall be slain and killed with the sword by the enemies, lest any afterwards might think of the recovering of their kingdom again. So likewise doth God threaten him by his Prophet Isai cap 31. ver. 1. Then shall Asshur fall by the sword, not of man, neither shall the sword of man devour him, and he shall flee from the sword, and his young men shall faint. And he shall go for fear to his tower, and his Princes shall be afaide of the standard, saith the Lord, whose fire is in Zion, and his furnace in jerusalem.  
The voice of the messengers of Niniveh shall no more be heard, to wit, of his Ambassadors, and precedents, whom the kings of Assyria did send into the provinces to govern them, and to execute the commandments of their Kings. This is as much as if GOD should say, the dignity of the Empire shall be taken away from thee, thou shalt now obey thyself, and no longer have rule over others. And thus much containeth the second part of this verse.  

3. The cause of this punishment  The third part doth most briefly contain the cause of this punishment, namely, because all this whole Empire, all these riches of the Assyrians are nothing but a pray, spoil, and robbery, and are not goods lawfully gotten. And this pray God will have to be cut away and taken from the thief, and the thief himself to be punished, as appeareth Isai cap. 33. vers. 1. which place hath been cited but immediately before in the exposition of the twelfth verse, towards the end. And this is the third part of this verse.    

CAP. 3.  
Vers. 1. O bloody city, it is all full of lies, and robbery: the pray departeth not. 

The last sermon of Nahum confirming the former judgements of God, and showing causes of the same.  THe last or third sermon of the Prophet, wherein both the former threatenings of God against the Assyrians are confirmed, and also the causes are showed of so sharp judgement of God against them. And in this sermon also doth Nachum use the figures Hypotyposis and Prosopopoeria, 
What these figures are, see Amos cap 8. ver. 12. & Oseas cap. 6. ver. 1.  to represent the thing to come unto the eyes and sight of the godly Israelites: and that therefore they should the more assuredly believe that these things should come to pass, how mighty and unconquerable soever the strength of the Assyrians and their Empire might seem at that time for to be. But this verse hath two parts. First, the threatening of an horrible or very fearful punishment against the Ninivites. 
Two parts of this verse.  And the same is sufficiently signified cven by this one particle (woe) in hebrue (Gol) in Latin (Vae) in Greeke (ovai) as may appear almost by infinite places of the holy Scriptures. 
1. The threatening of a fearful punishment.  For whatsoever in the punishment of men is wont to be seen horrible, to be feared, hard, sharp, and heavy, with the like is all contained and noted in this one word (Woe.)  
The second part of this verse declareth two causes why the Ninivites are thus punished: 
2. Two causes of this punishment  there shall other causes follow afterwards. The causes are, the Cruelty of the Ninivites, and their Covetousness. Their cruelty, and the same most barbarous, is noted in these words, The city of bloods, or the bloody city. For by this means is showed, that not only one or twain, 
1. Cruelty.  but all the Ninivites indifferently and one with another were delighted and enured with blood, slaughter, & murders, & that this course of living and dealing was continued a long season among them without any punishment. The which is a thing common & usual among proud nations and conquerors of the world, such as were the Ninivites, and afterwards the Romans, to rejoice in blood. To be short, great Empires were never founded at the first, nor established afterward without great cruelty and shedding of blood of other peoples.  

2. Covetousness.  Moreover, the notorious covetousness also of this people is declared in these words, It is wholly made and full of that which is torn away, or robbery, and lying: nay they never cease from stealing, albeit that they be most wealthy and full of riches and goods. For the Assyrians had stolen all from other nations: wherefore, the Assyrians when as they overcame other nations, did not only rob them: but also by their precedents of provinces, by their tributes laid upon them, and by such other occasions daily spoiled and flawed them, whom they had once overcomen. The which thing was practised also afterwards by the Romans. Further, Lying helpeth forward their Covetousness: for they which have a purpose to spoil one under some honest pretence, and not by open violence, deal by subtleties and deceits. Now, that which is torn away, and robbery, are two kinds of taking away of other men's goods. Understand by that which is torn away, when as some part only is taken away, because the whole could not be gotten. Robbery is, when as the whole goods of another is stolen away, and haled into our hands by unjust means.   
Vers. 2. The noise of a whip, and the noise of the moving of the wheels, and the beating of the horses, and the leaping of the chariots. 

A confirmation of the punishment threatened before.  THe confirmation of the punishment threatened before, taken from the manner after which the Assyrians shall be punished. For it shall be done by the Chaldees, the which shall break in upon the Ninivites with their chariots & horsemen, the which the Ninivites shall not withstand. And this force and power of the chariots and horsemen of the Chaldees is lively by the figure Hypotyposis represented, 
What the figure Hypotyposis is, see Amos cap. 8. ver. 12.  as it were unto the view & sight, That the Assyrians because of their wealth and strength of war should not think these things to be vain, or the godly doubt of the issue and falling out of the matter, whom God would comfort in this place, by threatening the destruction of the enemies which afflicted or troubled them. Therefore both their whips, wherewith they shall rule their horses of their chariots, shall make a noise, and fear the Assyrians, and the wheels of their chariots shall be moved with such a force and violence, that nothing can stand against them. The horses themselves shall stamp with their feet, the which is a token of courageous and warlike horses: and lastly, The chariots drawn by the horses shall leap, and break all things. And these things are in such sort set forth, as if the enemies were even now at the gates, and hard at the heels of the Assyrians.   
Vers. 3. The horseman lifteth up both the bright sword, and the glittering spear, and a multitude is slain, and the dead bodies are many: there is none end of their corpses: they stumble upon their corpses. 

An amplification of the manner of their punishment.  AN amplification of the said manner of their punishment, and a more plain declaration of the same. For he spoke before of their chariots of war, & of their horses: now he entreateth of their horsemen, and of their furniture, the which also he will paint out before their eyes fearful, and such as the Assyrians and Ninivites shall not be able to abide. All which things make, and are spoken for the confirmation of this punishment. The horseman, namely, not he which fighteth out of the chariot, but from his horse, 
The horsemen.  shall bring forth, or shall cause his horse to go up into every place, never so high and rough: he shall so skilfully turn him: and shall drive him being taught and made unto all points of war with horse, & unto the fight: as of good Riders their horses are wont to be taught and made before hand unto all turnings and fears. That which Homer teacheth also in his Iliad. lib. 7. And such shall the horsemen, that is, the soldiers that fight on horseback be.  

Their furniture.  Their furniture also shall be terrible or fearful. For their swords shall shine like fire, they shall be so bright, and ready unto slaughter: their spears with their iron points shall glister like the lightning in the air. Last of all, the multitude of the slain Ninivites shall be so great, that there shall be no number of them: and those which shall go in the streets, shall every where stumble upon them. The which are the signs and tokens of an exceeding great slaughter, and received overthrow, such namely as shall fall out unto the Ninivites. Therefore they shall not abide their enemies: but the Assyrians shallbe overcome, how unvanquishable soever they be now thought for to be.   
Vers. 4. Because of the multitude of the fornications of the harlot that is beautiful, and is a mistress of witchcraft, and selleth the people through her whoredom, and the nations through her witchcrafts. 

A rendering of a reason of their so great punishment.  A Rendering of a reason. For he yieldeth a reason of so great punishment which should come upon them, to wit, for that the Ninivites infinite ways committed fornication, and used witchcrafts, and furthermore infected other nations of the world with these most filthy vices, and made them afterwards subject unto them, and made merchandise of them at their pleasure. But here seem two other causes to be brought then were before, namely idolatry and witchcraft, of both which vices the Assyrians were Schoolmasters unto other nations of the world. For I take fornications in this place for idolatry. Epiphanius writeth, 
Epiphanius.  that idolatry began in the world in the days of There the father of Abraham, & first among the Assyrians, and from thence came unto other nations. Whereupon in this place Niniveh is called the mistress of these vices, especially of Sorceries, that is, of witchcraft. For albeit Plin. libr. 3. Nat. Histor. in the preface do write, that so detestable an invention began first in Persia, and nameth Zoroastres the author thereof: yet he in the same place doth confess that the Medes and the Assyrians were the more ancient writers of the same art, whose works are lost: but Zoroastres his remained. This self same thing doth Cicero confirm lib. 1. de Divinat. which fetcheth it, and the authority of it from the Assyrians, as the first inventors of it. Lastly it is apparent by Isai cap. 2. ver. 6. and cap. 47. ver. 13. that the East people, among whom doubtless are the Assyrians, were the finders out of all forbidden Divination, that is, Astrological, Magical, and all such other Divinations. And these are two notorious crimes, with the which the true knowledge and worship of God was utterly abolished and done away, namely, idolatry and witchcraft: the which vices the Assyrians spread abroad into other nations, & therefore are become guilty of the corrupting of the whole world. Moreover, they bought and sold, and made merchandise of all nations and families, bewitching them with these corruptions, and bringing them in subjection unto them. For this buying and selling, or making merchandise of them, is not only to be referred unto the deceits, wherewith the monarchs, or Emperors for their profit and gain did deceive, sell unto others, and beguile the inferior nations: but also unto the gain which the Kings of Assyria got by such idolatry & witchcraft, the which they taught unto other people's. For so, and under this pretence and colour they stretched out their Empire, and defended the same, as if they taught the true religion unto other nations. For thus are men easily deceived, as it is 2. Pet. 2. ver. 3. who there reporteth of false prophets and teachers, that they shall through covetousness with feigned words make merchandise of men. So did the Roman Empire increase, the which was an example and provocation unto other people of all superstitions.   
Vers. 5. Behold, I come upon thee, saith the Lord of hosts, and will discover thy skirts upon thy face, and will show the nations thy filthiness, and the kingdoms thy shame. 

The conclusion.  THe conclusion. It shall therefore come to pass, that God for this cause will grievously punish the Ninivites, the which punishments he doth severally set down here, and in the verses following. And God confirmeth the event or falling out of these punishments by his own majesty and power, when as he calleth himself the Lord of hosts, as before cap. 2. ver. 13. First of all then in this verse is threatened unto the Ninivites shame and reproach, namely, for that their spoiled and naked city, and bereaved of all her goods & Empire, shall be set forth to be laughed to scorn of other nations, as they also themselves have rob other people, and made them to become a laughing stock. So doth God threaten, Isai. 33. ver. 1. alleged before in the exposition of the 12. verse of the second chapter. And so Isai. 21. ver. 2. saith, A grievous vision was showed unto me, The transgressor against a transgressor, and the destroyer against a destroyer. Further, the gesture, condition, and manner of this filthiness and shame of the Ninivites which was to come, is described as significantly, and with as great Emphasis or force as may be, the which like description is to be found every where also in other Prophets, as Ezech. 16. Isai. 47.   
Vers. 6. And I will cast filth upon thee, and make thee vile, and will set thee as a gazing stock. 

The former reproach amplified by the greatness of the same.  THis self same reproach of the Ninivites to come is amplified by the greatness. For it shall be so great, and so well known unto the world, that she shall be a looking glass and an example unto other people, of the judgements of God against covetous persons, idolaters, cruel men, and witches or Soothsayers. Moreover, every punishment, either upon any one man, or upon a company of men, or some nation, is so much the more grievous and hard to be borne, when as it is an example: that is, taken or executed in such sort, that the same is a public example unto others: for this is a most great shame. Further, God shall bring upon the Assyrians, and especially the Ninivites all kind of reproach and shame: for he shall cast upon them all kind of loathsome and filthy things. And whatsoever thing among men is wont to be counted most shameful, foul, and reproachful, all that same shall fall out unto the Ninivites: and that from every where, and on every side. To this purpose tend these speeches, I will throw upon thee filthy things, & will bring shame upon thee, that the Ninivites and these sorcerous fellows should not think that there should be any kind of reproach, which should not be brought upon them.   
Vers. 7. And it shall come to pass, that all they that look upon thee, shall flee from thee, and say, Niniveh is destroyed, who wi● have pity upon her? Where shall I seek comforters for thee? 

An amplification of the greatness of this punishment tak●n from the effect of the same.  THe same greatness of the punishment and reproach of the Ninivites is again amplified by the effect, or fear which it shall strike into all that do behold it. In conclusion it shall be so great, that there shall want comforters to comfort the Ninivites, because of the greatness of this punishment which they shall suffer, and the bitterness of their sorrow. Finally, no man shall sorrow with them, as if the affliction and misery of the Ninives should exceed all feeling and degree of man his mourning and sorrow. For men do sorrow with other men sorrowing in those matters, the which we may conceive in the feeling and estimation of men. But whereas the sorrow is so great, and so bitter and so fearful, that no man would wish or think it could come to pass unto any man, 
job his comforters.  except it be such a one as God doth utterly hate and will have to perish, than they do cease from sorrowing with, and comforting such a person. So they which came to comfort job, when as they did behold with their eyes the greatness of his punishment and affliction, they left off to comfort him, and to sorrow with him. For they held their peace, nay rather they began to accuse job, and to find fault with him, and blame him, as a man forsaken of God. For such shall be their slaughter and overthrow, that it may plainly appear to be an extraordinary Plague of God: and therefore all men shall confess that they are not to be comforted, and that no man ought to sorrow with them, as namely being such, as with whom God is unappeasablie angry, that is to say, 
The horror or loathing that men shall conceive at the sight of the miseries of the Niniuttes, described by two effects.  whom God doth not punish as other men, to wit, whom he will have left to live, but whom he hath decreed utterly to destroy and root out. Therefore all men shall rather detest the Ninivites then comfort them: other men and people shall rather hate them then pity them. In a word, the punishment laid upon the Ninivites by God shall rather strike into those that behold it a loathing, than a compassion towards them, because that it shall be a judgement of men hated of God, and consequently most wicked. 
1. All that see them, shall flee from them.  And in this place, this loathing of them is described, by these two effects, the which are taken and noted from the common manner of men. First whosoever shall see the Ninives, or their City so spoiled, shall flee from them, and shun them as men accursed, that is vowed unto Hell, and destruction, and by keeping company with whom, others may fear, lest they pull upon themselves ruin and destruction. Therefore all men shall get them far off from that City, and from the Citizens thereof thus afflicted, or punished. The second token of this horror or loathing of them is, That no man shall sorrow with them, or sick▪ comforters for them: as being such who are punished by God above the common and usual manner: and consequently for whose punishment men ought not to be sorry, as who have deserved such destruction: & whose sorrow is not to be demini●hed or eased, as who were judged of all men to be most worthy of this sorrow because of their notorious offences.   
Vers. 8. Art thou better then No, 
* Or which is the nurse or mother city?  which was full of people? that lay in the Rivers, and had the waters round about it: whose ditch was the Sea, and her wall was from the Sea. 
A Confirmation of the former punishments by the example of No, almost great City. And this verse is as it were an Hypophora, 
A confirmation of the former punishments. The figure Hypophora what it is, see Amos cap. ●. ver. 21.  or answering of an objection, wherewith answer is made, either unto the Ninivites themselves, or unto others shifting of the former judgements of God, because of the greatness and power of Niniveh. Nay saith the Prophet, they shall come to pass, and this is proved by an example of things already done, whereby God showeth that he is able to overthrow all Cities, and be they never so mighty: therefore he is also able to destroy Niniveh. 
Two parts of this verse.  Moreover there are in this verse two things to be marked: To wit the kind of speaking, and the matter itself. The kind of speaking is full of Emphasis, or vehemency and force. 
1. The kind of speaking. What the figure Apostrophe is, see Amos cap. 8. ver. 4.  For the Prophet useth interrogations or ask of questions, and by Apostrophe turneth his speech unto the Ninivites, that he might stir them up the more to consider the example laid before them: & that he might the more shake off from them their vain trust: So the infedels' or unbelievers and hypocrites must be sharply and roundly dealt withal. For otherwise they take their rest without fear and are lu●sed a sleep in their sins.  

2. The matter itself.  The matter or thing itself, the which is set before the Ninivites as an example to behold, is the destruction or overthrow of the city No whose forces, munitions, & power are first described, and afterward the most miserable and lamentable destruction of the same. And it is set forth as a fresh and famous example at that time. But this (No) was a city of Egypt, and not the same with Noph, the which also itself was a city of Egypt as appeareth Ezech. 30. ver. 13. Thus saith the Lord God, I will also destroy the idols, and I will cause their idols to cease out of Noph. There is mention made of this No jerem. 46. ver. 25. Thus saith the Lord God of hosts, the God of Israel, I will visit the common people of No, and Pharaoh, and Egypt with their gods, and their kings, even Pharaoh, and all that trust in him. And Ezech. cap. 30. ver. 15. God saith, I will power my wrath upon Sin, which is the strength of Egypt: and I will destroy the multitude of No. This No was more populous or full of people than the other cities of Egypt, and it seemeth also to have been the chief, and metropolitan or head city of all Egypt. For jerem. 46. Parhho is called the nurse of No. And in this place No itself is called the mother or nurse of other cities of Egypt, the which titles for the most part, belong unto the mother city or the chief or head city. It was seated by the sea, or by the waters: and as here appeareth, was flowed with the sea, or waters round about. Some will have this city to be it which afterward was called Alexanderia, of Alexander the great which renewed it. It was a most wealthy city by reason of the commodiousness of the place, as it is also here described, and truly Plinius lib. 5. Natur. histor. cap. 10. writeth of Alexandria, that it had above thirty thousand gorgeous or princelike houses in it. But the same Plinius lib. 6. cap. 29. maketh mention among the cities of Egypt of a city called Noa, which seemeth rather to be our city No, than Alexandria, & the name doth rather agree with that of Pliny, and for that it is written to have been defended by the Ethiopians, unto whom this Noa, that is, our city No was near. peradventure it was that same city Thebes with an hendreth gates, of which Homer speaketh.  

The judgement of this author concerning the time of the destruction of this city No.  But now concerning the time wherein this city No was in such sort destroyed, as is here written, it is a question. I for my part by comparing the 20. cap. of Isai. with the 9 verse of this chapter do judge it may be gathered that No was destroyed by the Assyrians, before that their king Sennacherib made that noble voyage into the jews, whereof we read Isai. 36. Nay moreover before he reigned, yet notwithstanding after that the ten tribes of Israel were carried away captive by Salmanazarking of the Assyrians. For between Salmanazar & Sennacherib kings of Assyria I place Sargon in the middle, of whom is mention Isai. cap. 20. by whose authority and appointment, but under the conduct or leading of Tartan a noble man of his, the Philistines were first overcome and afterward the Egyptians, to wit, three years after, and the city No then taken. For they which think that the Empire of the Assyrians did not reach unto Egypt are deceived, as appeareth by the 7. of Isai. ver. 18.19. where God saith: And in that day shall the Lord hiss for the fly that is at the uttermost part of the floods of Egypt, 
But the Assyrians conquering the Egyptians is more p airly expressed Isat 20.  & for the be which is in the land of Asshur, and they shall come, and light all in the desolate valleys. and in the holes of the rocks, and upon all thorny places, and upon all bushy places.  

The multitude of the citizens o● No, with their munition and situatian of their city to what end mentioned.  Further here are rehearsed the multitude of the citizens, and the munition and situation of this city, whereby it might seem unable to be won: to beat down the pride and security or carelessness of the Ninivites. It was a populous city or very full of people, & the mother, or head city of the rest: it was situate between the partings or mouths of the river Nilus. Some hold that it was situate at the mouth or entry of Canopus' one of the streams that falleth into the river Nilus near unto the lake Mareotis, & the Island Pharus. Some think it was seated in an other place by the Island Meroe. Last of all, it was on every side compassed & fortified with the sea, or with the waters. Whereupon (if it be taken for the city Alexandria, the which was restored for No), it was hard to be comen unto, having entrance only by three channels of the sea, as writeth Plinius lib 5. Natur. histor. cap. 10. and out of him afterwards Solinus Poly. histor. cap. 35.   
Ver. 9 Ethiopia and Egypt were her strength, and there was none end: Put and Lubim were her helpers. 

An amplification of the strength of the city No.  AN amplification of the strength of the city No, by the inhabitants and other powers which did aid and help it, that the Ninivites should not think themselves safe against GOD by means of their own forces, & also the aids of their confederates. So then when as No was besieged, all Egypt itself did help it: so likewise did the Ethiopians near unto it, and the people of Lybia, and the Nigrites, or Cyrenians, the Ammonites, that is, the dwellers on the sands. What this people are, must be learned out of Genes. cap. 10. that we may be the shorter.   
Ver. 10. Yet was she carried away, & went into captivity: her young children also were dashed in pieces at the head of all the streets, & they cast lots for her noble men, and all her mighty men were bound in chains. 

The destruction of this ●●m●us city No, 〈◊〉 whose lamentable overthrow there are hear ●e● down four tokens.  THe destruction of the said City No, and the same most miserable, that the Ninivites may be terrified or feared with this judgement of God, & understand that nothing can withstand God, nor that any forces, nor princes, nor great and mighty men may be excepted from these punishments. Moreover there are in this verse set down four tokens of extreme misery. The first is captivity or carrying away of all the people from their own homes unto strange countries. It is an hard thing to be a captive: but much more hard is it to be carried away, 
1 Captivity.  and being rob and spoiled of all our goods to be led into unknown lands, to be a slave there, the which is wont to be the condition and case of a people carried thus away by enemies from their own country. The second thing is, 
2 The dashing in pieces of their children.  The dashing in pieces of their children at the heads of all their lanes and streets. This no doubt was a token of notorious cruelty showed by the enemies against the inhabitants of the city No, and a sign of exceeding great misery, and wasted strength of so great and mighty a city, when as the fathers were constrained to behold and suffer their children in such sort to be torn in pieces, to be so dashed with stones, to be so cruelly slain and murdered, and to suffer and let them lie so, as if they had no care of them. The third point is, 
3. They cast lots for the noble men.  the most honourable personages of this city No, were used of the enemies like slaves, to wit, when as they divided them among themselves by lots. Neither did their dignity, nor degree, nor power, nor wealth privilege or keep free the nobles & great men of No from this punishment. The fourth token is, Their great men also were bound with chains, 
4 The great and mighty men were bound in chains.  as well as the common sort & basest of the people. These things ought to terrify or fear both the Ninivites, which used a cruel government, and ourselves also, when as we obey not God: and all princes which are cruel unto their people: that all men may fear and know that God will be a revenger and punisher of their sins.   
Vers. 11. Also thou shalt be drunken: thou shalt hide thyself, and shalt seek help because of the enemies. 

The application of the former example unto the Ninivites by three effects.  THe application of the former example unto the Ninivites, from whom also he taketh all hope of escaping or of help. And in this verse he threateneth alike punishment unto the Ninivites as fell out unto the citizens of No, and that by a three fold consequent or effect, the which he rehearseth, first, 
1. Ninive shall be drunken.  Thou also shalt be drunken, O Niniveh, saith the Prophet: wherein is diligently to be noted, that the Prophet doth not pronounce or show that Niniuch shall only drink or lightly sip at this cup of affliction, & punishment, but that it shall come to pass that she shall be drunk with that cup, that is, she shall drink of it unto her destruction, and so consequently shall be grievously afflicted. So all the wicked are said that they shall drink of that same cup Psal. 75. vers. 8. In the hand of the Lord is a cup, and the wine is red: it is full mixed and he poureth out of the same: surely all the wicked of the earth shall wring out, and drink the dregs thereof. And of this cup shall they drink will they, nill they, and in spite of their teeth, albeit they never so much refuse to do the same. For thus is jeremy from the Lord willed to say unto all the Princes of the heathen concerning this matter, cap. 25. vers. 27, 28. Therefore say thou unto them, Thus saith the Lord of hosts, the God of Israel, Drink, and be drunken, and spew, and fall, and rise no more because of the sword, which I will send among you. But if they refuse to take the cup at thine hand to drink, then tell them: Thus saith the Lord of hosts, ye shall certainly drink. Thus then shall Niniveh be handled by God, as No of Egypt was before. And it is also earnestly to be marked here, that the Prophet turneth his speech unto Niniveh, that this threatening may seem to be the more forcible, and may the more press, fear, and strike the Ninivites. 
2 They shall hide themselves.  The second consequent or effect of this punishment is, that Niniveh, that is, the citizens of Niniveh shall hide them for fear and trembling. For they shall seek unto themselves coverts, whereinto they may run because of the cruelty of the Chaldees, as the woods, rocks, rough and unpleasant places, so great doubtless shall be their fear and flight. The third, 
3. They shall seek help,  They shall seek help also, and gather together and crave power from every place, because that they see their enemies, namely, the Chaldees, to be in strength too mighty for them: and for that they do stand wonderfully in fear of them, whom notwithstanding the Assyrians despised before. Thus doth GOD fill their hearts with fear whom he will have to be overcomen, and furnisheth their hearts with constancy and boldness whom he hath decreed shall be conquerors and get the upper hand. So David Psalm. 59 comforteth himself with the assurance of God his help against the power and strength of Saul his enemy vers. 9 He is strong: but I (saith David) will wait upon thee: for God is my defence. And on the other side Psal. 78. vers. 9 he showeth that the Ephraemites being armed, and well prepared to the battle, were strooken with a fear, and ran away: The children of Ephraim being armed, and shooting with the bow, turned back in the day of battle.   
Vers. 12. All thy strong cities shall be like figtrees with the first ripe figs: for if they be shaken, they shall fall into the month of the eater. 
NOw he taketh away from the Ninivites all hope of escaping. Wherefore there follow sundry Hypophoraes' or preventing of objections, 
What the figure Hypophora is, see Amos cap. 5. ver. 21.  wherewith the Prophet answereth divers their objections, trusting in themselves and in their own aids and helps. And first of all in this place that same vain trust which they conceived of the munitions and sortresses adjoined unto their city. For they shall all be unprofitable unto them, and of themselves most weak. For they shall be as subject unto falling, and as easily thrown down, as the first figs when they be shaken, fall down from the tree. And they fall most easily, and are most pleasant to eat. So under the similitude of a basket of first ripe figs very good and pleasant to be eaten, GOD signifieth unto jeremy cap. 24. the return of some of the people of the jews from the captivity. Plinius lib 16. Natur. Histor. cap. 26. calleth them soon ripe. And Columella lib. de arbour. cap. 21. writeth that this fruit must be taken before the rain come. Finally, the fig tree of all other trees for the most part doth easily lose his fruit, as the writers of natural things do teach. So then the munitions of the Ninivites shall be like unto these falling figs, namely, such as at the first shogging or shaking by the enemies shall be thrown down and wasted. Wherefore in vain shall help be sought for in them.   
Vers. 13. Behold, thy people within thee are women: the gates of thy land shall be opened unto thine enemies, and the fire shall devour thy bars. 
A Staying in the same matter. For the Prophet taketh away from the Ninivites other grounds and foundations of their vain trust also, that they may thoroughly resolve with themselves, that these judgements of GOD shall fall out unto them because of their heinous sins rehearsed before. This verse therefore also is an Hypophora, or the answering of an objection. 
The courageousness & number of the Ninivites shall nothing prevail them.  And first of all he showeth that the hope which the Ninivites had to defend themselves by reason of the disposition and number of their people, is foolish and false. For albeit the Ninivites before time did seem to be of a warlike courage, whilst they bring so many nations of the world under their subjection: yet at that time when they must grapple hand to hand with the Chaldees, they shall be quailed, faint hearted, and fearful like women, yea even in the midst of the city Niniveh, that is, when as they shall be shut within the walls, and in their forts and fortresses: yet at that time those that otherwise are by nature somewhat fearful, do in some sort by reason of their munitions pluck up a good heart, and take a good courage unto them. When as therefore they are to fight for their country, yea when as these Ninivites shall be in the midst of their own most strong and defenced city, albeit they be never so many in number, yet shall they wax faint hearted, and tremble like women, so that for fear they shall not be able in arms to defend themselves.  

Their holds & forts shall not help them.  Afterward the Prophet taketh away from them another help, the which they hoped they had in those munitions, towers, and holds, the which the Ninivites had builded up in the borders of their country, to wit, in the territories of Niniveh. For it is likely that they were provident to foresee the danger that did grow by foreign invasions, as being warriors, and well exercised and acquainted with such matters, when as they knew by what means they themselves had taken & won other lands unwarded, and often times had invaded or broken in upon their neighbours thinking on no such matter, under a colour of selling wares unto them, as Xenophon teacheth in his books of the education or bringing up of Cyrus. Therefore they had placed most strong holds at the entrances of their country against all falling out of danger that might ensue, the which forts and aids the Prophet calleth Gates and bars of the territory of the Ninivites. So the most strait and strong entrances of the Caspian sea are called the Caspian gates, by the which they might come into Assyria out of Media, and from the North parts, the which gates God saith shall be opened and unlocked, to the end that Niniveh should not trust in those her forts a far off in her borders without the city. For of the forts and holds about the city he hath spoken in the verse before.   
Vers. 14. Draw thee waters for the siege: fortify thy strong holds: go into the clay, and temper the mortar: make strong brick. 

Sarcasmos is a figure whereby we do give a sharp & bitter taunt in great disdain & reproach, as the jews did unto Christ when as they bid him come down from the cross, & as here the Prophet doth in this place, signifying that all their labour shall nothing avail them. What the figure Synecdoche is, see Amos cap 5. ver. 21.  THe figure Sarcasmos, or a most bitter and biting taunt and mock, whereby the Prophet laugheth to scorn the munitions of the Ninivites, & their diligence and providence in defending themselves. For he granteth that it shall come to pass, that they shall seek out and prepare all things which are necessary for the holding out of a long siege: nay the Prophet exhorteth them that they will do it very diligently: but he showeth afterward that all these things shall be vain and unprofitable unto them. And because that there is need of water both for drink, also to seeth meat, and likewise for other uses unto men that are besieged, therefore mention is made of them: as also of other munitions, the which are made of brick or of stone. Therefore albeit the Ninivites prepare and make ready all these things, yet shall they be destroyed notwithstanding. Further, under these doth the Prophet by the figure Synecdoche comprehend the rest, which are necessary for men besieged. And by the self same word (Waters) he teacheth, that albeit they be most continent, and endure to live most hardly all the whole time of the siege, and be content to drink nothing but water: yet shall they notescape, or break up the siege. And by all these things appeareth that nothing is safe unto us, nay in a word, that the wisdom and diligence of men, be it never so provident and forecasting, shall nothing avail them, whereas GOD doth curse their enterprises Psalm. 127.   
Vers. 15. There shall the fire devour thee: the Sword shall cut thee off: it shall eat thee up like the locusts, though thou be multiplied like the locusts, and multiplied like the grasshopper. 

A reason of the former bitter taunting.  A Reason of the former bitter taunting, and of the laughing to scorn of this so great diligence of the Ninivites, to wit, for that all these things shall be unprofitable unto them: nay even in the midst of the plenty of these things necessary for men besieged, God shall overthrow and destroy them. For (there) shall God destroy them, that is to say, in that same very place, into the which they shall carry all these things, namely, in the midst of Niniveh, where they shall have all these things prepared, and in a readiness. For there shall the fire devour them, to wit, that fire the which God himself shall send upon them. 
By fire in this place may be understood either of diseases or else wildfire.  And under the name of fire are understood, either diseases, wherewith the besieged Nininites were taken in the mids of the City: or else fires indeed thrown and cast by the enemies into the holds & City, wherewithal they burned up both the holds themselves, and also those that did fight in them, and in the towers and Castles for the defence of the City. That which is wont to be done and come to pass in the besieging of towns and Cities. These fires are called Greek fires, or wild fires, and artificial fires by our men, the which fires will catch most sure hold, and whose use is very great in the winning of Cities. So then the munitions and turrets built up, or repaired by the Ninivites shall not keep them in safety. There shall the sword of their enemies consume them. For the enemies shall win those holds. Finally, the number of those enemies that shall fight against the City of Ninueh and take it, that they shall be like unto locusts and grasshoppers, the which shall by and by devour and eat up all the leaves of the Trees, and grass and herbs of the field, joel. 1. So shall these Chaldean enemies consume and destroy that same great multitude of Ninivites fight for their City. Albeit that the same City shall at that time have gotten unto herself never so great a company, & shall have gathered together her Citizens, or prepared and assembled foreign Soldiers, and shall have mustered a mighty army.   
Vers. 16. Thou hast multiplied thy merchants above the stars of heaven: the locust spoileth and flieth away. 

What the figure Hypophora is, see Amos. cap. 5. ver. 12.  HYpophora, or the answering of an objection, whereby the Prophet overthroweth and scorneth other grounds also of the vain confidence or trust of these Ninivites. And these are, The multitude of the merchants which then the Ninivites had gotten into the City to defend themselves withal. Now whether this be to be understood either of money, the which they had gotten together every where at the hands of merchants, or whether it be to be understood of other people: (for money is the sinews or strength of wars,) or of the hired soldiers or nations the which the Ninivites had gotten to help them, it is all one. All the aids sought out and gotten by them, be it money, or armies to help them, or people that were in league with them, shall perish, and stand them in no stead: nay that which more is, like unto locusts or grasshoppers, they shall spoil the Ninivites themselves, that is to say, the aids & confederates by them procured, shall rifle them, and afterwards shall fly and run away from them. 
The Idumeans.  So the Idumeans at the siege of jerusalem being hired by the jews, when as Vespasian fought against them, did spoil them, and rob them of their money, and by and by got them away and helped them nothing at all, as josepus writeth in his books of the wars of the jews. See Apocal. 18. ver. 7.15. where the multitude of Merchants that before were great friends unto it, doth behold and laugh at the kingdom of Antichrist and of Rome falling, and going to decay. For nothing can profit nor do us good, if God be wrath and angry with us, and our aids and helps, as appeareth Agg. 1, For as Paul saith Rom. 8, ver. 31. If God be with us and on our side, who can be against us? And consequently if he be against us, who can be with us, or do us any good?   
Vers. 17. 
* Or thy crowned.  Thy Princes are as the Grasshoppers, and thy Captains as the great grasshoppers, which remain in the hedges in the cold day: but when the Sun ariseth, they flee away, and their place is not known where they are. 

The Lord taketh away the hope the which they did put in the number and strength of their Captains and princes.  ANother hypophora, or answering of an objection, the which taketh from the Ninivits the hope, which they had conceived in their mind of the strength and number of their Captains, and Princes. For God would especiallien have all things taken away, that the faithful might assuredly persuade themselves, that nothing should let or hinder, but that the enemies of his Church and of his name should most sharply, and most easily be overthrown. And the like we have to hope of the kingdom of the Turk, that in the end and at the last it shall be destroyed by God, the which in all points in a manner may very notably be compared unto the Assyrian kingdom, whether his blasphemy against God or his power be considered. Thus then Captains and valiant Princes are great helps and aids in every common wealth and people, and arguments to make us hope well. Wherefore the Ninivites when as they had before time stout and valiant Captains of war and Princes, and that sundry and divers, they hoped well. But the Prophet answereth that they all at that times shall be like unto locusts that fly away, the which in the time of cold do come together in great numbers in the hedgges: but when the Sun ariseth, they vanish away by and by & are not to be seen, so that there appeareth not one of them: neither can their place be known. Wherefore by this comparison is easily understood, that the confidence or trust of the Ninivites in this behalf is vain, and that they shall not be defended by their Princes.  

The Prophet comprehendeth all the governors of the Assyrians both high and low.  But now because there is not only one kind, or one degree, or a like and equal dignity of those, which bear rule either at home or abroad, that is in war, but some are inferior then othersome, some higher than other some. The prophet seemeth to have comprehended all the kinds of those that bear rule, whether they have authority and office in any high degree at home or a broad, or whether they be inferiors, or under officers. The higher degrees of government seem to be contained under the name of Diadem, as is the King, the Viceroy, the Lievetenent of the province, the King his chief ambassador, or general in the army, or Campe. The inferior Governors, are comprehended under the name (Thaphsarim.) He therefore compareth them unto the locusts the which wander and run up and down in the fields, and these inferior ones unto the grasshopper the which dwelleth in holes, and lieth still hid in them, whom the Frenchmencall Grillus. So the higher governors & rulers of the Army of the Assyrians shall wander up and down, and fly away scattered, because they shall not dare to show their heads unto the Chaldeans their enemies. And the inferior Captains in the same Camp shall lie hid like grasshoppers, and keep themselves within their holes. See what Sedechias and the princes of the jews did, when jerusalem was taken jerem. 39 ver. 4. 2. King cap. 25. where you shall find that the King with the chief of his Nobles & Captains, and warriors fled away through the breach of a wall in the king's garden by night, but it nothing availed them. For they were pursued after by the Chaldees and taken, and a great many of them very vilely and shamefully used and entreated.   
Vers. 18. Thy shepherds do sleep, O King of Asshur: thy strong men lie down: thy people is scattered upon the mountains, and no man gathereth them. 

What the figure Apostrophe is, see Amos cap 8. vers. 4.  AN Apostrophe, or turning of speech unto the King of Assyria himself, whom the Prophet showeth shall be forsaken of his own Captains and Princes, to the end their fear and dastardliness in forsaking the rest of the common people may be the better confirmed and known. For if there be any whom in the peril and danger of war all men would have to be saved, this is only the King in especial, who when as he is forsaken of the Captains of the Army, much more shall the rest also be forsaken. Vain therefore is the hope which the Ninivites shall conceive of these Captains. And hereby also is confirmed the threatening of the destruction of this Niniveh: nay, of the overthrow of the whole kingdom of Assyria, for that they which have the rule & authority to defend it, shall not execute their office and charge: they shall then sleep, when it behoved them most especially to be awake. Finally, they shall lie either in their beds, or else drowned in their delights and pleasures, when as they were to think upon the defending of the kingdom. 
Sardanapalus.  This do the historians report of Sardanapalus, whom they make the last king of the Assyrians, namely that he was at that time in the midst of his banquets, and flocks of his harlots, overtaken and drunken with wine, when as Niniveh was besieged of the enemies. Read Dan. 5. ver. 30. what fell out unto Balthafar King of the Babylonians, 
Two parts of this verse.  whose like negligence, sluggishness, and carelessness is there described.  

1. The negligence of the governors.  Further, this verse hath two parts. The first containeth the negligence of the Rulers, Precedents, and great men of the kingdom of Assyria. 
2. The fear and flying of the people.  The second showeth the fear and fleeing away of the whole people into the mountains. The overmuch sluggish and shameful negligence of the governors of the kingdom appeareth in this, That they are said that they shall at that time sleep, & be in their beds, at what time they ought especially to be waking, to wit, at the coming of the Chaldees, nay, at their breaking into the kingdom, and besieging of Nimuch the head city thereof. For unto such great Peers and Nobles the defence and guarding of every kingdom doth especially appertain, who are of greater authority and power in the same, and unto whom chief belongeth the hope of the kingdom. Who if they be slothful and negligent in defending of the same: much more sluggish will the other subjects be in defending thereof, unto whose benefit and duty this matter doth less appertain. But here cometh that to pass, the which God hath foresaid should come to pass, when as he will have any kingdom to run presently into ruin and decay, namely, that the Protectors or Defenders and Princes thereof shall be as it were women, that is, most fearful and cowards, and given unto pleasures, or careless and sluggish, at such time as they ought most especially to be occupied in wars, & to be in arms in the Camp, Isai. 2. As for the people and other subjects, when these princes are sleeping even in the danger of the life of their King, they doubtless will run away for fear. And to the end that he may show the carelessness of these Princes to be the more filthy, that is, the more shameful, and their negligence the more unhonorable, he doth as it were point out with the finger, and declare the place, unto the which this people shall fly, namely, 
They shall fly unto the mountains.  The people shall fly into the mountains, the which are both near unto the city itself, and also unto the borders of the kingdom. These mountains which he noteth are the Caspian mountains, into the which the Assyrians being overcome did fly, and lie hid, as before ver. 11. Again, 
They shall fly in great abundance.  This people shall be scattered or abound, the which shall flee, and the which is thy people, that is, the which is to be defended by you, & by thee being King, and by whom thou didst hope that thou thyself shouldest have been defended. They shall not be then a small company, but many, who if they were gathered together, would make a good army, and would hold some part of the Empire: or at least wise save themselves and the King Whereby the negligence of these princes appeareth to be the greater, who saved not so many subjects that remained and were left: or did not muster them, and gather them together to fight, 
Darius.  as Darius the last king of the Persians did, who thrice gathered together the remnants of his army, and fought against Alexander the great. 
No man gathereth them together.  Thirdly, there is added, There is no man which gathereth together these remnants, albeit that many, and a great number of them be left alive, & a very great many have escaped the slaughter. So then all things at that time shall be as it were desperate, and as it were betrayed by their princes, so that thereby may appear, that the hope is vain which is put in them. Let us then follow the counsel of the Psalmist, who Psal. 146 ver. 3.4.5. teacheth us, saying: Put not your trust in princes, nor in the son of man, for there is no help in him. His breath departeth, and he returneth to his earth: then his thoughts perish. Blessed is he that hath the God of jaacob for his help, whose hope is in the Lord his God.   
Vers. 19 There is no healing of thy wound: thy plague is grievous: all that hear the bruit of thee, shall clap their hands over thee: for upon whom hath not thy malice passed continually? 
THe figure Epiphonema, 
Epiphonema, what this figure is, see jonas ca 2. ver. 9  or acclamation, whereby the Prophet doth both confirm all the former threatenings against the Assyrians, and proveth the Assyrians to be miserable, and describeth the miserable condition of the Assyrians, and finally repeateth the cause of their so great miseries. 
Three parts of this verse.  And therefore this verse hath three parts, besides the phrase or kind of speaking itself, the which is most vehement and full of force and efficacy, to terrify or fray the Assyrians, and to comfort the faithful as touching the punishment of the wicked which was to ensue. 
1. That these threatenings of God shall assuredly come to pass.  And first of all he teacheth, that these threatenings of God shall be ratified or certain, whereas it is said: There is no healing, or gathering together of thy wound, and breach, that is to say, there is none which can bind up those thy wounds, and turn the wrath of God away from thee: there is no comforter unto thee in thy miseries, as before vers. 7. Finally, there is no remedy left for thee, or set forth, wherewithal thou mayst pacify and comfort thyself, and ease thy misery & distressed estate. And even in this very point their case seemeth now to be most miserable. 
2. Their case shall be most miserable and h●rd to bear.  Yet is the same moreover hereby described to be most pitiful because this plague, the which cannot now be assuaged or healed, is said furthermore to be full of pain, or grievous. It shall therefore be very hard to be borne, and continually shooting and pricking, as are such wounds and sores as are to be lanced or cut, the which are full of matter and corruption, and do every foot stir up pain and griefs. Lastly, 3. none shall take pity and compassion on the Assyrians thus afflicted, 
None shall pity them but rather laugh at their troubles.  but rather whosoever shall hear of the same and report of them thus wasted, captives, slain and murdered, shall clap their hands, and mock them, and shall say, that these things have fallen out unto them worthily. For this clapping of hands is also a sign of joy and gladness, the which all men shall conceive, which shall hear of her overthrow. Doubtless this is the highest degree of misery, namely, in the midst of afflictions to have none that will be grieved and sorry with thee, to comfort thee, to take part of thy burden upon himself, but to behold all men triumphing over thee, heaping afflictions unto thee that art afflicted, and rejoicing moreover of thy misery. So do the godly complain Psal 88 ver. 18. Thou hast put away from me my lovers and friends, and mine acquaintance hid themselves. So was Christ afflicted or punished for us and our sins, that he could find none to comfort him, no not then when he did hang upon the cross, but had all men his enemies, and mocking, and reviling him, Matth. 27. ver. 39.40.41.42.43.44. where we find that those that passed by, that the Priests, the Scribes, the Elders, the Pharises, the thieves that suffered with him, did mock, scorn, and revile him. Woe therefore be unto our sins: for our affliction is made most light and easy, when as we have those that will sorrow and mourn with us. And this is the part and duty of a Christian, in the sorrow and heaviness of others, accordingly as Paul willeth Rom. 12. ver. 15. saying, Rejoice with them that rejoice, and weep with them that weep. This comfort did I myself find at Orthesium the five and twentieth day of the month of December in the year of the last time 1583. at the which very day and time I being a stranger, 
Comfort that this author a stranger found in a strange country.  and in a foreign country lost my most well beloved little daughter named Anne. Her being but only four years old God called out of this earth into heaven, unto whom even then believing in Christ, and religiously according unto the capacity of those years calling upon God, he will give a crown of immortality, as unto all those also which are adopted or chosen through Christ, as Paul speaketh 2. Tim. 4. ver. 8. For henceforth (saith Paul) is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing. But in that my heaviness there came unto me so many godly men of Orthesium to comfort me, that they did marvelously assuage and lessen the same unto me.  
Now this Orthesium of Bearne (called sometime Bearne, 
Orthesium  as it is in the Chronicle of Antoninus) is a famous town or city, where at the first there was a School erected or founded by joane the Queen of Navarre of blessed memory. 
A School scunded there by the Queen of Navarre, and afterward by her son Henry the second made an University. The cause of this so heavy judgement of God against the Assyrians.  Afterward the same School the self same year in which I wrote these things, was advanced unto the dignity of an University by Henry the second the most courteous and godly, and indeed Christian King of Navarre, the son of the said joane.  
Furthermore, the cause of so great a judgement of God against the Assyrians is repeated, namely, their cruelty, covetousness and fierceness against all men, and people, and countries of the world. Therefore there was no corner of the earth into the which the cruelness of these lions and thieves had not ranged. Wherefore all men do worthily rejoice at the ruin and fall of the Assyrians. For in the end these cruel princes, kings, and peoples must perish and be destroyed, as it is Psal. 9 ver. 17. The wicked shall turn into hell, and all nations that forget God. The which both the Empire of the Turk, and also the faction or crew of Antichrist shall feel and find in the end to be most true. Amen.    
FINIS.   

The Commentary of Lambertus Danaeus upon the Prophet Joel.  

CAP. 1.  
Vers. 1. The word of the Lord, that came to joel the son of Pethuel. 

divers opinions of the time, wherein joel prophesied.  THe opinion of men is divers, at what time joel prophesied. Some think that he lived under Ozias, or Azarias' King of the jews, and under jeroboam the second of that name, King of the Israelites. The jews hold that he prophesied under Manasses: I for my part, without the prejudice of others, will set down my opinion also as it were my shot towards this reckoning. For after that I have accounted all things, and diligently considered the calamities or punishments, the which are threatened by this Prophet, I do think that he lived under Ammon King of the jews: but prophesied under josias a little before that same most sore and grievous famine (the which was foretold also by jeremiah cap. 14.) fell out in judea, unto whom he prophesieth, and there raged, and was very great and extreme. 
A general rule to be observed for the finding out of the time of the prophesying of some Prophets.  For this I set down for a general rule, that those Prophets, which make no mention at all of the kingdom of Israel (as is this our Prophet) lived and prophesied after that kingdom was utterly destroyed and overthrown. Wherefore in my judgement this prophesy cannot be referred unto those first or former times, the which went before the destruction of the kingdom of Israel. So then joel lived, or at least wise prophesied after jonas, Amos, Isias, Oseas, in the time of jeremy, and under King josias.  

The contents of this prophesy.  This prophesy containeth the foretelling and rehearsing of two punishments, the which self same are to be found also in jeremy, namely of a great famine in this chapter, & the fearful coming of the Babylonians, in the chapters following, in respect of both which plague's the Prophet exhorteth and stirreth up the jews unto a public and solemn repentance, the which also be describeth: and it is very likely that it was used and holden among the people under the godly king josias. Wherefore this book, as the writings of the other Prophets, containeth both the threatenings of God, because of the sins of the people, and also his free promises in Christ towards his elect. 
A peculiar and especial point to be noted in this Prophet.  And this is in our prophet a peculiar and especial point, that look what things and discomodities or adversities and falling out of matters, profane or heathen and wicked men do refer unto either fortune, or unto the course of nature, or unto the moving of the planets, or unto the extraordinary means of the seasons of the year, and unto the disposition of the heavens & of the stars, we are taught to refer the same unto the most orderly and just providence of God, and out of them to mark both his anger, and also his good will towards us.  
But this verse hath two things to be noted. 
2 Parts of this verse.  The one a confirmation of his whole prophesy and discourse to ensue, taken from God the author of the same. For this is the word not of man but of God himself, 
1 A confirmation of this prophesy.  although it were delivered & uttered by man. The other thing is the name & stock of this Prophet, whose service & ministry God useth, the which his stock was then famous & known, but now is somewhat obscure or dark unto us, because of the antiquity and oldness of things. 
2 The name and stock of the prophet.  This prophet than is joel, and that not every joel (for it may be that at the same time there were many famous & known men of that name) but he which was the son of Pethuel, & so consequently most known among others of the same name. For I think the name of the Father added here in this place, & elsewhere by the Prophets, to show that they (for as much as they were of an honest and known family or house) were void of all suspicion, as if after the example of the false Prophets, they did preach for covetousness and gain: or did any thing of flattery & for vainglory sake: or took upon them to deal publicly: but God in such sort moving and commanding them.   
Ver. 2. Here ye this O Elders, and hearken ye all inhabitants of the land, whether such a thing hath been in your days, or yet in the days of your fathers. 

The proposition by way of amplification. Insect a, are a kind of small vermin divided in the body between the head and the tail having no flesh, blood, sinnues, etc. as are flies, gnats, bees, ants, wasps, hornets, and such like.  THe Proposition or priucipall point by way of amplification. And this amplification was needful because of mockers and scorners of God. For when as the Prophet was to speak of locusts, palmer worms, grasshoppers & caterpillars (which are  creatures, and of the kind which they call insecta) and of their power against men, and the kingdom of judah, he should by & by move laughter unto these scoffers, in that he should thunder and so greatly, go about to fray men so exceedingly with so small and light matters. He doth therefore by the effects describe the matter itself, both as in part it was every where felt already, and was more to be perceived yet hereafter, & showeth that it is a most grievous & fearful judgement of God, the which they otherwise peradventure would have contemned or despised. So Exod. it appeareth that God by locusts overcame the Egyptians. And this plague among the rest is reckoned up Psal. 105. ver. 34 in these words, He spoke and the grasshoppers came, and caterpillars innumerable. So 1. Kinng 8. ver. 37 such kind of creatures & beasts are reckoned up among the most bitter scourges & whips of God. And elsewhere they are called the great army or host of God. For nothing is light or weak the which God armeth against us.  

1 Who are stirred up to hear.  This verse hath two things to be noted. For we must mark both whom he stirreth up to hear, and why he stirreth them up. And first of all he stirreth up those, who among that people are Elders in age, 
2 Why they are stirred up.  and might have noted and marked both more and greater judgements of God by reason of the length of their years. Secondly, all the rest of the inhabitants of the land of judah, as namely all unto which this speech is directed. And all these doth God will to hear these things which follow, not only with the ears of their body: but also earnestly to apply their mind thereunto, to weigh and think upon them with themselves, and diligently to hearken unto them: But why the Prophet thus dilignetly warneth them to hear, both the regard of the mttaer, and also the greatness of the danger (wherein they either already are, or presently are like to be) doth persuade. For, as it is here said, in that kind, there yet had never been any danger, or hurt like or equal unto it, either in the memory or remembrance of those which were alive, or else in the times of their elders. For where as it is said of the grasshoppers which God in his anger sent upon Pharaoh and his land, that they were such, as neither their fathers, nor their father's fathers had ever seen upon the earth unto that day, that maketh nothing against this which is here spoken. For there he speaketh not of the multitude of those kind of creatures but of the greatness of them, that there should never after be the like of them, that is, so big, & great in the quantity of their bodies, as those then in Egypt seemed and were. Exod. 10. ver. 6.14.   
Ver. 3. Tell you your children of it, and let your children show to their children, and their children to an other generation. 
A Confirmation of the greatness of the danger, and of the extraordinary matter which was to come. 
A confirmation of the greatness of the danger.  And it is taken from the commandment of God, who will have it told unto posterity unto the third and fourth generation for the praise and glory of his power and justice towards men, and for the fearing of his church hereafter, that they should not in such sort offend God, as they had offended him, who were punished after these so fearful ways & manners. For God will have the notable and extraordinary testimonies or witnesses, especially both of his justice, and also of his mercy to be remembered and kept among men. And therefore it is said Psal. 22. ver. 31. They shall come and shall declare his righteousness unto a people that shall be borne, because he hath done it. And Psal. 135. ver. 13. Thy name, O Lord, endureth for ever: O Lord thy remembrance is from generation to generation. And yet are not the daily and ordinary examples of them both, that is, of his justice and also of his mercy therefore of us to be forgotten, or neglected and not cared for, or to be passed over with blind eyes.   
Vers. 4. That which is left of the palmer worm, hath the grasshopper eaten, and the residue of the grasshopper hath the canker worm eaten, and the residue of the canker worm hath the caterpillar eaten. 
A Making plain of that which was set down before. For now in bare and simple speech he layeth forth the matter itself, the which is to be heard, and not any more in figurative speaking, as he did in the former verses. He saith therefore, 
See before ver. 2.  that in the just judgement of GOD there was a most grievous famine brought into all the land of judah by these four kinds of creatures called Insecta, or divided, the which in this place are recited, namely, the Palmer worm, the Grasshopper, or Locust, the Canker worm, or the Melolontha (which is also of the greater sort of Locusts) and the caterpillar. All these sorts and kinds of Insecta do crop the fields, eat the grass, and devour the corn, hurt the harvest, and the grain, waste the fruits, and all leaves of trees. Whereupon Plinius lib. 17. Natur. Histor. cap. 28. and other writers of natural things do report that medicines and remedies have been invented against these beasts, and wasters, and spoilers of corn and trees. Yea moreover, the same Plinius lib. 11. cap. 29. doth write, being otherwise a profane or heathen man, that the multitude & great numbers of these insecta, & especially locusts, is a sign of the anger and wrath of God: but he wrote these things truly, being compelled thereunto through the force of the truth, and general confession of all men.  
Now to declare and set down how these are bred, and severed one from another, appertaineth unto those that writ of natural matters: but concerning these here spoken of, I do judge that they were made at that time by God after an extraordinary manner, both in respect of the number of them, and also of this their such power and so great devouring & eating up of things. Neither was this famine caused and brought forth in four divers and continual years (namely, in the first year by the palmer worm, in the second year by the locust, and so forth) but I think that all these were together, and came in one and the same year, and caused the famine. And first, the palmer worm hurt the corn and the trees: then the locust or grasshopper: thirdly came the canker worm, and four the caterpillar. For all these Insecta do use to breed in one and the same year, partly by too much showers, and partly by the over great heat of the sun. And there are divers diseases of trees and fruits as it were natural: and besides these, others extraordinary, as blasting with cold, blasting with heat and drought, and wasting or spoiling by such vermin as these, as Plinius teacheth lib. 17. cap. 24.25. And which things ought to call us back unto the feeling of our sins, when as we are punished with these discommodities.   
Vers. 5. Awake ye drunkards, and weep, and howl all ye drinkers of wine, because of the new wine: for it shall be pulled from your mouth. 

An amplification of the anger of God. What the figure Prosopopoeia is, see Oseas cap. 6. v. 1.  AN amplification of this anger of GOD, and of this famine, by the particular rehearsal and reckoning up of those things which these creatures did hurt. And first of all here is in this place rehearsed and recited wine, the which that year was utterly lost: but the description of this punishment or plague is in such sort set forth, that by a Prosopopoeia unto the drunkards or wine bibbers, this misery is augmented or increased.  
This verse hath two things to be noted. The first is, this prosopopoeia. The second, 
Two parts of this verse.  the making more plain of the thing that is lost. 
1 The Prosopopoeia.  The Prosopopoeia, or feigning of persons is made both to rouse up the drunkards, that is, those that do overloade themselves with wine: and generally also unto all persons, which are delighted or in love with wine more than they ought to be, 
2. The laying open of the thing lost  albeit they become not drunken therewithal. For both these are stirred up because of the loss of the wine the which was hoped to have been gathered, (the vines being devoured by these vermin called insecta, as grasshoppers, caterpillars, locusts, and such like) they are stirred up, I say, only to a wake (for they which are drunkards, or given to wine, are wont to be drowsy, and in a manner heavy and senseless, as it were always sleepy by reason of the wine continually fuming up into their brain) but they are also stirred up to mourn, nay with aloud voice to howl: because of the great punishment brought upon them, and their lust or pleasure in drinking, and the same punishment indeed most exceeding great. And these are stirred up above the rest, and above those that are sober, because that of themselves they both are asleep at the judgements of God, even when they are very sharp: and also because that this way God doth witness, that he when as he sendeth such scarceness of wine, doth punish the drunkenness of men, and every abuse of wine.  
The thing itself which is lost, is new wine, the which was hoped for against that year, and therefore is called must. But it is utterly lost, and cut from their mouth, as the Prophet speaketh, albeit that these good fellows seek it never so diligently and earnestly in all countries, and be ready to buy it dearly, and most greatly wish to have and it be but a little sip as it were. This barrenness then of the vines is doubtless a most just punishment of drunkenness, and of the abuse of wine.   
Vers. 6. Yea a nation cometh upon my land, mighty, and without number, whose teeth are like the teeth of alion, and he hath the jaws of a great lion. 

A reason why this scarcity should be.  THe yielding of a reason. For he showeth by what means this either hath in part already come to pass (if we will have jonas to have prophesied the famine being now already begun) because that it continued many years: or else why it should come to pass, if we be of opinion that he foretold unto them a famine the which was immediately to ensue. Lest therefore this threatening might seem vain unto them, especially by reason of the multitude of the vines, wherewith all judea did abound, he showeth how great the number of these forenamed beasts wasting the vines shall be, and how great plenty there shall be of them, 
What the figure Metaphora is, see Am●s cap. 4. ver. 12.  and that by a Metaphor taken from some mighty people or army of men gathered together. The multitude therefore of these creatures, albeit in themselves they be never so small, shall be so great, that they may in number match a nation, yea and that a mighty nation, whose teeth are like the teeth of a lion, and consequently wost strong, and devouring and eating up all things. For a Lion is a beast most ravenous, and also most strong, who with his teeth breaketh and teareth in●peeces the bones that are even most hard. And therefore the good king Hezechiah in the feeling of his frail flesh, thinking his visitation wherewith GOD in his sickness did for the time exercise him, to be very hard and extreme compareth it unto a Lion breaking his bones, Isai cap. 38. ver. 13. saying: I reckoned to the morning, but he broke all my bones, like a lion: from day to night wilt thou make an end of me.   
Vers. 7. He maketh my vine waste, and pilleth off the bark of my fig tree: he maketh it bare, and casteth it down: the branches thereof are made white. 

A second hurt by the forenamed creatures.  A Second kind of harm and loss caused by these beasts, namely, the utter eating up of the vines themselves, that there should be no hope left of gathering in of wines against the years to come. A third kind, the spoiling of the fig trees, 
The third hurt  the breeding of worms in them, the pilling of the bark, and blasting of them. The which diseases and faults are wont especially to be in fig trees and figs. For the fig is of that sort of trees the which easily looseth her fruits: and yet besides it hath these peculiar diseases Plinius lib. 17. Nat. hist. cap. 24. Of worms that are in figs, some do breed of them, others the worm Cerastes engendereth, yet they all do turn into the Cerastes. Again, it is proper unto blasting, when as graffed and young plants die, especially figs and vines. Finally, the same Plinius saith: There are for the same cause (when as showers or heat do abound, or are altogether wanting) Cankers breeding, an harmful creature, and they eat up the leaves, and some the flowers, and leave the tree which they have eaten in an ill favoured sight to behold and look upon. Thus much hath he, which I judged not unfit for the laying open of the meaning of this place: albeit, as I have said, I do easily grant that in this multitude there was some thing extraordinary.   
Vers. 8. Mourn like a virgin girded with sackcloth for the husband of her youth. 
THe figure Epiphonema, 
Epiphonema, what this figure is, see jonas. ca 2. ver. 9  or acclamation, wherewith the whole land of judea the which was to be scourged with this rod of GOD, is moved by the Prophet unto most grievous mourning: and so consequently unto an earnest feeling of the judgements of God, & unto an earnest repentance of their former life. But here are two things to be noted, whereby no doubt the greatness of the sorrow, and of this judgement of God is declared. 
Two parts of this verse.  The first is, the kind of mourning, 
1. The kind of mourning.  It is a crying out, and not only a simple lamenting or mourning, whereunto the prophet exhorteth men. Secondly, a similitude taken from a wife lately married, but being now bereft of her husband. 
2. A similitude.  For this sorrow is most grievous. So are the jews also willed to mourn, that is mos● grievously, because of the judgement of God, which did hang o●er their heads. The like similitudes are used in other places of the scripture, and made more plain to express the greatness of heaviness and sorrow. As Psal. 35. vers. 14. of one that mourneth for his mother: I humbled myself mourning as one that bewaileth his mother. So David 2. Sam. cap. 1. vers. 26. in most pitiful manner bewaileth the death of jonathan, saying, Woe is me for thee, my brother jonathan: very kind hast thou been unto me: thy love to me was wonderful, passing the love of women: how are the mighty overthrown, and the weapons of war destroyed?   
Vers. 9 The meat offering and the drink offering is cut off from the house of the Lord: the Priests the lords Ministers mourn. 

An amplification of the former misery, taken from a most lamentable effect.  AN amplification of the former misery taken from a most lamentable effect. For this scarceness and penury or want of things shall reach not only unto the life of men, but also unto the worship of God, and unto his Temple. For by this means the offerings and sacrifices commanded by God to be offered, shall cease to be made in the Temple, because that both corn, or flower, and oil, and wine, and other such things, whereof offerings and sacrifices were wont in the service of GOD to be made, shall fail, of the which read Levit. 2. and 7. and every where in the book of Numbers, as cap. 6.18.25. Wherefore this sorrow shall come not only unto private persons, but also unto the Priest themselves, and the ministers of the Lord. For they shall not be able to keep and exercise the outward service of God, and to fulfil and discharge that their holy ministery because of the want of things necessary and belonging thereunto. The which no doubt was a most rare thing to come to pass, in that people especially, and in so great a blessing or fruitfulness of that land, by how much the greater and more fearful this judgement of God appeareth to have been, albeit the Lord brought it upon them by these silly creatures only: It hath therefore a great efficacy or force to set the weight of this anger of God before their eyes, where the Prophet saith: The meat offering, and the drink offering, that is, the whole outward worship and service of God, and not only some one part thereof ceaseth. 
What the figure Synecdoche is, see Amos cap 5. ver. 21.  For so I understand it by the figure Synecdoche, a part being put for the whole. For albeit the sacrifices or beasts remained, yet could not they be offered without their meat offering, and their drink offering. Further, whereas he addeth: The Priests the Ministers of the Lord jehovah, that is, whom the Lord hath appointed Stewards unto his own self, and not unto men, they also shall feel this judgement of God in the worship and service of God.   
Vers. 10. The field is wasted: the land mourneth: for the corn is destroyed: the new wine is dried up, and the oil is decayed. 

A reason of the former verse and sentence, why the meat offerings and drink offerings should cease.  THis is the rendering of a reason, and the same most plain, of the former verse and sentence, to wit, why the meat offerings and drink offerings shall cease to be made in the temple of God: namely, because all those things shall fail, out of the which both those meat offerings, and also those drink offerings were to be offered by the commandment of God. For the meat offerings were commanded to be made of sine meal, that is, of the most pure & clean flower of corn: and the drink offerings of oil and wine. But both all the corn was withered away (for the fields were spoiled both with over much wet, and also over much parching of the Sun, and such other extraordinary ways) and also the wine & the oil. In the which third, 
The fourth commodity, namely oil, hurt by the forenamed creatures.  to wit, oil, is the fourth kind of things contained, wherein evidently appeared the harm caused by these beasts called Insecta, to wit, Grasshoppers, Locusts, Caterpillars, and the like. So then the Caterpillars, and those other silly creatures had eaten up the corn, or the fields: the wine, or the vines: the figs and the olives. Whereupon is added to move affection, and to stir up men be they never so dull and senseless, The land itself mourneth, that is, the soil itself, and dead or senseless element of the earth, because of this so manifest anger and fearful punishment of God. Wherefore much more ought men themselves, for whose sins these things come to pass, to mourn, to be moved, and touched.   
Vers. 11. Be ye ashamed, O husbandmen: howl, O ye vinedressers for the wheat, and for the barley, because the harvest of the field it perished. 

What the figure Prosopopoeia is, see Oseas' cap 6. ver. 1.  THe application or exhortation by a Prosopopoeia, and comparison unto men themselves endued with reason, and whom these evils do touch more nearly. The which is not rashly or unadvisedly done by the Prophet: but upon just causes, as also whereas he seemeth afterward to repeat the self same thing in other words, or rather often to inculcate or beat it into their heads, 
Causes why joel useth often to repeat one thing.  the which he had said before of the Vine, the fig tree, the drink offering, the meat offering, as hereafter ver. 12.13. First, for that we are so dull by nature, 
1 Because of their dullness.  that we hard and scarce give any heed unto the judgements of God be they never so fearful. Secondly, for that the things which are here by joel reckoned up for manifest and extraordinary testimonies or witnesses of the wrath of God, 
2. Because men refer his judgements unto natural causes.  men are wont to refer the same unto natural causes, and not unto the threatenings of God. Thirdly, for that such was the love of joel towards this people (which was the people of God, and the Church) he could not sufficiently witness his care for them, and content himself, until he might see them to be touched with an earnest feeling of the judgements of God, and so consequently to repent. 
3. That they might be touched with an earnest feeling of the judgements of God. Two parts of this verse.  These are the causes why he was not contented to have said once, That the fields were wasted, etc. but he repeateth the self same things with great vehemency, earnestness, and amplifying of the matter to fear the hypocrites and to call back the godly from their wickedness. And the Prosopopoeia is here evident, with the which men are wont, and may also greatly be pressed and provoked. For they are roused up, and spoken unto as it were by name. The comparison is gathered hereby: If the earth itself mourn because of her barrenness, 
1. A Prosopopoeia.  much more ought you to mourn, who are both men, that is, 
2. A comparison.  endued with reason: and Husbandmen and Vinedressers, whose hope, labour, feeds, travail, victual and meat is utterly perished. Therefore this admonition, and exhortation appertaineth unto husbandmen, and vinedressers, and other labourers about corn and fruits. For both the wheat and also the barley is perished: in the which latter the fift kind of hurt & harm is expressed, to wit, in the loss of their barley being eaten up by those little vermin.   
Vers. 12. The Vine is dried up, and the fig tree is decayed: the pomegranate tree, and the palm tree, and the apple tree, even all the trees of the field are withered: surely the joy is withered away from the sons of men. 

Other kinds of things, which shall be eaten up by these small beasts.  OTher kinds of things are reckoned up, in the which there should be hurt and harm sustained by means of these small creatures, and famine, and great scarcity brought in, to the end they should understand that this no doubt is an extraordinary judgement of God, and the same also most hard, when as they are utterly void of all things of all kind of meat, of all sorts of fruits. Wherefore in this place besides the former kinds there are reckoned up three other, The Pomegranate tree, or the Pomegranate, the Palm tree, & the common apple tree. Finally, all trees generally, with the fruit whereof men are delighted, & the which they use to eat: all things which by God are given unto men for pleasures sake. These things therefore are showed by the Prophet either to have withered, and to have been unfruitful, and spoiled of their fruit, or that they shall so be, that the greatness of this famine may be understood. See jere. 14. for the like description of a most grievous famine. Moreover, the vine and the fig three are here again repeated, because that these kinds of plants, like as the Pomegranate, the common apple, the palm tree, are trees given unto men for pleasure and joy: all which the Prophet would in this place comprehend at once and together. Whereupon we gather by this place, and by the verses before, as 7.9. and hereafter 16. that concerning the things which God in this world hath given unto man to use, that the same do appertain, or in old time did appertain partly unto the worship of God, of which sort are those whereof drink offerings and meat offerings were made: partly unto the necessary food of men, without the which this life cannot be sustained at all, as are corn and grain: and partly unto the pleasure and joy of men: as wine, and oil, and figs, Psal. 23. And Psal. 104. ver. 15. the Prophet acknowledgeth the bounteousness of God, who bestoweth upon men not only things necessary, but also such as serve for joy and pleasure, as wine that maketh glad the heart of man, and oil to make the face to shine: so over liberal forsooth is God towards men, and so exceeding frank and bounteous: for all which thanks are of us to be given and rendered unto God, who hath created them, as all other meats to be (as Paul teacheth 1. Tim. 4. ver. 3.) received with giving thanks of them which believe, and know the truth.   
Vers. 13. Gird yourselves, and lament, ye priests: howl ye ministers of the altar: come and lie all night in sackcloth, ye ministers of my God: for the meat offering, and the drink offering is taken away from the house of your God. 

A putting them in mind of their duty.  AN admonition or putting of them in mind of their duty. That which was altogether needful to be added. For this is as it were the medicine of the wound and sore laid upon them, and a most excellent remedy for the disease specified before. And it is an earnest conversion or turning unto God. The which is here described or set forth by outward signs: and unto the which the Prophet exhorteth all sorts of men (unto whom those judgements are foretold). And first of all the Priests themselves, then old men, afterwards the rest of the inhabitants of that country. The Priests first, 
The Priests.  because that in regard of their office they ought to shine forth as lights unto others, unto this same earnest repentance of mind, both privately, & also publicly, as who namely are the ministers of God peculiarly chosen of God himself to move and stir up the rest in doing their duty towards God. Secondly, because God peculiarly did punish them also whilst he took away those his sacrifices from them, and whilst the meat offerings and drink offerings ceased to be offered by them, the which were wont to be done in the Temple of God.  

The repentance whereunto the Prophet exhorteth, is public, and described by the outward signs thereof.  Further, this repentance, as I have said, and turning unto God, is described by the outward signs thereof, the which men that are in deed and truly penitent or sorry, are wont to use publicly and after a solemn manner: and are here severally expressed. Wherefore this is a public and solemn repentance, and not only private: it is extraordinary, not ordinary. In it therefore first the priests themselves must repent, as the guides and ringleaders unto the rest. Their repentance is described, namely, 
The outward signs of the repentance of the Priests.  that they first of all make haste and speed to show unto others the signs and tokens of a mind truly penitent or repenting. Let them therefore lament, & let them not only lament, but also let them howl at the earnest feeling of their sin. Let them come into the Temple of GOD, where they do this, and that openly, and the whole congregation seeing them, & being witness of the same. Let them lie in the Temple all night, and that in sackcloth, hair, ashes, and tears, the which in times past were outward signs of public repentance in the church. Moreover, when he addeth, (The ministers of my God) the Prophet doth both note their peculiar office: and also witness his good will toward them, as those namely whom he loveth, as peculiarly the servants of God, yea and that his God.   
Vers. 14. Sanctify you a fast: call a solemn assembly: gather the Elders, and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord. 

The duty of the Priests concerning the Church in this matter of public repentance.  THe duty of the Priests so far forth as it concerneth themselves, hath been showed before: now is declared what their duty is concerning the residue of the Church, and the other parts and tokens that remain of public and extraordinary repentance are described. Now this was the duty of the Priests concerning others, to exhort & stir them up unto repentance, and therefore that they should sanctify a fast, that is, that they should pronounce some day to be holy, and appointed unto God extraordinarily, in the which the people should fast extraordinarily & publicly, and in the same day they should ordain and command those things to be observed or kept, the which the jews were commanded by God to keep on the Holydaye, that is, on the Sabbath day. By this and the like places appeareth that the appointing of a fast appertaineth not only unto the godly magistrate, no though it be the chief magistrate: but also unto the pastors of the Church: for they ought to be called unto council in this matter, because it is an ecclesiastical or Church matter, & the which ought to be established and appointed according unto the word of God. Wherefore those magistrates take too much upon them, who themselves of their own authority do appoint public fasts without the knowledge of their pastors, nay do not so much as call them and ask their advise at all.  
Secondly, it is the office of the pastors of the Church to call the congregation extraordinarily called. First to gather to gather the elders or old men, afterward the rest into the temple or holy place, & not into the Tavern, or Ale house: that the old men may be an example of godliness unto others, and that the rest may follow them. The company of the Church being called and gathered together, To cry unto God for themselves, and for the rest of the people, is the duty of the same Ministers of God, or Pastors of the Church, as it here appeareth.   
Vers. 15. Alas for the day for the day of the Lord is at hand, and it cometh as a destruction from the almighty. 
Epiphonema. See what this figure is, jonas cap. 2 ver. 9 Two parts of this verse.  
THe figure Epiphonema or acclamation, whereby joel showeth the necessity of proclaiming this public and extraordinary repentance by the greatness of the judgement of God that hung over their heads. 
1. The Phrase.  Wherefore this verse hath two things to be noted. The one is the Phrase or manner of speaking full of moving affection, 
2 The causes of this repentance, which are twain.  & of the good will of the Prophet towards the Church of God, the which he would have to be roused from their sins. The second, is the causes the which are alleged of his repenpentance. And these are two, both of them painteth forth the greatness of the former threatenings. 
It is the day of the Lord.  The first of these causes is, for that this day of threatenings and punishment, is the day of God, and consequently to be feared, and horrible, or to be trembled at. For this God is the true jehovah, and almighty, whom nothing can withstand, or prevail against. Wherefore this punishment is the more to be feared, because it is from almighty God. For as it is Hebr. 10. ver. 31, It is a fearful thing to fall into the hands of the living God. And as Peter writeth 1. Epistle cap. 4. ver. 17. If judgement begin at the house of God, what shall be the end of them, which obey not though Gospel of God? The second cause or reason is, 
2. The same day is near at hand.  because the same day is near and even by and by at hand, and hanging over the head of the Church. We must therefore presently, and setting aside all delays stop this anger and fire of God with the waters of repentance, and tears. By this place appeareth, that at that time this judgement of God was not yet fully executed, but that there was a greater famine foretold by joel, the which was yet now behind.   
Vers. 16. Is not the meat cut off before our eyes? and joy and gladness from the house of our God? 

A confirmation of the said judgements of God by effects of two sorts.  A Confirmation of the greatness of the said judgement of God by those effects, the which they did even then see with their eyes and, feel, & yet notwithstanding they were to feel greater. And thee effects were of two sorts, to wit, they concern both men, and also God himself. For to this point is reduced and brought whatsoever joel hath threatened before. 
1. Concerning men.  As concerning men, the judgements of God touch them most grievously, because all their food was then already cut off from them. 
2. Concerning God.  They concern GOD, because that all those holy feastings, the which were wont to be made at their sacrifices of thanks giving, were taken away from out of the Temple of their God. For now the things were wanting wherewith all they were to be made, namely fine flower, wine, wherewith they did offer oil, and such other things necessary in these holy feasts by the commandment of God. But to the end that he may the more sharply move and touch them, he saith, are not these things cut off from the house of our God? God saith he, is so angry with us, because of our sins, that he hath taken away from us even those things, the which he commanded by us to be offered unto him of the fruits, that we should rejoice with him. The which no doubt is a great sharpness or bitterness of punishment.   
Vers. 17 The seed is rotten under their clods: the garners are destroyed: the barns are broken down, for the corn is withered. 
THis 17. verse may easily be understood and expounded by the former which have been opened already in this Chapter.   
Ver. 18 How did the beasts mourn? the herds of the cattle pine away, because they have no pasture, and the flocks are destroyed. 

An amplifiation of the severity or sharpe●ies of God his judgement against them. What the figure Synecdoche is, see Amos cap. 5. v. 2.  AN amplification of this sharpness of the judgement of God against them, for that not only they which have sinned, do bear and feel the same: but also all sorts and kinds of their cattle, the which afterwards are comprehended under the name of Oxen and Sheep, by the figure Synecdoche, as which namely are more necessary for the food and use of men, than the other beasts. The reason of the mourning of these beasts is, because they have no pasture, for through the over great barrenness of that year, and because of the extreme drought or heat of the Sun after those continual showers, the grass also was withered away in the fields, meadows, mountains, and other pasture places, so that there lacked meat as well for beasts, as for men, and therefore they were comprised under the same plague and punishment, 
The brute beasts punished for the sins of men.  albeit themselves had not sinned: but they were punished for the sins of men, unto whom by God they are made subject, Which creatures after their manner do groan with the children of God, and travail in pain (as Paul speaketh R●. 8. ver. 20. etc.) Waiting when the sons of God shall be revealed. Because the create ure also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. Because the creature is subject unto vanity, not of it own will, but by reason of him that hath subbued it (namely God) under hope. Wherefore they also did mourn, the which is spoken by an Anthropopatheia, or attributing unto beasts the affections of men, 
Anthropopatheia what it is, see Mic. cap. 7. ver 8.  albeit after a sort by their outward sound or noise and bellowing they also do witness and bewray their want, and their affections among us. Under the name (Behemah) If any man in this place will understand the wild beasts also, I will not be against it: that by this word the wild beasts may be noted: and by the name of Oxen and Sheep, the home and tame beasts. Questionless it is true, that the wild beasts themselves at that time wanted not their mourning. For they also did lack food, the which are fed with herbs, as the Hearts.   
Vers. 19 O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burnt up all the Trees of the field. 

The conclusion confirming that this public repentance is to be proclaimed.  THe conclusion, whereby he confirmeth that the same public and solemn repentance is to be proclaimed, that men may turn unto God, earnestly call upon God, & pacify & appease him. He concludeth therefore that God is to be called upon both of men and also of beasts, because that both men and beasts are stricken by the hand of God. As for men, that God is to be called upon of them, that he will ease and take away this his rod from them, he showeth by his own example: and that he is to be called upon of the beasts, he declareth in the verse following. Wherefore here is plainly showed the end of all punishments and plagues which GOD doth send upon men, to wit, that men should be called back unto God, from whom they had departed, 
The end of God his punishments sent upon men.  and fallen away: should call upon him, whom they had now forgotten: cry unto him, as unto the governor of this world: that from him alone they should look for the easement of all their evils. The reason therefore of this extraordinary crying unto God, is, the laying waist of the ground, the barrenness of the year, the judgements of GOD in the pastures and Trees, the which also appeared and were in the deserts and tilled fields, and did minister and find food unto men and beasts.   
Ver. 20. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. 

The bruit beasts after their manner cry unto. God.  AFter the same manner, that men: in like sort also saith the prophet by an Anthropopatheia, or attributing unto beasts the affections of men, must the brute beasts cry unto God, as also Psal. 145. ver. 15. the Psalmist saith, The eyes of all wait upon thee, & thou givest them their meat in due season: to the end that by this comparison of them with brute beasts the dullness and as it were the senselessness of obstinate or wilful persons may be understood. For they after their manner, cry unto God, and call upon him, when as they are pressed or bitten with hunger: how much more therefore ought men endued with reason do the like, being in the same state and penury. Further, the same cause is here again repeated, the which was set down before ver. 18.19. and hath already been there by me expounded. Hereby also appeareth that the beasts themselves are nourished by God. And therefore Mat. 6. ver. 26. Christ to pull out of the hearts of his disciples heathenish distrustfulness, sendeth them unto the fowls of the air, whom they see without their toil and labour to be fed by God, saying: Behold the fowls of the heaven: For they sow not, neither reap, nor carry into the barns: yet your heavenly father feedeth them. Are ye not much better than they?    

CAP. 2.  
Ver. 1. Blow the trumpet in Zion, and shout in mine holy mountain: let all the inhabitants of the land tremble: for the day of the Lord is come: for it is at hand. 

another prophesis threatening a more heavy judgement than the former.  AN other prophesy of the same joel, wherein he threateneth unto the jews from God a more heavy judgement than the former, namely from the Chaldees, whom God at the length would send upon them, like as it was also foretold unto the king josias, under whom joel lived, and often times also by jeremy, before whom our Prophet was, hath the selfsame been repeated unto the kings of judah of his time 2. King. cap. 23. ver. 26.27. And jer. 6. ver. 22.23.24.25. Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall arise from the sides of the earth. With bow and shield shall they be weaponed: they are cruel and will have no compassion: their voice roareth like the sea, and they ride upon horses well appointed, like men of war against thee O daughter Zion. We have heard their fame, and our hands wax feeble: sorrow is come upon us, as the sorrow of a woman in travail. Go not forth into the field, nor walk by the way: for the sword of the enemy & fear is on every side. With this agreeth that which is Isay. 5. ver. 26. and that which is hereafter ver. 17. whereby is showed that this place doth not appertain unto the Locusts (of which he spoke before cap. 1.) But that this wholly is concerning an uncircumcised nation, the which the prophet in this chapter threateneth shall come upon them. Whereof it cometh to pass that the Prophet doth now much more earnestly stir up the jews unto repentance, them he did before: for as much as he threateneth greater punrshments unto them. Wherein joel in this chapter also, as well as in the former witnesseth his good will in preserving this people and church of God.  

1 An exhortation.  But this verse hath two things to be noted, first an exhortation made by joel, secondly a most weighty cause of the same. The exhortation showeth both whom he exhorteth, 
2 The cause of the same.  & whereunto he exhorteth, & unto what place. He exhorteth the jews, yea and that all of them, and not only one or twain, 
1 Who are exhorted. Whereunto. Unto what place.  because that all of them were guilty before God, of infinite sins, as is showed 2. King cap. 23. ver. 26.27. where God threateneth to cast off judah out of his sight, because of all the provocations, wherewith Manasseh had provoked him, like as he had put away the Israelites for their offences before. 
1 All the jews.  It is true in deed that this commandment of gathering the people together is properly directed unto the priests, and magistrates: (whose especial office it is to do the same), yet when as this assembly is commanded to be proclaimed for public repentance sake, not only the priests & magistrates, but also the whole people are exhorted and stirred up thereunto. But, as I have said they are called together unto the showing of a public repentance, the which in this place joel briefly describeth both by the inward, and also by the outward form or manner of the same. The outward manner is declared by the sound and noise of a trumpet, that is, by the great and earnest signifying of the same by the Levites, the proclaimers thereof. For after this manner the people was called together by the sound of a trumpet both in the proclaiming of the public extraordinary assemblies: and also in the ordinary. So the meeting of the people together is summoned for the keeping of the feast of blowing the trumpets Num. 29. ver 1. So when they are called together to war against the Midianites, Phine has the priest goeth with them, with the trumpets to blow in his hand, Num. 31. ver. 6. And unto this order hath the prophet David resemblance, when as exhorting to praise God for his benefits Psal. 81. ver. 3. he saith. Blow the trumpet in the new moon, even in the time appointed, at our feast day. Nehem. 8. Ezra the Priest gathereth the people together to the hearing of the law. 
2 To serve God.  But our Prophet in this place calleth them together to worship God, to call upon God & to reverence God, unto the temple of God, and mount Zion, not into the taverns, not into the bouling allies, not into the alehouses, as men are wont to abuse these days (when as there is a public meeting for the service of God) and to come together about bad exercises.  

3 To the temple of God.  Now the cause of this so earnest an exhortation unto repentance, & the same public, is, because The day of the Lord is come & is now even at hand, 
2 The cause of this exhortation.  that is to say, that day in the which God will punish the sins of this people, doth even now hang over their necks, & will not be long or it come, as hypocrites do imagine. And look how much the moreneere the danger is, so much the more heedful, and wary, and ready aught we to be to turn it away from us.   
Vers. 2. A day of darkness and of blackness, a day of clouds and obscurity, as the morning spread upon the mountains, so is there a great people, and a mighty: there was none like it from the beginning, neither shall be any more after it, unto the years of many generations. 

What manner of day & how fearful this day of the Lord's.  A Laying open of the matter more plainly. For he showeth what manner of day, and how fearful this day of the Lord is, to the end he may shake off from them all sluggishness and dullness be they never so drowsy, and never so great hypocrites. And first of all the bitterness of that day is set forth by the Prophet under sundry similitudes, the which are taken from things most horrible and fearful, that he may the more easily strike into them a fear of the judgement of God being yet absent and to come, & to express the nature thereof. For this day is said to be like such a day, wherein for light there appeareth darkness: for the pleasant brightness of the sun, blackness is every where spread over all: for the fairness and clearness of the day, there is a black cloud, and that such a one, as is wont from the morning, and very early to arise upon the mountains, with the which the whole day appeareth unto men cloudy, 
The Chaldees, which should come against the jews, described and set out after sundry manners.  and lowering, and without light. These things therefore do paint forth this day to be a most sorrowful and heavy day, and express the most woeful plight and show of this judgement of God. Secondly, the thing itself is evidently declared. For he showeth the coming of a most cruel and mighty people wi●h shall be their enemy. 
1. By comparing them with other people.  And first of all he doth by way of comparison describe this people to be a most great and strong people, such a one as there hath been no other before: neither shall be in many years afterward. And this people whom he meaneth was the people of the Chaldees, unto whom afterward the Lord translated or conveyed the Monarchy, or Empire. For that Empire in Daniel is compared unto gold, and it was most mighty both in number of men, and also in strength of army.   
Vers. 3. A sire devoureth before him, and behind him a flame burneth up: the land is as the garden of Eden before him, and behind him a desolate wilderness, so that nothing shall escape him. 

2. By the effects unlooked for.  SEcondly, he describeth the said enemies and Chaldees by the effects, and those unlooked for, but yet such as shall be unto the jews most sorrowful, and inevitable or unescapeable, because that the jews shall not be able to withstand so great strength. For God doth in such sort arm those whom he will have to be the ministers of his justice, that they shall not be able to be overcomen: but will leave and scatter abroad their fear in every place where they shall come. Wherefore in this place also there is a similitude taken from fire, the which like as it burneth up all things which come in the way of it, so also shall the people of the Chaldees, like unto a fire and flame, that is, like a burning and most flaming fire, devour and consume the enemies which shall stand against them, yea and that in such sort, that the country the which before was most flourishing (as the land of judah then was) shall afterward become most desolate or waste, when as they shall have entered and ranged in it: and to be short, none of them shall escape their hands, so diligent shall they be in searching out their enemies. Further, in this place every flourishing country is understood by the name of (Eden) as it is also often in the holy scripture else where, as Gen. 13. vers. 10. where the country which Lot chooseth after his departure from Abraham, is said to be like unto Eden, or the garden of the Lord.   
Vers. 4. The beholding of him is like the sight of horses, and like the horsemen, so shall they run. 

3. By their valiantness and stoutness.  THirdly, he describeth the Chaldees by their valiantness and stoutness, the which shall appear both in their countenance, & also in their swiftness. For their look shall not be as the look of men, but of horses, that is, they shall be men that are to be trembled at, & to be feared. For here he speaketh of great horses, or of war horses, which with their eyes and look do strike a terror and fear into men, & breath forth war. Their swiftness shall be in this, that these the self same enemies shall run, as most excellent and swift horsemen are wont to do, such as they shall be. And truly those countries of the Assyrians, Medes, & Chaldees did abound with valiant horsemen, as they now also do abound under the name of Persians. The particle or word (like) in the latter part of this verse, where it is said, like horsemen, so shall they run, doth not lessen, but make plain the signification of the word horsemen. As in that place of john, We have seen the glory of him, like or as the glory of the only begotten of the father.   
Vers. 5. Like the noise of chariots in the tops of the mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, and as a mighty people prepared to the battle. 

The swiftness of the Chaldees described and confirmed by the effects.  THe same swiftness of the Chaldees is described and confirmed by the effects. For that nothing shall let or stay them, neither mountains nor any rivers, nor munitions, nor holds made against them. Wherefore they shall to the great terror or fear of their enemies overcome all these things, so that albeit they be but horsemen only, they shall notwithstanding seem so terrible and fearful, as are chariots and armed wagons, the which should be seen in the mountains. In a word, this people shall be stout indeed, valiant, and made, borne, and most prepared unto war and battle: wherefore this word (like, or as) is added, that nothing should be supposed to be feigned here, but their true swiftness to be set forth.   
Vers. 6. Before his face shall the people tremble: all faces shall gather blackness. 

A confirmation of the valiantness and stoutness of the enemies.  A Confirmation of the same valiantness and stoutness of the enemies, the which God will send upon the jews, taken from the fear wherein all people shall stand of these men and enemies. For there shall be no people which shall not fear them, and tremble at their coming: yea and that so greatly, that by reason of the same over great fear and a bashment they shall all gather blackness, which shall see and behold these so terrible enemies. For men are wont to wax black through fear and abashment, because that when they fear, their natural heat doth fail, and therefore their members are void of blood and heat, as those that writ of natural causes do teach. So in the Psalm. 68 ver. 13. by blackness, such as slaves and scullions do gather by lying among the pots, and smoky and sooty chimney corners, is signified the great and exceeding fear, trembling, misery, trouble and affliction the which the children of God are often in, and from the which in the mercy and goodness of GOD they are when it pleaseth him, delivered. Wherefore to comfort them, the Prophet there saith: Though ye have lain among pots, yet shall ye be as the wings of a dove that is covered with silver, and whose feathers are like yellow gold.   
Vers. 7. They shall run like strong men, and go up to the wall like men of war, and every man shall go forward in his ways, and they shall not stay in their paths. 

4. By the strength of their body, and skilfulness in feats of war.  FOurthly, he describeth these Chaldees by the strength of their body, and skilfulness in the knowledge of war: in both which respects our enemies are wont to be fearful unto us. As concerning the strength of their body, they shall be like Giants, nimble, and ready. For the most strongest soldiers are wont also to be swift and nimble in running, because that in them their sinews are very strong, as Achilles is every where by Homer called podas okus, that is, swift of foot. For where this strength of sinews is, there also is swiftness: as for their knowledge in war the same in them shall be very singular. For in their pace and marching every one shall keep his order, and in the fight and battle shall straightly observe the laws and rules of military discipline, or training up to war.   
Vers. 8. Neither shall one thrust another, but every one shall walk in his path: and when they shall fall upon the sword they shall not be wounded. 

Every one shall keep his place and order.  ONe shall not thrust another, every one shall stand in that place and order wherein he shall be placed by his General or Captain. Now both silence and also keeping of order in battle is a great virtue of Soldiers, and furtherance unto the victory, and the same doth show a great skilfulness of points of war in such an army, as Xenophon teacheth in his books of the education or bringing up of Cyrus.  

5. By their unfeareful mind, or courage.  Fiftly, he describeth them by their unfearful mind or courage: for they shall run upon the drawn sword bend against them, as namely, not fearing death: the which is a point and sign of gre●t boldness in a soldier, and enemy. And they shall venture upon the weapons set against them, as if they were such as could not be hurt and unwoundable.   
Vers. 9 They shall run too and fro in the city: They shall run upon the wall: they shall climb up upon the houses, and enter in at the windows like the thief. 

6. By their desire of victory.  Sixthly, He feareth the jews, and describeth the Chaldees by the greediness or desire of victory, wherewithal these men shall be inflamed. For this desire and greediness of victory is wont also to be considered in a good Soldier. For it maketh him bold, venturous, manly, and diligent and eager in pursuing and searching out his enemies. And this also without all doubt striketh a fear into the enemies, when as they see, or hear that they have or must have to do with such kind of enemies. So then they shall run too and fro in the city which they have taken, to catch and slay their enemies: they shall climb up by the walls: they shall enter in at the windows like thieves to kill and steal: they shall omit or leave nothing undone for the getting of the full victory. So Alexander the Great was excellent in the sealing of walls in towns and cities. So David Psal. 18.   
Vers. 10. The earth shall tremble before him, the heavens shall shake, the Sun and the Moon shall be dark, and the Stars shall withdraw their shining. 

The conclusion.  THe conclusion, whereby appeareth what is the scope or drift of this whole former description. For otherwise it might seem over large and long, and curious: to wit, when as he being the Prophet of God, and a man that was no warrior, hath nevertheless prosecuted or handled these things so by piece meal, and in every particular. But this was the mind, and this was the drift of the Prophet by the appointment of God, that the jews by these so many ways and miseries laid before them, might be put in fear, and being put in fear, might truly and from the bottom of their heart repent, call upon God, and abstain from their sins, for the which these so sharp and heavy judgements of God are threatened unto them, and might in the end convert, and turn themselves unto God. Briefly he showeth that these enemies of the jews shall be such, that they shall make all things afraid of them, be they low, or be they high in this world: yea, that the whole world shall tremble at the sight of them. Now the terror and exceeding great fear which they shall strike into them, is showed in these words, shall tremble, shall shake, shall lose their brightness. For this shaking, trembling and starting, hath always joined with it exceeding great fearfulness and perplexity, or anguish of mind, and the changing of the old countenance and cheerfulness, as it were the losing of the former lightsomeness and brightness. And unto all things doth joel threaten that this fear shall come, both to the smallest & least, which here are noted in the word (earth) and also unto the greatest and highest, 
What is meant by the earth, the Sun, the Moon, the Stars.  the which in this place are comprehended under these words, the Sun, the Moon, the Stars. And such were the Chaldees unto the jews at that time. And such afterward were the Turks and Saracens unto the christian Churches, which they have destroyed, and do destroy. And such finally are all those whom the Lord also stirreth up at this day against his Church.   
Vers. 11. And the Lord shall utter his voice before his host: for his host is very great: for he is strong that doth his word: for the day of the Lord is great, and very terrible, and who can abide it. 

A reason why the Chaldees shallbe so mighty.  THe rendering of a reason, whereby he teacheth why the Chaldees shall be so mighty at that time, and that against the jews the people of God: to wit, because that God shall use their ministery or service to execute his judgements upon the jews. Therefore he shall so strengthen them, make them stout, valiant, warlike: finally God himself shall make himself their captain: wherefore nothing shall stand against them. Wherein also there is a certain Hypophora, 
What the figure Hypophora is, see Amos cap. 5. ver. 21.  or answering of an objection, lest the Prophet might seem to have reported things incredible, or not to be believed concerning them, and such as cannot fall out unto any kind of men, or army. Yes they shall be such: for they shall be made such by God. 
Three reasons why the Chaldees shall be so strong.  Wherefore here are three reasons alleged. The first, because these are the tents of God, and not of men. Therefore they shall be valiant and strong. For God is wont to furnish and fortify his hosts and armies with all things necessary unto the victory & terror of their enemies, 
1. Because these are the tents of God, and not of men.  as strength and swiftness, and such like. For God himself shall command these tents to be gathered in his name, Isai. 7. And the armies of the Chaldees are not called the tents of God in respect of the Chaldees themselves, but in respect of God, who used them not knowing of it for the executing and bringing to pass of that his work. 
2. Because they must do the work of the Lord.  The second reason is, because these shall then do the work and commandment of God. Therefore they must be strong, that in that work they may be letted by no man. For as he is accursed which doth the work of the Lord faintly jerem. 48. ver. 10. so God doth give an heart, and power, or strength unto those whom he useth as his ministers or servants unto that his work. The third reason is, because this shall be the day of the Lord, 
3. Because it shall be the g●●at day of the L●●d  and that a great day, not a common day, but a terrible or fearful day. For God being angry, shall fearfully execute his extraordinary judgements upon his Church. Therefore there must thē●ose effects appear, the which must show those extraordinary judgements of God: again, those men must needs be stirred up to execute them, & that such men, who indeed are endued with extraordinary power & strength. Otherwise this terror or fear of the day of the Lord should be none at all, or should not be seen. Finally he concludeth: Therefore the jews must tremble at that day of the Lord, unless indeed they will be stocks, blocks, ungodly, desperate, and utterly perish without all hope.   
Vers. 12. Therefore also now the Lord saith, Turn you unto me with all your heart, and with fasting, and with weeping, and with mourning. 

The second part of this sermon, containing the only remedy against the former threatened heavy judgements of God.  THe second part of this Sermon, in the which he bringeth forth a remedy against those heavy judgements of God threatened by him, and the same the only remedy, out of the mouth of GOD himself, unto the embracing, and earnestly following of the which he doth first exhort them. And this remedy is an earnest repentance of the mind, the which must be done, not privily, but openly, not by one or two only, but by the whole people: finally, not slightly or lightly, but after a solemn & most exquisite & diligent manner. Wherefore the Prophet prescribeth, and describeth this repentance, & the form or manner thereof, to take away all excuse from them neglecting or forslowing to execute the same, as who namely knew both what was to be done, and also after what manner, that they might have God favourable and merciful unto them.  

Three parts of this verse.  But this verse hath three parts. The first containeth the person of him that speaketh. And this is God himself, to the end namely that this medicine here set forth, 
1. The person of him that speaketh.  may appear to be the more certain, the more true, and the more wholesome: and consequently may be heard of us more heedfully with the greater faith, and may be used with the more cheerful courage and endeavour. 
2. The circumstance of the time.  The second part showeth the circumstance of the time: that even yet now there remaineth hope of obtaining pardon, if they will turn unto God. And truly all that whole time the which cometh between the threatenings of God denounced or uttered, and the execution of the same, is granted unto us by God to repent, if we be wise, how greatly soever we have sinned before. For all that time as yet is acceptable, that is, wherein we, if we repent, may be accepted or received of God. For God then, of his great mercy, waiteth and tarrieth yet for us, so that if we turn and repent, that may be verified of us, the which God by his Prophet Isai, in another respect, speaketh of Christ, cap. 49. ver. 8. In an acceptable time have I heard thee: and in a day of salvation have I helped thee: and I will preserve thee. And Paul Rom. 2. ver. 4. teacheth, that the bounteousness, patience, and long suffering of God ought to move us unto repentance. And 2. Cor. cap. 6. ver. 2. he allegeth the former place of the Prophet Isai to stir them up unto godliness and holiness of life, and to embrace the grace of God even then when as it was offered, saying: Behold now the accepted time: behold now the day of salvation. The third part containeth the medicine itself, 
3. The medicine if self.  most necessary for us in turning away all the threatenings of God from us: and that is earnest repentance of mind, the which is here briefly described or set forth partly by the inward, and partly by the outward form of the same. 
The inward form of repentance.  By the inward, when as it is called a turning unto God with the whole heart. For the force and pith of true repentance is in the altering or changing of our mind, that is, in the sincere & true turning from our sins unto God, and not in the feigned, not in the counterfeit, 
The outward form of repentance is of divers sorts in regard of 1. ourselves. 2 of others.  not in the half or part turning. The outward form of true repentance is manifold, or of many sorts. For some things in it are required of us in regard of ourselves: and other some in regard of others, especially in a public, solemn, and extraordinary repentance, such as is in this place proclaimed. And in regard of out selves it is required, namely, that being well prepared, yea even according unto the outward form, we do turn unto God, and earnestly repent. There is required of us moreover, fasting, weeping, & mourning, that is, abstaining from our ordinary meats, yea even moderate, with inward sighing and sadness, the which may bewray and show forth itself with mourning and outward tears, that by the outward form the inward repentance may be understood to be truly in us. So Isai cap. 22. ver. 12. testifieth, that in the day of affliction the which his Church should taste of for their sins, the Lord looked that by these outward signs they should witness their inward heaviness, saying: In that day did the Lord God of hosts call unto weeping and mourning, and to baldness and girding with sackcloth. And truly when as God did pursue the jews not only with famine, but also with the sword of their enemies, they were both to fast, 
No comfort besides Christ in our afflictions, who is to be sought unto by true faith.  and also to call upon God, which is the chiefest refuge that men have to betake themselves unto in such lamentable cases. And therefore Isai 51. ver. 19 the Prophet saith, These two things are come unto thee: who will lament thee? desolation and destruction, and famine, and the sword: by whom shall I comfort thee.   
Vers. 13 And rend your heart, and not your clothes: and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 

A making more plain of the inward repentance.  A Laying open of the former matter more plainly which showeth the chiefest part of repentance, and teacheth the same to be inward that is, to be placed in the inward feeling and loathing of a man his sins: and not in a certain outward renting of clothes: such as was indeed wont to be used of the jews in great mourning: but feynedlie and hypocritically many times: and when as they did signify that they did greatly detest or loath any thing So job expresseth his sorrow cap. 1. ver. 2. where it is said, that he arose and rend his garments, and shaved his head, and fell down upon the ground and worshipped. And Mat. 26. ver. 65. The high priest renteth his clothes pretending in hypocrisy great sorrow, for that Christ (as he blasphemously charged him,) had blasphemed.  

Two Parts of this verse.  This verse hath two parts. First a description of this inward repentance, by way of contraries matching it with the false. For in the false the heart is not inwardly rend before God, 
1. A description of inward repentance.  but the garments are torn outwardly, only before men But in the inward repentance, the heart especially is humbled unto God, and broken before him, that is, is pressed, troubled, and afflicted of ourselves, with great sorrow, the which we conceive for the sins, the which we have committed. So Paul 2. Cor. cap. 7. ver. 11. attributeth unto true and inward repentance these effects, Care, indignation, punishment. And David Psal 51. ver. 3. saith: I know mine iniquities, and my sin is ever before me. 
2. The foundation or ground of true repentance.  The second part of this verse, showeth the foundation or ground of true repentance, that is, both of our feeling, or sorrow: and also of our true turning unto God. And this is true faith, whereby we do acknowledge God to be our father in Christ. Otherwise we should be lost through despair, neither would we ever return unto God, when as we feel our sins to be so grievous against him: But (like unto run away servants, which look for no hope of pardon at the hands of their masters,) we would quite and clean and every day depart always further from him, and would never turn or flee unto him. This appeareth by the true patterns and examples of repentance, as of David, who that he might earnestly repent, doth set before himself the mercy of God, that is, his fatherly mind toward him, Psal 51. and of Peter also, who remembering the saying of Christ, wept bitterly Mat. 26. ver. 75. For then the feeling of the good will of Christ did strike the heart of Peter. lastly the parable of the prodigal son Lu. 15. ver. 18.21. So then faith, which layeth hold upon, and setteth before us this mercy of God in Christ towards us, doth also bring us unto God, whom we have offended. For it teacheth, what, and after what manner of sort the mind of God is toward us peculiarly, by the means of his covenant: and consequently assureth us that God will be favourable unto us, that is, easy and ready to pardon our sins. For through Christ he is merciful, long suffering, rich in kindness towards those that are his, whom according unto his covenant he hath adopted or chosen for his sons. Finally, who also doth often call back again the sentence of his judgement, 
God sometimes calleth his sentence back again towards those that are his, and when.  when as it hath been given against those that are his, namely, because it was not given as of his decree, and unspeakable purpose, but only of a mind to threaten them, that by this means he might make them afraid. So to the Ninivites, so to King Ezechias death is threatened.  
Furthermore, the word repenting is said of God by an Anthropopatheia, 
Repentance how it is attributed unto God.  or attributing unto God the affections of men, that is, not in respect of God, as if he did alter or change his mind and sentence: but only in respect of us, who feeling divers effects of the providence of God, 
What Atuhro popatheia is, see Mich. cap. 7. ver. 8.  do think that God hath altered his sentence, and consequently that he doth repent.   
Vers. 14 Who knoweth, if he will return and repent, and leave a blessing behind him, even a meat offering and a drink offering to the Lord your God. 
AN instance, for he urgeth the same his foundation, and the same his exhortation, grounding it upon the nature of God, who wholly & all together is so bounteous and merciful (not towards all men, but towards his elect or chosen only) and ready to forgive. This God his kindness in doing good to his people though they through their rebellion, and daily vexing and grieving him deserved no such thing, the Prophet Isai recounteth cap. 63. ver. 11.12.13. after this manner: Then he remembered the old time of Moses, & his people, saying, where is he that brought them up out of the sea, with the shepeard of his sheep? Where is he that put his holy spirit within him? He led them by the right hand of Moses with his own glorious arm, dividing the water before them, to make himself an everlasting name. He led them through the deep, as an horse in the wilderness, that they should not stumble.  
But there are two things in this verse to be observed. First, 
1 The manner of speech.  the manner of speaking. Secondly, the thing itself which is here propounded or set forth. 
2. The thing itself.  The kind of speaking is in show of a man doubting: but in deed and truth it is the speech of one earnestly affirming and avouching. For after this manner by way of interrogation or ask a question, 
1. A show of doubting.  the Hebrues are wont to utter those things, which they do affirm. For this phrase or kind of speaking is not here to be taken in such sort, as that is 2. Sam. 12. ver. 22. And he said, while the child was yet alive, I fasted, and wept: for I said, who can tell whether God will have mercy on me, that the child may live? The thing itself which is here set forth, 
2. God is most bounteous unto those which are his.  is in a word, that God is most bounteous and merciful unto those which are his. Therefore if they repent and seek him, it will come to pass, that they shall find him, that he will turn unto them, that he will spare them, and minister or give unto them such things as are necessary for his worship and service even in that same threatened barrenness & scarcity. The which doubtless shall be a sign & token that God is now pacified and appeased with them. For even after that same spoil made by the Locusts, he will leave a most large testimony or witness of his blessing towards them, to wit, things necessary for his service & worship at the least wise: & consequently will show himself to be reconciled or made friends with them. And all these things appertain unto the exhortation. The other parts of this Sermon do partly describe the form of that repentance which he requireth at their hands, and partly set forth unto them most assured comforts and promises of God. Concerning the repentance which is required, it is public, solemn, and extraordinary the which the verses following do declare.   
Ver. 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. 
ANd first of all they show the place: then the fast adjoined unto it: afterward the assembly: last of all the public prayers. 
1. The place. 2. The fast. 3. The assembly.  In this verse are contained the place, the fast, the assembly. The place is Sion, that is jerusalem. For by the mountain, or one part the whole city is understood by the figure Synecdoche. 
What the figure Synecdoche is, see Amos cap. 5. ver. 21.  But here mention is made of Zion, because the first warning of the fast, and the proclaiming of that solemn and public repentance ought to be made in the temple, and by the council of the priests which had the rule of holy things, and that with a trumpet, after a solemn manner, that afterwards it might be proclaimed in the other cities of judah. Yet was it not needful, that whosoever would then fast, and use that public repentance, should come to Zion, but every one might do that abiding in his own city, after the public fast proclaimed, and every one fasted that day, in the which that action was proclaimed, and commanded to be done. For Leuit. 23. ver. 31. it appeareth that the feast of reconciliation (and so consequently other the like) was to be held the tenth day of the seventh month not only at jerusalem, but also throughout all their dwellings. But at jerusalem the jews are commanded to come and be joined together, into the Temple: but at other places, into their Synagogues in the day of the fast, and of the solemn and public repentance: & not into the alehouses and taverns, and into their shops to use merchandise and feastings at that time, as now adays they do every where when a public fast is warned. And in this place a fast is commanded to be proclaimed, 
An holy fast.  and that an holy fast, the which must be referred unto the preparing of the minds of the parties, that they may serve God the more earnestly. For there are many kinds of fasts, & many ends off eastes. One kind may be constrained, 
Many kinds of fasts.  as in a time of famine: an other may be a medicinal fast appointed by physicians for health sake: an other by means that all appetite and desire of meat is done in us: & lastly, an other is a religious fast, the which is made, that we may the more cheerfully give and apply ourselves unto prayer, may the more acknowledge ourselves to be guilty before God, & cast down and humble ourselves. The which last end, for as much as it is an holy end, for the same also public abstinence from moderate and ordinary meat is commanded: or else is privately for a time willingly and of our own accord taken upon us: and then is it indeed a sanctified fast: and not if it be held to be a meritorious or deserving work of ours. The which is flat blasphemy. Moreover here also is mention made of the assembly of the people, the which in the verse following is more at large declared and expounded.   
Vers. 16. Gather the people: sanctify the congregation, gather the elders: assemble the children, and those that suck the breasts: Let the bridegroom go forth of his chamber, and the bride out of her bride chamber. 
A Laying out of this matter and manner of fasting yet more plainer. For he showeth what, 
He showeth what manner of assembly ought to be at this public fast.  Therefore he especially rehearseth those sorts of men, which at that time ought and are wont to be gathered together in the Temple, and in the Synagogues unto extraordinary prayers, and to hear the word of God.  

Two parts of this verse.  But here are two things to be noted in this verse. The one, the kind of speaking which the Prophet useth, the which is as it were lose and without joints, 
1. The phrase or kind of speaking.  or not knit together with copulative conjunctions, and often repeating the same commandment of gathering them together, that by the self same phrase or speech of the Prophet men might be the more urged, and understand that it is highly needful for them to come together to pray unto, and entreat God, and to fast together. The second part containeth the persons which were at that time to assemble and come together, not all, I confess, but the chief. 
2. The persons that are to assemble together.  And first and foremost all the people, that is, whether Kings, or subjects: whether masters, or servants, whether rich, or poor, they are commanded to be joined together. Afterwards the old men by name, 
Old men.  that they by their example may shine before others, and because that by reason of the multitude of their sins, they are the more guilty before GOD. For the longer that they have lived, the more also have they offended God. Lastly, that all excuse may be taken away from others, which are lustier and stronger of body, if they fast not, or be not present, old men are expressly cited and bidden both to come together with the rest of the people, and also to fast. 
The young infants.  In the third place the little young infants, who as yet do suck the breasts of their mothers and nurses, both because that they even now as little and as young as they be, are notwithstanding guilty before GOD, (for as Paul speaketh Eph. 2. ver. 3. We are all the children of wrath, as will as others) because of original sin: And because also they are a part of the family or household of their fathers, who have sinned in actual sins. Their children are their goods, wherefore their owners or fathers being guilty of punishment, they also are guilty of punishment, as Paul also teacheth Rom. 8. ver. 2. that for man his sake, God hath made the creatures of the world subject also unto vanity, etc. And this self same thing falleth out and cometh to pass in the case of treason committed against man, much more than in treason against God, that the children also do bear the punishment of their parents.  
Furthermore, because of the sin of man, the whole world is subject unto sin, and lieth in wickedness 1. john 5. In the fourth place, the bridegroom and the bride are exhorted unto this repentance, who albeit they be discharged of other burdens (as from war) in the year wherein they are first and newly married, 
The Bridegroom and the Bride.  yet notwithstanding are they here also commanded the self same day, and also the day following, wherein they were married to come forth of their bride-chamber, that is, their marriage chamber, and to be present with the rest, to pray unto GOD, and to humble themselves because of their sins.   
Vers. 17. Let the Priests, the Ministers of the Lord weep between the porch and the altar, and let them say, Spare thy people O Lord, and give not thine heritage unto reproach, that the heathen should rule over them. Wherefore should they say among the people, where is their God? 
AFter that he hath declared these three things, to wit, the place, the fast, & the public assembly, now the Prophet showeth what manner of prayers the prayers of this assembly of men, 
Three parts of this verse.  of that day and public fast aught to be unto almighty God, a form whereof is here set down. 
1. The place of these prayers.  But in this place there are three things declared: namely, in what place in the Temple these prayers ought to be made. 
2. By whom they are to be made.  Secondly, by whom they ought to be made. And thirdly, what manner of prayers they ought to be.  
For the first, they must be made between the porch where the people was, 
3. What manner of prayers they ought to be.  and did stay, and the altar of  offerings. For the people did not enter or come into any of the three distinct or severed parts of the Temple, to wit, neither into the porch of the Priests, where was the brazen altar of Sacrifices: neither into the holy place where was the Candlestick, and the table of Show bread: neither into the holy of Holiest, where was the Ark of GOD: in none of these three parts, I say, might the people enter, no not the king himself. Now the Altar of Sacrifices, and of  offerings was where the slain beasts were sacrificed. Here therefore were the public prayers made, that they might be heard of all the people, to wit, between the porch of the people, and that same first porch of the Priests, where the altar was.  
For the second, these public prayers were to be made by the Priests, as namely the public ministers of GOD in the Temple. For this belongeth unto them by the right of their office peculiarly committed unto them by God: like as it doth also at this day appertain unto the ministers of the word of GOD, or the pastors of the Church. Furthermore, albeit in this place the priests are expressly named who were to conceive the prayers, because this whole congregation is described in such sort as it ought to be at jerusalem) yet might other Levites also, which were not Priests, in other cities and Synagogues of judah conceive prayers for the people in the solemn days of fast. For the self same simple Levites, that is, such as were Levites only, and not Priests, not only might, but also in regard of their office ought publicly to expound the word of God itself, unto the which the prayers are adjoined, as certain hangbies, or additions and parts of the same. Wherefore it is not the part of every one to speak publicly in the Church, and to pray, and minister the sacraments, but it belongeth unto the Church officers. For 1. Cor. 14. ver. 34. Paul will have women to keep silence in the Churches. And 1. Tim. 2. ver. 1. He willeth that supplications, prayers, intercessions, and giving of thanks be made for all men.  

3. The priests must pray in an earnest feeling of their own sins, and also of the sins of the people.  Thirdly, it is here also showed, what manner of prayers these both public and also extraordinary prayers ought to be, namely, first, that the Priests in an earnest feeling both of their own sins, and also of the sins of the people should cry and call unto God being now manifestly angry with his Church. Secondly, that in sum and effect they pray in such sort, that they ask mercy and pardon of their sins at the true God, for his only mere grace, covenant, and glory sake. The word Spare, or be favourable, 
2. They must pray for pardon & mercy. A double foundation of their prayer.  showeth that pardon must be begged of God, for the people. The foundation whereupon being grounded, the Priests & the people ought to be in hope of this pardon, is twofold. First, the glory of GOD, the which shall utterly be contemned or despised, and scorned at among the heathen, and unbelieving people. 
1. The glory of God.  If they may once see this people of his, (the which is his peculiar people and heritage) to be over thrown. For the heathen will accuse the true God of weakness, and of lying, as if he were such a one as is not able to defend those that are his. And this is the ground of Moses his prayer unto God also Exod. 32. vers. 12. to spare his people that had grievously offended by worshipping the golden calf, lest the Egyptians should speak and say, He hath brought them out maliciously for to slay them in the mountains, and to consume them from the earth. The second foundation of these prayers, 
2. The covenant or only mere grace of God.  is the covenant or mere and only grace of GOD, whereby he chose the jews for his own peculiar people in regard of his covenant made with Abraham. Wherefore he promised that he would also be their defender and patron. Therefore God in our prayers is to be prayed unto for this self same thing, namely, that he will defend those that are his.   
Vers. 18. Then will the Lord be jealous over his land, and spare his people. 

A comfort for the truly penitent, of the which there is a double ground.  THere followeth a comfort, wherewith not every one indeed in this people, but only those which shall turn and repent truly among them, are lifted up, or comforted, and unto them are set forth the help of God, and most large and excellent promises. But of this comfort there is also a double foundation or assurance, lest they might think it to be vain or false. 
1. The nature of God.  The first, to wit, the nature of God himself, or a general reason, the which is taken from the property, and as it were the office of God himself. The second, the express promise, 
2. The promise of God.  band, and covenant of God. And both these foundations doth the Prophet show and set forth in this, and the verse following. 
1. The general nature of God.  And first of all in this place, that which is taken from the general reason or consideration of the nature and office of God. For this is the general nature of God, to be indeed generally merciful, one that loveth his own work, bounteous unto all. For as it is Mat. 5. vers. 45. He maketh his sun to arise on the evil, and the good, and sendeth rain on the just, and unjust. And as it is Psal. 145. vers. 9 The Lord is good to all and his mercies are over all his works: but especially he is doing good unto his church, favourable unto it, and burning with emulation or jealousy towards it. And therefore Psal. 145. vers. 18. when the Psalmist had said, The Lord is near to all that call upon him, he addeth, yea to all th●● call upon him in truth. And Zach. 8. ver. 2. the Lord saith, I was jealous for Zion with great jealousy, and I was jealous for her w●th great wrath. For the church is the peculiar inheritance of GOD, his purchased people, whom God will defend, cherish, and gently entreat of duty, and by reason of the mutual debt, band, and relation the which is between the Lord or owner, and the thing or goods of the Lord and owners. So 2. Tit. ver. 14. Christ is said to have purged us to be a peculiar people unto himself. And 1. Pet cap. 2 ver. 9 The faithful are called a chosen generation, a royal priesthood, an holy nation, a peculiar people. And God will never forsake his inheritance, as David teacheth Psal. 94. ver. 14. saying, Surely the Lord will not fail his people, neither will he forsake his inheritance. Wherefore this is a great, and an assured foundation of the comforting of the Church (which is the people, the land, and inheritance of God) to wit, the general affection or love of God towards all his works, and his especial and peculiar affection towards those of his whom he hath chosen, for whom he is jealous, & unto whom he is always favourable, gentle, and merciful unto their sins.   
Vers. 19 Yea, the Lord will answer, and say unto his people, Behold, I will send you corn, and wine, and oil, and you shall be satisfied therewith: and I will no more make you a reproach among the heathen. 

2. The second foundation of the former comfort, to wit, the peculiar promise of God.  THe second foundation of this comfort, to wit, the peculiar and especial promise of God (yea after that he had threatened those his former judgements) concerning his gentleness and mercy towards the Church repenting, and toward this his people, the which promise of God joel had received, that he should deliver and declare the same, as the answer of God unto this people ask pardon for their fault, to the end they might know, that their repentance was not unprofitable before God, and that the exhortation of the Prophet made thereunto in the beginning of this chapter, was not in vain neither.  

Two parts of this verse.  But this verse containeth two parts. One hath this answer of God, & the second foundation of the promise set forth by joel. The other containeth a particular and peculiar laying open of this promise more at large. And this is such, 
1. The answer of God.  that like as the people was put in fear with a double kind of punishment, namely of famine, 
2. A particular laying out of the points of this answer more plainly.  in the first chapter, & of the sword of the enemy, in this chapter: so there is now promised a double help from God, and a double comfort: one, by which that famine shall be taken away. For God shall give or restore unto them corn, wine, oil, the which in the chapter before he threatened that he would take away from them because of their sins. The second part of this comfort set forth and delivered by God in the verse following, To wit:   
Vers. 20. But I will remove far off from you the Northern army, & I will drive him into a land barren and desolate, with his face toward the East sea, and his end to the utmost sea, and his stink shall come up, and his corruption shall ascend, because he hath exalted himself to do this. 
GOd shall deliver them from that enemy, the which he threatened before that he would send against them, that they be not a reproach unto the heathen, or among the profane or wicked heathen. But here God promiseth two things, when as he saith, that he will deliver his Church. 
1. God will scatter the enemies of his Church into the four quarters of the world.  First, that it shall come to pass, that he will scatter into the four quarters of the world all that same host of the Chaldees, that is, the armies of the enemies of his Church, to wit, that they shall not be able to be gathered together again now against the same. So then this army, which was gathered together out of the Northern countries (for both the Assyrians and also the Chaldees were situated unto the jews Northrenly, or toward the North) shall be scattered or driven away, namely, one part of them unto the South, or into a dry land: for the dry country is South unto the jews. The other part of them, or the first band of them shall be driven into the East. The latter into the West. These things came to pass, not only when as God overthrew the Monarchy or Empire of the Babylonians, that is of the Chaldees by the Persians, but also when as the power of the Babylonians to take Syria, and consequently to invade jewrie, 
In that place of the Kings there is no mention made of the Syrians but of the Assyrians.  was scattered by King Necao, 2. King. cap. 23. ver. 29. Concerning the overthrow of the Chaldees by the Medes or Persians (for they are often taken the one for the other) thus the Lord threateneth by his Prophet Isai cap. 13. ver. 17. Behold, I will stir up the Medes against them, which shall not regard silver, nor be desirous of gold. And Babel the glory of Kingdoms, the beauty and pride of the Chaldeans, shall be as the destruction of God in Sodom, and Gomorah. The place of Isai cap. 31. ver. 8. prophesieth of the destruction of the kingdom of the Assyrians in these words: Then shall Asshur fall by the sword, not of man, neither shall the sword of man devour him, and he shall flee from the sword, and his young men shall faint. But cap. 48. ver. 20. the jews are willed to get them out of Babel, and to flee from the Chaldeans, whereby is signified the overthrow of that city by the Persians, from the which the people of God are willed to flee, lest by tarrying they should be partakers of their plagues.  

2. These enemies shall be loathed and abhorred of all men.  Secondly, God threateneth that it shall come to pass, that when as he shall after this manner scatter the enemies of his Church, those self same enemies shall be an horror and a curse unto all men: for their bodies shall lie unburied, and therefore their stink shall come up, and they shall now smell loathsomely unto all men, who before were so greatly feared of all men. The reason is, because namely they have exalted or magnified themselves to do this, that is, they have laboured (and with all the might they could possibly) have endeavoured utterly to destroy the Church of God. For so I do expound this sentence: God would make a determined or limited correction and chastising of his people only: but these enemies went about utterly to root them out. Wherefore the Lord by his Prophet Isai cap. 47. ver. 6. signifieth his wrath against the Babylonians for this their unmercifulness and excessive cruelty towards his people, saying: I was wroth with my people: I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy, but thou didst lay thy very heavy yoke upon the ancient.   
Vers. 21. Fear not, O land, but be glad, and rejoice: for the Lord will do great things. 

A confirmation of the former promises of God.  A Confirmation of the former promises of God by the gladness, or sign of wonder, whereunto the Church repenting is exhorted by God himself. And to the end that this help and comfort promised by God, may be understood to be most plentiful, both those, whom God at that time shall comfort, are rehearsed: & those things also are reckoned up, the which God will give for the comforting of his Church in such manner: and these are partly earthy, 
Two parts of this verse.  and partly spiritual. The earthy are first declared, and those especially, 
1. An exhortation unto joy.  the which did assuage & ease the misery at that time threatened by the Prophet.  

2. The cause of this exhortation. What the figure Metonymia is, see Oseas cap. 4. ve. ●  But this verse hath two parts. The first containeth an exhortation unto wonderful great joy. The second, the cause of the same exhortation. Now the land itself is exhorted to rejoice, under which word we do first of all by the figure Metonymia understand the dwellers in the land, and that all in general, that is, the mighty, and the poor: the males, and the females: the masters and the servants: these of riper years and bigger growth, and the little infants. For as before vers. 16. all were exhorted unto sorrow and mourning: so likewise are all now stirred up unto joy and gladness. Secondly, by this self same word land, is signified the element of the earth itself. For the same itself shall then be made partaker of this blessing of God, as it is made now of the curse because of the sins of the people. So before cap. 1. ver. 10. the earth is said to mourn. And it is exhorted unto all kind of gladness, fear & dread being banished before, the which doubtless might be a let or hindrance thereunto. So be the words of this verse: first, Fear not, then, be glad and rejoice. For here both inward and also outward joy is described by the Prophet by the words of being glad, and rejoicing.  
Now the cause of this stirring up and exhortation unto joy is the most assured promise of God concerning the deliverance, helping and comforting of the earth, that is of the Church, the which was to ensue: and the same not any common or small, but most excellent, great, and indeed miraculous or wonderful, unlooked for, and extraordinary joy and gladness. For God will study withal his endeavour to do it, that is, to lift it up and advance it, as the enemies, of whom mention was made before, with all their endeavour laboured to oppress and destroy it. Wherefore here, and in the verse before there is a manifest Antithesis, or matching together of contraries, between the endeavour of God, and of the enemies of his Church: his in comforting: theirs in overthrowing of the Church.   
Vers. 22. Be not afraid, ye beasts of the field: for the pastures of the wilderness are green: for the tree beareth her fruit: the fig tree and the vine do give their force. 

An amplification of the former exhortation unto joy.  AN amplification of the former exhortation unto gladness, whereby not only men themselves: but also beasts are stirred up unto joy, because of God being pacified, and because of his blessings upon his land, and upon the Church. So Psal. 147. the Prophet proveth all creatures to praise the Lord, because of his great mercy and goodness towards the same. After the same manner before cap. 1. ver. 18.20. the beasts of all sorts are said to mourn because of the wrath of God. There is here added a cause of this joy, or exhortation unto joy, contrary unto that for the which they did mourn. For then all kind of fruits, either natural (as are herbs, which do grow in the deserts, & mountains, and pasture grounds) or else such as are sown and planted, as are wine, oil, figs, shall abound, and be enough, fit and sufficient for the nourishing both of beasts and also men. Hereby appeareth that the fruitfulness of the earth, and of plants, nay, that all fruits of the earth, do come of the only blessing and good will of God towards men, and not from the stars, or fortune, Psal. 107. Matth. 5.   
Vers. 23. Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the rain of righteousness, and he will cause to come down for you the rain, even the first rain and the latter rain in the first month. 

An amplification of the former exhortation unto the church.  AN amplification of the former exhortation or comfort unto the Church itself, the which is now herself spoken unto by name, and exhorted expressly to be glad and rejoice, because of the blessings of God to come towards her. And first of all the earthly blessings are set down unto the 28. verse: and afterward the spiritual blessings. But this verse containeth three things. One, a description of the Church in these words, ye children or sons of Zion, that is, 
Three parts of this verse.  O ye the issue and offspring of the Church, 
1. A description of the church.  and of that people and place, whom God hath peculiarly chosen unto himself, and taken by covenant for his own people and inheritance. The second, a declaration of that joy, the which the Prophet requireth of the Church, 
2. What manner of joy their joy must be.  to wit, that it be holy, not profane or worldly: spiritual, not carnal: true, not feigned: profitable, not hurtful. So then he will have that the godly rejoice in jehovah, that is, in the true God: and that in their God, that is, in this respect and for this cause, for that he is their God, he is their father, he is their patron or defender peculiarly. joy then, as also sadness, is twofold, that is to say, godly, and worldly, as appeareth concerning sorrow expressly 2. Cor. cap. 7. ver. 10. For godly sorrow causeth repentance unto salvation, not to be repent of: but the worldly sorrow causeth death. 
3. The cause of this joy.  The third showeth the cause of this joy, to wit, God pacified towards his, and so consequently now exceeding loving and bounteous. Of which thing this is a witness: first, the earthly blessing, the which God will bestow on his Church, clean contrary unto that judgement, the which was a sign of God being angry with her. For than was threatened that there should be a barrenness of all things necessary to live withal, and consequently a famine: but now is promised great fruitfulness, and that men shall sow. Therefore God shall give rain of righteousness, that is, both seasonable or the morning or first rain, as james speaketh of the husband man patiently waiting until he receive the former, and the latter rain cap. 5. ver. 7. and also the latter or just rain, that is in such measure and moderation as shall be needful, neither too much, nor too hasty. For unseasonable and overmuch rain maketh things sown and corn, rotten cap. 1. ver. 17 & corrupteth or spilleth it. The like blessing God promiseth unto the lovers and such as are obedient unto his law Deut 11. ver. 14. I also will give rain unto your laend in due time, the first rain, and the latter, that thou mayst gather in thy wheat, and thy wine, and thine oil. And because God is the giver of these things, his people are commanded to crave them at his hands Zach. 10. ver. 1. Ask you of the Lord (saith the Prophet) rain in the time of the latter rain: so shall the Lord make white clouds, and give you showers of rain, and to every one grass in the field.   
Vers. 24. And the barns shall be full of wheat: and the presses shall abound with wine and oil. 

The first amplification of the former benefit taken from the extraordinary manner of performing the same.  THe first amplification of the former blessing, and promised abundance of things necessary to live withal. And it is taken from the extraordinary manner, after which it shall be done, and that in every kind of fruit. For then the garners or barns shall not only have great store of wheat, of dry fruits of all sorts, but also shall be filled full. Their wine presses, and other presses (which are the instruments to make other liquid or moist commodities withal) shall even flow and run by the streets, so great plenty certainly shall there then be of all fruits both dry and also moist. And this is also a blessing which God promiseth to bless the obedient unto his voice with all Deut. 30. ver. 9 for thus speaketh Moses in that place: And the Lord thy God will make thee plenteous in every work of thine hand, in thy fruit of thy body, and in the fruit of thy cattle, and in the fruit of the land for thy wealth: for the Lord will turn again, and rejoice over thee to do thee good, as he rejoiced over thy fathers. See Deut. 28. more at large to this purpose.   
Vers. 25 And I will render you the years which the grasshopper hath eaten, the canker worm, and the caterpillar, and the palmer worm, my great host, which I sent among you. 

The second amplifiction of the former blessing by comparing the plenty now with with the scarcity before.  THe second amplification of the former earthly blessing by comparing the extraordinary famine and barrenness described before cap. 1, with the plenty and store which now is promised. For this store & plenty, shall restore whatsoever that barrenness shall have taken away. Compare this verse with the first Chapter before. ver. 4.6.7. Wherefore this plenty shall be so much the more joyful and great, because it shall leave no sign nor senfie of the former misery. On the contrary Gen. 41. there is a barrenness foretold of seven years to come, the which should devour the plenty of the seven years, which went before: that we may know and understand that both plenty and scarcity of all things are of and from God.   
Vers. 26. So ye shall eat, and be satisfied, and praise the name of the Lord your God, that hath dealt marvellously with you: and my people shall never be ashamed. 

The third amplification, taken from the use, which God giveth of these benefits.  THe third amplification, taken from the use of so great benefits the which God will adjoin and grant unto them. For both earthly gifts are the gift of God, and also the ability and power to use them: This may appear by the contrary, when God giveth gifts, and not power to use them, of the which Solomon complaineth Eccles. 6. ver. 1.2. There is an evil, which I saw under the Sun, and it is much among men: A man to whom God hath given riches and treasures and honour, and he wanteth nothing for his soul of all that it desireth: but God giveth him not power to eat thereof: but a strange man shall eat it up: this is vanity, and this is an evil sickness. The contrary blessing God promiseth unto his Church Isay 62. ver. 8.9. The Lord hath sworn by his right hand, and by his strong arm, surely I will no more give thy corn to be meat for thine enemies, and surely the sons of the strangers shall not drink thy wine, for the which thou hast laboured: but they that have gathered it shall eat it, and praise the Lord, and the gatherers thereof shall drink it in the courts of my Sanctuary. So then, I say not only all power and ability to use and enjoy the blessings of God, is the gift of God: but also such power as is here in this place described. Thus the Jews shall eat the fruits of the earth, and shall be satisfied, or filled with them: and they shall not be hunger staruen as they were before.  
Further the scope or end of the use of these gifts of God is added, 
The end of the use of all God his gifts toward us.  that men in so great plenty and store of things (the which is a thing which easily cometh to pass) should not forget God: or that they should not abuse or misspend the gifts of God: or attribute the cause of them unto any other, to whom they should stand beholding for them, then only unto the grace of God. For commonly men do attribute the cause of them either unto the diligence and painfulness of the husbandmen, or of themselves, or unto the disposition of the Stars, and the temperature of the heaven and of the air, or unto the fatness of the dung laid upon the ground. For after this manner do profane men, or wordlings use to speak. The scope then or end both of this so great plenty of the gifts of God, and of the use of them (which is of God granted unto us) is, that we should bless the name of God therefore: give him thanks with our whole heart: and confess and acknowledge him to be in deed our father. So Paul 1. Tim. 4. v. 3. teacheth, that all the creatures of God are good, & ought not to be refused, but are to be received with thanks giving of them which believe and know the truth. lastly the Prophet teacheth that out of the same plenty they are to gather a testimony or witness of the grace and favour of God towards them. For it should be so great, that all men should then easily perceive and know that God did in deed miraculously give and bestow the same.   
Vers. 27. Ye shall also know, that I am in the midst of Israel, and that I am the Lord your God, and none other, and my people shall never be a shamed. 

The fourth amplification of this blessing.  THe fourth amplification of the said earthly blessing by the most holy and reverend signification thereof. For the same shall plainly show and witness unto the jews the singular favour of God towards them, that is, towards his Church. Therefore he saith, by this blessing ye shall know that God is loving unto you and beareth you good will. And this is a great comfort, when as those earthly blessings are in such sort given unto us of God, that they may plainly appear to be signs and tokens of his love towards us: otherwise, by this kind of things it can hardly be judged or discerned between the love and hatred of God: also between the good or the elect, and between the evil or Reprobate. For as it is in Mat. cap. 5. ver. 45. God maketh his Sun to arise on the evil, and the good: and sendeth rain on the just, and the unjust. And Solomon Eccles. 9 ver. 1. teacheth, that the just, and the wise, and their works are in the hand of God: and no man knoweth either love or hatred of all that is before them.  

Three effects of God his favour towards his Church.  But this peculiar or espcial favour of God toward his Church is described by three effects of the same, to wit, that God will be in the midst of them. Now God is said to be in the midst of them whom he defendeth from all miuries or wrongs, 
1. He will be in the midst of it.  and governeth by his spirit, and ●rameth them unto his obedience. secondly, that the true God, yea and that he alone shall then be acknowledged of the Church to be their God. And this is then done, both when as all idolatry is driven and banished out of the Church, 
2. That the true God only is acknowledged by her.  and when as his right and lawful worship is given unto God according unto his word, and retained and kept in the Church.  

3. That she shall not be ashamed.  thirdly, that this people shall not be ashamed. And of this the Church hath proof and experience, when as God casteth down, and overthroweth her enemies, and delivereth her being afflicted or in trouble, and maketh her to be a conqueror before the world, that all men may know that she ruleth over her enemies, and is cherished and maintained by God. So God promiseth for his Church isaiah cap. 60, ver. 12. of whose enemies he saith. For the Nation and the kingdom, which will not serve thee, shall perish: And those Nations shallbe utterly destroyed. And ver. 16. he promiseth her abundance of many rich blessings, saying: Thou shalt also suck the milk of the Gentiles: and shalt suck the breasts of kings: and thou shalt know that I the Lord am thy Saviour, and thy Redeemer: the mighty one of Jacob. And these are the earthly blessings the which God bestoweth upon those that are his.   
Vers. 28. And afterward will I power out my spirit upon all flesh: and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions. 

The second part of the comfort of the Church containing Spiritual promises.  THe second part of the comfort of the Church, the which containeth the Spiritual promises of God, and the same also most plentiful, like as the first part did set forth most singular earthly blessings. And where as the Spiritual promises are delivered in the second or latter place, this is done in regard of our imbecility or weakness, namely, because that by these earthly things we are to be led as it were by the hand to the tasting and understanding of the spiritual. So in the Lord his prayer the petition for our daily bread goeth before it, which is of the forgiveness of sins. Furthermore the circumstance of time was by the Prophet observed in this place, as appeareth. For first God gave and imparted unto the jews those earthly blessings, before he bestowed on them these spiritual graces of the which he here entreateth. Moreover this so large and rich a promise is propounded or delivered unto the Church with great garnishing or eloquence and fine setting out of the same, both because we are wont coldly and slenderly to regard and esteem this kind of the graces of God, (and therefore we are earnestly to be spurred up to the consideration of the price and value of them) and also for that, if those earthly gifts be described or set forth unto us with so great amplifiing & laying out of the same, how much more ought these spiritual benefits to be commended unto us? 
Three parts of this verse.   
This verse hath three things to be noted, namely, the time wherein these things are promised that they shall be: 
1. The time.  secondly, the thing itself which is promised: 
2 The thing promised.  and thirdly, the persons unto whom it is promised.  
As for the time, there is a certain time assigned, yet no time near at hand, 
3. The persons to whom it is promised.  or short time, for the jews must first be delivered out of the captivity of Babylon, the Babylonians themselves must be overthrown, and the marvelous works of God (such as were in the times of the Maccabees) appear in the preserving, 
1. The time.  feeding, and defending of his church. wherefore there is in this place noted a long time, and far to come, and many ages distant from the time of this prophet, to wit, the time of the coming of Christ, and bestowing these gifts upon his church, as Peter doth expound it Act. 2. ver. 16, 17. where he citeth this very place of our Prophet to confirm the miraculous and extraordinary graces of God his spirit in the feast of Pentecost powered out upon them. And so doth Paul also take the same Ephes. 4. ver. 7. where he speaketh of the diversity of gifts by God bestowed upon the ministers of his church for the good of the same saying: When he ascended up on high, he led captivity captive, and gave gifts unto men. This place of joel agreeth with that of Isai cap. 44. vers. 3. I will power upon the thirsty, and floods upon the dry ground: I will power my spirit upon thy seed, and my blessing upon thy buds. And with that of Zach. 13. vers. 1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of jerusalem, for sin and for uncleanness. So every where in the prophet's long times and greatly distant one from another, are joined together, as Isai 7. vers. 8 14. because that all the whole space the which passed from the time of the prophets until the incarnation of Christ, is compared only unto the first part of a day. Nay moreover, in the verses following is declared by the Prophet what shall be the estate of the Church, and of the whole world until the consummation and ending thereof. Wherefore these words, And it shall afterward come to pass, do contain that same whole time, the which passed until the coming and death of Christ, and the visible sending of the holy Ghost, of the which there is mention Act. 2. And thus much concerning the time.  

2. The thing promised.  The matter or thing itself which is promised, is a spiritual grace, and the same most abundant and plentiful towards all kind of men, the which shall be members of the church. God therefore is said that he shall not only give, but also power out most largely. For albeit before the coming of Christ God gave unto the fathers his holy spirit, as for example, unto the Prophets, and other the godly: yet was that grace as a small part and certain little drop, as a little portion of faith, and knowledge of salvation of Christ, and of the secret of God, in comparison of that which both the Apostles and also others received on that day of Pentecost, or Whitsuntide: and also in comparison of that which the Church now hath and receiveth through the benefit of Christ. For he that is less in the kingdom of God, and under the preaching of the Gospel, is greater even than john Baptist himself, much more therefore then the former Prophets Mat. 11. ver 11. So then this pouring out and this so great light of the knowledge of God, and of faith imparted and bestowed upon the godly, is to be understood in a certain respect, namely, by the comparing together of the spiritual gifts of God, and of the same knowledge made of God unto the church before the coming of Christ. And therefore Eph. 3. vers. 4, 5. Paul speaking of these two times of knowledge saith, that the understanding of the mystery of Christ in other ages was not opened tiles converted unto Christ: and that here also is taken away difference of uncircumcision, and of circumcision, because without all doubt he speaketh of the Kingdom of Christ, where there is now no such difference. For as Paul witnesseth Galat. 6. ver. 15. In Christ jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.   
Vers. 30. And I will show wonders in the heavens, and in the earth: blood and fire, and pillars of smoke. 

A continuing of the comfort of the godly, by setting down an history of such things as should fall out even unto 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 history of things to come, the which is in this place briefly made until the last day of the Lord cometh. And there is showed what the Church of God, and every one of the godly aught to do in the mean season, upon what foundation to rest, and where to seek their deliverance and salvation, to the end that this history should not rather trouble them, then comfort them. Wherefore this verse with that which followeth, containeth, but most briefly, what shall be the state of this world, after those gifts given unto men by God. For in as much as the Church must needs have her being in this world, she was also to be put in mind 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 things, so fearful miseries, ovethrowing of kingdoms, civil wars of nations within themselves. And this place is plainly expounded by Christ Mat. 24. ver. 6. when as he showeth his disciples also, what should be the state and condition of the world before the end thereof, saying: Ye shall hear of wars, and rumours of wars: see that ye be not troubled: for all these things must come to pass: but the end is not yet. For nation shall rise against nation, and realm against realm, and there shall be pectilence, and famine, and earthquakes in divers places. And ver. 29. And immediately after the tribulations of those days, shall the Sun be darkened, and the Moon shall not give her light, and the Stars shall fall from Heaven and the powers of heaven shall be shaken. So Zach. 14. ver. 13. But in that day a great tumult of the Lord shall be among them, and every one shall take the hand of his neighbour, and his hand shall rise up against the hand of his neighbour. See further concerning these matters Revelat. cap. 6. cap. 7. etc. Briefly in this place of joel there is M●taphoricallie described an history of things to come after Chr●●● his being showed unto the world, the which is horrible and fearful I confess, yet most just, because of the Gospel of Christ despised and refused by the world, and also because of the persecuting of the same with sundry 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 recital of those things, the which are wont to make men most afraid, that the judgements of God may be understood to be the greater against the world, for as much as the world persecuteth, or despiseth Christ. Therefore there shall be fear in every place, whither so ever men do turn their eyes, either in heaven, or in earth. For so doth the world deserve, when as it casteth aside the truth of God. Then also the outward sight, and as it were the face of things, the which shall then be done and seen, shall appear most fearful, dreadful, and afraying all men. For it shall be such, as if men every where & in all places did behold and see blood, fire, and darkness set and cast before their eyes. And by this kind of speaking, no man doubteth soul discomfitures, cruel plagues, and wonders, that is, signs and tokens altogether fearful, and testifying or witnessing the wrath and anger of God, to be signified and understood.   
Vers. 31. The Sun shall be turned into darkness, and the Moon into blood, before the great and terrible day of the Lord come. 

The misery of those days amplified in regard  AN amplification of the said misery taken both from the persons themselves, 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 authority. 
1. Of the persons afflicted.  For the Prophet noteth them under the name of the Sun & the Moon, as Gen. 37. ver. 9 by the Sun and the Moon and the eleven Stars in the dream of joseph, were understood his father and mother and eleven brethren. Therefore like as the Sun and the Moon are in comparison of the other Stars in heaven: so are these great personages in respect of other men on the land and earth, who notwithstanding shall themselves also be most hardly afflicted. Thus perished and ran to ruin the Roman Empire for despising the name of God, and persecuting the Gospel of Christ: Thus also at this day do most flourishing kingdoms, and Kings and Common wealths perish for the same cause.  

2. Of the length and continuance of time.  The length of time also is added, These things shall endure and continue in the world, both before, and also until that same gre●● and fearful day of the Lord shall come, that is, that same last day of the world, where Christ shall appear in judgement, as Christ telleth his Disciples Matth. 24. ver. 34. saying, Verily I say unto you, thi● generation shall not pass, till all these things be done. For the Church of God hath oftentimes Halcyon days in this world, that is, rest and quiet for a season, but never true and continual peace, no not for any long time neither: which thing is signified Apoc. 8. ver. 1. when john saith, that at the opening of the seventh seal, there was silence in heaven about half an hour. And cap. 12. ver. 1. by the vision of the woman clothed with the Sun, and the Moon under her feet, etc. And Micheas cap. 4. ver. 4. having before spoken of the kingdom of Christ, and felicity of his Church, showeth that the same shall not be without her rest and peace sometime, when he saith, that they shall sit every man under his vine, and under his fig tree, and none shall make them afraid.   
Vers. 32. But whosoever shall call upon the name of the Lord shall be saved: for in mount Zion and in jerusalem shall be deliverance▪ 〈◊〉 the Lord hath said, and in the remnant whom the Lord shall call. 

An adomonition for the godly.  AN admonition. For the Prophet admonisheth or warneth what is to be done of every godly man in so great confusion of ●he world, and hurly burly of things, that he be not swallowed up, or perish with the world, but may be delivered, and himself escape safe out of so great shipwrecks, to wit, that he truly call upon the name of God according unto true faith, and according unto the commandment of God. So Christ having preached of the same afflictions, teacheth that this only remedy is then left unto those that are his, namely, that by true faith, patience, and with fervent & earnest calling upon the name of God, they do adjoin themselves unto the hearing of the true doctrine of the Gospel, as the Eagl●● do unto the dead carcase, Matth. 24. ver. 28. And cap. 10. ver. ●●. she showeth, That he which endureth to the end, shall be saved. A●● Luk. 21. ver. 19 he saith unto his Disciples, By your patience p●ss●●● your souls. 
The reason why they shall be delivered.  The reason is added, because every one, that is, whi●● out of any nation shall call upon the true God, to wit, by true fa●●● (for otherwise he cannot truly be called upon) the same shall 〈◊〉 saved by God, and shall escape safe out of so many shipwrecks, whether he be a jew, or of the Gentiles. So doth Paul expound this place Rom. 10. ver. 13.14. For this promise, whereof he speaketh now, is general, and appertaineth generally unto all nations, and not unto the jews alone: but unto all the true remnants of the Church, out of what nation soever the Lord shall call them unto himself, and unto the true knowledge of him, as the Prophet himself doth expound it, and Peter also Act. 10. ver. 35. when he saith: In every nation he that feareth him, and worketh righteousness, is accepted with him. So then, there is here both a remedy set forth unto the godly, and also a cause of this remedy.  

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 upon God is: and consequently the salvation of men. 
1. The foundation of the former cause.  The foundation of this cause is the free promise of God. For God will in such sort do this, because he hath freely so promised: and calleth those, whom he desireth to save. 
2. The place where this invocation must be.  For here the Prophet speaketh of an effectual calling of God, whereby men are truly converted unto God through faith, the which faith itself also is merely free, as is also the promise of God, of the saving of some certain men, Rom. 11. ver. 5. Even so then at this present time there is a remnant through the election of grace. 
1. The free promise of God.  So then the mere or only mercy and grace of God towards men, is the foundation of this salvation and hope of the godly.  

2. The place Zion and jerusalem, that is, the true church of God.  The place is added, in the which God is truly called upon, and consequently where there is true salvation and escaping, not so much indeed of the body, or out of the dangers and afflictions of this life, as of the soul, and from everlasting damnation, the which 〈…〉 most fearful death and punishment, and most especially of all men to be dreaded, as Christ teacheth Matth. 10. ver. 28. where he saith, Fear ye not them which kill the body, but are not able to kill the s●●le: but rather fear him which is able to destroy both body and soul in hell. Now this place is Zion, & jerusalem, that is to say, the Church of God, the which is governed and grounded upon his word. For in this place Zion and jerusalem are set against the kingdom of Israel, and the infidel kingdoms, the which, how honourable, wealthy, and great soever they shall then be, yet if they shall not have the pure word of God, there shall be in them no salvation for men: but salvation only shall be in the city of God, & in Zion, the which 〈◊〉 the pillar and keeper of his truth. There then shall be the salvation of men, yea and that only, where there shall be true invocation, or calling upon the name of God. Wherefore the word Zion, doth not restrain this promise of God unto the jews only dwelling in that earthly Zion (for then should not this grace of God be general, as it is notwithstanding) but under this name Zion, is signified the Church of God at all times, and into what parts and quarters of the world soever it shall then be scattered. For there is salvation of souls, because that there is true faith, and the true Christ, and consequently there is the true God, and grace and forgiveness of sins.    

CAP. 3.  
Vers. 1. For behold, in those days and in that time, when I shall bring again the captivity of judah and jerusalem. 

A confirmation of the former promise, taken from the removing of the lets or enemies of the Church.  A Confirmation of the former promise of the safety of the Church of God to come, even 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 removing away of the lets or enemies of the Church, whom God will overthrow, be they in number never so great, and never so much to be feared. Wherefore nothing shall let God, from performing that his promised deliverance and safety unto his Church. So Amos 9.15. So Mich. 7. ver. 8. And such repetitions as these, and such comforts are very necessary and needful for the godly, lest they faint by reason of the continuance of the evils and troubles, or be feared with the multitude of the enemies, & so be brought into despair. In a word, through this whole chapter is promised the overthrow of the enemies of the Church, and of such as do afflict or trouble it.  

The time, in the which God shall perform 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 again the captivity of judah, that is to say, when as he shall gather together his scattered Church. For this promise is general, and comprehendeth the whole time, in the which there shall be or ●●maine any Church in this world. For albeit God sometime have gathered his Church more nobly and with greater renown o●● of her miserable scattering into other countries, as after the captivity of Babylon, under the Maccabees: & especially by the preaching of the Gospel after the coming of Christ: yea, and no● in these last times doth gather it together, of his great mercy restoring unto us and renewing the light of the Gospel: yet is it notwithstanding most true, that God is always present with his Church, and doth keep it, and break the power of the enemies thereof, that they destroy it not utterly. Wherefore how often soever God will restore it, than also do those most assured judgements of God against the enemies of his Church, which are here threatened, appear, and are executed by him.   
Vers. 2. I will also gather all nations, and will bring them down into the valley of jehoshaphat, and will plead with them there for my people, and for mine heritage Israel, whom they have scattered among the nations, and parted my land. 

1. The place. 2. The persons. 3. The cause.  THis verse comprehendeth three things, the which without all doubt do declare the destruction to come to the enemies of the Church. The first containeth the place. The second, whom God will punish. The third, for what cause. 
1. The valley of jehoshaphat.  The place is said that it shall be the valley of jehoshaphat, to wit, by the figure Metalepsis (which what it is see Oseas cap. 4. ver. 18.) that look what, and what manner of benefit of God the people of the jews did once feel in that valley when God gave that mighty overthrow unto his enemies the Moabites and Ammonites 2. Chro. 20. the like shall the church always feel, when as it is delivered by God, namely, that he will in a moment destroy all the enemies thereof, although they have never so much conspired together, be never so divers or many in number. See Psal. 83. Now they which shall be gathered together, 
2. The unbelieving people & nations whatsoever.  judged and punished by God, are the Gentiles, that is, men & people which remain infidels and unbelievers. For as for those which shall turn unto the true God, and shall receive Christ by faith, they shall not be destroyed by God, nor be enwrapped in this judgement. Therefore the unfaithful only shall be gathered, and that all of them, that is, out of every nation, and people, which have afflicted the Church of God. Lastly, the cause is added, namely, 
3. Because they have scattered the people of God among the heathen, and have divided their land.  for that they have both scattered the people of God among the Gentiles: & also moreover have divided their land among themselves, & have rob and spoiled it: yet both this people, and also this their land was the people and inheritance of God himself only. Wherefore those infidels shall justly be punished by God, in regard of a double sa●●ledge or thievery to Godward, namely, because they rob and spoiled both the people of GOD, and also the land of God.   
Vers. 3. And they have cast lots for my people, and have given the child for the harlot, and sold the girl for wine, that they might drink. 

An amplification of the despite and injury offered by the heathen unto the people of God:  AN amplification of this villainy or despite and wrong done by these heathen or infidels, not unto men, but unto God himself, which amplification is taken from this notorious despite of theirs. For these Gentiles breaking both that privilege and authority which God had peculiarly over this people: and also the general laws and teaching of nature and humanity, handled and used the Church of God most shamefully, nay most cruelly. For they did not only make that whole nation captives, and divided them among themselves by lot, as covetous Soldiers are wont to do their prey and booty, and as they did with the garments of Christ Matth. 27. but also they entreated the godly so despitefully and villainously, that they sold the boys and the girls as the dross of the world, for a most small and low price, the which afterward they converted or turned unto lewd and wicked uses, as namely into whoredom and drunkenness. 
The Sardians.  So in times past the captive Sardians in reproach were called Saleable, or (as we may term them) dog-cheap slaves, who because of their cheapness, and great numbers of them were sold for a farthing a piece, or for a matter of nothing. And truly in such sort commonly do the ungodly handle the godly, when as they fall into their hands, that they esteem not so much of them, as they do of other slaves of other infidel and unbelieving nations: nay, many times they make not so good reckoning of them, as they do of most vile and filthy dogs. But because of such cruelty of men against men, God is most grievously angry Amos cap. 1. and 2. So one day will God destroy the Turks, because of the like cruelty against Christians.   
Vers. 4. Yea, and what have you to do with me, O Tyrus and Zid●●, and all the costs of Palestina? will ye render me a recompense and if ye recompense me, swiftly and speedily will I render your recompense upon your head. 

An application of the former despite unto 3. several peoples.  AN application of the former injury and despite done against God, and the people of God. First unto the Tyrians: after●●●●● unto the Sidonians, and lastly unto them of Palestina, or the Philistims. All these God accuseth of a three fold crime, 
1 Injustice. 2 Sacrilege. 3 Cruelty.  and the same most heinous, that is to say, of injustice, sacrilege, and barbarous cruelty. Of injustice in this verse. 
1. Injustice.  For they thus afflicted or plagued the church upon no cause, in as much as they were no way provoked by her, but made unjust war against the church of God, being moved thereunto through the hatred of God only. Therefore saith the Lord, there is no just cause of this punishment by you laid upon my church. There hath no occasion been given you. Therefore you can pretend or allege no recompense, that is, no requittance of any wrong done unto you before, for the cause of your cruelty against my church. Therefore you are in this point altogether unjust and wrongful dealers. But I when as I shall punish you, shall be just even therefore, or in so doing. For I shall justly pay home upon your own heads the price of this your wickedness. For I shall give unto you a reward of your so great injustice.   
Ver. 5. For ye have taken my silver, and my gold, and have carried into your temples my goodly and pleasant things. 
SEcondly he accuseth them of sacrilege, 
2 Sacrilege.  or the every against God, to wit, for that they have taken from him, that is, from the true God, an holy thing, or such goods as were appointed for his service, and have converted or bestowed them upon the worship and temples of their idols, wickedly profaning or unhalowing divine and holy things, or such as were ordained unto holy uses. So doth Balthasar with the vessels of the temple Dan. 5. Which thing is a notorious sacrilege or robbery against God.   
Ver. 6. The children also of judah, and the children of jerusalem have you sold unto the Grecians, that you might send them far from their border. 
THirdly he accuseth them of barbarous cruelty, namely, 
3 Cruelty.  that they were not content to carry away captive the children of judah, and of jerusalem, that is such men and people as both were neighbours unto them, and also peculiarly dedicated or appointed unto God, and to sell them as if they had been brute beasts: but also through singular cruelty they did scatter them into the farthest countries, that possibly they could, as namely selling them unto Grecians and Barbarians, and men dwelling beyond the sea, to that end that the jews should by no means be able to redeem or ransom themselves afterward, and to return unto their native soil, or country where they were borne, by reason of the distance of places, and strangeness & cruelty of the men, unto whom they were in bondage. So then their purpose was to keep them bond slaves for ever, so far as lay in these Sidonians, Syrians, and Philistims. So Amos 1. ver. 6. the Philistims are accused for that they sold the captive jews unto people that were greatest enemies unto them. Furthermore by these words the sons or children of judah and jerusalem, I doubt not but that the treachery or unfaithfulness of the Tirians, the old and ancient confederates of the jews is reprehended, as who namely had so most cruelly broken the old leagues between their kings and the kings of the jews, as ancient as from the times of Solomon and Hiram, as may appear 1. King. 5. and had forgotten the same.   
Ver. 7. Behold, I will raise them out of the place, where ye have sold them and will render your reward upon your own head. 

A confirmation of the former promise the which is twofold.  A Confirmation of the former promise and comfort, the which was set forth unto the jews or church of God. This confirmation is twofold. The one is taken from the restoring of the jews themselves: the other from the overthrow of the enemies of the church. The renewing and restoring of the jews, or scattered church, 
1 Taken from the restoring of the jews.  is contained in this verse: the overthrow of the enemies in the verse following. God then promiseth that it shall come to pass, that he himself will gather his church, albeit that the same by them be never so much scattered: yea & that out of what place soever, into the which they have strewed and scattered them. So Psal. 107. ver. 3. David willeth those whom God hath gathered together from the lands of the East & of the West, and of the North, and of the south, to praise the Lord. Wherefore there are two things here to be noted: one, the person of him that gathereth them together. And that is God himself, the Lord almighty and true. I, saith he, will raise them up and bring them again. The second thing is, that he saith, out of what place soever ye have sold the jews. For nothing can withstand the grace & power of God, that he should not fulfil his promises toward his church. Let this therefore always comfort the godly in what place soever they shall be.   
Ver. 8. And I will sell your sons and your daughters into the hand of the children of judah, and they shall sell them unto the Sabians, to a people far off: for the Lord hath spoken it. 

2 From the miserable overthrow of their enemies.  THe overthrow of the enemies of the church, and the same most lamentable. For they in the just judgement of God shall fall into the self same miseries, the which they have devised and procured for the church. So then God requiteth unto his enemies the self same mischief the which they have cruelly invented against the church: and rendereth unto them like for like, as he smote the Philistines in the hinder parts, and put them unto a perpetual shame, Psal. 78. ver. 66. who had shamefully used God his people, and sinned foully against him in beastly idolatry. For the same in the end reboundeth upon their own parts, the which they had framed against the godly, and men fearing the Lord. So David speaketh of the ungodly, Psal. 7. ver. 15.16. He hath made a pit, and digged it, and is fallen into the pit that he made. His mischief shall return upon his own head, & his cruelty shall fall upon his own pate. And this is a most just punishment of these wicked men, & enemies of God, that they themselves feel and suffer the harm & misery the which they do forge and go about for others. The which in this place God threateneth, shall fall out unto the enemies of his church. 
The punishment here threatened containeth three things.  Therefore this punishment threatened by God containeth three things. First, that it shall come to pass that their sons and daughters also shall be sold for captives into bondage, as they namely sold the sons and daughters of judah. The second, 
1. Their sons and daughters shall be sold.  that they shall be sold, and carried away into captivity by the jews themselves, as they sold them, and held and kept them captives. The third, 
2. They shall be sold by the jews.  that they also themselves shall be sold by the same jews unto the Sabeans, and people far off, that they may serve a perpetual and most miserable bondage beyond all hope of being redeemed & ransomed afterwards, 
3 They shall be sold unto nations far off.  like as they sold the jews unto the Grecians and nations far off into perpetual and miserable bondage. And this is a just requitance of punishment.   
Vers. 9 Publish this among the Gentiles: prepare war: wake up the mighty men: Let all the men of war draw near and come up. 

A confirmation of this overthrow of the enemies of the Church.  HE confirmeth this overthrow of all the enemies of the Church by the issue or falling out of the matter which was to come. For the former punishment seemeth properly to appertain unto the Tyrians, Sidonians, and Philistims only: but this which now followeth, concerneth all the enemies of the Church of what nation, stock, sex, & condition soever they be. Which thing because it is uncredible unto the enemies themselves, or such a thing as they cannot believe, when as they are so many in number & so mighty, yea this self same point seemeth oftentimes hard & cumbersome unto the Church herself, which compareth her strength with the strength of her enemies: therefore doth God now in such sort represent & describe or set forth this his judgement against all these so many & so mighty people & his enemies, that none may now hence forth doubt of it for to come. For under a very necessary & needful Hypotyposis or most lively laying of the matter as it were open unto the view of the eyes, 
What the figure hypotyposis is, see Amos cap. 8. ver. 12.  there is set forth, how great the preparation of God shall be in this war, & overcoming of his enemies: how great shall be his strength & power: what manner of host or army: how great his might: both that he may prevent or answer a doubt, which might be made by his church, & also to shake off the careless confidence or foolhardiness of his enemies. Wherefore this whole place is a needful Hypotyposis.  

Two Parts of this verse.  But this verse containeth two things. The first the denouncing or threatening of war, 
1 A proclamation of war.  & the same most just war against those enemies of his Church. For it is commanded to be published, or to be denounced or showed by the Prophets, as it were by Heralts unto these Nations which have afflicted the Church. For in such sort ought lawful wars to be made, that they be first proclaimed unto the enemy, & that it may be showed that he dealeth with a bad conscience, if being spoken unto, he render not right, and that which is answerable unto law. The war is commanded to be sanctified, that is, that there be a just cause thereof declared: yea and declared that it shall be a war, that is a most cruel war, & most lamentable, and full of blood. The word (Sanctify) therefore doth declare the lawfulness of the war. For no wars are at any time to be taken in hand, if they be not just and lawful. And all lawful wars are holy, & the battles of God, and not of men. So Abigail acknowledgeth the wars of David to be just, and that he fighteth the Lords battles 1. Sam. 25. ver. 28. So 2. Chro. 20. ver. 15. jahaziel the Levite inspired by the Spirit of God comforteth jehoshaphat and the people against the huge host of the Moabites and Ammonites, and saith: Fear you not, neither 〈◊〉 afraid of his great multitude: for the battle is not yours, but the Lords. The word (war or battle) showeth the sharpness of this war, and bloody fights.  

2 What manner of men the Soldiers shall be.  The second part of this verse containeth, what kind of men shall war in the tents for God, and shall come together against the enemies of the Church, namely stout and mighty men and good warriors, yea and that all of them, and not only one or twain shall war unto God, or for God.   
Vers. 10. Break your plough shares into sword, and your siethes into spears: Let the weak say, I am strong. 

A description of this preparation unto battle.  NOw the great preparation of this war is described, the which might both strengthen the Church: and also terrify or fear the enemies. For all things shall do God service in this war. Their plough shares and siethes shall be turned into swords and spears most willingly by them all against the enemies of God. But where the peace of God reigneth, the contrary is done: For then all weapons are turned into siethes & blow shares. Isa. 2. Mich. 4. Finally there shall none be willing to have himself excused, or privileged from this war. For the weak shall then be strong and valiant for the fight of this battle. And therefore he shall come into the Tents of God. For God shall make them all strong and lusty at that time, as he did the Israelites, when he brought them out of Egypt, of whom David saith Psal. 105. vers. 37. He brought them forth also with silver and gold, and there was none feeble among their tribes.   
Vers. 11. Assemble yourselves, and come all ye heathen, and gather yourselves together round about: 
* Or cause there thy mighty men, O Lord to come down.  there shall the Lord cast down thy mighty men. 
IN the third place is briefly, but yet lively described the readiness, obedience, and order of the Souldiares in this host of God. 
1 Readiness. 2 Obedience.  Their readiness, in that when as the Lord shall say (gather yourselves together) they shall by & by and forthwith be gathered together. Their obedience also is declared: in that they shall come round about or from all places, and not from one place only: but look how many, and from whence soever shall by God be bidden and called untoth is war, they shall give in their names by and by, and come into the tents of God, to fight against his enemies. lastly their order is signified by the word itself of gathering together, 
3 Order. By the exposition of this verse it seemeth that the Author translated it thus: Assemble yourselves and come all ye Nations: and they shall gather themselves together round about: there shall the mighty men of the Lord come down.  and for that the mighty men of God shall come down, that is, they shall march every man in his order, as becometh good & skilful Soldiers. Now these mighty men are said by some to be the good Angels of God, the which do fight for the Church of God: but of others they are said to be the self same, who a little before were called mighty men, and men of war. I had rather understand it of the good Angels, albeit I shut not out men. For both Angels and men are the ministers of God, to punish the wicked. Of the Angels Jude in his Epistle speaketh, when he saith for 14. Behold the Lord shall come with thousands of his Saints, to give judgement against all men, etc. And Psal. 68 ver. 17. The chariots of God are twenty thousand thousand Angels, & the Lord is among them, as in the Sanctuary of Sinai.   
Ver. 12. Let the heathen be wakened, and come up to the valley of jehosaphat: for there will I sit to judge all the heathen, round about. 

A confirmation of the former promise of the deliverance of the Church, containing the manner, place, and time of the same.  HYpophora, or the answering of an objection, whereby GOD meeteth with a great doubt, the which might hereby rise in the minds of the Godly: because that at that time when as these things were threatened and uttered by joel, the whole world was quiet: nay conspired unto the destruction of the Church: to be short there appeared nothing in any Nation, the which might raise up, or cause this hope of the stirring of Nations against the enemies of the Church. God therefore answereth, that they shall notwithstanding be raised up, and that assuredly: but then at the length, when as God will in deed exercise these judgements against them, and when as the measure of their iniquity, and of their cruelty and malice against the Church shallbe filled up. Therefore this verse containeth a confirmation of the former promise, that is, of the deliverance to come of the godly from their enemies, and the manner, place, and time of the fulfilling of the same. The manner is, that God will raise up the Nations out of their seats, albeit they be now quiet: and they shall obey God calling them. 
1 The manner.  For they shall come up & that armed & gathered together against the enemies of the Church. The place is the valley of jehoshaphat, whereof hath been spoken before in this Chapter ver. 2. the time is, 
2 The place.  when as God will in deed judge those his emmies, and defer, 
3 The time.  or put off their punishment no longer, as than he did, namely in the time of joel: but afterward God will sit on his throne as a judge to condemn them. In this consideration, that the Lord will one day judge the cause of his against their enemies, David doth both comfort himself & also prayeth unto God often in the Psalms to perform the same, as Psal. 7. ver. 7.8, So shall the congregation of the people compass thee about: for their sakes therefore return on high. And Psalm. 10. ver. 12. Arise O Lord God, life up thine hand: forget not the poor, etc. Let this therefore comfort the true Church of God at this day also, especially that in Flaunders, which is most miserably afflicted.   
Vers. 13. Put in your siethes, for the harvest is ripe: come, get ye down, for the wine press is full: yea the wine presses run over, for their wickedness is great. 
A Making of the former matter more plain. For he showeth both how and after what manner, 
Two parts of this verse.  or with what sign GOD wilrayse up those Nations: and also why he doth defer it or putteth it off for a time. The sign is set forth metaphorically, 
1 With what sign God will raise up the Nations.  taking a similitude from the sith of the mowers, as it is also Apoca. 14. vers. 15.16. where the Angel crying aloud to him that sat on the cloud, saith: Thrust in thy sickle, and reap: for the time is come to reap: for the harvest of the earth is ripe. 
2 Why he def●rreth.  And he that sat on the Cloud, thrust in his sickle on the earth, and the earth was reaped. God then sendeth his sith, and giveth a sign, the which being given, all the Nations of the world are stirred up to execute the judgements of God. This sign is perceived of us by the event or falling out of the matter afterward, and after the deed done, as they call it: that is, after that we see nations thus gathered together. Confer this place with that of Mat. cap. 13. ver. 39 where a like similitude is used.  
The cause why God deferreth, it is his merciful justice, for he waiteth patiently for sinners for a time, that either they should repent: or else fill up the measure of their sins: & consequently that the most righteous judgement of God may then appear, that is, worthily bestirred up against such, & so stubborn sinners: for the obstinate or stiff-necked ungodly ones appear like unto the harvest that is to be cut down, & their wickedness in the end is so great, that like unto a most full wine press it doth run over into the streets, that is, may be seen openly, and must of necessity be punished. So Gen. 15. ver. 16. God showeth unto Abraham that the wickedness of the Amorites was not yet full. GOD therefore doth justly defer or put off, and delay his judgements.   
Vers. 14. O multitude, O multitude: come into the valley of threshing: for the day of the Lord is near in the valley of threshing. 

A confirmation of the former judgement against the enemies of the church.  ANother confirmation of the former judgement threatened against the enemies of the church ver. 9 taken from their great overthrow, that is, from the effect, the which in the end shall appear fearful. For there shall lie heaps of them that are slain, that is, their dead bodies shall lie every where, so great a slaughter, murder, and overthrow doubtless shall there be of them. And these things shall be done in the valley of cutting off or of threshing, the which is now so called, of the effect: like as before it was called the valley of jehosaphat, 
Where the valley of jehoshaphatis.  of the judgement which God will use there. But this is no one certain place in the land of judah: but every country, where God doth thus overthrow and cast down his enemies, when he hath cut them off or threshed them, is thus called the valley of cutting off or of threshing. Finally, wheresoever the day of the Lord, that is, the time of his judgement against the wicked approacheth, there by and by is prepared this valley of cutting off, or of threshing, and of jehosaphat, where God doth punish and cut off the wicked with a foul slaughter and overthrow.   
Vers. 15. The sun and moon shall be darkened, and the stars shall withdraw their light. 

The first amplification of thy fearful overthrow.  THe first amplification of this event and fearful overthrow, by the adjoints. For then the sun and the moon shall lose their brightness: also the stars shall withdraw their light, that is, all the powers of the world, the kings, all highnesses against GOD, shall be thrown down, and the state of this world shall be horrible, and full of fear and terror. 
What is meant by the sun, moon, & stars loosiug their light, and brightness.  This afterwards came to pass in the world oftentimes, and shall also come to pass unto the end of the world. For both when God punished the jews for the crucifiing of Christ: and the world for the Idolatries of the former time under the Emperors of Rome, Otho, Vitellius, Vespasian: and also the contempt or despising of his name afterward in the East, Thracia, and Grecia, by the Saracens, Turks, and Mahometists; doubtless many Kings and Princes perished: and the suns of the world, and the moons, and many stars lost their light, that is, Kings and Queens and great States perished. See before cap. 2. ver. 13.   
Vers. 16. The Lord also shall roar out of Zion, and utter his voice from jerusalem: and the heavens and the earth shall shake, but the Lord will be the hope of his people, and the strength of the children of Israel. 

Another amplification of the former destruction.  ANother amplification of the said destruction and overthrow of the enemies of the church, taken also from the adjoints, but divers from the verse before going, namely, from the wrath of God against those his enemies, and the same most hot and fierce, such as is that of a Lion roaring for his prey. For than shall that voice of God being angry, and pursuing them, strike an exceeding great fear into the ungodly. So is God his coming against his enemies full of fear and terror described Psal. 18. ver. 8, 9, 13. Smoke went out at his nostrils, & a consuming fire out of his mouth: coals were kindled thereat. He bowed the heavens also, and came down, and darkness was under his feet. The Lord also thundered in the heaven, and the highest gave his voice, hailstones and coals of fire. So is jeremy willed to describe God to the terrifiing of all the inhabitants of the earth cap. 25. vers. 30. Therefore Prophesy thou against them (saith God) all those words, and say unto them: The Lord shall roar from above, and thrust out his voice from his holy habitation: he shall roar upon his habitation and cry aloud, as they that press the grapes against all the inhabitants of the earth. And there shall be so great trembling of all things hereupon, that both the heaven and the earth itself shall be moved. But the Lord jehovah will be therefuge, and strength unto his people.  

A comfort for the churah.  This is a comfort unto the Church, the which is opposed or set against the former threatenings against the enemies thereof, that the godly may understand, that they in the so great destruction and misery of the ungodly shall be safe and sound notwithstanding, nay untouched, when as God shall in such sort thunder and lighten from heaven: and when as the heaven and earth itself shall tremble.  
The reason is added, because than God shall be the hope or refuge, 
The reason of the same comfort.  and strength of his church, the which he calleth both his people and also the sons of Israel. The sons of Israel are all the godly, because of their faith common unto them with Israel. They are also the people of God, because of the peculiar covenant of God made with them. Hereby appeareth how exceeding great the force and power of the faith of the godly is, as which namely being grounded upon the promises of God by Christ, is not shaken, no not in the midst of the terror or fear of the whole world. For this faith is our victory against the world, and the devil, and hell, Mat. 16. and 1. john. 5.   
Vers. 17 So shall know that I am the Lord your GOD dwelling in Zion mine holy Mountain: then shall jerusalem be holy, and there shall no strangers go thorough her any more. 
THe conclusion, that God will be the protector or defender of those that are his: 
The conclusion  and therefore that he will dwell among them, or in the middle of them: and that he will then purge or cleanse his church, and establish it, even against all the ungodly, and strangers. Finally, by so manifest signs and tokens, that all the godly may easily acknowledge it. This is the sum of this pillar and most great & sure foundation of our salvation, the which is grounded and standeth wholly upon the mere and only grace of GOD. And there are two things here to be noted, the one a manifold testimony or witness of God toward those that are his. 
Two things to be noted.  The other, the acknowledging and observation of the same, 
1. A manifold testimony of God toward his.  the which must be done of us, that we may be thankful unto God. For it is a shame to shut our eyes at the manifest testimonies of the mercy of God toward us, 
2. The acknowledging of the same by the godly.  and that which the sense itself of our body, and experience may teach us, nay doth teach us, yet neither to observe not note the same in our mind unto the glory of God, and setting forth of his mercy toward us: but (after the manner of those that play winking) to pass over the same with blind eyes, or seeing them, not to have any care or keep of them. The which doubtless is a notorious unthankfulness and treachery of men toward God. This unthankfulness doth David cast in the teeth of the Israelites Psal. 1●6. ver. 7, 8, etc. saying: Our fathers understood not thy wonders in Egypt, neither remembered they the multitude of thy mercies, but rebelled at the sea, even at the red sea. Nevertheless he saved them for his name's sake, that he might make his power to be known, etc.  

A fourfold testimony of God toward those that are his.  Now the testimony or witness of God his especial favour toward those that are his is here reckoned up to be fourfold. The first, that he which is the most high, and only, and true, and eternal, and almighty God, or jehovah, is peculiarly their GOD, and not only in such sort as he is the God of other men also. 
1. God is the God of his church after a peculiar and especial manner.  This do the faithful acknowledge Psal. 105. v. 7. when as they say, He is the Lord our God: his judgements are through all the earth. And more plainly yet doth David express the same Psalm. 147. ver. 19.20. in these words: He showeth his word unto jaacob, his statutes and his judgements unto Israel. He hath not dealt so with every nation, neither have they known his judgements.  
The second testimony is, that the same God dwelleth in the midst of them, the which dwelling in regard of that time he calleth, 
2. God dwelleth in the midst of his church.  To dwell in Zion his holy mountain. For so is the church allegorically or mystically and figuratively defined, namely, that it is said to be that same holy mountain in the which God dwelleth Psal. 24. Psal. 68 ver. 16. As for this mountain, God delighteth to dwell in it: yea, the Lord will dwell in it for ever. And GGD dwelleth in his church after a peculiar and especial manner, because of those Sacraments of his presence, the which he hath given peculiarly unto it: as is the preaching of the pure and heavenly doctrine, the administration of the sacraments, and the manifest pouring out of divine graces upon it. This is the second sign of the favour of God towards those which are his. The third, 
3. God doth sanctify his church.  that he maketh the same his church holy, and doth daily sanctify it, to wit, through forgiveness of sins, and regeneration or new birth, the which doth daily mortify or kill in us the kingdom of sin. The fourth testimony is, that strangers, that is, those that are without, or Infidels, 
4. He doth defend it against the violence of strangers, or Infidels.  and his enemies tread it not under their feet at their pleasure, but he keepeth, or driveth them away from it, whilst he doth defend it against their force and violence.   
Vers. 18 And in that day shall the mountains drop down new wine, and the hills shall flow with milk, and all the rivers of judah shall run with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. 

An amplification of this comfort by the effects thereof.  AN amplification of this comfort & favour taken from the marvelous and wonderful effects of the same both toward the church, and also toward the enemies thereof. Toward the church, for that it shall then abound with all kind of good things, when as GOD shall manifestly show himself unto it, and doth show himself. But these good things and gifts of all sorts by reason of the infancy of that people at that time, and of things wherewithal they were acquainted, are set forth under the name of things, or earthly blessings, as of Must, or new wine, Milk, water springing forth of the house of God, daily watering it as a valley planted and full of most choice & dainty Cedars Psal. 92. Yet God then gave unto his true church, and now also giveth and bestoweth upon it not only earthly blessings, but much rather spiritual gifts and graces.   
Vert. 19 Egypt shall be waste, and Edom shall be a desolate wilderness, for the injuries of the children of judah, because they have shed innocent blood in their land. 

2. Toward the enemies of the church.  NOw joel declareth those effects which shall be showed against the disobedient and stubborn enemies of the Church, to wit, they shall utterly be rooted out, and perish. For so much do these words signify, shall be waste, and a desolate wilderness. And here under the name of Egypt, and of the Idumeans are described not every kind of enemies whatsoever, but most obstinate and cruel enemies. For these two nations were always most deadly enemies unto the jews, & in a manner irreconcilable, or such as could never be made friends with them: yea and moreover most cruel towards the same jews. For as it is Psalm. 137. ver. 7. the Edomites at the taking of jerusalem by the Babylonians stir up the enemies to use all kind of cruelty towards both the poor jews, and also against their city, for vengeance whereof they there ma●e this prayer unto God: Remember the children of Edom, O L●●● in the day of jerusalem, which said, raze it, raze it to the foundation thereof. And as for Egypt, that is said to have been an iron furnace unto the jews. Therefore besides their obstinacy and stubbornness of mind against God, their cruelty also is here added. For they the selfsame do shed, and have shed the blood of the godly, yea and that their guiltless blood: that is to say, they have cruelly murdered the godly deserving no such thing at their hand: yea even in the very land of the children of Israel, that is in their own native foil or country where they were borne. That which increaseth the barbarousness of the enemies of the Church.   
Ver. 20. But judah shall dwell for ever, and jerusalem from generation to generation. 

A second amplification of the favour of God toward his Church.  A Second amplification of the same comfort, or especial favour of God toward those that are his, to wit taken from the continuance or rather the perpetuity or everlastingness of the same. For this favour of God shall not only be most singular and most healthful unto them: but it shall be also perpetual, or everlasting, because it shall never be taken away from them. The which thing doubtless is also true of the spiritual joy of the godly in this world: but in deed most true of that everlasting life in the world to come. For the godly shall feel and also do feel both these joys to be perpetual unto them. Therefore like as the favour of God is perpetual toward his church: so also shall the church itself be perpetual: not in this world, I grant, but in the world to come or in heaven. Indeed the church of God in this world, is often invisible, or can not be seen, but yet doth it not therefore cease to be a church. But in heaven it shall not only be a church: but always visible, and always blessed and flourishing with God and the man jesus Christ our Lord being her head.   
Ver. 21. For I will cleanse their blood, that I have not cleansed, and the Lord will dwell in Zion. 

The third amplification by way of comparison, and setting down the cause of so great benefits of God toward his church.  A Third amplification with the setting down of the cause of so great benefits of God toward those that are his. The amplification is here made by way of comparing of things together. For that the gifts of God afterward shall be greater, & more plentiful toward his church, than they had been before, or in times of old. 
What the figure Synecdoche is, see Amos cap 5. ver. 21.  That which is here by the figure Synecdoche expressed under one kind of ceremonies in steed of the rest. I will cleanse, saith the Lord, their blood in her, the which notwithstandding I did not cleanse in her. Thus than the grace of God afterward shall be more excellent toward his church, than it was before, as namely the which shall take away all kind of uncleanness, yea even that which he did not cleanse before. But this is referred unto the ceremonies of the law, the which at that time were in use among the people of the jews, by the which every blood was not cleansed. For albeit the blood of terms, of beasts, of murders unawares, were cleansed, under the law by certain rites and ceremonies: yet was not the blood which was willingly shed in the murder of men, cleansed by any ceremony. Gen. 9 Therefore that which in the church of God under the law could not be washed away by the washings and sacraments then ordained, the same afterward shall wholly be washed away and cleansed, the grace of God being enlarged, by the coming of Christ, as the author to the Hebr. writeth cap. 7. ver. 19 saying, The law made nothing perfect, but the bringing in of a better hope, made perfect, whereby we draw near unto God. And cap. 9 ver. 13.14. He showeth the blood of Christ to be of much more value above the sacrifices of the law to purge our consciences from dead works to serve the living God. 
A very profitable note.  And this here spoken, is not referred unto God, as if that then under the law, of a certain weakness or want of power he were not able to purge or cleanse those things, the which he saith that he will cleanse afterward: neither yet doth it properly appertain unto the forgiveness of sins the which even at that time by God was performed unto the godly. For as unto us, so likewise unto those fathers even before the coming of Christ God forgave all their sins, yet through him notwithstanding, as he pardoneth all unto us for the selfsame Christ. 1. joh. 1. ver. 9 Apocal. 13. ver. 8. But this comparison pertaineth only unto the sacraments of the fathers, 
Whereunto this comparison pertaineth.  and our Sacraments, and unto the rites or ceremonies under which that benefit of God was then showed unto them, and is now represented unto us. For unto us now through Baptism, and the lords supper, the benefits of God, and the forgiveness of our sins, yea even all of them, are more clearly and fully sealed, then in the old time under the law.  

The cause of these so great benefits of God toward his church,  Now the cause of this so great, and enlarged a benefit of God toward us, is the dwelling and presence of God in his church. And this dwelling is properly to be referred unto Christ, and unto his incarnation or taking of flesh upon him, by the which he dwelled among us, and lived visibly or to be seen in the mids of his church, namely being God then manifest in the flesh, as john in his gospel speaketh hereof cap. 1. ver. 14. saying, The word was made flesh, and dwelled among us, (and we saw the glory thereof, as the glory of the only begotten son of the Father,) full of grace & truth. Accordingly whereunto writeth Paul. 1. Tim. 3. ver. 16. And without controversy, great is the mystery of godliness, which is, God is manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory. Thus therefore I do expound this last verse of our Prophet joel of the coming of the Son of God, and our Lord jesus Christ into the flesh, and of the benefits through him bestowed upon the Church.    
Praise be unto God.   

The Commentary of Lambertus Danaeus upon the Prophet Sophonias.  

CAP. 1. The Argument.  
THis Prophet containeth partly threatenings, and partly comforts. threatenings of God touching the destruction of the city of jerusalem very shortly to ensue, & touching the most grievous punishments of the nation of the jews, both for their incredible and notorious impiety or ungodliness towards God, and also their injustice towards men. Yet because the Lord gave some spare time notwithstanding in the mean space, therefore the Prophet exhorteth the jews unto earnest repentance, 
Sophonie exhorteth unto earnest repentance.  and that they should mitigate or assuage the wrath of God by changing of their life. This self same Prophet also doth comfort the Church, in that by revelation made unto him from God, he promiseth that God will not utterly cast it away and destroy it, but will leave some seed of it, because he had decreed also to enlarge it, & to scatter and spread it abroad unto the Gentiles. And consequently that both in Christ, and for Christ his sake it should afterwards be restored, and sanctified, and that indeed after a more excellent manner then ever it was before. In the end he promiseth in the person of God, that the enemies of the Church shall be taken away, and at the last be utterly destroyed. This book hath three Sermons, the which are comprised in so many (that is to say) three chapters. 
Three Sermons of this Prophet.  The Prophet Sophonie lived and prophesied under the King josias, to wit, 
The life and prophesying of the Prophet Sophonie.  more than thirty years before the destruction of the 〈◊〉 foretold by him, when as the state of the kingdom of judah ●●med as yet to be flourishing enough, and mighty, and so consequently much rather to be a tolerable estate, and the quiet and dignity of the city jerusalem to be in safety, and without danger▪ Yet notwithstanding long before him did Isaias also prophesy that it should be destroyed, as appeareth 2. King. cap. 20. ver. 16.17.18. in these words: And Isaiah said unto Hezekiah, hear the word of the Lord. Behold, the days come, that all that is in thine house, and whatsoever thy fathers have laid up in store unto this day, shall be carried into Babel: nothing shall be left, saith the Lord. And of thy sons, that shall proceed out of thee, and which thou shalt beget, shall they take away, and they shall be eunuchs in the palace of the King of Babel. Some will have this Prophet to have prophesied with Isaias: others, that he prophesied three years before jeremy. For that jeremy began to prophesy in the 13. year of the reign of josias, and Sophonias in the 10. Therefore he is to be conferred with the Prophet jeremy unto the 20. chapter. Now where he prophesied, is not expressed, whether in the city itself, as jeremy did, or whether abiding in some other place: yet notwithstanding in the land of judah did he both live, and also prophesy.  
Vers. 1. The word of the Lord which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of josiah the son of Amon King of judah. 

The first Sermon. Three causes of the destruction of jerusalem.  THe first Sermon of the destruction of the city jerusalem, & the wonderful spoiling and laying waste of the same, which was to ensue, whereof there are here reckoned up three causes. First, the outrageous and horrible idolatry of the jews. Secondly, the contempt or despising of the true God, and of his threatenings, yea, and the same very manifest. Thirdly, all kind of injustice towards their neighbours, the which might be done either by deceit, or else by violence or force.  

Three parts of this verse.  This verse containeth three things. First, a commendation of the doctrine following, and a declaration of the calling of Sophonias. Secondly, the stock, kindred, and noble and renowned house and family of this Prophet, both for godliness, 
1. Commendation of doctrine.  and also for service in the Common wealth, 
2. The stock of the Prophet.  the which was now known unto all men by singular duties towards the Common wealth. For as God had Amo● Shepherd to his Prophet: so also had he this and other Prophets, which came of great and noble houses. The third thing is the time wherein he prophesied, 
3. The time of his prophesy.  namely, under josias King of judah, when as the state of the jews was not only tolerable, as I have said, but also as yet flourishing, and when as godliness itself & the worship of God seemed to be restored, lest that we ourselves being lulled a sleep with the happiness of things present, should either forget our sins past, or else imagine God to be contented with a sleight and outward godliness, performed as it were for fashion sake only, such as was then used among this people, as is to be seen 2. King. cap. 23. ver. 25.26. where albeit josias have his singular commendation for his rare godliness and forwardness in religion, yet it is said, That the Lord notwithstanding turned not from the fierceness of his great wrath, wherewith he was angry with judah, because of all the provocations, wherewith Manasseh had provoked him. And jeremy cap. 17. ver. 1. complaining of the disorderednes of the people, saith, That the sin of judah is written with a pen of iron, and with the point of a diamond, and graven upon the table of their heart, and upon the horns of their altars. So the Prophet Hosea reporteth of the people of his time, saying, cap. 5. ver. 4. They will not give their mind to turn unto their God: for the spirit of fornication is in the midst of them, and they have not known the Lord. And 2. Chron. cap. 34. ver. 24.25. Huldah the prophetess returneth answer unto the messengers of josiah in the name of the Lord in these words: Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of judah: because they have forsaken me, and burnt incense unto other gods, to anger me with all the works of their hands, therefore shall my wrath fall upon this place, and shall not be quenched. 
Sophonias prophesied before the death of josias.  To conclude, Sophonias prophesied before the death of josias, namely, after the purging of the Temple, & the holding of that famous Passeover, the which fell out after the 18. year of the reign of josias, 2. Chron. 34. ver. 8.   
Vers. 2. I will surely destroy all things from off the land, saith the Lord. 

The sum of this Sermon.  THe sum of the Sermon following, to wit, that God doth earnestly threaten destruction unto the whole land of the jews, that is, unto all both men, and also other things, the which are in it. God therefore would have first of all even the very dullest 〈◊〉 this people to be roused up with this thunderbold as it were, and to awaken at his threatenings.   
Vers. 3. I will destroy man and beast: I will destroy the fowls of the heaven, and the fishes of the sea, and ruins shall be to the wicked, and I will cut off man from of the land, saith the Lord. 

A making more plain of the former verse.  A Making more plain, or rather a garnishing of the verse before, whereby the Prophet by his members and parts expoundeth & layeth open the former sentence, namely, that the judgement of God shall be so horrible or fearful against this people, that through the same judgement both men, and beasts, and also the fowls themselves shall perish. Nay, moreover the wicked ones themselves, which securely or carelessly despise God, and which seem that they cannot be touched by God, shall fall into his nets and hands, so that they also, howsoever before they were thought to be firm and stable, are nevertheless to fall and be drawn into the same destruction.   
Vers. 4. I will also stretch out mine hand upon judah, and upon all the inhabitants of jerusalem, and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests. 

The particular applying of the former threatenings.  THe applying of the threatenings generally set down before unto the jews, according unto the meaning of God. For the Prophet denounceth or threateneth the former judgements and menacings of God not only unto them all in general, but also particularly unto the citizens and inhabitants of jerusalem itself, that is, of the mother or chief city. The cause is added, to wit, their outrageous idolatry, the which they had not a little set up in the holy city itself, 
The cause of these threatened judgements.  the which was especially dedicated and reserved unto God: for as much as in it, after the example of profane or heathen men, and such as were notorious idolaters, they had both their baalim's, that is, dead men and forged Idols: and also their Chamarims, that is, the Chaplains & Keepers, and Priests or Sacrificers of these Idols at jerusalem. Finally, for that they readily & most exactly or perfectly retained all those things, the which wicked and heathen men had ordained for the worship of their Idols, for that I say the citizens of jerusalem observed all these things, the which other places of the Scriptures do make more plain, being as it were an exposition unto this verse. For concerning these Chemarims and their office we read 2. King cap. 23. ver. 5. That josiah put down the Chemarims, whom the Kings of judah had founded to burn incense in the high places, and in the cities of judah, and about jerusalem, and also them that burned incense unto Baal, to the Sun and to the Moon, and to the Planets, and to all the host of heaven. And for this purpose maketh that of jeremy cap. 2. ver. 20▪ where he casteth them in the teeth, that like an harlot, they ran about to commit spiritual fornication and whoredom upon all high hills, and under all green trees. And in the same chapter ver. 28. more plainly, when he saith: Where are the gods that thou hast made thee? let them arise, if they can help thee in the time of thy trouble? for according unto the number of thy cities, are thy gods, O judah. See Ezech. 9   
Vers. 5. And them that worship the host of heaven upon the house tops, and them that worship, and swear by the Lord, and swear by Malcham. 

The second kind of most wicked idolatry.  THe second kind of most wicked, and most open idolatry, but yet most ancient, and long since condemned, the which was most usual among the jews notwithstanding, by imitating or following of profane or heathen nations, to wit, the serving & worshipping of the Stars, and heavenly bodies, as appeareth by the place of the Kings alleged in the former verse, and also jeremy 44. ver. 17. where the people answer the Prophet, saying: We will do whatsoever thing goeth out of our own mouth, as to burn incense unto the Queen of heaven, and to power out drink offerings unto her, as we have done, both we and our fathers, our Kings, and our Princes in the cities of judah, and in the streets of jerusalem: for than had we plenty of victuals, and were well, and felt none evil. 
A third kind of idolatry.  A third kind of idolatry, but more colourable is set down in the end of this verse, whereby as if they worshipped the majesty and power of the true God they did swear by him: but they joined other gods with him also, by whose power and Godhead and name also they did commonly swear. The which honour notwithstanding is to be reserved unto the alone true God, Exod. 20.   
Ver. 6. And them that are turned back from the Lord, and those that have not sought the Lord, nor inquired for him. 
A briefness and shortness of speech, whereby he declareth in one word, as it were in a certain conclusion, 
Briefenes,  the great ungodliness of the jews, namely that they had in such sort departed from GOD, and from his worship, that they did not so much as once think upon repentance, that is, upon restoring, and calling back of the same again.   
Vers. 7. Be still at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, and hath sanctified his guests. 

Destruction threatened unto the jews and also unto jerusalem itself.  Lest the Prophet might seem to threaten these things only to fear them withal, and not in earnest, he showeth that God hath fully decreed to destroy the jews, and also jerusalem itself, and that they in deed and truth shall shortly feel the same, namely after the end of 30. years. And here is partly an Apostrophe or turning of speech of the Prophet speaking unto the godly, and forbidding them to ask, 
Apostrophe, what it is, see Amoscap 4. ver. 4. Metaphora what it is, see Amos cap 4. ver. 12.  or to doubt any further of that matter, the which should immediately be in deed extant and in practice: and partly a Metaphor taken from holy feasts & banquets, the which showeth that there shall be a great slaughter of the jews, and so consequently a dainty banquet of all kind of men and flesh to be prepared by God for the fowls, and for the dogs (whom in this place he calleth his bidden, and guests) that with this stinging kind of speaking, and such as layeth out the matter unto the view of the eyes, even those which are most sluggish, and men that are most given unto vices, and do sleep in the same, might the more earnestly be roused up, and the godly also be provoked unto earnest repentance.   
Vers. 8. And it shall be in the day of the Lords sacrifice, that I will visit the princes, and the king's children, and all such as are clothed with strange apparel. 
A Garnishing of the matter, the which containeth the order and description of this feast, of the which he made mention before. 
The first sort of Guests The Kings. The King's children. The princes. The Courtiers & brave Gallants.  For first of all he rehearseth the most dainty and costly kind of flesh, the which he will give & set before the fowls, namely of the kings themselves, of the king's children, of the princes, of the Courtiers and nice gallants which overflowed in wealth and too much riotousness, & were not contented with honest and godly apparel, & such as was their own Country apparel: but brought in foreign defilementes, and strange and sumptuous apparel into the manners and usage of the jews.   
Vers. 9 In the same day also will I visit all those that dance upon the threshold so proudly, which filtheir masters houses by cruelty and deceit. 

The second sort of Guests and the same of Servants of two sorts  IN the second place the Lord will give the flesh of Servants also unto the fowls, to wit, lest any kind or sort of men should think themselves free from this iudegment of God, because that all had defiled themselves with wickedness. And he describeth two sorts of Servants, the one, of those which with dancing and skipping (as players or jesters do delight their masters, namely being ministers of their masters beastly lust & sloughtfulnes: the other of those which diligently apply themselves with all lewdness and deceit to fill the covetousness of their masters, and to obey their unjust commandements. Both these sorts of Servants and officers, Princes in this our time do not want, unto whom for this cause these judgements of God do also appertain.   
Ver. 10. And in that day, saith the Lord, there shall be a noise, and cry from the fish gate, and an howling from the second gate, and a great destruction from the hills. 

Hypotyposis. What this Figure is see Amos cap. 8. ver. 12.  THe figure Hypotyposis, or a lively setting out of the matter, whereby he describeth the greatness of the punishment by the representation or showing of the cry & howling which shall then be. For he declareth that not only no part of the City shall be free from great cries and howl, by reason of the greatness of the miseries the which they shall feel: but also that the near places shall not be void of this calamity or punishment. For albeit they be without the City, yet because they are full of Hills (as it is Psa. 125. ver. 2. As the mountains are about jerusalem, 〈◊〉) these howl (as the sound is wont to be given back ag●●● from the hills and mountains) shall from these hills be doubled, and scattered abroad more widelie and fearfully by means of the beating back & breaking of the air▪ And he reckoneth up two chief and most famous quarters of the City jerusalem, 
Two chief quarters of the City.  namely the Fish gate, whereby a great part of victuals was brought into the City: and also the second gate commonly so called, for it was famous through the exercizes of the schools, and was most frequented or full of people, as being about that part of the City where the Temple of the Lord was. And lest that these so unlooked for or sudden & wonderful evils might seem to be but fables or tales, and to be threatened in vain, Sophonias affirmeth these punishments to be the Oracle or saying of God himself.   
Vers. 11. Howl ye inhabitants of the low place: for the company of the merchants is destroyed: all they that bear silver are cut off. 

An amplification.  AN amplification, whereby is showed that the jews shall not only feel those most grievous punishments, and they especially which dwelled in the more populous and open places of the City: but also those which in the low and hollow places, and as it were more safer, seemed to be hidden and covered as it were with darkness. And because that in the same quarter of the City jerusalem dwelled the merchants, & such as served them, Nehem. cap. 3. ver. 8. Therefore these especially are called unto howling, because not one or two of them, but all: and not scatteringly, but commonly and by heaps, and companies: and not only are to be punished and spoiled in part, but also utterly to be destroyed and rooted out.   
Vers. 12 And at that time will I search jerusalem with lights, and visit the men that are frozen in their dregs, and say in their hearts, the Lord will neither do good, nor evil. 
THis is the figure Hypophora, or answering of an objection, 
What the figure Hypophora is, see Amos cap. 6. ver. 21.  lest GOD might seem too severe or sharp unto his people, who will chastise them so hardly. For under an elegant or fine Metaphor is showed, how obstinately and carelessly wicked, and stubborn against God that people was: obstinate or stubborn, because that they were utterly hardened, & as it were frozen in their dregs and those sins, 
What the Figure Metaphora is, see Amos cap. 4. ver. 12.  without any more feeling now of any conscience at all. Careless also was the same people, because that what soever the Prophets threatened, & laid before them the word of God concerning his menaces & promises, all this did the jews despise, and scorn, and wickedly spoiled and rob God of his providence. The which thing albeit that it seemed of them to be done secretly and very covertly, yet shall the Lord uncover it, and searching most diligently shall in the end lay open all their secret sins, yea those things which are most hidden. And this doth the Prophet set forth under a familiar example and Metaphor of Searchers, the more to rouse up and awaken their hypocrisy and drowsiness.   
Vers. 13. Therefore their goods shall be spoiled, and their houses waste: they shall also build houses, but not inhabit them: and they shall plant vineyards, but not drink the Wine thereof. 

Their goods, houses, and other substance shall nothing a veil them.  A granting and yielding unto them, which carrieth a show of preventing an objection, that the Lord may take from them all vain hope of trust: albeit that there be here also both a description, and also an amplification of the misery to come. God therefore granteth unto them both riches, and houses, and other commodities of life, all which men are wont to oppose or s●t against the threatenings of God, as if therefore they were safely shrouded with them, as with a shield against these threatenings. Therefore he teacheth that all these things shall nothing avail them: nay they shall be their enemies. And so he showeth that the labour and pains taking of men in hoarding up of riches, in building of houses, and gathering together of other commodities of this life, shall be all in vain, when as God is angry with us. For all these things shall be taken from them. And in this doubtless is contained an amplification of the misery of the jews and of the greatness of the judgement of God against them. This agreeth with the rule of Deuteronomie cap. 28. ver. 30. Thou shalt betrothe a wife, and an other shall lie with her, thou shalt build an house, and shalt not dwell therein thou shalt plant a vineyard, and shalt not eat the fruit. And with Levit cap. 26. To conclude: this verse is notable for the knitting of the members and parts of it together with many copulative conjunctions and matchings together of contraries, as building, and not inhabiting; planting a vinyeard and not drinking, etc.   
Vers. 14. The great day of the Lord is near: it is near and hasteth greatly, even the voice of the day of the Lord: the strong man shall cry there bitterly. 

A description of the day of the Lord.  THis is a garnishing and fetting out of that same judgement of God the which he threatened before, to take away from hypocrites, and all others, both their overmuch security or sluggishness, and also their contempt or despising of the word of God. Wherein appeareth how great both the love of God hath been, and also is unto men perishing through their own fault: and also how great the stubbornness of men in such sort perishing hath been, and daily is. Therefore, first of all he describeth the judgement itself of God, when as he calleth it The day of the Lord, yea the great day, that is a certain and set time appointed by God, wherein he will do, and show upon them wonderful strange, and great things. Secondly he amplifieth the fame by the circumstance of time. 
2. An amplification of this day by the circumstance of time.  For this day of the Lord is not only near, but every foot speeding and hastening more and more, in so much that the voice of it is even now heard, that it may take hold on the jews. Thirdly, he describeth it by the effects. 
3 By the effects.  The feeling of it shall be most bitter and sorrowful, and the misery, which it shall bring shall be most sharp, insomuch that those which suppose themselves to be strong and stout to bear and suffer any thing, shall then cry out, and be impatient through over much pain. And here it hath a great force and weight, for that the sentence is as it were unjointed and not knit together with copulative conjunctions, as it is also in the verse following. For so it doth the more urge and press them, and heapeth up together as it were an huge weight and mass of evils, to the end that men that are rebellious against God, and hypocrites may be terrified and put in fear.   
Vers. 15. That day is a day of wrath, a day of trouble and heaviness, a day of destruction and desolation, a day of obscurity and darkness, a day of clouds and blackness. 

The figure Synathroismos, which is an heaping up together of words of divers signification, as is evident by the many sundry words heaped together in this verse.  THis is the figure Synathroismos, or heaping up together of divers things, whereby the fearfulness of this judgement of God is four amplified or increased, by reckoning up of sundry both effects, and also adjoints of the same. The effects are, heaviness, affliction, desolation. The adjoints are, tumult, obscurity, darkness, a cloud: all which this day shall bring forth, because this is a day not only of anger, but of burning anger, that is, this day is a day of the burning wrath of the Lord. Now this burning anger, is a more vehement and hot anger. And this heaping together of words and the doubling and repeating of the word day, maketh unto the meaning and drift of the Prophet. For by these so many words heaped up together God would terrify or afray them, & so consequently earnestly rouse them up, and awaken them. Finally, that which is brought of glumnes and darkness, is a similitude taken from those days, in the which by reason of the sadness and lowering of the air and heaven, we also are wont to be sad and heavy. For every word here set down is made plain most easily by his contrary. As for example, a day of wrath, and not of love: a day of sorrow, and not of gladness: a day of trouble, and not a day of peace and quiet, etc.   
Vers. 16. A day of the trumpet and alarm against the strong Cities, and against the high towers. 

The putting them in fear with the sound of the trumpets of their enemies  IN the fift place the Prophet reckoneth up another adjoint, the which is wont to strike very great fear into men, (lest he might seem to have omitted, or let pass any thing) to wit, the sounding of the trumpet of their enemies. For men are wont to be amazed with that so fearful a sound. For in this place the Prophet speaketh not of the trumpets of the jews, wherewith they were wont to be hearted on, and encouraged unto battle, but of the trumpets of the enemies wherewith they shall be put in fear. He further amplifieth or increaseth this fear, for that these terrible trumpets of their enemies shall be heard even in the midst of the cities of the jews, yea in their most fenced cities, and castles, when they shall be taken. Wherefore hereby is signified the victory of the enemies, and the fear and trembling of the jews. To be short, all their hope is taken away from the jews, and the trust which they reposed or put in those their munitions against their enemies, for that the hope, and confidence or trust of the jews in them should be utterly vain, and stand them in no stead.   
Vers. 17. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord, and their blood shall be powered out as dust, and their flesh as the dung. 
THis verse is an Hypophora, or answering of an objection, as is also the verse following. For in the end, except they repent, 
What the figure Hypophora is, see Amos cap. 5. ver. 21.  the Lord will have all hope, yea and thinking to escape this his judgement to be taken clean from them: nay moreover he doth so depress or throw them down, that by a double similitude, to wit, the one taken from dust & the other from dung, he doth here threaten that nothing can be more despised than these, nothing more vile, nothing finally more base than they. 
A threefold answer of the prophet unto their objection.  And the answer of the Prophet in this verse unto the vain boasting of obstinate or stubborn men, and such as despise the judgements of GGD, is three fold. First, that God himself who can be resisted or withstood by no force, will be the author of this their affliction or trouble. Secondly, 
1. God shall be against them.  that these rebellious persons shall wander up and down hither and thither, like unto blind men, and such as are void of all counsel, 
2 They shall be void of all counsel.  so that in this their distressed estate they shall not know what counsel to take for themselves. Thirdly, that the cause of their punishment is such, that God ought not to overpass it, namely, 
3 God cannot over pass the cause of their punishment.  for that these men have sinned obstinately against the living. God himself, and which is the revenger of all wickedness. Wherefore albeit they boast of their stock, that is, of the blood and seed or flesh of Abraham, for that they are the blood of Abraham: and for this cause do daintily and tenderly with great carefulness make much of their flesh, yet shall their blood be powered and sprinkled on the ground like unto the dust of none accoum: and their flesh shall be cast forth, as most filthy and stinking dung.   
Vers. 18. Neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath, but the whole land shall be deveured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. 

He taketh away the help, which they thought to have by their riches.  furthermore, because they reposed aid in those their riches and great wealth (for money is the sinews and strength of war to hire soldiers) this selfsame also doth the Prophet take away from them, both by comparing the strength of man, and earthly help with the power of God, yea and of GOD being angry, and pouring out his whole force against a man: and also by laying before their view the fearful punishment and overthrow which was to come, the which like unto a fire should consume and waste not only that one city, but also the very whole country of the jews, together with the inhabitants themselves.    

CAP. 2.  
Vers. 1. Gather yourselves, even gather you, O nation not worthy to be beloved, 

An exhortation unto earnest repentance.  AN exhortation unto earnest repentance and amendment of their former life, to the end they may escape all the former evils. For those whom God chideth, except the fault be in themselves, he meaneth to save. August. Let men change their deeds, and I, saith the Lord, will change my threatenings. And this exhortation is often repeated in this chapter, to the end that those which remained obstinate and stubborn, might be made unexcusable. And first of all it is repeated in this verse for the vehement affection or desire both of God, and also of the Prophet to save the jews. And for this cause is the word (Gatherye) repeated. And the cause is added, 
Why the jews ought to think earnestly on repentance.  why the jews ought now to think earnestly on this admonition unto repentance, for that they are in such a case, that as they now are, and after the manner that they now live and behave themselves, they do utterly displease God, and are not to be loved, that is to say, such as God cannot love. Neither doth one or two of them live thus wickedly: but the whole nation generally. By how much the mercy of God appeareth to be the greater, who is very careful to save those whom he now might worthily destroy. Further, there is here expressed and set down the first part of true repentance, to wit, the examining of a man his own self, and the ripping up of his former life, to condemn and amend the same. So john the Baptist also beginneth with this part Mat. 3. v. 6, 7. where he saith: And they were baptised of him in jordan, confessing their sins, etc.   
Vers. 2. Before the decree come forth, and ye be as chaff that passeth in a day, and before the fierce wrath of the Lord come upon you, and before the day of the Lords anger come upon you. 

He urgeth them unto repentance taking occasion upon the circumstance of time.  HE urgeth them by the circumstance of time, by the which he showeth that their repentance shall yet now be in season, the which afterward, yea and that in short time, shall be altogether too late, unprofitable, and unseasonable, or out of time. For that same decreed day shall come most speedily, like unto chaff and stubble tossed with the wind, the which both quickly, and on a sudden flieth away as hath been said before cap. 1. vers. 14. For the Prophet useth a similitude taken from chaff and stubble, because that in the verse going before he had used a verb of the same signification, namely derived of stubble. 
Raschasch.  Therefore while as there is yet time given unto repentance, we must make haste unto it. For it is then too late when as the Lord now hath put his hand unto the execution of his judgements, and his threatenings are now no longer menaces and threatenings only, but a decreed and already passed sentence upon us. And to the end that God of his love, which he beareth toward us, may the rather move and stir men up by his prophet, he useth also not an idle heaping up, and repetition of words, but to the end the horror or fearfulness of that time, wherein God cortecteth, may be expressed and sot down, he showeth by this sentence as it were lose and not knit together with copulative conjunctions, and by the repeating of these words (before it come) the which kind of speech doth the more generally and certainly move us, that there is an appointed and set time to repentance in due season.   
Vers. 3. Seek ye the Lord all the meek of the earth, which have wrought his judgement: seek righteousness, seek lowliness, if so be that ye may be hid in the day of the lords wrath. 

A repetition of the same in effect, the which was said in the first verse of this chapter.  SEcondly, for the great affection and love which he hath to save them, especially the faithful (for these also by reason of their sins were worthily wrapped and entangled in the same judgement of God with others) he repeateth the same thing which he had said in the first verse of this chapter. Wherefore the word (seek ye) is so often repeated. He therefore by a note of separation marketh out the true godly from the contemners or despisers of God. For this exhortation unto repentance was to take place, and have effect only in the godly, albeit notwithstanding it be offered unto all the jews in differently. 
God spareth the world for the small number sake of the godly.  And doubtless unless there remained some small seed of the godly upon earth, God would forthwith overthrow and destroy the whole world with due punishments, but for their sake God deferreth it, that he may give unto them a time to repent, the which they do greedily take. But those which are the true godly the Prophet describeth or setteth out two manner of ways, first, when as he calleth them humble or meek, as Christ also speaketh of himself Matthew 11. vers. 29. 
1. Meek & lowly.  when he saith, Learn of me that I am humble and meek. Secondly, when as he saith that they do the judgement of God, 
2. That do the judgement of God.  that is, that they look unto the law and rule appointed by GOD to live godly and holily, and aim at the same: albeit that they cannot fulfil it. For if they did so live, they should not be punished by God.  
Moreover, here is also showed whereupon we ought to stay and rest, when as we will have God to be appeased with us, namely, upon his justice and meekness, 
justice.  or mercy and gentleness. justice or righteousness therefore in this place is called not the same whereby God punisheth the sins of men: but whereby, when as he promiseth that he will be favourable and merciful unto those that call upon him, he is faithful and true, and a keeper of his promise. 
Meekness.  Meekness also in this place is not called humility or lowliness, as in the first part of this self same verse: but clemency or gentleness, the which either taketh away and pardoneth the due punishment: or else doth diminish and lessen the the same. 
The hardness of saving the godly.  Lastly, the Prophet showeth the hardness of the matter, if the godly enter into consideration of themselves, when as he saith (if so be that, or if peradventure) not that it is unto GOD a thing either uncertain or else hard to pardon and forgive: but for that if they consider their owo sins, they themselves also deserve destruction, and that they should be comprehended together with the wicked and ungodly.   
Ver. 4. For Azzah shall be farsaken, and Ashkelon desolate: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. 

The jews are put in fear by the examples of others. The Philistines  THirdly he doth terrify, or make the jews afraid by sundry examples, that at the leastwise they may learn to be wise by the example of others, and to fear the judgements of God. Therefore first of all he allegeth unto them the example of the Philistines, a people bordering upon them toward the West, whom God will destroy for their wickedness, albeit they seemed never so mighty, and wealthy, and strong a people. And these things doth God rehearse both for that he would recall those which were his unto better thrift by all means possible: and also because that same overthrow of the Philistines should go before that of the jews, as it also fell out jerem. 47. that the jews as it were by this token or sign might understand also that the judgements threatened unto them, did presently hang over their own heads. And therefore that they should then at leastwise repent, that is, they should both besory for their sins, and also convert or turn unto God. 
What the figure hypotyposis is, see Amos cap. 8. ver. 12.  And that he may the rather move them, he doth by a certain Hypotyposis or lively description severally in this place reckon up the cities of the Philistines, which were to be destroyed, and by a notable allusion & resemblance unto the names of every one of them, showeth what should particularly come to pass, and fall out unto them. And of Ashdod he saith especially, that it shall come to pass that they of Ashdod shall be carried away, and driven out of their seats, and led away by their enemies at noon day, that is, in the sight of all men, and when as the journey shall be most hard and painful, by reason of the heat and parching of the Sun.   
Ver. 5. woe to the inhabitants of the sea cost: the nation of the Cherethims, the word of the Lord is against you: O Canaan, the land of the Philistines, I will even destroy thee without an inhabitant. 

Destruction threatened unto the whole land of the Philistines.  A Garnishing and setting out of the matter, or else a conclusion, wherein he threateneth unto the whole nation of the Philistines or Palestines the judgement of God, and the same most grievous, lest because but four, albeit the chief cities of theirs, were reckoned up, the rest of the Philistines might suppose that they should be free from these plagues, and punishments: Therefore the Prophet doth in this place comprehend all Palestina, the which also he describeth by the situation of the same, to wit, because it was a land by the sea coast: and also by the peoples or provinces of that nation, the which were near unto the jews, such as were the Cherethims, Ios. 13. ver. 3. and as were those Canaanites, which had departed and comen into their jurisdiction. But these at that time were by the Philistines taken away from the people of Israel (unto whom they did by the promise of God appertain and belong. Gen. 10. ver. 14.)  

The greatness and certainty of God his judgement.  Further the greatness and certainty of this judgement of God against all these is added also, and expressed. And the greatness is expressed both by this exclamation (Woe) the which is a threatening of great misery and punishment to come: and also for that all these Philistines are said that they shall in such sort be rooted out, 
1 The greatness  that none shall afterward inhabit that land as his certain and settled seat, and where he either hath or will have his appointed house and family. The certainty of this judgement is showed by this one thing, 
2 The certainty.  because that for vehemency and more force sake it is here expressly repeated, that this threatening is the word of the Lord: albeit notwithstanding there could be no doubt of it when as the Prophet of God (of whose calling assured trial had been made before) did speak it.  

Two reasons of the so long staying in the description of the destruction of the Philistines.  Now why the Prophet doth make stay so long in the describing or setting out of this ruin and overthrow of the Philistines, there is a double reason: the one, that when it shall come to pass it may be observed or marked the better to be the judgement of God. And so consqevently the same might the more easily be noted by the jews, the which were commanded to give heed unto it. The second, that the godly also, or the church of God (the which before time had so often by them been afflicted or troubled) might be cheered up also with this comfort, namely, that God in the end will be the revenger of those that are his, and the punisher of the enemies of his church.   
Ver. 6. And the sea coast shall be dwellings & cottages for shepherds and sheepfolds. 

An explanation of the former verse.  A Making more plain of the former sentence, whereby the wonderful desolation or laying waist of the land of the Philistines at that time most flourishing and populous or full of people, is described, Now therefore is showed what the Prophet meant, when he said that no man should afterward dwell there any more: to wit, that none should abide and remain there, as in his fixed or settled home and seat: but if any be found there, they shall be as vagrant or wandering shepherds, the which for a time have cottages, folds, and closures there, only to feed and keep in their sheep. Therefore under the name of sheepfolds and closures (the which have no firmness, or soundness in them) a waist & untilled country is described. These things, if at any time, are at this day most especially to be seen in that land of the Philistines: & long since have they been fulfilled by the Chaldees.   
Ver. 7. And that coast shallbe for the remnant of the house of judah, to feed thereupon: in the houses of Ashkelon shall they lodge toward night: for the Lord their God shall visit them, and turn away their captivity. 

A comfort for the Church of God.  A Comfort, but by way of digression, or going aside from the matter, that God might cheer up and comfort his church. For he showeth by the way, & briefly, unto whom in the end this land of the Philistines shall come, after that it hath by him in such sort been destroyed because of the sins thereof. For it shall come unto the church, and unto the jews, the which shall be left alive out of that destruction, the which the Lord threatened unto them before. So then the Lord promiseth both that there shall some jews be left alive, that is, some godly, and that they also shall possess the gates and land of their enemies. Wherein appeareth the infinite or endless goodness of God toward his church. 
1. The freedom of the Church of God in those places.  But first of all the Prophet describeth or setteth forth, how free and out of danger the possession of the church of this place and land shall be, namely, that the church of God in those places shall freely feed her flocks, nay that it shall both in the evening, and also in the night rest there in safety, and without danger. Secondly, 
2 Why this shall fall out unto the church?  he showeth why that shall fall out unto the church, to wit, through the only goodness and mercy of God towards it, because God shall visit her, & have mercy upon her. Lastly he addeth or setteth down, 
3 When this shall be?  when this shall be: After that the Lord shall have visited his church again, and shall have brought back & delivered the captives. All which things first of all and literally or according to the letter, 
1. Literally.  albeit they be to be referred unto the time of the return of the jews from out of the captivity of Babylon: yet in as much as all those things than were types and figures of our deliverance also by Christ, and of the settling of the spiritual kingdom of Christ in the world by the preaching of the Gospel afterward, 
2. Spiritually.  these things also are mystically, and spiritually to be understood of the kingdom of the Gospel. The jews therefore in this place do signify the true Church of Christ. The Philistines betoken both those which are the true Philistines, and also all the Gentiles. By the word feeding, no doubt is signified the preaching of the Gospel: and by the word visiting, the coming of Christ, and the preaching of his doctrine. Therefore after the death of Christ, and the preaching of the Gospel, these things also were especially fulfilled, like as literally they were fulfilled after the return from Babylon.   
Vers. 8. I have heard the reproach of Moah, and the rebukes of the children of Ammon, whereby they upbraided my people, and magnified themselves against their borders. 

The second example of the judgements of God upon the Meabites and Ammonites.  THe second example of the judgements of God set before the jews, to wit, of the Moabites and Ammonites, and this for two causes. First, that by this example the jews may understand, that God is the revenger of his own majesty and Godhead, and of his commandment in all nations, and therefore among those will he especially revenge that people, the which do confess themselves to be the people of God, that is, chosen peculiarly to worship God, such as were the jews, the which were called the seed of Abraham, and we also at this day are. Secondly, that by this example also of the judgement of God against the enemies of the jews, 
God doth not cast away his Church, when as he doth sharply punish the same.  that is, of his Church, God might comfort those that are his, and teach, that they are not cast off by him, no not at that time, when as he doth chastise them for their sins, although he do it hardly and sharply, like as there is such a punishment threatened unto them.  

The cause of this punishment of the Moabites is twofold.  But in describing or setting forth of the punishment of the Moabites, first God rehearseth the cause for the which he punisheth them: both that the rest of the enemies of the Church may fear the like unto themselves, when as they do the like: and also that it may appear unto all men that God is a just God. And the cause of this judgement of God against the Moabites is twofold, to wit, their reproach and violence against the people of God. 
1. Their reproach against the jews.  The reproach is showed by the Ammonites and Moabites done unto the jews both in deed, and also in words. Therefore the Prophet nameth it reproach, in regard of the deeds, and rebukes or despite, 
Cherpah. Gidduph.  in respect of the words, if the use of the Hebrew tongue be considered. Force or violence is sufficiently understood to be done unto the jews by the Moabites and Ammonites, 
Then force or viclence against them.  in that they magnified or enlarged their borders, taking away the countries, and removing the bounds, which God had promised, and set unto that his people. And it maketh unto the declaring and laying out of the heinousness of the invirie, and of the iniquity, that they are significantly called the sons of Moab and Ammon, because that by the only calling to mind of their original of their kindred or stock, they did know that they were joined unto the jews by the friendship of blood, and not only for that they were near unto them in regard of their country & dwelling. Lastly God saith, I have heard, lest that same long patience and sufferance of God might be thought to be the casting off of his people, or least, whilst the ungodly do thus wax fierce and play the wantoness, they might suppose that God did not see them.   
Vers. 9 Therefore, as I live, saith the Lord of hosts, the God of Israel, surely Moah shall be as Sodom, and the children of Ammon as Gomorah, even the breeding of nettles and salt pits, & a perpetual desolation: the residue of my folk shall spoil them, and the remnant of my people shall possess them. 

The greatness of the punishment of the Moabites and Ammonites: a comfort of the godly: The state of the country of the Moabites in the end.  IN the second place is described the greatness of the punishment of the Moabites and Ammonites, whereunto by the way is a djoined a comfort of the people of God, and what in the end shall be the estate of that country. The greatness of the punishment, for that they shall be overthrown, both utterly, and also for ever. Utterly, the which the Prophet showeth by the example of Sodom and Gomorah, & also by the rehearsal of nettles that should grow there, and of the wonderful laying of it waste: finally, by the mention of a salt pit, the which thing signifieth, that no profit shall be gathered of that foil at that time, but that then the barrenness of that land shall be most miserable. For saltness destroyeth all fruits, yea even the grass itself. The truth of this prophesy, and the fulfilling of the same, if at any time else, appeareth especially at this day in those countries. But to the end that the flourishing wealth and mighty estate of the Moabites & Ammonites at that time, should not make either themselves, or others hearing these things secure or careless against the judgements of God, or persuade them, that these things could not come to pass, God rehearseth both his infinite power, when as he calleth himself the God of hosts: and also the equity of this his vengeance to be taken upon him for the jews sake. For God is the defender and keeper of Israel. And that these things may be believed the rather to be true, he addeth an oath also, (As I live). 
The comfort of the Church.  As for the comfort of the Church, it is herein, for that the jews (those I mean, which shall continue in the fear of God, and not all of them) are said that they shall take the spoil of the goods of the Moabites and Ammonites, and shall enjoy their possessions. Which thing appertaineth both unto the return from out of the captivity of Babylon, & also unto the times which followed after that return even unto the coming of Christ: and unto the preaching of the Gospel of Christ, by the which they came unto the inheritance of God, and spiritual riches of the Church (as the rest of the Gentiles did) namely, when as those nations were converted unto the true God, I mean, the God of Israel, as appeareth by the eleventh verse.   
Vers. 10. This shall they have for their pride, because they have reproached and magnified themselves against the Lord of hosts people. 

What the figure Epiphonema is, see jonas cap. 2. ver. 9  THis is the figure Epiphonema, or acclamation, whereby is repeated not only the cause of so severe or sharp judgement of God against the Moabites and Ammonites, that men might remember it, but also the vengeance of God against them is showed to be most just by the mutual comparing and valueing together of the fact of these nations, and of the punishment by God laid upon them for the same. For the Prophet weigheth them both together as it were in a balance. Therefore like as the wickedness of the Moabites and Ammonites was not only manifold, but also most shameful: so also ought their punishment to be great, and such as the punishment for many and most grievous sins useth for to be. Their wickedness is showed to be manifold, and not one only, because that their both despite, and also force and violence, and the same public, was extant toward the jews. For they have reproached them, saith the Prophet, that is to say, they have commonly in great blasphemy cast despiteful speeches upon the jews, and have invaded or broken in upon their borders with force & arms. And these sins were most shameful, because they committed these things against the people, yea and peculiar inheritance of the Lord of hosts himself, that these injuries and despites done unto the people of the jews, that is, the Church of God, might light & rebound rather upon God himself then upon men Finally, the Moabites & Ammonites brought and committed these incommodities or harms upon them, of great pride and contempt or despising of the prerogative of the people of God, and did it not of ignorance, or being provoked and having cause given them by the jews thereunto. Wherefore it appeareth unto all men, how great the equity of God is in punishing both of his enemies, and also of the enemies of his Church.   
Vers. 11. The Lord will be terrible unto them: for he will consume all the gods of the earth, and every man shall worship him from his place, even all the Isles of the heathen. 

That the fore-threatned judgements shall assuredly come to pass.  THis is the conclusion, whereby the Prophet confirmeth that these threatened judgements shall be and come to pass unto them, and that by the infinite power of God himself decreeing & pronouncing these things, the which is intermeddled and put in in this place, lest the Moabites might suppose that they could escape them by matching contrary strengths against them. And he expresseth this power of God three ways. First, when as he calleth God terrible, that is, fearful, whose strength no man is able to abide. Secondly, when as he saith, that God will consume, or make lean (for so the word doth properly signify) even those which upon earth are counted gods, yea & that all of them. And to make lean, 
Razah.  is to take from them all service and worship. For the sacrifices which are offered unto Idols, are said to be their meat, the which being taken away, such gods as these must needs become lean and rugged, as having their meat withdrawn from them. By this Metaphor therefore he showeth that all honour and worship shall be taken from them. In the third place when as he saith, 
What the figure Metaphora is, see Amos cap. 4. ver. 12.  That every people, nay, that all islands of the Gentiles, and that all nations shall worship the true God in their own countries, that is, that this God of the jews is in all places to be worshipped, and that his knowledge shall be spread abroad into all lands. The which no doubt is to be referred unto the preaching of the Gospel, and unto the spreading out of the kingdom of Christ unto the Gentiles. And therefore this place showeth how the verse before, and also the 7. verse is to be understood of the Gentiles, which in the end should come into the dominion and jurisdiction of the jews, that is, of the Church of God.   
Vers. 12. Ye Morions also shall be slain by my sword with them. 

The third example of the judgements of God upon the Arabians or Morions and Ethiopians.  A Passage unto the third example of the judgements of God, the which the Lord shall show upon the Arabians (whom some do here translate Morions, or Ethiopians) a people not far distant, & removed from the Southern coasts of the jews. And this example is propounded or set forth by speaking unto the Arabians themselves, to the end that they themselves also might be stirred up, and understand, that they, how fierce & stout soever they be, must notwithstanding appear before the tribunal or judgement seat of God. This place and history agreeth with that of the 49. chapter of jeremy ver. 28. and so following, where Kedar (the which as Stephanus noteth, and as it is Psal. 120. ver. 5. is the palace or chief city of Arabia the happy, or fruitful) is by the Prophet reckoned up among those nations, whom Nabuchadnezzar shall destroy, & not only overcome. Now the Prophet showeth two things: First, against whom. Secondly, when these things shall come to pass. Those therefore unto whom this judgement of God is threatened, are the Arabians. But when shall these things come to pass? To wit, after that God shall have wounded through, and overthrown the Ammonites and Moabites by the Arabians themselves, whom first Nabuchadnezzar shall have in his host as hired soldiers: and whose service he used afterwards to the overcoming of other nations near unto Arabia.   
Vers. 13. And he will stretch out his hand against the North, and destroy Asshur, and will make Niniveh desolate, and waste like a wilderness. 

The fourth example of God his judgements.  THe fourth example of the judgement of God, wherewith both the enemies of the Church o● God are terrified or put in fear, and also the Church itself recemeth comfort. They are put in fear, because that the Lord shall execute his judgements against that same very city which at that time was the Empress of the world, to wit, Niniveh itself, and against a Nation that was most mighty, and not only against these small people's (which were rehearsed before.) And here doubtless the Church of God is comforted, because that she understandeth that by this means the enemies of God are oue● thrown: and by these same examples also, as by most profitable admonitions or warnings she learneth to fear God, and to stand in awe of his threatenings. Moreover, the Prophet maketh stay in describing or setting out of this judgement of God, because this thing seemed utterly unpossible because of the power of the City Niniveh: and also for that this Nation of the Assyrians being pricked forward thereunto by others, did most greatly above other Nations molest or trouble the people of God. First of all therefore it is say the that the Nation itself shall be punished, and the punishment itself to come upon them, is briefly expressed. The Nation, were the Assyrians, 
Assyria.  Niniveh at that time flourishing in wealth and the head of all the kingdoms of the East, and of all those Countries, 
Niniveh.  was their mother or chief City Neither is it any let or hindrance here unto that these Assyrians are people of the North far distant from the jews, (which are situate in the South, and whose God this God is which threateneth these things.) For the hand of the Lord is mighty, and is stretched out as well against the North as against the South. For this true God is both the Lord and also the creator of all people. And the sum of the punishment here comprehended, showeth that the same punishment shall be most grievous. For Niniveh itself which is the chief City of the Assyrians, shall after this sort be made desolate and waste, and not only some small villages or towns of the Assyrians, and shall become like a barren and wild wilderness. Further more the Empire of the Assyrians was utterly over thrown & translated unto the Chaldees, 
The Empire of the Assyrians destroyed by Nabuchadnezzar.  and Niniveh wholly destroyed by Nabucadnezar, which followed after the times of king josias, as appeareth by this place and by other Prophets, and especially by the third Chapter of Daniel. Hereby it is evident that the Prophet Nahum prophesied concerning Niniveh not long before these times.   
Vers. 14. And flocks shall lie in them iddest of her, and all the beasts of the Nations, and the Pelican, and the Owl, shall abide in the upper posts of it: the voice of birds shall sing in the windows, and desolation shall be upon the posts: for the Cedars are uncovered. 

A most lamentable description of the destruction of Niniveh.  THis is a making more plain of the verse going before, and a description of that destruction, the which the Prophet in the former verse threatened unto Niniveh the City of the Assyrians, in the which there is a setting out of a most miserable and cruel laying waist of a City. Neither yet is there any thing in this place feigned hyperbolically, or above the truth, but all things did fall out and are even at this day extant in such sort, as they have here been foretold. But so much the more lamentable and great destruction fell out unto this City, by how much it was accounted the more famous and invincible among men, that all men may understand that no power of any Nation whatsoever, no rule of any City never so gorgeous, and Lady of all things, can let God from executing his just judgements upon it. And the Prophet painteth out unto us, and unto the Church that same miserable desolation of Niniveh, by the reckoning up of sundry circumstances and things, the which are wont to fall out one lie unto the wilderness, and most vast deserts. Therefore he saith wild beasts, and unlucky, such as are some here rehearsed, as also isaiah 13. and 14. and not gentle and tame, shall afterward dwelin that place and City. And not only one or two, but by companies: & not of one kind only, but of all kinds and of all sorts what soever are found among all other people, shall repair and run together unto that place. And they shall not sit also in some one part of the City the which of old time was little used & occupied, but they shall make their nests in the very midst of the City, which once was most populous or full of people, as in the Pome granattrees & most curiously dressed Orchards & gardens of the Ninivites, nay in their very Cedred & most dainty houses: so great assuredly shall the desolation and destruction of that city then be. Finally the self same beasts shall not be there for the space of an hour only but shall dwell there without fear, & lodge there a long season, and the voices of them singing shallbe heard in the windows of those sumptuous houses, because they shall there without all fear: and those cruel beasts shall rest themselves there. So great solitariness shall there be of those houses, & destruction of the posts. For none shall go into those houses, none shall come forth of them, none at all shall inhabit them: but there shall be great solitariness every where as I have said: no man shall drive away from thence these birds although they be unlucky and dismal.   
Vers. 15. This is the rejoicing city, that dwelled careless, that said in her heart, I am, and there is none besides me: how is she made waste, and the lodging of the beasts! every one that passeth by her, shall hiss, and wag his hand. 

The figure Sarcasmos, what it is, see Nahum cap. 3. ver. 14.  THe figure Sarcasmos, or a most bitter taunting, wherewith God laugheth to scorn the vain confidence or trust, boasting, and despites of this most proud and injurious city against other nations, and showeth that she is chastised by himself, especially doth he laugh to scorn those reproaches the which she without any stay or rule of herself had spewed out against God and his church. Therefore by way of matching together of contraries he setteth against her miserable estate the proud voices of this nation, and braggings of herself: to wit, that all men may understand that pride alone and vain confidence especially is the cause of the ruin and overthrow of most wealthy & peopled nations. 
Three proud tricks of the Ninivites.  So then the Prophet reckoneth up three proud tricks of the Ninivites. First, their vain confidence and security or carelessness, This is the rejoicing city, 
1. Their vain confidence.  etc. The second, the intolerable pride of her mind, which would have herself alone to be called and taken for the city above and among all people and other cities of the earth, 
2. Their intolerable pride.  as if she were the pillar of the whole world, she said, 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 city.  he● miserable estate is by and by set down: first, for that this proud city cannot be able hereafter to be so much as a lodging for men, but only a den of wild beasts. Secondly, for that not only whole nations shall despise her, but also particular men shall every one of them laugh her to scorn. For they shall both hiss at her, and point at her with their finger, as sustaining and enduring just punishment for her pride and haughtiness. Thirdly, for that not only the neighbours and such as are near unto her, but also whosoever shall pass by that way, and shall see her rubbish and ruins or destruction, in contempt shall behold that her vanishing and brittle glory, and hiss at it, as a thing (the which in truth was of no value in her) and shall point at it, that is, shall laugh it to scorn.    

CAP. 3.  
Vers. 1. Woe to her that is filthy and polluted, to the robbing City. 

The third and last sermon of this Prophet.  THe third and last sermon of this Prophet, wherein like as in the former, both threatenings of God and also promises are contained. The promises are most excellent, and most large touching the kingdom of Christ to be spread abroad throughout all nations. But the Prophet beginneth with threatenings, because that God will first have men to be amended in their life and conversation, before they hear or feel his benefits. These threatenings also are in this place conceived against the jews, & this is the third threatening of the judgement of God made against them, even by this one Prophet. For they remained both stubborn and stiff-necked in their sins: whom the Lord notwithstanding would not have to perish, if they had had any heart or mind at all. Wherein appeareth how great the patience and goodness of God is in bearing with those that are his, 
The order of the Prophet in delivering the threatenings of God.  and in calling them unto earnest repentance. And after this course doth the prophet proceed in laying down of these threatenings, that first he reckoneth up the causes of GOD his punishments, and afterwards the punishments themselves which were to ensue.  
Touching the causes, they were most weighty, to wit, both their ungodliness toward God, and also their injustice toward men: albeit that the Prophet begin with their injustice, because the same may more easily be discovered, and whose effects are better known unto men themselves. Furthermore these causes and so great sins are first shown to have been in the whole people themselves. Secondly, in their rulers, both of the commonwealth; and also of the Church. And this is the order of this place.  
This first verse and that following lay down the corruption the which was most known, and most great in the whole people: and therefore under the name City, doth the Prophet Sophonias speak unto the whole city. He beginneth with a great and fearful Woe, 
Woe.  to make them attentive or to give ear unto the sermon following, and to show that he will speak of the wrath of God against them. And thus he briefly comprehendeth the sum of the whole sermon ensuing. As for this first verse the same showeth the great injustice of the whole city against men. 
The great injustice of the whole city.  For first of all she is said to be filthy and polluted utterly and in every respect with all sins and vices, and is so called in the great indignation of the Prophet. Secondly, one kind of these sins, 
Covetousness.  and such as was most common among them at that time, is reckoned up, namely, Covetousness: for they beguiled their brethren of their goods by all means, both by violence, and also by deceit. 
janah.  For the word which the Prophet useth, betokeneth both these kinds of deceiving.   
Vers. 2. She heard not the voice: she received not correction: she trusted not in the Lord: she drew not near to her God. 

Their ungodliness.  NOw followeth the ungodliness of the jews or of men toward God, the which is first set down in general, and afterward by parts, such as it then especially appeared for to be. Generally for that they give not ear unto the voice of God, that is, they obey not God, the which is indeed impiety or ungodliness. Of which thing these parts of impiety are witnesses. First their rebellion, 
Witness here of.  & disorderousnes, when as they do not receive the discipline, 
1. Their rebellion, & disorderousnes.  judgements, and rule of God appointed in his law for their salvation, and amendment. Secondly, their distrust. For they do not trust in the words and promises of God, but do either utterly despise them, or laugh them to scorn. Thirdly, their obstinacy, 
2. Their distrust.  or stubbornness, or impenitency, or unrepentance in their sins. 
3. Their impenitency.  For they do not return nor draw near unto God, yea and that their own God, who doth so lovingly call them unto him. And there is in this verse a great vehemency or force of speech, the which in a kind of speaking being as it were lose and not tied together with copulative conjunctions, doth reckon up so many vices, as it were by the way of a certain amplification.   
Vers. 3. Her princes within her are as roaring lions: her judges are as wolves in the evening, which leave not the bones till the morrow. 

The princes & rulers themselves  FRom the whole people the Prophet cometh now in order unto the Princes themselves of the jewish nation, because that in these there aught to be greater shamefastness both by reason of their dignity: and also greater fear of God, for as much as they are chosen to govern others, and to keep them in the fear of God.  

Rulers, 1. of the church 2 of the commonwealth.  There are two sorts of Princes or rulers of the people: for some are Rulers of the commonwealth: and othersome are Rulers of the Church. First of all therefore he setteth upon the Rulers of the commonwealth, of the which also he maketh two degrees, one of the higher and chiefer judges, 
Rulers of the commonwealth, 1. Princes or chief judges. 2. Inferior judges.  whom he calleth Princes: the other, of inferior judges, whom he simply nameth judges. And both of these he accuseth both of violence, and also of manifest and most notorious covetousness Of force or violence, for that they take away all things by might after the manner of lions, that is, of most cruel wild beasts: Of unsatiable or unfilable covetousness, for that by and by they devour all things, lusting and longing for them with a most greedy desire, and such as can never be satisfied, and for that they are bribe takers, swallowing up all things like unto evening and hunger-starved wolves, which leave not the bones so much as until the morrow. And these so grievous and heinous sins, 
The former vices amplified by the Prophet.  and contrary unto the office of judges (who are ordained by God for the preservation of justice among men, that is, to keep away both violence and also wrong) doth the Prophet▪ amplify or enlarge, when as he saith that these things are committed of these Princes and judges, to wit, in the midst of the city: & not in some Shire of the land: all men knowing of it, not in the darkness: in the open light, not in a corner.   

The second sort of Rulers, to wit, the priests, and their vices, of the which in this place he reckoneth up four.  Vers. 4. Her Prophets are light and wicked persons: her Priests have polluted the Sanctuary: they have wrested the law. 
THe second kind of Rulers of the people, namely the Priests, whom themselves also the Prophet maketh guilty of great crimes, and such as are utterly against their office. And here are four things reckoned up, which are most grievous, especially in Priests, unto whom was committed by God himself the judgement of things most doubtful, the looking unto, or the ministry of the Sacrifices and Temple, and finally, the interpretation or expounding of the law of GOD. But on the contrary part they are here condemned, 
1. Lightness.  first, of most manifest, and most known futility or lightness, who did and answered all things rashly and unadvisedly. Secondly, 
2 Treachery.  of treachery, which keep not their promises and faith given. Thirdly, for that they pollute both the Temple of God itself, 
3. Polluting of the Temple.  the which is holy, and also all other things. Fourthly, for that with their false gloss and expositions they do wrest the law of GOD, turn it from the true meaning and offer violence unto it. 
4 Wresting of the law.  All which things do bewray in them manifest impiety, or ungodliness, for the which both the name of God is blasphemed, and in the end his worship and service also despised.   
Vers. 5. The just Lord is in the midst thereof: he will do none iniquity: every morning doth he bring his judgement to light, he faileth not: but the wicked will not learn to be ashamed. 

An amplification of the former vices by setting against them the contrary virtues in God.  AN Antithesis, or matching of the contrary virtues in GOD against the former vices in the Priests & other Rulers, the which amplifie●h the causes of the judgement of God rehearsed before. For against the former ungodliness of all estates, the which is manifest, be matcheth the manifest justice of God, the which cannot, especially in his own people, and in the midst of that city (the which he hath chosen unto himself, as wherein he dwelleth and liveth, to be holy, and consecrated unto himself) suffer these sins, and leave them unpunished, ●east by winking at them, himself might seem to be a companion of wicked persons, and to be delighted with iniquity as well as they. Wherefore he setteth down three things, first, the justice of GOD, when as he saith, 
1. The justice of God.  The just Lord. Secondly, the work and making manifest of the same justice, the which shall be done both forthwith, 
2. The work of the same.  and also evidently, when as he saith, He shall bring forth judgement into light, and that he will do it quickly and speedily, Morning, morning, that is, every morning. Thirdly, 
3. The stubbornness of the wicked.  the obstinacy or stubbornness of the wicked in the mean season. Further, by the way of confession or yielding so much unto them, he confesseth that GOD is and dwelleth among them, to wit, because of the Temple, and the rest of the worship and service of God, the which by God was delivered only unto the jews (which thing they had as a defence for all their sins, and a ready exception against all the threatenings of the Prophets. But the Prophet turneth back the self same thing upon their own heads, when as he teacheth, that God himself which dwelleth among them, cannot show himself unto them to be a partaker of their vices: nay that he will be a revenger of the sins, which they committed.   
Vers. 6 I have cut off the Nations: their Towers are desolate: I have made their streets waste, that none shall pass by: their Cities are destroyed without man, and without inhabitants. 

A diligent description of the stubbornees and wickedness of the jews.  A garnishing of the matter, that is to say, a diligent description or setting out of the obstinate or stubborn mind of the jews & of their desperate or unrecoverable malice and wickedness, that how great the patience and sufferance of God was toward them, & how great his equity & justice in punishing of them might appear to be. 
1. The jews were warned by sundry examples of other nations.  And the Prophet doth set forth this after two sorts: First, for that the Lord hath warned them before by sundry examples of other Nations, which thing is contained in this verse: So than the Lord doth witness that he punished not only one Nation, but many, for the like sins which the jews committed, they themselves beholding the same, that, had they not been past grace, they might have looked at so many examples. Secondly, 
2. The said nations were not punished lightly.  he punished those same Nations not with a light judgement (the which might either be nought set by, or not easily noted of men) but with a most grievous judgement, the which ought to terrify or make a frayed the jews. And therefore they were to give heed unto it. For God both had overthrown and will also overthrow the inner parts & things of those countries by that his judgement, to wit, both the streets themselves and villages, towns and cities, and all other places where men are wont to dwell, in such sort among the Nations known unto the jews & chastised by God, that no man now dwelled in those Countries & places, so well kept and dressed before, the which then were desolate and waste. And these judgements of God appeared, when as the Assyrians first, and afterward also the Babylonians invaded and overthrew the Nations near unto the jews.   
Vers. 7 I said, surely thou wilt fear me: thou wilt receive instructions: so their dwelling should not be destroyed howsoever I visited them, but they rose early and corrupted all their works. 

The earnest desire of God to have the jews repent.  ANother place of the former garnishing and setting out of the judgements of God, namely the vehement & earnest desire of God himself, to have the jews repent, & so to escape their destruction except they were utterly void of all hope and thinking upon better thrift & amendment. And this desire is set forth by attributing unto God the affections of men, to the end the fatherly meaning of GOD touching the jews and his mild affection and love towards them, might be the better expressed. But the jews contemned or despised all that same care and most gentle affection of God toward them: nay moreover they disappointed God himself of his hope of them, like unto unthankful & utterly disobedient Children. So then here are two things set down by way of matching together of contraries, first the mind, meaning, and affection of GOD towards the jews: 
1 The mind of God toward the jews.  secondly, on the contrary part, the stubbornness of the jews against God. As for the mind and meaning of God toward the jews, the same was twofold, first, 
2 Their stubborn against God.  that they by repenting might escape this scourge, being warned by the overthrow and ruin of other nations. And repentance in this place is described by two parts thereof, to wit, by the fear of GOD, or calling back of their life unto God, and by the feeling or understanding of their punishment or fault, which he calleth the receiving of discipline, or instruction, and it is the way, and necessary preparation unto the earnest fear of God. secondly, the mind and meaning of God was, that if the jews would not wholly scape the judgements of God, at leastwise they should not in such sort provoke God, that he should not only be content with those light punishments, wherewith he had corrected them before: but must add also thereunto the overthrow and destruction of the city itself, the place, and Country wherein they dwelled, unto the showing of the which punishment upon them, they drove God in the end. And this was the great patience and goodness of God toward them. Now on the contrary part the mind of the jews was most stubborn and lewd: for they did not only corrupt their works, that is, dealt wickedly: but they corrupted all their works, that is to say, they openly showed themselves unto all men to be lewd and wicked. And that with no small endeavour, but with a most earnest and continual desire, in so much that they rose early and made haste to commit those vices, as if the whole pleasure and drift of their life were set thereupon.   
Ver. 8. Therefore wait ye upon me saith the Lord, until the day that I rise up to the pray: for I am determined to gather the nations, & that I will assemble the kingdoms, to power upon them mine indignation, even all my fierce wrath: For all the earth shall be devoured with the fire of my jealousy. 
THis is the figure Hypophora, 
The figure Hypophora what it is see Amos. cap. 5. ver. 21.  or answering of an objection, lest for the deferring of the judgements of God, either the jews or others might think these threatenings to be vain and nought-worth, as if it were certain idle feare-bugges or scar-rowes. He answereth therefore that they must yet patiently wait for that day, in the which the Lord will execute those his threatened judgements. Wherefore to show them to be true, the Prophet teacheth two things. First, that the selfsame thing the which he hath both said already, and also answereth now, is not his own, but the saying of God himself. Secondly, that the thing itself, and the so woeful misery, and that against so many nations, whom he threatened before, shall first come to pass. Now this calamity or misery is signified by the name of a pray, & of God rising, also of fierce wrath and indignation, wherewith 〈◊〉 ●●arth shall be devoured, lest they might suppose God to have threatened more things, & more heavy and sharp than he was able to perform, and bring to pass. And that not only one nation but many shall be punished by God, these words do declare, I will gather the nations, I will assemble the kingdoms, etc.   
Ver. 9 Surely then will I turn to the people apure language, that they may call upon the name of the Lord, to serve him 
* Or with one shoulder.  with one consent. 
THis is a comfort wherewith after the threatening of so many miseries, 
A comfort for God his people.  the Lord doth cheer up the hearts and minds of those that are his, that they should not faint. The sum of the comfort is, that for all these miseries the church shall not yet perish, or cease to be a church, wherein the name of God is both truly and also purely called upon: nay that it shall then at the length be amplified or enlarged, that it may appertain and be spread abroad not only unto one nation of the world as it did before: but unto all people indifferently: 
3. Things to be noted in this work of God.  And in the reporting of this so wonderful a work of God the prophet teacheth three things. First, by whom this so wonderful a work shall be done, namely by God himself. Secondly, after what manner it shall be done, to wit, 
1. By whom.  by turning & changing the persons themselves wholly, that they may both in heart conceive and think of God aright, 
2 After what manner.  and also in lips speak of God aright. For both these ways are men unpure by nature. For he saith that he will change the lips or language of the nations, signifying thereby, by the figure Synecdoche, 
What the figure Synecdoche is, see Amos cap. 5. ver. 21.  the conversion of the whole man, as he also doth under the name of lips Isay 6. ver. 5. where the Prophet saith, Woe is me, for I am undone, because I am a man of polluted lips, and I dwell in the mids of a people of polluted lips etc. Thirdly, what shall be done, namely the nations, 
3 What shall be done.  yea & that all nations, and not one only as in times past the jews alone, but all the old difference between circumcision and uncircumcision being taken away, shall call upon the name of the Lord, by the part understanding the whole worship and service of God, by the figure Synecdoche. And therefore to make this the more plain he addeth, They shall serve jehovah, that is the true God, and not their idols any more: nay they shall cast them away into holes and dens, and shall detest and curse them, yea and all of them shall do this with one shoulder, that is, they shall do it with one consent in one faith and charity, as Luke speaketh of the disciples and other the godly, Act. 1. ver. 14. That they continued with one accord in prayer and supplication, etc. and cap. 2. ver. 46. That they continued daily with one accord in the temple, etc. For the word shoulder figurative or metaphorical, signifieth a consent in faith and charity, and one common endeavour, as God speaketh of his people jerem. 32. ver. 39 when he saith, I will give them one heart, and one way, that they may fear me for ever for the wealth of them, and of their children after them. But the accomplishment and fulfilling of this prophesy was by the preaching of the gospel after the passion or suffering of Christ.   
Vers. 10. From beyond the rivers of Ethiopia, the daughter of my dispersed, praying unto me, shall bring me an offering. 

An amplification of the former benefit by the farnes of the place, from whence they shall be called unto the Church.  AN amplification of the former benefit by the rehearsing or reckoning up of the place far off, and of those which shall then be called unto the Church. For even from that same Ethiopia, the which is beyond the river, namely, beyond Nilus (for in this place I think that Ethiopia, and not Arabia to be signified) shall sacrifices be brought unto God by those people, which shall be there: & so also by others which shall every where be scattered over the face of the earth, and so consequently the Ethiopians, like as other people of the world shall serve God. Wherefore I refer the word (dispersed) unto all nations of what place soever professing the true God: and not unto the jews alone scattered through the world. And there is mention made by the Prophet of the daughter of the dispersed affectionately, namely, both to describe the earnestness of the nations in serving God, and that this so godly and joyful a spectacle, or sight of women worshipping and serving of God, and of virgins especially, might stir up and move affections.   
Vers. 11. In that day shalt thou not be ashamed for all thy works wherein thou hast transgressed against me: for than will I take away out of the midst of thee them that rejoice of thy pride, & thou shalt no more be proud of mine holy mountain. 
THis is a staying still about the same matter, in the which is reported the greatness of the benefits of God toward his Church to come after such a sort and manner, the which is wholly contrary unto the shame, misery, and infamy or reproach of the jews described before, 
Two notable benefits of God toward his Church.  to the end that by this matching together of contraries, the grace and mercy of God toward those that are his, may appear to be the more singular and excellent. And here are two notable benefits rehearsed, and described by the adjoints, that is to say, 
1 Forgiveness of sins.  partly by the consequents or things following after, & partly by the antecedents, or things going before. First, remission or forgiveness of sins: 
2. Holiness of life, or regeneration.  afterward holiness of life, or regeneration which should afterward ensue. And first forgiveness of sins, by this that God himself promiseth that it shall come to pass, 
1. Forgiveness of s●nnes.  that the things which the Church hath committed shamefully against herself, yet shall they not bring any shame upon her, no not before God himself, because her sins shall be forgiven her. So then the benefit of forgiveness of sins is described by the consequent: for shame or blushing is the reward of sin. 
What these figures are see Amos nap. 5 ver. 21. and cap. 4. ver. 12.  And under this name both Synecdochically, and also Metaphorically, is the horror or fearfulness, & also the shamefulness of sin described. Furthermore, the greatness of this benefit appeareth by this, for that God promiseth that he will wipe away not only one or two sins, but all sins, & not only those which the Church hath committed of ignorance, but also those which she hath committed through rebellion & frowardness or stubbornness of mind: for so much doth the word import, 
Pas●hang.  the which the Prophet useth. So great certes is the benefit of God toward his Church by and for Christ, so great is his love, and so favourable and merciful is he. For in Christ, as Paul writeth Ephes. 1. ver. 3.4. hath God blessed us with all spiritual blessing in heavenly things, as he hath chosen us in him, before the foundation of the world, etc. And as it is Colos. 1. ver. 22. In the body of his flesh through death hath he now reconciled us, etc.  
Now, as for regeneration of life, the same also is described in this place both by things going before, and also by things following. 
2. Regeneration.  By things antecedent or going before, when he saith, I will take pride out of the midst of thee; that is, from the very bottom of thine heart, and those which stir thee up thereunto, will I root out. By the consequents or things following, when he saith, Thou shalt not add to be proud, or, Thou shalt not be proud any more, that is, thou shalt not sin of contempt, or despite of my word, and sooth or flatter thyself through pretence or colour of my Temple. So then, the first word pride showeth the cause of sins, namely, 
Pride.  loftiness of mind, which maketh us to despise God. And the latter sentence containeth the effects of this pride. Wherefore both of them are away from the truly regenerate or new borne, if not wholly, yet at the least wise it is daily mortified in them, to wit, both the pride of mind itself against God, and also the effects of this pride.   
Vers. 12. Then will I leave in the midst of thee an humble and poor people: and they shall trust in the name of the Lord. 

A commendation of the benefit of God toward the church to come.  This verse tendeth to the same end that the former, to wit, that the Prophet might show and commend the benefit of God toward that company of the elect of God, which is the Church, should be longed for, sought after, and desired of all men. And the Prophet setteth down two things. 
1. What manner of company the Church of God shall be.  First, what manner of assembly or company that same flock of God shall be. Secondly, he showeth that the same shall be most safe & out of danger. Concerning this company to be gathered together in the Church of God, 
2. They shall be in security or safety.  if they be esteemed according unto the judgement of men, they shall be humble and poor, because that the riches of the Church be heavenly and not earthly. So Christ calleth his Church Luk. 12. ver. 32. when he saith, Fear not little flock: for it is your father's pleasure to give you the kingdom. And so is the word (poor) taken Isai 11. vers. 4. But with righteousness shall be judge the poor, and with equity shall be reprove for the meek of the earth: etc. But if it be considered according unto the judgement of God, the self same flock is the church, the riches and peculiar people and inheritance of God himself. For so writeth Paul to Titus cap. 2. ver. the last save one: Christ gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people us himself, zealous of good works. Moreover, this company shall be godly, because it shall flee unto God himself in most assured hope, which it shall put in him. And it shall be most safe and without danger, although it be little, because it doth trust in the Lord, Luk. 12.32. And therefore jere. 46. ver. 27.28. doth GOD most comfortably use this sweet speech unto his Church, saying: Fear not thou, O my servant jaacob, and be not thou afraid, O Israel: for behold, I will deliver thee from a far country, and thy seed from the land of their captivity, and jaacob shall return, and be in rest and prosperity, and none shall make him afraid. Fear thou not, O jaacob my servant, saith the Lord, for I am with thee, and I will utterly destroy all the nations, whither I have driven thee: but I will not utterly destroy thee, but correct thee by judgement, and not utterly cut thee off.   
Vers. 13. The remnant of Israel shall do none iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth: for they shall be fed, and lie down, and none shall make them afraid. 

An amplification of the former benefit by making more plain of the same.  AN amplification of the former benefit, by the making more plain of the same, and that by the way of answering an objection. For least the condition of the Church might seem to be the worse, because that it was little, and afflicted, & poor, he showeth with how great other benefits God will recompense that loss of multitude, to wit, with a double gift of holiness and safety. 
God recompenseth the smallness, poverty, and affliction of his Church with other greater spiritual benefits, as among the rest with holiness and safety.  Of holiness, because that those remnants, in whom alone the Church shall consist, shall do none iniquity. Of safety, because that every one shall dwell and rest in safety in his own place. And both these benefits of God ought to be understood by way of comparison, in regard of the condition and estate of the old Church, the which removed so often, and was carried from her own seats and home: but simply and absolutely, when as we shall be in heaven: for than shall we be safe in our place. But this holiness doth the Prophet describe by the contrary, namely, sin or iniquity, and first generally: afterwards by certain particulars of that general. The general is (iniquity): the particulars or kinds of the same are lying and deceit especially, the which appeareth in the tongue, under which two the other vices are comprehended by the figure Synecdoche. 
What the figure Synecdoche is, see Amos cap. 5. ver. 21.  Psal. 15. jam. 3. ver. 2. If any man sin not in word, he is a perfect man, and able to bridle all the body. Finally, he allegeth the cause of this safety, because none, saith he, shall make her afraid any more: for God shall keep her, and fence her about on every side.   
Vers. 14. Rejoice, O daughter Zion: be ye joyful, O Israel: be glad and rejoice with all thine heart, O daughter jerusalem. 

A confirmation of the former promises by a sign of joy and gladness. Three things to be noted.  A Confirmation of the former promises taken from a sign or token, that is to say, from joy, yea and the same both general, and also very great, unto the which God doth exhort the Church, as if she did now presently in deed and truth enjoy it, the which afterward it shall obtain and have most assuredly. And here are three things to be noted. First, the manner of speaking itself being lose and unjointed, or not knit together with copulative conjunctions, 
1. The manner of speaking.  the which maketh also unto the rousing up of the drowsy: and the repeating of divers words signifying divers kinds of joy, that none should be omitted, but that godly men should be stirred up unto all kinds of joys, as of a thing most to be wished for, and assured unto them. The second thing to be noted is, 
2. Who are exhorted to rejoice.  who are exhorted to rejoice. And that is indeed the Church, but the whole Church, under the name of Israel, Zion, jerusalem: and that under a most sweet and gentle speech, when as it is exhorted expressly by the name of daughter. For this is to move and stir up affection, and not to restrain the speech, or joy of the Church unto may dens only. The third thing is the great joy to be noted, 
3 The exceeding great joy.  whereunto the Prophet doth exhort us, as the which the Church shall signify and declare not only with the heart or voice, but also by gesture, and moving of the body, that we may judge her to rejoice withal her heart. For this doth the word Gnalaz set in the last place signify, 
Gnalaz.  the which the faithful interpreters of this place have translated to triumph, or as it were to leap for joy.   
Vers. 15. The Lord hath taken away thy judgements: he hath cast out thine enemy: the King of Israel, even the Lord is in the midst of thee: thou shalt see no more evil. 

Four causes of the former joy of the Church.  A Yielding of a reason. For he bringeth four causes, why the church of God ought to rejoice after the same manner, as I have said before, all which hang upon the mere and only free good will of God towards it: and not upon the works of the Church. And the cause which is here first rehearsed, is the foundation and ground of the rest, 
1. Forgiveness of her sins.  to wit, forgiveness or doing away of her sins, yea and that of all her sins, the which, if it went not before, God would bestow no other benefits upon us. And this forgiveness is the free pardoning of the judgements, or just vengeance of God against us, to wit, by reason of the pardoning of all our sins for and by Christ, in whom God hath chosen us before the foundations of the world, that we should be holy and blameless before him in love, etc. Eph. 1.4. This benefit therefore of forgiveness is described by the effects, or consequent, when as the Prophet saith, He hath taken away thy judgements. 
2. Deliverance from all her enemies.  The second benefit and gift of God toward his Church, is the deliverance of her from all foreign enemies, whom God saith, that he hath dispatched or emptied, or cast out. Wherefore whether the inward quiet, that is, of conscience: or the outward, from the fear of our enemies, be considered, the Church of God is altogether without danger and happy or blessed. For as it is in Luk. cap. 1. ver. 74. We are delivered by Christ out of the hands of all our enemies, 
3. The presence of God in the midst of his Church.  that we should serve God without fear, all the days of our life, in holiness and righteousness before him. The third benefit is, the presence of God himself in the midst of it, who doth both govern and defend it. For albeit that the Lord be every where, yet is he not in such sort every where, 
4. The perpetuity continuance of these benefits.  as he is in the Church. The fourth gift in this place rehearsed, is the perpetuity or continuance of these benefits: because that the Church shall not any more see, or feel any evil, or any misery: for God shall defend her. All these things cannot be understood except through Christ, of his heavenly kingdom, and of the state and safety of the Church under him, the which do here, that is to say, on this earth fall out unto us but in part: but fully and throughly when as we shall be received in heaven So then let us suppose & think the promises of God towards those that are his to be especially heavenly: and therefore let us set our mind on life everlasting, and there look to enjoy them most fully.   
Vers. 16. In that day it shall be said to jerusalem, fear thou not O Zion, let not thine hands be faint. 

An amplification of the former benefits taken from the public gratulation of all men unto the Church.  AN amplification of the former benefits taken from the public gratulation, or thankful rejoicing of all men, the which shall then be done unto the Church. Wherefore these self same things also do confirm that promise. And this gratulation, or thankful rejoicing hath also an exhortation of all men, the which shall be made unto the Church. For all men shall see the Church to be of a quiet mind: and shall encourage her to go forward and to serve God boldly and without fear: and that her hands wax not slow, to wit, in setting forth the work of the Lord: but that they constantly persevere or continue in the journey and holy purpose already begun and taken in hand, both in worshipping God, and laying open of his doctrine. 
Whereunto the rest and quiet of the Church is to be employed.  Thus than the quiet and rest of the Church is not to be applied unto deliciousness: but to be employed unto holy works, namely unto the enlarging of the kingdom of God by the preaching of his word, and the examples of an holy life.   
Ves. 17. The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy: he will quiet himself in his love: he will rejoice over thee with joy. 

another amplification of the state of the Church by the reckoning up of sundry benefits of God toward the same.  AN other amplification of the state of the Church which was to come, and to be gathered together in Christ, taken from the reckoning up of the sundry gifts of God toward the same. And in this verse he describeth or promiseth four especial benefits, the which abeit they were bestowed upon the old Church also by God through the same Christ, yet were they given neither in so great measure, as they are unto the Church raised up by the preaching of the Gospel: nor yet so clearly or evidently, as unto us; but far more darkly: namely by the shadows and sacraments of earthly things, as it were spreading of a vail over them: 
1. God will alwies be in the midst of his Church.  the first gift reckoned up in this place is first also by nature, and going before the rest. And it is, that jehovah, that is, that everlasting and true God (who doth witness himself to be the God, father, and defender of his Church peculiarly) will not now be absent and away from it, but will be perpetually or always abiding in the midst of it: So than God promiseth his presence unto his Church peculiarly, and the same spiritual, that is, which shall be felt by the power of his spirit: and not any carnal or fleshly and bodily presence. 
2 He will defend it from spiritual and earthly dangers.  The second benefit is a consequent or such a one as followeth the former, to wit, that God will be the Saviour of the said Church both from spiritual evils, & evils of the mind, (such as sins are:) & also from earthly dangers, and dangers of the body (such as are afflictions.) The which thing that he may be understood to be able to perform (albeit his Church have never so great & deadly enemies) God in this place is called strong, 
3 The joy and gladness of God over and toward his Church.  or mighty: the third benefit is the joy or gladness of God over the church, the which is tickled up in the very inner parts of the heart, & the which God doth openly testify or witness by sundry effects and sundry gifts of his. To this purpose seem unto me the words of triumphing or shooting for joy, and also the words of joy and gladness ought to be referred, that the one might signify the inward, and the other the outward and open joy of God, and his glad mind toward his Church by a figurative kind of speaking. 
4. The continuance of God his love to-his Church.  The fourth, wherein is an heap and increase of all gifts, is the continuance of this good will of God towards his Church. For God will quiet himself in that love, as the husband in his love toward his wife, the which he loveth both alone, and also entirely. All these things fall out unto the Church by and for Christ alone, our GOD, through whom the godly are reconciled or made friends with his father, and justified before him.   
Vers. 18. After a certain time will I gather the afflicted that were of thee, and them that bore the reproach for it. 

The answering of an objection.  THe answering of an objection, whereunto is added a most assured confirmation of the former promises. The objection is that men, which are over quick and hasty should not think these foretellings of the Prophet to be vain, because the church is not forthwith gathered together, or helped, the which at that time was afflicted or in trouble, that is to say, because those promises are not fulfilled out of hand. The Prophet therefore answereth, that they are indeed to be fulfilled, but in their due and set time, and the same appointed by God. For the word Mogned, is the fullness of time, as Paul speaketh Galat. 4. ver. 4. of the time of the incarnation of Christ, where he saith: When the fullness of time was come, God sent forth his son made of a woman, etc. Therefore that work of God is to be waited for of us with patience. And in this self same answer there is a repetition and a confirmation of those promises. Likewise he addeth a reason, why God one day will gather them together, how afflicted and forsaken soever they seemed at that time for to be: and why he will in such sort refresh them, who at that season were worn away with so great sadness, or rather mourning because of their sundry afflictions, and especially such as were hid upon them by the Babylonians (the which he threatened unto them before): because saith he, they also are of thee, or are thine, 
The cause why God will one day gather together & help his church.  O my spouse and Church, the which certes are in this sort afflicted. Therefore all the godly are of the family or household of God albeit they be most afflicted, because they are a part and members of the church, also because the burden and affliction, the which by the ungodly is laid upon the church, doth turn unto the reproach of God himself. God therefore will put away the affliction, and will not suffer his church for ever, or continually to be molested or grieved.   
Vert. 19 Behold, at that time I will bruise all that afflict thee, and I will save her that halteth and gather her that was cast out, and I will get them praise and fame in all the lands of their shame. 

The conclusion.  THe conclusion, with a great increase also unto the former benefits. Therefore in this and in the verse following the Lord at the last pronounceth, that he will be the deliverer of his church, 
An access unto the former benefits by three gifts more from God unto his church.  how great soever the lets may seem to be that are laid in the way to stop this work. The access or increase unto the former benefits is in a certain threefold gift, the which he offereth unto the said church besides the benefits before rehearsed. First, he promiseth that he will not only repress or keep back all her enemies (who hardly afflicted and utterly threw her down before) but also that 
1. He will utterly destroy all her enemies.  he will quite and clean destroy them, and altogether root the● ou●▪ 
2. He will remove a●l hindrances of gathering his church together.  The second is, that he will take away all lets of gathering together his church, yea even those the which were sticking in the church herself, that they also shall not at any hand hinder any more, that she may not be gathered together. Therefore neither shall those which were halt, cease for this cause to come: nor those that are cast out, to be gathered together with the rest of the body. The third is, 
3 He will give unto them honour & renown.  God also shall give a name, and an honour, and fame unto the company gathered together by him. Wherefore they shall not only be a certain multitude of men: but honourable, yea and that among all nations: even in the self same places in the which before they lived in reproach and shame. And all these things were then at length in that time fulfilled, wherein God in Christ by the preaching of the Gospel scattered his Church throughout the whole world, that is, gathered it together.   
Vers. 20. At that time will I bring you again, and then will I gather you: for I will give you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord. 

A repetition.  THis is a repetition, to the end that the former benefits might be the more certain and assured among all men. For here is a confirmation of them. 
Two things to be noted.  And in this place there are two things to be noted. First, the phrase or kind of speaking not knit together with any copulative conjunction (In that time) the which bringeth a weight & dignity unto this sentence, 
1. The kind of speaking.  and causeth that these things, which he hath promised unto his church, men might understand the same to be the more fastly settled, and to stick more surely in the memory of God. 
2. The saying of God himself.  The second, the saying of God himself, lest because this thing is judged past hope in the opinion of men, the promise might seem to be vain. For it shall be done, and fulfilled, which God hath promised unto his church, because that both God hath said that it shall come to pass: and also hath himself upon just cause decreed that it shall be done, who can ne● be deceived, nor letted.    
FINIS.   

The Commentary of Lambertus Danaeus upon the Prophet Abdias.  

The Argument.  
THe Prophet in one Sermon threateneth destruction unto the Idumeans, as if they being sufficiently convicted or proved guilty, needed not any longer accusation. The causes are, their pride and cruelty against the Israelites their brethren. Like unto this is the prophesy of Ezechiel cap. 35. and Amos cap. 1. Psal. 137. 
The life and prophesy of Abdias.  This Prophet seemeth to have lived not only after that the Egyptians, king Nachao being their captain, had taken & destroyed jerusalem with the help of the Idumeans, that is, after the death of josias King of the jews: but also after the first captivity of Babylon, the which fell into the 4. year of joacim king of judah, and into the first year of Nabuchadnezzar. For than did the Idumeans insult or triumph over the jews being most sorely afflicted or troubled, and rejoiced at their destruction. For which cau●●s the Lord also by other Prophets threateneth to be revenged on ●●em, as jerem. 49. vers. 14. where he useth the very self same beginning against them in a manner, as this our Prophet Abdias doth, saying: I have heard a rumour from the Lord, and an ambassador is sent unto the heathen, saying, Gather you together, and come against ●er, and rise up to the battle. And Ezech. 24. vers. 12, 1●. 
The cause of the destruction of Edom.  Thus saith the Lord God, Because that Edom hath done evil by taking vengeance upon the house of judah, and hath committed great offence, and revenged himself upon them: therefore thus saith the Lord God, I will also stretch out mine hand upon Edom, and destroy man and beast out 〈◊〉 it, and I will make it desolate from Teman, and they of Dedan shall ●●●ll by the sword.  

The briefness of Danaeus upon this Prophet, may be supplied out of the Commentaries of Gualther, which are in English.  Vers. 1. The vision of Obadiah. Thus saith the Lord God against Edom: we have heard a rumour from the Lord, and an ambassador is sent among the heathen: arise, and let us rise up against her to battle. 
FIrst of all he avoucheth and ascertaineth his calling, the which he teacheth to be from God. 
He showeth his calling to be from God.  And he showeth that his prophesy shall forthwith be fulfilled in deed and in truth, for as much as the soldiers themselves mustered and gathered together by God, are now already set in battle array, and ready to give the onset upon them.   
Vers. 2. Behold, I have made thee small among the heathen: thou art utterly despised. 

Utter destruction threatened unto the Idumeans.  THe sum of the vengeance and punishment the which God threateneth unto the Idumeans, namely, their utter destruction.   
Vers. 3. The pride of thine heart hath deceived thee: thou that dwellest in the cliffs of the rocks, whose habitation is high, that saith in his heart, who shall bring me down to the ground? 

Pride, the first cause of the overthrow of the Idumeans.  THe first cause of this judgement of God against the Idumeans, is their pride, the which they conceived of their vain confidence or bold trust, because of the situation of their country, seated so strongly among the rocks and cliffs, that as they supposed it could never be surprised or taken.   
Vers. 4. Though thou exalt thyself as the Eagle, and make thy nest among the stars, thence will I bring thee down saith the Lord. 

An objection of the Idumeans.  THe answering of an objection, which the Idumeans might make against these threatenings of the Prophet and say, we are sure enough from danger, we dwell safely, and most strongly, and as it were among the stars and high in the air, far from all fear of hurt, (for thus much or the like in effect is implied in this objection) The Lord answereth, 
The Lords answer.  Nothing shall let or hinder that God should not execute his judgements upon them, albeit they dwell never so much in the rocks.   
Vers. 5. Came thieves to thee, or robbers by night? how wast thou brought to silence? would they not have stolen till they had enough? if the grape-gatherers came to thee, would they not leave some grapes? 

Sarcasmos, what this figure is, see Nahum cap. 3. ver. 14.  THe figure Sarcasmos, or a most sharp and bitter taunt, which might only or at the last be understood by the issue or falling out of the matter, and overthrow of this people, the which ensued afterward, the which for the better understanding of the simple reader, I will make bold with the adding of a few lines after this manner to make it some what more plain, thus, And is this that gallant & dainty land (supposing that we now saw it miserably spoiled & wasted by the enemy, as it fell out afterward for to be) nested in the stars, and seated aloft out of reach in the air? So strong, so rich, so wealthy! what? hath she fallen into the hands of thieves & robbers, that she hath been thus stripped and wasted? or have the grape-gatherers been with her, that she is so rifled, and left thus naked and bare, and gathered or plucked so nearly, that there is not one cluster left hanging on her?  
Thus much importeth this tart and biting frump or quip, whereby the Prophet signifieth that they shall be more pitifully and lamentably ransacked and spoiled, then if they had been rifled by thieves, or plucked by grape-gatherers, for that both the one and the other how hardly or narrowly soever they had gone to work with them, yet would they have left them some thing: but the greediness and cruelty of those enemies, into whose power they shall be yielded up and come, shall be such that they will search all holes and corners, stripping them as it were unto the very skin, and turning them away naked, leaving them nothing, etc.   
Vers. 6. How are the things of Esau sought up, and his treasures searched? 

An amplification of the greediness of the enemies.  AN amplification. For there shall be nothing so secret hidden, and well laid up, and dear unto them, the which shall not be taken away from the Idumeans by the enemies, which God shall send in upon them.   
Vers. 7. All the men of thy confederacy, have driven thee to the borders: the men that were at peace with thee, have deceived thee, and prevailed against thee: they that eat thy bread, have laid a wound under thee: there is none understanding in him. 

Hypotyposis, see what this figure is, Amos cap. 8. ver. 12.  THe figure Hypotyposis. For he describeth or setteth out very lively the greatness of the misery to come. First, for that they shall then, or at that time be betrayed by their own friends.   
Vers. 8. Shall not I in that day, saith the Lord, even destroy the wise men out of Edom, and understanding from the mount of Esau? Vers. 9 And thy strong men, O Teman, shall be afraid, because every one of the mount of Esau shall be cut off by slaughter. 

No remedy against their miseries.  ANd they shall not find any remedy among themselves against these so great miseries, albeit they do use either counsel or strength.   
Vers. 10. For thy cruelty against thy brother jaacob, shame shall cover thee, and thou shalt be cut off for ever. 

Cruelty, another cause of their destruction  AN other cause of this so great ruin or overthrow of the Idumeans, namely, their cruelty against the Israelites their brethren now already declared and uttered indeed.   
Vers. 11. When thou stoodst on the other side, in the day that the strangers carried away his substance, and strangers entered into his gates, and cast lots upon jerusalem, even thou wast as one of them. 

A description of the cruelty of the Idumeans against the Israelites.  A Description or setting out and amplifying of this cruelty of the Idumeans, taken from the circumstance of time.   
Vers. 12. But thou shouldst not have beholden the day of thy brother, in the day that he was made a stranger, neither shouldest thou have rejoiced over the children of judah, in the day of their destruction: thou shouldest not have spoken proudly in the day of affliction. Ver. 13. Thou shouldst not have entered into the gate of my people, in the day of their destruction, neither shouldest thou have once looked on their affliction in the day of their destruction, nor have laid hands on their substance in the day of their destruction. Ver. 14. Neither shouldst thou have stand in the cross ways, to out off them that should escape, neither shouldst thou have shut up the remnant thereof in the day of affliction. 

Their cruelty amplified by setting down the duty of a brother toward his brother afflicted.  HE describeth and amplifieth their cruelty by way of matching together of contraries, or by the description and setting out of the duty of a brother, towards his brother afflicted or in misery, the which the Idumeans violated or broke in every respect.   
Ver. 15. For the day of the Lord is near upon all the heathen: as thou hast done, it shall be done to thee: thy reward shall return upon thine head. 

The conclusion.  THe conclusion, that it is meet and just, that they which have afflicted or troubled the Sons of God, should themselves also be afflicted or punished, with the like punishment, and after the like manner. So writeth Paul unto the Thessalonians epist. 2. cap. 1. ver. 6. saying: It is a righteous thing with God, to recompense tribulation to them that trouble you. And Deut. 32. ver. 41.42. God affirmeth that he will reward blood with blood upon those which had murdered and slain his people, in these words: If I whet my glittering sword, and mine hand take hold on judgement, I will execute vengeance on mine enemies, and will reward them that hate me. I will make mine arrows drunk with blood, (and my sword shall eat flesh) for the blood of the slain, and of the captives, when I begin to take vengeance of the enemy. Ye nations praise his people: for he will avenge the blood of his servants, and will execute vengeance upon his adversaries, and will be merciful unto his land, and to his people.   
Ver. 16. For as ye have drunk upon mine holy mountain, so shall all the heathen drink continually: yea they shall drink and swallow up, and they shall be as though they had not been. 
HE amplifieth their wickedness by the figure Auxesis or increasing, 
Auxesis. What this figure is see Oseas' cap 7. ver 4.  casting into the teeth of the Idumeans their profaning or unhalowinge and defilinge of his sanctuary done by them unto shameful and filthy uses: whereby he showeth that his vengeance against the Idumeans is the more just, notwithstanding that it be most sharp and grievous.   
Ver. 17. But upon mount Zion shall be deliverance, and it shall be holy, and the house of jaacob shall possess their possessions, Ver. 18. And the house of jaacob shall be a fire, and the house of joseph a flame, and the house of Esau as stubble, and they shall kindle in them, and devour them: and there shall be no remnant of the house of Esau: for the Lord hath spoken it. Ver. 19 And they shall possess the south side of the mount of Esau: & the plain of the Philistines, and they shall possess the fields of Ephraim, and the fields of Samaria, and Benjamin shall have Gilead. 

A comparing of the estate of the church with the destruction of the Idumeans their enemies.  ON the contrary side he compareth with this destruction of the Idumeans the condition and estate that shall be of the church, whom they had so hardly afflicted. And this he showeth shall be both most happy in regard of itself, and also terrible or fearful unto the enemies themselves, whose borders and countries it shall in the end through the preaching of the Gospel invade and possess.   
Ver. 20. And the captivity of this host of the children of Israel, which were among the Canaanites, shall possess unto Zarephath, and the captivity of jerusalem, which is in Shepharad, shall possess the caties of the South. 

A confirmation of the godly.  A Repetition of that which went before, whereby the Prophet confirmeth or strengtheneth the doubtful & wavering minds of the godly, by reason of so great calamity or misery.   
Ver. 21. And they that shall save, shall come up to mount Zion, to judge the mount of Esau, and the kingdom shall be the Lords. 

The happy estate of the Idumeans  IN this verse is promised & described or set forth, the happy condition and estate of the Idumeans themselves, by reason of this their subjection unto God, & the kingdom or rule of the Church over them.    
FINIS.   

The Commentary of Lambertus Danaeus, upon the Prophet Habacuck.  

CAP. 1. The argument.  
THe argument of this prophesy, albeit that it be like unto the rest, so far forth as it containeth the threatenings & promises of God: the threatenings against wicked men, 
2 Things proper unto this Prophet.  and his promises unto the godly & faithful, & such as fear God: yet hath it certain peculiar & proper things unto itself, & these two especially. First, 
1 A complaint against the providence of God.  a most bitter complaint of the Prophet himself, against the providence of God, with the which also the Prophet beginneth. Secondly, an especial form of prayer, serving as it were for a perpetual comfort, 
2. A prayer for them in captivity.  the which is set forth unto the godly captives, that they might cheer up & comfort themselves in the midst of their miseries. This is the effect of this whole prophesy. So then the end of this prophesy is most unlike unto his beginning. For the entrance or beginning showeth a distemperature, & unquietness of mind in this Prophet: but the end declareth the pacified & quiet mind of the said Prophet, and resting in the judgements of God as most just decrees: so diverscertes are the affections even of godly men, & one while to be praised, & another while to be dispraised And it was behoveful and requisite, that there should such an example be extant and remaining, both that we might have at hand a ready and prepared answer unto the blasphemous speeches of the ungodly against God, & their complaints of God, such as is here set down, given by the spirit of God ver. 5. and also that these pangs and intemperate fits of the minds of the godly might by these examples be bridled, the which do often come upon them: and not upon one man only. For with such a rage of mind rather than sorrow, 
David.  is David himself also vexed and cumbered, as appeareth Psal. 73, and jeremy cap 12. and likewise cap. 15. ver. 10. where he saith: Woe is me my mother, that thou hast borne me, a contentious man, and a man that striveth with the whole earth: I have neither lent on usury, nor men have lent unto me on usury: yet every one doth curse me.  
Furthermor concerning the time of the prophesying of this prophet, he seemeth to have prophesied after that now all the godly & holy men had foreseen the most grievous judgements of GOD likely to ensue upon the jews, by reason of their heinous offences of all sorts, of the which Habacuc complaineth here in the first place. 
The time of the prophesying of Habacuck.  So then Habacuc prophesieth about the beginning of the reign of Sedechias, to wit, the jews than daring adventure the doing of any notorious wickedness: and the Chaldeans or Babylonians being now known: and after that the self same persons had carried away many of the jews together with joacim their King captives into Babylon, who waxed old in that captivity. Wherefore he lively describeth or setteth out the power, & valour and experience, and warlike courage and manhood of the Chaldeans, who were yet now further for to be, like as they had already been, the rod of God, lest the jews might suppose themselves to be out of their danger: or able for to match them. In a word, Habacuck prophesied before the taking of jerusalem by Nabucadnezar.  
Vers. 1. The burden, which Habacuck the Prophet did see. 

Three parts of this verse.  THis verse containeth three things, first the sum of the prophesy ensuing: and that is, a burden, that is, a threatening of miseries and calamities. 
1 The sum of this prophesy.  But here is not expressed by name unto whom they are threatened: but by the things which follow it easily appeareth that this burden is carried and foretold by the Prophet unto the jews living wickedly: In the second place it showeth the person itself of the Prophet. 
2 The person of the Prophet.  This is, Habacuc, not he of whom mention is made in the books of the Apocrypha, namely in the story of Bell, 
3 A confirmation of this prophesy.  and the Dragon, the which is set down Dan 14. ver. 32.33. and so forth: but a Prophet of God, most known among the jews at that time. In the third place is expressed a confirmation of this prophesy: namely it is a vision showed or sent unto this Prophet by God himself, like as Num 12. ver. 6. God showeth that if a Prophet of the Lord be among them, he will be known unto him by a vision, and will speak unto him by a dream.   
Vers. 2. O Lord how long shall I cry, and thou wilt not hear: even cry out unto the, for violence, and thou wilt not help. 

The Prophet beginneth with a complaint.  THe exordium, entrance or beginning of the prophesy, with a complaint, the which the Prophet conceiveth of the most defiled lice of the jews among whom he lived, for that the same seemed by God to be left unrevenged and unpunished. And this be calleth (violence) that is to say, open force, 
Chamas.  whereby not only one took away from an other that which was his without punishment, but also detained or withheld every part of righteousness in unrighteousness, as Paul speaketh, and denied both unto God and man their right, against whom (as it is Rom. 1. ver 18.) The wrath of God is revealed from heaven for all ungodliness and unrighteousness of men, the which withhold the truth in unrighteousness, who (as Paul speaketh ver. 31. of the same Chap.) though they know the law or righteousness of God, how that they which commit such things, are worthy of death, yet not only do the same, but also favour them that do them. Thus do I take this word here in this place, like as it is also taken in many other places, as where the Prophet complaineth Psal. 55. ver. 9 Destroy, O Lord, and divide their tongues: for I have seen cruelty, (chamas) and strife in the City. and Gen. 6 ver. 11. where it is said, The earth also was corrupt before God: for the earth was filled with cruelty: (chamas) Further the Prophet witnesseth that he not only cried, but also cried out against it, that is, for it, to have it punished by God, and yet for all this that God was not wakened up, or took vengeance against so wicked a kind of life. See Psal. 94.   
Vers. 3. Why dost thou show me iniquity, and cause me to behold sorrow? for spoiling and violence are before me: and there are that raise up strife and contention. 

A reason of the former complaint.  THe rendering of a reason of the former complaining and reasoning of the Prophet with GOD, as the silence or forbearance of God were now out of season and too long in so over much unbridled bold liberty and brasenfaced shamelessness of men, yea even of the jews, that is, of the seed of Abraham, to commit all evil and lewdness. This verse hath two parts. The one which repeateth again the same former complaint: 
Two parts of this verse.  The other, which expresseth the cause thereof, 
1. A repeating of the former complaint.  and showeth what is understood before by the word (violence.) Touching the complaint, the same is here again repeated, because that at the same time it was known unto the most blind, and as it were unto every Cobbler & Tinker, 
2 The cause of the same.  how wickedly the jews lived, among whom he and the other Prophets had their conversation or abiding. And therefore in regard of the notoriousness of their sins jerem. 9 ver. 9 it is written, shall I not visit them for these things saith the Lord? or shall not my soul be avenged on such a Nation as this? Yet were they, as I have foresaid, the people of God, an holy Nation, the seed of Abraham. Wherefore the matter was intolerable or not to be borne withal of any godly man, much less of God, the which the Prophets and all the godly did see with their own eyes. This open ranging and raging of vices and sin was forthwith to be punished by God with sword and fire (whose name was for this cause blasphemed or evil spoken of even among the infidels, as it is also in the Prophet Isaias) and at no hand to be deferred or prolonged, and put off from day to day. Wherefore this debating and reasoning of the matter with God is repeated as a just complaint for so manifest or plain comtempt and despising of God.  

2. Iniquity Strife. Contention. Vexation. Violence. Spoiling.  Now the cause hereof, as I have said is the life of the jews, outrageous and horrible for all kind of lewdness: for here are reckoned up sundry sorts of wickedness, namely, iniquity, strife, contention, vexation, violence, spoiling: of the which the three former I do refer unto those injuries, the which private men privately did one unto another: & the three latter unto those injuries, the which they publicly committed one against another: as for example, either the officers and magistrates unto the subjects, or a people and cities unto cities. And all these things argued or proved, that all charity and love was extinct or quenched among them: and consequently that all fear of God was done away. Strifes and contentions do show their unjust law quarrels, the which notwithstanding never ceased among them. For there were always some which raised and stirred them up. Which thing also appeareth in France even at this day, where there are in number more suits and processes, than heads of men. Iniquity, is deceit subtlety and craft, wherewith one beguiled another in their traffic and bargainings. Vexation, is such grievance, as the toll-gatherers and custome-masters, and such like deceitful, way ward and cruel persons did openly use unto the common people, demanding tribute of them. Spoiling, is such losses & harms and undo, as these pillars and pollers of the people did every where exercise and bring in. Violence, is the force and open wrong the which one did unto another openly without punishment. And these things do show that there was at that time a wonderful disorderousnes of that state both public and also private. Compare with this place the like complaints against this self same people by Isai cap. 1. jeremy cap. 2. and 5. Ezech. 16.   
Vers. 4. Therefore the law is dissolved, and judgement doth never go forth: for the wicked do compass about the righteous: therefore wrong judgement proceedeth. 

The cause of so great wickedness among the jews, to wit, the contempt of the law of God.  A Laying out of the matter more plainly. For the showeth the causes of so great, & such unpunished wickedness of the jews. One is, and the same the chief cause, namely, the contempt or despising of the law or doctrine of God, the which had utterly lost her authority among them. And therefore in this place it is said to be dissolved, or weakened. For it agreeth with chap. 7. of jeremy. Doubtless when as it alone prescribeth the true way of living well, Psalm. 19 Deut. 6. he which despiseth or setteth nought by it, must needs live ungodly and unjustly. 
Two evils follow of the despising of the law of God.  And so in the end two evils follow of the breaking, despising and throwning down of the authority of the doctrine of God: One, that judgement never mighty. 
1. judgement never goeth forth  Therefore men never have their right given unto them, but in stead of justice, oppression or wrong, and robbery is exercised even of the Magistrates in the public judgements, much more by private persons, and in obscure and secret places. Hereof complaineth the Prophet Isai cap. 5. ver. 7. saying: Surely the vineyard of the Lord of hosts is the house of Israel, & the men of judah are his pleasant plants: and he looked for judgement, but behold oppression: for righteousness, but behold a crying. So the Prophet Hosea telleth them cap. 10. ver. 13. You have ploughed wickedness: ye have reaped iniquity: you have eaten the fruit of lies, 
2. The wicked doth compass about the righteous.  etc. The other evil is, That the wicked doth compass about the righteous, that is, watcheth him, lieth in wait for him, wringeth, feareth, and invadeth or setteth upon him. Neither can or dareth the righteous man defend himself, or stir out of his place to escape the power and violence of that wicked man Psal. 12. Whereof in the winding up followeth this third thing, that wrong & crooked judgement proceedeth or cometh forth, 
Crooked judgement.  that is to say, appeareth, that the actions and doings of these men among themselves are full of deceit, cranks, windings, turnings, & crooked? of which kind of men and their crooked dealings, the Psalmist speaking Psal. 125. ver. 5. saith, That those that turn aside by their crooked ways, them shall the Lord lead with the workers of iniquity: but peace shall be upon Israel. And the Lord by jeremy cap. 6. ver. 28. complaineth of such manner of men, when he saith, They all are rebellious traitors, walking craftily: they are brass and iron, 
The word (judgement) in this place how it is taken.  they all are destroyers. For here in this place I take the word judgement in this sense, and not in such meaning and signification, as I have taken and expounded it before: but for the duty of every man, the which was foreslowed, nay, was turned awry with cunning shifts and subtleties. And therefore it is called corrupt & crooked. For so that wicked men may have some show and colour in deceiving, it is enough for them: by and by do they be guile their neighbours. See whither in the end the contempt or despising of the word of God doth carry us away, albeit that we diligently observe the laws of men, and do very well know and follow the rules and ways of cases and controversies, and of the Civil law.   
Vers. 5. Behold among the heathen, and regard, & wonder, and marvel: for I will work a work in your days: ye will not believe it, though it be told you. 

The answer of God unto the former complaint of the Prophet.  THe answer of God unto the former complaint of the Prophet the which containeth a threatening of most grievous punishments against such wickedness of the jews. And these punishments did God prepare for the jews not in judea, but among the Gentiles or heathen. And therefore doth God will both the Prophet and also the jews to look unto the Gentiles or heathen, among whom, and by whom those scourges and rods were now in preparing. For God by them purposed to punish this wickedness and ungodliness, whereof the Prophet complained. So jerem. 4. ver. 16. the jews are commanded to behold, and diligently to mark what God intended and went about against them among the heathen, Make ye mention (saith he) of the heathen, and publish in jerusalem, Behold the scouts come from a far country, and cry out against the cities of judah. So Isai 10. the self same wicked jews are sent back unto the Assyrian.  

Two parts of this verse.  But this verse hath two points to be noted. The one is the phrase itself or kind of speaking, the which is full of vehemency and pith, and moving of affections, 
1. The kind and manner of speaking.  to the end that these men albeit they were never so stubborn, and fast asleep in their vices, might be the more moved and stirred up. For God useth a speech that is ●●it and tied together with many copulative conjunctions, as, and see, and behold, and marvel: also he striketh into them an attention or heedfulness and fear, whereas it is said, marveling marvel ye, or he astonished: I work a work in your days, the which shall not be believed when as it shall be told. These repetitions therefore do give a great force and weight unto this sentence and threatening, to the awakening and stirring up of all hypocrites, sleeping, and carelessly snorting in their sins and vices. And so doth Paul Act. 13. ver. 41. generally apply this saying of Habacuck unto all the wicked.  

2. The thing itself foretold by the Prophet.  The second point, which is here worthy the noting, containeth the matter itself, the which the Prophet foretelleth shall come to pass, namely, that same work, the which the Lord was to do in their age and time. Whereby appeareth that this prophesy went not long before those times, wherein those things which are here threatened, came to pass, and we have said already. Further, this work, is the rushing & breaking in of the Chaldeans into the land of jewrie, and the destruction of jerusalem. For these even at that time did God ordain and prepare to be the executioners of the people of the jews, and the revengers of the contemning or despising of his name. Concerning this matter, see jerem. 5. Also jerem. 13. ver. 20. and 21. the are willed to enter into the consideration of these things in these words: Lift up your eyes, and behold them that come from the North: where is the flock that was given thee, even thy beautiful flock? what wilt thou say, when he shall visit thee? (for thou hast taught them to be captains and as chief over thee) shall not sorrow take thee as a woman in travail? To this effect read also the 20. and 25. chapters of his prophesy.  
Furthermore, God did thus prepare the Chaldeans unto this Empire began to arise up, and gathered strength and power: 
The Chaldeans growing in strength and power, might the more easily execute God his judgements against the jews.  for so by this means it did the more easily execute those judgements of God against the jews. Those increasings therefore of the Empire of the Chaldeans (the which at that time began to wax very great among other nations near unto them) were as a gathering together and making ready of rods, the which God would use to whip his people withal. And the jews are willed to mark this, & that very diligently, because that within short time afterward they were to be punished, and sharply corrected by those Chaldeans. So in the times of our Elders, when as God raised up the Empire of the Turks, all the Christians ought to set their eyes thereupon, as on whips, 
The kingdom of Spain likely to be a whip to correct the sins of the professors of the Gospel.  the which God ordained for them. So if any idolatrous kingdom (such as is that of Spain) in God his will and purpose do afterward gather great increase, let us Christians and the faithful take it, as if even now there were by God ordained correctors of our sins, and of the nought setting by the doctrine of the Gospel, and fearful revengers of the despised name of God. Wherefore let men that are Christians, at the least now at length begin to abstain from their sins, and with speed and earnestly turn unto the true God, when as they see these things to be done, and to be in preparing by God in the word.   
Vers. 6. For lo, I raise up the Chaldeans, that bitter and furious nation, which shall go upon the breadth of the land to possess the dwelling places that are not theirs. 

What that wonderful work is, the which God shall work against the jews.  A Making more plain of that which went before. For he showeth what that so wonderful a work is, the which God shall shortly work against the wicked jews. And it is this: namely, God shall raise up, and send in the Chaldeans most cruel and most mighty enemies, that the jews may be punished by them. And this agreeth with the threatenings of God, the which are extant and to be found Deut. 28. ver. 36.37. The Lord shall bring thee and thy king (which thou shalt set over thee) unto a nation, which neither thou, nor thy fathers have known, and there thou shalt serve others gods: even wood and stone, And thou shalt be a wonder; a proverb, & a common talk among all people, 
A lively description of the power and cru●●ltie of the Chaldeans.  whither the Lord shall carry thee. Further, there is added a lively and effectual description or setting out of the power and cruelty of the Chaldeans, that hypocrites should not think, that they can escape the judgements of God: or that they are impossible because of that strength of their own, the which, such as it was, they had in some measure at that time in the kingdom of judah. Confer this place with that of jeremy cap. 6. ver. 22.23. etc. Thus saith the Lord, Behold, a people cometh from the North country, and a great nation shall arise from the sides of the earth. With bow and shield shall they be weaponed: they are cruel, and will have no compassion: their voice roareth like the sea, and they ride upon horses well appointed, like men of war against thee, O daughter Zion.  

Two things here to be noted.  This verse hath two things especially to be noted. One, the name itself of the Enemies, whom God shall bring and raise up against the jews. And these are the Chaldeans. 
1. The name of the Enemies.  Now who these were it is known by other places of the holy Scriptures, and also out of the profane histories themselves, or Chronicles of the heathen. The second thing is, the description of this nation, 
2. The description of that nation.  whereby the same appeareth to be very terrible or much to be feared. And first of all it is said to be a most bitter nation, namely, 
1 A most bitter nation.  such a nation as is bitter over other nation, because of their hard rule and govemment over them. For the rule of the Chaldeans over the jews which were under their subjection, was a Manlian government, that is, most cruel & tyrannical, as is the rule of masters over their slaves, or of the Spaniards over the West Indians, and not as of a father over his children. It was a quick and hasty nation, that is, 
2. A quick and hasty nation.  diligent in the executing of matters. And such must all nations be, the which of small beginnings and kingdoms do gather unto themselves great power, and bear rule over others, to wit, diligent and speedy in the dispatching of things. Such were the Romans at the first, as Sallust teacheth in his Catilinarie wars in these words: But the Romans are diligent at home, and in war speedy, ready, encouraging one another, going against their enemies. 
3. A nation ranging far abroad.  The same nation of the Chaldeans was ranging far abroad, and walking upon the breadth of the land. For the Chaldeans made war upon sundry nations, and waged battle far abroad, as appeareth jere. cap. 25. Finally, they were desirous of other men's goods, 
4. Desirous of that is none of theirs.  or of that which was not theirs, as namely, being covetous, and ambitious or proud, such as is the nation of the Spaniards, the which for praise & gains sake is most desirous to enlarge their borders: the which thing also they have effected or brought to pass. Now if the Babylonian Empire (the which notwithstanding in Daniel is compared unto gold) were such a one and so cruel: what manner of ones may we suppose the other Monarchies or Empires for to have been, and what may we think those great kingdoms, which worship not God, now also for to be? To wit, they are so many plagues, and spoilers of mankind: such as is the one Empire of the Turks at this day.   
Vers. 7. They are terrible and fearful: their judgement and their dignity shall proceed of themselves. 
A Staying still in the same matter. For now he purseth the other parts of this description: whereby appeareth, what manner of persons the Chaldeans were, that is to say, how terrible, or greatly to be feared. 
1. The cruel nature of the Chaldeans.  First of all therefore is described their cruel nature: secondly, their might & power. Their nature, for they are said to be terrible, or to be feared, as namely, being such which did strike a fear of themselves into all others: again, to be feared, as whom other people and nations stood in awe and dread of. 
2. Their might and power.  A nation, which will be her own carver, and minister law according unto her own pleasure, and exercise and execute judgement, as herself listeth, over the people under their subjection, and such as by them have been subdued or overcomen, to rob and spoil them, and carry them away into other lands, according unto their own liking. All which things the jews afterward in these Chaldeans had experience of: and in the time of our Ancestors the West Indians found out but of late, have also tried the like, as their histories do testify and bear record. So then their cruelty is in this place described, and that very lively. Finally, the honour and dignity of this nation (which then was obscure or base) shall grow v, and appear. To conclude, all these things make to this end, that the jews should not think, because as yet the Empire & name of the Chaldeans, was unknown unto them and weak, that therefore they were not such, by whom they could be chastised and corrected. For they shall in time grow up, and become a most mighty people: nay, one of those four chief and especial Monarchies or Empires, which afterward were in the world. So God lifteth up what people he will, or pleaseth him, that by them he may chastifie others, and chief his own people.   
Vers. 8. Their horses also are swifter than the Leopards, and are more fierce than the wolves in the evening: and their horsemen are many: and their horsinen shall come from far: they shall fly as the Eagle hasting to meat. 

The description of the power of the Chaldeans.  THe description of the might and power of the Chaldeans followeth: for it is said, Their horsemen shallbe most swift & strong, as the Leopard. The Chaldeans therefore shall be most ravenous soldiers, the which for hope of pray & booty, like unto wolves in the evening, shall cast themselves into any dangers. Briefly, their horses, and their horsemen like unto Eagles, hasting unto their prey, shall fly into all places, so that nothing can escape them. Thus there is no help nor refuge against God punishing and chastising us.   
Vers. 9 They come all to spoil: before their faces shall be an East wind, and they shall gather the captivity, as the sand. 

Why the Chaldeans are compared unto wild beasts.  THe applying or rather the explication or opening of the similitude, why the Chaldeans are compared unto wild beast. Because that all this nation, to wit, of the Chaldeans shall come with purpose to rob and steal, and so consquently shall be most greedy and ravenous, and most swift, wherein also is or lieth a conformation of the power of the Chaldeans. For those soldiers are wont to be most stout and valiant and eager, whom the hope of pray and booty pricketh forward. For when as once they have filled their budget, as it is in the proverb, than afterward they wax more fearful. 
The purpose of our Author here by is to show, that like as this soldier having lost all his victuals & goods gotten before with great toil becometh more eager upon a new prey: so shall the Chaldeans in hope of the spoil & booty most 'gree dilie and fiercely set upon the jews.   Horatius lib. 2. Epistolar. Epistola secunda. 
Luculli miles collecta viatica multis  
Aerumnis, lassus dum noctu stertit, ad assem  
Perdiderat: post hoc vehemens lupus & sibi, & hosti  
Iratus pariter, ieiunis dentibus acer  
Praesidium regal loco deiecit, ut aiunt,  
Sum munito, & multarum divitererum.  
In homely meeter thus: 
The goods Lucullus soldier  
Collected had with toil and pain,  
While weary snorting he doth lie  
By night, he looseth all again.  
Thence forth becoming greedy wolf,  
All angry with himself, and foe,  
with hungry teeth sharp set on meat  
To get more pray he gins to go.  
And eager bent with courage fell  
A kindly fort he throws to ground,  
In place most strong, as men do say,  
Which with great riches did abound.   
Such therefore shall the Chaldeans be. For they shall come unto the pray and offering of force and violence for the same, that nothing shall be more bold, 
The look of the Chaldeans like unto the East wind.  stout, and courageous than they. Wherefore they shall easily overcome the jews. Further, this also is a cause of the former comparison, for that their faces or look shall be as the East wind, the which namely drieth up all things, and causeth diseases and sickness, bringeth barrenness, and parcheth and scorcheth the corn ready to be reaped Agg. 1. So shall the Chaldeans spoil and consume all the goods of the jews: they shall waste and spend their wealth and riches the which long since they had gathered, and have lying by them in a readiness: and for fear and trembling shall bring diseases upon the jews, that they shall not be able to stand against them.  

They shall carry away as many captives as they can.  Another effect, They shall gather the captivity as the sand, that is to say, they shall carry away as many Captives as they can. Neither shall they be satisfied with the gain the which they shall make thereby. So the Sprniards, when as they had taken the Island Hispaniola ie the Indies within a few months they rid it clean of the citizens and inhabitants, 
The cruelty of the Spaniards.  who first possessed it, whilst they gather unto themselves Captives and slaves. 
The Turks.  So the Turks at this day do carry away from the Christian countries near unto them, and others, innumerable booties and prays, insomuch that in this our age out of one poor Hungary they have often carried away about a fifteen thousand captives at a time, to wit, so cruel, covetous, and merciless are they, and like unto these Chaldeans, whom God of his great mercy through Christ turn from the necks of his Church. Amen.   
Vers. 10. And they shall mock the Kings: and the Princes shall be as a scorn unto them: they shall deride every strong hold: for they shall gather dust, and take it. 

The figure Hypophora, what it is, see Amos cap. 5. ver. 21.  THis is an Hypophora, or the answering of an objection, the which might be made, lest any force of men, or any munition and fortifying of places might seem to be able to let, or keep back the assault of the Chaldeans. For they shall mock all Kings, and make no account of them: they shall quickly take the most strong places, making rampires and casting trenches about it. In the which self same thing there lieth a proof both of their easy executing of things: and also of the hurlie burlie and trouble of the whole world, and likewise of the victory which the Chaldeans should have. See jerem. cap. 25. Ezech. 25.   
Vers. 11. Then shall they take a courage, and transgress, and do wickedly, imputing this their power unto their God. 

An amplification of the great success of the Chaldeans.  AN amplification of the great happiness and success of the Chaldeans. For they themselves shall be in such sort puffed up therewithal, that they will not now take themselves for any mortal men, but for gods, depend upon their own selves, and with great unthankfulness towards God, and through the most shameful sin of iodlatrie worship their own strength, so far doubtless shall they beled with a spirit of so strong giddiness, and in such sort shall they forget their man's nature, as if they were gods, and not men.   
Vers. 12. Art not thou of old, O Lord my God, mine holy one? we shall not die: O Lord, thou hast ordained them for judgement, and O God, thou hast established them for correction. 

A strong reason for the comfort of the godly.  A Most strong reason for their comfort. For the Prophet from the everlastingness and constancy of God, the certainty of his adoption, the holiness of God, and his care for those that are his, in such great trouble of all things, doth promise that the help & aid of God shall be present both with himself, and also with all the godly, and therewithal doth cheer and comfort himself. Finally, in so great stir and barboyle of the world, he teacheth that there shall be one condition or estate of the godly, and another of the ungodly, in as much as the Chaldeans are ordained of God only for the chastising of the godly, and have appointed unto them by God a stinted measure and rate of punishing them, the which in this place he calleth judgement.   
Vers. 13. Thou art of pure eyes, and canst not see evil: thou canst not behold wickedness: wherefore dost thou look upon the transgressors, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? 

The ask of a question.  THe ask of a question, wherein according unto judgement darkened with the clouds of the flesh, that same justice of God, whereby he hateth all wickedness, seemeth to be shuffled with his decree, 
A great combat of the Prophet.  and falling out of the former vision. This was a great combat, the which the Prophet felt in his mind, when as he held it for a most certain and assured foundation and ground, That God did not favour the ungodly, and yet he saw these Chaldeans, unto whom so great happiness or good success against all nations of the world, and especially against the people of God, was promised by God himself, 
The blasphemous disputations of some Philosophers. The complaints of Pomperus. The answer of Cratippus.  to be most cruel, and worse than other men. From hence have sprung those blasphemous disputations of the Philosophers, Whether the world were governed by God his providence: from hence these complants of Pompeius overthrown by Caesar in the Pharsalian battle, That God favoured the unjust cause, as Plutarch reporteth in his life. But the answer of Cratippus was true, That the Common wealth of the Romans had need of these punishments, because of his wickedness, and therefore that this alteration & change of things fell out at Rome by God his providence. And that his decree of GOD, as a thing too high for us to deal with, must be left unto God himself. And from hence also came those opinions of the Platnonists, 
The Platonists.  That so strange alterations and changes of things did fall out by reason of the matter, whereof human things do consist, the which daily desireth new forms. From hence is the accusation of the gods Homer. lib. 1. Odyss.   
Vers. 14. And makest men as the fishers of the sea, and as the creeping things, that have no ruler over them? Vers. 15. They take up all with the angle: they catch it in their net, and gather it in their yarn, whereof they rejoice and are glad. 

A cause why the Prophet is thus troubled within himself.  THe rendering of a reason. For the Prophet showeth the cause why he is so greatly moved within himself. And this was first, for that so many and so innumerable nations, 
1. For that so many nations shall be subject unto the King of Babylon.  were so easily laid open as a pray, and for a fishing unto the people & King of the Chaldeans, in such sort as he described before, namely, as if the mind and purpose of God were to glut him only, and to satisfy him alone, even with the loss and destruction of so many nations. The cause hereof is alleged jere. 27. ver. 5.6. in these words, I have made the earth, the man, and the beast that are upon the ground by my great power, and by my oustretched arm, and have given it unto whom it pleased me. But now I have given all these lands into the hand of Nabuchadnezzar the king of Babel my servant, and the beasts of the field have I also given him to serve him.   
Vers. 16. Therefore they sacrifice unto their net, and burn incense unto their yarn, because by them their portion is fat, and their meat plenteous. 

2. For his blasphemy & unthankfulness unto God.  SEcondly, for that this self same King of the Chaldeans, unto whom God giveth so great things, shall be both blasphermous against God himself, and also most unthankful unto him. For he shall ascribe or give the praise of this his so great felicity or happiness unto his own self, as one that no doubt despiseth all sovereignty and majesty of God: and shall sacrifice unto his own net or arm, as whereby alone he shall get unto himself so great a Monarchy or Empire. This prophesy is more at large declared & laid open Dan. 4. ver. 26.27. where the proud King Nabuchadnezzar most blasphemously vaunteth himself against God, & giveth unto himself the whole praise of his strength and power, and majesty, and glory, etc. The word be these: At the end of twelve months, he walked in the royal palace of Babel. And the King spoke and said, is not this great Babel, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?   
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 godly, and mocking the Chaldeans.  AN interrogation or ask of a question, as it were a conclusion, wherewith the Prophet doth both comfort the godly, and also mocketh the Chaldeans. He comforteth the godly, in that he showeth that this barbarous cruelty of the Chaldeans. He comforteth the godly, in that he showeth that this barbarous cruelties of the Chaldeans shall not be perpetual, or last for ever. He mocketh the Chaldeans, because he threateneth that there shall at last be an end of their cruelty and power. He doth indeed ask a question of the thing, the which notwithstanding he doth not think shall be, but this kind of phrase or speaking carrieth a greater emphasis, vehemency or force with it, than a direct or plain and simple conclusion.    

CAP. 2.  
Vers. 1. I will stand upon my watch, and set me upon the tower, & will look and see what he would say unto 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 confess, with the former, but the which notwithstanding seemeth both to have been made, and also showed by God a long time after the former, namely, after that the Prophet fastening both his mind and also his eyes upon the misery described before, had prayed unto God, and required some matter to comfort the godly with all. The which at the length was offered unto him by God. For in regard of the great faithfulness of God his providence, 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 saw before nothing but confusion, or things in his judgement huddled up together far out of square and order. And this Sermon hath two parts, 
Two parts of this Sermon.  namely, a reason of the vision showed unto the Prophet: and a reporting and declaration of the same, 
1. A reason of the vision showed the Prophet.  the which partly comforteth the godly, and partly showeth the destruction of the Chaldeans, and the causes of the same.  

2. A declaration of the same. The first part of this Sermon showing the recovery of the Prophet from his former doubting, and his waiting for a more loving vision.  As for this first verse, it is the first part of this Sermon, wherein the Prophet teacheth, by what means and when there was showed unto him by God a more loving vision. And first of all he telleth, that at the length he took heart, and recovered himself from out of so great an encumbrance, and dispute, or complaining against God, the which condemning, he calleth a reprehension or reproof and rebuke made of himself, and with most assured confidence or trust hoped for the peculiar and especial care of God concerning those that are his, and that he waited a long time for another vision from God, whereby the former might be mitigated or eased.   
Vers. 2. And the Lord answered me, and said, writ the vision, and make it plain upon tables, that he may run that readeth it. 

Another vision showed the prophet, and commanded to be written so plainly, that every one might read it.  AFterward, and in the second place he telleth that at length there was another vision showed unto him by God, wherein the Lord answereth all the former doubtings, and commanded expressly the same to be written, and drawn in great letters, and to be set forth openly, that it might be read of every man, as he passed by, to wit, for the comfort of the godly, and for the defence of his justice.   
Vers. 3. For the vision is yet for an appointed time, but at the last it shall speak, and not lie: though it tarry, wait: for it shall surely come, and shall not stay. 

The second part of this Sermon, containing a general comfort for the godly.  THe second part of this Sermon, wherein first is promised a general comfort of the godly, that they shall not want Prophets, whose prophesyings and comforts, showing especially that the same Christ shall come, albeit they shall not forthwith and by and by be fulfilled, yet shall they at the last have an end, and wished accomplishment: and so he teacheth that the godly are not to saint, nor to quail, 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 tarry.   
Vers. 4. Behold, he that lifteth up himself, his mind is not upright in him; but the just shall live by his faith. 

An admonition for the godly.  AN answering of an objection, or an admonition or warning. For he warneth us, that we deceive not ourselves because of the deferring of the fulfilling of God his prophecies. For they, which by faith shall not lay hold of those promises of God, will wax the more proud, and because of this delay will carry minds both the more lifted up against God himself, and also the more injurious or wrongful against men the servants of GOD. Through which pride and unstayednes and unruliness of mind, they shall not only displease God, but also in the end shall run into destruction, because these is not in them that same uprightness and staidness, whereupon men ought to rest and lean before God, to wit, a mind and conscience. But those which fear GOD, who through a true and sure faith shall wait for the promises of God, that especially of Christ to come, the foundation & ground of the rest, and shall rely upon him as an hold and fort that cannot be won, their life, estate, and salvation shall always stand in a safe and sure place and shall be preserved, not only that of the body, but much rather of the mind or soul: so that this (to live) in this place must truly be understood of the perpetual and everlasting life of the just according unto the meaning of the Prophet, and the holy Ghost himself so expounding it, Rom. 1. ver. 17. Hebr. 10. ver. 38.   

A particular comfort for the godly.  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 unto him all nations, and heapeth unto him all people. 
NOw followeth a special or particular comfort for the godly, the which appertaineth unto the prophesy before going concerning the happiness and pride of the Chaldeans. For he apply unto them the sentence immediately before, to wit, as touching the overthrowing and destruction of those which are of a lofty and proud mind, and that by way of comparison from the lesser unto the greater, as thus: If those shall fall, which shall not believe the word of God, how much more shall they be rooted out, and shall not remain, who being drowned in all lewdness, as if they were drunken with wine, do offend both against God and men through outrageous pride, endless, cruelty against all men, unsatiable or unfilable covetousness, and desire of ruling over all persons? All which vices he showed in the Chapter before to be in the Chaldeans.   
Vers. 6. Shall not all these take up a parable against him, and a taunting proverb against him, & say, Ho, he that increaseth that, which is not his? how long? and he that ladeth himself with thick clay? 

An amplification of the judgement of God against the Chaldeans.  AN amplification of this judgement of God against the Chaldeans by the bitter taunt of the nations in subjection unto them, and by their most tart and ●●arp quip against them so afflicted or punished by God. For first of all, all men shall acknowledge their punishment to be just, and in the very midst of their afflictions or punishments shall reproachfully cast into their teeth their covetousness, and their vain cark and care in gathering together of gold that is the clay of the earth. See what is written concerning this matter of bringing down the pride of these Babylonians, and laying their honour in the dust, Isai cap. 13. ver. 9, 10 11. Behold, the day of the Lord, cometh, cruel, with wrath, & fierce anger, to lay the land waste, and he shall destroy the sinners out of it. For the Stars of Heaven and the Planets thereof shall not give their light: the Sun shall be darkened in his going forth, and the Moon shall not cause her light to shine. And I will visit the wickedness upon the world, and their iniquity upon the wicked, and I will cause the arrogancy of the proud to cease, and will cast down the pride of tyrants. Again, cap. 14. ver. 9, 10, 11, 12. There is yet more lively described the ignominious and foul reproachful fall of the King of Babylon, and how he is derided and scorned in regard of the same, after this manner: Hell beneath is moved for thee, to meet thee at thy coming, raising up the dead for thee, even all the Princes of the earth, and hath raised from their thrones all the kings of the nations. All they shall cry, and say unto thee, art thou become weak also, as we? Art thou become like unto us? Thy pomp is brought down to the grave, and the sound of thy viols: the worm is spread under thee, and the worms cover thee. How art thou fallen from Heaven, O Lucifer, son of the morning? and cut down to the ground, which didst cast lots upon the nations? etc.   
Vers. 7. Shall they not rise up suddenly, that shall bite thee? and awake, that shall stir thee? and thou shalt be their pray? 

The Chaldeans that have rob others, shall themselves be spoiled by the Medes.  Again the enemies, which shall rise up against them, shall not but once, or lightly vex them, but continually, and most willingly and desirously. Last of all, these self same Chaldeans the thieves and robbers of the world, shall become a pray and booty unto others. The which the very manner of speaking of the Prophet by way of interrogation or ask of a question doth show, shall come to pass both out of hand, and also with an undoubted issue. Now these enemies which he here speaketh of, were the Medes, who destroyed and put down the Empire of the Chaldeans, as Isai teacheth in these words cap. 13. ver. 17, 18, 19 etc. Behold, I will stir up the Medes against them, which shall not regard silver, nor be desirous of gold. With bows also they destroy the children, and shall have no compassion on the fruit of the womb, and their eyes shall not spare the children. And Babel the glory of the kingdoms, the beauty and pride of the Chaldeans, shall be as the destruction of God in Sodom and Gomorah, etc.   
Vers. 8. Because thou hast spoiled many nations, all the remnant of the people shall spoil thee, because of men's blood, and for the wrong done in the land, in the city, & unto all that dwell therein. 

A reason why the Chaldeans should be so spoiled.  THe rendering of a reason for the robbing and spoiling of the Chaldeans by others, wherein also is an answering of an objection, lest God might seem too bitter in punishing the Chaldeans so sharply. For it is meet, that they, which have rob others, should become also a pray themselves: who themselves had been cruel, should also taste of the same violence. And those chiefly, which have used these sins against all mankind, and not against one or two nations only, but against all nations: and especially against a city dedicated unto God, which thing the Chaldeans have done.   
Vers. 9 Ho, he that coveteth an evil covetousness unto his house, that he may set his nest on high, to escape from the power of evil. 

An exhortation to be admonished by these judgements of God.  AN exhortation, whereby the Prophet ascendeth or goeth up from the particular unto the general by way of a certain digression or going aside from the matter, that all men by these judgements of God may learn to be wise, and take heed unto themselves. He therefore threateneth destruction unto all those, the which seek riches and power by evil and unjust means: the which two things he showeth to be most untrusty holds of security and carelessness, and a most deceitful harbour in calamities or troubles, as which namely are accursed of God, howsoever the vain world think otherwise, and do trust in them.   
Vers. 10. Thou hast consulted shame to thine own house, by destroying many people, and hast sinned against thine own soul. 

A continuing of the former exhortation.  A Continuing of the said general most profitable exhortation, whereby he partly amplifieth the wickedness of these both covetous, and also cruel persons, partly taketh away all vain hope in those their riches and trust in their might and power. For contrary unto the opinion and judgement of them, they get not unto themselves and their family's honour and commendation by such wealth and power, but shame and reproach. By destroying of others, they work not security or safety unto themselves for time to come, but they commit the greater sin, the which in the end shall make against themselves, and turn unto their own destruction.   
Vers. 11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it. 

A confirmation of the former threatening by the figure Hyperbole, which is a speech exceeding the truth, not unto the maintenance of a lie, but to make that to be believed, which seemeth almost incredible. An amplification teaching that these threatenings concern in general all guilty persons in those crimes, whosoever.  A Confirmation of the former threatening, by an Hyperbole, or excessive kind of speech beyond and above the truth. For he saith, howsoever those which have sustained and received wrong, be still, and hold their peace, yet do the dumb rafters and timber beams, and the riches uninstlie hoarded and heaped up, complain of so great injury or wrong done unto them, and do require and ask vengeance at the hands of God against these sins.   
Ver. 12. Woe unto him that buildeth a town with blood, and erecteth a city by iniquity. 
AN amplification, whereby he teacheth, that the same judgement of God doth appertain and is threatened unto covetous and cruel men, not only such as are private persons, but also unto whole common wealths, & Princes in like manner, yea & moreover unto the Kings and Emperors themselves.   
Vers. 13. Behold, is it not of the Lord of hosts, that the people shall labour in the very fire? the people shall even weary themselves for very vanity. 

What the figure Hypophora is, see Amos cap. 5. ver. 21.  THis is an Hypophora, or answering of an objection, whereby he taketh away from them all hope of escaping, the which they conceived as appeareth vers. 9 before. First for that this vengeance and punishment shall be from God, who is the rule over all things, and whose will nothings can let nor hinder, yea, and it shall be most assuredly, and speedily. And therefore he said, Behold Furthermore, for that howsoever they do flee unto their idols, either forging new, or furbishing up again the old, yet shall they weary themselves in vain, and shall not for all this escape.   
Vers. 14. For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. 

A reason of the former the former judgement.  THe rendering of a reason, taken from the decree of God himself. For God will have himself, and his glory and power thus acknowledged of the world, in stead of this that he was before in such sort contemned or despised of it. And the Prophet looking especially into the destruction of the monarchy or Empire of Babylon, the which he had foretold in this self same chapter, teacheth that then the judgements of God shall every where be scattered and spread so far a broad, that they shall in such sort cover the whole earth, as the waters do the channel of the sea. And so in this place he returneth again unto the Chaldeans, whom by means of the former digression or turning aside from the matter, he had left.   
Vers. 15. Woe unto him that giveth his neighbour drink: thou joinest thine heat, and makest him drunken also, that thou mayst see their privities. 

another cause of the destruction of the Chaldeans.  REturning unto the Chaldeans, he allegeth another cause of their destruction besides their covetousness & cruelty, namely their exercrable or accursed treachery, because that under a crafty counterfeiting of friendship, and a pretence or colour of help, learning out the weakness of their conferderates, they invadedor set upon their goods & kingdoms. The which thing being then spoken of the nation of the Chaldeans, appertaineth unto all men, yea private persons, which are trothless, and deceiving others with counterfeiting of friendship. But this means did the Romans afterwards increase and enlarge their Empire.   
Vers. 16. Thou art filled with shame for glory: drink thou also, and be naked: the cup of the Lords right hand shall be turned unto thee, 
It is meet the Chaldeans be served, as they have served others.  and shameful spewing shall be for thy glory. 
BY the making of every member of this verse to fit and answer God against the Chaldeans, to wit, that it is meet that they be handled by God after the same manner, and that they drink roundly of the same cup, the which they themselves had cruelly and treacherously mingled for others: that they be shamefully made naked, as they have made others naked. Finally, that they feel at the last, ignominy or reproach greater, and more plentiful than that their cruel glory, and that they drink of this cup of reproach and shame, even until they spew again, or unto the very dregs.   
Vers. 17. For the cruelty of Lebanon shall cover thee: so shall the spoil of the beasts, which made them afraid, because of men's blood, and for the wrong done in the land, in the city, and unto all that dwell therein. 
THe fourth cause, 
The fourth cause of the destruction of the Chaldeans. What the figure Synecdoche is, see Amos cap. 5 ver. 21.  and the same the chief cause of the destruction of the Chaldeans, namely their cruelty against the people of God, and the spoiling of all jewrie (the which by the figure Synecdoche is signified under the name of Libanon) as which namely was an earnest, or pledge of the promise of God: and finally, the sacking and overthrowing of the holy city, done by them most cruelly, and mercileslie Isai. 47.   
Vers. 18. What profiteth the image? for the maker thereof hath made it an image, and a teacher of lies, though he that made it, trust therein, when he maketh dumb idols? 

The Idols shall not be able to help the Chaldeans, for these causes.  THis is an answering of an objection, lest the Chaldeans might think to escape through the help of their idols and gods. For he teacheth that the idols shall neither be able to defend, nor help their worshippers, the which thing he proveth by the nature of the thing itself, that is, of the idols, the which he describeth by these four epithets or titles. First, because they are carved wood, 
1. Because they are carved wood.  and so consequently the work of men's hands. Secondly, because they remain cast or molten images. And therefore have not by this workmanship of man attained any divine nature, or new force. 
2. Because they remain melted images.  Thirdly, for that they teach lies and false things. And therefore Idolators are foully deceived, when as they imagine them to be gods, and divine powers. Fourthly, because such things are vain, and in themselves dumb and dead. 
3 Because they teach lies.  And therefore they cannot do anything, nor answer unto the prayers of them that pray unto them Isa. 40. and 44. ver. 10. Who hath made a God, or melted an image, that is profitable for nothing? And cap. 46.   
Vers. 19 Woe unto him that saith to the wood, awake, and to the dumb stone, rise up, it shall teach thee: behold, it is laid over with gold and silver, and there is no breath in it. 

An amplification of the former refutation of the Chaldeans.  AN amplification of the former refutation or proving of idols to be vain, taken both from the curse pronounced against those which worship idols: and also from the unability and vanity of the idols themselves, the which he lively setteth forth matching together by the way of contraries the vows and prayers of idolators, with the event or issue and falling out of things itself, and the nature of Idols. For they are deaf and dumb, and altogether dead things, how so ever they be laid over with gold or silver. Therefore they can hear no man, nor help any man.   
Vers. 20. But the Lord is in his holy temple: let all the earth keep silence before him. 

A contrariety between the true God and Idols.  A Contrariety between the true God, and idols. First, lest the godly which rely and stay upon God, should think themselves to be no more secure, or without danger, than the Idolators. Secondly, that the very profane or wicked themselves, and the heathen might know assuredly that the former judgements should be or come to pass, because God doth denounce or threaten them, unto whom the whole world obeyeth, and submitteth itself with reverence and silence. Finally, whose majesty and power did manifestly shine forth in that his Temple, people, and worship and service. For under a thing at that time known very well unto all nations, namely that divine Temple, he doth by the figure Synecdoche comprehend and set forth the endless majesty of God, and the true proof of his divinity. By which word he comprehendeth both the adoption of the people of the jews, & also the worship of God severed from the idolatries of other nations: and moreover all those infinite benefits which flowed from them both, whereby God manifestly showed himself unto the whole world, that he was b●th the true God, and also almighty, and that the said worship only, and temple were acceptable unto him.    

CAP. 3.  

An excellent prayer for the use of the Church, and every one of the faithful.  THis chapter hath a notable and excellent prayer delivered and uttered by the Prophet of God for the use of the whole church, and every one of the faithful, wherewith they might both stay up and comfort themselves in the midst of those afflictions or troubles, meditating or thinking upon the points contained in this prayer: and also beg salvation or deliverance and help at the hands of God for his Church, staying upon those foundations and grounds, which they ought. Finally, that the godly even in the midst of the ruin and fall of the whole world, might confirm, and exercise their faith touching the promises of God, 
Three parts of this prayer.  the spirit of God helping their infirmities, as it is Rom. 8. ver. 26. Likewise the Spirit also helpeth our infirmities, etc. for he teacheth them to pray. 
1. He prayeth for help.  The frame and disposition of this prayer hath three points. For first the Prophet prayeth for help at the hand of God. Secondly, he layeth down the foundations or grounds of this his request and hope. 
2. The grounds of this prayer.  Thirdly, he showeth that he shall be heard of God. The style or indictment of this prayer was in meeter or verse, and not in prose. 
3. He hopeth to be heard. Schiggionoth.   
Vers. 1. A prayer of Habacuck for the ignorances. 

The drift of the whole chapter contained in this verse.  IN this verse the whole scope and drift of this chapter is showed. For it containeth an humble prayer unto God, and proceeding from a true faith, and uttered by Habacuck himself, and not by every one of the faithful, albeit every faithful aught to know, after what manner God is to be prayed unto. Finally, the musical instrument is added also, whereon this spiritual meditation or prayer was to be sung: which was an order and manner appointed of God himself unto the Church of that time, of which kind of instrument or tune, and the like, to sing Psalms withal and upon, you may see Psal. 7. ver. 1. and hereafter in this chapter ver. 19 in the end.   
Vers. 2. O Lord, I have heard thy voice, and was afraid: O Lord, revive thy work in the midst of the people, in the midst of the years make it known: in wrath remember mercy. 

The first part of this prayer containing the sum of the request of the Prophet, and also a cause of the same, for that,  THe first part of this prayer, the which containeth both the sum of his request, to wit, that God in that same foreshowed garboil and trouble, & fearful misery of the whole world, would have mercy and compassion on his faithful: and he also setteth down a reason, why this is meet to be done. First, because they are his work. Secondly, because such is the nature of God, that he can never forget his mercy toward those that are his, no not then, when as he is angry with them. 
1. They are his work.  For in him, as james saith, cap. 2. ver. 13. Mercy rejoiceth against judgement. And as the Psalmist witnesseth Psalm. 30. ver. 5. God endureth but a while in his anger: but in his favour is life: 
2. He cannot forget his mercy toward them.  weeping may abide at evening, but joy cometh in the morning. And Psal. 89. ver. 31.32.33. If they break my statutes, & keep not my commandments: then will I visit their transgression with the rod, and their iniquity with strokes. Yet my loving kindness will I not take from him, neither will I falsify my truth. Thirdly, for that the Church of God as yet is in her middle age, 
3. The Church is not yet come to her full age & growth.  and as it were in her youth: and is not yet come unto the end and term of her life and continuance, of the which, and against the which the Church complaineth and prayeth Psal. 102. ver. 23.24. in these words: He abated my strength in the way, and shortened my days. And I said, O my God, take me not away in the midst of my days: thy years endure from generation to generation. And the Prophet is moved now especially to pray for this, because that he is very greatly troubled, trembleth, and feareth that there shall be a destruction even of the Church itself, by reason of the former vision which was showed him.   
Vers. 3. God cometh from Teman, and the holy one from mount Paran, Selah. His glory covereth the heavens, and the earth is full of his praise. 

Two grounds of this prayer. The power of God, and his love to those that are his.  THe second part of this prayer, wherein he declareth two grounds of his prayer, namely, the power of God, and his bounteousness or good will toward those that are his ver. 13. So Psalm. 61. ver. 7. where the Prophet prayeth for to be settled firmly in his kingdom, upon trust in God his mercy and faithfulness in his promises: He shall dwell before God for ever: prepare mercy and faithfulness, th●● they may preserve him. To this effect is a good part of the 89 Psalms spent in magnifying and extolling the bounteousness, love 〈◊〉 goodness of God towards his elect in Christ, that is, his Ch●●●● And as concerning the power of God, and the same infi●●●●● endler, and far above the strength of all things, he setteth down the consideration and proofs thereof, for that the godly could not otherwise be confirmed or strengthened against so great an heap of calamities or troubles and miseries at hand, but by the same earnest beholding and looking upon the endless power of God. Further, he allegeth such proofs, which are not feigned after the manner of Poets, but even indeed have already fallen out for the aid and use of his Church, and such as in the Scripture are often rehearsed, as for example, Psal. 18. and 77. Such namely as was his power ●npublishing or giving of the law, and when as he showed himself in Mount Sinai, and when as he appeared in the wilderness of Pa●an, and in Mount Theman of Arabia.   
Vers. 4. And his brightness was as the light: he had horns coming out of his hands, and there was the hiding of his power. 
THe figure Hypotypôsis, whereby not only the thing, that is, 
Hypotypôsis, what this figure is, see Amos cap. 8. ver. 12.  the majesty of God is lively laid open as it were to be seen with ●●e eyes, but also his power is proved to be endless, and to be fea●ed of all things. And this place is to be conferred or compared 〈◊〉 that of Exodus cap. 19 ver. 16. and the verses following with the Psal. 18.77. and Hebr. 12. ver. 18. and certain other there following. First of all the majesty and power of God is described by the brightness, 
The majesty and power of God described by his brightness.  the which could not be beheld of the eyes of any man. And the beams shining out of this brightness are called the ●●rn●s of his hands, because that they did stretch out, and spread abroad themselves into sundry parts, as Moses also is said to have had horns by reason of the brightness of his countenance, the which was so great, that the children of Israel together with Aaron ●ere afraid to come near him, as it is Exod. 34. ver. 30. The horns are said to come forth out of his hands, not out of his face, that if the majesty and brightness of the hands of God cannot be abidden of 〈◊〉 we should understand that much less could his face be of us be ●●holden. Finally, this self same so great brightness is said to have ●●●n, not the very essence of God, but only a vail, sacrament, and ●●●dow of his power, like as when he showed himself unto Moses 〈◊〉 33. ver. 22. he doth put a cover over him, and doth not let him 〈◊〉 whole glory, but a certain dark show of the same. And Psal. 〈◊〉 11. it is said, that he made darkness his secret place, and his pa●●● 〈…〉 about him eue● 〈◊〉 of ●aters 〈◊〉 ●loudes of the air. 〈…〉 104. ver. 2. ●pan● likewise said of God, that he covereth himself with light, as with a garment, and spreadeth the heavens like a curtain. Confer this place with that of 1. King. cap. 19 ver. 11. and certain others there following, where is set forth the manner of God his showing himself in some measure unto the Prophet Elijah, by a strong wind, earthquake, fire, and a soft still voice, that thereby we may easily conclude, that the thing itself, that is, the essence & power of God, is a thing incomprehensible, or which cannot be comprehended and conceived. For God dwelleth in the light that none can attain unto, as Paul speaketh 1. Tim. 6. ver. 16.   
Vers. 5. Before him went the pestilence, and burning coals went forth before his feet. 

The majesty of God described by certain fearful effects.  HEre the Prophet showeth the self same thing by certain effects, which are to be feared of all mankind, the which notwithstanding are but as it were the only prints of the feet of God, or as it were certain apparitors or pursuivants which stand before God. And these effects are works of God being angry, like unto those which the Prophet described before. Two of them are reckoned up in this place, namely, the pestilence, and sharp and burning diseases: also blasting of corn. So Numb. 14. ver. 12. God threateneth to smite them with the pestilence. And Deut. 28. with other strange diseases. Wherefore he seemeth to allude, or have resemblance unto those kinds of sicknesses, where with God destroyed both his own people in the wilderness: and also the Chanaanites, by little and little after the wars of josua.   
Vers. 6. He stood and measured the earth: he beheld, and dissolved the nations, and the everlasting mountains were broken, and the ancient hills did bow: his ways were everlasting. 

Another testimony of the power of God.  ANother most known testimony or witness of the endless power of GOD, yea, and that favouring his Church, namely, the bringing of the people of God into the promised land. In the which God showeth, first, that the same was done by his decree, & by his sentence as it were of a judge. Secondly, that the same was done by that authority and power, whereby he can give all the lands and countries of this world unto whom he will. Furthermore, by that strength, where with even by his only look be feared the hearts of the Chanaanites, a giantlike nation, that they did 〈◊〉 were melt and vanish away: and also struck the mountains, the which from the beginning of the world had stood unmovable. Lastly, with that wisdom, whereby the issues and falling out of all things are both very well known unto him, and also most easy, because they are in his power.   
Vers. 7. For his iniquity I saw the tents of Cushan, and the curtains of the land of Midian did tremble. 

The former testimony amplified by the adjoines.  HE amplifieth the former testimony by the adjoints, the which now maketh very much for the comforting of the godly. For he showeth that both the Arabians themselves, and also the Madianites (which people do live in tents, curtains, and shelters, and are fearful unto their borderers) were then so affrighted, that they durst no where to show their faces, and were not to be seen, as if they had been brought to nothing: but ran away, and trembled for fear in the midst of their curtains and tents.   
Vers. 8 Was the Lord angry against the rivers? or was thine anger against the floods? or was thy wrath against the sea, that thou didst ride upon thine horses? thy chariots brought salvation. 

An answering of the scoffs of the wicked, and also a comfort for the godly.  AN interrogation or ask of a question, whereby he partly meeteth with and answereth their scoffs, which denied that the former things were done for the sake of the godly: and partly he doth the more earnestly confirm or strengthen the godly themselves in faith, and in looking for the help of God in the midst of afflictions or troubles. They therefore which took away from the godly this hope, did impute or lay it unto other causes, both that the sea was dried up in the passage of the people: and also that the river jordan was dry in like manner: construing this to be done, because God was especially angry against these waters. The Prophet denieth this to be true, but answereth that so great majesty of God appeared for the salvation or deliverance of his Church, for the preserving whereof he stood in the battle against the enemies, riding as it were upon hooked or iron chariots, and not triumphant chariots, and fight from his chariot.   
Vers. 9 Thy bow was manifestly revealed, and the oaths of the tribes were a sure word, Selah. Thou didst cleave the earth with rivers. 

An amplification of God his deliverance of his people taken from the manner of his helping of them, the which he also proveth by certain adjoints.  AN amplification taken from the manner of the help showed them. For God most manifestly did cast his weapons against the enemies of his Church, so that men did nothing at all doubt, but that God did openly bear favour unto it. The self same thing also he proveth by the adjoints, of the which he reckoneth up this first. That out of the earth and rock strooken by the power of God, there did gush forth water for drink for the people. Read hereof Numb. 20. 1. Cor. 10. Of all which benefits he addeth the foundation or ground, lest the jews might ascribe so great favour of God unto their own virtues, 
1. The giving them water out of the rock.  namely, the promise, or word of God confirmed unto the tribes, that is, the whole seed of Abraham, by oath, he showeth to have been the true cause of this help of God.   
Vers. 10. The mountains saw thee, and they trembled: the streamt of the water passed by: the deep made a noise, and lift up his hand on high. 

2. A double miracle.  THE second adjoint unto this deliverance of the people, the which is a most clear testimony or witness both of the infinite or endless power of God over all things, and also of his mercy and favour toward his Church, to wit, a double miracle, the which is described by an Anthropopatheia. 
What Anthropopatheia is, see Mich. cap. 7 ver. 8.  The first miracle was the trembling of the earth, that is, of the mountains, or a great earthquake there, the which was at the giving of the law, wherewith the mountain Sinai himself was shaken. And this is reported Exod. 19.18. And mount Sinai was all on a smoke, because the Lord came down upon it in sire, & the smoke thereof ascended, as the smoke of a furnace, and all the mount trembled exceedingly. Hereof also speaketh David Psal. 114. ver. 4.6. The mountains leapt like rams, and the hills as lambs. Ye mountains, why leapt ye like rams, and ye hills as lambs? The second miracle appeared in the waters, whilst both the red sea went back, and was dried up at the commandment of God: and also whilst the law being given in Mount Sinai, there were thunderings and lightnings, and most thick clouds, and the noise of a trumpet was heard in the air. Of the going back and drying up of the sea thus it is written Exod. 14. ver. 21. And Moses stretched forth his hand upon the sea, and the Lord caused the sea to run back by a strong East wind all the night, and made the sea dry land: for the waters were divided. Hereof the Psalmist speaketh thus Psal. 114. ver. 3. The sea saw it, and fled: Iorden was turned back. And Psal. 77. ver. 16.17. The waters saw thee, O God, the waters saw thee, and were afraid: yea the depths trembled. The clouds powered out water: the heavens gave a sound: yea, thine arrows went abroad. Of the thunder and lightning, the thick cloud and sound of a trumpet thus we read Exod. 19 ver. 16. And the third day, when it was morning, there was thunders, and lightnings, and a thick cloud upon the mount, and the sound of the trumpet exceeding loud, so that all the people, that was in the camp, was afraid.   
Vers. 11. The Sun and the Moon stood still in their habitation: at the light of thine arrows they went, and at the bright shining of thy spears. 
THe third adjoint far more wonderful than the former miracles, as namely, that which appeared in heaven itself, to wit, 
3. The standing still of the Sun & the Moon.  in the Sun and in the Moon, who at the commandment of God stayed their course, as it is joshua 10. vers. 12.13. Then spoke joshua unto the Lord, in the day, when the Lord gave the Ammorites before the children of Israel, and he said in the sight of Israel, Sun, stay thou in Gibeon, and thou Moon in the valley of Aialon. And the Sun abode, and the Moon stood still, until the people avenged themselves upon their enemies (is not this written in the book of jasher?) so the Sun abode in the midst of the heaven, and hasted not to go down for a whole day. Unto this miracle the Prophet Habacuck joineth another like thereunto, to wit, for that the people went safely through the desert both by day and also by night, in the light and shining both of a fiery pillar giving light unto them in the night time, and also of a cloud going before the Israelites in the day time. This is recorded Exod 13. ver. 21. after this manner: And the Lord went before them by day in a pillar of a cloud to lead them the way, and by night in a pillar of fire to give them light, that they might go both by day and by night.   
Vers. 12. Thou trodest down the land in anger, and didst thrash the heathen in displeasure. 

The conclusion of the former discourse of the power of God for the good of his Church.  THe conclusion of the whole former meditation and narration of the power of GOD stretched out for the favour of his church, namely, that there is no country or nation which the Lord cannot thrash and tread down in his anger. And therefore that the church hath a most excellent remedy and help of her salvation and deliverance out of all evils in the same infinite or endless power of God.   
Vers. 13. Thou goest forth for the salvation of thy people, even for salvation with thine anointed: thou hast wounded the head of the house of the wicked, and discoveredst the foundations unto the neck, Selah. 

Another ground of this prayer & hope of the Church.  A Light passing over unto another matter, by the which he declareth another foundation or ground of this prayer and hope of the church, namely the singular good will of God toward it, whose foundation also, and sundry effects already indeed tried and approved, he rehearseth. First therefore he affirmeth that God appeared to have had a love and a care of the salvation of his church, the ground of which care is Christ, that is to say, the adoption or choosing of the church in Christ. Wherefore in the word Anointed, or Christ, that same singular and free election of God touching the jews, and also the cause thereof, namely Christ the mediator of his church, is contained. Finally, he rehearseth the effects witnessing that same singular good will of God toward the church, among the which this is first reckoned up, that he hath both wounded the head itself, to with Pharaoh, and the first borne of the wicked, who afflicted or troubled it, and also razed it up from the very foundation, that is, with his whole army and family. Whereof see Exod. 11. and Psal. 74. ver. 13.14. where David speaketh of this matter thus: Thou didst divide the Sea by thy power: thou brakest the heads of the dragons (that is, the servants of Pharaoh) in the waters. Thou brakest the head of Leviathan (that is, of Pharaoh) in pieces, and gavest him to be meat for the people in the wilderness. This self same, because it is a singular benefit the Prophet would have to be sung and noted by the musicans with a divers tune and note, the which he signifieth by this word (Selah).   
Vers. 14. Thou didst strike through with his own staves the heads of his villages: they came out as a whirl wind to scatter me: their rejoicing was as to devour the poor secretly. 

An amplification of the former benefit & work of God.  AN amplification of the former benefit and work of God, in that for the favour of his church he destroyed not only the first borne of the Egyptian families in the cities and towns, but also in the country: because that the country men themselves also, as well as the rest in the cities, ranged and raged against the people of God with deceit and violence, and did devour and eat them up with great pleasure. Therefore look with what staff, and with what cruelty they themselves went about to destroy the people of God, after the same manner were they again justly punished by God.   
Verse 15. Thou didst walk in the Sea with thine horses upon the heap of great waters. 

The conclusion of this work of God and second part of this prayer.  THe conclusion of this work of God, and second part of this prayer, whereby he teacheth that God for the favour of his church even through the midst of the waters of the sea (the which for this purpose he gathered into an heap (Exod. 14. ver. 22.) made such a way, by the which both the horses, and all the carriages of the people passed safely, and the Lord also himself as a most valiant rider fought for those that were his, against their enemies.   
Vers. 16. When I heard, my belly trembled: my lips shook at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: for when he cometh up unto the people he shall destroy them. 

The third part of this prayer, promising help and deliverance unto the Church.  THe third part of this prayer, wherein the Prophet promiseth unto himself, and unto all other the true godly, that he shall be heard most assuredly, in so much that he prophesieth, that at what time the Lord shall come up to destroy the Chaldeans, even than the whole church among the Chaldeans themselves, and in such calamity or misery shall be sure and safe. Albeit that the same at that time shall not be without great fear and trembling, both for that it shall then see so wonderful judgements of God: and also for that she herself shall be in the midst of so great danger at that time. 
The commandment of Cyrus for the safety of the jews.  This prophesy was fulfilled, when as Cyrus having taken Babylon, gave commandment, that no jews, or any that spoke the Syrian tongue, should be hurt, as Xenophon teacheth. And this fear, wherewith the church shall be then shaken, and the which the Prophet had conceived of the revealing unto him of so great misery, 
What the figure Hyperbole is, see Habac●c cap. 2. v. 11.  is hereby the way of an Hyperbole or excessive speech described or set out by sundry effects, the which men being strooken into an unmeasurable or surpassing fear do feel, and in very deed and truth have experience and trial of, to wit the natural heat departing and leaving the members, that the godly may throughly conceive the judgements of God, and when as the thing itself should come to pass, might the more easily acknowledge it to have been foretold long time before.   
Vers. 17. For the fig tree shall not flourish, neither shall fruit be in the vines: the labour of the olive shall fail, and the fields shall yield no meat: the sheep shall be cut off from the fold, and there shall be no bullock in the stalls. 

The great misery of the Chaldeans.  BY coniuncts or things joined together he describeth how great the calamity or misery of the Chaldeans and enemies of the Church, shall be: for he showeth that they shall be destitute or void of all things necessary for man to live withal, be they either the fruits of the earth, or cattle. By how much the greater was the dullness and blockishness of balthasar (Dan. 5.) who in so great dearth and scarcity of victuals, 
balthasar.  doth make those his feasts and banckets full of all riot and excess the very self same night, in the which Babylon was taken.   
Vers. 18. But I will rejoice in the Lord: I will joy in the God of my salvation. 

The great happiness of the Church.  BY the way of contraries he teacheth how great on the contrary side shall be the felicity or happiness of the church hoping and relying upon the true God, the which being defended and preserved by him, shall at that time have nothing else but matter of thanksgiving, gladness, and rejoicing. But in God, that is, of his only bounty and goodness she confesseth that she shall be saved, and overwhelmed with that joy, wherewith the church shall rejoice, not in herself, nor in so great slaughter and punishment of men properly, but for the glory of the true God.   
Vers. 19 The Lord is my strength: he will make my feet like hinds feet, and he will make me to walk upon mine high places. To the chief singer on Neginothai. 

Epiphonema, what this figure is, see jonas. cap. 2. v. 9  THe figure Epiphonema, or acclamation, wherewith both this whole prayer is concluded or shut up with the admiration or wondering at the goodness and bounteousness of God toward those that are his, and also that hope of preserving the church trusting in God, is confirmed by sundry arguments or reasons, the which are taken from the Epithets or titles here attributed unto God. And the church unaraying or spoiling herself of all trust in her own strength, of all hope in the help of man, and of all other aid, doth trust in the help of God alone, whom by faith she knoweth to be hers, and most assuredly, and by sundry similitudes persuade herself, that whatsoever shall be necessary for the avoiding and escaping of so great danger, as hath been described before, and wherein she shall be at that time, shall be given unto her by God. And therefore she singeth of that help, as if it were now present, and commandeth a public song to be sung unto God by the master of the music and on such musical instruments, as according unto the course and order of that time were in use in the church, by the appointment of God.    
FJNIS.   

The Commentary of Lambertus Danaeus upon the Prophet Aggaeus.  

CAP. 1.  

The argument of this prophecy.  WHen as the people of the jews was returned out of the captivity of Babylon, they began in the seventh month, in the year of that their first return by the permission or sufferance of King Cyrus, to build or repair the altar of God, in the self same place in the which it was before, as it is written Esdr. cap. 3. vers. 1, 2, 3. And when the seventh month was come, 
The building of the altar.  and the children of Israel were in their cities, the people assembled themselves as one man to jerusalem. Then stood up jeshua the son of jozadak, and his brethren the Priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. And they set the altar upon his bases, etc. And in the second year of the said return from Babylon in the second month the people with great joy and gladness layeth the foundations of the Temple, 
The laying of the foundations of the second Temple.  which is called the second Temple, in the self same rubbish cleared, and on the same foundations whereas it was builded before, as is likewise to be seen in the said third chapter of Esdras ver. 8●▪ 9 and so forth. But when as there were many lets laid in their way, 
The building hindered and stayed.  (although king Cyrus expressly gave them leave for this building) as it is Esdr. 4. at the length they stayed and left off from that work by the edict or commandment of Artaxerxes, and Assuerus, as is set down ver. 24. of the same fourth chapter, and the building of the Temple was hindered until the second year of King Darius. For this Darius being moved by the spir●● of God, and more favourable unto the jews, 
Darius confirmeth the decree of King Cyrus for the building of the Temple.  confirmed the edict or commandment of Cyrus for the building of the Temple, and would have the same take place Esdr. 6. But when as the jews supposed that the self same thing would come to pass, as it did before under King Cyrus, they did the more slowly settle and prepare themselves unto the work of the Temple. And therefore the Lord stirred up Aggaeus the Prophet, who should partly awaken them being so southfull with the threatenings, and partly with promises, 
The second temple finished in the sixth year of Darius. The end of this prophesy.  and the same most excellent concerning the glory of the second Temple, the which should be greater than the glory of the first Temple Esdr. 5. With whose Sermons they being moved at the last by the Spirit of God, did set their hand earnestly to this work by the space of four whole years, and at the length made an end of the temple in the sixth year of Darius. And the time from the first beginning of that second Temple unto the full finishing of the same, was 46. years, as it is said 2. john ver. 20. For there the jews say unto Christ, Forty and six years was this Temple a building, and wilt thou rear it up in three days? So then the end of this prophesy is, first, that we prefer or set things appertaining unto God before earthly things, and such as appertain unto us: and especially that we be most careful for the building of the Church of God. Secondly, that we prefer the glory of the second Temple (the which appeared, and continually remaineth in Christ appearing and being conversant in this temple in his time) before the excellency of the first Temple, 
threatenings. Promises of the second temple. Danaeus is wonderful brief upon this Prophet. Wherefore for their further instructions I refer the godly Readers unto the Commentaries of Grynaeus and Master Pilkington, which are both in English.  although it were almost all of gold. For in Christ (as it is 2. Colos. ver. 3.) are hid all the treasures of wisdom and knowledge. And he is greater than Solomon, or jonas, or any other the Prophets, as he witnesseth of himself Math. 12. ver. 41.42.  
This prophesy doth consist of sundry sermons or parts, of the which the first do contain threatenings of God, and the latter, promises touching the second temple, that is, Christ & his church.  
Vers. 1. In the second year of King Darius, in the sixth month, the first day of the month came the word of the Lord (by the ministery of the Prophet Haggai) unto Zerubbabel the son of Shealtiel, a prince of judah, and to jehoshua the son of jehozadak the high Priest, saying. 

1 The calling of the prophet.  THe first Sermon. This whole first chapter is but one sermon, where the prophet first confirmeth his calling: then showeth the time, in the which he prophesied: & thirdly, unto whom the exhortations following do appertain and are directed especially, 
2 The time of his prophesy.  to wit, 
3. Unto whom it appertaineth.  first unto the Princes, and secondly unto the rest of the people, whom God would have to be the restorers of his worship.   
Vers. 2. Thus speaketh the Lord of hosts, saying, This people say, the time is not yet come, that the Lords house should be builded. 

The slackness of the people reprehended in building the temple.  THe Prophet going about to reprehend or rebuke and find fault with the slackness of the people in building the Temple of God, doth first of all rehearse their vain excuses, and causes of their slackness, and that by their own words.   
Vers. 3. Then came the word of the Lord by the ministery of the Prophet Haggai, saying, 
HE refuteth or overthroweth their vain excuses by an argument or reason taken from things compared together, as followeth:   
Vers. 4. Is it time for yourselves to dwell in your sieled houses, and this house lie waste? 

Their excuses confuted by a reason from things compared together.  FOr it is an unmeet thing that themselves, who are but filly wretches should dwell gay and gorgeously, every one in his own house: and that the Temple of the Lord should lie and remain desolate or waste: and consequently that God among them should be without his house.   
Vers. 5. Now therefore thus saith the Lord of hosts, Consider your own ways in your hearts. 

An exhortation.  AN exhortation, whereby he doth stir them up unto the doing of their duty.   
Vers. 6. Ye have sown much, and bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled: ye cloth you, but ye 〈◊〉 not warm: and he that earneth wages, putteth the wages into 〈◊〉 broken bag. 

He spurreth them forward by the consideration of their losses and punishments sustained for their slackness in this work.  HE putteth a spur unto them, or pricketh them forward unto the building of the Temple by the consideration of the cal●●●●●● or miseries and losses, which went before, and were passed, the which he showeth to have fallen out unto them for their so great negligence, in every part of their labours, and especially in the kind of their corn.   
Vers. 7. Thus saith the Lord of hosts, Consider your own ways in your hearts. 

Another exhortation unto the building of the temple.  ANother exhortation unto the same work and building, taken from the blessing which should ensue.   
Vers. 8. Go up to the mountain and bring wood, and build this house, and I will be favourable in it, and I will be glorified▪ saith the Lord. 
BOth upon the work itself, which is the Temple: and also upon them, if laying aside and putting away all slothfulness, they will work diligently and earnestly. And here and in the verse before is described two parts of repentance. The first, 
Two parts of repentance.  that we be sorry for the sin committed. The second, that we do better afterward.   

1. Sorrow for sin  Vers. 9 Ye looked for much, and lo it came to little: and when ye brought it home I did blow upon it. And why, 
2. Newness of life.  saith the Lord of hosts? Because of mine house that is waste, and ye run every man to his own house. Vers. 10. Therefore the heaven over you stayed itself from dew, and the earth stayed her fruit. Vers. 11. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, upon all that the ground bringeth forth: both upon men, and upon cattle, and upon all the labour of the hands. 

A repetition of the former plagues.  TO the end he may awaken and rouse up the most deaf & drowsy, he doth again repeat the calamities or plagues past, and those also which were present, in the which they were then exercised, or which then they presently felt, that the Prophet may the more deeply move or touch them, as it were with the view and beholding of the thing itself.   
Vers. 12. When Zerubbabel the son of Shealtiel, and jehoshua the son of jehozadak the high Priest with all the remnant of the people, heard the voice of the Lord their God, and the words of the Prophet Haggai (as the Lord their God had sent him:) then the people did fear before the Lord. 

The fruit of the former exhortation.  HE showeth what, and how great the fruit of the former exhortation was, & how obedient unto God the Princes themselves together with the rest of the people were. The which self same thing also he teacheth to have proceeded from God, that is, from the Spirit of GOD, and by the same Spirit to be wrought in them.   
Vers. 13. Then spoke Haggai the Lord's messenger in the Lord's message unto the people, saying, I am with you, saith the Lord. Vers. 14. And the Lord stirred up the spirit of Zerubbabel, the son of Shealtiel, a Prince of judah, and the spirit of jehoshua the son of jehozadak the high Priest, and the spirit of all the remnant of the people, and they came, and did the work in the house of the Lord of hosts their God. 

God promiseth his help unto the builders.  THe answering of an objection, that they should not quail and wax faint hearted by reason of the sundry lets, the which should be brought against this work by the adversaries: for the Lord doth promise his help and aid unto the builders, Esdr. 5. and 6. where the very beginning of the work commanded to be done first by the decree of Cyrus, afterward of Darius, was the most certain and assured work of God.    

CAP. 2.  

The second sermon of Haggaus.  THe second Sermon of the Prophet, the which gathereth into one the things which he had handled and dealt withal before the people at sundry times, namely, the 24. day of the 6. month, and the 21. day of the seventh month. So than it hath two parts. The first part removeth and putteth away all lets and pulbackes, and cutteth off from the jews all occasions of quenching their forwardness in the building of this second Temple.  
Vers. 1. In the four and twentieth day of the sixth month, in the second year of King Darius. Vers. 2. In the seventh month, in the one and twentieth day of the month, came the word of the Lord by the ministery of the Prophet H●ggai, saying, Vers. 3 Speak now to Zerubbabel the son of Shealtiel Prince of judah, and to jehoshua the son of jehozadak the high Priest, and to the residue of the people, saying, 

He confirmeth his calling afresh, etc.  HEre also because this doctrine is of great weight, and almost incredible or not to be believed, he doth confirm his calling: rehearseth the time of his prophesy, and those unto whom the exhortation following doth especially appertain.   
Vers. 4. Who is left among you, that saw this house in her first glory, and how do you see it now? Is it not in your eyes, in comparison of it as nothing? 

The baseness of the second temple, one cause of their pretended slackness in building.  THe Prophet intending to exhort them unto the diligent building up of the Temple, meeteth with the chief cause of the cooling or abating of their care and forwardness, the which did arise of the baseness of this Temple which was to come, if it be compared with the former.   
Verse 5. Yet now be of good courage, O Zerubbabel, saith the Lord, and be of good comfort, O jehoshua, son of jehozadak the high Priest: and be strong, all ye people of the land, saith the Lord, and do it: for I am with you, saith the Lord of hosts, 

The former cause refuted by the promise of greater glory unto it.  GOd refuteth or overthroweth this cause, by the promise of greater glory, which should be in the second Temple. But first of all he lovingly exhorteth them to build, for that they should not lose their labour in a vain matter.   
Vers. 6. According to the word that I covenanted with you, when ye came out of Egypt: so my spirit shall remain among you, fear ye not. 

He promiseth his help unto them.  SEcondly, he promiseth help unto them because of that his perpetual or continual favour toward them, the which he showed, and sufficiently witnessed unto them long sithence by their miraculous deliverance out of Egypt: but this help doth he now again repeat unto them by an especial promise, and express covenant. Finally, 
The passing dignity of the second temple, witnessed by  he describeth by an effect, which was by and by to ensue, what manner of dignity and excellency there should be of this second Temple.   
Vers. 7. For thus saith the Lord of hosts, yet a little while, and I will shake the heavens, and the earth, and the sea, and the dry land: 

1. Both heaven and earth.  THe which both the heaven itself, and also the earth shall witness.   
Vers. 8. And I will move all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts. 

2. The acknowledgement of all nations.  ANd the which all nations shall acknowledge by offering of every their most precious things. And this aught most truly to be referred unto the kingdom of Christ, whereof this second Temple was a Sacrament or token.   
Verse 9 The silver is mine, and the gold is mine, saith the Lord of hosts. 

A confirmation of the former promise.  GOd confirmeth the former promise by his authority and rule over all creatures.   
Vers. 10. The glory of this last house shall be greater than the first, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts. 

The happy continuance of the glory of the second Temple.  THe conclusion, whereunto is joined the happy and perpetual enduring and continuance of this glory of the second Temple, as a certain increase unto the greater commendation of this Temple, that is, of the kingdom of Christ. For in this respect, or thus far forth is this Temple commended, and pleased God, as it was a figure and shadow of Christ to come.   
Vers. 11. In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the Lord unto the Prophet Haggai, saying: 

The second part of this sermon reproving certain gross errors of this people.  THE second part of this second Sermon, the which was made two months after, wherein he reproveth the gross errors of this people, which builded the Temple, who supposed that themselves, and their works were acceptable unto God for the very piles, frame, and building of the stones, for the very rites and ceremonies, the which were used in the Temple: and not rather for the inward godliness of mind, and holiness of the heart.   
Vers. 12. Thus saith the Lord of hosts, Ask now the Priests concerning the law, and say, 

Their error refuted by a similitude borrowed from holy things.  HE refuteth or overthroweth them by a similitude, the which because it is taken from holy things, and such as are expressed in the law of God, was especially to be propounded, moved, or put unto the Priests.   
Vers. 13. If one bear holy flesh in the skirt of his garment, and with his skirt do touch the bread, or the pottage, or the wine, or oil, or any meat, shall it be holy? And the Priests answered and said, no. 

Nothing without life doth sanctify a man.  NO dead thing, or without life (such as were the rites, ceremonies, and the Temple) doth sanctify or make holy a man, or any other thing else: but contrariwise the polluted or defiled mind of a man polluteth or defileth all things. For as Paul writeth Tit. 1. ver. 15. Unto the pure are all things pure: but unto them that are defiled, and unbelieving, is nothing pure, but even their minds and consciences are defiled.   
Vers. 14. Then said Haggai, If a polluted person touch any of these, shall it be unclean? And the Priests answered and said, it shall be unclean. 
An amplification of the similitude.   
Vers. 15. Then answered Haggai, and said, so is this people, and so is this nation before me, saith the Lord: and so are all the works of their hands, and that which they offer here, is unclean. 

The answering of an objection.  THe answering of an objection, lest that therefore they should leave off from the work of the Temple, because they are not sanctified or made holy by that same heap of stones, and outward frame and building of the Temple.   
Vers. 16. And now, I pray you, consider in your minds: from this day, and afore, even afore a stone was laid upon a stone in the temple of the Lord: Vers. 17. Behold these things were, when one came to an heap of twenty measures, there were but ten: when one came to the wine press for to draw out fifty vessels out of the press, there were but twenty. Vers. 18. I smote you with blasting, and with mildew, and with hail, in all the labours of your hands: yet you turned not to me, saith the Lord. Vers. 19 Consider, I pray you, in your minds, from this day, and afore from the four and twentieth day of the ninth month, even from the day that the foundation of the Lords temple was laid: consider it in your minds. 

He exhorteth them to go lustily forward in the building of the temple.  HE exhorteth them to go diligently and lustily forward in the work of the Temple, and not to leave of, or to be faint in heart, by an example, and comparing or laying together of the former calamities, or punishments, the which from God were sent upon them, when they ceased from the work: and also by the blessing hereafter to come, the which is promised unto them continuing in the work.   
Vers. 20. Is the seed yet in the barn? as yet the vine, and the fig tree, and the pomegranate, and the olive tree hath not brought forth: from this day will I bless you. 
HE setteth before the jews their seeds not yet cast or put out into the ground, that they may the more easily understand, that this plenty of corn & blessing of God is promised unto them because of the work of the temple begun, 
God promiseth henceforth to bless them in the fruits of the earth, because of their forwardness in building his temple.  the which could not yet be surmised or imagined, that it should be in any such store, in regard of the time, or the seed, the which being as yet not committed to the ground, there could be no proportion made of any such plentiful yield of the same, as God here through his blessing henceforth promiseth to increase them withal, both in respect of their corn, and also all other fruits of the earth.   
Vers. 21. And again the word of the Lord came unto Haggai in the four and twentieth day of the month, saying, 

The third Sermon of Aggaus containing the estate that should be of the Church gathered of the Gentiles and jews.  THE third Sermon, made the self same year and day, in the which the former was made, wherein is contained a prophesy of the estate that should be of the Gentiles and jews, that by the comparing of them both together, the jews, that is to say, all the godly might understand, that the condition of the Church should be always happy, and that God would have a perpetual care of the same. And the Prophet by name speaketh unto Zerubbabel their Prince, or Captain, because that under his person the rest of the people of God is comprehended, and because that he was a figure of Christ. And of Christ his kingdom are these things especially and properly to be understood. For Christ his sake are all these blessings both earthly & also heavenly, bestowed upon the church. Further, hereby appeareth, that Princes ought to have an especial care in restoring the worship and service of God.   
Vers. 22. Speak to Zerubbabel the Prince of judah, and say, I will shake the heavens and the earth. 

Christ at his death by divers signs, and after divers wries did shake both heaven and earth.  CHrist dying that he might reign, with divers signs and ways did shake heaven and earth, as it is to be seen Mat. 27. ver. 45.51.52.53. in these words: Now from the sixth hour was there darkness over all the land, unto the ninth hour. And behold, the vail of the temple was rend in twain, from the top to the bottom, and the earth did quake, and the stones were cloven. And the graves did open themselves, and many bodies of the Saints, which slept, arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.   
Vers. 23. And I will overthrow the throne of Kingdoms, and I will destroy the strength of the kingdoms of the heathen, and I will overthrow the chariots, and those that ride in them, and the horse, and the riders shall come down, every one by the sword of his brother. 

The world shaken with civil wars after the death of Christ.  AFter the death of Christ also, when as the Gospel beginneth to be preached, the whole world in a manner is begun to be shaken with the civil wars of the Romans. And Christ warneth his Disciples of these matters Matth. 24. ver. 6. in these words, saying: Ye shall hear of wars, and rumours of wars: see that ye be not troubled: for all these things must come to pass: but the end is not yet. Albeit that this also may be referred unto those overthrowing and destructions of kingdoms, yea and also of the Monarchies or Empires of the world, the which fell out after the return of the people from Babylon, until the receiving and allowing of the Gospel: such as were the Monarchies of the Persians and Macedonians. That which the profane or heathen histories do witness to have been done also.   
Vers. 24. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. 
HOw dear the Church is unto God, could not better, nor more honourably be expressed then by this similitude of a signet or ring that a man weareth, to seal withal. And the same similitude useth the Prophet jeremy chap. 22. vers. 24. against jeconias the son of jehoiakim, signifying, that if he were never so dear unto him, but always in his sight, like unto a signet on a man's finger, yet he should be destroyed. The words be these: As I live, saith the Lord, though Coniah (that is jeconiah by taking away the first syllable) the son of jehoiakim King of judah, were the signet of my right hand, yet would I pluck thee thence.    
FINIS.   

The Commentary of Lambertus Danaeus, upon the Prophet Zacharias.  

CAP. 1.  

Two parts of this prophesy.  THere are two especial and principal parts of this prophesy. The first, wherein the state of the people of the jews, 
1 A description of the state of the Church from Zacharias his prophesy unto the reign of the Antiochi  and so consequently of the church of God, is described or set forth, from the time of Zacharias unto the cruelty of the kings of Syria, and chiefly unto the reign of the Antiochi over the jews. And this description lasteth from the first chapter of this book unto the eleventh. 
2 What thence forth should fall out to the jews until the overthrow of jerusalem.  The second part showeth what should fall out unto the jews from that time, until the destruction of jerusalem. And this narration continueth from the beginning of the eleventh chapter unto the end of the book. Both these parts in this prophet like as in the rest, doth consist both of the threatenings, and also of the promises of God. Also the jews at that time were the true church of God and the type or figure of the church under the gospel of Christ, that is, of our church. And as some of those threatenings of God do appertain unto the church itself, and some unto the enemies thereof: so some of the promises of God do belong especially unto the jews: some also unto the whole church of God, out of what nation, and at what time soever it be gathered. 
The scope and drift of this prophet.  So then the scope and drift of this prophet seemeth to be, first, to exhort the people both unto the building of the temple (the which the jews had then in hand, and so these two Prophets Aggaeus and Zacharias do help the one the other, 
1 He exhorteth unto the going forward with the building of the temple.  Aggaeus Zacharias, and Zacharias confirmeth the prophesy of Aggaeus) and also unto the repairing of the city jerusalem, the which he foretelleth shall afterward be builded again, and maintained through the favour of God, and that in the same place, of the same measure and bigness, which once it had, and of the same spiritual dignity. Secondly, he foreshoweth (so far as was sufficient for the comfort of the good and godly) the fate, as I may so term it, of this city when it should be builded, and of the people, as it was determined by God, and such things as should fall out particularly. 
Zacharias and Aggaeus prophesy both at ●ne time.  He was therefore of the same time with Aggaeus, and his fellow and companion, in stirring up the people to the worshipping and serving of God holily and purely, as appeareth Esdr. cap. 5. ver. 1. after this manner, Then Haggai a Prophet, and Zachariah a Prophet, the son of Iddo, prophesied unto the jews that were in judah and Jerusalem, in the name of the God of Israel, even unto them. As for the city, of the re-edifying or building up again whereof the Prophet Zacharias prophesieth, Nehemias' afterward builded up the same, almost forty years after the decree of Cyrus touching the sending home of the people of the jews, as appeareth Nehem. cap. 3. Furthermore this book consisteth of many prophecies, and is full of types and figures, whereby things to come were wont to be signified by the Prophets, to the end that men should give the more diligent heed unto those foretellings and prophecies, and mark the more perfectly and nearly the moments or course of times, and the events or issues and fall out of things.  
Vers. 1. In the eight month of the second year of Darius, came the word of the Lord unto Zechariah the son of Berechiah, the son of Iddo, the Prophet, saying, 

The office of Zacharias.  THe description of the office of Zacharias, and the ordaining of him unto the same: also his stock or kindred: and his family or house: and the time wherein he prophesied. His office is prophesying, and consequently an extraordinary calling to declare the will of God, and also the law of God given unto men. And when as he simply, calleth himself a Prophet, without any further addition, he understandeth and teacheth that he is the prophet of God. 
His calling from God.  The ordaining him unto this office is by a lawful calling, albeit extraordinary. For he showeth that he is called by jehovah, that is by the Lord himself, whose word or appointment and commandment went before unto Zacharias, concerning the delivery and utterance of those things which follow. For God alone calleth Prophets, 
His stock or family honest.  and that also immediately. As for the original, or stock, and family of Zacharias, the same was honest, and at that time very well known unto the jews. For he was the son of Barachias the Nephew of Iddo: who whether they were priests, or only Levites, or rather of some other tribe, as of judah for example, it is not here expressed. Yet notwithstanding some do suppose him to have been of the tribe of Levi, and of the race of the priests, 
Supposed to be of the tribe of Levi, and family of Aaron. The time of his prophesy added, and why?  that is of the family of the priests. The time wherein he began to execute his office is added, both to procure credit unto his prophesy, and also to declare the care of God toward his church, who at one and the same time raised up many Prophets for the greater comfort of those that are his, that is to say, this Prophet, and the Prophet Aggaeus. And this our prophet cometh after Aggaeus two months: at which very time also God framed & prepared the mind of Darius in Persia, to grant and most willingly give the same leave that Cyrus had done before, by a public decree, to build the Temple.   
Vers. 2. The Lord hath been sore displeased with your fathers. 

The first Sermon containing the chief ground of the things at the commandment of God to be delivered by the prophet.  THe first sermon, wherein is contained the proposition, or principal point and ground of the things commanded by God, and which were to be denounced or delivered by the Prophet, that being taught by the former examples of their Elders, they might repent, and turn unto God with true and earnest repentance of heart, lest that they also at the last should taste of those plagues, the which their Elders had felt before. First of all therefore the judgements of God, and the same very fearful against their Elders (to wit, because of their sins) are briefly rehearsed, when as the Prophet saith, That God was not only angry with them, but also throughly wroth and sore displeased against them.   
Vers. 3. Therefore say thou unto them, thus saith the Lord of hosts, Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. 

The end, why God would have those former examples repeated unto the jews.  THus than God will have these home examples laid down and repeated unto the jews, Thus shalt thy ●ay unto them. And he showeth the end, namely that they their lselues should repent, and not that they should hear those fore passed times only, as a story of things done, and take some delight of mind by the rehearsal of those old matters: but that they should apply and refer those home examples unto their use, and make their benefit and profit of them unto their salvation. And he describeth or setteth out repentance by the true effect thereof, to wit, when as he calleth it A turning unto GOD. 
Who they be, that do truly repent.  For they only do truly repent, who do not alone hate the sins which they have committed, and are sorry for the same: but who also do leave that their wicked life, and do earnestly turn unto the obedience of God. Finally, he addeth both in this place, and also often hereafter, The saying of the Lord of hosts, or thus saith the Lord of hosts, both to win authority unto his sermons, and unto this prophesy, from God the author thereof, and the same also most mighty, who will fulfil and bring to pass those things which he threateneth: and also to oppose or set this true God against the vain idols of the nations near unto them, to the end the jews should not be moved with their felicity or happiness. 
The figure Epimone, which is an often repeating and rehearsing of one and the same verse or sentence, as it were the holding of the song, as they term it, whereof in the Psalms there are many examples, and also Isai, 11. Where you shall find in that short chapter this one sentence three times repeated: yet for all this his wrath is not turned away, but his hand is stretched out still ver. 12.17.21.  For him he calleth both jehovah, and also the God of hosts.   
Verse▪ 4. Be ye not as your fathers, unto whom the former Prophets have cried, saying, Thus saith the Lord of hosts, Turn you now from your evil ways, and from your wicked works: but they would not he are, nor hearken unto me, saith the Lord. 
THe figure Epimone, or returning to the repeating of the same thing which was spoken already, whereby he doth lively express by a certain Hypotyposis that which he had briefly said before of their fathers in the second verse, to the end they might be the more moved, with the representing, and laying as it were before their eyes of the whole action itself with their fathers, and the most lamentable issue or falling out of the same. And home examples do very greatly move us, wherefore the prophets of God have used this kind of argument in other places also, as Psal 95. where David rehearseth unto the jews the examples of their forefathers in tempting & proving god in the wilderness and God his sore displeasure against them for the same, that thereby they might learn to cast off all hard heart●dnes and disobedience for fear of ●●sting of the like punishments. So often in the Prophet Ieremi● is th●● the Lord in like manner as in this place, call upon the jews by his Prophet to leave o● their old● wicked ways, and to return unto him, as jere. 18. ver 11. Speak thou now therefore unto the men of judah, and to the inhabitants of jerusalem, saying. Thus saith the Lord, be hold I prepare a plague for you, and purpose a thing against you: return you therefore every one from his e●ill way, and make our ways, and your works good. Again cap. 25. ver. 5. Turn again now every one from his evil way, and from the wickedness of your inventions, and ye shall dwell in the land, that the Lord hath given unto you, and to your fathers for ever and ever. And cap. 35. ver. 15. Return now every man from his evil way, and amend your works, and go not after other gods to serve them, and ye shall dwell in the land, which I have given unto you, and to your fathers, but ye would not even line your care, nor obey me.  

The faithful especially are to mark those things that do fall out in the people of God.  Moreover those things which fall out especially among the people of God, are in deed diligently to be considered of all men, but yet chiefly of the godly and faithful, because that in them the nature, and as I may term it, the disposition of GOD is the more perceived. Wherefore God would have this example of the fathers to be again, and that in such sort, beaten into the heads of the jews, being returned from captivity, to the end he might show unto them, both how he had dealt with them before, and also what things followed afterward. And here in this place there is expressed and that very lively, and unto the quick, an exhortation or admonition of GOD unto them touching earnest repentance. The Prophets therefore by the commandment of God exhorted their fathers (of whom they were wont very greatly to host) unto repentance before. And the prophets of God exhorted them not slight lie, or lightly, but stoutly, and daily. They spoke unto them (saith he) crying, and that by the appointment of God almighty commanding them: nay moreover they did pray and entreat them that they would urn this so great patience of God unto their salvation. 
God doth after a sort pray and entreat us by his servants.  For so also doth Paul witness that God after a sort doth pray us by his servants 2. Cor. 5. ve. 20. Now then ●r● 〈◊〉 ambassadors for Christ: as though GOD did beseech you through us, we pray you in Christ his stead, that ye be reconciled to God. So 2. Thess 3. ver. 12. Therefore them that are such, we command and exhort by our Lord jesus Christ, that they work with quietness, and eat their own bread. But what did the jews for all this fair speaking and entreatance? They did not obey God, no not dealing with them so gently and fatherly. Nay some of them did not so much as with their outward ears of their body hear the words of God, through the stubbornness of their hearts: others which indeed lent and yielded the ears of their body unto the Prophets of God, yet did not set their minds unto those words, nor think that the things which were threatened unto them should come to pass, because they stoutly and lustily contemned or despised the threatenings of God.   
Vers. 5. Your Fathers, where are they? and do the Prophets live for ever. 

An interrogation.  THis is an interrogation, or the ask of a question, unto the which the answer is set down in the verse following. And the Prophet asketh a question, to the end he may urge or press them the more, and in a manner lay the thing itself before their eyes to be seen, that is, that he may teach that the threatenings and judgements of God pronounced or delivered against their froward fathers were not idle, nor vain: but had in the end their issue, fulfilling and effect in them. So then both the men, which do show the commandments and wrath of God, and those also against whom the same are showed, do themselves indeed perish and die: but the word of God endureth for ever, and always hath his efficacy or working and effect. And so doth God testify by his Prophet Isai cap. 55. where comparing his word unto the falling of the rain, he inferreth ver. 1.1. So shall my word be, that goeth out of my mouth: it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing, whereto I sent it. God therefore will not have those his threatenings always to sleep, or to be only foretold by his Prophets: but in the end the Prophets cease, and yet doth the word of God, as it was showed or threatened, come to pass, and appeareth to be true by the issue and falling out of the matter.   
Vers. 6. But did not my words and my statutes, which I commanded by my servants the Prophets, take hold of your fathers? And they returned and said, As the Lord of hosts hath determined to do unto us, according unto our own ways, and according to our works, so hath he dealt with us. 

An answer unto the former interrogation.  THis is an answer unto the former interrogation, the which containeth two things. One, the falling out of the matter. The other, the confession of the fathers themselves in the end, and their giving testimony or witness both of the truth of the word of God: and also of the justice of God in punishing of them. And it was needful that both these points should be set down, as the thing was, not only to move the jews their sons, but also, that all men should here have a most certain rule of the efficacy or power and force of the word of God either fearing us, or else comforting of us. 
A certain rule of the efficacy of the word of God.  This therefore was the issue or falling out of the matter, namely, that both the words of God delivered by the Prophets, and also his judgement ordained and appointed against the sins of men appeared in the end, even in those very self same persons, against whom it was threatened. Therefore it (took hold upon them.) And the confession of their Fathers and Elders was most notable and excellent, both to admonish their posterity of the unremovable truth of the word of God, and also to show, that God is just both in the threatening, and also in the executing of his judgements. For they confessed, both that the things which God had foretold should come to pass, and also the things the which he had determined or thought, even the same in the end did justly fall out and come to pass unto them. For they acknowledged that they were punished for their sins: but then at length did they acknowledge it after that they returned unto God with earnest repentance of mind. So in the Lamentations of jeremy cap 1. ver. 18. after that jerusalem hath entered into the consideration of her sins, and been sorry for the same, she maketh this confession: The Lord is righteous: for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow. Again, cap. 2. ver. 17. The Lord hath done that which he had purposed: he hath fulfilled his word that he had determined of old time: he hath thrown down, and not spared: he hath caused thine enemy to rejoice over thee, and set up the horn of thine adversaries. So Psal. 106. ver. 6. We have sinned with our fathers: we have committed iniquity, and done wickedly. See to this purpose Dan. 9 And this is the end of the first Sermon of the Prophet.   
Vers. 7. Upon the four and twentieth day of the eleventh month, which is the month Shebat, in the second year of Darius, came the word of the Lord unto Zechariah the son of Berechiah, the son of Iddo the Prophet, saying, 

The second Sermon.  THe second Sermon, the Author, Minister, and time whereof is described in this verse, and in the verse following: the manner, in the 10. verse the end and drift of this Sermon generally: lastly, vers● the 12. & so following is contained the peculiar application thereof unto the Church of God. 
The Author of this Sermon. The Minister thereof. The time when it was made.  The Author therefore of this doctrine and Sermon is God properly, and the same also jehovah. The Minister is the same, which also was of the former, namely, Zacharias himself. The time, two full and whole months after the first Sermon, made of repentance. Therefore when as that first Sermon was received of the people godly, and had brought forth his fruit, now doth the Lord also comfort them by his Prophet.   
Vers. 8. I saw by night, and behold, a man riding upon a red horse, & he stood among the myrrh trees, that were in a bottom, & behind him were there red horses speckled and white. 

The manner of revealing the things unto the Prophet is twofold.  THe manner, after which the Lord dealt, and revealed unto Zacharias the things the which he should say unto the jews, is now declared. And it is twofold, namely a vision, and a talk or speech between the Prophet and the Angel. The vision is here set down: the talk strait after in the verse following. Now the vision, and the time of the vision is here expressed. 
1. A vision.  The vision, were many horsemen sitting upon horses not of one colour, but of divers colours, showed by God unto the Prophet, 
2. A talk between the Prophet and the Angel.  of the which one of more dignity than the rest did sit upon a red horse, and stood in a shady and dark place, to wit, among the myrrh trees The time of the vision, The night, and not the day, because that the understanding of this thing was as yet dark and hard. 
1 Why the horses are of divers colours.  This place is to be compared with that of the Revelation cap. 6. But in this that the colour of all the horses is divers, and not all one, hereby is showed that there are divers ends, for the which those horses are prepared of God: and when as the Riders on them do signify the Angels: thereby is declared, that the Angels, which are sent of God, as messengers, & overseers, (whom the Greeks' call Epoptai) as from a great King, are sent, I say, as it were the keepers of this world, partly for to execute his judgements, such as are they which sit upon the bay or fiery coloured horses: and partly for the bestowing of his benefits, as are they which ride upon the white horses. 
He that sitteth on the horse alone.  And that one, whom the other horse men do speak unto, and unto whom alone they do render an account of their charge, ver. 11. hereafter, who sitteth upon the horse among the myrrh trees, who ruleth, instructeth, and te●cheth the Prophet, the same no doubt is our Lord jesus Christ, unto whom, as both God, and also the head of the Church, all creatures do obey. And he sitteth upon a red horse, that is, a sad, dark, 
The colour of his horse, and the place wherein he standeth.  and as yet no clear colour. He keepeth himself among the myrrh trees, that is, dark and shady places, because that the state of the Church was as yet, both because of many that were not yet now returned from the captivity of Babylon, and also because of the troubles which were yet still hanging over their heads, because I say that in these respects the state of the church was yet sad, heavy, dark, not yet shining and merry, all clouds of calamities or miseries being wiped away. Christ therefore that horseman and head of his church, suffering and sorrowing with his Church (for as it is Hebr 4. ver. 15. We have not an high priest, that cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin) hath taken upon him both a fit colour and place for the said matter, the which he would describe 〈◊〉 set forth.   
Vers. 9 Then said I, O my Lord, what are these? And the Angel that talked with me, said unto me, I will show thee what these be. 
2. The talk of the prophet with the Angel, teaching three things.  
THe talk of Zacharias, and the same most familiar with that Angel. Out of the which these three things are gathered. First, that the prophets of God spoke by the Spirit of Christ, for 1. Pet. 1. ver. 11. Peter teacheth that the prophets of God searched when or at what time the spirit which testified before of Christ, 
1. That God's Prophets spoke by the Spirit of Christ.  which was in them, should declare the sufferings that should come unto Christ, and the glory that should follow. Secondly, that Christ is he, who hath always showed unto us, that is, unto his Church, 
2. Christ alone revealeth the counsel of his father.  the mind and counsel of his father, and that the same at the first was never opened by any other, or by any other means. lastly, how great mind, and how great care Christ hath for his spouse, that is, for his church, appeareth also by this talk, 
3. How great mind and care he hath of his church.  look for this purpose Mat. 17. And Revelat. cap. 1. and the. 2.   
Vers. 10. And the man that stood among the myrrh trees, answered, and said, these are they, 
The general drift of this vision is to teach that God his providence hath a stroke in all things.  whom the Lord hath sent to go through the world. 
THe scope and drift of this vision is twofold, the one general, the other particular, ver. 12. The general is here expressed, namely that it might be declared, that whatsoever things fall out and are done in this world, come to pass by the providence of God, and that all things, which any where are done, are seen of God. Therefore he hath his overseers, and messengers, the which do search, view and go through, not only this or that part of the earth, but the whole earth, that by and by like messengers, they may bring and report unto him, what things soever are done in any place of the earth. Neither is there any creature, which is not manifest in his sight (as it is Hebr. 4. ver. 13.) but all things are naked and open unto his eyes, with whom we have to do. And these things by an Anthropopatheia are spoken of God, 
Anthropopatheia what it is, see Mich. cap. 7. ver. 8.  attributing unto him the properties and qualities of men, who of himself needeth no messengers, but (as it is Psal. 113. ver. 6.) abaseth himself to behold things in the heaven and in the earth.   
Ver. 11. And they answered the Angel of the Lord, that stood among the myrrh trees, and said, we have gone thorough the world: and behold, all the world sitteth still, and is at rest. 

The quiet state of the whole earth, the church only excepted.  HEre is described or set forth what was the state of the whole world at that time, to wit, calm and quiet, and at rest, excepting the church alone, the which in the midst of the peace of all the whole earth, and of all nations, is notwithstanding sundry ways tossed with storms and troubles. Wherefore this place is a preparation unto the verse following, to the end that the complaint of the Church, or of the Angel the head of the Church may appear to be the more just.   
Vers. 12. Then the Angel of the Lord answered and said, O Lord of hosts, 
The complaint of the Angel having three things to be noted.  how long wilt thou be unmerciful unto jerusalem, and to the cities of judah, with whom thou hast been displeased now these threescore and ten years? 

1. Who complaineth.  THe complaint of the Angel, that is, of Christ, by the which the things which before were spoken of the general providence of God, and his care over this world, are now peculiarly applied unto the Church. 
2. For what he complaineth.  And in this complaint there are three things to be noted. First, who complaineth. Secondly, for what he complaineth. 
3. Of what he complaineth.  Thirdly▪ of what he complaineth. He complaineth which is the Angel, who is peculiarly called The Angel of jehovah, or of the Lord in this place, not for that this jehovah had no other Angels also, but because this Angel above the rest, and by a certain excellency was such a one. For this is Christ, who is called the Angel of the great counsel. This selfsame is he, which among the mirre trees did sit upon the horse. And truly this agreeth unto Christ very well, who is our mediator unto God, and that alone to pray & entreat his father especially for his Church afflicted, for as much as she is his body, and filling up. 1. Cor. 12. For this is the proper office of the mediator, as we are taught Heb. 9 ver. 24. That Christ is entered into heaven, to appear now in the sight of God for us. Now he prayeth and that most earnestly for his Church, that is, the Bridegroom for his bride, the Lord for his servant, the father for his son, the owner for his inheritance, the which he worthily sorroweth to be so wasted, and to perish. For Christ hath care for that company of the world only, the which is his church. Last of all he complaineth of this also, that now the appointed and set time of the affliction of the church was run out, as Psal. 102. ver. 13, the godly do pray, Thou wilt arise, and have mercy upon Zion: for the time to have mercy thereon, for the appointed time is come. And this time that he here speaketh of was 70. years, as appeareth jerem. 25. and yet the wasting both of the city, and also of the whole land of the jews did still continue in such sort, that the church of God did not as yet enjoy rest and peace, as other people and nations of the world did. And so that great wrath of God against the cities of the jews seemed as yet not to be quenched, and appeased, when as notwithstanding he appeared to be favourable unto other nations.  

josephus Scaliger.  Furthermore, whereas josephus Scaliger libr. 6. Emendat. tempor. pag. 29. reckoneth these years of the captivity from the first year of Xerxes with his father Darius, unto the fourth year of Darius Nothus, this his account is such that as yet I cannot agree unto him in the same. The which notwithstanding be it spoken with the good leave or under the correction of that most singularly learned, and godly man, unto whom all learning and learned men own much and are greatly beholding.   
Vers. 13. And the Lord answered the Angel, that talked with me, with good words, and comfortable words. 

The applying of the former doctrine unto the church.  THe applying of the former doctrine of the providence of GOD unto the Church. For this answer showeth that God after a certain especial manner is careful, & mindful of the same: the which thing appeareth as well by his benefits ordained for the same his Church by God, as also by the punishment decreed against the enemies thereof. 
Two things to be noted.  And here are two things to be noted. The one, that the prayers of the Angel, that is, of the Mediator jesus Christ making intercession and request for us, 
1. The prayers of the Angel, are heard forthwith of the father.  are forthwith heard of the father. The second, what is the minding and thinking of God upon us in Christ, namely, good, that is, full of happiness and comforts, not only that we should enjoy the same peace and rest, the which other nations do, but also far more excellent and better. Therefore the things which God in Christ hath showed unto us are called good words, 
2. God mindeth his Church all good in Christ.  and comfortable, because that through him, we have peace with God Psal. 85. And as Paul writeth Rom. 5. ver. 1.2. Being justified by faith, we have peace toward God through our Lord jesus Christ, by whom also we have access through faith unto this grace, wherein we stand, and rejoice under the hope of the glory of God.   
Vers. 14. So the Angel that communed with me, said unto me, Cry thou, and speak, Thus saith the Lord of hosts, I am jealous over jerusalem and Zion with a great zeal, 

What the good words spoken of before, are, toward the church her own self.  A Making more plain of that which went before. For he now showeth what are those good words of God. And first, they are the benefits of God prepared toward the Church herself, to wit, that God embraceth her, as he did before, with great affection and love, and hath not ceased to love her by reason of her former calamities or miseries. 
1. God will have his love made manifest to his Church.  First of all than God will have that his exceeding affection or love, toward those that are his, to be made manifest unto them, not privily, but openly: not for fashion sake, but earnestly▪ not lightly, but with great crying and diligence or earnestness, that they may know it to be a weighty and great matter. 
2. God himself is the author of things at his commandment uttered by men.  Secondly, that we should be assured that these things are spoken in the person and at the commandment of God himself, albeit they be men that speak these things, he addeth, Thus saith jehovah, or, the Lord. Finally, that his affection or love toward jerusalem, that is to say, the Church, he describeth to be very great For hereunto it appertaineth that he calleth it zeal, 
3. God his love toward his Church exceeding great.  or jealousy, yea and that great zeal or jealousy: and for that he repeateth the same word again, t●● which among the Hebrews or Hebricians is a signification of 〈◊〉 highest degree. Like as therefore the miseries of the Church 〈◊〉 great, so also doth God comfort her with great protestation of his love.   
Vers. 15. And am greatly angry against the careless heathen: for I was angry but a little, and they helped forward the affliction. 

2. What the good words of God are toward his Church in regard of others.  IN the second place is showed what are those good words of God towards his Church, namely, the overthrowing or destroying of the enemies of his Church. This second benefit therefore is promised unto the godly and faithful, and doth contain a comfort for them, not that the godly are delighted with this destruction of men simply in itself, and in that it is a destruction of men: but in this consideration, namely, so far forth as they which are destroyed, are the enemies of God. And this destruction is described and confirmed by the cause going before, to wit, by the anger of God, and the same most exceeding great and vehement or sore against them. For the Prophet saith, that God is hot in anger, yea, and that great and earnest anger against these heathen, which have afflicted the Church of God. 
The anger of God is the cause of the destruction and punishment of men.  Now the anger of God is both a most certain messenger and cause also of the destruction and punishment that shall come upon men, against whom God is angry. The Prophet adds and calleth them quiet or careless heathen, both to answer a secret objection of theirs, who complained that they alone were ve●ed or grieved in the midst of the quiet of the whole world: and also to take away from those self same heathen their vain confidence or trust, who, because they were at that time quiet and at rest, did not at all fear that these threatenings should come to pass, and did sleep and snort carelessly in this their peace: nevertheless, saith the Lord notwithstanding, they shall be destroyed, and shall grievously be afflicted or punished, like as Isai 14. the like is threatened both to the King of Babel, and also unto the Philistines, notwithstanding their security, or fearing no dangers. Last of all, the Lord setteth down a reason of this his anger against those heathen, that it may appear both to be just, and also that all the godly may the more certainly believe and be persuaded, that they shall be punished. And this reason is, because that all of them were very cruel against the people of God, 
The reason why God is so angry with the heathen.  and afflicted or punished them 〈◊〉 a mind not to chastise them, but to destroy them. Therefore 〈◊〉 heathen executed these judgements upon the Church of God 〈◊〉 unto the will of God. For God would have his people to be corrected and punished but a little, and moderately, or with reasonable correction, as God himself witnesseth of his chastising of his Church jeremy 30. ver. 11. when he saith: For I am with thee, to save thee: though I utterly destroy all the nations where I have scattered thee, yet will I not utterly destroy thee, but I will correct thee by judgement, and not utterly cut thee off. But these heathen purposed and intended plainly and utterly to destroy and root them out, as God himself beareth record of the King of Assyria Isai 10. ver. 7. saying: But he thinketh not so, neither doth his heart esteem it so: but he imagineth to destroy, and to cut off not a few nations. So likewise doth the King of Syria, and the King of Israel determine against the King of judah Isai 7. ver. 6. for there they say, Let us go up against judah, and let us waken them up, and make a breach therein for us, & set a King in the midst thereof, even the son of Tabeal. And therefore Psal. 83. ver. 4. the Church complaineth unto God against such cruelty of her enemies, and saith, They have said, come and let us cut them off from being a nation: and let the name of Israel be no were in remembrance. But howsoever the enemies lay their platform, this promise of God towards those that are his remaineth unremovable▪ My mercy will I not take from them for ever. Psal. 89.   
Vers. 16. Therefore thus saith the Lord, I will return unto jerusalem with tender mercy: mine house shall be builded in it, saith the Lord of hosts, and a line shall be stretched upon jerusalem. 
THe third exposition and showing what is meant by those good words, 
The third exposition, showing what is meant by good words.  the which containeth two most large promises, the one of the building again of the Temple of God, the other of the repairing of the city jerusalem. And God addeth a reason of all these, to wit, his only mercy, and the same also free, for the which he hath had regard unto Zion, and will help his Church. For God his returning, is to show himself favourable unto us.   
Vers. 17. Cry yet, and speak, thus saith the Lord of host, my cities shall yet be broken with plenty: the Lord shall yet comfort Zion, and shall yet choose jerusalem. 

The fourth exposition of the good words of God.  THe fourth exposition of the good words of God, containing 〈◊〉 like manner two promises. One, of the rest of the cities of 〈◊〉 also not only to be builded, but to be most full of people, 〈…〉 of the plenty and store of good things of all sorts. The other, that these promises of God shall be ratified or established, and perpetual. They shall be established, because he that same God of hosts, and most mighty doth command this self same thing openly to be affirmed, and with great earnestness and certainty. They shall be perpetual, because God hath yet chosen Zion, and doth yet comfort her, lest the election and favour of God toward her, by reason of the former miseries might seem to have ceased, and to be broken off, 
Nicham, Bachar, verbs of the present tense signifying the continuance of God his favour.  as the feeling of the flesh wrongfully judgeth in affliction or trouble. For God useth two words, the which do plaint signify that the course of God his favour and good will shall be continued, because of the present tense or time. And the word (yet) sundry times repeated pertaineth also hereunto.   
Vers. 18. Then lift I up mine eyes, and saw, and behold, four horns. 

Tremelius referreth these four verses unto the second chapter.  THe four verses following do belong unto the former sentence, therefore they ought to be joined with it in this same chapter, and not to be severed from it, as some do. For they contain the answering of an objection, whereby also the confirmation of the former promises (namely of the destroying of the enemies of the Church, ver. 15. and of the restoring of all the Church certainly, ver. 17.) is gathered. And they be the answering of an objection, because that both the multitude, and also the strength of the enemies of the Church might seem to be such, and so great, that the former promises might be supposed to be but vain. Yet God confirmeth that it shall come to pass, because that how great soever 〈◊〉 these lets and hindrances may be judged of men for to be, the Lord notwithstanding shall take them away. So then in the four verses following one only vision, that is to say, 
The vision following hath two parts, containing  belonging unto one and the same end, is described, the which notwithstanding hath two parts. The first part thereof noteth out the enemies that should 〈◊〉 unto the Church. And the latter part their destruction. 
1. The enemies of the Church.  Both these points in a vision, to the end that such as were the faithful might give the more diligent heed unto them both (for these visible forms and shows are wont more to draw us unto them, 
2. Their destruction.  and 〈◊〉 take us more heedful) and also that they might the longer 〈◊〉 and muse upon them both, when as they did see them both 〈◊〉 severally propounded or set before them. As for this verse, the same containeth a figurative vision of the enemies of the Church, namely, there appear four horns unto the Prophet. They are showed unto him by God, 
The afflictions of the Church come to pass by the will and providence of God.  that all men may understand, that in this that his Church both before, and now also is afflicted or troubled, the same cometh to pass by the will and providence of God. There are four showed, not that thereby should be declared, that there are but four kingdoms only that are enemies unto the godly, but rather that thereby might be noted the four parts of the world, to wit, East, West, North, South, out of every of the which parts there have always sprung up sundry enemies unto the Church, and shall at all times spring up, like as Psal. 107. ver. 2, 3 the people of God delivered from their enemies among whom they were scattered in all those quarters, are by David exhorted to praise God for their deliverance: Let them (saith he) which have been redeemed of the Lord, show how he hath delivered them from the hand of the oppressor, and gathered them out of the lands, from the East, and from the West, from the North, and from the South. They are also called horns, 
Why the enemies of the church are called horns.  because of their strength in comparison of that small company and strength of the Church, if the matter be weighed, and esteemed in the judgement of men.   
Vers. 19 And I said unto the Angel that talked with me, what be these? And he answered me, These are the horns which have scattered judah, Israel, and jerusalem. 

The interpretation of the former vision describing  THe exposition or interpretation of the former vision. Wherein is first described the carefulness of the Prophet desirous to know the things laid before him by God, but very obscure or dark, and humbly requesting to have them made plain unto him, 
1. The carefulness of the prophet to understand the vision.  and not casting them away waywardly, and as being weary of them. And this self same is to be imitated or followed of us, that we should by faith ask of God the things which we are ignorant of in his word, as james in his Epistle cap. 1. ver. 5. doth teach us, saying, If any of you lack wisdom, let him ask of God, which giveth unto all men liberally, and reproacheth no man, and it shall be given him. Secondly, the lovingness of God in teaching us familiarly or friendly, 
2 The lovingness of God in friendly teaching us.  is to be noted, that we should not think such our prayers to be unacceptable, or displeasing unto God. So Dan. 10. ver. 11. there is a man sent unto Daniel, who doth gently expound unto him the vision, and in friendly and courteous speech saith unto him, O D●●●iel, a man greatly beloved, understand the words, that I speak unto thee, and stand in thy place: for unto thee am I now sent. So again cap. 11. ver. 2.3. and so following. Last of all, the interpretation of the vision is also to be marked. For he doth not only show whom whose horns do signify, namely, the enemies of the Church, wheresoever the same be, either at jerusalem, or in France, or in Israel: but also how greatly they did rage. For they win owed, that is, scattered into sundry parts of the world, and tore in sunder the body of the Church gathered together before in a certain place, cruelly renting it, so that as it is ver. 21, none durst lift up his head.   
Vers. 20. And the Lord showed me four Carpenters. 

The second part of the vision, showeth that God hath those in a readiness, the which shall beat down the enemies of his Church.  THe second part of the vision, which showeth that the help of God is in a readiness for his Church, that it should not think that 〈◊〉 cannot be defended. For God hath remedies already prepared against so many, and so strong enemies, the which are in this place signified by the name of Carpenters. And this verse containeth an other figurative vision. For the Prophet seethe four men showed unto him in the habit, form, and likelihood of Carpenters, by God himself, that is to say, girded or furnished with beetles, and being now prepared and ready to beat in those horns. In the show of which vision there is a continuing still of the same Metaphor, 
What the figure Metaphora is, see Amos cap. 4. ver. 12.  the which was in the former vision going next before. The ●ind of remedy therefore now propounded or set forth, is answerable and agreeing unto that same fear, the which was showed and described under the similitude of the horns.   
Vers. 21. Then said I, what come these to do? And he answered and said, These are the horns which have scattered judah, so that a man durst not lift up his head: but these are come to fray them, & to cast out the horns of the Gentiles, which lift up their horn over the land of judah, to scatter it. 

The interpretation of the vision of the Carpenters containing two things.  A Making plain of the vision which went next before concerning the Carpenters, wherein appeareth both the desire of the Prophet in learning, and also the same lovingness of God in teaching or instructing us. But this interpretation containeth two things. First, it showeth that God hath prepared and in a readiness for his Church so many remedies, and out of the same places, 
1. Look how many enemies and in how many places the Church hath, so many remedies, and out of so many places, God hath in readiness against them.  out of how many, and which places there arise enemies against it. Wherefore the Prophet seethe four Carpenters, although God by one Carpenter only be able to throw down and break in pieces all those horns: how great soever therefore the terror or dread of those enemies and horns be, and such as may make the whole Church afraid, it is notwithstanding an easy thing unto God to overthrow this their so great and so mighty strength also. Further, this repetition, whereby their cruelty, and the trembling of the Church is again described in this self same chapter, serveth unto this end, lest the godly might suppose that God were too weak against such enemies, and lest they should measure his power & strength by their own fear, and so consequently it serveth, that the godly should cease to tremble at the power and might of men, be they never so fierce, and terrifying or awhaping others. This is one point that is to be noted in this interpretation.  

2. After what manner these Carpenters shall help the Church.  Another point is, by what means, or after what manner those Carpenters shall help the Church at the commandment of God. First of all they shall make afraid the adversaries of the godly, than they shall cast them wholly down, and overthrow their whole power and strength. So then God useth certain degrees of punishments in punishing and destroying the enemies of his Church, that is, his own enemies, both that they may learn to repent, if it be possible, and also that the Church may the better weigh & consider, and more diligently meditate or think upon those judgements of God.    

CAP. 2.  
Vers. 1. I lift up mine eyes again, and looked, and behold, a man with a measuring line in his hand. 

The third Sermon under a wonderful manner or vision representing the building of jerusalem.  THe third Sermon, the which now showeth and confirmeth especially & peculiarly, that there shall be a building of the city jerusalem itself. And this also is showed unto the Prophet under a type or figure, and the same wonderful, and full of comfort. Under a type or vision, that the jews might mark it the more diligently. Secondly, that the thing itself might in this picture be the better laid open before their eyes. Lastly, that this so royal and noble a promise might be set forth under a form altogether divine and to be astonished at, that is, worthily, and agreeably, as it becometh the majesty of so high and weighty a matter. 
This vision full of comfort.  This vision also is full of comfort, both because of the multitude of Angels ordained for the service of the Church, and also because of the singular care of Christ for the Church, the which is here set forth under the person of the Angel speaking unto the Prophet. In a word, this Sermon, which entreateth of the state and restoring of the Church, containeth nothing but that which is extraordinary, divine, and full of great majesty. The sum of this vision and chapter is, 
The sum of this Sermon.  That the city jerusalem itself (howsoever that then it were but rubbish, or an heap of old stones) because it was a type or figure of the Church to come, and the house or seat of the Church that then was, should, & that very shortly, be restored, builded again, & set up, in the same glory, dignity, safety, & favour of God, as it was before. 
Two parts of this narration.  This narration or discourse containeth two parts. First, the vision itself being figurative and dark. Secondly, the interpretation of the same, 
1. A vision.  the confirmation whereof is set down afterward. 
2. The interpretation of the same.  The vision was an Angel, under the shape of a man, that is, an excellent and reverend man, offering himself unto the sight of the Prophet, to the end he should not put him in fear, as Act. 16. ver. 9 there appeareth an Angel unto Paul in the shape of a man of Macedonia, 
1. The vision.  requesting his help there. This man holdeth in his hand a line, that is, an instrument at that time most usual to measure the spaces of places, according unto which custom David Psal. 16. ver. 6. speaketh, saying, The lines are fallen unto me in pleasant places. And this line he holdeth in his hand to show, wherefore he was sent. The Prophet lifted up his eyes, both because such visions are sent from heaven, & so are spiritual: and also for that unless we lift up our eyes unto them, they will quickly slip out of our minds, and will be without profit.   
Vers. 2. Then said I, whither goest thou? And he said unto me, To measure jerusalem, that I may see what is the breadth thereof, and what is the length thereof. 

2. The interpretation of the vision.  THe interpretation of the vision, whereby is showed that jerusalem, which at that time was the house and seat of the Church of God, should be builded in her just & old, both length & breadth: not in any less, or in some small measure, but in that, wherein it was before. The which appeareth to have been fulfilled Nehem. 3. for the Lord long sithence had promised by Daniel, that the streets thereof should be builded, cap. 9 ver. 25. in these words: Know therefore and understand, that from the going forth of the commandment to bring again the people, and to build jerusalem, unto Messiah the prince, shall be seven weeks, and threescore and two weeks, and the street shall be built again, and the wall, even in a troublous time. And the diligence of the prophet in enquiring after the will of God is described in this verse, and commended 1. Pet. 1. ver. 11. and is therefore of us to be imitated or followed.   
Vers. 3. And behold, the Angel that talked with me, went forth: and another Angel went forth to meet him. 

A confirmation of the former interpretation.  A Confirmation of the former interpretation made by Christ himself, taking another Angel also for witness, that in the mouth of two witnesses that decree and promise of God might stand, and appear to be ratified, or established for the former Angel, of whom was spoken before: and this latter Angel, who at the commandment of Christ telleth this same thing unto the Prophet, are two very sufficient witnesses of his promise. Now it was a thing very needful, that a matter so hard, and past all hope in the judgement of men, should be confirmed by most sure reasons unto the jews at that time, being yet in fear, and feeling all things to be against them. God therefore taketh two witnesses of his promises. 
Angels appear before Christ to obey him, for the help & defence of his Church.  And out of this place we do see that Angels do present themselves unto the obedience of Christ, as who is true God, and do obey him, and that he useth their service to help us, and to defend his Church, according as we read of them Hebr. 1. ver. 14. where speaking of them, that Author saith: Are they not all ministering spirits, sent forth for their sakes which shall be heirs of salvation?   
Vers. 4. And said unto him, run, speak to this young man, and say, jerusalem shall be inhabited without walls, for the multitude of men and cattle therein. 

The promise made plain by parts. Two parts of this promise.  A Making plain of the promise by parts, with all speed, or out of hand unto the prophet, and afterwards Christ will have it by him to be declared unto the church, that she should not faint with long waiting, but should forthwith be comforted And there are two parts of this promise, 
Of the building.  the former of the building again: the latter of the conservation of the church, 
2. Of the preserving of the church.  in the verse following. So then God in this place promiseth that the city shall be renewed, and that it shall be most full of all kind of living creatures and things needful for the maintenance of cities, in so much that from that same city a multitude both of men and cattle shall abound, and as it were overflow into the villages and country. The which thing also may be figuratively and mystical understood of the spreading abroad and enlarging of the church of God, or of Christ by the preaching of the Gospel. And the prophet calleth himself a young man, or a child, both by the contempt of his own person, and also in regard of the glorious form that the Angels did then appear unto him in.   
Vers. 5. For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. 

The second part of the former promise, to wit of the preserving of the Church. What the figure Sarcasmos is, see Nahum. cap. 3. ver. 14.  THe second part of the former promise of God, namely the preservation of the city, albeit that at the first it were defended either with no fortresses or bulwarks at all, or else with very weak ones. The which thing also is understood by that Sarcasmos, or biting frump and taunt, wherewith the Samaritans mocked and laughed to scorn the jews building it again, as it is Nehem 4. ver. 3. Where Tobiah the Ammonite comforting Sanballat being wroth with the jews for the building of the wall, answereth and saith in this scoffing manner, Although they build, yet if a fox go up, he shall even break down their stony wall. God therefore by the figure Noema promiseth that the same city shall be most safe. 
Noema, or understanding, is a figure, where one thing is said, and an other thing is meant or understood, as in this place, a wall of fire, for a most strong wall, and such a one as none dare to assault.  For he showeth that he will be a defence unto it, and a fiery wall, that is, not only a most strong wall, but also such a one as all enemies shall greatly be afraid of, and shall not dare to pass over, no nor once so much as assay so to do, or to come near unto it. So Isai 26. ver. 1. In the song of the faithful they do praise God for that he is as a strong and well fenced wall unto them, by whose aid and help they stand safe against all their enemies. The words be these. In that day shall this song be sung in the land of judah, we have a strong city: salvation shall God set for walls, and strong bulwarks. Again cap. 60. ver. 18. The prophet showeth that they shall be freed from all hurt and inconvenience because the Lord his salvation, help, and deliverance, shall be as a strong and sure wall unto them, to enclose and hedge them in round about, and on every side: Violence (faith he) shall be no more heard of in thy land, neither desolation, nor destruction within thy borders: but thou shalt call salvation thy walls, and praise thy gates. And here when as God promiseth that he will be as a fiery wall unto jerusalem, and that he will be the glory in the midst of her, he seemeth to allude and have resemblance unto that aid, the which God some time gave unto the prophet Elizaeus, as it is recorded 2. King. cap. 6. ver. 17. Where at his prayer, the Lord openeth the eyes of his fearful servant, and letteth him see a multitude of horses and fiery chariots round about the mountain, sufficient to encounter the great army and host of the Syrians, who compassing about the city of Samaria, had brought the servant of the man of God into such exceeding great fear. Then Elisha prayed (saith the text) and said, Lord, I beseech thee, open his eyes that he may see. And the Lord opened the eyes of the servant, and he looked, and behold, the mountain was full of horses, and chariots of fire round about Elisha. Nay the Prophet teacheth that the city shall not only be sufficiently sensed without, but also that it shall be happy within, and abounding in all things, even unto the wonder, fear and astonishment of the enemies. Which thing in this place is added by the figure Auxesis or increasing. 
What the figure Auxesis is, see Oseas cap. 7. ver. 4.  For the Lord himself promiseth that he will be the glory in the midst of the city: that we should understand that nothing is more secure, or in more safety than the church, albeit that unto the unfaithful nothing seem more weak, more dangerous, and forsaken then the refuge thereof.   
Vers. 6. Ho, ho, come forth, and flee from the land of the North, saith the Lord: for I have scattered you into the four winds of the heaven, saith the Lord. 

An exhortation unto the jews, with a reason of the same.  AN exhortation with the rendering of a reason unto the jews, and in their person unto all men, to embrace so great felicity or happiness of the visible church, and to gather themselves unto it, leaving all other things and countries. And the circumstance of that time and men causeth, that that this exhortation was necessary and to be repeated again. 
The circumstance of time.  The circumstance of the time, because that then all things by reason of many difficulties or encumbrances did threaten unto the jews destruction, rather than give hope of building the city again. 
The circumstance of men.  The circumstance of men, because the jews were slack and slow in laying hold and conceiving of the promises of God. And therefore were they thrice called out by God, to wit first by Zorobabel, Esd. 1. and 2. Secondly, by Esdras, Esdr. 7. Thirdly, by Nehemias', Nehem. 2. And as often as some of these were brought away out of Babylon by some of these Captains, it is said, That it was the good hand of God, that is, that it was the great work of God in persuading and turning or moving them unto this journey, so greatly doubtless were they delighted now with those outward seats and dwellings of Babylon, and so fast did they cleave unto them. Wherefore God himself in displeasure doth here cry out Ho, ho. He therefore exhorteth them to deliver and get themselves out of those miserable and idolatrous countries, in which they were, and that out of hand, and with all speed that may be. And therefore they are commanded to flee and not to go. So Isai 48. ver. 20. is there the like exhortation, Go ye out of Babel: flee ye from the Chaldeans, etc. And revelat. 18. ver. 4. And I heard another voice from heaven say, Go out of her my people, that ye be not partakers in her sins, and that ye receive not of her plagues.  

The reason of the exhortation.  The reason of this exhortation is, because that all those north-countries (in the which they were and seemed to have obtained some commodities) were so many prisons, or most sorrowful banishments, into the which they were thrust by God. Therefore so long as they remained in them, so long should they bear that punishment and plague of God. Wherefore let them not interpret and take those commodities and pleasures, if they had any there, for a testimony or witness of the blessing of God, or prefer them before the toil and labour of this journey, and finally before the holy land. Now the four winds, spoken of in this place, 
The four winds, where they are to be understood to be placed.  are to be placed in that same North land, the which stretcheth very far. For in that destruction of jerusalem exploited by the Chaldeans, no jews are red to have comen over into Europa, or into our occident or western parts.   
Vers. 7. Save thyself, O Zion, that dwellest with the daughter of Babel. 

A repetition of the exhortation with an amplification of the  THis is a repetition of the exhortation, with an amplification of the same, the which is taken from a brief comparing together of the places, to wit of Zion and Babylon, that is, of Paradise and hell. Moreover the miserable condition also of those jews which stayed in Babylon, is described most plainly, when as they are willed to deliver themselves out of it, as out of a most miserable thraldom and bondage. For the word (save or deliver) is opposed or matched against the servitude or bondage, the which they then suffered.   
Vers. 8. For thus saith the Lord of hosts, after this glory hath he sent me unto the nations, which spoilt you: for he that toucheth you, toucheth the apple of his eye. 

A staying in the further laying open of the happiness of jerusalem.  THis is a staying in the further laying open of the happiness of jerusalem, continued unto the end of the chapter, which consisteth or standeth partly upon promises, and partly upon exhortations. The promises concern both the happy state of jerusalem, that is, of the church of God, and also the most assured destruction of the enemies thereof. The exhortations give encouragement unto the godly to embrace by faith so notable promises of God. Therefore the things which follow do appertain unto the same end, 
Why those things are so often repeated.  unto the which the former part of this chapter did. But for this cause it was needful for the godly, that these things should be often repeated, for that the present state of things, and the condition of the jews seemed to be utterly against such promises, and to be a let unto them. And first of all the Prophet here repeateth, that which ver. 5. of this chapter he had said of the keeping and safety of the church, but he doth it in other words, and with an other kind of benefit or aid. For there the Lord promiseth that he will be a fiery wall unto those that are his: here, that those which are his, shall be as dear unto him, as are his own eyes, which speech the Psalmist useth in his prayer unto God Psalm. 17. ver. 8. signifying thereby that he craveth God his most sure and safe defence, when he saith, keep me, as the apple of thine eye: hide me under the shadow of thy wings.  

Four things here to be noted.  And here are four things to be noted. First, who speaketh here. And here, and in the verses following the self same Angel speaketh, which in the fourth verse was willed to run unto the Prophet to tell unto him the things which should come to pass unto jerusalem. 
Who speaketh.  But because the place following containeth exceeding great promises of God, and such as at that time were almost incredible or not to be believed, towards those that are his, therefore here also is again repeated the commandment of God, yea and the same the true and most mighty God (which two things are signified under these words (jehovah, and the Lord of hosts) lest any being astonished at the present state of things, should despair, or be without all hope of these benefits of the church, the which should be performed afterwards: and in the verse following the godly are called back unto the event or issue itself and experience of things, as unto the most true witness of this prophesy, howsoever there were no hope of the same. For the state of this people in Babylon was as the lying of a dead man in a grave; or as the condition of the same people in Egypt, to wit, past hope of recovery, and most miserable in the judgement of man. The second thing to be noted is, 
2. When these things shall come to pass.  when these things shall come to pass. The answer is, After this glory. For here the time is described, wherein the godly aught to mark the fulfilling of this promise, not wholly I confess, but only to be begun, and afterward by little and little to be finished. And after this glory it shall begin to be done and come to pass, that is to say, after that God shall begin to exercise that power and glory, when as he promised before ver. 5. that he would be in the midst of his church. And because that the power and glory of God doth appear especially in the true and sincere or sound preaching of his word, and chiefly in the preaching of the gospel (which is the power of God, for Paul saith Rom. 1. ver. 16. It is the power of God ●●●o salvation) these things also ought chiefly to be referred unto that time, in the which the gospel of Christ was preached, albeit notwithstanding this blessing of God began to have some effect, and accomplishment before, as for example, when God destroyed the kingdom of the Babylonians, Persians, the kings Antiochi, and Ptolomaei, the enemies of his church. 
3. To whom these threatenings appertain.  The third thing is, unto whom these threatenings do appertain. Answer, unto those self same persons who were the enemies of the church, and which spoiled and rob the same Psal. 79. and 83. The fourth, 
4. What manner of promise this is.  what manner of promise, the promise here made unto the church is. Answer, a most large promise, nay such a one, that a greater affection or love, and care of God cannot be showed. For God holdeth his church so dear, as his own eyes.   
Vers. 9 For behold, I will lift up mine hand upon them: and they shall be a spoil to those that served them, and ye shall know that the Lord of hosts hath sent me. 

After what manner so many nations shall be destroyed.  A Making of the matter more plain, that they should understand by what means, or after what manner so many nations, and so mighty, the which persecuted and spoiled the Church of God, might be destroyed: namely, for that God himself will execute and take vengeance upon them, & will lift up his hand upon them. And God, whatsoever he will do, he can do. And therefore it is not without an Emphasis, or vehemency and force, the which is said in this place (I) and (mine hand). And by this word (lift up) God showeth that they shall flee unto no quarters and coasts of the world, unto the which he will not turn his hand against them. For in all parts of the world the Church of God hath been afflicted by them. 
The punishment of the enemies of the Church amplified.  Finally, he amplifieth or increaseth their punishment by the lamentable falling out of the matter, and by the circumstance of the persons. For they the very self same proud enemies of God shall be a pray unto their own servants, that is, unto those nation's over whom they reigned tyrannically before, and shall be spoiled by them: not by any other noble or famous nations, unto whom it should not be so reproachful and hard to be in subjection, and to yield unto. But at his hands, whom thou hast used, and vexed like a slave, what gentleness or courtesy canst thou look for? And lest that so great, and so wonderful vengeance and threatening of God might seem to be vain, the Prophet, or the Angel himself appealeth unto the issue and falling out of the matter, that they may understand these things to be true, and that he may confirm or strengthen the godly, and terrify or make afraid the ungodly.   
Vers. 10. Rejoice, and be glad, O daughter Zion: for lo, I come, and will dwell in the midst of thee, saith the Lord. 
THis is an exhortation, and also aconfirmation of the former promises, 
An exhortation unto joy and gladness.  taken from a sign or token, namely, from the joy or gladness, and the same great, public, and manifest, not secret, private, or obscure or unknown, whereunto the Church is exhorted by God, because those promises shall most certainly come to pass. He showeth the manner also of fulfilling of them by amplification and expressing of the cause, namely, for that God himself shall come unto the jews, and dwell in the midst of them. And it is no hard thing for God to execute his decrees. For he is jehovah, and as he is called in the next verse, The Lord of hosts, that is, most mighty, and who hath full and absolute rule over all things generally and particularly. So then here are three things to be noted. First, 
Three things to be noted.  who are exhorted? It is the Church of God which is exhorted, and she is exhorted with most courteous and gentle words, to wit, 
1. Who are exhorted.  by the name of the daughter Zion, the which is not without Emphasis or force & vehemency: for this word hath in it a moving of affection. 
2. Whereunto they are exhorted.  Secondly, whereunto they are exhorted, namely, unto joy & gladness of mind both earnest and public, the which the Church ought to testify or show by gesture, voice, and all other honest means. For so much signifieth the word Exulta, to leap and skip as it were for joy. Neither are the benefits of God, especially so great benefits to be lightly tasted of, or received. The third thing is, 
3. Why they are exhorted unto so great joy.  why they are exhorted unto so great joy of mind, to wit, because the greatest benefit of all benefits, the which by God may on earth be bestowed upon men, yea even upon those which are his own, shall fall out unto the jews, of his mere or only good will, favour, and ●●rcie. For the Lord God jehovah himself shall come unto her, & ●well in the midst of her. The which fell out unto the Church not only by effectual operation or working, and invisibly, but was done in Christ visibly, or in such sort as it might be seen, and bodily. For Christ who is that true jehovah (in whose name the Angel here speaketh) is made unto us God to be seen in the flesh, which he took upon him, & hath dwelled in us, as Paul speaketh 1. Tim. 3 ver. 16. God is manifested in the flesh: and his person, and glory hath been seen, as john saith cap. 1. ver. 14. The word was made flesh, and dwelled among us (and we saw the glory thereof, as the glory of the only begotten son of the Father) full of grace and truth.   
Vers. 11. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, & thou shalt know that the Lord of hosts hath sent me unto thee. 

The second confirmation of the former promises.  THe second confirmation of the said promises of God from a double place. First, from the even itself, or fulling out of the matter, the which the godly are commanded to give heed unto. Secondly, from the repeating of this benefit promised before, of the real and manifest dwelling which should be of the true God, that is, of Christ being made man, in his Church, the which (because it is the foundation or ground of all other promises of God, and a most singular testimony or witness of the good will of God toward his Church) is here repeated again, that we should think earnestly and always upon the same. And of these two reasons doth the Angel, and consequently the Prophet (unto whom this Angel was sent) conclude, that these promises of God are true, and that the Church should find and know indeed, (albeit that all things at that time seemed for to bring despair, and to fight against those benefits of God) that he spoke, and foretold all these things at the commandment of God. Further, here is in this place described a wonderful event or falling out of the matter, 
The conversion of the Gentiles.  and the which also is a part of the fulfilling of those graces of God, and a cause of the gladness specified before, namely, the conversion or turning of those nations which at that time were altogether Infidels, unto the true God, and unto the fellowship of his Church, the which they persecuted so cruelly before. For at that time, wherein God shall fulfil his promises, this wonderful change and conversion of the world shall be made full indeed of comfort & aid for the Church itself, Psal. 87. Wherefore this word (Day) in this place signifieth a long and continual time. Moreover, the adjoining of the nations is the work of God in the nations and people's unbelieving before, and showeth that they of themselves, and of their own accord shall not come unto God, but when as they shall be converted or turned by God himself. Finally, all these things are the words of the Angel speaking unto the Prophet at the commandment of God, & telling him what Christ (who is the same jehovah, whose dwelling is promised among us) shall do.   
Vers. 12. And the Lord shall inherit judah his portion in the holy land, and shall choose jerusalem again. 

The conclusion of the former prophesy.  THe conclusion of the whole former prophesy, with the answering of an objection that might be made, the which is set down in the next verse. The conclusion hath two parts. For it comprehendeth both the people, and also the city itself, both which he teacheth, that they shall not only be restored: but also founded and grounded on the same favour of God, place, situation, grace, and election, where with their fathers were loved before, and the first ●●tie inhabited, and that they shall be possessed also by the same title (namely, of the peculiar people or inheritance of God) and that not only for a day or twain: but for ever, and by right of inheritance, the which right hath a continuance and succession. 
Store of comforts ministered unto the Church.  So then here is a great heap and store of comforts set before the Church. First, when as she heareth that the persons, whereof she shall consist, shall be so liked of God, and accepted after the same manner, that their Elders, namely, the patriarchs and Prophets, 
1. Because the persons, of whom she consisteth, are so dear unto God.  and the rest of the people of the jews were accepted of God. The reason is, for that there is one and the same cause, why God holdeth both those, and these, that is, all his elect dear and acceptable unto him, and this cause is only jesus Christ alone. Moreover, for that God hath, and retaineth his Church as his peculiar people, 
2. Because she is his peculiar people.  or a portion peculiarly severed and chosen out by him, out of all the nations of the world. Furthermore, because God will have the same testimonies of his favour to be extant or remain among them, 
3. Because God will have remaining among them the same tokens of his favour, which were among their fathers.  the which were sometime remaining among their ancestors, to wit, the city itself, and the manifest pledges of God his election, which were in it, as the Temple, and the seat or government of the people. For this double pre-eminence (both which jerusalem had) was a token of the savour, and singular election or choice of God made of this people, Psal. 132. and 87. whereof he maketh mention in this place. But now all these outward and earthly tokens do cease under the Gospel: and there are better than these placed in their stead, the which we have for a pledge and most certain testimony or witness of ou● election made by God, namely, the pure preaching of the word of God, also the manifest fulfilling of these figures, and the light of the Gospel, and other such like truly and indeed spiritual pledges of the singular love of God toward us.   
Vers. 13. Let all flesh be still before the 
* Or the face of the Lord.  Lord: for he is raised up out of his holy place. 

What these figure be, see Amos cap. 5. ver. 21. and jonas cap. 2. ver. 9  THis is an Hypophora, or answering of an objection that might be made, where with as with an Epiphonema, or acclamation he sealeth up all the former promises. Lest therefore the jews might think these things to be impossible, when as they have so many enemies in their way, when as there are so many lets, the which they meet withal: the Prophet showeth that God will put silence upon ●ll these, that is, cause them to cease and be still, because he is jehovah, and almighty, before whose face or presence all things must tremble, 
An excellent commendation of the majesty and power of God.  Psal. 114. and all flesh be still. And here in this place is an excellent praise and commendation of the majesty, and power of God over all, and every singular thing, the which is set forth of the Prophet by the figure Epiphonema, or acclamation, to stir & rouse up the minds of men withal. Further, it carrieth an Emphasis or vehemency and force with it, that here also (flesh, and the face of the Lord) are opposed or matched one against another: for the one hath nothing but weakness, the other showeth and carrieth before it nothing but majesty. 
The cause of this silence of all things.  Last of all, that the minds of the jews may be the more comforted and strengthened, there is added or set down the cause of this silence imposed or put upon all things, For that God is now raised up out of his Sanctuary or holy place, in the which he seemed so long to have been asleep, how long he suffered those that were his to be afflicted and oppressed of their enemies. And therefore the godly often in the Psalms in such cases do call upon God, as it were to awaken him being asleep, and as if he had forgotten them, as Psal. 44. ver. 23.24. Up, why sleepest thou, O Lord? awake, be not far off for ever. Wherefore hidest thou thy face, and forget test our misery, and our affliction? Again, Psal. 74. ver. 2. Think upon thy congregation, which thou hast possessed of old, and on the rod of thine inheritance, which thou hast redeemed, and on this mount Zion, wherein thou hast dwelled. Now therefore he will awake, and earnestly put to his hand, to deliver those that are his, and will consider of the wrong that hath been done unto them, and think upon the revenging of it. So Psal. 78. ver. 65.66. after many injuries suffered to be done unto his people, and as it were winked at, it is said that at the length The Lord awaked as one out of sleep, and as a strong man that after his wine crieth out, And smote his enemies in the hinder parts, and put them to a perpetual shame. The word Sanctuary, or holy place, 
Sanctuary or holy place.  I do refer unto the Temple, that the jews might understand, that they had the like testimonies or witnesses of the favour, presence, and defence of God, as their fathers had of old. For they said that God did meet them out of his Sanctuary, that is, his Temple, when as they signified that he was loving and favourable unto them, Psal. 20.1. King. 8.    

CAP. 3.  
Vers. 1. And he showed me jehoshua the high 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 general promises, the which do generally show that the Church shall be renewed and restored, now God declareth and openeth unto the jews other particular promises, the which also do appertain unto the same end that the general 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 understand that God would fully restore his Church, and omit or let pass none of those things, the which are necessary for the whole and full establishing of so great a benefit. 
The restoring and renewing of the priesthood.  First therefore he promiseth the restoring of the Priesthood, or priests office, both in the order, and also in the glory, 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 concerning the Priesthood, that he showeth both the cause of the same casting off of the Priest's ministery or office: and also doth represent or lay open unto the view, how great this casting off of it is. For by this means his grace and power in restoring this Priesthood afterward is the more clearly known, and appeareth, lest that this so great a work of God might be thought to be but a common benefit, and easy to be brought to pass and done. And all this is showed by a vision unto the Prophet, and not opened unto him only in words, that this promise may the more certainly be known to be of God, and that by this means the auditors or hearers themselves together with the Prophet might be the more moved, as namely, seeing and noting evidently in the same the testimonies or witnesses of God his majesty. 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 unto so great a benefit of God, and the which did so greatly depress or keep down that holy office of the priestly order: and that is Satan or the devil egging God on continually to take vengeance on their sins. For it is he that accuseth us before God, as it is witnessed Revelat. 12. ver. 10. in these words: Then I heard a loud voice, saying, Now is salvation in heaven, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And he it is that will sift us, as Christ telleth Peter, and the rest of the Disciples Luk. 22. ver. 30.31. saying: And the Lord said, Simon, Simon, behold, Satan hath desired you, to winnow you as wheat. But I have prayed for thee, that thy faith fail not: therefore when thou art conversed, strengthen thy brethren. And he setteth himself both against the whole Church, and every particular member of the same: for the defence whereof against Satan, and all other enemies by his means procured against it, there is none (saith the Angel talking with Daniel, cap. 10. ver. 21.) which holdeth with me, but Michael your prince, that is, Christ our Saviour. How he setteth himself against the particular members of the Church, appeareth most clearly in the story of job, cap. 1. And Paul witnesseth the same 1. Thess. cap. 2. ver. 18. where he saith, Therefore we would have come unto you (I Paul, at the lest once or twice) but Satan hindered us. Wherefore by the signification of the word Satan, that is, our adversary, his malicious and cruel endeavour against the Church is proved. For he is called Satan, because he is an adversary, and enemy unto the Church.  

The state of the priesthood described in josua.  Secondly, the state of the priestly order, in the person of josua, who then was the high priest, and head of that levitical ministery, is here in part described: & afterward more fully in the third verse. And josua is said to have stood in the sight of the Angel, to wit, of that Angel, who is both jehovah, and unto whom the rest ministered or served (and this indeed is Christ, that same great messenger of the counsel of God) that hereby the Prophet might give us to understand, that the condition and case of that priestly order, although it were then base, was known unto God, and not without the care of God.   
Vers. 2. And the Lord said unto Satan, The Lord reprove thee, O Satan: even the Lord which hath chosen jerusalem, reprove 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 showed unto the Prophet, that he afterward might declare it unto the Church, the foundation or ground of all the promises of God which were to come toward the Pastors and Priests. 
1. The will 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 conservation and keeping of the same now opened and begun. 
3. The conservation of the priesthood already begun.  So then God will therefore restore that ministery or office, because that he hath now chosen jerusalem, that is to say, his church of his mere or only grace, and hath ordained and keepeth such things as are necessary for the establishing, maintaining, and feeding of the same, as is especially the ministery of the Church, the which in times past consisted in the order of the Priests and Levites, and now in the Pastors and ministery of the church under the Gospel. Secondly Christ, that is, the Lord (who before also was called the Angel and our mediator unto jehovah his father) prayeth for the same order or priesthood daily, and with great affection unto his father, and taking upon him the defence thereof. Christ therefore prayeth, that Satan, and all enemies of this holy ministery may be reproved and repressed in deed, that is, may be bridled, by the mighty hand of God that they may not be able to effect or bring to pass that which they enterprise and go about. And the repeating of his prayer against Satan (The Lord reprove thee, O Satan, the Lord reprove thee) is a wit●es of the very great affection or love of Christ toward such his ministers There is a like speech in the Epistle of Jude ver. 9 of Michael striving against the devil, and disputing about the body of Moses, whom (Jude saith) durst not blame ●im with cursed speaking, but said, the Lord rebuke thee. Finally, the manifest will of God concerning the preserving of them is also the foundation or ground of the promises following. For the Lord had taken josua and others, as it were fire brands all ready on fire and burning, out of the midst of the flames. He will therefore preserve them, how vile and base soever their estate seem to be, and never to be lifted up again, because he hath already begun to do it. And so David by the former experience of God his goodness towards him, assureth himself of the like help in the time following, when he saith Psalm. 138. ver. 8. The Lord will perform his work toward me: O Lord, thy mercy endureth for ever: forsake not the works of thine hands.   
Vers. 3. Now jehoshua was clothed with filthy garments, and stood before the Angel. 

The laying open of the base estate of the priesthood at that time.  THe laying open of that base condition and estate, wherein the priests, that is, the ministery of the church at that time were, because of the contemptible or despised condition of that whole people as yet, so far as in the judgement of man the affairs of the jews might then be esteemed of. Wherefore the same by an Hypotypôsis or lively description is now represented or laid open to the view, 
What the figure Hypotyposis is, see Amos cap. 8. ver. 12.  yea and that by God himself, to the end the jews and the priests themselves might understand that this their so base estate was known unto him, when as notwithstanding he promiseth that the dignity of the priesthood shall be so great: for it is an allegorical or figurative Hypotyposis. For under the name and representation or show of filthy 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 happy and glorious estate of that order. For as it is Galat. 4. Thus did the Lord teach that people touching spiritual things, being yet under figures and shadows and weak, that he might signify and describe spiritual and heavenly things under these earthly figures and signs Hebr. 9 The old apparel of the priesthood, so glorious and golden, was a sign both of all those spiritual riches and treasures, which should be in the man Christ, in whom all treasures of wisdom and knowledge are hid, Coloss. 2. ver. 3. and also of that holiness, which ought to be in the priests themselves, who in like manner were figures of Christ. And whereas jehoshua the high Priest is said to have stood so basely appareled before the Angel himself, who also before was called jehovah, this hath an Emphasis or vehemency and force, and moving of affection, both for the confirmation of the certainty of this whole prophesy, and also for the proof and showing of the care of God, and knowledge of the state of his Church, and of those that serve him. It is also a preparation unto the narration ensuing in the verse following.   
Vers. 4. And he answered, and spoke unto 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 filthy garments from him. And unto him he said, behold, I have caused thine iniquity to departed from thee, and I will clothe thee with charge of raiment. 
THe first promise of God, to wit of the restoring unto those jews and times, the office of the Priests and Levites: and also of ●he ministery of the church. 
1. The person speaking.  Wherein there are three things to be noted. First, the person that speaketh, to wit the same Angel, before whom stood jehoshua. And the same is no mean or common Angel, but the head and prince of the Angels. And therefore before him stood other Angels in a readiness to receive his commandment, and to execute the same, as appeareth in the verse following. And he no doubt is Christ our Lord, and the everlasting son of God, who is called both an Angel, in respect that he is our mediator unto God the father, opening unto us his will at the full: and also is called jehovah, in respect that he is equal unto his father. And this Angel answereth, that is, of his own accord and willingly promiseth this, which followeth. For so do I expound the word (answereth) in this place. Secondly is to be noted, 
2 What is promised.  what is promised, he promiseth the restoring of the levitical priesthood, that is, the ministery of the Church, and that figuratively by the changing of filthy clothing into gay and gorgeous clothing. For such apparel shining with gold and precious stones wore and had the high priest, whilst the order of the priests and Levites enjoyed his beauty and glory. 
3. For what cause it is promised.  The third thing to be noted is, for what cause the Angel doth now promise that this shall come to pass, namely because that this Angel of his great and only mercy and favour doth now blot out and do away the iniquities of this order committed against him. So then the forgi●enes of sins, and our reconciliation or being made friends with God, which is done only by our Lord jesus Christ alone, is the principal and foreleading cause of all the benefits of God toward us, as we are taught in this place.   
Vers. 5. And I said, Let them set a fair diadem upon his head. So they set a fair diadem upon his head, & clothed him with garments, and the Angel of the Lord stood by. 

The second promise of God of the restoring unto the ministery of the church her former dignity.  THe second promise of God, to wit of the glory, and the same dignity to be given again unto this ministery of the church once restored, the which it had before, and in times past. The which in this place is set down under shadows and figuratively, and by a Synecdoche. Under shadows or figuratively, when as by the name of a mitre or diadem the priestly dignity 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 priests Mitre or diadem doth comprehend his whole apparel and all the dignity of the priesthood, that is, of the ministery of the church. For the Mitre or this diadem was but one part only of the priests apparel, yet the chiefest and highest part, because it had written upon it Holiness of holiness of jehovah, and was worn upon the head, as is showed in this place. And it hath an Emphasis, or vehemency and force, whereas it is commanded that a fair one be set upon his head, to wit, so brave, large, and perfect one, as was in time past, lest any thing of the former dignity thereof might seem to be diminished. Finally, for the confirming of the event or falling out and fulfilling of this promise, the Angels which stood by as ministers unto Christ, are said now already to have set this Mitre or diadem upon the head of jehoshua, yea and that Christ being present, and standing by that is, seeing and marking, that all things should be done, as he had appointed.   
Vers. 6. And the Angel of the Lord testified unto jehoshua, saying, 

The third promise of the continuance of the priesthood, containing three things.  THe third promise of God of the enduring and continuing of the priesthood, or ministery of the church, under a certain condition, the which is contained in the verse following. And in this place there is a preparation unto the fulfilling of the promise following. Now this promise containeth three things, namely first, him which doth utter and deliver the promise following. And he also is the Angel, 
1. Who uttereth this promise.  which by his name is called The Angel of jehovah, that is, the same Christ, so far forth as he is unto us the interpreter of the counsels of his Father, and our mediator unto him. So much therefore the more certain is this promise, by how much it is uttered by the son of God himself, Christ, yea and by jehovah, and in the name of the Lord of hosts, that is, of his father almighty, 
2. Whom the Angel speaketh unto.  as it appeareth hereafter. The second thing here rehearsed is, whom this Angel speaketh unto. And he speaketh unto jehoshuah, not in respect that josua was some private person, but in respect that he was at that time by God ordained the head of the whole order of Priests among the jews. Therefore this one jehoshuah did represent the whole order of priests, and ministery of the Church: so that the promises which are made unto him, must be understood not to appertain unto him alone, but also unto the whole levitical ministery. 
3. After what manner he speaketh unto him.  The third thing is, after what manner and form the Angel speaketh, namely by testifying, that is to say, by a solemn oath, or by making a protestation, and not in a plain, simple, and ordinary manner of speaking, that this promise of God may be understood to be most certain, how hard soever it were judged for to be performed at that time, in regard of the state and judgement of that people.   
Vers. 7. Thus saith the Lord of hosts, if thou wilt walk in my ways, and keep my watch, thou shalt also judge mine house, and shalt also keep my courts, and I will give thee place among these that stand by. 

The promise with a condition joined thereunto.  THis is the promise with the condition joined with it. And the promise in a word is, that it shall come to pass, that the same order of priesthood shall be continued among the jews, yea and that in such sort as it was first ordained among them by God. The which thing is understood by a threefold kind of speaking, the which is in this place, where so many parts of the priestly or levitical ministery are expressed, as there were before. And of these the first is, 
1. Matters appertaining to the service of God, and unto the temple and sacrifices, pertained to the priests.  that the judgement of the house of God shall be in their power, as it hath been in times past. For the judgement of those things, which appertained unto the service and worship of God, and unto the ordering of the Temple and sacrifices was in the power of the Priests and Levites Deut. 17. Secondly, the Angel promiseth, that the keeping of the Courts of God shall belong unto them. The which also was a most excellent part of the office of the Levites. For they only might keep the Temple of God: 
2. The keeping of the Courts of God belonged unto the priests and Levites.  and more freely go into the same, than the rest of the people, as it was ordained by the Law of God. Neither hath this keeping any base thing in it: nay it was a testimony, or witness, as if those priests did stand as Angels, always in the presence of God. As David also doth reckon the meanest of their offices to be more honourable than the greatest dignity that otherwise in this world may be obtained among men, when as he saith Psalm. 84. ver. 10. A day in thy courts (speaking of the house of God) is better than a thousand other where. I had rather be a door keeper in the house of my God, then to dwell in the tabernacles of wickedness. 
3. He shall be over seer of the rest of the Priests and Levites.  The third phrase, or kind of speaking and part is, Thou shalt have authority and privilege to go in among these, to wit priests, and thy fellows, which stand by thee (for so I do expound it by the verse following, and do not refer it unto the Angels) to wit, thou shalt be as overseer of them, as namely one which art ruler over them. God therefore understandeth and promiseth that the peculiar pre-eminence shall be restored unto the high Priest above the rest of the order of the Levites, and cometh down from the general ordaining of that whole order, unto this particular dignity of the high priesthood. And thus much doth this promise contain.  

The condition twofold.  The condition joined to this promise is twofold. First, general, that he walk in the ways and commandments of God, that is to say, 
1. General.  that all the priests live holily, as becometh godly men, and the sons of God, and of the light. The second condition is particular, 
2. Particular.  that every one, were they Levites, or were they Priests, should behave themselves uprightly, and faithfully in that his charge, standing, and watch, over the which he was peculiarly set by God above the rest. Psal. 134.   
Verse 8. Hear now, O jehoshua the high priest, thou and thy fellows that sit before thee: for they are monstrous persons: but behold, I will bring forth the Branch my servant. 

A confirmation of all the former promises.  A Confirmation of all the former promises, which went before in this whole chapter. And it is taken from the cause, and the same necessarily bringing forth these promises, as his effects. This cause is Christ that was long since promised unto the jews, looked for of them, whose type or figure was jehoshua, and also the whole order of the Priests, and finally for the love and sake of which Christ or Messiah, GOD doth most entirely love his Church, and careth for those things which appertain unto it. For she is the people or inheritance of Christ, and the fullness of his mystical body. For as it is Ephes. 1. ver. 22, 23. GOD hath made all things subject under his feet, and hath appointed him over all things to be the head to the Church, which is his body, even the fullness of him that filleth all in all things. And this body cannot GOD forsake. Wherefore GOD confirmeth that all the former things shall come to pass or be, because that afterward he giveth, and shall give unto his Church the cause of all these good things to wit, the very person of Christ, whom he will send. We are therefore called back unto Christ, and it behoveth us to look unto him, as often as we do doubt of the promises of God.  

Two parts of this this verse.  But this verse hath two points. The first, a preface. The second, a promise. The preface teacheth that here is entreated of a matter of very great weight, 
1. A preface.  whereunto consequently we must give diligent heed. And therefore it is said (Hear thou). 
2. A promise.  And not only jehoshua is commanded to hear, but also his fellows and companions, that this promise and comfort may be understood to belong, not only unto jehoshua the high priest alone, but also unto the whole order and ministery of the Church. 
Diversity of degrees in the priesthood.  Wherein also there is a difference made in the order of the Church. For some are showed to be in a greater place and degree, and some in a less, when as some are said to stand before jehoshua as before their Ruler and Captain, set over them by God: and jehoshua is called the great or high priest, that this distinction or difference may be understood to be true. For it was a part of the ceremonial law, that the Church of God, which did wholly consist of the jewish 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 have, because that according unto the prophecies of the Prophets it is scattered, and spread abroad throughout the world. 
Why the Angel speaketh unto the whole order of priests, and comforteth them.  Now why the Angel speaketh also unto the whole order of priests, and comforteth them, the reason is, because that the Levite Priests were despised & mocked of the other jews, nay, they were hated of them, as namely being such, who did too much lay open, were too earnest upon, and accused the sins of the people before God. Whereupon they are said to have been monstrous persons, as David also complaineth of himself Psal. 71. ver. 7. I am become as it were a monster unto ●●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 given unto the Church herself. Therefore these things are done in the favour of Christ, to wit, that his people, inheritance, and seat decreed, and ordained by God, might be reserved unto him. And this promise containeth two things. First, 
1 The exhibition or showing of Christ in the flesh.  the manifest giving of the person of Christ, which shall be done unto the Church, understood 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 john saith cap. 1. ver. 17. The law was given by Moses, but grace and truth came by jesus Christ. And the word of exhortation (Behold) showeth that the thing shall be, and that speedily, and certainly, that they might by assured faith look as it were into the thing present. 
2 A description of Christ.  Secondly, this same promise containeth a description of Christ, that we should consider how great a benefit of God he is: and should not think this to be as a simple gift, or some common and mean thing. And Christ is called the servant of God, to wit, in respect that he was made man. And yet not a servant after the manner of the rest of the faithful, the which in many things obey not the Lord their God, Malach. 1. but he is so called by a certain excellency. For he was in every respect to fulfil all the will of God his father, and indeed in that he was man, he fulfilled the same Isai. 61. Moreover, he is called a branch, as hereafter cap. 6. ver. 12. Behold the man, whose name is the branch, and he shall grow up 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 stock of Ishai, and a graff shall grow out of his roots. Likewise God saith in jeremy cap. 23. ver. 5. Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a King shall reign, and prosper, and shall execute judgement & justice 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 unto us mean and simple in the judgement of men, as for that he should alone be understood of us to be the fountain, root, 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 spiritual branch we all are borne again, and made heavenly plants. For as james witnesseth cap. 1. ve. 18. Of his own will begat he us with the word of truth, that we should be as the first fruits of his creatures. And Peter Epist. 1. cap. 1. ver. 23. teacheth us likewise, that we are borne a new, not of mortal seed, but of immortal, by the word of God, who liveth and endureth for ever. Which thing doubtless agreeth unto Christ alone, into whom we must be graffed, that we may be borne spiritually, and be heavenly branches, john 15.   
Vers. 9 For lo, the stone that I have laid before jehoshua: upon one stone shall be seven eyes: Behold, I will cut out the graving thereof, saith the Lord of hosts, and I will take away the iniquity of this land in one day. 
THis is the rendering of a reason, whereby the Angel or the Prophet showeth, why, and how, when as Christ, or this branch is promised unto us, we 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 laid the foundation, ornament or beautifying, and appeasing of his Church. Therefore 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 look 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 in despite, but by his name, as Psalm. 118. ver. 22. The stone which the builders refused, is the head of the corner. And I sai 28. ver. 16. Behold, I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make haste. And Peter Epist. 1. cap. 2. ver. 7. having cited this former text of Isai inferreth, saying, Unto you therefore, which believe, it is aprecious stone: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner. So then this stone is said to be laid before jehoshua, and that same whole order of Levites, and finally before the universal Church, that all should lie upon him, and look unto him, as their only foundation.  

The use of this stone.  And the use of this stone is added, when as seven eyes are attributed or given unto him, with all which he looketh unto the calamities or miseries and matters of his Church, lest we might suppose him to be a blind and idle stone. The same Christ is the ornament or beauty of his Church: 
What the figure Metaphora is, see Amos cap 4. ver. 12.  the which is here Metaphorically described or set forth under the cutting or graving of a Ring, or Stone, the which is wont to be done in precious stones, that albeit they be of themselves precious already, yet by this trimming they may become more precious, beautiful, and to be had in the greater request. So whilst Christ is present with his Church, there can be wanting no commendation and setting of us forth unto God. Finally, the same Christ is the appeasing of the Church unto God. For his obedience causeth, that all the iniquity of the Church is done away, yea, and that there is taken away in one day from her, whatsoever iniquities she hath gathered together in many years. Hereby appeareth how great the benefit of Christ is, who in one moment blotteth out all the spots and stains the which we have taken with long rusting, obstinacy, and stubbornness.   
Vers. 10. In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine, and under the figgetre● 

The conclusion promising unto the Church spiritual peace under a Metaphor of earthly things.  THe conclusion, wherein peace is promised unto the Church, as the sealing up, and fruit of all the former promises. And this peace albeit it be indeed spiritual, and belonging unto our minds: yet is it in this place described or set forth under a Metaphor of earthly things, to wit, under the description of that time, wherein every man enjoyeth his own goods quietly, and safely, and without danger, being troubled by no man: and dareth also, and may boldly invite or request others unto the enjoying and partaking of the said goods. So is the kingdom of Solomon commended 1. King. cap. 4. ver. 24. not only for that he had a very wide and large dominion, even from the other side of the river, from Tiphsa unto Azzah: but also for that he had plenty of peace round about him on every side. And for that judah, and Israel dwelled (under him) without fear, every man under his vine, and under his fig tree, from Dan, even unto Beer-sheba. So also Micah prophesying of the great peace of the Church under the Gospel, cap. 4. ver. 4. saith, That every man shall sit under his vine, and under his fig tree, and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it.    

CAP. 4.  
Vers. 1. And the Angel that talked with me, came again and waked me, as a man that is raised out of his sleep. 

This chapter is a confirmation of all the promises of God toward his Church at all times.  THis chapter is warlike. For it answereth and beateth down together and at once all the objections and doubts of all the godly, the which might then come into their minds against the promises of God so past all hope, and impossible in respect of men, and not only hard to be performed. Wherefore this is a confirmation of the universal promises of God toward his Church at all times, yea even in this our time, and for the time to come. The sum of the answer of God unto all the doubts of men concerning his promises, is this, That the Church of God is neither governed, nor upholden and maintained by the ordinary means or counsels of men, but by the extraordinary power, might, & spirit of God. And therefore in desperate matters and cases, or such as are past hope, that we must notwithstanding hope well, and in things past remedy in our judgement, wait still for the best touching the event or falling out ●nd fulfilling of the promises of God. 
The wonderful preservation of God his church set forth here by a vision.  But this so wonderful counsel and purpose of God, not able to be uttered nor conceived of the flesh, in the defending and saving of those that are his, is notwithstanding here in this place, to the end that it may the better be understood, set forth or showed by God himself, after a most easy manner by a vision. And this vision is taken from things most known among the jews in that age, to wit, from that Candlestick, the which was lighted with candles in the Temple of God, and was an ordinary instrument of the outward service of God, & a part of the old ceremonies and such as were familiar unto the jews, or whereunto they were used, & with the which they were very well acquainted. For albeit that this Candlestick which is here by vision showed unto the Prophet, doth in this point seem to differ from the Candlestick of the Temple, such as is described Exod. 25. because that this had one only bowl, and that of the Temple seven bowls: yet this is but a small difference. But herein it was behoveful that the form of this should be divers from that Candlestick of the law, that it might the more easily be showed unto us, that whatsoever falleth out, is done or ordered in the Church, the same is done by the one Spirit of God, and not by many: and needeth not divers authors, but one God only. 
Why God setteth forth this vision unto his Church.  And this first verse showeth, why God by his Prophet propoundeth or setteth forth this vision unto his church, namely to confirm, or strengthen and comfort the same, the which was rather astonished with the wondering at the former promises, than did believe them: and was rather made astonished and brought as it were into a trance, them comforted. Therefore this sleep, from which the Prophet saith he was raised, is the trance, and wondering of amazedness, or an astonished mind, not the sleep of sleeping or slumbering, and sleep of the body. So the same fell out unto Daniel cap. 8. ver. 17.18. where he confesseth that he was afraid at the vision, and fell upon his face, and being asleep fell upon his face unto the ground. And ver. 27. he saith that he was not only astonished at the vision, but also was stricken and sick certain days. And cap. 10. ver. 8.9.10. he affirmeth that at the vision, which was there showed unto him alone, the men that were with him ran away for great fear, and hid themselves, and that he for his part was so weakened, and brought so low, that there remained no strength in him, for that his strength was turned into corruption, and that he retained no power, yea that he was thereby made so feeble, that he was not able to stand, until he was set up upon his knees, and upon the palms of his hands, by the man that talked with him, etc. And that which the Prophet in this place saith to have fallen out unto himself, we are to think the like also of other godly men, albeit they fear God, and trust in him never so much, namely that they were rather brought into a wonderment, then confirmed or strengthened: because that all things, the which they then saw round about them, took from them all hope of the fulfilling of these promises in time to come. God therefore having compassion on his church (the state whereof is described or set forth in the Prophet) doth remit, that is, sendeth again the second time his Angel unto the Prophet, 
This Angel here speaking unto the Prophet, is not Christ, as before.  in whom he speaketh unto his Church, and confirmeth or strengtheneth the same. This Angel therefore is another then Christ, to wit, he which was sent at the first, to instruct and teach the Prophet in the former chapters.   
Vers. 2. And said unto me, what seest thou? And I said I have looked, and behold, a candlestick all of gold with a bowl upon the top of it, and his seven lamps therein, and seven pipes to the lamps, which were upon the top thereof. 

The vision showed unto Prophet.  A Plain laying forth of the matter. For the Prophet showeth what manner of vision was showed unto him from God, the which that he should give the more diligent heed unto, he in warned by the Angel, that he should not slenderly or lightly over pass so great a confirmation of his faith set forth unto him by God, or careless and lightly only look upon it, such as our both negligence and dullness is wont for to be. The things which appertain unto the description of the candlestick, must be fet from the 25. chapter of Exodus.   
Vers. 3. And two olive trees over it, one upon the right side of the bowl, and the other upon the left side thereof. 

The second part of the vision.  THe second part of the typical or figurative vision, namely, there are showed unto him two Olive trees also, from which there was continual oil powered into that burning candlesticks that it should never dry up, or be put out. And yet are not these olive in this place said to be pressed by any man, the which notwithstanding among us must needs after an ordinary manner be done, that the oil may flow or run from them. Neither is this oil said to fail, nor with toil and labour to be carried from one part or place into another, that there may be always oil for the candlestick, but there stand these olive trees, to wit growing unto that candle and candlestick on both sides, and they are continual, and of themselves without the service and help of any men or oil, mills do drop and power in oil into the burning candle or candlestick. Confer this place with that of the Revelation cap. 11. ver. 4. where he saith: These are two olive trees, and two candlesticks, standing before the God of the earth.   
Vers. 4. So I answered, and spoke unto the Angel that talked with me, saying, what are these my Lord? 

A preparation unto the interpretation of the former vision.  A Preparation unto the interpretation of the former vision by the way of a dialogue or questioning, and answering, that the Prophet both then should give the more heed unto it, and that ●e also now might be stirred up when as we read these things. And therefore the prophet was warned by the Angel before, that ●e should diligently behold the vision showed him by God. This when as he had done, he is now astonished at the brightness or gloriousness of these things, because they were of gold: and with the newness or strangeness, because they differed from those which he knew: and with the multitude, he saw many instruments. He therefore asketh, and that of his own accord, what all these things did mean? 
God's benefits are to be accepted, when he offereth them unto us.  Doubtless we are to use the benefits of God, as when as he offereth himself to teach us, and help us (as in this place by the Angel) let us accept of that hand and help of God, neither fearfully, nor slowly, nor slightly: nay let us most largely and plentifully use the whole benefit of God. The Angel willed the Prophet, to behold, and mark what things were showed unto him: the Prophet desireth the interpretation of them also, not of a certain curiosity of mind, but that the counsel of God, and this vision might turn unto the comfort both of himself, and also of the Church. So Daniel cap. 8. ver. 15. witnesseth that ●e saw the vision, and sought also for the meaning. So cap. 9 ver. 22. The Angel Gabriel speaketh unto him, and telleth him, that he is ●ome to show him the meaning of the vision, etc. The prophet calleth the Angel (Lord) for honour sake, and not to worship him according unto the manner of the country. For the jews called the more honourable persons (Raboni) and (Adoni) as john 20. ver. 16. jesus saith unto her, Marry. She turned herself, and said unto him, Rabboni, which is to say, Master. So Gen. 23. ver. 6. The Hittites say unto Abraham, desiring to buy of them a place to bury his wife Sarah in: Hear us my Lord: Thou art a prince of God among us: in the chief of our sepulchers bury thy dead, etc.   
Vers. 5. Then the Angel that talked with me, answered and said unto me, knowest thou not what these be! And I said, No, my Lord. 

The Angel wondereth at the ignorance of the prophet.  AN admiration, or wondering. For the Angel marveleth that the Prophet being a jew and acquainted with the ceremonies of the Temple, is ignorant notwithstanding what all these things (which in a manner were seen the same in the Temple, and were ordinary) signified. 
What the godly believed touching the ceremonies of the law.  For those that were godly in deed (as the prophet was) did not believe that those ceremonies and rites of the law, and monuments and the whole furniture of the Temple did of themselves please God, or that they were signs of nothing that was more holy, as the Apostle teacheth Hebr. 9 But they did acknowledge all those things as figures, the verity or truth and signification whereof was more reverend and holy, and to be sought else where, namely in Christ. Yet doth the prophet notwithstanding freely confess his ignorance, not in respect of that candlestick, the which was ordinary in the Temple: but in respect of that only which was extraordinarily showed him by God.   
Vers. 6. Then he answered, and spoke unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Neither by an army, nor strength, but by my spirit, saith the Lord of hosts. 

A brief interpretation of the drift of the former vision.  A Summarie or brief interpretation of the scope or drift of this vision, to wit, that the church of God is upholden, defended, governed by the extraordinary counsels, and power of God, that when as we demand of the fulfilling of the promises of God toward his church, we should not look unto the means of man: but should consider the almighty power of God, surpassing all the strength of men, the which will fulfil these his promises Psal. 138. But there are three things to be noted in this place. 
Three things to be noted.  First, that this speech is properly directed unto Zorobabel, that is the prince of the people at that time, because it is requisite and necessary, that he and other princes of the people, 
1. The speech directed unto Zorobabel.  should be comforted in such dangers and troubles especially. For the rest of the people for the most part, dependeth upon the disposition of their princes, that is, upon their constancy or fearfulness. 
2. With what words God his extraordinary manner of helping his church is described.  The second thing to be noted is, with what words this same extraordinary manner of God in defending and helping of his church is described, to wit, By the name and power of the only spirit of God. For the might and power of God is called his spirit in the Scripture. So is it said 2. Thes. 2. ver. 8. of Antichrist, That the Lord shall consume him with the spirit of his mouth. And of Christ Isai. 11. ver. 4. That he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And of the Egyptians cap. 31. ver. 3. That they are men, and not God, and their horse's flesh, and not spirit. Against this spirit is opposed or set whatsoever the world or men do hold and judge strong, valiant, great in number, glorious. Therefore under the name of (an army) the Prophet doth comprehend a multitude, wherein men are wont to trust: and under the word (strength) whatsoever is mighty, valiant, and judged of force and powerful in the opinion of men. Then all which this one spirit of God is far more mighty, that is to say, the only power of God, even lacking or without all outward means, is stronger than all the strength of men. 
3. The warranting of this promise with the twice affirming it to be the word of the Lord.  Thirdly, this double warranting is to be noted, wherewith all this so excellent and grounded promise is confirmed, first, in the beginning of this verse, when as this word is called The word of jehovah. Secondly, in the end of the same verse, when as it is set down again, that this self same is the saying, and the most firm or assu●ed decree of the almighty God himself, to wit, that the Church of God should not doubt, no never so little, of the help of God, nor yet those which govern or rule the same. And therefore that they should have and hold their eyes both of mind and body fixed or fastened upon God alone, whether they be faithful Magistrates, or pastors and ministers of the gospel.   
Vers. 7. Who art thou. O great mountain, before Zerubbabel? thou shalt be a plain, and he shall bring forth the head stone thereof, with shoutings, crying, grace, grace unto it. 

The answering of an objection of the power of the enemies of the church.  THis is the answering of an objection that might be made, whereby God with great vehemency and earnestness of speech refuteth or overthroweth all the power of the enemies of his church, and the doubting & wavering, the which hereupon might stick in the hearts of the godly. And to the end that this speech might move us the more, 
What the figure Apostrophe is, see Amos cap. 1. ver. 4.  by the figure Apostrophe, or turning of speech unto an other person or matter, it is directed unto the enemies of the Church themselves. First, of all therefore by way of granting or yielding unto them, he describeth this power of the enemies of the church according unto the judgement of carnal men, under the name of mountains, yea & the same great mountains, the which carry a show, and glorious appearance, and seem to be invincible, or such as cannot be won and overcome. So Psalm. 68 ver. 16. the mountain of God is described: The mountain of God is like the mountain of Bashan: it is an high mountain, as mount Bashan: finally, he describeth them to be such mountains, the which might fear men with the very looking on them. Furthermore, he propoundeth or setteth forth unto the church, the throwing down of those enemies, and the same full of exceeding comfort unto the godly: 
The casting down of the mountains.  and their casting down lieth herein: for that all the same huge high mass of the mountains shall at the length shrink and fall down, so that the work which was begun, shall be finished by the godly, that is, the Temple shall be made an end of unto the building up of the same. 
The comfort of the godly.  The comfort is, first, for that Zorobabel himself (against whom these enemies of God did set themselves Esdr. 3. and 4.) shall see this self same thing with his eyes. For before him shall these mountains be brought into a plain, and Zorobabel himself shall lay the last stone upon this Temple. Which thing was a testimony or witness of the singular mercy of God toward Zorobabel, because that it doth not always so fall out, that those which begin the work of God, do finish the same, albeit that the work of God, and restoring of his church be finished at the length. Secondly, God doth comfort the whole people of that age and time: For they shall with a great shouting and gladness praise God for the finishing of the Temple, and shall cry, The grace, the grace of God, that is to say, it is the mere, or only and great benefit of God toward us, that we see these things. So then the jews at that time shall most readily and earnestly give thanks unto God, and the same jews, which shall see these things to be done, and fulfilled, shall attribute this whole benefit unto his only goodness, as the true cause thereof.   
Vers. 8. Moreover, the word of the Lord came unto me saying, 

A confirmation of the former comfort.  THis a confirmation of the former comfort, the which also is as it were a seal and a sealing up of the former promise. And the Prophet confirmeth it by the interpretation or exposition of that sentence, God shall bring forth a stone, etc. The which lest it might seem to be feigned, or spoken by the Prophet himself according to his own pleasure, and of his own good will and favour toward Zorobabel, there is a warrantise, authority, and weight added unto this interpretation. This warrantise is contained in this verse, whereas it is expressly repeated, that this which the prophet will say, was the word of the Lord himself, and not his own, as afterward in the verse following the same is said again, namely, That the Lord of hosts sent this prophet unto them. Therefore all these things are said of him not according unto the will and judgement of his own mind, but by the commandment of God himself, and consequently they are most true, and they in the end shall find them so to be, because they are the word of God.   
Vers. 9 The hands of Zerubbabel have laid the foundation of this house: his hands shall also finish it, and thou shalt know that the Lord of hosts hath sent me unto you. 

The exposition of the peculiar promise touching Zorobabel.  THe exposition of the peculiar promise touching Zorobabel, namely, that this self same Zorobabel, which had begun the Temple, should also finish the same. The which things gave unto him a courage, & great constancy. Further, this place showeth that God hath a care not only of the whole and universal building of his church, but also of every one of them, which put to their hand unto the furtherance of that building & work. For how much the more sincerely and cheerfully a man is occupied in the same, so much the more, the truth is, that he pleaseth God, and that so much the more God hath a care of him, or that he is commended unto God so much the more for the same.   
Vers. 10. For who hath despised the day of the small things? but they shall rejoice, and shall see the stone of tin in the hand of Zerubbabel: these seven are the eyes of the Lord, which go through the whole world. 

A confirmation of the promise of the finishing of the Temple by Zorobabel.  A Confirmation of the said promise of the finishing of the Temple by Zorobabel, partly by way of matching together of contraries, and partly taken from the cause, and the event or falling out of the matter. By the way of contraries, namely, of those which despised those beginnings of the Temple, whose pride and foolishness the Prophet both describeth, and also refuteth or overthroweth. See Esdr. 3. He describeth it, when as he saith, That they despised so small beginnings of the Temple, and restoring of the Church. And to the end he may the more stir them up, 
What the figure Apostrophe is, see Amos cap. 8. ver. 4.  he useth an Apostrophe or turning of speech, and an interrogation or ask of a question unto them, that here they may understand that they themselves are dealt withal, who either of pride do laugh to scorn, or of distrust do despise and set nought by the small beginnings of the work of God. 
Baz.  For this word signifieth both these contempts, to wit, 
The despisers refuted.  of pride and of arrogancy. And the Prophet refuteth or overthroweth them by an earnest affirmation & avouching of the most true falling out of the things, and the fulfilling of this promise. Finally by the cause. 
1 By the earnest avouching of the fulfilling of the promise.  The earnest affirmation or avouching is contained in these words: Nay they shall rejoice, nay they shall see (to wit, they which have despised these small beginnings of things) a stone of tin, or a plum line in the hand of Zorobabel bringing this whole building unto the very last and utmost end. Wherefore this affirmation of GOD, which is the truth, is to be set against the scoffs of men, and the contempt or despising described before. Moreover, 
2. By the cause of the same.  the cause of this event or falling out of the matter doth also confirm the same: and that is the providence of GOD, the which in this place is described under the name of the seven eyes of God, as hereafter cap. 5. ver. 6. And reve. cap. 5. ver. 6. in these words, Then I beheld, and lo, in the midst of the throne, & of the four beasts, and in the midst of the Elders stood a Lamb as though he had been killed, which had seven horns, and seven eyes, which are the seven spirits of God, sent into all the world. For this providence of God resisteth all lets, forseeth all things, which are necessary for the performance of this thing. Eyes therefore are attributed unto God, both in this place, and also before cap. 3. ver. 9 by an Anthropopatheia, 
Anthropopatheia, what it is, see Mic. cap. 7. ver. 8.  or attributing unto God the parts and properties of a man: not idle eyes, but such as have a care of the whole world: not only beholders of the issue and falling out of things, but doers and workers. Last of all, seven eyes are attributed unto him, because that this number in the holy Scriptures doth signify perfection, 
Seven eyes.  and is attributed unto holy things.   
Vers. 11. Then answered I, and said unto him, What are these two olive trees upon the right, and upon the left side thereof? 

The third part of the interpretation of the former vision.  THe third part of the interpretation of the former vision, the which peculiarly teacheth the signification of the two olive trees, which stood on both sides of the Candlestick, and did continually power oil into it. And therefore first of all, that is, in this verse, the vision itself is repeated, whose understanding and exposition the Prophet desireth. For this was one thing in this whole vision very especial and singular, that the Prophet saw the same candle, wanting no snuffing, no help of man, no outward putting in of oil: but having a fountain itself of oil growing unto it, so much as was necessary for the maintaining of the light.   
Vers. 12. And I spoke moreover, and said unto him, What be these two olive branches, which through the two golden pipes empty themselves into the gold? 

The Prophet is earnest to know the meaning of this vision.  AN earnest and careful ask of the signification of this vision, whereby is showed how greatly the Prophet marveled at this one continual supply, the which without any art or service of man, and yet most easily was yielded unto that candle, and maintaining of the light. And therefore the Prophet is said again to have asked both of the olives, and also of the way, whereby oil did continually run from them into the Candlestick. For here is a mean showed, whereby oil of it own accord, and without the help of any man, was put into the week of the candle from the two olive trees.   
Vers. 13. And he answered me, and said, Knowest thou not what these be? And I said, No, my Lord. 

The answer of the Angel.  THe answer of the Angel, who showeth that this thing is easy to be understood, and that even by the very only beholding of the thing. For all things were so ordered by God his providence, that the oil might easily beseen (God willing and ordaining it so) to run and flow from the olive trees of itself, as much as was sufficient for all the candles. The Prophet therefore doth confess his ignorance, because that except we be instructed and taught by the spirit of God, in heavenly matters, be they never so plain and easy, yet are we blind notwithstanding. For as Paul speaketh 1. Cor. 2. ver. 11. What man knoweth the things of a man, save the spirit of a man, which is in him? even so the things of God knoweth no man, but the spirit of God. And yet this new form of the thing was very wonderful to any man that did consider this matter according unto the judgement, custom, and reason of man. Therefore he was to give diligent heed unto it, as a singular work of God.   
Vers. 14. Then said he, These are the two olive branches, that stand with the ruler of the whole earth. 

The exposition containing  THE exposition or interpretation, the which containeth two things. First, the signification of the thing or vision showed of the olive trees. The second, the reason or cause of the same thing or deed. 
1. The signification of the two olive trees.  The signification of those two olive trees was this, namely, that they both were a fountain set by God on both sides of the Candlestick, that oil and light might never be failing unto it. And therefore these olive trees are called the sons of fatness, that is, oily olives, plentiful, most fat, having a stream or fountain of oil, and supplying and ministering oil without ceasing unto the Candlestick, which was a type or figure of the Church of God. For the Church of God is the true light of the world, which shineth before all men, Matth. 5. Psalm. 72. God therefore of his surpassing goodness, and of his infinite wisdom, and wonderful providence towards his Church, doth so dispose and order all things, that she never wanteth those things which are necessary for her, albeit men suppose her to lack these things, because that they look only unto to the ordinary means. This is a singular comfort for the Church. The Lord upholdeth, maintaineth, ruleth, defendeth and increaseth hereby wonderful, and extraordinary means, the which do depend upon his mere or only goodness, and are unknown, and unseen of men. 
2. The reason or cause of the same.  The reason of this extraordinary and continual supply is, because that God the ruler of the whole earth, or the almighty Lord will so have it: and therefore hath so disposed all things, doth so see unto his Church, finally, because God hath so ordained those things, wherewith he will help her even extraordinarily, that he always hath ready, and at hand the things, which immediately, and without any labour he can use for the defence of his Church. Now, whereas the Prophet maketh mention only of two olive trees, the reason is, because they were enough to minister oil unto that candle, when as they did minister it on both sides, the one on the right hand, and the other on the left hand. God therefore by a small number of things bringeth most great works to pass in his Church.    

CAP. 5.  
Vers. 1. Then I turned me, and lift up mine eyes, and looked, and behold, a flying book. 

What God requireth of his Church.  THe Church being ordained and established, God teacheth what he requireth at her hand, namely, that she live holily, godly, and justly: otherwise he threateneth that he will be a sharp judge and revenger of her sins, as well as of other men's. And albeit that God hereafter teach that wickedness and ungodliness shall never be ●anting in the whole earth, no not in his own Church, so long as she shall be in this world: yet he showeth where, and when this ungodliness shallbe as it were double and twofold, that is to say, more abundant. The which thing is set down in the end of this chapter. Now iniquity shall be more abundant among the enemies of his Church, the Chaldeans in times past: now all other, which do hate the truth of God. Whereof it cometh to pass that God threateneth that there among them his judgements also shall therefore be the greater, nay doubled. This is the sum of this chapter, the which showeth the state of the world which then should be, and the condition thereof after the times of Zacharias which were to come, rather than the condition already past. And it doth not alone contain those judgements, which God will send upon the adversaries and enemies of his Church: but those also the which he will lay upon the Church herself because of her sins. 
This chapter containeth three several visions.  And this chapter containeth three distinct or several visions, of the which this is the first, the which declareth the judgements of God against the Church already established, set up, and founded. And together with the vision the interpretation thereof is also delivered by the Angel.  

Two parts of this verse.  As for this first verse, the same doth declare two things. First, that now there is a new argument or matter showed or told unto the Prophet, 
1. A new matter showed unto the Prophet.  although it be joined with the former, to wit, what shall fall out unto the Church now established. Whereof it cometh to pass that the Prophet is said afresh to have lifted up his eyes, and beheld, and yet standing still, and abiding in the same place, & not turning his eyes into any other side from the beholding of the Angel expounding unto him the former promises. So then this vision, the which appertaineth unto the declaring of the state that should be of the Church now restored, is showed unto the Prophet there in the same place. Secondly, the Prophet commendeth this vision by the cause, 
The same commended by the cause.  for that it is heavenly, that is, from heaven, and showed him from thence, from an high place, whereunto belongeth this, that the Prophet is said to have lifted up his eyes on high, and there to have seen the things which he now telleth. 
Commended also by the greatness of the matter.  He also commendeth this vision by the greatness, or description of the thing itself, the which hath three things worthy to be noted. For he seethe, first, a volume or book written. Secondly, him flying, and not standing only in one place. 
1. Written.  Thirdly, in length twenty cubits, and in breadth ten cubits, 
2. Flying.  that is, a book of a fearful, bigness, unusual, & of such a bigness as was never heard of before, as is set down in the verse following. 
3. Of a strange length and breadth.  And these typical or figurative things agree very well with their signification, to wit, with the curse, or judgements of God against men, namely, both these, and all others because of their sins. For the curse or punishment of them is written, both long sithence, and at large ratified in the law of God, Deut. 28. and in many things, so that men, except they needs will, cannot be ignorant of it, for as much as it is written at the full. Wherefore when as God doth execute it, he showeth the force and truth of his law, or word written, and ratifieth the authority thereof. Secondly, this book flieth, because that the Lord is angry not only with one people, or sinful nation of the world, but withal the sinful nations of the world. For as it is Rom. 2. ver. 9 Tribulation and anguish shall be upon the soul of every man that doth evil, of the jew first, and also of the Grecian. For God is not only the God of the jews, but also of the Gentiles, as Paul saith Rom. 3. ver. 29. and therefore will alike punish the sinners in both nations, that is, in all nations whatsoever, that are offenders. Therefore this punishment and curse pronounced by God against sin, wandereth & rangeth into the whole world, and into all nations. Thirdly, this book is of such an hugeness as hath not been heard of, and as is to be wondered at, because that those judgements of God are most hard unto us, and it is a fearful thing to fall into his hands Hebr. 10. ver. 31. Last of all, this book hath the sins of all nations written, and not of one nation only. Therefore this must needs be a great volume or book, and along, and a large.   
Vers. 2. And he said unto me, What seest thou? And I answered, I see a flying book: the length thereof is twenty cubits, and the breadth thereof ten cubits. 

The Prophet exhorted to take diligent heed to the vision.  AN exhortation, whereby the Angel warneth the Prophet, and stirreth him up to behold and mark this vision diligently and thoroughly. For the counsels and helps of God are not to be heard, 〈◊〉 received carelessly, or without regard.   
Vers. 3. Then said he unto me, This is the curse that goeth forth over the whole earth: for every one that stealeth, shall be cut off as well on this side, as on that: and every one that sweareth, shall be cut off as well on this side, as on that. 

The interpretation of the vision containing.  A Plain and clear interpretation of the former vision, the which containeth two things. First, what that volume or book signifies. Secondly, why it flieth up and down in the air, and standeth not in some certain place. 
1. The signification of that book.  As for the signification of this volume or book, it signifieth, and representeth that punishment, anger, vengeance, and curse of God, the which God by his law written enacted, and pronounced against sin and sinners, Deut. 28. Exod. 20. Ephes. 5. ver. 5.6. whose words are these: For this ye know, that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ, and of God. Let no man deceive you with vain words: for, for such things cometh the wrath of God upon the children of disobedience. And Coloss. cap. 3. ver. 5.6. Mortify therefore your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence and covetousness, which is idolatry. For the which things sakes the wrath of God cometh on the children of disobedience.  

2 Why it flieth up and down in the air.  Now why this book flieth, the reason is, that look wheresoever those sins shall be and shall reign, there also the judgement of God must be looked for, for to come, as well here, that is among the jews, as in the rest of the earth, or any other part of the world. So than whether on this side, that is in judea, or on that side, that is, in other parts of the world, any such men, that is, sinners do appear, they shall be punished by God.   
Vers. 4. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and with the stones thereof. 

The threatening of punishment containing.  THis is a most assured denunciation of that punishment and vengeance against sinners rehearsed before, the which containeth three things. First, a very earnest affirmation, or avouching of the punishment to come, 
1. The certainty of the same.  the which is not only ordained by that same almighty God, but also commanded to be put in execution: for thus much signifieth the word I will bring forth, or I will send, 
2. Who are threatened.  saith the Lord jehovah, this punishment upon them. Secondly, is to be noted, against whom it is threatened, to wit against all those which have broken either the first, or the second table of the law of God. For under the name of thieves, the Prophet comprehendeth the whole second table by the figure Synecdoche: 
What the figure Synecdoche is, see Amos cap. 5. ver. 21.  and by the name of those that swear by the name of God in vain, the first table of the same law. But thefts and perjuries are chiefeliest rehearsed, because that those sins at that time did especially reign among men. 
3. The greatness of the punishment.  Thirdly, how great this punishment or vengeance of God shall be, that is to say, both of long continuance, and consuming not only the sinner himself, but also all that ever he hath, as for example, his house, and his other goods: the which the Lord shall touch and strike, not only with some small loss or hurt, but also shall utterly destroy, so that, neither wood nor timber, nor the stones of his house shall remain. For by these words an universal wasting, rasing, and fearful destruction is described, and such a one as Christ mentioneth unto his disciples should fall upon the temple of jerusalem, whose brave building they in a wonderment at the same show unto him, unto whom he answereth Mat. ●4. ver. 2. See ye not all these things? verily I say unto you, there shall not be here left a stone upon a stone, that shall not be cast down. And out of this there are gathered two things. First, that God is the punisher of the sins of every man, and that no man can escape the hands of God. Secondly, that the punishments, miseries, and afflictions, which are felt in the world, are sent by God for the sins of the world, & are the just plagues of God for the contempt of men towards him.   
Vers. 5. Then the Angel that talked with me, went forth, and said unto me, lift up now thine eyes, and see what is this that goeth forth. 

Another vision depending on the former. The end of these visions.  AN other vision, the which is as it were an appendix, or a hang-by, and addition unto the former, as the third also is, the which followeth hereafter. And the end of these visions is, to show: first, that God seethe all the sins of the world, or of men, and their wickedness, lie it never so hidden: secondly, that the same is restrained, and kept under by God, that it break not through all, and overcome, and rush through all things: finally, that there is by God a certain stint, and place appointed unto it, where it may ra●ge more freely, and at more liberty. Which thing the vision following doth declare. But in this verse the entrance or preparation unto the second vision is contained, where both the person showing the vision, and also his talk is to be noted. 
The person showing thii vision.  The person showing this vision, is in deed the same Angel, who hath all this while before talked with the Prophet: but now he is said to have gone some what further, as it were from the side of the Prophet by whom he stood, that by this gesture, and going forward he might stir up the Prophet to the diligent beholding of the vision, and might signify that a matter of great weight was now in handling, to the beholding of the which also the Angel himself went forth, that is, the which he desired to behold. Here then God doth stir us up unto the diligent both noting, and also learning of this so high a vision, and so great a testimony or witness of his providence, wisdom, power, and justice. And to this end also appertaineth the speech or talk of the Angel. For the same is an earnest exhortation, 
2. His talk unto the Prophet.  that both the Prophet, and we also should bend the eyes of our body, and also of our mind unto this sight and vision. Hereby appeareth how great our blockishness or dullness is, who except we be earnestly warned by God, or by his servants, do with blind eyes, and as it were winking, overpass the notable works and witnesses of his providence and power, although they be clearly before the eyes of all men.   
Verse 6. And I said, what is it? And he said, this is an Ephah that goeth forth. He said moreover, this is the sight or eye of them, through all the earth. 

The Prophet hath things showed him at the first a far off, and afterward more nearly.  THree things were showed unto the Prophet, the first a far off, so that he did not forthwith, nor yet distinctly see all things which were showed him: then more nearly. For we do go forward by little and little, in the beholding and perceiving of the works of God, and do by little and little profit in the same: and do not out of hand, and at one instant conceive and understand all things. That therefore which is here first showed unto the Prophet, is diligently and earnestly to be beholden, It is an Epha, or a bushel. For in this place this word is generally taken, the which notwithstanding among the Hebrues hath the signification, and is a kind of a certain measure. For this Epha was to be so big, that it might receive and hold a whole woman, or a woman upright, and standing in it: or else sitting and leaning, or lying a side. 
The interpretation of this vision of the Epha.  The interpretation is set down afterward. And this Epha went forth, and moved, and stood not in one place, but did fly through the whole earth. The interpretation is this, that by this figure is showed, that the eye of the Lord doth see all wicked persons, or all wickedness and ungodliness, the which, as I said before, flieth and rangeth up and down in the whole world. God then seethe the same, as before cap. 4. ver. 10. For as David witnesseth Psalm. 34. ver. 16. The face of the Lord is against all them that do evil, to cut off their remembrance from the earth. And this stinted figure and form of the bushel or measure doth represent and show, that God doth in such sort see the wickedness of men, that he doth notwithstanding keep it in within certain bounds, limits, and within a certain measure. For God will not, that according unto the desire thereof, it shall rage, and break through, whether soever it listeth. For the rod of the wicked (as it is Psalm. 125. ver. 3.) shall not rest on the lot of the righteous, lest the righteous put forth their hand unto wickedness. And this eye of God, or this Epha, or bushel is moved and flieth, as wickedness itself is moved, and flieth: that we should know assuredly, that nothing can escape that unsleepie eye of God, or eye that never sleepeth. For as David saith, Psalm 121. ver. 4. He that keepeth Israel, will neither slumber nor sleep. And as the writer to the Hebrues affirmeth cap. 4. ver. 13. There is no creature, which is not manifest in his sight: but all things are naked and open unto his eyes, with whom we have to do. Nothing therefore is hid from his eyes or sight, but all the wicked wheresoever they lie hidden, and in what place of the world soever they be, are found out, taken, and seen of it. So then, God, so far forth as pleaseth him, and as he seethe to be meet, and expedient, doth repress and keep back the wicked, not only in his church, because he is not only the keeper and preserver of his church: but also in all places of the earth, because that he also is the keeper and preserver of all mankind, and of the society or fellowship of man. For as Paul writeth 1. Tim. cap. 4. ver. 10. God is the Saviour of all men, specially of those that ●●leeue.   
Vers. 7. And be hold, there was lift up a talon of lead: and this is a woman that sitteth in the midst of the Ephah. 

Two other parts of the former vision.  OTher two things are now showed unto the Prophet, the which are parts of the same vision, to wit, a great mass or lump all of lead, and broad, the which afterward is made the cover of this Epha: secondly, a certain woman, the which is cast into this bushel, 
1. A lump of lead.  as it were by God being angry with her, and in this bushel is she enclosed and shut in, as it were in a most strong prison. 
2. A woman sitting in the Ephah.  This Mass or cover was to be weighty, as which namely should bridle and keep in the force, rage, and attempts of the wickedness of men, the which are wont to be most vehement and hard to be kept under. And therefore is it said to be of lead, the which is a most weighty metal. And doubtless such are the manners of men, altogether lewd, unruly, and barbarous, whereas there reigneth no knowledge, nor worship of God, Psalm 10. Which disorderednes of things was then in the world in the last times of the Monarchy or Empire of the Persians, unto the which times these things seem properly to appertain, albeit that the doctrine of this place be also general.   
Vers. 8. And he said, this is wickedness, and he cast it into the midst of the Ephah, and he cast the weight of lead upon the mouth thereof. 
THe interpretation of the two visions, and things lastly showed unto the Prophet, 
2. The woman in t●e Ephah. Ri●●hgnah.  to wit, of the Woman, and of the Mass or lump of lead. The woman was a type or figure of the naughtiness of men, or of most lewd wickedness. For the prophet or God useth such a word, as doth not signify every common corruption and looseness of manners: but open wickedness, shameless, and old, the which containeth both ungodliness towards God, and also injustice towards men. This lewdness therefore, albeit never so malapert and unbridled, doth God notwithstanding restrain, and doth shut in within certain bounds and measure, that it may not range at it own pleasure: or prevail, and corrupt or mar all things. Yea and God doth after this sort restrain it, being angry with it. And therefore God is said to have cast this woman into the bushel, or Ephah, and there to have bound her, and shut her up with a cover of lead, as it were in a prison that is most strong, that she may not without punishment room about, fly abroad, over master, over run, and corrupt all things at her pleasure. And so Revelat. 9 ver. 4. The Locusts that came out of the smoke, and had power like unto Scorpions, are commanded that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only those men, which had not the seal of God in their foreheads. And so cap. 20: ver. 2. The Angel is said to have taken the dragon that old serpent, which is the devil, and satan, and to have bound him a thousand years, and cast him into the bottomless pit, and shut him up, and sealed the door upon him, that he should deceive the people no more, till the thousand years were fulfilled: for after that he must be loosed for a little season.  

Wickedness set forth under the figure of a woman.  Wickedness is in this place set forth under the type or figure of a woman, because that like as the wit of a woman is subtle and crafty, and yet notwithstanding she pleaseth and liketh men: so sin and the wickedness of men is always crafty, and yet it doth please and allure us with the flatteries thereof.   
Vers. 9 Then lift I up mine eyes, and looked: and behold, there came out two women, and the wind was in their wings (for they had wings like the wings of a Stork) and they lift up the Ephal● between the earth and the heaven. 

The third vision.  THE third vision, or third part of this chapter, joined to the former, or agreeing with the former. For it declareth whither, that is, into what parts of the world that bushel or Epha, which had wickedness, and consequently the judgements of God, shut ●p was to be carried, namely into Babylon, and the countries near unto it, that the jews which remained in that country, should speedily get them out of it, and withdraw themselves out of so great danger, and vengeance of God, as it is in Isai cap. 48. ver. 20. Go ye out of Babel: flee ye from the Chaldeans, with a voice of joy, etc. For a great many of the jews after liberty and leave granted unto them by Cyrus to go home, remained notwithstanding among the Babylonians, being entangled, alured, and bound with the enticements of the flesh, and little wealth, and some few ●●●hlie commodities, 
Thus is that place expounded by Tremelius, albeit that others of great learning do understand it otherwise, of such as served King David in these trades.  as appeareth 1. Chron. cap. 4. ver. 22.23. Where making mention of certain of the posterity of judah, 〈◊〉 is showed that they were rather moved to tarry with the King, ●●d to follow their base occupations, then to return with the rest of the people, preferring captivity before liberty, which thing 〈◊〉 the place before named is reported thus: These were potters, and dwelled among plants and hedges (that is, followed their husbandry, and tillages:) there (that is, in Babylon) they dwelled with the King ●o● his work, that is, for the gain which they had by serving him in these trades. So then this place also showeth, that the enemies of the Church, and such as do afflict the same (as were the Babylonians) shall in the end be most severely or sharply and for a ●●ng season punished by God.  

Two parts of this verse.  But this verse containeth two things. First, the manner of the showing of this vision, the which the prophet reporteth briefly: Secondly, the vision itself. 
1. The manner of showing of this vision.  The manner of the showing of this vision, was altogether heavenly, like as were the rest before. For this third vision was also showed from heaven, that it should be ●o less certain unto us, than the former. 
2. The vision i● self.  For the Prophet is said to have seen it, when as he had lifted up his eyes to heaven, or upward. And here the Prophet is not said to have been admonished by the Angel, to look, see, or behold: because that this vision was showed unto him immediately after the former, the time not being interrupted or broken off, that is, not some certain space after the former, but at the same very moment, or minute, and instant of time. Wherefore the Prophet being ravished as yet with the wondering at the former vision, of himself lifted up his eyes unto heaven, and there diligently beheld what was showed unto him. And this is a new vision, because that the Prophet is said again to have lifted up his countenance. Now this vision was after this manner: Two women with wings, and carried through the air with a pleasant wind, did carry that same closed bushel or Ephah through the midst of the air, and that in such sort, that by reason of the nearness of the place it might easily, and certainly be seen and beheld. And this bushel they cast down into the land of Sennaar, that is, of Babylon, where it had a place appointed for it by God, and that for a long season, to wit, that the wrath, and curse of GOD might remain there, as it were forever, and continually, or at leastwise for a long season. For (as it is in the Psalm 74. ver. 8.) in the hand of the Lord is a cup, and the wine is red: it is full mixed, and he poureth out of the same: surely all the wicked of the earth shall wring out, 
Women carry this Ephah, and why?  and drink the drags thereof. And women carry this bushel, not men, for that like as wickedness was represented under the type or figure of a woman: so also the justice and wrath of God are set forth under the figure and shape of women, lest that the meeting and mixing together of men and women in the same matter, and vision, might seem to have some impure and unclean cogitation or surmising. Secondly, that God may be understood to be able to execute his judgements even by most weak and feeble things, 
Two women.  such as are women. There are two women, because that the anger and justice of God do always follow and wait upon one another, and take punishment on the wickedness of men. So Psalm. 85. vers. 10. the mercy and truth of God, and righteousness and peace are joined together: Mercy and truth (saith David) shall meet: righteousness and peace shall kiss each other. 
Winged.  These women are winged, that they may be understood to be most swift, nimble, and ready to execute the vengeance of God, and to obey him. Finally, they are carried with the wind, 
Carried with the wind.  that the Prophet might teach that all things serve for the vengeance of God, and that this judgement of God shall be forthwith against the Babylonians, and therefore that the jews should not stay and remain in those countries any longer.   
Vers. 10. Then said I to the Angel that talked with me, whether do these bear the Ephah? 

The prophet asketh the interpretation of the Angel.  THE Prophet doth ask the interpretation of the Angel, wherein he both showeth his desire to the prophet, & shineth before us as an example to do the like. And the women are said in such sort to bear the bushel, as if they would by and by throw it down to the earth, to signify the wrath of God, the which all creatures being the revengers and instruments of God contemned or despised, do declare, when as they revenge the contempt or despising of God against the ungodly.   
Vers. 11. And he said unto me, to build it an house in the Land of Shinar, and it shall be established and set there upon her own place. 

The interpretation containing.  THe interpretation of the vision, the which hath two parts. For he describeth both the place, and also the time or stay and continuance of this judgement there. The place, 
1. The place.  where this bushel or Ephah most full of the anger and vengeance of GOD was to be placed at the appointment of God, is the land of Sennaar or Shinar, that is, Babylon, or Chaldaea, 
2 The time.  and the countries near unto it, the which had carried away the people of God into captivity, used them hardly, and entreated them cruelly, on the which the Lord will now take punishment. The time of the continuance of the vengeance of God against the Babylonians shall be for a great season and long. For the vengeance of God shall remain there established, and settled as it were in her foundation, out of the which it cannot afterward be easily plucked, and pulled. Thus doth the Lord punish his enemies in the end: albeit that whilst they afflict or trouble his church, they do carelessly contemn or despise, and laugh God to scorn. For (as David teacheth us Psal. 75. ver. 8.) in the hand of the Lord is a cup, and the wine is red: it is full mixed, and he poureth out of the same: surely all the wicked of the earth shall wring out and drink the dregs thereof. And as it is in the Psalm. 32. ver. 10. Many sorrows shall come to the wicked: but he that trusteth in the Lord, mercy shall compass him. It seemeth that these self same things may be applied unto many nations of our time, which have most hardly afflicted the Church of God.    

CAP. 6.  
Verse 1. Again, I turned and lift up mine eyes, and looked: and behold, there came four chariots out from between two mountains, and the mountains were mountains of brass. 

Two visions containing the confirmation of two promises before.  THis chapter containeth two visions, the which in a word are the confirmation of two promises rehearsed before, that is; of the restoring and building again of the church of God a fresh, and of the overthrowing and destroying of the enemies of the same, the which at that time for the most part, and chiefly were the Chaldeans, 
1. Of the sharp punishing of the Chaldeans.  and people of the North. The first vision of this chapter confirmeth that which went lastly and immediately before of the most severe or sharp punishing of those North people, or Chaldeans. 
2. Of the restoring of the Church of God.  The second confirmeth those other promises of God, the which did signify, and show the restoring of the Church. And albeit whatsoever God speaketh and promiseth, be most sure, because it is the word of God, and consequently needeth of itself no other confirmation Psalm. 10. yet notwithstanding both in regard of ourselves, who are too distrustful: and also for that time sake, and state of the jews, which at that time was most lamentable and contemptible or despised in the judgement of men, these promises of God which were so hard, and incomprehensible, or such as of flesh could not be conceived, were to be confirmed, both by the sundry & often repetitions of them, and also by the declaration & showing of the manner of the things which should afterward come to pass, as the means, by the which God would execute that his counsel or purpose. The which thing is evidently performed in this vision. For now God teacheth the Prophet, and consequently those jews, & so us likewise which are his Church, by what means so great and mighty nations, and people (as those of the North without all question were) might be thus brought down. And this self same thing is also particularly in Daniel showed & declared cap. 7. and 8. but here it is propounded or set forth only in general, namely, by the description of the wonderful providence of God, 
Two parts of this vision, showing  the which doth both govern this universal world, and also every several people and nation of the same, against the which he hath always in a readiness the ministers and executioners of his judgements and will. 
1. The general rule of God over all things.  Therefore there are two parts of this vision The one, which showeth the general care and rule of God over this whole world, and all things, and kingdoms. The other, 
2. What should fall out to the Chaldeans. Two parts of this verse.  which declareth what shall fall out and come to pass unto those Northern people, and at that time enemies of the jews, that is, of the Church of God, ver. 8.  
Now this first verse doth first of all win authority and credit unto the vision ensuing: and secondly in part containeth the reporting and declaring of the same. The authority of this prophesy is, 
1. The authority of this prophesy.  for that it is heavenly, and given by God, as the former. And therefore in this place the Prophet useth the same kind of speaking the which he hath done before in the like cases, saying, Lifting up mine eyes I looked, Behold, etc. And whereas he saith that he was turned about, he declareth that this vision was showed unto him from an other part, and not from that part, whereas he saw the former vision, to the end the Church of God should understand that on every side there are propounded or set forth unto her evident and clear testimonies or witnesses of the care of God towards her, so that she will give heed unto them, and lift up her eyes. 
2. The narration of the vision in part.  The narration or telling of this vision is, for that here are recited four chariots to be seen, the which in the holy Scriptures do signify the providence of God, Ezech. 1. They come out of the mountains, and the same of brass, because that the judgements of God are both hidden and secret, and unsearchable, and not to be avoided, and of iron or of brass, which cannot be broken. So also in effect speaketh David of the judgements of God, Psalm. 36. ver. 6. saying, Thy righteousness is like the mighty mountains: thy judgements are like a great deep: thou, O Lord, dost save man and beast.   
Vers. 2. In the first chariot were red horses, and in the second chariot black horses, Vers. 3. And in the third chariot white horses, and in the fourth chariot horses of divers colours, and reddish. 

The particular description of the chariots. Horses.  THe declaration and description of the four chariots. Also horses for the most part and commonly are wont to be used by the holy Ghost for to note out the providence of God, as before cap. 1 ver. 8. Revelat. 6. for the eye of God, and his providence do very swiftly pass through all things and places, as the horse, of all the beasts that are familiar unto us, and tractable, or easy to be handled, 
Their colours. Black. White. Red. Mixt.  is the most swift. Their divers colours are to be expounded by the divers effects of God his providence in this world. The black colour betokeneth sorrowful events or issues and fall out of matters. The white, joyful. The red, bloody. The divers and bay colours, sundry and mixed matters, partly sad, and partly joyful. All which things are to be marked and noted in every age, by the divers effects both of the mercy, and also of the justice of God towards men, and also in every singular people or nation, and not so in this place to be understood, that we should restrain or tie the first chariot unto one nation only, and the second to some one other certain nation, and so of the rest. For here is a general description of the providence of God, justly ordering and governing this whole world according unto his wisdom.   
Vers. 4. Then I answered, and said unto the Angel that talked with me, What are these, my Lord? 

The interpretation of this vision.  THE interpretation of the vision, and first of all generally, afterward particularly, that is, of the people of the North, to wit, the enemies of the Church. The general interpretation of these four chariots doth teach briefly, 
1. generally.  that God doth dispose and order all things in every part of the world, and rule them by his providence and decree, the which he doth quickly, easily, and without any let execute by his ministers by him thereunto appointed, in all quarters of the world. 
Two parts of this verse.  And this verse with that which followeth hath two things worthy the nothing. The first, the earnest desire of the Prophet in learning the will of God showed unto him obscurely, 
1. The desire of the Prophet to understand this vision.  or darkly, the which desire of his appeareth hereby, both for that he himself doth first demand the same of the Angel, and also doth honourably call him, as the scholar his master. So 1. Pet. cap. 1. ver. 11. often before cited to this purpose, the Prophets are witnessed carefully to have searched after the will of God. And so doth David report of himself, Psal. 119. For the word (Lord) in this place, doth signify such subjection and reverence only, as we do owe unto those persons which are of some good account and estimation, and have rule over us: and not such, as wherewith we do worship God. And after this reverend manner doth the woman of Tekoah, suborned or subtly set on by joab to sue for the making of Absalon friends with his father, speak unto King David 2. Sam. cap. 14. ver. 9 saying, My Lord, O King, this trespass be on me, and on my father's house, and the King and his throne be guiltless. 
2. The particular noting of this general interpretation.  Secondly, this general interpretation is to be noted particularly, and severally.   
Vers. 5. And the Angel answered, and said unto me, These are the four spirits of the heaven, which go forth from standing with the Lord of all the earth. 
First, the Chariots, are said to be heavenly Spirits, that is to say, 
1 The Chariot's said to be Angels.  Angels. So Psalm. 104. ver. 4. God is said to make the Spirits his messengers, and a flaming fire his ministers. And Hebr. 1. ver. 14. it is said of the Angels, Are they not all ministering spirits, sent forth to minister, for their sakes which shall be heirs of salvation? They are therefore said to be heavenly spirits, and not earthly, that is to say, men, that here we should learn, how great the strength & power is of the executioners and ministers of the providence and decree of God. For the angelical and spiritual nature is infinite ways of more strength and power, then is the nature of men. Whereby we understand that nothing is able to stand against the fulfilling of the will of God, the which shall not be overcome of the same. Afterward under the form of wagons and chariots, 
2. Why the chariots are said to be Spirits.  are set forth the executioners of every the will of God, and they are called Spirits, that we should note, how great their readiness and swiftness is. For both chariots, especially such as go with four wheels, and Spirits are things most swift and speedy. Wherefore they are not slow, but forthwith do perform, and bring to pass that thing, which God will have to be done by them. So 2. King. cap. 19 ver. 35. The Angel with all speed, and setting all delay aside, so soon as he is commanded, doth execute the vengeance of God upon the army of the Assyrians. For saith the text, The same night the Angel of the Lord went out, and smote in the camp of Asshur an hundredth four score and five thousand. Thirdly, they are four Chariots, 
3. Four chariots.  that they might answer unto so many quarters, and parts of the whole world, to wit, that we should not think any thing to be done in any place without the decree of God, and his providence. For God by that his heavenly providence doth rule all and every thing in every part of the world. For as it is Psal. 105. ver. 7. He is the Lord our God: his judgements are through all the earth Fourthly, 
4. They stand always before God.  They are with the ruler of the whole earth, that is to say, they are always prepared, and ready standing before God, waiting for his commandments, and appointment, to execute the same. So than not Fortune, but God sendeth them, and governeth this universal world. And God is called the Ruler of the whole earth, that his government in comparison of the government of men, may be understood to be the highest, and most sovereign. For men how far soever they do bear rule, as monarchs or Kings and Emperors, yet have they rule and dominion or Lordship, not over the whole earth: (much less over heaven, where God notwithstanding beareth rule also) but only over some one country of the earth. Fiftly, These Chariots & Angels, 
5. They go not until they be sent.  the executioners of the will of God, do stand in their place, until they be sent of God. Which thing is true, whether you understand it either of the good, or of the evil Angels. For 1. King. cap. 22. ver. 19 etc. the evil spirit cannot seduce the Prophets of Achab, until God bid him go: and 1. job. the devil is limited in the plaguing of job, and cannot go one hairs breadth bejoind his commission.   
Vers. 6. That with the black horse went forth into the land of the North, and the white went out after them, and they of divers colours went forth toward the South country. 
THe peculiar and particular interpretation of the chariots. And first of all of the three chariots, 
2. Particularly. Berudim.  the black, the white, the somewhat red (for so do I expound the word of divers colours, or spotted, and specked, the which is in this verse, lest that the same chariot might seem here to have been altogether overpassed). So then these three chariots are specially sent forth by God, namely, the black first: 
The North country.  afterward the white into the North country: the somewhat red into the South. The North country without all doubt, in regard of the standing of the Prophet and of the place, where this vision was showed (this was the land of jewrie) I say this North country is Babylon, 
The black horses sent into Chaldea.  and Chaldea, where the people of GOD was oppressed, the Church in captivity, and the enemies of God himself bore sway and ruled. Into this the black horses are sent first. By the black colour of the horses are understood that their effects also in those countries shall be black, and sad, and sorrowful. There is therefore showed what shall fall out unto those people's, & them that shall dwell among them, by the decree of God, to wit, miserable destructions, and a lamentable state. For the white horses, 
The white horses not sent together with the black, but after them.  the which should signify more joyful matters, are sent indeed into the same countries, but afterward, and not forthwith: lest the jews, which as yet were among the Chaldeans, upon hope of that better falling out of matters, should dwell or stay there any longer: when as the more joyful estate of the Chaldeans and Babylonians was far off, and a long while to be waited for. And in the mean season the present and yet to come condition of that whole country is most lamentable, & miserable: such no doubt as it could not choose but to be, the Empire and government being taken from the Babylonians by the Persians: and the matter and truth itself by the change of governments doth teach it so to fall out usually. 
The third chariot of divers colours.  The third chariot, to wit, that which was of divers colours, or somewhat red, is sent into the South, that is, into Egypt, and Arabia: for in respect of the standing of the Prophet, and of this vision, or place where this vision was showed, both Egypt and Arabia are South. The condition and state of which countries is described unto the jews, that they should not dream of an happy estate for themselves in those countries. And therefore that they should rather stay in judea itself, and run unto it, to wit, those jews, which were not yet in it, when as they understood that both on the right ●and and also on the left there was foreshowed nothing but greatest misery. These horse's party or divers coloured, and somewhat red, do betoken that the state of those countries shall be uncertain, and also miserable and troubled: but yet such notwithstanding, as hath some little and small joy mixed with it, and that also obscure or dark, like as the red colour is mixed darkly of white and black.   
Vers. 7. And the radish went out, and required to go, and pass through the world, and he said: Go, pass through the world. So they went through the world. 

The red or reddish chariot.  THe fourth Chariot is expounded, to wit, the red, or reddish. He is sent forth by God into the rest of the parts of the world, that the jews should know, not only what the state of the nations near unto them should be, but also of the whole world, and of people that were farthest off. And such is it showed that it should be, as namely, was the colour of the horses, that is, afflicted, troubled, doubtful and divers, that all things being considered, and the whole world being set before their eyes, the jews might gather that they should dwell safest of all in judea, and in that same custody or keeping of the true God: and that their estate in comparison of other people was happy. 
This chariot desireth to go through the world.  But whereas it is said, that this chariot desired of God that it might go through the rest of the whole world, when as the three other chariots had now their charge already appointed by God: it doth not teach that the Angels are more careful of this world, than God is: but first of all, that neither these themselves, although they be Angels, nor yet any other creatures, can do, or bring to pass any things, beside, or without the express commandment, will, and bidding of God, albeit the creatures themselves oftentimes do not understand so much Secondly, it teacheth the readiness of all heavenly Angels to perform obedience, when as all of them do offer their service unto GOD as it were to strives, and willingly are at hand and ready to serve him.   
Vers. 8. Then cried he unto me, and spoke unto me, saying: Behold, these that go toward the North country have pacified my spirit in the North country. 

An admonition unto the Prophet, containing  LAstly, this is a special admonition of God unto the Prophet, touching the enemies of his Church, & consequently unto the Church, that God might comfort her. Wherefore this verse hath two parts. 
1. A comfort for the Church.  First, a speech of Christ willingly and of his own accord unto the Prophet, to show, what the comfort of the Church should be. 
2. God will not rest until he have punished the enemies of his Church.  Wherein is showed the care of God for his Church. Secondly, the thing itself, which is showed, namely, that the mind of God was not quiet, or will not be quiet, before that grievous and sore punishment be, or shall by him be taken upon his enemies, the which have afflicted or trouble his Church.   
Vers. 9 And the word of the Lord came unto me, saying, 

The second part of this chapter being rather a sermon or history, than a vision, the drift whereof is two fold.  THe second part of this chapter, in the which there appeareth not so much a vision unto the Prophet (such as were the former) as there is declared a certain ordinary admonition unto all Prophets, the which was made by God, as often as God would have them to do their duty, and the people or any other to be spoken unto in his name. Here therefore nothing is showed unto the eyes of the Prophet to be seen, but only there is taught, what be aught both to do, and also to say: so that this is rather a sermon and an history, than a typical or figurative vision. But the scope or drift of this Sermon and history is twofold. The first, 
1 A confirmation of the former doctrine touching the building, garnishing, & enlarging of the temple.  〈◊〉 confirmation of the former doctrine touching the Temple of God (by the which the true church is signified) not only to be built, but also to be garnished, and to be increased with the riches and gifts, and coming of all nations thereunto. So then this place agreeth with that of Aggaeus cap. 2. vers. 8. and with the second chapter of this Prophet before, ve. 11. The second drift, is a comfort of the jews, who, to the end that they might now have and see some taste, and as it were some proffer of the glory that should be of the second temple to be built at the commandment of God, they do see jehoshua the priest first garnished with fair crowns: secondly, the Temple itself beautified with the said crowns hung up in it for ever, the which were made of gold and silver, and other gifts sent even as far as from Babylon unto jerusalem. Now touching this verse, it hath a confirmation of the whole narration and fact following, because that the Prophet at the express bidding, and commandment of GOD, ●oth whatsoever hereafter followeth.   
Vers. 10. Take of them of the captivity even of Heldai, and of Tobijah, and jedaiah, which are come from Babel, and come thou the same day, and go unto the house of joshiah, the son of Zephaniah. 

The commandment of God containing the fact, and the exposition and reason of the same. In the fact are to be noted.  THe precept or commandment of God, the which containeth both the fact, and the exposition and interpretation of the f●ct, and reason of the same ver. 12. hereafter, and so forth. In the f●ct these things are to be obseru●●. First, the persons, of whom the Prophet received the silver and the gold, and the other gifts (of the which afterward the crowns should be made) the persons were four men that were jews, which were newly come from Babylon, 
1. The persons,  bringing for the temple of God these gifts from themselves, and from other jews, which were yet at Babylon. The men are these, Cheldai, Tobia, jeddaiah, and Chen the son of Tzaphaniah. The zeal of these is commended afterward, and is to be followed. 
2. The place.  Secondly, the place is to be noted, into the which the prophet is commanded to go, namely into the house of josias the son also of Tzaphaniah, whereinto these four men as they came from Babylon, were first and newly come. It is likely that this Tzaphaniah was some great man, and such a one as gave entertainment unto strangers. 
3. The time.  Thirdly, the time, the self same day that the Lord spoke unto the Prophet, is he commanded to go, not to make delay, or to put it off until another day. For the people did need a speedy and hasty comfort. Moreover, by this means God declareth that he doth show unto the Prophet, what should come to pass, namely, that the self same day these three men should come unto the house of Tzaphaniah out of the captivity of Babylon.   
Vers. 11. Take even silver and gold, and make crowns, and se● them upon the head of jehoshua, the son of jehozadak the high priest. 

The fact.  THe fact, that is to say, what the Priest is commanded to do, namely to receive the gold, and the silver, the which they brought as a gift unto the Temple: and to make of it received many crowns: and all those so made to set them upon the head of the high priest (who was both a figure of Christ, and also the visible head of this Temple upon this earth) for a testimony or witness of the great garnishing, glory, beauty, and majesty, the which should be in the Temple of God, and in the priests, and all others that served in the Temple of God, howsoever they seemed then, and at that time to be base, and the beginnings thereof to be vile and base. So then these things were a type, or figure, both of the spiritual, and also of the earthly glory, the which was afterward, first, in that Temple of jerusalem, then in the Church of God gathered out of all nations, by the preaching of the gospel. But how many crowns there were, is not expressed: yet it is likely by the 14. verse, that there were four, according unto the number of the persons, which brought those gifts, to wit, of every one of their gifts one.   
Vers. 12. And speak unto him, saying, Thus speaketh the Lord of hosts, and saith, behold the man, whose name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord. 
THe interpretation of the former precept, and fact: in the which there are two things to be noted. First, 
The interpretation of the former fact in the which are to be noted.  what that crowning of jehoshua meant: Secondly, what is the cause or foundation of this honour bestowed upon the high priest. For the first, this setting of the crowns upon the head of jehoshua did foreshow that there should be restored unto the priesthood or ministery of God his honour, and that in all points, or wholly: 
1 The meaning of this crowning of jehoshua.  and not only in the half. And therefore jehoshuah was garnished with many crowns, and not with one only, to the end it might be understood by this sacrament and sign of many crowns, 
2. The cause of this honour bestowed upon him.  that this ministery should afterward be glorious and beautified most plentifully, and so far forth as the reason of man his judgement doth suffer, most abundantly. Now the cause, or the foundation and ground of this so great honour of the ministry of God, or of the church, is Christ, to wit, that man, who in this place, and before, cap. 3. ver. 8. is called a Branch, and Luc. 1. ver. 78. He is ●●rmed the day spring, that is to say, he by whom, and through whose power and virtue, all those, which are plants in the church of God, do bud, and spring, and afterward do flourish, live, and take deep root. So Christ faith of himself john▪ 15. ver. 1.2. I am the true vine, and my father is an husbandman. Every branch that beareth not fruit in me, he taketh away: and every one that beareth fruit he purgeth it, that it may bring forth more fruit. Therefore Christ alone is the foundation and fountain of so great glory, dignity and honour of the ministery of God, that is, of the priesthood of the law, and of the ministery of the gospel. In him therefore above all the rest, and first of all this glory was to appear, doth appear and hath appeared: and in the ministers of the church, who do borrow this honour from him, it doth so far forth shine, and shall shine forth, as there is or shall be between them both, to wit between Christ, and the ministers themselves of the Church, the counsel of peace, that is, great concord, conjunction, conformity, and agreement. So before cap. 3. ver. 8. this same Prophet did draw comfort, and promised glory from Christ the branch unto the priests.  

Three parts of this verse.  But this verse containeth three things. First, the truth and certainty of this prophesy, by the earnest repetition of these words (Say unto him, saying) and also by the rehearsing of the almighty power and majesty of God, 
1. The truth & certainty of this prophesy.  the which is contained in these words (The Lord of hosts). The second, the name of this man Christ, which was to come, 
2. The name of the man Christ.  and to take upon him the nature of man, is here expressed, whereupon the whole glory of the ministery of God and of his Church is grounded, not his proper name I grant, but a figurative name, or a name of dignity, by the which the efficacy or power of Christ, and his degree of honour in the Church of God is signified, to wit, for that he is the branch, that is, the ground faith, root, foundation, and nourishment of all the faithful. And he shall come, both in his place, and also in his time. The third thing is, what that same man, 
3. What he shall bring to pass.  the man Christ shall effect or bring to pass, that is, he shall build that Temple of the Lord, whereof the Temple of jerusalem was a figure. So then by the name of the Temple in this place is signified the Church of God, the which at all times hath been gathered together by Christ through the preaching of the word of God. The which promise albeit that it seemed hard, yet shall it have his accomplishment and fulfilling: and therefore ●o the end the jews might be most assured of it, it is repeated again in the verse following.   
Vers. 13. Even he shall build the Temple of the Lord, & he shall bear the glory, and shall sit and rule upon his throne, and he shall be a Priest upon his throne, and the counsel of peace shall be between them both. 
THe figure Auxesis, 
Auxesis, what this figure is, see Oseas, cap. 7 ver. 4. A three fold glory of Christ  or increasing. For he amplifieth that same glory of Christ, that the priests and ministers of the Church may the more assuredly believe and perceive, how great their glory shall be. And here in this place is described or set forth a threefold glory of Christ, to wit, his honour, rule, priesthood, yea, & the same firm, apparent, & glorious. 
1. His honour.  His honour comprehendeth whatsoever outward beauty and excellency may be noted and seen in the kingdom of Christ, as in times passed under the law, was the gold and silver of the Temple: the precious stones in the garment of the high priest: his dignity among men, and such other like, the which notwithstanding were in the ministery of the Temple, and also in the Temple itself. Now also even under the gospel Kings and Princes are brought unto Christ, and there may be seen an outward glory of the true Church of God, how great soever it be, Psal. 72. The rule of Christ is described under the name of sitting & dominion, and the self same is also glorious and manifest, 
2. His rule.  because he hath a throne: and moreover it is universal, because Christ is said generally that he shall rule, and not over one or two nations only. For whereas Luk. 1. Christ is said, that he shall rule or reign in the house of his father David, this doth not restrain the rule of Christ unto one certain nation, but doth spread it over the whole world. Lastly, the Priesthood also of Christ is rehearsed, 
3. His priesthood.  and the same also manifest and glorious, because it also hath his throne. So then the Church also, and the Ecclesiastical or Church ministery hath her jurisdiction, and her throne, although distinct or severed from the civil, as appeareth by this place. Hence also is gathered, that the same Christ is both the King and also the Priest of his Church, and that for ever, because both are by God showed to be in Christ without any limitation of time.  

The application of the glory of Christ unto jehoshua.  There followeth the application of the glory of Christ unto jehoshua the high Priest, and consequently unto the whole ministery of the Church, whereof the high Priest at that time was as it were the head, or chief part. And it is contained in these words: The ●●●nsell of peace was between these two. Therefore the ministers of the Church shall feel and receive this glory, so far forth as they shall consent and agree with Christ, that is, as they shall not dissent or disagree from the doctrine of Christ: and as they and Christ shall bold together. The Prophet therefore hath propounded or set forth two men, to wit, jehoshua as the type or figure, and the Minister; and Christ, as the truth and fountain, of whom he saith, that the counsel of peace shall be between them, that is, singular consent, and correspondence (as they term it) or agreement, the one with the other, to wit, that the ministers of the Church, in the execution of their office, have regard unto the glory of Christ alone. Except some man had rather to refer these words (these two) unto the two thrones, the which shall agree within themselves, 
* Kiss in the Hebrew is the feminine gender, and the article (hem) in Schenehem (them two) is the masculine gender.  or together to promote or set forward and advance the glory of God: but the nature of the gender in the Hebrew word for (a throne) is against it.   
Vers. 14. And the crowns shall be to Helem, and to Tobijah, and to jedaiah, and to Hen the son of Zephaniah, for a memorial in the Temple of the Lord. 

A comfort for the jews, and in their person, for all the godly.  A Double conclusion or rule, the which enlargeth, and also setteth out or bringeth light unto the signification of the former fact, especially unto the comfort & confirmation or strengthening of the jews, which heard the former promises, that they should not doubt of them. It enlargeth it, for that the Prophet teacheth according unto the promise of God, and the interpretation of this example or fact, that not only the jews, but also all people, yea those that did dwell far off should bestow gifts, and also their service for the building of the Temple of God. It setteth out, and enlighteneth the same, because that all and every of them, which shall be so minded, shall win praise and great glory, yea and the same immortal in the midst of the Church, Psal. 112. Dan. 12. For the righteous man shall be had in everlasting remembrance, yea even with God, and God doth honour those which have honoured him, 1. Sam. 2. ver. 30. So then indeed this first rule or conclusion teacheth how great honour, 
Th●se that in faith employ their service for the furtherance of the Temple of God, shall be honoured both of God and men.  yea and that true honour, and agreeable unto the will of God, remaineth for all those which do service for the Temple of God either earthly, or spiritual, of a true faith: and that both with God himself, and also with all good or godly men. And therefore Esdr. 2. all those, which with a constant mind returned unto the restoring of the worship and service of God, are reckoned up, yea the mules themselves, and the mule keepers and mulitors, so also Nehem. 7. By this sign therefore of hanging up of the Crowns in the Temple of God, to the praise and remembrance of those four men (who brought both their own gifts, and also the gifts of others) is showed the great praise, and renowned name of the godly, which do build the Church of God, and serve the same.   
Vers. 15. And they that are far off, shall come and build in the temple of the Lord, and ye shall know, that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will obey the voyc● of the Lord your God. 
THe second conclusion, or rule of the adjoining of other people, yea even of such as dwell far off, that together with the jews they may build the Temple of God, but the spiritual Temple. 
The gentiles shall join with the jews in the building up of the Spiritual Temple.  The which thing was most truly brought to pass by the preaching of the Gospel, and the conversion or turning of the Gentiles unto Christ. But to the end the Prophet may take from them all distrust of a matter so hard and unhoped for, he appealeth unto the issue or falling out of the matter, the which he promiseth, that it shall be most assuredly. Lastly, cast the jews, or any other should abuse so great promises of God unto the wantonness & security, or carelessness of the flesh, he showeth that these things shall fall out unto them only, which shall obey God by faith. For infidelity or unbelief doth keep us back from the partaking of the graces and benefits of God.    

CAP. 7.  
Vers. 1. And in the fourth year of King Darius, the word of the Lord came unto Zechariah in the fourth day of the ninth month, even in Chisleu. 

The prophet answereth a question moved by the jews.  HItherto the Prophet at the commandment of God, hath showed and set down those things, the which did appertain evidently unto the confirmation of the building, restoring, and preserving of the nation of the jews, the City, and Temple: now he answereth unto a question moved unto him by the people and the priests, to wit, the demanders of the same being Sareezer, 
Sareezer, and Reguemmelech move the question at the appointment of the whol● people.  and Reguemmelech, men of good place and countenance. For these were appointed or chosen to ask this question, as it were the messengers and Ambassadors for the whole people, who should show unto both the priests, and also the Prophets, the des●res and requests of the whole people: these I say, were chosen hereunto by the whole people, the which were returned from the captivity of Babylon, & dwelled at jerusalem, and in the whole land. And by occasion of this question, God doth again rehearse his promises toward the nation of the jews, and the city of jerusalem, and confirmeth the former. And this question of the people was a most true testimony or witness of the fulfilling of the former promises now already begun. For the jews that were returned from the captivity propound or move this question: 
The question of the jews.  Whether they ought to afflict or punish and humble themselves, as they did before, and likewise to fast, when as they see with their own eyes, the Temple for the most part now builded again, and do feel their condition and estate changed, and of that which before was most miserable, to be made now more joyful. All which things are the effects of God his promises, foretold by the Prophet Zacharias. Now there is a time to mourn, and a time to rejoice, Ecclesiast. 3. So then when as the occasion of that affliction and mourning was ceased, they do demand of the Prophets of God, and of the Priests, Whether they ●●ght to mourn still notwithstanding, and do the self same things, the which they did in the chiefest state and time of their sorrow. 
The answer.  The answer is, ver. 20. of the eight chapter following, That they ought not.  

Two parts of this verse.  But touching this verse, the same containeth two things. First, a confirmation of the doctrine, and answer following. It is the word of the Lord, 
1. A confirmation of the doctrine following.  and not the Prophet Zacharias his own word. Secondly, it noteth the time, to wit, the fourth year of the reign of Darius. The former promises were delivered in the second year of the reign of the said King: 
2. The time of the delivery of the same.  and the Temple of God was finished in the sixth year of Darius, Esdr. 6. Thus by the circumstance of the time we do understand that now already the work of the Temple for the most part was in a good forwardness, and that there shined a joyful hope of better success of things in the jews own country.   
Vers. 2. For they had sent unto 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 rendering of a reason why God gave unto the Prophet a new instinct or inspiration, and word, by occasion of the history, or thing done. For the whole people inquired the will of God touching a new question. And God would not deny the desires of those that were his, and therefore he answereth by the Prophet. For the people dealt well, and in very good order, who in their hard case and doubt, do ask of God in his ministers. This their example therefore is of us to be followed. So 2. King. cap. 1. ver. 6. Ahaziah King of Samaria is greatly reproved of God by the ministery of the Prophet Elijah, because he sent to baalzebub to know whether he should recover of his hurt which he had taken by a fall through a window, and sought not by God his Prophets to understand the will of the Lord in this matter. Wherefore Deut. 18. ver. 15. Moses giveth the people of Israel this comfort, that after his decease God will not leave them stayless, and helpless, nor uncertain and doubtful whither to go for to be resolved and taught in the will of the Lord, for (saith he) the Lord thy God will raise up unto thee a Prophet like unto me, from among you, even of thy brethren: unto him ye shall hearken. And therefore in the Psalm 74. ver. 9 when as the Church for a time, in the wrath of God is deprived of this benefit, and the ordinary course of the Prophets and ministery ceased, by whom they might be instructed, and inquire of the will of the Lord, they complain of this want, and cry out unto God, and say, We see not our signs: there is not one Prophet more, nor any with us that knoweth how long.  

3 Parts 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 know some thing of the priests, yet do they not this tumultuously, 
1 The good order of the church.  nor by the confused or disordered multitude: but out of their whole body they appoint certain, and send them in the name of the rest unto the Priests. Secondly, 
2 Who are to be demanded touching the will of the lord.  who are to be asked, and demanded 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 said, Malach. 2. ver. 7. The Priest's lips should preserve knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. So then the people asketh not Zorobabel, though he were a godly man, or other politic Magistrates, of matters appertaining unto conscience: but the ministers of the Church. The third thing is, how, 
3 After what manner we must come unto God.  or after what manner we must come unto God, to wit, by prayer, and supplication. For after this sort ought both the ministers of the Church themselves, and others also to come unto God, who seek after the will of God, and the true interpretation of his word?   
Vers. 3. And to speak unto the Priests, which were in the house of the Lord of hosts, and to the Prophets, saying: Should I weep in the fifth month, and separate myself, as I have done these so many years. 

The question of the people.  THe declaring of the question, & request of the whole people returned from the captivity, Whether now also they ought to fast, & to humble themselves as they did before, when their estate was most afflicted, or troublous? And that here they speak of such a certain fast, as at that time was usual, and accustomable among the jews, although it were extraordinary, appeareth both by the answer of God, ver. 5. the which was agreeable unto the question of the people, and also by the very words of the question itself, the which by the adjoints, & things accompanying it, do describe a fast, namely, when as it is said, Shall I weep, and separate myself? the which two things those do which are in sorrow and heaviness. Now, a true fast is joined with sorrow and heaviness of mind, as the same is notably set out joel 2. ver. 15.16.17. in these words: Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Gather the people: sanctify the congregation, gather the Elders: assemble the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her bride chamber. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage into reproach, that the heathen should rule over 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 kind of the fast. The fast is described or set forth by the name of mourning & affliction, or humbling of themselves, 
1. The description of the fast.  that thereby may be understood that the cause of this question is just. For it was unfit and unseemly, that in so joyful a time, wherein the temple was peaceably and quietly builded, they should weep, 
2. The kind or time of this fast.  and be in sorrow. Moreover, the kind or time of the fast maketh also for the understanding of the cause of this question. For the people doth not ask of other fasts appointed in the law of God, and such as were set and ordinary fasts: but of this only, to wit, an extraordinary fast, the which was yearly kept in the fift month, because that in the same month the Temple was destroyed by the Chaldeans, as appeareth 2. King. cap. 25. ver. 8.9. in these words: And in the fift month, and 7. day of the month, which was the 19 year of King Nabuchadnezzar King of Babel, came Nebuzaradan chief steward & servant of the King of Babel, to jerusalem, & burned the house of the Lord, and the King's house, & all the houses of jerusalem, & all the great houses burnt he with fire. So jer. 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, aught to cease in like manner.   
Vers. 4. Then came the word of the Lord of hosts unto me, saying, 

A twofold answer unto the former question.  THe answer of the Prophet unto the former question, & the same twofold by the mouth and commandment of God himself. The first generally, the which showeth in general what is to be judged and deemed of this whole kind of things and actions. 
1. Generally.  The second, specially or particularly, 
2. Specially, and particularly.  the which showeth what they ought to think of that same fast of the fifth month, yea and of the seventh and tenth month also, the which fasts the jews had appointed extraordinarily, but yet yearly, to afflict or humble themselves, as is to be seen hereafter, cap. 8. ver. 19 
Why it was requisite that the jews should generally be taught what was to be judged of these outward matters.  Now it was behoveful and requisite that the people of the jews should be answered generally, what was to be judged of this whole kind of things, not only because all men generally do always attribute too much unto these outward things, as if the most true worship of God stood in these things (such is both the hypocrisy, and also the gross ignorance of men) but especially the jews were too much given always unto such things, ceremonies, and actions, because that they had received them from God, and therefore they placed in them the weight and sway of true religion, and of the worship & service of God Isai. 1.12. etc. where in regard of the confidence and trust which the jews did put in these ceremonies, God saith unto them by his Prophet, When ye come to appear before me, who requireth this of your hands, to tread in my courts? And cap. 66. ver. 3. God telleth them: He that killeth a bullock, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an idol: yea they have chosen their own ways, and their soul delighteth in their abominations. So Amos cap. 5. ver. 22. the Lord saith, Though ye offer me burned offerings and meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. The Lord therefore by this answer would have this error pulled out of their minds, the which did stick so fast, and cleave so hard in them, the which moved this question of fasting. Wherefore God teacheth that he is neither delighted, nor appeased with these things in themselves: but with true godliness and charity or love, such as he himself by his Prophets hath prescribed or appointed unto them in his word. Further, this verse and all other such like, in the which it is said, that the word of God came, or was given, and that from the God of hosts, that is, almighty, do confirm the doctrine which is to be expounded, and do win and get authority unto the same, and audience, and reverence from the author of it, namely, God himself.   
Vers. 5. Speak unto all the people of the land, and to the Priests, and say, When ye fasted and mourned in the fifth, & seven month, even these seventy years, did ye fast unto me? do I approve it? 

The answer of God containing two things.  THe sum of the answer of GOD, the which containeth two things. First, that God was not delighted with the fasts of themselves, either of the fifth month, or of that other of the seventh month, 
1. That God was not delighted in these fasts of themselves.  ordained by them also for the death of Godolia, 2. King. 25. albeit they had observed them a great space, and long season solemnly, and yearly. And this answer is indeed made unto the whole people, but yet notwithstanding by the Priests, unto whom especially God doth direct the Prophet, because it is their office to teach the people: and it is the office of the Priests to be taught of God, either ordinarily, or extraordinarily, as it is here done by Zacharias. And the Prophet expressly maketh mention of the seventy years, those namely, wherein the people was in banishment and captivity in Babylon, because that all that whole time especially the jews had kept those their extraordinary fasts straightly, & hardly. Finally, the repeating of the word (me) hath an Emphasis or vehemency and force in it, the which showeth that before God the abasing of these outward things is the greater, yea, and a thing unpleasant unto God, unless that true godliness or charity and love of mind do go before.   
Vers. 6. And when ye did eat, and when ye did drink, did ye not eat for yourselves, and drink for yourselves? 

2. Why these outward works of themselves please not God.  THe second thing to be noted in this answer of God, to wit, the cause, for the which these outward works of themselves are not acceptable unto God, whether they be extraordinary, that is, commanded by men, or ordinary, that is, commanded by God himself. And first of all the extraordinary works the which are done of men of their own accord, do not please God, because that men themselves do them for their own commodity and pleasure, and not by the commandment of God. And therefore in them regard and consideration of men is rather had and sought, then of God. And therefore in them men do drink, and eat, and fast unto themselves: and there cometh thereby no profit unto God, Psal. 16. Wherefore whether they eat, or whether they drink, it is all one unto God, neither have they thereby the more, or the less with God, that is, neither are they therefore the more, or the less acceptable unto God, as Paul teacheth 1. Cor. 8. ver. 8. Meat maketh not us acceptable unto God: for neither if we eat have we the more, neither if we eat not, have we the less. And therefore when as there was a jar in the Church of the Romans between the jews and the Gentiles about these matters, Paul, Rom. 14 ver. 3. for the appeasing of that strife, giveth this counsel, Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him that eateth: for God hath received him. And ver. 6. He that eateth, eateth to the Lord: for he giveth God thanks: and he that eateth not, eateth not to the Lord, and giveth God thanks.   
Vers. 7. Should ye not hear the words, which the Lord hath cried by the ministery of the former Prophets, when jerusalem was inhabited, and in prosperity, and the cities thereof round about her, when the South and the plain was inhabited? 

Fasts and other outward works ordained by God, do not of themselves please God.  AS touching fasts, and other such like outward works appointed by God himself, neither are they also of themselves acceptable unto God, but those things rather please him, the which by his Prophets he hath always required at the hands of men, yea, and even at that time, when as they had greatest felicity or success of things. God indeed appointed unto the jews fasts, and other outward rites or customs and fashions, but yet such notwithstanding as wherein he would not have the chiefest part of his worship and service to be placed consist, nay he gave those ceremonies as tokens, and stir of us forward unto his inward worship only, the which he always urged or earnestly called upon by his Prophets. Wherefore God doth not in this place call back the jews unto those ceremonies: but unto those sermons and words, the which by his Prophets he had so often beaten into their heads, and set forth, and openly delivered, and commanded that they should observe or keep, the which are afterward declared verse 9 and in those that follow. So then the hypocrisy of men, and of the jews is showed, who overpassing, nay neglecting and setting nought by the chief part of the worship and service of God, do stay in these outward things, as the only means to appease God withal. For these ceremonies are not properly those words, the which God propounded or set forth by his prophets: but rather those things which follow hereafter, and in the which there appeareth a true testimony or witness of godliness or love. Further it hath an Emphasis or force, whereas God saith, that he cried and sounded forth those things, the which he now also required of them, that both the truth of God, and the conformity or agreeableness of his worship and service might be showed: and also the care of God with a loud voice to call them back unto a better mind. And this also hath a weight and force with it, where as he saith that he did the same, when as both the city did as yet still flourish, and all the other cities near unto it, yea and moreover the whole country itself, so far as it reacheth, and is stretched out toward the South both in the mountains, and in the plain. For this circumstance of time showeth the great and daily care of God for that people, that is, those that are his, and also his continual course and constancy in exacting and requiring still the same kind of his true and inward worship and service. For like as the nature of God is one and the same always: so also his true and inward worship, is, and hath been always one, and the same.   
Vers. 8. And the word of the Lord came unto Zechariah, saying, 

He showeth more plainly what these words are, which God required of their fathers.  For God For God showeth, what those words are, the which so carefully, and daily, and earnestly (as namely for that they were his true worship) he did by his Prophets require of their fathers and Elders, that they should not perish, but that they might be acceptable unto him. And now God requireth the self same yet still of them their posterity, and desireth that they may be observed; that they also may please him. And this is showed by the way of matching together of contraries, the which doth not only garnish this sentence, but also doth bring a great light unto it, and clearly teacheth, that God is truly worshipped, not with outward ceremonies, but with the earnest motion of the heart: that he is not delighted with the afflictings or exercises of the body, but with the true duties and effects of faith and charity. Therefore doth Paul also always match these the one against the other, as 1. Tim. cap. 4. ver. 7.8. in these words Cast away profane, and old wives fables, 
Old wives fables. Godliness. Bodily exercise. Godliness.  and exercise thyself unto godliness. For bodily exercise profiteth little, but godliness is profitable unto all things, which hath the promise of the life present, and of that that is to come. And then verse the 12. he showeth what be these fruits of godliness, wherein he would have Timothy to be a pattern for them to follow, saying, Let no man despise thy youth, but be unto them that believe, an ensample in word, in conversation, in love, in spirit, in faith, and in pureness. So again Tit. 1. and 2. where there is a matching together of contraries between rites and ceremonies and the true works of godliness. 
What the figure Noema●●, see Zach. cap. 2. ver. 5.  But here in this place by the figure Noema all the works both of faith, and also of charity are commended. The works of faith, or of the first table by the consequent, or that which followeth. For if charity or love toward our neighbour, and the works of the second table be acceptable or pleasing unto GOD, much more is faith so, the which loveth both God himself, and also is the cause of our love toward our neighbour. So then of necessity by the works of the second table, or of charity true faith or the first table is understood and gathered especially to be commanded unto us. For (as it is Galat. 5. ver. 6.) In jesus Christ neither circumcision availeth any thing, neither uncircumcision, but faith, which worketh by love. And all the works of Charity are here contained by the figure Synecdoche, 
What Synecdoche is see Amos cap. 3. v. 2●.  and by the reckoning up of part or a certain sort of them. But in this place are exprestie recited three sorts of the works of Charity or of the second table.   
Verse. 9 Thus speaketh the Lord of hosts, saying, Execute true judgement, and show mercy and compassion, every man to his brother. 

All duties the which men own unto each other, in respect of any public office.  THe first containeth all the works the which men do owe unto men in regard of any public office, which they bear, as for example, Kings unto their subjects, judges unto those over whom they are set to rule. Of these it is required that they should (judge) that is, execute that their office, and that in (truth) the which is here set against all accepting of persons, and all favour. Concerning this duty thus is it commanded Deut. 1. ver. 17. Ye shall have no respect of person in judgement, but shall hear the small as well as the great: ye shall not fear the face of man: for the judgement is Gods, Psalm. 82. The second sort here reckoned up describeth the duties, the which generally men own unto men, so far forth as we are all of us brethren one unto another, and made after the image of God. Now this do we own one unto another, first, that we be touched with mercy, and moved with a fellow feeling of the miseries one of another: Secondly, that we do good unto them that be in misery, and help them. To that inward affection appertaineth the word Racham, 
Racham. Chesed.  compassion: and the word Chesed mercy, belongeth to the effect of this affection, or unto bounteousness. And therefore Galat. 6. ver. 10. Paul counseleth us saying, While we have therefore time, let us do good unto all men, but especially unto them, which are of the house hold of faith, Hebr. 13.   
Vers. 10. And oppress not the widow, nor the fatherless, the stranger, nor the poor, and let none of you imagine evil against his brother in your heart. 

Particular duties toward some certain persons.  THe third sort hath those duties, the which men do owe particularly unto certain persons by the commandment and feeling of true charity itself, that is, rather, and more readily then unto the rest of other men. And these are such duties as both the law of GOD, and also the feeling of humanity itself doth command us to perform especially unto persons afflicted, or in trouble and misery, as unto Widows, Fatherless children, strangers, the poor, and such as are destitute or void of man his help Deut. 16. ver. 11.14. Psal. 82. And this is that which we do owe unto them, namely, that because they easily lie open unto injuries and wrongs, and are not able to resist, and stand against those that oppress them, we neither should ourselves take from them that which is their own, nor suffer it to be taken away from them. Finally, by way of making it more plain, it is here further showed, what manner of charity or love ours ought to be towards them, and also all other men, namely, that we should not so much as in heart think, or wish, or devise any evil against them, much less execute it in deed.   
Vers. 11. 
* Or And  But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. 

The former doctrine confirmed by an example familiar unto the jews.  GOd confirmeth the former doctrine by an example familiar and known unto the jews, that they may be the more moved, and give heed unto it. Whereby they are taught, that their forefathers felt punishments, and the same most grievous, and the wrath of God, and that very great, because they worshipped and served not God in such sort, that is, according unto the rule set down before. For they gave heed only unto those rites, and outward ceremonies, mocking God, touching which, the people as yet propounded the question, as the chief part of God his worship and service, being in deed too much addicted or given unto these outward things, and very wickedly, and through great error of mind, placing the whole sway and weight of their salvation, and peace with God, in these in a manner toys, and trifles. 
Two parts of this narration.  But this narration hath two parts. The first showeth the contempt of the forefathers of this people (who asked this question of God) concerning the true worship of God, and their rebellion. 
1. The contempt of their forefathers.  The second, the judgement of God against them for the same. This their contempt is described by an amplification, 
2. The judgement of God for the same.  the which containeth a proceeding as it were by degrees, and also a reckoting up of those parts (wherein their stubborn despising of GOD doth consist) besides that the phrase also, 
1. And And And And  and manner of speech of the Prophet, being knit together with many * copulative conjunctions, doth the better paint out the greatness of the rebellion of those former jews, that the judgement and wrath of God against them may appear to be the more just: and that their posterity or others should not follow them, because that all ●en see that they are to be dispraised and discommended.  

Three degrees of their contempt.  And furthermore, this verse hath three degrees and parts of his manifest contempt, or despising of God, the which was, and appeared in the jews before they were so miserably afflicted or punished in the captivity. The first degree is, They refused to har●●. 
1. They refuse to hear.  For by little and little men do fall into the manifest contempt of God: and no man upon the sudden, and at a push becometh most lewd and filthy. First, therefore men refuse to give ear unto those things, to considder and weigh those things, the which are said unto them by the servants of God. They do not at the first utterly refuse at all to hear, but they refuse to consider, and to give heed unto the things, which they have heard. The second degree, The pulled away the shoulder, or they set their stubborn shoulder against it. A Metaphor taken from men that do not willingly take the burden, 
2 They pulled back the shoulder. What the figure Metaphora is, see Amos cap. 4. ver. 12.  which is laid upon them, nay which do refuse it, and cast it off, and therefore withdraw the shoulder, wherewith they should carry the burden, and strive against it. There is a like manner of speaking Nehem. 9 ver. 29. But they behaved themselves proudly, and harkened not unto thy commandments, but sinned against thy judgements (which a man should do and live in them) and pulled away the shoulder, and were stiff-necked, and would not hear. For those things which men do willingly take up, unto them they are said to yield a willing shoulder. Sophon. 3. 
3. They stopped their ears.  In the second place therefore men refuse to do, and take upon them those things, the which having heard before, they foreslowed to meditate or think upon. In the end they stop their ears, and harden them, that now they will not so much as only hear and hearken unto those things, that is to say, they refuse and disdain so much as with the ears of their body only, to receive those things, the which before they only despised to give heed unto, and to do.   
Vers. 12. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts sent in his spirit by the ministery of the former Prophets: therefore came a great wrath from the Lord of hosts. 

4. They made their heart as hard as an adamant.  THe fourth and last degree of the manifest rebellion of men, to wit not only the hardening of the ears of their body, but also the wilful stopping of the ears of their heart. And this stubbornness is described or set forth, both metaphorically, and also by way of matching together of contraries. Metaphorically, in the word Adamant. For they did not lightly harden their heart, but most stubbornly, so that now their heart and rebellious mind against God, was not only a stone, but also most hard above all stones, such as is the Adamant, so that it neither would, nor could by any means receive the words of God, by means of that over much hardening. The matching together of contraries lieth in the description of that word which they despised. For it was the word of almighty God revealed by his spirit, and so consequently making for their salvation: and by the ministry of the prophets, not of any men whatsoever, but of most choice and approved instruments of God was the same word showed & delivered unto them. Now every one of these things severally, much more all of them jointly do increase this rebellion of the jews, or of men, and their contempt or despising of God. 
The punishment of their rebellion.  The rebellion of men being set down, now followeth their punishment, that is to say, the judgement of God against them, and the same most just, and also most grievous. And as against such kind of men, the anger of God goeth before, and then followeth the punishment and pain: so is both of them in this place orderly described. The wrath of God therefore was justly against so stiff-necked 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 answerable unto the fault.   
Vers. 13. Therefore it is come to pass, that as he cried, and they would not hear, so they cried, and I would not hear, saith the Lord of hosts. 

The description of their punishment.  THe description of the punishment, the which consisteth of three parts, whereby the greatness thereof is showed, that other men, and the jews themselves might shun, and fear to initate or follow such stubbornness of mind 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 unto God. The reason is from the rules of distributive justice, as they call it, and such as punisheth the sins of men, the which commandeth, that men should be punished after the same manner, after the which they have offended. They would not hear God crying unto them: so likewise were not they heard of God, when as they cried unto him in their afflictions or troubles. So God telleth them of the like punishment in his Prophet Isai cap. 65. ver. 12. in these words: Therefore I will number you to the sword, and all you shall bow down to the slaughter, because I called, and ye did not answer: I spoke, and ye heard not, but did evil in my sight, & did choose that thing, which I would not. So Psal. 18. ver. 25.26. David teacheth, that God will deal with men according to their behaviour and deserving: with the godly (saith he of God) thou wilt show thyself godly: with the upright man, thou wilt show thyself upright. With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward. Now this is a most grievous punishment, not to be heard, or received 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 laid the pleasant land waste. 

2. The second degree of their punishment.  THe second degree of this punishment, they were scattered as it were with a strong whirlwind, and cast out of their native soil among sundry nations, and not all of them carried as banished persons, and captives into some one certain land, and country, but one into this country and another into that, with a great and fearful scattering, and renting in pieces of the same body, and nation. Yea and moreover they were driven unto nations unknown unto the jews themselves, at whose hands they could look for no humanity or courteous entertainment, as namely unto whom they were Barbarians: 
3. The third degree of their punishment.  and they unto them. The third degree of their punishment, for that their very land itself did for their sake feel the most grievous judgements 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 jews should be laid waist; and become an huge and great wilderness. For as it is in the Psal. 107. ver. 34. God turneth a fruitful land into barrenness, for the wickedness of them that dwell therein.    

CAP. 8.  
Vers. 1. Again the word of the Lord of hosts came unto me, saying, 
Two parts of this chapter.  

1. A confirmation of the former doctrine.  THis whole chapter containeth two things. Frst, it hath a confirmation of the former doctrine touching the true worship and service of God to be defined and restored by the true works of godliness and charity, 
2. An answer unto the question moved in the former chapter.  and not only by outward ceremonies, as appeareth hereafter ver. 16.17. Secondly, an express answer unto the question propounded in the former chapter verse. 〈◊〉 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 judgement of GOD against the forefathers of the jews, and of the promise already made unto their posterity by the free mercy of GOD, and not uttered, and beslowed upon them for any righteousness or deserts of theirs, as appeareth hereafter verse 15. And it was requisite that these promises should be set after these judgements and punishments of God against the jews, lest they might suppose God to bestil angry with them, and consequently might lay aside all hope and mind of building of the temple, and repairing of the City, & of their longer stay in the land of judea, as is showed ver. 9 For this rehearsing of the promises of God, especially so notable and evident touching the restoring of Zion, yea and of the City itself, ●nd of the long continuance of them both, did very greatly both comfort them, and also encourage them to go lustily forward with the building. Moreover this verse, like a the beginning also of the verse following hath a confirmation of the doctrine, which ●●lloweth, namely for that the Prophet was commanded by God, 〈◊〉 and the almighty God, to utter, and to promise these things 〈◊〉 his name unto the jews, that is, unto his church. 
Why this preface of the Prophet is so often repeated (Thus saith the Lord of hosts.)  And this pre●●ce of the Prophet is often repeated, to wit because in so great hurly burly and trouble of things, in so lamentable destruction of that people, and so great power and boldness 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 hosts, I was jealous for Zion with great jealousy, and I was jealous for her with great wrath. 

The chief 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 ●owne the very cause itself, nay the ch●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 jews the posterity of their forefathers, should not think that they had deserved these things at the hand of G●d with their ceremonies or holiness of life: and also that they might understand what was the most certain foundation of these promises made unto them, to wit the purpose and will of God, which is unchangeable. So then the most true and chief, and principal cause, nay the only cause that moveth God to bestow so great benefits upon them, 
His only bounteousness, and loving good will.  and us all, that is, upon his church, is the very bounteousness and loving good will of GOD toward those, whom he hath wholly chosen. For as at the first he chose and loved them for that cause only: 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 forth by the adjointes, to wit, his jealousy. For as Augustine saith, He which loveth, the self same also is jealous, and will have the thing which is dear unto him, to be safe, without danger, and to do well. But that the nature and greatness of this love of God toward us, whom he hath chosen, may be known, there is added or set down a difference, namely, that this jealousy of God is great, and earnest. And the Prophet doth describe this jealousy by a word of like signification, to wit, of heat, or of burning love. For that same sincere or unfeigned and pure love, both of GOD toward us, and also ours toward GOD is an exceeding burning and heat of the heart, wherewith we do burn and love.   
Vers. 3. Thus saith the Lord, I will return unto Zion, and will dwell in the midst of jerusalem, and jerusalem shall be called a city of truth, and the mountain of the Lord of hosts, the holy Mountain. 

Effects of God his love.  FRom the cause he cometh unto the effects and the same general, and in consideration and respect of the other, first in regard of order. And in this place there are reckoned up three, which are as it were the causes of them that do follow, at leastwise, they go before in regard of order. 
1. God his reconcilement with those that are his.  The first is, God his reconcilement or being made friends with those that are his, the which metaphorically is called the returning of God unto us, 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 be far distant, 
2. His dwelling among them.  and a great way off in the judgement 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 doth the Hebrew word signify, to have a sure and settled dwelling. Further it hath an Emphasis, or vehemency and force, whereas God is said to dwell in the midst of those that are his, to wit, that he may the more easily be present with the whole body of his Church, 
3. His sanctifying of them.  and every one of the faithful, 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 sanctify them by his presence and dwelling among them, john 17. By the which is understood that this presence of God is not a bodily presence, but spiritual: for as much as it bringeth holiness unto our minds. And doubtless the presence of God is the dwelling and efficacy or working of his holy Spirit in us by the preaching of his word, the Sacraments, and inward moving in us. 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 city, and of Zion, 
4 What the figure Metonymia is, see Oseas cap. 4. ve. 3  he doth by the figure Metonymia, signify and betoken the inhabitants themselves, both which were in the city, and also which in regard of their office were, and dwelled in the temple. In the city, that is, in the men of the city, he will have truth for to be, that they should not be hypocrites before God, and liars, and league breakers one unto another: and in the mount Zion, where the Temple was, he will have holiness to be, that in the same the true worship, that is, which is appointed by God, may be done, and that reverently.   
Vers. 4. Thus saith the Lord of hosts, there shall yet old men, and old women dwell in the streets of jerusalem, and every man with his staff in his hand for very age. 

The security or safety of the Church.  THe fourth benefit, the security, or safety of the Church, or the continuance and defence of the same even on this earth. So then the course and order of the speech of the Prophet, and of the promises of God descendeth or cometh down from spiritual benefits unto earthly benefits. For as Paul writeth, 1. Timoth. cap. 4. ver. 8. Godliness is profitable unto 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 adjointes, the which only come to pass and fall out in the time of great peace, and quiet continuance, to wit long life of the citizens, safety of the old men, and finally great numbers of children, and public playing in the streets. God therefore promiseth that the citizens of jerusalem, which shall dwell in the same, shall be long lived, and shall come unto 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 sign and adjoint both of a city of long continuance, and also inhabited in peace.   
Vers. 5 And the streets of the city shall be full of boys and girls, playing in the streets thereof. 

5. Store of children playing in the streets.  ALso the number of children of both sexes, that is, male and female, and their freeness from danger and fear of enemies, & the same public (which then appeareth, when as they freely and boldly play in the streets without fear) is a most certain sign and token of the continuance and peace of the said city. And it hath a moving of affection, in that he maketh mention both of old men, and of children, and it addeth a great Emphasis or force unto this sentence.   
Vers. 6. Thus saith the Lord of hosts, Though it be 
* Or Wonderful.  unpossible in the eyes of the remnant of this people in these days, should it therefore be 
* Or Wonderful. Their doubting & distrustfulness many ways answered.  unpossible in my sight, saith the Lord of hosts? 
THis is the answering of an objection that might be made, that they should not distrust these so great and large promises of God, because of their smallness and fewnes. For the Prophet answereth this their distrust and doubtfulness of mind many ways. 
1. Fron the power of God compared with the strength of men.  First of all here in this place from the nature and power of God himself, the which is propounded or set forth by comparing of it with the strength of men. For albeit the fulfilling of so hard and royal promises, seem, nay, is unto men not only admirable or wonderful, but also impossible, shall the same therefore be unpossible unto God himself, who is both jehovah, and also the Lord of hosts, that is, almighty? Therefore the word (wonderful) in this place is put for impossible, 
jippalle.  as it is Luk. cap. 1. ver. 13. For with God nothing shall be impossible. And jerem. 32. ver. 27. Behold, I am the Lord of all flesh, Is there any thing to hard for me? 
2. From experience itself.  The second solution, or answering of their doubt is taken from experience itself, in these words (the remnant of this people). For that remnant had indeed already proved the effects of these promises of God. Wherefore they ought to hope well for the time to come afterward. Moreover in these words (the remnant, and, in these days) is contained the reason also of the distrustfulness of the people, namely, because they measured the fulfilling and performance of these things, both by the present state of things, and also by that their fewnes or smallness.   
Vers. 7. Thus saith the Lord of hosts, Behold, I will deliver my people from the East country, and from the West country. 

3. From God his earnest avouching of the said former promise.  THe third solution, or answering of their doubtfulness, from God his earnest affirming, or avouching of the said former promise, whereby God doth not only repeat it, but because he is true of his word, and cannot lie, he doth also confirm it, as if he should say, I will do it, I will do it: I promise it, yea indeed I promise it. This self same solution or answer therefore doth answer, and satisfy that doubting of the jews, by reason of their remnant only, that is, by reason of their fewnes. For God promiseth that he will both save their whole nation wheresoever it shall be, and from thence will gather it together into one body, as Psal. 107. ver. 3. The Prophet acknowledgeth, or rather indeed willeth the people to acknowledge, that God gathered them out of the lands, from the East, & from the West, from the North, and from the South. And therefore Psal. 126. ver. 4. the people pray unto God, saying: O Lord, bring again our captivity, as the rivers in the South. And this promise of gathering them together again from what places soever they shall be scattered into, God maketh unto them, because they should not faint, or be dismayed because of their fewnes, after which manner also Christ comforteth his Disciples Luk. 12. ver. 32. saying: Fear not, little l●cke, for it is your father's pleasure to give you the kingdom.  

Three things to be noted.  But there are three things to be noted in this God his earnest avouching of the former promise. First, the person promising, Behold, I, that is, the true God, and jehovah, 
1 The person promising.  the which is matched against ●●n offering themselves, and promising something. Secondly, the thing promised, to wit, salvation, that is, 
2. The thing promised.  their preservation and keeping against violence or force, subtlety, and the plots of men against the Church of GOD. Thirdly, the place, to wit, how far & wide soever the faithful be scattered into the rising, 
3. The place.  and going down of the Sun, that is, into the East and West, and into other quarter's of the whole world, God nevertheless doth keep them, and also will keep them most safely, and hereafter.   
Vers. 8. And I will bring them, and they shall dwell in the midst of jerusalem, & they shall be my people, and I will be their God in truth, and in righteousness. 

An amplification of the benefit taking away all occasion of doubting from the faithful.  AN amplification of the benefit, wherewith he doth once for all shake off all their doubtings and distrustfulness. For God promiseth that he will not only save them, and the scattered remnants of the people, but also that he will gather them together into one body: and furthermore, that being thus gathered together they shall dwell in jerusalem, and consequently the city necessarily to be restored and builded again. And finally, he promiseth that he will be their God, yea and that for ever, and with most large effects. Therefore look how many words there are, so many sentences, & most large promises are there, the which both may, and also aught to take away all distrust from all the godly. Thief words, They shall be my people etc. do show the renewing of the covenant of God (the which seemed to be broken off because of their captivity, and the destruction of the Temple and city) which is the fountain of all the gifts of God. For upon that covenant depend all the benefits of God toward us. Moreover, these words, In truth and righteousness, do declare that God will cherish and preserve them not only in words and promises, but also for ever and in very deed, that is, in the effect itself: for so in this place do I expound the word (righteousness) for the effects.   
Vers. 9 Thus saith the Lord of hosts. Let your hands be strong, ye that hear in these days these words by the mouth of the Prophets, which were in the day, that the foundation of the house of the Lord of hosts was laid, that the Temple might be builded. 

An exhortation unto the building of the Temple.  AN exhortation, the which is joined unto the former doctrine, & confirmeth the same by the causes thereof, the which are here alleged. And he exhorteth them unto the building of the Temple, the which was begun before, but yet was afterward left off, because of the latter decree of Cyrus, and Assuerus: but was taken in hand again under Darius, but yet faintly forwarded by the jews, because they preferred the private buildings of their own ho●ses, before the Temple of God, as Aggeus showeth cap. 1.  

Three parts of this verse.  This verse containeth three things. First of all, the thing itself, that is, the sum of the exhortation. And it is, that they would strengthen their hands unto that building of the Temple of God to be lustily finished, 
1. The sum of the exhortation.  the which they went slowly and slackly about. So Isai useth the like exhortation, but in an unlike sense cap. 35. ver. 3. where he saith, strengthen the weak hands, and comfort the feeble knees. So Hebr 12. ver. 12. Wherefore lift up your hands which hang down, and your weak knees. In this exhortation their negligence in the former time is briefly, but yet sharply noted and touched. The second thing is, 
2. Who are stirred up unto this work.  who are in this sort stirred up unto this work, to wit those which lived at the self same time, and had heard, and yet did hear with their ears the promises of God touching the restoring of the Temple Esdr. 5. For they are worthily accused of great negligence, as who namely being stirred up, and admonished by GOD, were not moved therewithal notwithstanding. Again God would have these self same see the fulfilling of these promises, the which they had heard, that they might learn to trust God, and might be confirmed or strengthened against all doubtings. The third thing, 
3. The time how long they had left of this work.  he setteth down the time, wherein they had ceased, and showed themselves to be faint and careless, to wit, not for one year or twain only, or for some short space: but from that space of time, wherein the temple began to be builded. And this if it be gathered out of the 3. Esdr. 2. joh. and 7. of this prophesy, it shall be found to have been the time of 44. years, in all the which the jews were negligent.   
Vers. 10. For before these days there was no hire for man, nor any hire for beast, neither was there any peace to him that went out, or came in, because of the affliction: for I set all men, every one against his neighbour. 
THis is a rendering of a reason of the former exhortation from the comparing together of diverse times, 
A reason of the former exhortation. What the figure Hypophora is see Amos cap. 5. ver. 21.  whereby they shall easily gather that they are exhorted by God unto that work. And here is also contained a secret Hypophora, or answering of an objection that might be made, that they should not think that their labour now also should be unprofitable, as it was before, or that there should be any disturbance or letting of the work, or that their state should be unquiet. For the Prophet doth answer, that God is now reconciled or made friends with them. Wherefore the jews did now already feel the effects of this covenant, whereof Zacharias made mention before vers. 8. And in the describing or setting forth of this comparison, is first of all set down the most lamentable condition of the former time, wherein they ceased from the work, as appeareth Agge. 1. ver. 6. in these words: Ye have sown much, & bring in little. ye eat, but ye have not enough: ye drink, but ye are not filled: ye clothe you, but you be not warm: and he that earneth wages, putteth the wages into a broken bag. This lamentable condition of the former time is described by the reckoning up of three things, 
The misery of the former times described three ways.  the which do declare the great misery of the men, and the curse of God against them, to wit, The labour of the men, 
1. The labour of men and beasts was unprofitable.  and also of the cattle, was at that time unprofitable Deut. 28. But the contrary falleth out, where God favoureth our doings, as it is Psalm. 128. ver. 2. When thou eatest the labours of thine hands, thou shalt be blessed, and it shall be well with thee. Secondly, 
2. Wars and dangers on every side.  Wars and dangers are on every side. Such was the time that is spoken of 2. Chr. 15. ver. 5. And in that time there was no peace to him, that did go out, and go in: but great troubles were to all the inhabitants of the earth. lastly, there was no peace and agreement between the citizens themselves, 
3. Civil discord within themselves.  and those that were country men, but there were between them uncourteous discords and jars.   
Vers. 11. But now I will not entreat the residue of this people, as a fore time, saith the Lord of hosts. 

The joyful estate of the jews when they began to build the Temple again, matched with their miseries, when they left off to build the same.  THe matching together of contraries, the which showeth the joyful condition of the latter time, namely wherein they began to build the Temple, contrary unto that former estate of theirs, when as they left of the building of the same. And here in this verse, time is matched with time, namely the time passed with the time present, that is, their leving of, with their building, although it be both the self same God which sent both those estates upon them: and also the self same people, which feeleth and felt both estates, that they should understand that God doth now make them partakers of the effects of his covenant, and therefore that they should hope well for the time to come: and consider, how much the building of the Temple of God doth differ from the neglecting or letting alone of the same.   
Vers. 12. For the seed shall be prosperous: the vine shall give her fruit, the ground shall give her increase, and the heavens shall give their dew, and I will cause the remnant of this people to possess all these things. 

A threefold happiness of this time, set against a threefold misery of the former.  HEre he setteth thing against thing, to wit, a threefold happiness of this time, against the threefold misery of the former time. For now there is peace both for to sow, and also for to gather in that which is sowed: in the former time nothing was in safety unto any man. Now the fruit of the earth is most plentiful, and the labour both of men and beasts most profitable: 
1 Now peace. Then wars.  then they lost all their labour and cost to. Agge. 2. ver. 19.20. Consider, I pray you, in your minds, from this day, and afore from the 24. day of the ninth month, 
2 Now plenty: Then scarceness and loss.  even from the day that the foundation of the lords Temple was laid: consider it in your minds. Is the seed yet in the barn? As yet the vine, and the Figtree, and the Pomegranate, and the Olive tree hath not brought forth: from this day will I bless you. 
3. Now quiet possessing of their own. Then civil discord and strife.  Now every one his possession in this people is and shall be safe and quiet unto him: at that time every man strove and went together by the ears with his own neighbour.   
Vers. 13. And it shall come to pass, that as ye were a curse among the heathen, O house of judah, and house of Israel, so will I deliver you, and ye shall be a blessing: fear not, but let your hands be strong. 

An amplification of their joyful estate, by the happiness of the time to come also.  AN amplification of their joyful estate, by the description, and happiness of the time to come also. For this happiness shall be so great, that in time to come it shall be a form of praying or wishing of the blessing of God unto others, or unto themselves. So then this happiness of the jews shall be both manifest unto all men, and also great, and to be wished for by the consent and agreement of all men. And moreover God both by the comparing together of the former misery of the said jews: and also by the showing of his mind and purpose toward them, doth make this promise toward them to be the more welcome, and evident. By the comparing of their former estate, for that in times past they were a former of cursing, and banning, whilst the judgements of God against them being captives, were to be seen both manifest, and bitter. And in this respect doth David Psalm. 102. ver. 8. complain that he sometimes was a reproach unto his enemies, saying: Mine enemies revile me daily, and they that rage against me, have sworn against me. But now, and hereafter they were a form and pattern of the great favour and blessing of God. And by the showing of his mind toward them, he maketh this promise the more welcome and evident unto them, for that he will (save) them, that is, deliver them out of all their miseries, and bless them, yea and that also for the time which was to come, and to follow afterward Psalm. 37 in the end. Last of all is added a conclusion necessarily gathered of all these things before, to wit, the exhortation unto the work of the Temple lustily, and without fear either of disturbance or letting, or that their labour should be unprofitable and unfruitful. For hereunto appertaineth the sum of these promises, to wit, that they restore and set up again the temple, that is to say, the worship and service of God.   
Vers. 14. For thus saith the Lord of hosts, As I thought to punish you, when your fathers provoked me unto wrath, saith the Lord of hosts, and repent not. 

A reason of the former amplification.  THis is the rendering of a reason of the former amplification, that is, of so great a blessing of God which should fall upon the jews, whereunto also there is added the answering of an objection, that might be made. The reason is, for that God being appeased toward them, doth now think, and purpose to do good unto them. The answering of an objection, for that albeit he did worthily afflict or punish them and their ancetours before, yet notwithstanding he hath now decreed with himself to bestow benefits upon them. The answering of the objection is contained in this verse: and in the verse following the reason or answer unto the same. For the calling to remembrance of their former estate, and of the most grievous threatenings of God against them, might trouble their minds jerem. 25. God therefore preventeth or meeteth as it were by the way with this objection. He confesseth therefore that they were before, and also most just (he meaneth his threatenings) because that he was provoked and kindled by the most stubborn vices of them and their forefathers, how soever he bore with them with a gentle, patiented, and merciful mind. But as if the patience of God had been overcome with their uncurable wilfulness, that which is added (it repent me not) showeth that the counsel and purpose of God was both seasonable or in due time, and just, when as he chasteneth the jews, and his Church: and also that such punishments are healthful and profitable for his Church, the which by God are inflicted or laid upon it: for they are medicines.   
Vers. 15. So again have I determined in these days to do well unto jerusalem, and to the house of judah: fear ye not. 

An answer unto the former objection.  THe answer unto the former objection, That God is now turned, that is, appeased with the jews, and therefore that his thoughts are otherwise touching them, to wit, now good and joyful. Not that God doth change his mind, but that men being tamed and changed by afflictions or troubles, do find GOD otherwise towards them, than when as they were stubborn and rebellious against him. Albeit that even this very same, that men do repent from the stubborn wickedness of their life, is not of themselves, but of the grace of God preventing them. But here is showed only, that men, before they have God appeased with them, can look & hope for no good at his hand. For the fountain of all the gifts of GOD toward us, is his favour and reconciliation or being made friends with us, the which when as it cannot be done but by Christ the Mediator, doubtless it is only of free gift, and for to be attributed unto his mercy, and not unto our works, or deserts. In the end of this verse he repeateth again, Fear ye not, because that the remembrance of that same former anger of God towards them, did stick deeply in their minds, the prints whereof were even then yet still remaining. And therefore that same fear and trembling could not so easily be shaken off, & put a way, neither could this exceeding favour and love of God so soon be persuaded unto them, no nor yet once be conceived in their mind: so distrustful doubtless are men by nature of the promises of God.   
Vers. 16. These are the things that ye shall do. Speak ye every man the truth unto his neighbour: execute judgement truly and uprightly in your gates. 

An admonition.  THis is an admonition, by the which he doth both teach them the way, wherein, if they walk, they shall continually feel that same favour of God: and also confirmeth the doctrine delivered in the former chapter touching the true worship & service of God, 
Wherein the true worship of God doth consist.  namely, that it doth not consist in outward ceremonies, but in the true works of godliness and charity, the which are reckoned up in this place. The works of charity both private and also public are contained in this verse by the figure Synecdoche, 
What the figure Synecdoche is, see Amos cap. 5. v 21.  the duties of private persons by the word (truth) and the offices of public persons, as of judges, by these words (the judgement of peace) that is, upright judgement, pronounced or delivered with a calm & quiet mind, not angry, nor partial, not of any distempered or troubled affection: as for example, through hatred, or envy, or favour.   
Vers. 17. And let none of you imagine evil in your hearts against his neighbour, and love no false oath: for all these are the things that I hate, saith the Lord. 

The works of godliness contained under the word (oath) or swearing.  HEre also are contained the works of godliness by the figure Synecdoche, under the name of an oath, or swearing. There is also showed how sincere and pure our mind and heart ought to be in both kinds of these duties, that we should not follow these works feignedly after the manner of hypocrites. For we must refrain even from evil thoughts, much more from deeds: because that evil thoughts themselves do displease God, and he doth hate them, like as he doth evil works.   
Vers. 18. And the word of the Lord of hosts came unto me, saying, 

A passing unto the answering of the question of the jews moved in the former chapter touching their ordinary fasts.  A Passing unto another matter. For the Prophet cometh now unto the question moved in the 7. chapter of the ordinary fasts of the jews, concerning the which the jews asked counsel of the Prophets and Priests, whether they were now also of them to be observed and retained. The Prophet answered, that they were not, both for that the true worship and service of God doth not consist in them: and also for that in stead of fastings and mourning, God will have them keep feast days, in the which they should rejoice and be glad. But in this verse the Prophet getteth authority unto his answer, when as he showeth that it is not of himself, but from the almighty jehovah. The which thing he also repeateth again in the verse following, that it may the more be credited or be believed.   
Vers. 19 Thus saith the Lord of hosts, The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of judah joy and gladness, and prosperous high feasts: therefore love the truth and peace. 

The answer unto the former question moved by the jews concerning the observing of their fasts.  THe answer unto the question moved, by the matching together of the contraries of those things, the which not only they, that is, the jews ought to observe, but also we, & generally the Church of God at all times. Here therefore are two things to be noted. First, the answer itself. Secondly, the matching together of contraries. in the answer, this is of great moment or weight, for that God not only maketh answer concerning the fast of the fift month (of the which the question was moved) but also of all other extraordinary fasts, 
1. The answer itself.  the which the jews had ordained in remembrance of their misery, and of the judgements of God against them: 
2. The matching together of contraries.  as of the fast of the fourth month, because then the walls of the city of jerusalem were cast down with the engines of war by Nabuchadnezzar. The fast of the fift month, in the which the temple itself was burned. The fast of the seventh month for the slaying of Godoliah. Lastly, the fast of the tenth month, wherein the besieging of jerusalem was begun. But as concerning the leaving of the fast of the fift month, the reason was most manifest, because that the Temple of God was now already almost finished at that time, in remembrance of the destruction whereof notwithstanding, the jews did mourn, and afflict or punish themselves, in the fift month, that is, in june. Touching the other fasts the doubt was greater, because the city was not yet builded, but remained still destroyed, and only rubbish. But yet notwithstanding the answer is all one concerning them, to wit, that they also are to be abrogated or done away.  

2. Into what works their fasts are now to be turned.  The Antithesis, or matching together of contraries showeth, into what works those fasts are now to be turned. First, into feast days both ordinary and also extraordinary, in the which for the benefit received from God, and the changing of their condition or estate the jews were to rejoice holily, 
1. Into feast days  that is to say, inwardly, truly, and from their heart: and be glad, that is, that they should testify or witness this inward joy of their mind in their gesture itself, and also in countenance. But all these things they must do (in God) and according unto his commandments, and not according unto the wantonness of the flesh, and intemperance, and surfeiting. For God would have the feast days to be joined with such holy gladness. And therefore Deut. 12. ver. 18. the Lord by Moses instructing the jews of their behaviour in such kind of feasts, saith, And thou shalt rejoice before the Lord thy God in all that thou puttest thine hand to. And in this respect Christ answereth for his Disciples against the Scribes and pharisees, challenging him for their so seldom fasting, Matth. 9 ver. 15. and saying, Can the children of the marriage chamber mourn as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them, and then shall they fast. 
2. What things instead of these fasts they ought to observe for ever.  Secondly, the matching together of contraries teacheth, what they ought to do, and ordain and observe in stead of these fasts, yea and that for ever (for those feast days were part of the ceremonies, and therefore were not ordained to continue for ever) namely, that they should love the truth and peace. Under the name of truth he commendeth unto the godly, sincerity or uprightness without hypocrisy and dissembling, in all things. And under the name of peace, mutual concord or agreement one with an other, the which two are as it were the fountains of other virtues, at least wise especial effects of true godliness and charity. Last of all, he will have that we should love these self same virtues, that is, that we should reverence them, with a true, and not feigned heart and affection: secondly, that we be given with our whole study & mind unto the retaining and performing of them.   
Vers. 20. Thus saith the Lord of hosts, That there shall yet come people, and the inhabitants of great cities. 
A reason of the former answer wherein  

1. He getteth authority unto his prophesy.  THis is the rendering of a reason of the former answer, to wit, why those days of mourning and fasting are to be turned into these joyful and feast days. And first of all the Prophet getteth authority unto his prophesy from the authority of God, the which he doth often here set down, because that an hard matter, and almost incredible or not to be believed was set forth. Secondly, 
2. Delivereth the cause of this joy.  he delivereth the thing itself, that is, the cause of that joy, and the same most just, namely, that the other nations of the whole world shall in the end join themselves with the jews to seek and worship God. Then the which what could be told or fall out more joyful, and to be wished for of the jews, and men that are desirous and lovers of the glory of God? But the Prophet propoundeth or setteth forth this so joyful a promise, with the diligent reckoning up of all the parts and circumstances thereof, to the end that the greatness of so great a benefit might the more easily be considered both of them then, and also of us now, and that our giving of thanks unto GOD therefore should be the greater. Wherefore all this place unto the end of the chapter is a staying still in the laying out of the same matter, 
What these figures are, see Oseas cap. 6. ver. 1. and Amos cap. 8. ver. 12. Two circumstances of this promise.  the which also doth consist of most pleasant Prosopopoeiaes' and Hypotyposis, the which do offer the thing itself unto the view of the eyes more clearly, so that in a manner it may seem to be seen, and not to be read.  
Moreover, this verse containeth two circumstances of this promise. The first, of the time, in this word (yet). The second, of the thing, in the word (they shall come). For so much the more joyful & certain is the promise, for that the time to come hereafter is promised to be like unto the time past, to wit, 
1. Of the time.  when as many people come from all places unto jerusalem to seek the God of Israel, 
2. Of the thing itself.  as appeareth by the Acts of the Apostles cap. 8. and Psal. 96. where the Prophet exhorteth both the jews and the Gentiles to praise God for his mercies, saying: Give unto the Lord the glory of his name: bring an offering, and enter into his courts. Worship the Lord in the glorious Sanctuary: tremble before him all the earth. Secondly, it is most joyful whereas the Prophet saith, they shall come, that is, even for honour sake taking their journey from out of their own cities, they shall go and come as far as unto the land of jury. So Psalm. 84. ver. 6.7. David praiseth the courage of the people that pass through the wilderness to assemble themselves in Zion, saying: They going through the vale of Baca, make wells therein: the rain also covereth the pools. They go from strength to strength, till every one appear before God in Zion.   
Vers. 21. And they that dwell in one city, shall go to another, saying, Up, let us go and pray before the Lord, and seek the Lord of host: I will go also. 

Two other circumstances.  TWo other circumstances, or parts and amplifications of the former promise▪ the which are set forth by the figure Prosopopoeia, or Hypotyposis. 
1. They shall come not one by one, but by heaps.  One is, for that not every one by himself, or severally only, to wit, one after another, but gathered together and by heaps in a great company they shall come, the which thing hath a greater testimony or witness of their zeal, and honour unto the worship of God, as appeared immediately before out of the testimony of the Psal. 84. ver. 7. The other circumstance showeth the end, 
2. Why they shall come.  why they shall come thither, namely, to worship the true God. And here in this place the true worship of God is described or set forth under the name of (praying and seeking). The word praying comprehendeth invocation or calling up upon God▪ and giving of thanks. And the word seeking, the knowledge of God set from his word, out of the which appeareth and groweth faith and obedience.   
Vers. 22. Yea, great people and mighty nations shall come to seek the Lord of hosts in jerusalem, 
Or  and to 
* The face of the Lord. Two other circumstances also.  pray before the Lord. 
HEre also are two other circumstances expressed, namely, the quality or dignity itself of the people which shall join themselves with the jews to seek the true God: and the place, 
1. The dignity of the comers.  where they shall seek him. As for their dignity, the same is here set forth twofold, namely, their multitude, and their excellency. For (many shall come). 
2. The place where they shall seek God.  The which is set against the small people, which then dwelled in judea. And the self same shall be mighty nations, the which shall excel among the rest in same, power, and rule bearing. Whereby the Church of God shall be the more joyful▪ and greater, and the glory thereof the more clear, and renowned. The place also is set down, whither these people shall come, to 〈◊〉, jerusalem itself, the chief and head city of the jews, that they should understand that they have therefore a most just and most true cause of joy, 
Why they shall come to jerusalem rather than unto any other place.  and that they are indeed honoured by God. A●● the Prophet by the way setteth down a reason, why these people shall come unto that place especially, namely, because the face or presence of the Lord shallbe there. He calleth the face of God those visible signs of the presence of God, which were at jerusalem, namely, the Temple itself, and the sacrifices which were offered in the Temple. So then the people did seek that place, not being moved with the consideration of the soil or land itself, nor with the dignity of the walls and stones, nor with the riches or excellency of the people of the jews: but for that there were there at that time the manifest tokens of the presence of God, such as now are the pure preaching of his word or of the Gospel, and the sincere or true administration of the Sacraments ordained by himself.   
Vers. 23. Thus saith the Lord of hosts, In those days shall ten men take hold out of all languages of the nations, even taken hold of the skirt of him that is a jew, and say, We will go with you: for we have heard that God is with you. 

Yet two other circumstances.  LAst of all, two other circumstances also or other parts of the former promise are here set down and added by the figure Hypotyposis, and Prosopopoeia, to wit, 
1. The zeal of the comers.  the earnestness or zeal of those that come, and their number. Their earnestness or zeal shall be most great. For ten men of the nations shall follow after one jew, as their Captain, yea and that willingly, and of their own accord, 
2 Their number.  & with great affection: because those ten shall hold fast that one jew most strongly, as namely, from whom they will not be pulled away. So doth the Prophet Isai speak of the calling of the Gentiles, cap. 2. ver. 3. in these words, And many people shall go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of jaacob, and he will teach us his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from jerusalem. So David Psalm. 102. ver. 15. Then the heathen shall fear the name of the Lord, and all the Kings of the earth thy glory. And ver. 21 22. That they may declare the name of the Lord in Zion, and his praise in jerusalem, when the people shall be gathered together, and the kingdoms to serve the Lord.  
The number of them is declared in these words, (they shall come out of all nations and languages) and not only out of one part of the world: as for example, out of the East, or out of the West: but also out of the North, and out of the South. This at the length was brought to pass after, and by the preaching of the Gospel, Acts 2. And Christ saith, Mat. 8. ver. 11. That many shall come from the East and West, and shall sit down with Abraham, Isaac, and jaacob in the kingdom of heaven. There is also added or set down a reason to pull down the pride of man, or of the jews, least that whilst we do seek the visible Church of God, men themselves might seem to be sought. 
A reason why the Gentiles should seek unto the jews, that is, unto the Church of God.  The reason is, (because God is with you). So then God himself is to be sought, and not men, when as we do adjoin ourselves unto the visible Church. And that we ought thus to do, this place doth plainly show, except we will be made unexcusable before him. For when as we hear now, what things God doth give unto his in the visible Church, shall we despise and not care for i●▪ that is, shall we not seek after it?    

CAP. 9  
Vers. 1. The burden of the word of the Lord 
* Or Against the land that is near, or lieth round about thee.  in the land of Hadrach: and Damascus shall be his rest: 
* Or Because the eye of the Lord is the beholder of men, as of all the tribes of Israel.  when the eyes of man, even of all the tribes of Israel shall be toward the Lord. 
WHether this prophesy were delivered at the same time that the former were, or at some other time, it doth altogether consent and agree with them, because these two things do follow necessarily and mutually, or one the other, namely, the building of the Church of God, the which hath been declared before, and the destruction of the enemies thereof, the which in this prophesy is threatened, that it shall be. And he maketh mention only of certain people and nations near unto the jews, and such as were always their enemies, & troublous unto them, but yet such, as by the which it is easy to gather the like of the rest of the enemies of the Church of God. And these are rather mentioned, both because they were better known unto the jews, and were more cruel▪ unto them. Such were those that are spoken of Esdr. 4. ver. 9 Rehum the cha●●celour and Shimshai the scribe, and their companions, Dinaie, and Apharsathcaie, Tarpelaie, Apharsaie, Arohevaie, Bablaie, Shusha●ca●▪ Dehane, Elmaie, and the rest of the people. And such as he recit●● cap. 5. ver. 6. Tatnai captain beyond the river, and Shether-bo●●● and his companions. And such as are reckoned up, Nehem▪ 4.  

1. The sum of this Sermon or prophesy.  But this verse hath three things. First, the sum of the Sermon or prophesy ensuing. For it containeth a burden, or the bitter judgements of God, and not any promises to be delivered: and the same from jehovah, that is, from the most true and most mighty God. Secondly, against whom, to wit, 
2. Against whom it is bend.  generally against all the countries near unto the jews, but specially against them of Damascus. For I agree unto those who expound the Syrian word (Chadrach) for a country that is near or lying round about another country. Wherefore Damascus is first rehearsed, in the which especially the judgements of God shall be for a long season, and shall stay there as in their proper home: and shall not fly presently away, and remain there but for some little while, as hath been showed generally before in the fift chapter. 
3. A reason of the judgements of God against these nations.  Thirdly, the reason of these judgements of God against these strangers from the covenant of the people of GOD, the which also is in stead of answering an objection that might be made, to answer those, which should make some doubt of these threatenings of God. And the reason is, Because the eye of God doth behold and mark these people and nations also, and doth in the end judge them also, as he doth the tribes of Israel, and those which are his church. So the Psalmist teacheth us Psal. 113. ver. 6. That God abaseth himself to behold things in the heaven, and in the earth, neither is there any creature, which is not manifest in his sight: but (as it is Hebr. 4. ver. 13.) all things are naked and open unto his eyes, with whom we have to do. And he spareth not to punish his own people, when they displease him, as David doth teach us Psal. 103. ver. 7. He made his ways known unto Moses, and his works unto the children of Israel.   

Or He shall border (to wit the eye or providence of God.) Two parts of this verse.  Vers. 2. And Hamath also shall border thereby: Tyrus also and Zidon, though they be very wise. 
ANother particular rehearsal of those places, and nations, the which shall be punished, and comprehended or caught with the self same judgement of God that the country of Damascus was. Wherefore this verse hath two things to be noted, 
1 A rehearsal of other places to be punished.  the recital of the places, and secondly an especial objection touching the Ty●ians. But by Damascus shall Camath or Hamath also the head ●●tie of Syria, 
2. An objection, and answer for Tyrus.  which was called Coele (and the which also was afterwards named Antiochia) be contained in this border, and also Tyrus, and Sidon. For thus much do these words signify, and he shall bond or border, that is, the Lord shall close in Chamath with in the same seat of his judgements. For, to bond it within the same seat, is to comprehend, and compass it within the bounds of the seat by him limited. Now touching the especial objection for the Tyrians, this was it, that this city was every way most strong, and so consequently free from these judgements of God. But here in this place there is reckoned up but one kind of these munitions, and the same the best, namely the Counsel, the which Tyrus had at home. For the city was stored with most wise men, and governors, like as at this day the city Venice is thought to be. For it hath a most wise politic Senate or Counsel.   
Vers. 3. For Tyrus did build herself a strong hold, and heaped up silver as the dust, and gold as the mire of the streets. 

Two other kinds of munition in Tyrus.  Two other kinds of the munition of the said Tyrus, her holds, and treasures. For albeit that in the word munition in the Hebrew there be an allusion or resemblance unto the name of Tyrus (for Matsor is a munition, 
1. Her holds.  and Tsor, is Tyrus) yet I notwithstanding do understand thereby the holds or fortresses of the city, 
2. Her treasures.  whether she had them by nature, & situation of the place, or by the industry and diligence of men. By the word (Charuts, Gold stamped or coined, or golden money, and by silver) I understand her treasures laid up, and kept for the use of war. Both which in how great abundance they were in this city appeareth by similitudes of dust and mire, the which are not set down here, as mere Hyperbolaes', as 1. King. cap. 10. ver. 27. where King Solomon is said to have given silver in jerusalem, 
What the figure Hyperbole is, see Hab. cap. 2. ver. 11.  as stones, and Cedars as the wild figtrees that grow abundantly in the plain.   
Vers. 4. Behold, the Lord will spoil her, and he will smite her power in the Sea, and she shall be devoured with fire. 

An answer unto the former objection for the Tyrians.  AN answer unto the former objection, taken from the power of God, and the issue or falling out of the matter, or destruction of the city, the which, after what manner it shall be, is here lively painted forth, that all men may understand that fables are not told in this place by the Prophet, but the unchangeable truth of God. So then he which shall throw down Tyrus, is the Lord, yea and he which hath rule and power over her. The representation of the thing itself, and of the destruction of Tyrus, as it were to be seen with the eyes, doth show that it is set forth as a matter decreed by God. Wherefore God shall first of all make here poor, or spoil her: Secondly, her munitions, or holds shall be thrown into the Sea. Finally, the city itself shall be burnt with fire. These things fell out unto Tyrus, when as it was taken by Alexander the great, as appeareth by the histories written of Alexander the great.   
Verse. 5. Ashkelon shall see it, and fear, and Azzah also shall be very sorrowful, and Ekron: for her countenance shall be ashamed, and the King shall perish from Azzah, and Ashkelon shall not be inhabited. 

The punishment of the Philistims.  THis is a staying still in the laying out of the same matter. For the Prophet of God reciteth other nations, which were enemies and troublous unto the Church of God, and so consequently to be punished. Generally the Philistims: 
1. generally.  and specially certain of their towns or cities, to wit the chiefest, are rehearsed, 
2. Particularly.  whom God doth threaten most grievously, lest any enemies of GOD might think that they shall escape due and just punishment. Here therefore in this verse is first contained the judgement of God against three chief Lordships, and head cities of the Philistims, to wit Ascalon, Aza, or Gaza, and Ekron, 
Ascalon. Aza. Ekron, Ascalon.  the especial and peculiar punishment of every one of the which is described or set forth. And first of all the fear and great trembling of Ascalon, upon the sudden and fearful sight of the destruction of Tyrus. 
1. Here fear.  For Tyrus was as it were the hold and the glory of other cities and countries near adjoining, whither they always hoped that they might fly. Therefore it being destroyed, great fear no doubt was stricken into all those that were near unto it. 
2. Her laying waist. Gaza.  Secondly, the desolation or laying of it waist is mentioned. For she shall not afterward be inhabited. As for Aza, or Gaza, first, she shall be sorrowful for the destruction of Tyrus, 
1. Shall be sorrowful.  as namely with the which she had traffic, and by which she gained. Furthermore she shall lose her King, yea and moreover her kingdom for ever, so that afterward her authority and glory shall be nothing. 
2. She shall lose her king and kingdom. Ekron shall be confounded with shame.  Ekron shall be confounded with shame, because that same Tyrus is destroyed, the which only she beheld, and had respect unto, as her aid, and fortress. And these things than fell out, when as Alexander of Macedonia, and his successors brought into their subjection, and wasted all those whole countries, to wit, Palestina, and Edumea, and other countries near unto them, destroyed their towns, and vexed them most hardly with continual wars.   
Vers. 6. And the stranger shall dwell in Ashdod, and I will cut off the pride of the Philistines. 

The punishment of Azotus, or Ashdod.  ANother stay about the laying forth of the same matter, to wit of Azotus the head city of the Philistimes. Whereupon the Prophet teacheth that their whole power shall perish, and be cut off, when as this city shall be destroyed. And the punishment of Azotus or Ashdod is, that albeit in deed she shall be inhabited (and shall not be laid waist, as Ascalon) yet shall she not be inhabited by the Philistims themselves, and the own country people: but of bastards, that is, a rabble and rascal company of unknown persons, and such, as no man can tell or show the country of their parents. The which thing is not only wont to be most grievous unto the own country people, when as they see themselves to be driven out, and put by the possession and right of their own native and mother city: but further it is a token also of the extreme misery of their land and country. Hereby therefore doth the Prophet testify or witness, that the whole glory of the Philistims shall be destroyed.   
Vers. 7. And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he shall be for our God, and he shall be as a prince in judah, but Ekron shall be as a jebusite. 

An amplification of the former matter for the comfort of the church, and also the stirring up of the Philistims unto the true worship of God. What the figure Metaphora is, see Amos cap. 4. ver. 12.  AN amplification, the which secretly containeth the cause of the former punishments and plagues against the Philistims, whereunto notwithstanding God setteth down a promise, both for to comfort his church withal, and also for to stir up the Philistims unto the true worship of God. The amplification is, when as God addeth that it shall come to pass, that he will then take away all their bloody robberies and pillages, and pull away their abominations, the which self same are the most true causes of the most sharp judgements of God against men. And this self same doth God describe or set forth metaphorically, to wit, comparing them unto Bears, Wolves, and Tigers, and other cruel, and flesh-eating wild beasts, that the lewdness of these men may appear to have been the more barbarous and savage. So doth David describe the tyranny and cruelty of wicked oppressors Psal. 10. ver. 9 when he saith, He lieth in wait secretly, even as a lion in his den: he lieth in wait to spoil the poor, when he draweth him into his net. So again he complaineth of the ungodly Psalm. 57 ver. 4. saying, My soul is among Lions: I lie among the children of men, that are set on fire: whose teeth are as spears and arrows, and their tongue a sharp sword. So Plato in Politico, compareth evil magistrates unto wild beasts. Yet in the mean season there is a comfort set down, 
A comfort for the Church.  that the church may understand that the same shall come to pass, the which God promised in the former chapter verse 23. namely, that many of her enemies should turn unto her. So than it is taught, that it shall come to pass, that of the very Philistims themselves most worthy of punishment and destruction, 
The wonderful conversion of the Philistims described by the effects. The Ekronites shall have as honourable a place in the Church of God, as Araunah the jebusite sometime had in the midst of jerusalem, who was honourably accounted of by David himself, 2. Sam. 24. ve. 18, and so following.  some remnants notwithstanding shall remain, the which shall come unto God, but yet of the only favour and endless mercy of God. And the comfort is so much the greater unto them both, namely the jews, that is, the Church of God, and the Philistims, for that their most true, and wonderful, and most manifest conversion is described by the effects. For the remnants of them shall not only be consecrated unto God: but also among the jews themselves and the godly, the Philistines shall be leaders of the way, and guides unto others unto godliness, in so much that the Ekronites, who of all the rest of the Philistims in times past had lest traffic, or familiarity, and acquaintance with the jews, shall come to dwell afterwards in the midst of Israel, and of the church (as the jebusites in the midst of jerusalem 2. Sam. 24.) so that they shall be the beginning to worship God godly and holily in the Church of God itself.   
Vers. 8. And I will camp about mine house against the army, against him that passeth by, and against him that returneth, and no oppressor shall come upon them any more: for now have I seen with mine eyes. 

Another comfort of the Church from the inward safety & peace of the same.  THe former comfort of the church was taken from the increase of the same, because of the coming of strangers unto it, yea and that of those, who before were most deadly enemies unto it. But this comfort now, is from the inward safety, and quiet of the church, 
Two parts of this verse.  the which she should hereafter enjoy. But this verse hath two things, to wit, first, a description of this security or safety of the church, 
1. A description of the safety of the Church.  and secondly, the cause of the same. And first of all, the description showeth the defence, the which the church shall have at home, to wit, God himself pitching his tents for his church, as appeareth Psalm. 34. For God promiseth that he will watch for his temple against all sorts of enemy's Psalm. 121. and 124. that we should not think our safety to come from our own strength. Secondly, he showeth the driving away of foreign enemies, so that there shall be no host of enemies that shall set upon the church. Finally, that there shall be no violence or oppression in the people themselves one against another: or wring and vexing by those that shall rule over them. But these things are especially to be understood of the spiritual kingdom of Christ. The cause of this so great a benefit, 
2. The cause of the same.  is the only mercy of GOD toward his church, who both seethe the afflictions thereof with his eyes, Exod. 3. and also of his goodness and bounty taketh pity and compassion on her Psalm. 68 ver. 16. where the Psalmist faith that God delighteth to dwell in mount Zion, (that is, in his church) yea and that the Lord will dwell in it for ever. And ver. 21.22. he showeth how that God will both destroy her enemies, and also save and deliver her from all dangers in these words: Surely God will wound the head of his enemies, and the hairy pate of him that walketh in his sins. The Lord hath said, I will bring my people again from Bashan. I will bring them again from the depths of the Sea. And therefore in consideration of this anger of God towards his enemies, and love and mercy toward his church, he crieth out by way of admiration in the end of the Psalm, O God, thou art terrible out of thine holy places: the God of Israel is he that giveth strength and power unto the people: praised be God.   
Vers. 9 Rejoice great lie, O daughter Zion, shout for joy, O daughter jerusalem: behold, thy King cometh unto thee: he is just, and saved himself, poor, and riding upon an ass, and upon a colt, the fool of an ass. 

A confirmation of the former comfort of the church, containing  A Confirmation of the former comfort of the church taken from an encouragement of her, or from an outward sign and token (for when God doth encourage and allure us, he doth confirm his promises unto us) the reason whereof is addded. As for the encouragement or exhorting of the jews, 
An exhortation, or stirring of her up to joy. and rejoicing.  it is unto exceeding great and notable joy: and the which also God will have to be most manifest, or openly known, and not to be hidden and covered, the which is signified by these words (rejoice greatly.) For the Church is commanded to cry out or to shout with the voice for a public testimony or witness of her joy. But these words, (Daughter Zion, and daughter jerusalem) are put for the whole people, for to move and stir up affection, but the joy of may dens is more acceptable and pleasant, and therefore they are rather stirred up and exhorted to rejoice then men. Moreover, by the self same words the whole city is alured unto the same joy of mind, of the which city there are two parts, to wit, Zion, the which was the tower itself of the city, and the place where the Temple was builded: and jerusalem, that is, the other part of the city. 
2 The cause of this joy.  The cause of this so great joy and gladness is also most just, and evident, to wit, the manifest coming of her King, that is to say, her defender, and protector. For the presence of Kings is a most safe defence unto their people, and cause of joy, if so be they be the true fathers of their people, as the King is, the which is described or set forth in this place Such a king was David unto his people, and so great a care had he for their welfare and defence against their enemies, and so great love did they bear to him again, acknowledging their safety to stand in his safety, and therefore will they not suffer him to go forth with them unto battle, ●ut make answer unto him, offering so to do (as it is 2. Sam. 18. ver. 3.) Thou shalt not go forth: for if we flee away, they will not regard us, neither will they pass for us, though half of us were slain: but thou art now worth ten thousand of us: therefore now is it better that thou secure us out of the city. And therefore Psalm. 118. they signify their exceeding great joy, the which they had conceived, for that God had placed him King in the stead of Saul, ver. 26. saying: This is the day, which the Lord hath made: let us rejoice and be glad in it.  
Further in the description or setting forth of the coming of this king there are three things to be noted, namely, 
1. The quality of the King.  the quality of the king, the manner of his coming, 
2. The manner of his coming.  and the cause of the same. The quality is twofold. For this King (of whose coming the Prophet saith that they are to rejoice) is endued with justice, whereby he shall every where set down lawful and good order, 
3. The cause of the same.  he shall take away things disordered, keep back violence, defend the good: and he is also endued with salvation, whereby he will deliver those that are his out of dangers. And for as much as this King was and is Christ the Messiah, the true and everlasting King and keeper of his Church, he is said to be endued with salvation and justice, in respect that he is a man: and not in respect that he is God. For in respect that he is God, he hath both these of himself, and not of any other. But in respect that he is a man, he hath received the same both from himself, and also from his Father. The manner of his coming, shall be base in deed, and despiseable in the reason of men, and therefore the manner of his coming shall not be glorious, but such as is the coming of the simple and poorer sort of men, namely, sitting only upon an ass, yea and that the colt of an ass used to the yoke, that is, exercised unto labour, and not fatted, nourished, and kept for pomp, or only to bring colts, such as great personages are wont to have for glory and pomp. For so doth Matthew report this place cap. 21. ver. 5. Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt, the fool of an ass used to the yoke. And john saith cap. 12. ver. 15. Fear not daughter of Zion, behold, thy King cometh, sitting on asses colt. These asses used to the yoke, Hesiodus lib. 2. Ergoon Kai Hemeroon, calleth Talaipoorous, that is, enduring great toil and labour. And by these things is showed, that the power of this King shall not be humane, but divine, and that we are to esteem of it not after an humane, but after a divine manner. Last of all is expressed the cause of his coming in these words, (He shall come unto thee) that is, for the profit of the Church, and not for his own profit. For Christ coming into this world profited not himself, but his church only, and was made man, not for his own sake, but for our sake.   
Vers. 10. And I will cut off the chariots from Ephraim, and the horse from jerusalem: the bow of the battle shall be broken, and he shall speak peace unto the Heathen, and his dominion shall be from sea unto sea, and from the river to the end of the land. 

After what manner Christ shall be a King unto his church.  THis is a making of the former matter more plain, wherein is showed, after what manner, and after what sort this Christ, or salvation shall be a King unto his church, the which he had said in the verse before. And it is showed to betwo fold, both a making of a general peace between all nations: 
1. He shall make peace among all nations.  and also a most large power and dominion or rule of this King. The making of peace is declared by the effects, to wit, for that he shall cut off all armour & instruments of war, and cause them for to cease, both from Ephraim and jerusalem, and sinally in every place, that is, among the heathen themselves. For there shall be great peace in the whole world, when as this King shall come, which is not precisely to be understood of that same former coming, whereof he spoke in the verse going next immediately before this, but also of that time wherein Christ was borne in the world, and of all that time, wherein his Gospel is received, and he himself reigneth among men. For then are men of wild beasts made men, true peace is set between men, and brawls cease, and discords are taken away. So doth Isai cap. 11. ver. 6. describe this time, and this peace, when he saith: The Wolf also shall dwell with the lamb, & the Leopard shall lie with the Kid, and the calf, and the lion, and the fat beast together, and a little child shall lead them. And thus doth David set forth the power of Christ, and his goodness towards his Church, Psal. 46. ver. 9 in these words: He maketh wars to cease unto the ends of the world: he breaketh the spear, and burneth the chariots with fire. And not only weapons shall be taken away, but peace, or the words of peace shall be between both the jews, and also other nations. The fruit of the receiving of the Gospel is peace: of the refusing thereof, discords, and civil or homewarres within our own selves.  

2. The domion or rule of Christ.  The rule of Christ (and consequently of the spreading abroad of the Gospel) shall stretch most far & wide, the which none shall be able to withstand. For it shall be stretched from sea to sea. These things no doubt are to be understood of the calling of the Gentiles unto the Gospel, and of the spiritual peace of the Church, the which is in the consciences, by the consent of the faith of the Gospel, the which maketh all the godly in all places to be friends within themselves. So doth David under the person of Solomon express this peace of the Church, and largeness of the borders of the kingdom of Christ, Psalm. 72. ver. 7.8. saying, In his days shall the righteous flourish: and abundance of peace shall be so long as the Moon endureth. His dominion also shall be from sea to sea, and from the river unto the ends of the land.   
Vers. 11. Thou also shalt be saved through the blood of thy covenant. I have loosed thy prisoners out of the pit, wherein is no water. 

A comfort for the Church.  A Comfort. For the Messiah or Christ showeth, that he will communicate or impart that his kingdom unto the Church herself, and doth rehearse an effect thereof showed now already by himself. And this communication or imparting is set forth by the figure Aposiopesis, 
What the figure Aposiopesis is, see Oseas cap. 8. ver. 10.  or keeping back something unspoken, because of the earnest affection or love of Christ toward his Church, to wit, in these words, Yea even thou in the blood of thy covenant. For there must be supplied (shalt reign; or have rule from sea unto sea, etc.) For the good things or benefits which Christ our King hath, the same he doth impart unto us (for in himself, as it is Reu. 1. ver. 6. he made us Kings and Priests unto God his father) because that our society or fellowship with him is unseparable, and he doth acknowledge his Church to be the filling up, or the fullness of his body, Eph. 4. And as Paul writeth 1. Coloss. ver. 18.19. He is the head of the body of the Church: he is the beginning, and first borne of the dead, that in all things he might have the pre-eminence. For it pleased the father that in him should all fullness dwell.  

The cause of the imparting of the benefits of Christ with us. Bedam Berithick, for the blood of thy covenant.  Now the cause of this communicating or imparting of his benefits with us is added, to wit, the covenant of the Church with God, or Christ, that is, the favour of God, and his adoption of her. And therefore in this place I do expound the letter (Beth) for thy covenant. And the Prophet in this place rehearsing the covenant, according unto the fashion and manner of that time, that is, of the ceremonies of the law, addeth (blood) because that the covenant of God with the Church, and contrariwise of the Church with God, was not made and established but by blood and bloody sacrifices. So the writer unto the Hebrews witnesseth cap. 9 ver. 20. that when Moses sprinkled the book and the people with blood, he said, This is the blood of the Testament, which God hath appointed unto you. So is it also in Exod. cap. 24. ver. 8. Then Moses took the blood and sprinkled it on the people, and said, Behold, the blood of the covenant, which the Lord hath made with you concerning all these things. Further, the effect of this rule of Christ, & kingdom of the church, was now evidently showed and declared already, namely, the deliverance of them was made already indeed, who did before lie miserably in Babylon as in a most dry pit, and in a grave (for here is an allusion or resemblance unto the story of joseph, who by his brethren was put into a dry pit Gen. 37. ver. 24.) and languished & were held their captives, whom Christ by that might, and according unto that power, which he hath over all nations, loosed out of those bands, and bade them, and made them to be free. So doth he daily lose us from the bands of fin, and of Satan.   
Vers. 12. Turn ye to the strong hold, ye prisoners of hope: even to day do I declare that I will render the double unto thee. 

An exhortation unto the jews, and in their person, unto the Church of God.  AN exhortation, that the jews might understand, how certain things are promised unto them. So then God commandeth that now henceforth withal their mind they wait for, & hearken after those promises of God made unto jerusalem, that is, unto his Church, and that they have their eyes turned and fastened thereupon, and consequently that they come unto the same city. The word hope which is here added in the word (Turn ye) showeth that in this place is not spoken of the returning and drawing back of the feet only: but also of the hope and expectation or looking for of the fulfilling of the promises of God, and consequently of our conversion, hope & heedfulness of mind unto them, that we should not faint, or quail, being overwhelmed with the evils, the which fall out unto us in the mean season. But here are three things to be considered. First, who are exhorted. Secondly, 
1 Who are exhorted.  whereunto they are exhorted. Thirdly, what is here promised by God, or by the prophet unto those that are exhorted. 
2. Whereunto they are exhorted.  They that are exhorted are prisoners of hope, that is, the godly, which were afflicted or punished most miserably and most hardly, as namely, who are most like unto those which are bound, and shut up in a most filthy prison, but yet hoping nevertheless in the promises of GOD, 
3. What is promised unto those that are exhorted.  and giving heed or hearkening after them, according unto that saying of job, Albeit that he kill me, yet will I notwithstanding trust in him, cap. 13. ver. 15. They are exhorted unto the city jerusalem itself, that they should flee thither as unto a most strong tower or hold. And why jerusalem is called (an hold) the reason is, for that as it is in the Psalm. 49. God doth keep, fortify, and defend it. Psal. 122. and 125. ver. 2. because that he is favourable and loving toward it. It is therefore called a hold, because it is strongly environed round about with mountains, as appeareth by the Psalm last quoted, where the Prophet saith, As the moutaines are about jerusalem: so is the Lord about his people from henceforth and for ever. So far forth therefore both the Church now, and also jerusalem in times past, is a most sure and safe place unto us, as it hath the promises of God, and as we have regard unto the same. Therefore they are exhorted, not only to go into this tower, but also that they turn their minds unto the promises of God made unto it. Thirdly, exceeding great gifts are promised unto the jews exhorted, and consequently unto the Church of God, namely, not only those which they had and felt before: but the double of them, that is, all things far more plentifully. Which promise was fulfilled in Christ, and through Christ, by reason of the gifts, which Christ the Messiah given unto us, hath given, and daily giveth unto his Church.   
Vers. 13. For judah have I bend as a bow for me: Ephraim's hand have I filled: and I have raised up thy sons, O Zion, against thy sons, O Grecia, and have made thee as a giants sword. 

Why the jews should flee unto jerusalem.  A Garnishing or staying in the further laying out of the former matter, the which also containeth the rendering of a reason, namely, why the jews should flee unto jerusalem, to wit, because there should be most grievous wars between them and the Grecian Kings, the which ruled in those countries, and in the countries near thereunto, that is, between the jews, and the successors of Alexander the great in the East Empire: yet shall the jews have the upper hand in those wars, God fight for them. This is the sum and substance, the which is laid forth by an amplification in this place, 
Two parts of this verse.  to lay open unto us the more clearly the glory and grace or favour of God. And first of all this verse containeth a cause of the seeking unto that hold of jerusalem: 
1. A cause of seeking to jerusalem.  and then secondly a promise of victory. The cause therefore, were those hard and long wars between the whole nation of the jews, and the successors of Alexander in the East, 
2. A promise of victory.  or the Kings of Syria. The which thing to be true the issue or falling out of the matter, and the history of the Maccabees doth witness: and also Daniel cap. 11. Wherefore by these words judah, Ephraim, Zion, the whole nation of the jews is signified: as under the name of the sons of Grecia, the successors of the Macedonian & Grecian Empire, first established by Alexander the great.  
But the victory is by GOD promised unto the jews, because that God himself will strengthen them, and raise them up in those wars: and direct their bow and their weapons in the battle, Psal. 144. will minister or give them strength to fight withal, and will furnish them with courage and stoutness of mind. Finally, because they shall be unto God against those his enemies, as it were swords in the hands of Giants, and most valiant men, by whom their enemies are forthwith destroyed, and overcome. Which thing the wars of judas Macchabeus against the Captains of Antiochus, do prove to have been most true. Objection. Neither may it be objected, if the jews shall have the upper hand, why then must they flee unto jerusalem. Answer. Answer. For that this self same victory hath therefore fallen out on their side, because that they fought for jerusalem, and the city beloved of God, that is, the Church of God, and would have the same to be safe & preserved unto God, where they might worship him according unto the divine and written word of God.   
Vers. 14. And the Lord shall be seen over them: and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall come forth with the whirlwinds of the South. 

What the figure Hypotyposis is, see Amos cap. 8. ver. 12.  THe figure Hypotyposis, the which both confirmeth the former promise of victory, and also showeth that the whole praise and glory of the said victory is due and to be given unto God only, because that he properly shall overcome, and not the army of the jews that fight. So then in this place there is represented as it were unto the view or sight, 
God shall do all the parts of a warrior in this fight for the jews.  the state or behaviour of God in the army of the jews, and the fight set forth by divers most notable similitudes, where also all the parts of the fight are briefly rehearsed, and attributed unto God. First of all of a Captain, because he shall be seen in that set battle of the fight jews, 
1 A Captain.  as a Captain is wont for to be. He shall do the part of a Soldier, because that he shall fight with his arrows against the enemies of the jews. 
2. A Soldier.  And those his arrows shall be so swift and fearful, as is the lightning from heaven, at the which men do fear and tremble. Further, he shall also execute the office of a Trumpeter and watch man, 
3. A Trumpeter.  for he shall blow the Trumpet, that the jews be not overtaken as it were at unwares by their enemies. Last of all, he shall do the office of a Centurion, or Leader of the band: 
4. A Centurion or leader of the band.  for he shall march before them in the battle, but accompanied, not with men, but with wirlewindes of the South, (such as are wont to arise from Theman, that is, from the South quarter Abacuc. 
The meaning is, that Theodosius in his wars was every way prosperous, in so much that both wind and wether did as it were conspire and agree to s●rue him, as well as his Soldiers.  3.) and the same very strong and boisterous, with the which he shall forthwith throw down his enemies. Like unto this is that which is written of the victory of Theodosius the Great. 
O nimium dilect deo, tibi militat aether,  
Et coniurati veniunt ad classica venti.  Which may thus be englished: 
O high and dear beloved of God,  
For thee the sky doth fight;  
And conjured winds do beck and bow  
Unto thy warlike might.   
These things fell out oftentimes in the wars of the Maccabees, as appeareth by their history.   
Vers. 15. The Lord of hosts shall defend them, and they shall devour them, and subdue them with sling stones, and they shall drink, and make a noise as thorough wine, and they shall be filled like bowls, and as the horns of the altar. 

A confirmation of the former narration two ways.  A Confirmation of the former narration or discourse, both from the cause, and also from the effect. From the cause, because God will defend those that are his, and therefore he will fight for them. And thus doth David describe God fight for his people Psal. 68 ver. 22.23, 24. in these words: 
1. From the cause  The Lord hath said, I will bring my people again from Bashan: I will bring them again from the depths of the sea: that thy foot may be dipped in blood, and the tongue of thy dogs in the blood of the enemies, even in it. They have seen, O God, thy doings, the doings of my God, and my King, which art in the Sanctuary. 
2. From the effect  The effect is, the great joy and gladness, the which the conquerors themselves shall enjoy, as David also showeth the like in the Church of God, for the which Psalm. 68 ver. 4. he willeth them to sing and rejoice, when he saith, Sing unto God, and sing praises unto his name: exalt him, that rideth upon the heavens, in his name jah, and rejoice before him. And this effect of their joy and gladness is described, or set forth partly by things following it, and partly by the similitude of things, the which then were done in the Temple of God, and in their sacrifices. The things that follow it, are public feasts, the which then the conquerors themselves shall make and keep, and that with a great noise and stir, as usually is done both in a great assemblies of people, and also of them that in battle get the upper hand, who have over thrown and subdued their enemies which were fearful unto them before, such as then in the camp of the Grecians was the first band of those that did cast stones with slings and of the Darters, and those which are called Agrarij, as Arianus in libr. de expeditione Alexandri Magni speaketh and teacheth. These therefore after that the jews have overcome, and consequently have vanquished the whole host of their enemies, they shall make feasts. The similitudes taken from the sacrifices are thus: They shall be filled with gladness most largely, as with wine. Wherefore like as in the sacrifices the holy cups abound with wine, and the corner of the altar (where the blood of the sacrifices is wont to be powered out) floweth with blood: so shall the people of God abound with joy and gladness, when they have overcome their enemies. And therefore God shall fight for them.   
Vers. 16. And the Lord their God shall deliver them in that day, as the flock of his people: for they shall be as the stones of the crown lifted up upon his land. 

The conclusion, containing the cause and effect of their deliverance.  THe conclusion, whose both cause, and also notable of effect or consequent is here described or set forth. The conclusion is, & jehovah, or the Lord shall save them, that is, therefore that same almighty and everlasting God (who is called jehovah) shall deliver them, and save them out of all the waylayings, threatenings, strength, and dangers of their enemies. The which hath evidently appeared in those altogether miraculous victories of the Maccabees. For I had rather refer these things unto that time, then unto that deliverance, whereby the jews through the great miracle of God were delivered from the threatenings, rage, and cruelty of Alexander the Great being angry with the jews, Alexander being by and by changed at the sight of jaddi the high Priest. Again I do expound the word (Those) generally of all the jews, both Elect and also hypocrites, albeit the fruit of that benefit of God were healthsome and profitable in the Elect only. For the Hypocrites abused it. And this is the conclusion of the former promise of the victory that the jews should have against the Grecians, 
1. The cause of their deliverance.  that is, the Grecian Kings of Syria, the successors of Alexander.  
But the cause of this deliverance and decree of God is, for that jehovah is peculiarly the God, keeper, and shepherd of them, that is, of the jews: & the jews are his people, & flock Psal. 105. & Psal. 78.71. Where the people committed unto the government of David, are called god his people, and God his inheritance, when he saith, He chose David also his servant, and took him from the sheep folds; Even from behind the ewes with young brought he him to feed his people in jacob, and his inheritance in Israel. Now God saveth or delivereth his sheep, whom he both will keep, and also according unto the duty of a Shepherd ought to keep. Lastly, the effect of this deliverance is described or set forth, namely the tokens, 
2. The effect of this victory.  and those same notable monuments of their victory, set up in every place, the which marks and monuments are in this place called stones of the crown, or excellent, and notable stones (and not jewels or precious stones) set up by the jews upon the ground, or land, after the manner of an ensign, or mark of victories, as Gen. 28. ver. 18. The stone that lay under the head of jacob while he slept, and saw the ladder reaching from the earth up unto heaven, the which stone he set up as a pillar, and powered oil upon the top of it, in remembrance of that which there had fallen out. So Gen. 35. ver. 20. jacob setteth up a pillar upon the grave of Rachel, who died in travail by the way homeward. And in many other places of the Scriptures you shall read of the like, as for example the stones set up in jordan by joshuah, and Exod. 17. ver. 16. Moses built an altar, and called the name thereof, jehovah-nissi, for a memorial of the great overthrow given unto the Amalekites. These Trophies also or monuments of victory do appertain unto the sundry victories of the Maccabees against Antiochus, and his successor.   
Vers. 17. For how great is his goodness! and how great is his beauty? corn shall make the young men cheerful, and new wine the maids. 

An amplification of the former promise by the figure Epiphonema which what it is, see jonas cap. 2. ver. 9  AN amplification of the former promise by the figure Epiphonema, or acclamation, that men might be stirred up unto the earnest consideration and weighing of the benefits of God, the which for the most part they make but small account of, or pass them over blind folded. The Prophet therefore wondering crieth out and pronounceth, that neither the number of the benefits of God toward his church, nor their profit, and excellency, can sufficiently of any man be rehearsed, no nor of himself neither. Afterward by an argument from things compared he showeth, that at the length and in the end they shall be publicly acknowledged, and set forth by all sorts of men. For if this goodness and bounteousness of God be praised of boys and girls that are not endued with any great judgement, by reason of the exceeding great and evident store of all things powered out by God upon his church, how much more shall it so be by men grown, and such as have a settled and stayed judgement in the considering of the liberality of God? So then this blessing of God shall make then young men, and maidens eloquent and full mouthed in the publishing and setting forth of the praise of God Psalm. 8.    

CAP. 10.  
Vers. 1. Ask you of the Lord rain in the time of the latter rain: so shall the Lord make white clouds, and give you showers of rain, and to every one grass in the field. 

The scope and drift of this chapter.  THe scope and drift of this chapter is to teach the jews, and consequently the church of God, how she ought to behave herself, in whom alone she is to trust, unto whom she must hearken, ●●till the full accomplishment and performance of all the former promises doth appear, which is jesus Christ the Messiah which was for to come. And the sum of the doctrine here delivered is, that they rely upon God alone, and that they detest, and shun all idols, and worshippers and servers of idols, because that God will grievously punish such pastors or shepherds of the people, and will gloriously defend and advance his people that serveth him, and cleaveth unto him. So then this chapter is both an wholesome admonition, and also as it were a certain answer of an objection that might be made, and a forewarning against the idolatries that should fall out among this people (such as were divers brought in among the jews in the time of the Antiochi, and others Kings of Syria) that being betimes warned to avoid them, they might learn to be wise, and contrariwise know what they were to hope for, and to follow. 
Two parts of this verse.   

1. A commandment to seek unto God in all our necessities.  But this verse containeth two things. First of all a precept or commandment for the relying upon God alone, the calling on him, 
2. A promise that our prayers shall be heard  and seeking unto him in all things, that shall be needful for them. The second, an excellent promise of God concerning the hearing of their prayers, that is, the prayers of the church. The commandment is delivered by the figure Synecdoche, 
1. What the figure Synecdoche is, see Amos cap. 5. ver 21.  setting down the part for the whole, for albeit it speak only of the latter rain to be asked of God, yet doth it generally show, that we are wholly and altogether to depend upon that same jehovah alone (that is, the true God) and whatsoever we desire, to ask the same of him. But by the name (of the latter rain) the Prophet by a Metaphor taken from fruit and seasonable rain, 
What the figure Metaphora is, see Amos cap 4. ver. 12.  doth signify, that whatsoever wholesome and profitable thing for us in regard either of the soul or body is to be wished for, that all the same is to be asked of God alone. Of the profitableness of the latter rain, consider what is written Deut. 11.14. in these words, where God saith: I also will give rain unto your land in due time, the first rain and the latter, that thou mayst gather in thy wheat, and thy wine, and thine oil. And james cap. 5 ver. 7. borroweth a similitude from thence to move the godly with patience to wait until it please the Lord to hear them, saying: Be patiented therefore, brethren, unto the coming of the Lord: Behold, the husband man waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the former, & the latter rain. And this is set against that drought and barrenness, the which the jews felt of late in their ground, as appeareth Agg. 1. v. 11. where the Lord faith, And I called for a drought upon the land, & upon the mountains, & upon the wine, & upon the oil, and upon all that the ground bringeth forth: both upon men, & upon cattle, & upon all the labour of the hands: the which drought the more grievous it was unto them, so much the more welcome unto them should this promise of fruitfulness, and seasonable rain, be. For by earthly benefits they, yea, and also we, in such kind of promises are put in mind of heavenly benefits. Therefore after this commandment there is set down a promise of God, and the same also most notable and excellent, concerning the hearing of the prayers of those that do call upon him. For God in great abundance will give that same rain asked of him, yea with lightning and thunder. And these indeed for the most part are the adjointes, or things that come or follow after great rains, and with great rains. So Virgil lib. 4. Aeneid. describeth or setteth forth a great tempest. 
Interea magno misceri murmur coelum  
Incipit, insequitur commista grandine nimbus.  Thus englished by Phaer. By this time heaven with rumbling noise and clouds is over cast, And thunders break the skies, and rain outragrous poureth fast, and showers of hail and sleet so sharp,—  
Moreover, the Lord shall give plenteous rain, that is, rain of showers. For that is most plentiful, much, and greatly moistening the earth. So David painteth forth God his blessing and increasing of the fruits of the earth by these means, Psalm. 65. ver. 9.10. after this manner: Thou visitest the earth and waterest it: thou makest it very rich: the river of God is full of water: thou preparest them corn: for so thou appoyntest it. Thou waterest abundantly the furrows thereof: thou causest the rain to descend into the valleys thereof▪ thou makest it soft with showers and blessest the bud thereof. These words therefore of Zacharias (white clouds, and showers of rain) declare the kind of this rain. Lastly, by the effects is this rain described, the which shall in such sort make the earth fruitful, that every man in his own field and ground shall have both grass, and hay and corn (for I take the word grass generally in this place): and shall seel no barrenness of the earth.   
Vers. 2. Surely the Idols have spoken vanity, and the South sayers have seen a lie, and the dreamers have told a vain thing: they comfort in vain: therefore they went away as sheep: they were troubled, because there was no shepherd. 

The figure Hypophora, or the answering of an objection. What this figure is, see Amos cap. 5. v 21.  THis is the figure Hypophora, or the answering of an objection, whereby he feareth the jews from praying unto Idols in any necessity whatsoever, and from regarding of them, that they may the more assuredly understand, that they must rely upon God alone only. Ask ye (saith he) of the Lord, because the Idols can do nothing, if they be called upon by you. Wherefore the Prophet answereth those, who peradventure would call the people back again unto Idols, as it was done both before the captivity of Babylon, 2. Chron. 36. and also after the captivity, jere. 44. ver. 22. where God showeth that for their idolatries their land was laid waste, Ezech. 9 and finally, 1. Mach. after their bringing back again or deliverance from that captivity, under the Antiochi. And he setteth down a reason why they should not seek unto Idols, 
A reason why they should not seek unto idols  namely, because they shall be disappointed of their hope, if they call upon Idols, or seek help at their hands: for they are vain, and lies, and consequently Idols do deceive their worshippers. And not only they are so: but also their ministers, yea the chiefest of them, to wit, their Divines, or Soothsayers. For they speak nothing but lies, nor dream or prophesy any thing else. He therefore maketh mention of their Soothsayers, because among the Idol ministers or servers they were the chief. And here also he hath expressed the name of those Idols, the which were wont to be asked concerning things to come, and are called Theraphim. 
Theraphim.   

A confirmation of his answer of the vanity of idols.  Further, he allegeth a confirmation of this his answer concerning the vanity of Idols, to wit, the testimony or witness of the idolators themselves, which were in that people, who albeit they have worshipped, and did worship Idols never so much, yet were they as a straying and wandering flock without help, without a shepherd, and running every where up and down. For all this they neither had, nor found any to govern and to help them, Ezech. 34. jerem. 23. Isai. 29.   
Vers. 3. My wrath was kindled against the shepherds, and I did visit the goats: but the Lord of hosts will visit his flock the house of judah, and will make them as his beautiful horse in the battle. 

Another confirmation of the former dehorting of them from the worship of idols.  ANother confirmation of his said dehorting or discounsailing of them from the worship of Idols, namely, for that God himself is most grievously angry against these shepherds, the which do set forth Idols to be worshipped, and will visit upon them, that is, will punish them, as most filthy goats, & the plagues and destructions of his people. For they do most filthily infect them with their smell, of what degree or estate soever they be, whether they be rulers of the Common wealth, or of the Church, who do teach this. And this appeareth to be true both at all times: and also when as the jews were carried away into captivity, because of their idolatry, and when as under the Antiochi he did so afflict or punish the heads of his people for their idolatry, that there was in a manner at that time no form or Common wealth of that people. Further, where as the Shepherds or guides of idolatry are expressly said that they shall be punished, the rest of the people which followeth such guides, is nothing at all excused. For if the blind lead the blind, both shall fall into the dike, Matth. 15. ver. 14. Again, They shall all be confounded, who do trust in idols, and serve them. Psal. 115. and Psal. 97. ver. 7. Nay, this is rather a reason from the greater unto the lesser, thus: If the Lord neither hath spared, nor will spare the Shepherds, and Rulers which were idolators, how much less will he spare others? Moreover, against this wrath of God toward idolators doth the Prophet on the contrary part set and match the favour of God toward those which are godly indeed, and those, which shall call upon the true God, to the end the godly might be the more confirmed and strengthened in the invocation or calling upon of God alone: and that Idols might be detested and abhorred. And therefore in this place I do expound the Hebrew word (Ki, but) to show this contrariety. 
God promiseth two things unto the godly jews.  For God promiseth two things unto the jews which are indeed godly, and do call upon him. First, that it shall come to pass, that he himself, who is God almighty, and the Lord of hosts, will cherish them, that those which are the house of judah, (for he expressly nameth them, 
1 All manner of help.  that they may be the more assured that these promises do appertain unto them) that God I say will help them, be present with them, comfort them, which things the Idols do not. For the word (visit) doth comprehend all kind of the help of God, when as it hath not the word (gnal) joined with it, as on the other side being joined with the same particle gnal, it threateneth all kind of the judgements of God. In this latter signification doth God use this word (visit) in this place against the idolators, and in the former toward the godly. Secondly, God promiseth that it shall come to pass, 
2. That they shall be famous and valiant.  that the self same godly shall be strong, notable, and beautiful, and famous above other people, like unto a war horse, to wit, such a one as is courageous, and armed, that is, dressed, trimmed, and furnished up for the battle, of the which his master is wont to have an especial care, & to have him in request and account above the rest. Finally, the Lord of purpose took this similitude of a war horse, to signify unto them darkly by the way that there should afterward be wars, but in the which they should not need to fear any thing, because that they should be like unto most strong horses, the which in the wars overrun and throw down all things, and therefore are they diligently nourished, and bravely or comely garnished and set forth.   
Vers. 4. Out of him shall the corner come forth: out of him the nail, out of him the bow of battle, and out of him every appoynter of tribute also. 

An amplification of the former promise by the reckoning up of the sundry gifts of God toward his Church.  AN amplification of the former promise, taken from the reckoning up of the sundry gifts of God toward the jews, and consequently his Church, the which gifts also do show the manner how the jews shall be both strong, and also beautiful, to wit, because they shall have in abundance all things, which are wont to be needful both at home, and also abroad: yea and moreover both in the time of peace, and also in war. Finally, every appoynter of tribute shall in the end once be driven out of their borders, that they may be oppressed by no man. Wherefore I expound this word (out of him) of the Lord, who shall give unto the jews these things, which are afterward reckoned up in this verse. And that which is in the last place (out of him the appoynter of tribute shall come forth) signifieth, that every tribute gatherer, which did vex them before, shall departed and go away from that people, God driving him forth. Further, these words, Corner, nail, bow, Itake as spoken proverbially, for any thing, whereof there is both great use, and great force, and briefly, the which men cannot lack in building, in the disposing and ordering of matters belonging to the house, and in fight and wars. All these benefits are given us of God by, & for Christ his sake. And these similitudes are elsewhere used to like purpose, as Isai cap. 22. ver. 23. where God will signify that Eliakim, who was to succeed Shebne in his office, shall stand sure in his place, he saith, And I will fasten him as a nail in a sure place, and he shall be for the throne of glory to his father's house.   
Vers. 5. And they shall be as the mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the Lord is with them, and the riders on horses shall be confounded. 

The applification.  THe application. For that which he had said generally before, he now apply unto one kind, namely, unto the use of wars, the which afterwards in this nation should be very rise and great: like as now adays also the Church of God is daily vexed or grieved and troubled. Wherefore God promiseth two things unto them, 
Two things promised to the people of God.  the which are very necessary for victory. First, that they shall be valiant, stoure, and strong in these wars, and even like unto Giants, and that they shall tread down their enemies, 
1. They shall be strong and victorious.  as they tread down the mire and dirt of the streets or high ways. The second, that they shall not only be so valiant against the footmen of their enemies, but also against their horsemen, 
2. They shall prevail not only against the footmen, but also the horsemen of their enemies.  whom they shall easily slay, overthrow, put to flight, and consequently make ashamed, that they should understand that every way the victory should be theirs, and sure on their side. And this hath appeared in the wars of the Maccabees, and in other battles also: and now also appeareth in sundry wars of our men, as among the rest of Zisca with the Emperor Sigismundus. The reason is added, because that God shall be with the jews, that they should not attribute unto themselves the praise of this victory, but give the same wholly unto God.   
Vers. 6. And I will strengthen the house of judah, and I will preserve the house of joseph, and I will bring them again, for I pity them: and they shall be as though I had not cast them off: for I am the Lord their God, and will hear them. 

The same promise again repeated for the further assurance of the jews, and Church of God.  A Garnishing of the former matter. For he doth again promise the same thing, repeating his earnest assurance made unto them before, that the jews should be assured (and consequently we ourselves) of the help of God both in public, and also in private afflictions or troubles. But now he addeth thus much more, that not only the jews, but also the house of joseph shall feel the said help of God. By which name some do understand the rest of the Tribes, the which were carried away by the Assyrians before the destruction of the kingdom of judah. But if this name be taken according unto the letter, it is to be referred unto those few, the which returned both with Zorobabel, and also with Esdras afterward, Esdr. 2. and 8. and moreover unto those which dwelled in the other Tribes afterward. But if it be taken in a mystical, or spiritual sense and understanding, the Prophet comprehendeth the whole Church, unto all the which, and not unto some one part thereof only, God promiseth that he will be favourable, and present with it. But the chief part of this verse doth consist in the showing forth of the cause of these so great promises of God, that men should not attribute them unto their own merits or deservings. And here is a double cause alleged, 
Two causes of these promises.  and both of them excludeth or shutteth out all works of men, and calleth us back unto the only grace and mercy of God, as the true and alone cause of those promises. So David acknowledgeth, Psal. 44 ver. 3. that the people of Israel did not inherit the promised land for any worthiness in themselves, but only through God his love and favour unto them, saying: They inherited not the land by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou didst favour them. So Psal. 68 ver. 22. he teacheth us, that the Lord would have us know the deliverance of his Church to be his own work, when he saith, The Lord hath said, I will bring my people again from Bashan: I will bring them again from the depths of the sea. 
1. The mercy of God.  The first cause of these promises is, The mercy of GOD, whereby he hath compassion on us, that is, on his Church, freely pardoning her sins. The second, because he is their God, that is, 
2. His election.  hath chosen them of his mere or only grace. This latter is the cause of the former, that is to say, the election of God is the cause of his taking pity and compassion on us. The effects hereof, That he heareth us when we pray unto him: and doth in such sort renew & restore us again, as if he had never abhorred us, to wit, because through Christ he is fully and perfectly reconciled, or made friends with us.   
Vers. 7. And they of Ephraim shall be as a giant, and their heart shall rejoice as through wine: yea their children shall see it, and be glad: and their heart shall rejoice in the Lord. 

That which was promised of the strength of the jews, confirmed by a double comparison.  BY a double comparison he doth both confirm, and also make plain that which he had said before of the strength, which the jews should have in their battles. The first is taken from the strength of the tribe of Ephraim, the which among the rest of the tribes of Israel was counted most populous, or full of people, and in wars most strong. And therefore in the Psalm. 60. ver. 7. it is said of that tribe, Ephraim also shall be the head of my strength. This also may appear by the 78. Psalm. ver. 9 that in itself this tribe of Ephraim was of great force and power, either to defend itself, or to hurt his enemies, albeit that God being angry with them for their idolatries, and other sins, they had the overthrow in that battle, and fled before their enemies. The children of Ephraim (saith the Psalmist) being armed and shooting with the bow, turned back in the day of battle. So strong then shall the jews be in their battles against their enemies, as the Ephraimites in times past were wont to be strong against their enemies. The second confirmation is from the manner of their joy and gladness, that they may be assured of the victory. For both their fathers, that is, those of grown years, and their sons, that is, their young children, shall in such sort rejoice for these victories, as they are wont to do which have their heart merry, and refreshed or cheered with wine taken moderately. Psal. 23. and Psal. 104. ver. 15. where David showeth that wine moderately drunken, maketh glad the heart of man. Finally, they shall rejoice in jehovah, or in the Lord, both that their joy may be understood that it shall be holy, and not wanton, and that the Prophet may show that in this gladness the praise shall be given unto God, and not unto themselves by the jews getting the victory.   
Vers. 8. I will hiss for them, and gather them, for I have redeemed them: and they shall increase, as they have increased. 

The answering of an objection touching those that were still in Babylon, & their fewnes.  THis is the answering of an objection, lest because of the rest which yet abode still in Babylon, and by reason of the small number of them they should distrust of the former promises of God. First therefore he answereth unto that their debating concerning those that were absent, that it shall come to pass, that these also together with themselves shall most eas●●, and quickly be gathered and come together. The which came to pass in that their second, and third coming out of Persia and Babylon, the which was taken in hand by Esdras, and Nehemias', Psal. 126. Secondly, he answereth unto the objection of their fewnes. The children of Israel shall be increased, as at the first. For that promise of God made unto Abraham, Gen. 13. ver. 16. I will multiply thy seed, as the dust of the earth, etc. shall also be of force in these. 
No one nation of the world so great in number as the jews at this day.  The which promise doubtless appeareth even at this day yet now in the jews, albeit miserably dispersed or scattered. For there is not any one nation yet at this day in the world so great in number as that is, if the dispersed jews might be all gathered together into one place.   
Vers. 9 And I will sow them among the people, and they shall remember me in far countries: and they shall live with their children, and turn again. 

An amplification and confirmation of the former promise of God.  AN amplification of the promise of God immediately going before, touching the multiplying or increasing of the nation of the jews, and a confirmation of the same, by a most excellent and manifest effect thereof, to wit, the jews shall be so many in number, that they shall be scattered among other nations as pearls, and sowed among them for the spreading abroad of the knowledge of the true God. Wherefore there is promised an exceeding multiplying or increasing of this nation, & the same described by the sign or token spoken of before. 
Three benefits of God toward the jews.  So that this verse containeth these three benefits of God. First, that the jews are in such sort to be scattered, and carried among other nations, as the seed is sown in the fields for hope of harvest, 
1. They shall be scattered among the heathen to be preachers of the grace and glory of God.  and not that they shall be cast out into most lamentable bondage and banishment, as they were before among the heathen. Wherefore this thing showeth the multiplying or increasing of this people: & that which otherwise might seem most woeful, namely, to live without the borders of their country, that the same shall be both profitable and glorious for the jews, who by this means are sent forth to be as it were preachers of the glory of God among the heathen, that they might sow the first seeds of the grace of God, which was to be showed toward them. This scattering abroad of the jews, as it were an heavenly sowing, fell out after their return f●●m the captivity of Babylon. Whereupon both Acts. 2. and also 1. Pet. 1. and 1. jam. ver. 1. they are called Diaspora, 
2. They shall have free liberty to serve God among other nations.  that is, a scattering or sowing abroad. The second benefit of God is, That it shall come to pass, that in those countries, howbeit never so far off, they shall notwithstanding serve God: they shall be suffered, and also may freely retain and godly use the remembrance and calling upon of God: The which doth not always appear to have been done and granted unto them in the captivity of Babylon. So the jews every where had their Synagogues by the permission or sufferance of the Magistrates, when as before the time of Christ they were thus scattered among the heathen, as may be gathered both by the Acts of the Apostles: and also by the history of josephus. The third benefit, That the same jews shall with their whole families both have their being and dwelling among those nations in safety, and shall return to jerusalem, 
3. They & theirs shall dwell in safety among the heathen, and may return to jerusalem, when they will.  when they will, both to sacrifice, and also to dwell. The which was not lawful for them to do in the time of their captivity. So then here by the way of matching together of contraries is a comparison made between the estate of the same jews, when as they were in exile or banishment among the Babylonians, and when as the Lord shall scatter them among the Gentiles, as the preachers of his glory, and forerunners of his Gospel. Others do refer this unto a mystical or spiritual sense of the calling of the jews, and Gentiles, the which I confess also to be true, but first these things ought thus to be understood according unto the letter, as they also in very deed fell out, and came to pass. And the event or falling out of the matter is the best interpretation of Prophecies.   
Vers. 10. I will bring them again also out of the land of Egypt, and gather them out of Asshur: and I will bring them into the land of Gilead, and Lebanon, and place shall not be found for them. 

A confirmation of the second promise made before touching the bringing back of the jews from captivity.  A Confirmation of the second promise, the which also is contained before ver. 8. For when as both natural affection toward their brethren moved the jews which were returned, to think of the jews their brethren being yet still exiles, or in captivity among the Babylonians: so also was that multiplying or increasing of the nation promised before, after that God had gathered together and brought back again those self same exiles and captives. God therefore promiseth that it shall come to pass, that he will bring them back out of all nations whatsoever, where they yet remain in banishment or captivity, either among the Egyptians, whither they had fled after that the Temple was destroyed jerem. 44. or among the Assyrians, as the ten Tribes 2. King. 17. And that it shall come to pass, that they shall dwell again also in those places, in the which they were once placed by God, to wit, in Galaad, and Lebanon, which two places by the figure Synecdoche, 
What the figure Synecdoche is, see Amos, cap. ●. ver. 21.  are reckoned up for the rest of the parts of the promised land Finally, that it shall come to pass, that the same nation shall be so populous or full of people, that there will not any more be room enough for them in the promised land: and that therefore the jews, as he said before ver. 9 must be fain to go to dwell among other nations. Accordingly hereunto doth Isai. cap. 49. ver. 20. prophesy of the great increase of the Church of God, saying, The children of thy barrenness shall say again in thine ears: The place is strait for me: give place to me, that I may dwell. And again cap. 54. ver. 1. Rejoice, O barren that didst not bear: break forth into joy, and rejoice, thou that didst not travail with child: for the desolate hath more children than the married wife, saith the Lord.   
Vers. 11. And he shall go into the sea with affliction, and shall smite the waves in the sea, and all the depths of the river shall dry up: and the pride of Asshur shall be cast down, and the Sceptre of Egypt shall departed away. 

The answering of an objection against their return.  THis is the answering of an objection, that they should not despair, or be without hope of the return of their brethren, either for the hardness of the ways, and journeys, or for the power of the kingdoms, 
1. The hardness of the ways, might seem to be a let unto them.  in the which they are exiles or captives, the which peradventure would withstand or let them being willing to go away. All this shall be no let, answereth the Lord. For as concerning the journeys and ways be they never so hard and cumbersome, they shall not let, neither the sea, nor the rivers, nor the waves, or floods. For the rivers shall dry up, be they never so deep, when they shall return unto jerusalem: this people returning shall pass the sea, being so strait and gathered in, as they did of old in Egypt, so that it may be gone through on foot. Finally, the waves and floods shall fall, and being strooken, as they were some times with the rod of Moses, shall sink down. So then in this place there is an allusion or resemblance unto those miracles, the which were wrought by God in the first deliverance of the people, that nothing should be any let unto the people, going unto the place that was promised unto them. He therefore promiseth that the same help of God shall be ready for them, when as they shall return unto jerusalem from the captivity of Babylon: the which thing came to pass, Esdras and Nehemias' being their Captains, See Isai. cap. 40. ver. 12. And cap. 43. ver. 1.2. in these words, But now thus saith the Lord, that created thee, O jaakob: and he that form thee, O Israel, Fear not: For I have redeemed thee: I have called thee by thy name, thou art mine. When thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee. Where thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee. But these things in a proverbial kind of speaking do declare, that it shall come to pass, that all ways shall be easy unto them, and such as they may pass through. So it appeareth to have come to pass Esdr. 8. ver. 21.22. where he saith, And there at the River Ahava, I proclaimed a fast, that we might humble ourselves before our God, and seek of him a right way for us, and for our children, and for all our substance. For I was ashamed to require of the King an army, and horsemen, to help us against the enemy in the way, because we had spoken unto the King, saying, The hand of our God is upon all them that seek him in goodness, but his power, and his wrath is against all them that forsake him. So we fasted, and besought our God for this: and he was entreated of us.  

2. The power of the kings in whose lands the jews shall be, might also seem to be a stay unto their return.  Further, as touching the kings, in whose dominions and countries the jews were, and who as yet at that time seemed to be enemies unto the jews, and not to favour them, as the Persians were (albeit that they had before given the jews leave to departed) neither shall they also be able to stay or let them, that God should not bring his people out of their kingdoms, as of old Pharaoh withstood the Israelites. The reason is, because the power both of the Assyrians the which the banished jews do fear: and also the kingdom and sceptre of the Egyptians, shall be cast down, and shall perish, so that then it cannot be any let or stay unto them. In a word, nothing can let the work of God, and the decree of the deliverance and redeeming of his Church Isai. 40.   
Vers. 12. And I will strengthen them in the Lord, and they shall walk in his name, saith the Lord. 

The conclusion of this chapter, and of the former promises.  THe conclusion of the whole chapter, and of the former promises, the which showeth, both that, they shall have their fulfilling, and accomplishment, and that also of the mere or only grace of God. And therefore the prophet saith, that the people or Church of GOD shall be strengthened, but in jehovah, or the Lord: that the people shall walk, but in the name of God. Both these do signify, that they shall have this strength, both to fight against their enemies, and to return from the places of their banishment or captivity, from the Lord, and not of themselves: in the name of God, and not in their own strength. Albeit the word (walk) may also be referred unto their life, the which he promiseth shall be agreeable unto the will of God: that we should understand, that then at the length we are made partakers of the promises of God, when as we obey him, and walk in his fear. There is added an earnest confirmation of this whole prophesy, in these words, The saying of the Lord, or, thus saith the Lord, of the which I have spoken often before.    

CAP. 11.  
Vers. 1. Open thy doors, O Lebanon, and the fire shall denoure thy Cedars. 

The dirft of this chapter,  THe drift and purpose of this Chapter is twofold. First, to foretell that there shall be wars in judea, and in the countries near unto it, 
1. To forewarn them of wars to come.  both unto the terrifying or fearing of the wicked, and the fore arming of the godly and faithful: and also for the yielding of a reason, and making more plain of the promise made before touching the victory which the jews should have against their enemies. For to what end should he speak of victory, but because that there should be wars? So then in this place are briefly foretold both the warrrs which were before the Maccabees, and also those which were in their government, yea and also in those countries afterward, even until the coming of Christ: for I do not think that here are rehearsed those wars, the which fell out after the coming of Christ. Albeit that the things, which here are spoken, may be applied also unto all the afflictions of the church at any time, that the godly may be fore armed, and that the wicked, and such as are hypocrites in the Church, may be called back unto repentance, if it may be, for fear of the calamities or punishments, hanging over their heads. This is the first drift of this chapter. 
2. To show the causes of so great afflictions of the church.  The second is that the causes of so great afflictions of the Church of God may be declared, and that by this means all men may be put in mind of their duty, both the rulers of the common wealth, and the rulers of the Church, and also the Subjects. The causes of these evils and punishments here recited, the which afterward fell out, and do also now a days fall out unto the church of God, are the negligences of the pastors or rulers as well of the common wealth, as of the civil Magistrates: as of the Church, as the Priests and Levites then, and the Ministers of the word of God now. By which recital the rulers of that nation were betimes put in mind of the performance of their duty: and yet notwithstanding did that negligence endure, nay became always worse and worse, until that God did utterly break off the old covenant of that people, and sent hi● Christ, who gave new pastors unto his Church, Matth. 25. And the self same causes do also make the pastors of the Church guilty even at this day, if so be they shall be careless, and negligent.  

This verse containeth the destruction of Coelosyria.  Now this first verse foretelleth the desolation, or laying waist of a country, the which among many other near unto the jews, was more further off from judea, to wit, of Coelosyria, the which is contained between the two mountains Libanon. The which fell out not under Alexander the Great, winning Asia, and Syria: but under his successors, to wit, the Kings of Syria, such as were the Antiochi, the Seleuci, and others, the which made and had continual wars in those countries with the Ptolomees of Egypt, and often with the Syrian Kings, as appeareth most manifestly by justinus the hystorian, and by Appianus in Syriacis, and by the continual history of that time. But in this place, and in those that follow, for the moving and stirring up of affections, God useth the figure Prosopopoeia, 
What the figure Prosopopoeia is, see Oseas cap. 6. ver. 1.  and the same is directed not unto men, but unto mountains, and things without life, as in Micheas often, and in the Prophet Isai, cap. 1. ver. 2. Hear, O Heavens, and hearken, O earth, etc. For the Lord, or the Prophet speaketh unto Libanum, a mountain of Phoenicia, or rather of Syria, to open his doors and gates. And why I pray you doth he this? To wit, that the Cedars, and most excellent trees, the which this mountain Libanus doth bear, as his riches, wealth, and ornaments, might be burnt, and consumed. For that there do grow the goodly Cedars the Psal. 29. ver. 5. doth witness, where it is said, The voice of the Lord breaketh the Cedars, yea, the Lord breaketh the Cedars of Lebanon. By this kind of speaking the Prophets also do show that things without life do notwithstanding hear the voice of God: and therefore that men ought so much the more to hear the same. Further, doors or gates, are attributed unto Libanus, because as Plinius saith, lib. 5. Nat. hist. cap. 20. Against the mountain Libanus, the mountain Antilibanus is set or lieth out in length, joined unto it as it were with a certain wall: so that these were, and are narrow passages, and gates, kept also some times of the kings of Persia by a wood ward or a wood-reeve, that is, a special officer for that turn, as appeareth Nehem▪ 2. ver. 8. where mention is made of Asaph the king's keeper thereof, that he should deliver from thence timber for the building at jerusalem. By the name of Cedars some will have all the most notable men of that country to be signified, whose destruction is signified, that the Church should not be troubled by means thereof.   
Vers. 2. Howl, fir trees: for the cedar is fallen, because all the mighty are destroyed: howl ye O Oaks of Bashan, for the defensed forest is cut down. 

Two parts of this verse.  TWo things are to be noted in this verse. The first is, an amplification of the former prophesy. For not only the Cedars, but also the Fir trees are stirred up unto mourning, 
1. An amplification of the former prophesy.  nay unto howling, that is, exceeding wailing and crying to be heard every where. The reason, because every the most excellent, and most glorious things (whether ye have regard unto men, 
2. The destruction of the land of Basan. What the figure Synecdoche is see Amos, cap. ●. ver. 21.  or unto any other things) in those countries are cut down, wasted, consumed, and destroyed, or to be cut down and destroyed. By which effect the greatness of the destruction is signified. The latter part of the verse foretelleth the destruction of another country, the which also is near unto judea, to wit, the province of Basan, the which was nearer unto judea, and yet beyond jordan. For Basan was the land of king Og, 
An Allegory is a figure, whereby one thing is said in words, & another thing signified in sense, and meaning, as in the former verse by Cedars, great men, and here by oaks the poorer sort.  Numb. 12. Afterward the historians, as Stephanus, have given all that land unto Arabia. For it was won by the Arabians. So then this land also is called unto mourning, because that the woods of that country, yea, the defensed forest, is destroyed. By the figure Synecdoche, by the most notable part of that country, that is, the Oaken wood destroyed, God showeth the destruction of the whole people. For that country was both full of mountains, & also full of woods, abounding, not with Cedars, as Libanus, but with Okes, by which word some do allegorically understand the common people, and poorer sort, unto whom also destruction is threatened. But all sorts of men of that place of what degree soever they be, are thereby understood.   
Vers. 3. There is the voice of the howling of the Shepherds: for their glory is destroyed: the voice of the roaring of lions whelps: for the pride of Iorden is destroyed. 

The foretelling of the judgement of God against the jews themselves.  THe third foretelling of the judgement of God now against the jews themselves, whose shepherds (whom afterward he calleth Lions) are first of all said to howl, because that God will first of all punish them for their negligence, or slothfulness in feeding of the flock committed unto them. And he calleth judea, the Pride, or Excellency of Iorden, that is to say, that country, which of all those which adjoin unto the river Iorden, is and was without all doubt the most excellent, and most brave and dainty. This also doth God foreshow shall be destroyed.   
Vers. 4. Thus saith the Lord my God, Feed the sheep of the slaughter. 

The care of God his church committed to the Prophet.  THe moving and stirring up of affections, for God by way of taking pity and compassion, doth commend and commit the care and charge of his Church and people unto the Prophet, because it shall be very ill governed by those, which hereafter will call themselves the shepherds thereof. Therefore both to condemn, 
The things here spoken unto Zacharias, are chiefly fulfilled in Christ.  and correct that same negligence of the shepherds (the which should be, and waxed every day worse and worse, even until the destruction of that nation) and also to show how great miseries there should be by this means in that people, God will have the government of his people to be given unto other shepherds. But the things which are here spoken and commanded by God unto the Prophet Zacharias, because that Christ is the head both of the prophets, and also of all Shepherds, they are chiefly to be understood of Christ, 
1. Who is commanded?  who at the length doth take upon himself the charge of his church, those, whom he hath appointed shepherds, either sleeping, 
2. What is commanded.  or treacherously neglecting or foreslowing of their duty.  

3. Whereof there is commandments?  And this verse hath three things to be noted. First, whom God commandeth: Secondly, what he commandeth: and thirdly, whereof God giveth commandment. For the first: God commandeth the Prophet, that is, another, than the ordinary Shepherds, but extraordinary, such as were the Prophets. 
1. The Prophet.  For thus doth God teach, how careful he is for his Church, namely as who, when as the ordinary shepherds cease to do their duties, raiseth up extraordinary. And thus much doth Christ seem to win out of the mouths of the pharises themselves by the parable of those undutiful husbandmen, which foreslowed the vineyard committed unto their charge, and also slew those that were sent to receive the fruits thereof, when as unto Christ demanding what they think that the Lord of the vineyard will do unto those lewd husbandmen, they make this answer Matth. 21. vers. 41. He will cruelly destroy those wicked men, and will let out his vineyard unto other husband men, which shall deliver him the fruits in their seasons. Now this extraordinary government, the which is given unto the Prophet, seemeth to be to be understood of the Ecclesiastical, or spiritual government only: and not of the government of the common wealth, as if both government were committed unto the Prophet, albeit that afterward both the government of the common wealth, and also the government of the Church became most corrupt. But the Prophet in this place doth represent the person of Christ, who coming into this world, himself by himself took upon him this charge of the church, being spiritual, and not an earthly kingdom, the which he left unto Cesar Matth. 21. ver. 12. When he went into the Temple of God, and cast out all them that sold and bought in the Temple, and overthrew the tables of the money changers, and the seats of them that sold doves. And Matth. 22. ver. 21. when he willeth them To give to Cesar, the things, which are Caesar's, and unto God, the things, which are Gods. 
2. The spiritual government of the Church.  In the second place is to be considered, what God commandeth, and committeth unto the Prophet, namely the spiritual government of his church, whereof I have spoken, so far forth as he representeth the image of Christ. 
3. Of God his Sheep.  The third thing is, whereof God giveth commandment, to wit, he giveth commandment touching his Sheep, whom to move affection, and compassion withal, he calleth Sheep of the slaughter, that is to say, the which are handled, and used of their shepherds both of the common wealth, and also of the Church, even in such sort, as if they were mere or only beasts delivered and appointed unto them for a pray, and unto the slaughter, and to be devoured. Against which kind of rulers it is said Psalm. 14.4. Do not all the workers of iniquity know, that they eat up my people, as they eat bread? And against such the Lord by his Prophet Ezechiel cap. 34. ver. 2. crieth out, and saith, Woe be unto the shepherds of Israel, that feed themselves: should not the Shepherds feed the flocks? 
Who are to be understood by the name of Sheep.  And by the name Sheep, the Prophet signifieth, not the whole people, or every one that is a jew, but him only who is a sheep, and godly, and not filthy, and a goat in the Church of GOD. Whereby we are taught, that God hath not this especial care of every one in the Church, but of those only which are his Elect, or Chosen.   
Vers. 5. They that possess them, slay them, and sin not: and they that sell them, say, Blessed be the Lord: for I am rich, and their own shepherds spare them not. 

The first reason, why the sheep are to be given unto other Shepherds.  THe first reason, why therefore these Sheep of God were to be committed unto others, than the ordinary governors, namely, because the ordinary governors did not feed them, but unmercifully slew them. Therefore here is now described, what manner of shepherds the ordinary Shepherds were. First, they were outrageously cruel, as namely who do slay & kill, yea, 
The Shepherds of that time.  & that scotfree, or without any punishment, the very self same their own and God's sheep, the which they ought to save, 
1. Cruel.  as their most precious goods. For even then, when as they do this, they are not counted guilty, or esteemed so by others. So great doubtless was the tyranny of those shepherds toward their sheep, and such was their authority over the people of God, and so grounded, and settled, that their greatest injuries, and tyrannical against the Church of God, was judged to be their right, and their lawful power, such as the right and power of the King, in profane or wicked Kings is described or set forth for to be, 1. Sam. 8. from the eleventh verse unto the 18. wherein is showed that he shall make their sons his horse men, and chariot drivers, his soldiers, his plough men, his haruesters, his smiths, and such like: their daughters, his apothecary's, and cooks, and bakers: that he will take away their goods, and give them unto his nobles, and finally use them every way most seruilelie and slavishlie. 
2. Covetous.  Secondly, they shall be covetous unsatiablie, that is, in such sort, as they can never be filled. For they sell those sheep, which they ought to redeem even with their own blood: and grow rich by them with great blasphemy against God, whom they make the author of such riches sacrilegiously, and most theevishlie gotten. For they say, blessed be the Lord, who hath given us these things. So doth Christ accuse the Pharises of his time, and shepherds of the jews, who retained these manners brought in, and accustomed of long time, Matth. 23. ver 14. where he crieth woe unto them for the same, saying, Woe be unto you Scribes and Pharises, hypocrites: for ye devour widows houses, even under a colour of long prayers: wherefore ye shall receive the greater damnation. This that is here said of their covetousness to have been true, appeareth by the history of the jews in Aristobulus, Antipater, Herod, and in all the rest, also in the Priests, which until the time of the destruction of jerusalem were their Kings and Shepherds, joseph. 
3. Hypocrites.  in Antiquitat. lib. 13. & de Bello judaico lib. 2. Thirdly, they were Hypocrites. For they go about to hide and cover their sacrileges or notorious robberies, their making merchandise of the people, and their prays and booties, with the holy name of God, as with a vail. So speaketh Christ of the ordinary Shepherds of the Church of his time Matth. 23. ver. 15.16.23. Woe be unto you, Scribes and Pharises, Hypocrites: for ye compass sea, and land to make one of your profession: and when he is made, ye make him twofold more the child of hell than yourselves. Woe be unto you blind guides, which say, whosoever sweareth by the Temple, it is nothing: but whosoever sweareth by the gold of the Temple, he offendeth. Woe be to you, Scribes and Pharises, Hypocrites: for ye tit he mynth and anise, and cumin, and leave the weighty matters of the law, as judgement, and mercy, and fidelity. These ought ye to have done, and not to have left the other. So also doth Peter describe or set forth the Popish Clergy, in his second epistle, cap. 2. ver. 3.10.14. after this manner: Through covetousness shall they with feigned words make merchandise of you, whose judgement long agone is not far off, and their damnation sleepeth not, chiefly them that walk after the flesh, in the lust of uncleanness, and despise the government, which are presumptuous, and stand in their own conceit●, and fear not to speak evil of them that are in dignity, having eyes full of adultery, and that cannot cease to sin, beguiling unstable souls: they have hearts exercised with covetousness, cursed children. Against these are the true Shepherds matched, being described by the same Peter in his first epistle, cap. 5. ver. 2. where he saith: Feed the flock of God, 
They are unworthy of their charge and office.  which dependeth upon you, caring for it not by constraint, but willingly: not for filled hie lucre, but of a ready mind. Fourthly, they are altogether unworthy of their charge and office. For these shepherds are not touched with any affection or love at all toward the sheep of GOD committed unto them. So doth Paul warn the Bishops, Acts. 20. ver. 29. saying: For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flooke. For this doth the word (feed) signify in this place, to wit, with a loving affection to be careful for the good and benefit of the sheep.   
Vers. 6. Surely I will no more spare those that dwell in the land, saith the Lord: but lo, I will deliver the men every one into his neighbour's hand, and into the hand of his King: and they shall smite the land, and out of their hands I will not deliver them. 

The second reason, why the sheep are to be committed unto good shepherds.  THe second reason, why God worthily committeth the charge of his sheep unto good shepherds, because great miseries hang over the world, and the land of the jews, among whom notwithstanding God will have those that are his to be governed by his word, and to be preserved. Wherefore there was need of a shepherd. And he properly both was, and also now is, Christ: and not men. For he doth truly, and indeed govern his Church, and save it in hard and troublous times. So then a great calamity or misery of that country, which was to ensue, is described in this place, and threatened, the sum whereof is first of all set forth. 
1. The sum of the misery, which was to come upon the land.  And that is this, namely, God will no longer spare the inhabitants of the land: both by reason of those sins of the shepherds reckoned up before (for the people also is worthily punished for the sins of the shepherds, as who namely agreeth and consenteth unto them:) and also because of the sins of the people themselves, the which are afterward described ver. 12. Secondly, the same misery is laid open more plainly, and at large, namely, that God will deliver every one into the hand of his neighbour, and of his ruler, as it were his hangman, both that they may mutually vex one another, yea and that their rulers especially might slay them. The which thing came to pass unto them in the times of the Alexanders, of the Aristobuli, of the Caiaphasses, and Annasses. And then also will not God deliver them, that is, he will not save the rest besides his sheep, whilst the whole land of judah shall be thus trodden under foot, wasted, and defiled with the blood of her own people by her shepherds.   
Verse 17. For I fed the sheep of slaughter, even the poor of the flock, and I took unto me two staves: the one I called Beauty, and the other I called Bands, and I fed the sheep. 

How the Prophet behaved himself in the execution of the former commandment of God touching the feeding of his sheep.  A Consequence, or showing how the matter fell out. For it followeth in order, that having declared the commandment of God unto the Prophet touching the feeding of his sheep, and his people, we should understand, what was the obedience of this Prophet, and the execution of this commandment. And this is here now set forth even unto the end of the chapter in order. And first of all in this verse the Prophet showeth, how great was his diligence and care (and consequently of Christ, whereof this was a figure) in feeding this people. 
1. The diligence of the Prophet in feeding the flock.  Secondly, whom he especially fed, that is to say, who were indeed partakers of this care of Christ for his church. And they truly were these only, who are here called the sheep, and poor of the flock, 
2. Who were partakers of this diligence.  that is, which were teachable, and humble, and obedient unto God, as hereafter ver. 11. the Prophet himself doth expressly expound the same. The will and care of the Prophet in deed, and consequently of Christ, was to feed all: but all other besides the sheep, and these poor ones of the flock would not, and refused to be fed, and heard not this shepherd, and therefore they perished. For as Christ saith, joh. 10. ver. 27. His sheep hear his voice, and he knoweth them, and they follow him, and he giveth unto them eternal life, 
The great care of Christ in feeding the flock, declared,  and they shall never perish, neither shall any pluck them out of his hand.  
But how great affection and diligence there was in God, or in Christ to feed this whole flock, 
1. By the repeating of these words, I have fed the sheep.  appeareth here by a double sign or token. First, by the earnest repeating of these words, I have fed the sheep, I have fed the flock. For this kind of speaking is an earnest protestation and declaration of the heart and mind of the Prophet, (and consequently of Christ) touching the governing of this people, 
2. By executing of both parts of well governing.  of whom because he took compassion, he also in this place to move affection, calleth the sheep of slaughter. Secondly, by the executing of both parts, 
1. In restoring good order.  the which are required in the well governing of a people. The first, in restoring again of good order gone to ruin and decay. 
2. In putting down evil shepherds.  The second, in putting down of evil shepherds. The first, the Prophet describeth or setteth forth in this verse, by a figure or sign, the which the Prophet, that is Christ, took unto him. So then the true and wholesome governing of that people consisted first in bringing again of true order, to wit, in purging the pure doctrine of the word of God delivered unto them, from all superstition, and in the restoring of other things (whereby the excellency of this people above others, and their order in religion, and in policy appeared) and also in the preserving of the most strait union and agreement of that whole people within themselves, and that form and rule appointed by God. Wherefore the Prophet representing the person of Christ, showeth that he also was desirous, and took upon him the care of restoring of this government, and delivering it unto them. And this doth he declare by two signs most fit to signify the same. For he saith that he took unto him two rods, or shepherds hooks: the one, which he called Beauty, or Comeliness, 
Beauty.  to wit, of the signification of the thing which it signified: the other, he named cords, or Bands, and fellowship, namely, of the end, 
Bands.  and signification of the thing, whereof it was a sign and figure. Wherefore, as appeareth hereafter, ver. 15. God by the consideration of the sheephook and sign (the which the Prophet as a shepherd took unto him) would have it showed unto his people as it were by a figure, what manner of shepherds he then would give, and also what manner of shepherd he himself would be unto that people. Wherefore that rod, which is called Beauty and Comeliness, 
What was signified by the rod Beauty.  was a sign of that same whole order, truth, and form or beauty, the which God went about to restore unto them both in true religion, and also in true policy, whereby the fairness, comeliness, and beauty of that state did shine forth. This excellency and beauty of the state of the jews above all other nations, Moses doth lively express Deut. 4. ver. 6.7.8. in these words: Keep them therefore, and do them: (he speaketh of the laws and ordinances, which God had given unto them) for that is your wisdom, and your understanding in the sight of the people, which shall hear all these ordinances, and say, only this people is wise, and of understanding, and a great nation. For what nation is so great, unto whom the gods come so near unto them, as the Lord our God is near unto us, in all that we call unto him for? And what nation is so great, that hath ordinances, and laws so righteous, as all this law, which I set before you this day? The second rod, which is called Bands, was a sign of that union or agreement, 
What is meant by the rod Bands.  both in true faith, and also in the politic order ordained by God, the which God procured also to be done in this whole nation, Psal. 133. but in vain. And in these two points is contained that same first part of wholesome government, the which is called due and lawful, and right order. And for this cause are these things said so diligently to be procured by God, that we should understand that the cause of the destruction, and ruin of this people doth not lie, nor is in God, but in both the shepherds, and also the people.   
Vers. 8. Three shepherds also I cut off in one month, and my soul loathed them, and their soul abhorred me. 

The second part to be observed in good government, is the present deposing of bad shepherds.  THe second part, and caution or proviso to be observed in the establishing of true government, namely, that all evil shepherds be deposed, and put away, and that forthwith, and out of hand, so that they be not tolerated or suffered, no not so much as for the space of one month, that is, for a very short and little space. For as the good are to be set up and retained, so are the evil even the very first day, and out of hand to be removed. The which also God, or Christ showeth in this place to have been done by him, in the person of the Prophet, that is, in his own type or figure. But these things both have place daily in the Church of God: 
When this deposing of bad shepherds was fulfilled among the jews  and also especially were fulfilled among the jews, when (as it appeareth by the history of the Maccabees, and by josephus) God would have so many ambitious and proud high Priests, Kings, and judges to be removed, and displaced, even by the heathen princes: as for example, Menelaus, jason, the Aristobuli, the Hircani, etc. the Annasses, and others. And thus far hath God showed, what manner of care he had for the feeding of this people.  

The rebellion, unthankfulness, and disobedience of the jews toward God for all his benefits towards them.  Now is set down, and followeth on the other side, what, and how great the rebellion, unthankfulness, and stubbornness or disobedience of this people was against God. Therefore I translate these words, And my soul loathed them, etc. by the adversative particle or conjunction (but) But my soul was wearied in them, or, loathed them, etc. that the Lord might show, that he laboured in vain among them so long, and so greatly. The reason is added, the which proveth the whole fault and blame to be in them, to wit, because they loathed God himself, and abhorred his admonitions, and not only cared not for them or despised him and them. Whereby it came to pass that God, after long patience and tarrying for them, began to be weary of them, or to loath them. For in this place the Prophet hath briefly comprised those things, the which notwithstanding came to pass a long while after, but he was contented in few words to have comprehended, or set down the falling out of the matter, as it was. So then the jews were in the end rejected or cast off, because of their disobedience and rebellion against God, and God was weary of his care and carking for them.   
Vers. 9 Then said I, I will not feed you: that that dieth, let it die: & that that perisheth, let it perish: and let the remnant eat, every one the flesh of his neighbour. 

What is men● by God his loathing, or being weary of the jews.  THe making of the former matter more plain. For he showeth what this meaneth, where it is said, that God was weary because of the obstinacy or stubbornness of the jews, to wit, that he left of the care of them, as of his flock, and would have every one of them to suffer the due punishments for their lewdness and wilful rebellion. 
A threefold punishment.  Wherefore here is described or set forth a three fold punishment. First, their casting off, wrought by God himself, in these words, I will not feed you, to wit, any more, or any longer. 
1. God will cast them off.  The which, what it signifieth, is declared afterward in the verse following in these words, I will disannul, or, make void my covenant, etc. 
2. He will not give them a mind to repent.  The second punishment, That he will deliver over every one unto his own destruction, and that God will not give them any more a mind to be sorry for their fault, or to repent. The which is a most grievous punishment, and vengeance of God against men, Revel. cap. 22. ver. 11. pronounced against such as are past all hope, and hardened in their sins, where it is said: He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still. And of such speaketh God, jere. 15. ver. 1.2. saying, Though Moses, and Samuel stood before me, yet mine affection could not be toward this people: cast them out of my sight, and let them departed. And if they say unto thee, whither shall we departed? Then tell them, Thus saith the Lord, Such as are appointed unto death, unto death: and such as are for the sword, to the sword: and such as are for the famine, to the famine: and such as are for the captivity, to the captivity. This punishment even yet now appeareth at this day in the jews most stubbornly resisting the Gospel. The third punishment is, 
3. Those that shall be left alive shall eat one another.  That the remnants of those that shall be left alive, shall eat up one another. The which thing fell justly so out among the jews, when as they destroy and kill one another with mutual and civil, or home wars, within themselves. And to conclude, they did in the end overthrow themselves, in the besieging of the city jerusalem.   
Vers. 10. And I took my staff, even Beauty, and broke it, that I might disannul my covenant, which I had made with all people. 

A confirmation of the former threatenings by a visible sign.  A Confirmation of the former threatenings, taken from a visible sign set before the jews, the signification whereof is added. The visible sign is used, that the very hypocrites themselves, and rebels, might be the more moved. There is also a clear and plain interpretation thereof set down: that they should not afterward have any excuse of ignorance, but should plainly understand the meaning of God. 
The sign.  As for the sign, it was this, namely, that the Prophet before their faces broke that same his rod, the which he had called Beauty and Comeliness. 
The interpretation.  The interpretation, that this breaking of the rod did signify, that God had broken that covenant, the which of old he had made with all those tribes (the which were so many nations, and so many people in most great numbers, as there were tribes therein) in Abraham, and the patriarchs. And therefore that they should not now any more have the pure & true doctrine of God: nor any politic state or order. In the which two points consisted the beauty and praise of that nation, as it doth in like manner of any other people whatsoever. But by this place appeareth now (in which time there hath been an accomplishment of these threatenings of God) that the jews are strangers from the covenant of God. The which thing also this confirmeth, to wit, that this whole nation of the jews is without Baptism, that is, a most certain sign of the covenant of God with men, instituted or ordained by God himself.   
Vers. 11. And it was broken in that day: and so the poor of the sheep that waited upon me, knew that it was the word of the Lord. 
THe figure Auxesis, 
Auxesis: what this figure is, see Oseas cap. 7. ver. 4.  or increasing. For he amplifieth, and confirmeth the matter from two places. First, from the very falling out of the matter, the which followed immediately: The same day, saith the Prophet: not wherein the Prophet spoke these things, but at what time they desperately cast off, and refused God. Now this fell out especially at the time of Christ crucified, and in all the time that followed after the same. Secondly, he confirmeth this thing by the very confession of the godly, who did manifestly acknowledge that thing to have been fulfilled, the which God had foretold: and therefore that this was the word of God, and true. For the falling out of the matter accordingly, is a most true witness of the prophecies of God. This place agreeth with that saying of Christ, Matth. 11. ver. 19 The wisdom of God is justified of her children. And this chiefly came then to pass, when as all the godly jews after the death and ascension of Christ, when wars began to grow, departed all from jerusalem and went to Pella, as Eusebius witnesseth, lib 3. Hist. cap. 5. Further, the Prophet calleth the children of God, the poor of the flock, as before ver. 7. because they are afflicted, and humble above the rest, and willing to be taught.   
Vers. 12. And I said unto them, if ye think it good, give me my wages: and if no, leave of: so they weighed for my wages thirty pieces of silver. 

A reason why God left of the care of his people.  THis is the yielding of a reason, which showeth the causes, why God hath left of the care of his people, and cast them away, to wit, the great unthankfulness of the people most manifestly declared by a visible sign, and testimony or witness. For they did not esteem a pin, or a rush all this labour and pains of God, the which he had taken in teaching, governing, and keeping or preserving of them, both by himself, and also by his Prophets. Wherefore this verse containeth two things. First, 
Two parts of this verse.  a request of the Prophet speaking in the name and person of God, touching the valueing, and giving unto him due wages for his pains. Secondly, 
1. The Prophets requesting his wages.  the people's unequal and lewd valueing of the same. The Prophet therefore requesteth, that they would value Gods, and his care and pains taken with them and for them, 
2. The people's unequal valueing of the same.  as it was worth, that is, at a reasonable and due value, or else that they would put him away, as one whose labour and service they do think unprofitable for them. Whereby appeareth that it is lawful for the true Ministers of GOD in the end to leave those flocks, in the which after sufficient and long time, and daily patience, and a great while waiting they see no fruit of the word of God. For albeit the blessing must come of God 1. Pet. 5. yet notwithstanding, when as the hearers become not the better, but the worse by the preaching of the word, they are to be left, as swine, unto whom God his pearls are not to be cast any longer, as Christ himself doth counsel Matth. 7. ver. 6. saying, Give ye not that which is holy to dogs, neither cast ye your pearls before swine, lest they tread them under their feet, and turning again, all to rend you.  
Now the people value this so long, and continual, so diligent, and so profitable pains, and care of God, and of all his Prophets toward them, 
These coins I confess myself to be ignorant in, neither is it greatly material to stand long about them. He that will further be herein satisfied, let him talk with some learned french man. The Prophet by 30. pieces of silver, meaneth a very little and small price, and a matter almost of nothing.  at nothing, to wit, at thirty pieces of silver only, that is, at thirty common sickles, every one of which was two drachmas, or groats, that is seven Solidos, or shillings, or souces, Turnois. Albeit some had rather have the common sickle to have made only four French Carolins. But the holy sickle was of a greater value, namely twice as much as the common sickle. So then thirty common sickles do make ten pound French, and ten shillings, or souces Turnois. After the same manner, and of the same sickle I do think that is to be understood, the which is Matth. 26. ver. 15. and 27. ver. 3. of the thirty pieces of silver, for the which judas betrayed his master Christ. For these things were a type or figure of those things which afterward fell out in Christ, and do teach at how vile or base and small a price our Lord jesus Christ the Saviour of the world was esteemed, or valued by the jews. Doubtless no cow, nor the very vilest slave or bond man that ever was, hath been rated at so small a value.   
Vers. 13. And the Lord said unto me, cast it unto the potter: a goodly price, that I was valued at of them. And I took the thirty pieces of silver, and cast them to the potter in the House of the Lord. 

God cannot abide to have him, and his, to be so basely accounted of.  A Commandment of God, whereby is understood, that God can no longer abide himself, and all his to be so smallly accounted of. Therefore he willeth this price of his valued labour to be cast away, as a thing unto him altogether reproachful, and a most assured testimony or witness of the great contempt or despising both of him, and his. But some do mystically or spiritually expound these 30. sickles of silver of vain and toyish ceremonies, with the which these men would worship God, contemning or setting at nought true godliness, which things God rejecteth Isai, cap. 1. ver. 13. saying, Bring no more oblations, in vain, incense is an abomination unto me: I cannot suffer your new moons, nor Sabbaothes, nor solemn days (it is iniquity) nor solemn assemblies. And cap. 66. ver. 3. God saith of these things, He that killeth a bullock, is as if he slow a man: he that sacrificeth a sheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an idol: yea they have chosen their own ways, and their soul delighteth in their abominations: This interpretation I confess to be true. But yet notwithstanding these things are to be taken according unto the letter, and were fulfilled in Christ, as appeareth Mat. 27. verse 9.10 where it is said, Then was fulfilled that which was spoken by jeremias the Prophet, saying, And they took thirty pieces of silver, the price of him that was valued, whom they of the children of Israel valued, and they gave them for the potter's field, as the Lord appointed me.  

Three things here commanded.  Further, the Lord doth here command three things. First, that this money should be cast away by the Prophet, in token of contempt. The reason is added, to wit, in mockage, for that forsooth it is a goodly, that is, a trifling price and reward, 
1. That the money be cast away.  and appointed by the jews for a most manifest contempt or despising of so great, and so long, and so profitable care, and pains both of God himself, and also of all his Prophets for them. Secondly, he commandeth that it be cast away unto the potter, that is, 
2 That it be cast away unto a potter.  unto a most base, and most contemptible crafts man. For hereby is showed, that not any the most basest artificers would be content with so mean and small a price for their so long work and service, be it never so base and simple. And therefore much less was God, or the Prophets of God to be valued at such a matter of nothing. Yet out of this place ought not to be gathered, that we can either value the due and just price and worth of the benefits of God, or pay the same unto him for his pains: but only that the gifts and graces of God, and service of his Ministers, ought always of us to be had in greatest account & regard. Thirdly, 
3. That it be cast unto a potter in the Temple.  God commandeth that it be cast away in the Temple itself unto some potter, both that in a manifest and public place the Prophet may witness, that God doth condemn this his contempt, and also that by this means he might the more sharply prick the Sacrificers, and Priests themselves, unto whom this care appertained, that God should not be thus contemned, or despised: but that the worship and service of God might florysh, and be observed accordingly: both these things was observed in that same low and small price, which Math. 27. the Priests paid unto judas Iscariot for the buying of Christ at his hands, as if he had been a most vile bondslave, and judas afterward cast it down in the temple, wherewithal was bought the potter's field, the which is wont to be bought for a very small price.   
Vers. 14. Then break I mine other staff, even the Bands, that I might dissolve the brotherhood between judah and Israel. 

another sign showing the division of the tribes, and disagreement between them.  ANother sign and outward token, wherewith by an amplification, the utter casting away of this people from God, which was afterward to ensue, is declared, to wit, it is foretold that it shall come to pass, that there shall no more be any peace and agreement between them, but that judah shall be separated from the other tribes, and contrariwise, that is, the other tribes shall be separated from judah: who notwithstanding before lived both joined together and agreeing within themselves, and also were brethren.  

Two parts of this verse.  This verse containeth two things: The sign itself, and the declaration of the same. Both parts are easy, by that which hath been said upon the seventh verse. 
1. The sign.  But the accomplishing, and fulfilling of this disjunction and separation of this people appeared, both after the death of Christ, 
2. The interpretation of the sa●e.  unto the destruction of jerusalem, and also is to be seen at this day, at which time we do see that nation to be most miserably scattered, and that they do not know one another, nor yet agree within themselves.   
Vers. 15. And the Lord said unto me, Take to thee yet the instruments of a foolish Shepherd. 

The third sign, contrary unto the two former.  THe third sign contrary unto the two former, whereby is showed the destruction that shall be of the whole nation, because of their most wicked government, which shallbe by their Shepherds as well political, or of the Common wealth, as Ecclesiastical, or of the Church. The which was most especially fulfilled in all that time, the which passed before the times of the Maccabees, under the Antiochi, and afterward also (when as the same parties of the house of the Maccabees were both Kings and also Priests) until the coming of Christ: but most chiefly of all it was fulfilled from the time of Christ his Passion, until the destruction of jerusalem, to wit, by the space of forty years continually, as may sufficiently be understood by the second and third book of josephus of the wars of the jews, and also at the besieging of the city itself. The two former signs did show the care of God for them: this showeth the casting of them off in such sort, that God will deliver them over unto such shepherds, as are fit to punish their sins.  

A commandment unto the Prophet for the taking of a new sign upon him.  But this verse hath and containeth a commandment of God concerning the Prophet his taking, and other figure and sign upon him. And this figure was a sign of the most unjust and most cruel grovernement of these shepherds, which should be afterwards, whom this people, refusing Christ, should have over them. For they were notable vessels, or instruments of a foolish Shepherd. 
Keli.  For the Hebrews do use the word (vessel) generally for the signifying of any instrument and thing.   
Vers. 16. For lo, I will raise up a shepherd in the land, which shall not look for the thing that is lost, nor seek the tender lambs, nor heal that that is hurt, nor feed that that standeth up: but he shall eat the flesh of the fat, and tear their claws in pieces. 

The interpretation of this sign. Three things to be noted.  THe declaration, and interpretation of the former sign, the which doth lively describe or set forth all the parts and points of a bad Shepherd either politic, or Ecclesiastical. And here are three things to be noted. First of all, that these bad shepherds, are in deed called Shepherds, but improperly, 
1. That those bad Shepherds are called shepherds.  as feigned faith, is called faith, 2. jam. and a painted man, is called a man: that these visards of Popish Shepherds should not beguile us with their fair and glorious title. For Idols also are called Gods, Psalm. 115. and 1. Cor. 8. ver. 5.6. For though there be that are called Gods, whether in heaven, or in earth (as there be many Gods, and many Lords) yet unto us there is but one GOD, which is the Father, of whom are all things, and we in him: and one Lord jesus Christ, by whom are all things, and we by him. But the right and true name of these Shepherds is, to be called dumb Dogs, Isai, 56. ver. 10. Their watch men are all blind: they have no knowledge: they are all dumb dogs: they cannot bark: they lie and sleep, and delight in sleeping. The second thing to be noted is, 
2. That they are appointed by God.  that such shepherds also are appointed by God, namely to punish the sins of rebellious and disobedient persons, and God in his anger giveth such shepherds. So God speaketh Hosea. cap. 13. ver. 11. I gave thee a King in mine anger, and I took him away in my wrath. And in Isai, cap. 3. ver. 4. I will appoint children to be their princes, 
3. The description of a bad Shepherd.  and babes shall rule over them. Thirdly, the description of a bad shepherd is to be noted, against the which that is to be opposed or set, the which is made by Christ of a good Shepherd, john 10. ver. 11. I am the good shepherd: the good shepherd giveth his life for his sheep, etc. And this description showeth two perpetual, or continual notes of bad shepherds, in this verse, to wit, their negligence, and cruelcie. In the verse following is added the third note, namely, the flying away of the shepherd, by the which he forsaketh and leaveth his flock, as john witnesseth cap 10. ver. 12. An hireling and he that is not the shepherd, neither the sheep are his own, seethe the wolf coming, and he leaveth the sheep, and flieth, and the wolf catcheth them, and scattereth the sheep. The negligence of these shepherds is in feeding: their cruelty in devouring, and also in killing their flock. And the negligence of shepherds is not of one sort, 
Four points of a negligent shepherd.  but manifold. For here are reckoned up four sorts of it. For the whole flock, or every particular member thereof, or more members, do either stand, or else have fallen already, or are likely to fall by and by: and moreover they are either hole and sound, or else hurt and broken. Wherefore God showeth in all these points what is the duty of good shepherds, that on the contrary part, they may be understood, who are bad, and negligent shepherds. As for that flock, 
1. The flock that standeth.  and the members thereof which do stand, they are to be fed, both with heavenly doctrine, and to be governed with good laws. 
2. The flock that is fallen.  But that flock and the members thereof, which have already fallen, and have gone a stray, like wanton Lambs, they are to be sought up again. 
3. The flock ready to fall.  When they have not already fallen, and gone clean out of the way, but are likely by and by for to fall, they are to be visited. When as they are hurt or broken, they are to be cured, and healed. 
4. The flock that is hurt, and broken. Who is a negligent shepherd.  Whereof it cometh to pass that he is a negligent shepherd, whosoever either feedeth not the flock standing: or seeketh it not up, going now a stray: or doth not visit it, being likely to fall: or when it is hurt and wounded, doth not, so far as in him lieth, cure and heal it, as Pet. 1. cap. 5.2. they are willed so far as in them lieth, to feed the flock. As for the cruelty of bad shepherds, 
The cruelty of bad shepherds two fold.  the same is two fold, namely, either in devouring the flock, or else in slaying, and in breaking or hurting of the same. Of these kind of Shepherds both political, and also Ecclesiastical, this our age hath infinite examples. The bad Shepherd his leaving and forsaking of his flock, and fleeing from the same, is contained in the verse following, being the third note of them.   
Vers. 17. O idol shepherd that leaveth the flock: the sword shall be upon his arm, and upon his right eye. His arm shall be clean dried up, and his right eye shall be utterly darkened. 

A threatening against the bad shepherds  A Threatening of God against the Shepherds themselves with most grievous indignation, or reproving of them. God therefore threateneth also these foolish and bad Shepherds, that they likewise shall in the end be destroyed, and utterly razed out by him. And this punishment by the figure Synecdoche, 
What the figure Synecdoche is, see Amos cap. 5. ver. 21.  is described or set forth by making mention of two of the chief and principal members of the body, to wit, the Arm, and the Eye. These two members in a Shepherd ought especially to be whole, sound, and lively. The Eyes, that the Shepherds may see & perceive those things which are profitable for their flock, or hurtful. The Arm, that they may defend and keep their flock. For these two members being taken away, men are utterly unprofitable and unfit especially for the charge of defending, governing, and feeding others. But in these words and members there is a Metaphor. 
What a Metaphor is, see Amos cap. 4. ver. 12.  For by the word (Eye) he signifieth wisdom, and by the word (Arm) might, power, and strength, both which the Lord threateneth shall be wanting, and that he will take them away from these covetous, & cruel, and negligent, that is, bad shepherds of his people, Isai. 3. ver. 1.2.3 in these words: For lo, the Lord God of hosts will take away from jerusalem, and from judah the stay, and the strength: even all the stay of bread, and all the stay of water, the strong man, and the man of war, the judge and the Prophet, the prudent, and the aged, the captain of fifty, and the honourable, and the counsellor, and the cunning artificer, and the eloquent man. This is now especially fulfilled among the jews, and hath been fulfilled, both before the times of the Maccabees, and afterward all those forty years from the death of Christ unto the destruction of jerusalem, and now also. But there is a most hard and sharp reproof contained in these words (O unprofitable, or idol shepherd, etc.) added for this cause, that they being so often admonished by God, may be made unexcusable, and be showed altogether contemners or despisers of their charge and duty.    

CAP. 12.  
Vers. 1. The burden of the word of the Lord upon Israel, saith the Lord, which spread the heavens, and laid the foundation of the earth, and form the spirit of man within him. 

The drift of this chapter.  THe drift of this chapter is, to comfort the godly and elect of God, that they be not discouraged, being feared with the former threatenings. And God doth comfort them, with the rehearsal of the notable, and indeed miraculous victories, the which he gave unto his people of the jews, by the ministery & service of the Maccabees, of whom this whole chapter seemeth peculiarly to be understood, albeit that by the same may be gathered that God will never forsake those that are his. For he hath said (as it is Hebr. 13. ver. 5.6.) I will not fail thee, neither forsake thee: so that we may boldly say, The Lord is mine helper, neither will I fear what man can do unto me. 
In what sense God his victories for his people are called burdens.  Therefore those sundry, happy, easy, and manifold victories of God for his people against their enemies are described or set forth, the which are named or called burdens in this place, not in regard of the people of God, whom he favoured, & whom by these victories he delivered: but in respect of their enemies overcome by God. Wherefore this place is to be translated thus: The burden by the word of the Lord denounced or threatened unto other nations, namely, because of Israel. For the word (gnal) in this place doth not signify against, but (for) or (because of) that is, for Israel his sake. Unless some man had rather take the word (Massa, a burden) generally in this place for any manner of denouncing or declaring of a thing, as well joyful, as sorrowful: and not only burdenous, as if he should say, a declaration made by the word of God unto Israel, that is, which Israel should now hear for his comfort, like as he hath understood the former threatenings unto his fear and repentance. And herein also God seemeth to have followed the respect of the time, because that these victories follow that same overthrow of the whole state both Ecclesiastical, and also political, made by those evil governors, whereof hath been spoken in the chapter before going. But the thing itself, that is, that burden, the which the jews should be unto other nations near unto them, doth the Prophet first of all briefly set forth by three similitudes, that those nations might so much the sooner abstain or leave off from their confederacies and wars against the jews, being admonished of their exile or banishment and * overthrow, 
I put in the word (overthrow) because it may happily be the fault of the Printer to make exilio for excidio in the latin.  which they should have for the same, and so by this means that they might be made unexcusable. Then doth he describe the victories that should be against the nations fight against the jews.  
But this verse hath an entrance or preface unto this whole prophesy, wherein both the said prophesy is briefly propounded or laid down, and also commended and confirmed. The sum of the things which are to be spoken afterward, 
This verse containeth an entrance or preface unto this prophesy, propounding and confirming the same.  is propounded in this word, The burden of the word, that is, a burden, which must be declared, and which was revealed. For this term (word) is taken for a revelation made by God unto the Prophet, whether it were made by word, or by vision. Further, the self same is showed by these words (for Israel). For these words teach unto whom these things shall be a burden, not unto the Israelites, but unto their enemies. Moreover, this self same prophesy is here commended two ways. First, 
This prophesy commended.  from the person of the author thereof, or of him that doth command and declare these things. For it is jehovah, the Lord or true God, 
1. From the person of the author thereof.  which showeth that these things shall be. Secondly, from his power, the which for the greater Emphasis, vehemency, or force sake, and for the terrifying or fearing of the ungodly, 
2. From his power. What the figure Synecdoche is see Amos cap. 5 ver. 21.  and for the comfort of the godly is here expressed over three sorts of most excellent things (by the which the whole world is contained by the figure Synecdoche). For God ruleth over these things, and hath power over them, to wit, over Heaven, Earth, and Men themselves. Over Heaven, because he doth stretch or spread it forth, Gen. 1. Over the Earth, because he hath founded, or laid the foundation of it, Psalm. 
Against the old revived or renewed error of those that hold the soul to be begotten.  24. Over Men, because he doth create, and form, or frame their souls in them, yea, and that alone without any help of their parents. For the fathers beget the bodies only. So are we taught to believe of God in this point, Hebr. 12. ver. 9 in these words, Moreover we have had the fathers of our bodies, which corrected us, and we gave them reverence: should we not much rather be in subjection unto the Father of spirits, that we might live? So Eccle. cap. 12. ver. 7. And dust return to earth as it was, and the spirit return to God that gave it.   
Vers. 2. Behold, I will make jerusalem a cup of poison unto all the people round about: and also with judah will he be, in the siege against jerusalem. 

The first similitude, showing how great a burden the Church hath always been unto her enemies.  THe first similitude, whereby is showed how great a burden jerusalem, and consequently the Church, shall be unto her enemies invading or setting upon her, as it hath appeared in the time of the Maccabees, and always at all other times. He therefore compareth her unto a cup of confusion, or poison, that is, the which being drunk of, great distemperature or trouble is bred in the mind of the drinker. Such is the river Gallus said to be, whereof who so drinketh, 
The river Gallus.  as Ovid affirmeth, runneth mad by and by. The people therefore which shall assault jerusalem shall do nothing with good and advised counsel, but like unto mad men they shall destroy themselves, and theirs, and deal in all things disorderously, as if they were drunken with the wine of giddiness or brainsicknes, as they in the Psalm 60. ver. 3. do complain, saying, Thou hast showed thy people heavy things: thou hast made us to drink the wine of giddi es. And under a much like similitude doth he express the greatness of the plagues that shall in the end fall upon the wicked, when they shall have taken their full draft of the wine of God his vengeance, Psal 75. ver. 8 in this manner: In the hand of the Lord is a cup, and the wine is red: it is full mixed, and he poureth out of the same: surely all the wicked of the earth shall wring out, and drink the dregs thereof. Some translate it, a cup causing sleep, that is, making drunk, the which is all one. For drunken men do nothing rightly, and with advise, but confound all things, or do all things out of order.  

Three things to be noted.  But here are three things to be noted. First, who shall thus make jerusalem? Secondly, unto whom he shall so make it? Thirdly, when he shall so make it. 
1 Who shall make jerusalem so?  I, saith he. So then he which is almighty, shall do it, albeit this seemed a matter not to be believed, because of the fearful and lamentable estate of that city under the Kings of Syria, and because that the Church is always a small flock, yea, and moreover almost also of no strength. So Christ affirmeth that number to be small, Matth. 7. ver. 13.14. when he saith, Enter in at the strait gate: for it is the wide gate, and broad way that leadeth to destruction: and many there be which go in thereat, because the gate is strait, and the way narrow that leadeth unto life, and few there be that find it. And Luk. 12. ver. 32. Fear not, little flock, for it is your father's pleasure, to give you the kingdom. Secondly, 
2. Unto whom he shall so make it?  he shall make jerusalem a cup against all people near unto it, because that they above the rest were most deadly enemies unto the jews, that is, the Church. Lastly, he shall make it such a cup against the enemies, especially in the time of the besieging of it, that is, 
3. When he shall so make it.  when as it shall be besieged, and pressed, or hardly used by those people, and this shall God do for jehudah, that is, that in that city the remnants of the true Church may be preserved and saved.   
Vers. 3. And in that day will I make jerusalem an heavy stone for all people: all that lift it up shall be torn, though all the people of the earth be gathered together against it. 

The second similitude.  THE second similitude, wherein the same burden, whereof he had spoken, is declared. In the second place, jerusalem, or the Church of God shall be an heavy, and a weighty stone unto her enemies, whom whosoever shall go about to bear, and to remove out of his place, he shallbe torn and broken in pieces with the stone itself, the weight and very edge or sharpness of the stone, in how great number soever they shall be gathered together: In a word, they shall be pressed down with it. See the exposition and interpretation of this verse Luk. 20. ver. 18. where Christ comparing himself unto a stone, saith, Who soever shall fall upon that stone, shall be broken: and on whom soever it shall fall, it will grind him to powder. Therefore albeit all nations near unto it, do conspire and be gathered together against jerusalem, yet shall they by it be crushed in pieces as of a most hard and weighty stone.   
Vers. 4. In that day, saith the Lord, I will smite every horse with stonishment, and his rider with madness, and I will open mine eyes upon the house of judah, and will smite every horse of the people with blindness. 

The former sentence explained, or made more plain.  A Making plain of the former sentence. For he showeth by what means it shall come to pass, that they that be gathered together against the jews, and consequently those that be the godly indeed, albeit they be a mighty army, shall nevertheless by them be overthrown, namely, because that God being moved with mercy toward those that are his, shall strike all the strength of their enemies, both with stonishment, and also with blindness. Wherefore in this place there are three things to be noted. 
Three things to be noted.  First of all, that the praise and work of this victory of the jews, and overthrowing and daunting of their enemies is not attributed unto the godly themselves, 
1. The praise of the victory given unto God.  but unto God. For he shall strike, that is, he shall do it, and scatter so mighty armies: and that, by sending both an astonishment upon the enemies of his Church, that they shall be able to bring nothing to pass with their strength, be it never so great (for they shall remain astonished, as it were dead with sleep, and unmovable:) and also by sending blindness upon the samd enemies, as he did upon the Sodomites, seeking the door of Lot, that they shall not be able to put that in execution, the which they attempt, and go about never so rashly and foolishly. So in the Psal. 76. ver. 5.6. the godly acknowledge God to have brought a fear and astonishment upon the strong men of Saneherib, and to have cast them as it were into a deadly slumber, when they say: The stout hearted are spoiled: they have slept their sleep, and all the men of strength have not found their hands. At thy rebuke, O God of jaacob, both the chariot and the horse are asleep. 
2. God shall strike the strength itself of their enemies.  The second thing is, He shall strike the strength itself of their enemies, the which is signified by the name of (the horse, and the rider) in the which the chief strength of wars and armies doth consist. The third, the cause why God doth this, 
3. Why God shall do this?  namely, of his only mercy toward his elect or chosen, for he shall open his eyes upon the house of judah, that is, he shall behold their calamities or miseries, and shall take pity upon them.   
Vers. 5. And the Princes of judah shall say in their hearts, The inhabitants of jerusalem shall be my strength in the Lord of hosts their God. 

What the figure Auxesis is, see Oseas cap. 7. ver. 4.  THe first Auxesis, or increasing of the former matter. For God doth amplify or increase this self same benefit and his help, from the manner of the same. It shall be so manifest and evident, or plain to be seen, that the Captains themselves of the people of the jews shall freely and openly both acknowledge and also witness the same: when as notwithstanding men for the most part, and especially Captains, are wont to challenge unto themselves the praise of the victory, that is, of the army which they have overcome, as it is said hereafter, 
Two parts of this verse.  ver. 7. But this verse containeth two things. First, an acknowledging of the power of God in delivering those that are his out of the hands of their enemies by a wonderful victory, and after a wonderful manner. 
1. The acknowledging of the power of God in this victory.  For all the jews shall confess, that their power, and the power of the Inhabitants of jerusalem, and the strength of their whole army to have been from that same God of hosts, who is their God. Therefore the power of God in saving those that are his shall be so manifest, that neither the Captains of the war themselves, nor the dwellers at jerusalem (who were thought to be the strength of the whole nation) shall dissemble, hide, or deny the same. For Mathathias, & juda, of the city Modin did signify so much in the writing and title or inscription of their Ensign. For it was written upon their Ensigns, Machab. 1. Who is like unto jehovah, glorious and strong? Whereupon they were afterward called Machabei of those notes or letters in their Ensigns. 
The Macchabees did carry in thei● ensigns these four letters M, C, B, I, alluding unto these four Hebrew words beginning with these letters, Exod. 1●. ver. 11. Mi Camocah Beelim jehovah? Who is like unto thee among the gods, I●houah? of which four letters they were called Macbi, both by their country men, and also by strangers, and afterward corruptly Machabaei, or Macchabees.  There is a like place Psalm. 18 ver. 31. Who is God besides the Lord? and who is mighty, save our God? And Psalm. 89. ver. 6. Who is equal to the Lord in the heaven? and who is like the Lord▪ among the sons of the gods? O Lord God of hosts, who is like unto thee, which art a mighty Lord? But where as it is said (They shall say in their hearts) the Prophet doth not hereby exclude or shut out open confession, and confession with the mouth of that their acknowledging of the extraordinary power of GOD in these wars: but only teacheth, that they shall confess and acknowledge these things earnestly, not hypocritically: truly, or from their heart, and not dissemblingly, or feignedly. And that these things may the better be understood to belong, according unto the letter, unto the times of these Maccabees, which first delivered the people from that miserable tyranny of the Antiochi, the which then shall be the Captains of the people, are in this place called Elaphim, or Aluphim, that is, such Captains as did not wear any kingly Crown: but rather which were only Magistrates, Governors, or Rulers of the people, such as also the Levites were. For the Maccabees were Levites. So 1 Machab. 2. and joseph. lib. 2. cap. 8. de Antiquit. judaeor. these Maccabees are said to have borne offices only, and are called Captains of victory. This therefore is here first to be noted. The second thing is, Unto whom God was a strength, namely, both unto the Captains of the people, and also unto the whole people, and finally unto them of jerusalem themselves, who then did lie miserably oppressed under that tyranny. So then no part, or city of that people could attribute unto themselves the praise of so great and mighty deliverance. So God even now adays also doth save and deliver his Church by extraordinary means.   
Vers. 6. In that day will I make the Princes of judah like coals of fire among the wood, and like a firebrand in the sheaf, and they shall devour all the people round about on the right hand, and on the left: and jerusalem shall be inhabited again in her own place, even in jerusalem. 

The third similitude.  THe second amplification of the said benefit of God in the deliverance of those that are his, the which containeth the third similitude, by the which the word (burden) whereof hath been spoken before, is expounded. But this verse or amplification hath three things. For first it containeth the manner of this strength, the which the Lord will extraordinarily give unto those that are his. secondly, the number of those which shall be destroyed. 
Three parts of this verse.  Thirdly, the effect of that city preserved, the which the enemies notwithstanding were most desirous to have to be destroyed. 
1. The manner of the extraordinary strength, which God will give unto his Church.  First, the manner of this strength is set out or made plain by a similitude. For the Captains of jehudah shall be like unto an hearth, whereon afterward much wood is burnt. And james, cap. 3. ver. 5. useth the like similitude of fire, the which although it be but small at the first, yet it consumeth a great deal of matter. Behold (saith he) how great a thing a little fire kindleth. 
2. The number of those that shall be destroyed.  And so do the people use the like comparison, when they pray unto God to make a great consuming of the enemies of the Church, Psal. 83. ver. 14.15. saying, As the fire burneth the forest. and as the flame setteth the mountains on fire: 
3. The effect of the city preserved.  so persecute them with thy tempest, and make them afraid with thy storm. And these Captains shall also be like unto a firebrand, or burning wood in the midst of sheaves or heaps of straw, 
1. What the figure Metaphora is, see Amos cap. 4. ver. 12.  or stubble, Isai. 30. ver. 30. With the which double Metaphor of an hearth of fire consuming wood, and a burning firebrand among heaps of straw is showed, that albeit the remnants of the people of God were then but small, as some little earthen hearth, or pan to keep fire in, yet shall they notwithstanding easily be conquerors of their enemies, and as soon as fire consumeth dry wood. These things thus fell out in those first wars of the Maccabees, as appeareth lib. 1. Machab. and joseph. lib. 12. de Antiquit. judaic. Secondly, the number of those that are to be destroyed and slain. All the people near unto them shall be slain, the which shall come together from all places to hurt the jews, from what country or coast soever they shall assault the Church of God, either at the right hand, or at the left hand. A very notable and continual promise of God for the saving of those that are his. 3. Lastly, the effect of this help of God shall be wonderful. For the city itself of jerusalem, the mother or head city of the nation (the which alone all these people and armies did most chiefly assault) shall stand, and endure, yea and that in safety, and also in her place. Confer this place with these Psalms, 83, 48.68.   
Vers. 7. The Lord also shall preserve the tents of judah, * as afore time: therefore the glory of the house of David shall not boast, 
Or First of all.  nor the glory of the inhabitants of jerusalem against judah. 

The third amplification of the benefit of God.  THe third amplification, taken from the state of the people, the which, before these things come to pass, shall be most miserable, and consequently the saving and restoring thereof shall be past all hope, at that time. But God doth in such sort amplify his benefit, both because men are unthankful, and do overpass his grace and favour, either with blinded eyes, or else do not esteem it as is meet: and also because that this deliverance of the people was the wonderful work of God, the which ought to profit, and to be set forth to contain or keep them and their posterity in the fear of God: but it was forgotten of them by and by. Now this desolation and destruction the which was among that people, at that time (at the which God did deliver them) is briefly described or set forth under the word (Tent.) For Tents are the uncertain and for a very short time, dwellings of men scattered, and wandering up and down. For the whole land of jewrie, otherwise being a country most flourishing, was after this miserable sort wasted and spoiled by the Antiochi. 
Two parts of this verse.  And this verse containeth two things. The one, the order of the thing done. For God shall deal after this manner: first, 
1. The manner of the doing of the thing.  he shall deliver those jews, the which shall dwell in the fields, and without the cities, or at least wise without jerusalem. Then afterward he shall deliver the city itself. And this doth altogether and fully agree with the falling out of the matter, lib. 1. Machab. The second thing is a conclusion arising from this falling out of the matter, 
2. These victories ascribed unto God, and not unto men.  by the which appeareth that these victories are attributed unto God, and not unto men. Furthermore, a certain wonderful, and strange thing shall fall out, to wit, that the deliverance of the people shall not be brought to pass, by them of jerusalem, for those that dwell in the fields and villages (as it was wont to be done before, as namely, when as the chief help of the country is from the cities, and this city was the head of the whole nation) but contrariwise, the country, and scattered people shall deliver the city. So then at that time, that is, in those victories neither shall the house of David, and the Princes of the jews (the which were then yet remaining of that family) nor the city jerusalem itself, (the which was the head city, and the beauty, and ornament of the whole land) glory or boast against or above that juda dwelling in tents, and miserably torn in sunder, and scattered before.   
Vers. 8. In that day shall the Lord defend the inhabitants of jerusalem, and he that is feeble among them, in that day shall be as David: and the house of David shall be as God's house, and as the Angel of the Lord before them. 

After the people of the country, the Citizens of jerusalem itself also shall be delivered.  IN the second place the Lord also shall deliver the citizens of jerusalem themselves, (in the which was his Temple) and he shall defend them, and take them out of the hands of their enemies. The which doubtless came so to pass. But God doth here promise two things. First, that he will defend the jews, as if he should set himself as it were a shield against the enemies of his Church, 
1. The Lord will defend them.  and against their darts. Secondly, he promiseth unto them wonderful strength, and the same also most evident by degrees. 
2. Their strength shall be wonderful.  He that shall then be feeble in that city, shall notwithstanding be stout and strong, as some times was David, that most valiant and warlike man, who confesseth God his power in enduing his with extraordinary strength and knowledge in fight Psal. 18. ver. 34, 35, saying, 
1. The feeble shall be strong like David.  He teacheth mine hands to fight, so that a bow of brass is broken with mine arms. Thou hast also given me the shield of thy salvation, and thy right hand hath stayed me, and thy loving kindness hath caused me to increase. So 2. Sam. ver. 8. Husha● exceedingly commendeth the strength of David, & his skill, and policy in war, unto his rebellious son Absalon, to dissuade him from his purpose. Thou knowest (said Hushai) thy father and his men, that they be strong men, and are chafed in mind, as a bear rob of her whelps in the field: also thy father is a valiant warrior, and will not lodge with the people. So cap. 18. ver. 3. do the people also set forth his valour and prowess in these words: Thou shalt not go forth: for if we flee away they will not regard us, neither will they pass for us, though half of us were slain: but thou art now worth ten thousand of us: therefore now it is better, that thou secure us out of the city. Moreover, 
2. He that is of the king's blood, shall be as an Angel.  he that of David shall be of the blood royal, as namely who ought to be the guide and captain of the rest, he shall be as an Angel, yea and as that Angel, which went before them in the desert, and led them, that is, a most strong Angel of God. Exod. 32. ver. 34.   
Vers. 9 And in that day will I seek, to destroy all the nations that come against jerusalem. 

A confirmation of the former promise.  A Confirmation of the former promise by way of matching together of contraries. For like as before God promised that he would defend jerusalem, that is, his Church: so in this place on the contrary he threateneth, and that most plainly, that he will destroy the enemies thereof. 
Three things to be noted.  And here are three things to be noted. First, the most earnest diligence of God, in searching out, and overthrowing the enemies of his Church. For he saith, 
1. The diligence of God in searching out the enemies of his Church.  I will seek them out from every where round about: and that diligently. For this is the force and signification of the word Bakasch. The second, whom he will seek out, namely (all) which shall come against jerusalem, that is to say, all the enemies of his Church, such as were they, 
2. Whom he shall seek out.  who in the time of the Maccabees besieged jerusalem, as Antiochus Illustris, or Epiphanes, Antiochus Eupator, Triphon, & the rest, Machab. 6. joseph. lib. Antiquit. judaic. 12. cap. 14. and others afterward. 
3. They shall utterly be destroyed, and none left.  So than whosoever shall set upon the Church, shall be destroyed by God. The third, God shall in such sort destroy them, that he shall utterly raze them out, and not scatter them only, but that nothing shall remain of them.   
Vers. 10. And I will power upon the house of David, and upon the inhabitants of jerusalem the spirit of grace, and of compassion, and they shall look upon me, whom they have pierced, and they shall lament for him, as one mourneth for his only son, and be sorry for him, as one is sorry for his first borne. 

An amplification of the former promise by a threefold gift which shall follow their deliverance.  AN amplification of the former promise and benefit toward those that are his, first the jews, and afterward all those that are Christ's out of what nation soever. And he doth amplify it, by the reckoning of a threefold gift, the which shall follow that deliverance of the people. First, for that God shall power out spiritual gifts, both upon the princes themselves, and also upon the common people. 
1. God shall power out spiritual gifts both upon the princes, and also upon the people.  For under the name of the house of David, I do comprehend the Princes and the Captains, and under the name of the Citizens of jerusalem, the rest of the jews, among whom were the chief and more better sort of them of jerusalem, which did dwell in that same head city, and holy place. And therefore are they recited by name, but by the figure Synecdoche, they do signify the rest of the jews also. The second gift of God adjoined unto the former benefit of his, 
Amos, cap. 5. ver. 21.  is the spirit both of grace, or of mercy and compassion: 
2. The spirit of mercy, and prayer shall be powered out upon them.  and also of prayer, the which spirit God will power out largely upon them. By the word (grace) therefore God promiseth his mercies toward the jews. For he favoureth them, being moved thereunto with these alone. This mercy of God did seem to be broken off, or ceased because of the so long afflictions of the people, but yet the same people shall feel it to be restored again. And by the word prayer, he understandeth a godly mind, and acknowledging God, and grounded in faith, and the which in afflictions hath recourse unto God, not unto idols, or men, and giveth thanks unto him for benefits received. Lastly, such a mind as the godly indeed have, which pray unto God through faith Psalm. 77. ver. 3, 4, 5, 6. and so forth. But these gifts doth God call (Spirit) both because they are the effects of the Spirit of God in us, and his gifts, 1. Cor. 12. and also because they are inward motions, and altogether spiritual feelings of the mind. Now the inward force and power of God in us, is called Spirit, according unto the propriety of the Hebrew tongue. He saith also, I will power out, that is to say, I will give these healthsome and profitable gifts in great abundance. And these spiritual gifts are more of us to be accounted of, then is the deliverance of the body, because this bodily deliverance, unless these spiritual gifts were added, would turn unto our destruction, because we should not acknowledge the same as a benefit of God, nor praise God for it, except he himself gave us this feeling, that he bestowed this deliverance upon us of his grace and mercy. The third gift, 
3. Their repentance and turning unto God.  is their repentance and conversion or turning unto God. For they shall look diligently upon God, whom before they did pierce with their sins and idolatries, and strike through, provoke, and wound even unto the very bottom and innermost parts of his heart and breast. For so it appeareth that the word (pierce) is taken in this place, and is confirmed Psal. 22. ver. 16. where it is said: Dogs have compassed me, and the assembly of the wicked have enclosed me: they pierced mine hands, and my feet. In these words therefore of our Prophet (they shall look upon me, whom they have pierced, etc.) earnest repentance of mind is described or set forth.  
Now that which is here metaphorically spoken of the divine nature of Christ (who is that same God, 
What the figure Metaphora is, see Amos cap. 4. ver. 12. That which is here spoken of the divine nature of Christ, was also upon earth fulfilled in his human nature.  who was provoked by the jews, as Paul teacheth, both in the desert, and also as often as this people did fall unto the worshipping of idols, 1. Cor. 10. ver. 9 where Paul willeth the Corinthians, that they tempt not Christ, as some of the jews in the wilderness did, and were destroyed of serpents) the self same according to the letter was fulfilled in his human or man's nature, as john teacheth cap. 19.37. alleging this place for proof of the same. And Revelat. 1. ver. 7. in these words, Behold, he cometh with clouds, and every eye shall see him, yea even they, which pierced him through, in so much that it cannot be doubted (except we make the Spirit of God the best expounder of himself, a liar) but that he which here saith he was pierced through, is Christ, which afterward was incarnate, or took flesh: and that he is the same true God, the keeper of Israel, which speaketh in this place.  

What shall fall out unto the jews after these promises, and after this deliverance.  And they shall lament for him.) A continuance of this prophesy, by the which God showeth, what shall afterward come to pass unto the jews, after that they have received these gifts, and this deliverance, namely, that the Church shall not be without her afflictions, and exercises notwithstanding. And therefore he rehearseth the sorrow and lamenting, which they shall make for him, whom at that time God shall use for the captain, and instrument of his grace toward them. And therefore I refer the relative voice (him) in this sentence (and they shall lament or mourn over him, 
The Relative (Him.) Antonomasia is a figure, whereby we do change one name for another, as the Apostle, for Paul, job, for a poor man, and full of miseaie: the saviour, for C●rist. And bear, the relative (him) for whosoever should be their deliverer.  or for him) neither unto God, nor yet unto Christ, but by the figure Antonomasia, unto him or them, by whom God at that time wrought this miraculous deliverance, and saving of the people, I mean the first Maccabees. But their name is not added or set down, but suppressed, or kept in by concealing the same, as in mourning is wont to be done. For then commonly we do not name those, whom we do bewail, but conceal them being known as it were unto every one. So jeremias cap. 4. Lament. bewailing josias, doth not any where name him notwithstanding. Yet if any man will apply these things which follow, unto the mourning and lamenting of the Church (the which bewailed Christ treacherously and cruelly condemned and put to death Luc. 23. ver. 27. where he reporteth that there followed him a great multitude of people, and of women, which women bewailed and lamented him,) it may very well fit, and agree thereunto. For all the deliverers of Israel were a type or figure of Christ the true Captain and redeemer of his Church. But first of all, these things do belong according unto the letter, unto that mourning the which the jews made partly for Mathathias, and partly for judas the Maccabees 1. Mich. 9 ver. 20.21. josep. lib. 12. Antiquit. in the last chapter, being most like unto that mourning, the which they had made before for josias 2. Chr. 35. ver. 24.25. This mourning therefore he describeth or setteth forth, both by the outward pomp, and also by the inward sorrow. For the Prophet hath comprehended them both. By the word (Saphad) is declared the outward pomp and funeral rites: and by the word (Hamer) the sorrow of the mind, or true heaviness. Furthermore he describeth the said mourning by a similitude, or comparison of most lamentable sorrowing. For (saith he) the jews shall in such sort bewail him as pitiful and tender hearted parents, are wont to lament their only son taken away from them by death.   
Vers. 11. In that day shall there be a great mourning in jerusalem, as the mourning of Hadradrimmon in the valley of Megiddon. 

The first amplification of this mourning, compared unto that for josias, the which was exceeding great, & made an ordinance unto 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 midst of jerusalem, a most strong city, the head of the land, and an holy city, and not only in the country, and villages: yea, and it shall be such a mourning, as was some time for King josias in Hadradrinmon the valley of Magiddon, concerning whose death and most sorrowful mourning for the same, thus it is written 2. Chro. 35. ver. 24.25. So his servants took him out of that chariot (namely wherein he was shot at by the shooters of Necho King of Egypt 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 jerusalem, he died, and was buried in the sepulchers of his fathers: and all judah, and jerusalem mourned for josiah. And jeremiah lamented josiah, and all singing men, and singing women mourned for Josiah in their lamentations to this day, and made the same, for an ordinance unto Jsrael: and behold they be written in the Lamentations. Some think also that there is an allusion and resemblance unto this place, Revelat. 16. ver. 16. in these words: And they gathered them together into a place called in Hebrew Armagedon.   
Verse, 12. And the land shall bewail every family a part, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wiver apart. Vers. 13. The family of the house of Levi apart, and their wives apart: the family of Shemei apart, and their wives apart. Vers. 14. All the families that remain, every family apart, and their wives apart. 

The second amplification taken from the manner of the mourning, and number of the manners.  THe second amplification from the manner of the mourning, and the number of the mourners. And it is amplified, to show, both how great that deliverance shall be, the minister and Captain 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 Captains of Israel (especially so far forth as they were a type or figure of Christ) ought to be dear and precious in the Church of God. But of old in the time of the law, this funeral pomp and manner of mourning was more tolerable, or to be borne withal, then now it is, because that the godly and faithful were yet under ceremonies, 
Moderate mourning for the dead permitted unto Christians.  but are not now so: & yet is it not forbidden Christians after a moderate sort to mourn for theirs that are dead, 1. Thess. 4. Act. 8. ver. 2. where the godly and faithful mourned for the death of Steven. The manner of the mourning in this place is, that not every one alone by himself, but gathered together shall mourn. 
1. The manner of their mourning. Men by themselves, and women by themselves.  And this is a public testimony or witness of mourning, and public sorrow, and not only a sign of the private heaviness, and sadness of some few. Again, for that the men or males by themselves shall mourn, and likewise the women by themselves and apart, as well for civil honesty and comeliness, the which the jews also do at this day observe in their public assemblies (for they are not wont to mix both sexes together in those public meetings, as it may also appear Exod. 15. ver. 20. that this order in their meetings was observed, by this that Miriam and her women do apart by themselves praise God for their deliverance) as also that every sex may the more freely lament, and that one sex for shame of another should not be withholden and kept from pouring forth their tears. 
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 bewail those Captains of their deliverance, and figures of Christ: and then afterward the Princes also of this people, and every the most honourable among all that people of God, shall bewail those Captains: as for example, the house of David: the house of Nathan, which succeeded in dignity, when the house of Solomon decayed, Luk. 3. the house of Levi, in the which also the Priests are contained. Lastly, the house of Semei, who among the other Levites was at that time most famous, and well known, 1. Chron. 6. ver. 17.    

CAP. 13.  
Vers. 1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of jerusalem, for sin, 
Or  
* For separation for uncleanness.  and for uncleanness. 

The sum of this chapter.  THe sum of this chapter is a brief narration or discourse both of the chief gifts of God, and also of the events or fall out of matters, the which should come to pass, and did indeed come to pass among the people of the jews, that is, the Church of God, after the restoring of the estate both of the people and also of the Church by the Maccabees, unto the last besieging and destruction of the city of jerusalem, the which is contained in the chapter following. Therefore this prophesy containeth the order of time, and is fitly joined unto the former. And it rehearseth two especial benefits of God toward the Church or the jews, to wit, a way of cleansing of sins, and purging of idolatry from his Church & Temple. And it doth in like manner recite two strange events, or fall out of things, to wit, the massacring or murdering of the true Shepherds, 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 fall out of the things) have been in such sort fulfilled, that in other matters they have attained their accomplishment but in part, & figuratively, but in Christ most chief and most truly they have had their whole, and their full performance and accomplishment.  

Three parts of this verse.  This verse containeth three things. First, the rehearsing of the time in the which this prophesy should come to pass. In those days, that is to say, after those things shall come to pass, the which have been described in the former chapter, 
1. The time of the fulfilling of this prophesy.  then shall these things which follow fall out. And not in one day, but in process 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 itself, 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 shall come to pass, doth the Prophet declare and set down, 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 forgiveness of sins ready at hand, and a cleansing of all sins, as before: but yet after a divers manner, in respect of the outward sign, 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 water-pots every where in the houses of every one of the jews, wherein water was kept, wherewith they might purge and cleanse themselves, john. 2. ver. 6. Mark. 7. ver. 3.4. In that day therefore, that is, afterward, there shall be a fountain flowing of itself, and open and ready unto every one for the cleansing of sins, both those, which do separate us from God, and also those which for a time, or else for ever, do sever us from the common conversing, or being, and companying with other men, by the commandment of God, of which sort are those sins, which are reckoned up Leuit. 12. and 15. And these are contained under the word (separation) as those former under the name of (sin.)  

When these things were fulfilled.  Now these things were fulfilled typically or figuratively, when as the worship of God, the sacrifices, the washings ordained by God (which had ceased under the Antiochi, or were very seldom used for fear) were restored again by the Maccabees, 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 truly fulfilled, when as john the Baptist baptized in the rivers all those that repent, which came unto him, and did first of all use in the Church, by the commandment of God, and according unto this prophesy, the Baptism of the Church, the which is a testimony or witness of the washing away of all our sins made by GOD through the blood of Christ. So then this place containeth a prophesy, and a promise of instituting or ordaining that Baptism, the which we have at this day in the Church, and the which is said by john the Baptist to have been commanded from God out of heaven, as may appear Matth. 21. vers. 25. by Christ his demand unto the Scribes and Pharises touching this matter, when he asketh them of the Baptism of john, whether it were from heaven, or from men, thereby indeed without all doubt giving to understand, that it was from God. Lastly, the said Baptism was allowed and established by Christ himself in his own person, 
3. Unto whom this fountain shall be opened.  Matth. 3. Thirdly, it is here to be noted, unto whom this fountain shall be opened, namely, unto the house of David, and unto the inhabitants of jerusalem. Under which words by the figure Synecdoche, 
What the figure Synecdoche is, see Amos cap. 5 ver. 21.  he doth contain the rest of the families of Israel also, yea and moreover all the godly out of any nation whatsoever: but first of all this Baptism the sign and Sacrament of the cleansing of sins, was offered, and declared, and communicated or imparted unto the jews: and then afterward unto other nations by the Apostles, unto whom also the Church and doctrine of God was spread by the same Apostles.   
Vers. 2. And in that day saith the Lord of hosts, I will cut off the names of the Idols out of the land: and they shall no more be remembered: and I will cause the Prophets and the unclean spirit to departed out of the land. 

The second benefit.  THe second benefit of God, the which shall then be also, namely, the overthrowing of idolatry used before even in jerusalem itself, and the casting down of the authority of all false teachers. This verse therefore hath two things, that is, 
Two parts of this verse.  two parts of this second benefit. And first of all, a promise of the utter destroying of Idols among the jews, the like whereof is made also in Isai, 
1. A promise of the utter destroying of Idols.  cap 1. ver. 18. where he saith in these words: And the Idols will he utterly destroy. Wherein the person of him that promiseth is expressed, (and the same is God almighty) lest any man might doubt that this could not be brought to pass because of the power of Idolators, and the reverence of the Idols themselves among these Idolators. This overthrowing of the Idols also is expressed, to wit, they shall be cast down in such sort, that not only they shall be cut off, but also the very remembrance of them shall perish from the mouths of men, Psal. 16 and the worship and reverence of them, which is in the hearts and minds 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, first after the Temple was purged by the Maccabees until the destruction of jerusalem. In all the which time the jews were so constant or steadfast in removing of Idols from themselves, and from the Temple of God, that they often skirmished with the Romans about that matter, joseph. lib. 1.2. & 3. de Bello judaico: neither are they said, or read since that time, especially in judea to have been Idolators, as they were before under the Antiochi, and before also under the Kings of judah and Israel. Secondly, this self same thing hath much more been fulfilled after the preaching of the Gospel, and is now at this day also fulfilled in the true Church of God, out of the which Idols were afterward cast by the Christian Emperors themselves, and now also are removed, and always have been refused by the Christians. This therefore is one part of the second benefit in this place comprehended and contained.  

2. The false teachers losing their authority in the Church.  The second part is, the false teachers losing of their authority in the Church, nay moreover their correction and chastising, as is showed in the verses following. Here therefore God promiseth that he will remove the false Teachers, whom he calleth Prophets, to wit, in a general signification taking this word, and not for those which truly do foretell things to come, but for those which profess or take upon themselves to be the interpreters and expounders of the law and word of God, but falsely. Further, God also promiseth that he will remove their Father, and Spirit, to wit, the unclean Spirit. And by the name of the unclean Spirit is the devil signified, as where it is said, Matth. 12. ver. 43. Now when the unclean spirit is gone out of a man, he walketh throughout dry places, seeking rest, and findeth none. Likewise Mark. 1. ver. 26. And the unclean spirit tore him, and cried with a loud voice, and came out of him. ☞ For the devil is the author of all error and lying, as Christ, john 8. ver. 44. witnesseth, that he is a liar, and the father thereof, as he is also the author of that corruption which is brought into the true and heavenly doctrine, the which is signified Revelat. 16. ver. 13. by the unclean spirits like frogs coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false Prophet. Now God showeth that he will earnestly and diligently overthrow all that same false interpretation, and doctrine of the false Prophets, when as he promiseth that the author thereof also shall be removed out of the Church of God. And this was fulfilled especially by Christ himself, who confuted or overthrew the false doctrine of the Scribes and Pharises, Matth. 5. Secondly, by his Apostles through the preaching of the Gospel: and now by the true Pastors of the Church of God, out of the word of God.   
Vers. 3. And when any shall yet prophesy, his father and his mother that begat him, shall say unto him, Thou shalt not live: for thou speakest lies in the name of the Lord: and his father and his mother that begat him shall thrust him through, when he prophesieth. 
A Confirmation of the former promise of the rooting out of false doctrine, the which is taken from the event, issue, 
A confirmation of the former promise of the rooting cut of false doctrine.  or falling out of the matter. For the false teachers shall be in such hatred, that they shall not so much as be privately borne with of their friends, or at their hands remain unpunished, much less publicly, or openly. And here are three things taught. First, who shall punish false Prophets yea even privately, to wit, their very parents which begat them, the which is in this sentence twice repeated very effectually, and not only their father, but also their mother, 
1. Who shall privately punish the false Prophets.  whose affection towards her children is wont to be most tender, but at that time the love of godliness, and the desire and liking of true faith shall overcome, and get the upper hand in them. And so was it commanded concerning such as should entice unto idolatry, were they never so near of kin. Deut. 13. ver. 9 Thou shalt even kill him (saith God in that place) thine hand shall be first upon him to put him to death, & then the hands of all the people. And that which here is set down in precept, seemeth by Moses to be testified of the children of Levi, that it was performed in action, when they drew their swords at the commandment of God, and slew every man his brother in the revenge of the great idolatry which was committed, in worshipping of the golden Calf, whereunto he alludeth Deut. 33. ver. 9 saying: Who said unto his father, and unto his mother, I have not seen him, neither knew he his brethren, nor knew his own children: (meaning that he slew all, without partiality) for they observed thy word, and kept thy covenant. For we ought to love GOD more than our own children. For Christ saith, Matth. 10. ver. 37. He that loveth father or mother more than me, is not worthy of me. And he that loveth son or daughter more than me, is not worthy of me. And out of this place is easily gathered, if he ought to do this, who is as it were a Magistrate but only in his own family or household, how much more ought he to punish the said false Shepherds, who is a Magistrate in the Common wealth, that is, unto whom a greater care and charge of revenging the glory and doctrine of God, is committed by God himself? The second thing is, what punishment shall be appointed for them, 
2. What punishment they shall have.  namely, death and destruction. For so I think these words to be expounded, Thou shalt not live, Shall thrust him through. Not that all false doctrine and the teacher thereof is to be put to death notwithstanding (for one doth more hurt and is obstinate or stiff necked in his opinions then another in the Church of God) but, for that, if the case so stand, or fault be such, that the son be to be punished with death by his father, or by his mother for his stiff standing in his error, the parents will not spare that their son themselves, there shall be in them so great a zeal of maintaining of the truth. The third thing is, for what cause the Prophets both are to be judged false, 
3. For what cause the Prophets are to be judged false Prophets, and also to be punished.  and also to be punished, to wit, for that they have taught a lie, & that in the name of the Lord, as if they were true Prophets. So then their fault and sacrilege or robbery appeareth to be twofold, and both of them committed against God, to wit, for that they corrupt or falsify his truth (for this is a lie) and do falsely boast that they are sent of God, that is, that they are lawfully called. Yet nevertheless doth not this excuse those from punishment, who when as they do not take upon them the name of a Shepherd in the Church, yet do they notwithstanding sow and spread abroad lies and errors. For it is all one, when as a man doth teach falsehood and heresy, whether he give himself out to be called, or do not give himself out so to be. For even in this that he teacheth, he doth profess himself to be a shepherd, or a Prophet, and will have himself to be believed to be sent of God.   
Vers. 4. And in that day shall the Prophets be ashamed every one of his vision, when he hath prophesied: neither shall they wear a rough garment to deceive. 

The false teachers shall acknowledge their faults.  A Staying in the further laying open of the former matter, where there is declared another event or issue and effect of the said promise, to wit, that those self same parties, who in times past and before did take upon them to be Shepherds, but falsely, shall freely acknowledge their fault, and leave off from the charge of teaching which they have taken upon them. So then first of all the false Prophets themselves shall be ashamed of those their lies, when as they have told them, so great doubtless shall the light of the truth be, and so great in the Church of God shall be the hatred of all men against heresies and lies. These things were fulfilled, 
When these things were fulfilled.  like as were those also which are contained in the former verse, first among the jews themselves, the light of the word of God, or of the law being restored unto them, together with public liberty to teach and profess the same under the Maccabees. Secondly, they were also fulfilled, when as Christ so many times made the Scribes and Pharises ashamed teaching false things: and lastly, by the Apostles through the preaching of the Gospel. For many which before were Pharises, became Christ his Disciples, and ceased, and left off to be false teachers. 
This prophesy fulfilled in our time.  But in our time this notably hath had his accomplishment, when as the Gospel hath been restored unto the world, because that infinite numbers have both called back and condemned their false doctrine, and also have given over that their office of teaching. So then the false teachers themselves shall be ashamed of their errors. Secondly, they shall abstain from teaching, and condemn the estate of their former life. The which thing is described or set forth by the Metaphor taken from a special kind of apparel, 
What the figure Metaphora is, see Amos cap. 4. ver. 12.  but common notwithstanding, the which they did wear, which would seem to be the Prophets of God, and professed this kind of life. And this kind of apparel is called rough or hairy, because it was made of hair, or such like course matter, such as was the garment or mantel of Elias, 2. King. cap. 1. ver. 8. and the apparel of john the Baptist, Matth. 3. ver. 4. who is there said to have had his garment of Camel's hair.   
Vers. 5. But he shall say, I am no Prophet: I am an husbandman: for man taught me to be an herdman from my youth up. 

The abjuring of their error, and change of their state of life.  THe abjuring or forswearing of their error is described, and the change of their life, the which is an effect of their former repentance, and detesting of their error. Their abjuring is contained in these words, I am no Prophet: the change of their life, I am an husbandman, and was so trained up from my youth. So then they shall rather take pains with their own hands for their living, then be fed as before like idle and fat bellies by lying, so great shall their love be of the truth, and hatred of lying.   
Vers. 6. And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Thus was I wounded in the house of my friends. 

They shall acknowledge that they have been punished for their false doctrine.  AN amplification. For he amplifieth this love of the truth, the which then shall be in the very same men, who were false Prophets before, namely, for that they shall not be ashamed freely to confess and acknowledge, that they have justly been punished, & received wounds at the hands of their friends for those their lies. Further, they shall call them friends by whom they have been strooken and corrected for their corrupting or falsifying of the word of God, that thereby we may understand how great, and how earnest love there is of preserving the truth in the true Church of GOD. Hereby appeareth how great a work of God it is to call back a false teacher unto the acknowledging of the truth, and how excellent a gift of God it is towards him, whom God doth so change, that of a wolf he maketh him a sheep. The which notwithstanding Isai cap. 11. hath foretold should come to pass in the preaching of the Gospel. These things are daily seen to fall out among us, through the grace of God.   
Vers. 7. Arise, O sword, upon my shepherd, and upon the man, that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. 

The murdering of the true teachers, and their punishment which so use them.  THE second part of this chapter, in the which are declared the mere or only fall out of things, and yet such as are ordinary in the world. And the same are two, to wit, the murdering of the good Shepherds of the Church, the which is done of the world, & the great affliction or punishment of the world for the same, in the which nevertheless God doth always preserve some Church. Concerning the first, Christ teacheth his Disciples, Matth. 10. ver. 17. that for the truth's sake they shall deliver them up to the Counsels, and shall scourge them in their Synagogues. And john 16. ver. 2. showeth, that the time shall come, that whosoever killeth them, will think that he doth God service. And touching the second, he likewise affirmeth that in the world that thus dealeth with the servants of God, nation shall rise against nation, and realm against realm, and there shall be pestilence, famine, and earthquakes in diverse places, Matth. 24. ver. 7 It is therefore a wonder that these things fall out in all ages, and that the world repenteth not, and in the times following becometh not more wise through the examples of the former age. It is a wonder also that these things could come to pass among the jews, which did boast that they were the people of God, especially being in this place by God so fatherly and diligently warned before of the destruction and affliction or punishment of their nation for the same cause. Now touching the first event or falling out of things concerning the kill of the good Shepherds, the same is here described or set foorthby the figure Prosopopoeia, 
What the figure Prosopopoeia is, see Osas cap. 6. ver. 1.  that this whole speech may have the more emphasis, vehemency, or force, and may the more sharply strike and pierce the minds of the readers: and also it is set forth as it were upon the sudden, and breaking off from the former matter in hand, because that it is a wonder and a strange thing, after so great light of the truth opened by God, and in so great an earnestness of the godly and good men to defend and maintain the same, there should yet be some, who notwithstanding should persecute the same. The Prosopopoeia is unto the sword himself, that the persecution may be noted that it shall be exceeding great and most cruel, as if all bands being broken, this persecuting sword should range and rage's against the godly and good shepherds of the church.  

1. The persecution.  But this verse containeth two things. First, a description or setting forth of the persecution. Secondly, the preservation of the Church of God in the same notwithstanding. This most cruel persecution is described by a most cruel instrument, 
2. The preserving of the church in the same.  to wit a sword, by the which in this place is comprehended all deadly punishment, the which forthwith shall be showed and laid upon the good shepherds. So Christ, as Tacitus speaketh, 
1. The persecution described.  was puninished with a deadly or heinous punishment. So was james by Herod, Act. 12. ver. 2. So finally were many good men handled before the coming of Christ, 
1. By the instrument.  as it appeareth Hebr. 11. v. 36.37. and certain otherverses there following. Again, this persecution is described by the persons, which shall be afflicted. 
2. By the persons persecuted.  For they shall be shepherds, and the same not of the common sort, but every the best, and most faithful (who in this place are called the fellows of God, and said to stand over against him, or by his side, as who namely in that their charge depart not from the mouth, eyes, and doctrine of God, nor will never so little turn a side, but always have their eyes bend upon God. This therefore is a general thing, as afterward appeared by the falling out and fulfilling of the matter, and appeareth now a days also. For the world hateth the best servants of God, and especially the jewish Church of God, that is, the vizarded Church, and which is but the Church only in name, and also murdereth them joh. 16. but most principally this was fulfilled in Christ, being slain of the jews, who Matth. 26. ver. 31. citeth this place of the Prophet, to prove the foretelling of his passion, and the scattering of his Disciples, when as he their master should be taken. Last of all, this most cruel persecution is described by a most lamentable, but yet ordinary event, 
3. By the most lamentable scattering of the flock.  or falling out of the matter, to wit, that then the poor sheep of God, and the body of the Church shall be scattered, as appeareth Act. 8. ver. 1. and now also. And thus in this place is the persecution of the church described. But the preservation of the same is here also promised, the manner whereof is afterward declared ver. 9 but in this place the Lord promiseth two things by way of answering an objection, 
God promiseth two things for the preservation of his church.  that the minds of the faithful should not quail, because of the mention made of so hard and sore afflictions. For this doth God meet withal in these words, 
1. His hand shall not be heavy upon it.  but I will bring back, or turn mine hand upon the little ones. First, therefore he promiseth that he will not make his hand heavy upon his church, but that he will immediately draw it back for the love and favour of those that are his. So Isai. 65. ver. 8. God promiseth that he will not utterly destroy his people, but spare some of them in these words: As the wine is found in the cluster, and one saith, destroy it not, for a blessing is in it: so will I do for my servants sake, that I may not destroy them whole. So cap. 47. ver. 6, he is angry with the Babylonians, because they showed no mercy unto his people, but laid their heavy yoke upon the ancient. Secondly, 
2. The godly only shall be partakers of this promise.  he showeth unto whom he promiseth this, namely not unto all, but only unto those which are the true godly, and humble in heart, whom in this place the Prophet calleth little one, as Christ also doth Matth. 11. ver. 25. where he saith, I give thee thanks, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and men of understanding, and hast opened them unto babes.   
Verse 8. And in all the land, saith the Lord, two parts therein shall be cut off, and die: but the third shall be left therein. 

The land of the jews shall be most miserably punished for persecuting the Church of God.  THe second event or falling out of the matter, namely the most lamentable and miserable affliction of the whole land and nation of the jews, the which fell out unto the jews for the afflicting of the church of God, as Christ himself showeth, Matth. 24. ver. 9 and so forth, where the great persecutions of the godly are foretold, the fulfilling whereof Paul also confirmeth 1. Thess. 2. ver. 14. when he commendeth them for their suffering of grievous persecution, like as the churches of the jews had done before them. And 2. Thess. cap. 1. ver. 6. he teacheth that God for this cause will recompense tribulation unto those, which troubled them: and this did the falling out of things unto the jews prove to be most true. For that nation after the death of Christ was wonderfully, by little and little wasted and consumed by the Romans, until at the last it was by them destroyed and overthrown: although not utterly, as it appeareth also at this day. And look what judgements of GOD are threatened unto the jews, afflicting the Church of God, the same also are set forth unto other people, and do remain for than, as is to be seen Reu. 8. and 9 chapters. Two parts of the world are said, that for this cause they shall be destroyed, and that the third only shall be preserved, which shall be the Church.   
Verse 9 And I will bring that third part through the fire, and will fine them as the silver is fined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people, and they shall say, The Lord is my God. 

How the remnant of the Church shall be saved.  A Making more plain of that, which went before. For he showeth how the Lord will cause that third part to be left, and will preserve the same, namely, through the midst of afflictions or troubles. In the which self same thing is contained a prophesy of the persecutions that should be in the Church, and a fore strengthening and confirming of the said Church, that she do not faint in them, 
Three parts of this verse.  or be troubled and disquieted with the so sorrowful falling out of things. But this verse hath three things. First, 
1. A prophesy of the persecutions of the church.  a prophesy, as I said, of the afflictions, which were to come, which are signified by the name of fire. Secondly, the manner, measure, and order of the same: namely, they shall not consume the Church, but shall purge it, like as the fire purgeth gold and silver from the dross, 
2. What they shall work in the same.  and trieth it. Afflictions do swallow up the ungodly, and do devour them: but they only try the good, and make the elect of God more pure. So Peter 1. Epist cap. 1. ver. 7. Teacheth that many temptations fell out unto the godly, That the trial of their faith being much more precious than gold, which perisheth (though it be tried with fire) might be found unto their praise, and honour, and glory, at the coming of Christ. And GOD saith of his Church Isai 48. ver. 10. Behold, I have fined thee, but not as silver, I have chosen thee in the furnace of affliction. Whereby appeareth how profitable affliction is unto the Church. It is good that thou hast humbled me, and brought me down, saith David, Psalm. 119. ver. 71. The third thing is, what confirmation of faith shall grow by this affliction, 
3. What confirmation of faith shall grow by these afflictions.  namely, that then the Church shall come near unto God, and shall call upon him: and again God himself shall more clearly show himself unto her, and shall hear her prayers and requests. Finally, he shall then give more assured testimonies or witnesses unto the Church herself of his covenant with his Church, the which she shall acknowledge, and follow, and therefore shall answer GOD, when he calleth her. Wherefore the calling upon God, and the acknowledging of him as a father, is greater, and more certain in the godly in the time of affliction, then in the time of prosperity, because that in the happy success of things we are wont to be secure or careless: but in trouble we show ourselves more obedient unto the holy Ghost, drawing this fruit out of afflictions, as it were light out of darkness. For albeit (as it is Hebrews 12. verse 11.) no affliction be pleasant for the present time, but grievous, yet afterward it bringeth the quiet fruit of righteousness unto them, which are thereby exercised.    

CAP. 14.  
Vers. 1. Behold the day of the Lord cometh, and thy spoil shall be divided in the midst of thee. 

The drift of this chapter.  THe drift of this chapter in a word is to show, what shall fall out unto the jews, and also unto the city jerusalem itself after the times described in the former chapter. And it is a double prophesy: one of the destruction of the city, and not of the whole nation of the jews. The which event or issue as in order of time it was first fulfilled, so also is it in this place first described, or reported. The second prophesy is of the enlarging and spreading abroad of the Church of God, notwithstanding by that doctrine, the which proceeded or came forth of Zion, or jerusalem throughout the whole world, toward the East and West. And finally unto this last prophesy there are threatenings adjoined against those of what nation or country soever they be, the which shall despise this same doctrine of God, and the assembly of the church, the which by the same is to be gathered. But it might seem a thing out of season, that God should threaten the destruction of that city, which was not yet builded. But the Lord would betimes admonish those that are his, both of this self same thing, and of those things, which should come to pass unto this people, that the wicked might look unto themselves, and repent: and the good should not afterward be dismayed with the beholding of so great evils or miseries, or should be quailed or out of hope by means of the same.  

Three parts of this verse.  Now this verse containeth three things. First, a rehearsal of the time, and the same certain, the which is signified by the word (day) and also by this word (behold) for these words do show some certain thing, 
1. The time of this prophesy.  albeit the very moment and instant of time be not in this place added and expressed. And unto the same purpose pertaineth this word (cometh.) Secondly, 
2. By whose decree this time shall come.  the prophet describeth him, by whose decree and commandment this day or time shall come. And he is jehovah, that is, the true God, the which is added, that the godly should not think so great afflictions or troubles to fall out unto themselves, and unto the church of God, without the knowledge, decree, and will of God. Nay that day is from the Lord, it is the Lords day, and cometh unto him, because that it is the day of the just vengeance of God against the contemners or despisers of his name. So every where in other places is it called the day of the lord 
3. What shall fall out unto the jews, and unto the city jerusalem.  Thirdly, he briefly layeth down the thing itself, the which shall fall out unto the jews and unto the city herself, namely, that it shall be taken by the enemies, and in such sort, be brought under their power, and that 〈◊〉 ●●●mies should freely and boldly rove and range in it being vanquished and overcomne, that they should divide the spoil thereof in the midst of it, as they do, which do not fear the power of them, over whom they have gotten the upper hand. And this most brief prediction, or foretelling doth very manifestly contain the winning of jerusalem (the which the verses following also do confirm or approve,) and the same not after a common manner, but such as should be most lamentable: nay the destruction itself of it. For before this time, the estate of the jews was very short and bare, so that now, if they would never so fame, they should not be able to help that their head city. Now this destruction was exploited or achieved by the Romans, Titus the son of Vespasian being their Captain, as appeareth by josephus, and by the Roman History. For it was in deed taken before by Pompeius, but yet sustained no cruelty: but it was utterly overthrown by Titus, and the spoils thereof were most frankly then divided in the midst of it.   
Vers. 2. For I will gather all nations against jerusalem to battle, and the city shall be taken, and the houses spoiled, and the women defiled, and half of the city shall go into captivity, and the residue of the people shall not be cut off from the city. 

The last destruction of jerusalem here described. Four things here to be noted  A More plain laying open of the taking of the city mentioned before, whereby we are taught, that in this place the last destruction of jerusalem is described: and not any such calamity or misery as fallen out unto it before under the Antiochi, or Herod, or Pompeius. And this verse containeth four things, the which do fully jump and agree with the very falling out of the matter in the last taking of jerusalem by Titus. 
1. The number of the enemies.  The first is the number of the enemies. Out of every nation there shall come an army gathered against that city, God, willing so to have it, the Romans being their Captains. For God at that time was determined to execute against her his just judgements: both because of other sins of the jews: and most especially for the slaying therein of that same chief Shepherd and Author of life, Christ his son, Act. 2. ver. 21.22.23. Act. 3. ver. 15. In this first point therefore thus it came to pass: For the army and host of Vespasian, was both exceeding great in number, and also gathered together out of all nations of the world, to wit, both of people near, and also dwelling far off, joseph. lib. 3. Belli judaic. cap. 1. & 3. Secondly, the calamity or misery of the City is here described, 
2. The misery of the City.  It shall be taken, the houses shall be spoiled, the women shall be defiled. It shall therefore suffer all most sharp and cruel things, the which cities that are taken and won, are wont to feel and suffer. See josephus, 
3. Their captivity.  li. 7. de Bel. judaic. from the 13. cap. unto the 20. cap. The third, the banishment, or captivity of them, that is, both of those of jerusalem, and also of other jews, and captivity is added, joseph. Ibid. cap. 17. Fourthly, 
4. The jews that are left, though they dwell not at jerusalem, yet shall they dwell else where.  that for all this notwithstanding, the jews shall not be so utterly destroyed, that those which were left alive, should afterward dwell in no cities. Nay they shall dwell in cities, not at jerusalem I grant: but every where in other places of the earth. That which the falling out of the matter proveth to be true even at this day.   
Verse 3. Then shall the Lord go forth, and fight 
* Or In the midst of those nations.  against those nations, as when he fought in the day of battle. 

A confirmation of the former prophesy taken.  A Confirmation of the former prophesy, taken both from the cause & also from the effects, the which in this place are so plainly reported, that the matter itself may seem not only to be written, but to be set before the view of the eyes, & to be painted forth unto us. And first of all the cause & the reason, 
1. From the cause  why so great calamity or misery can be brought upon a city so well sensed and full of people, (as jerusalem some time was) is, 
2. From the effects. vers. 5.1.  for that God himself will fight against it, and will be in the midst of the camp of the enemies. For so do I interpret these words He shall fight, bagojim, that is, among, or in the midst of those nations gathered together against jerusalem, and he shall fight among them, not as an enemy, and adversary unto those nations, but as an helper. 
God at that time shall forsake jerusalem.  Wherefore I expound the hebrew letter (Beth) not for Gnal, that is (against) but for (for or, between.) But here are two things contained. First, that it shall come to pass, that then God, who until that day had been the keeper of this nation, and city, shall go forth of the city, that is, shall leave his holy places, temple, and city, and hold it as given over, and forsaken. In fine shall get him unto another place, namely, unto the enemies besieging the city. See joseph. 
He shall fight against it, as a fellow soldier with their enemies.  lib. 7, judaic. bol. cap. 12. The second is, that it shall also come to pass, that God being in the Camp of the enemies shall fight against the jews, and jerusalem, as a fellow soldier, and companion of their enemies: yea and God himself shall fight against the jews, not lightly, but most earnestly, and stoutly, in such sort as he useth for to do, when as he fighteth most eagerly in the hardest and forest battles, where it appeareth most manifestly that he is present, and warreth, as he did for Gedeon, for David, for Ezechias, and oftentimes for others.   
Vers. 4. And his feet shall stand in that day upon the mount of Olives, which is before jerusalem on the East side, and the mount of Olives shall cleave in the midst thereof: toward the East, and toward the West there shall be a very great valley, and half of the mountain shall remove toward the North, and half of the mountain toward the South. 

The figure Hypotyposis, what this is, see Amos, cap. 8. ver. 12.  THe figure Hypotyposis, or a most lively setting out of the matter, as it were in his colours, whereby the place (in the which God shall stand to fight against the jews) is described, and there is further showed, that such fortification as the city hath planted about her by nature, as it were strong holds and forts to defend her withal, the same shall either be destroyed, or serve for the munitions of their enemies, that it may the more easily be understood, that the same thing, which the prophet hath threatened shall be brought to pass, and that nothing shall stand against it, or let it, be it never so well framed, either by nature or art for the defence and munition or strengthening of that city. But in this place also there are two things to be noted. 
Two things to be noted.  First the place, where the Lord shall stand on the other side, or over against the city. And it is the Mount Olivet, 
1. Where God shall stand to fight against the jews.  which in the histories is commonly called Elaeon, or Elaion. This mountain being severed from the city by a valley, and the brook Cedron, and being only six furlongs from it, the Romans did first of all take, and did fortify or strengthen it with most strong garrisons, to restrain the out roads, and issue or break forth of the jews. And doubtless, as josephus teacheth, who is a most notable interpreter of all this prophesy, lib. 6. de Bello judaico. cap. 3. the city was greatly pressed, and much annoyed from this mountain and garrison. Therefore look in what place their Ancetours some forty years before took Christ, and brought him unto most cruel torments, in the self same place God himself stood to punish them most sharply, and as they had deserved, most hardly, john 18. Matth. 26. ver. 30. where it is expressed how Christ went with his Disciples after the eating of the Paschal Lamb, unto Mount Olivet, where he was taken. Secondly, the casting down, 
The fitting of this mount Olivet for the use and turn of the enemies.  or the breaking and digging of this mountain of Olives, and the making of it fit for the use and turn of the enemies, is to be noted. For the soldiers that besieged the city shall dig it through, that there may be left a great valley in the midst between both parts of the mountain so digged, that the tents and garrisons of the enemies planted in that place, might be the safer against the assaults, and break forth of the besieged jews. Finally, this mountain shall be so broken off in the end, to cast down the forts of the jews, and to annoy the city, that one part of the mountain shall fall toward the South, and the other toward the North. The which thing I judge then to have been done, when as the Romans with most great labour raised up that same wall in three days (wherewith they compassed about the whole city) and brought it through the midst of Mount Olivet, joseph. lib. 6. cap. 13. These things therefore doth God severally recite, that afterward it might be understood by the very falling out of the matter that this prophesy was true: and that, when as these things should come to pass, the jews might know that their utter destruction was near at hand: and so that they might even then at the leastwise repent. So GOD showed unto the Ninivites, on what side their city should be taken, and what at that time should be the power, and attempts of the enemies against them, Nahum. 2. verse 6. and cap. 3. and yet neither of these repent for all this   
Vers. 5. And ye shall flee unto the valley of the Mountains: for the valley of the Mountains shall reach unto Azal: yea, ye shall flee like as ye fled from the earthquake in the days of Vzziah King of judah: and the Lord my God shall come, and all the Saints with thee. 
NOw he rehearseth the effects of this cause, 
2 The effects of the cause specified before v. 3. Three parts of this verse.  that is, of God fight against the city. The first is in this place recited, to wit, the fleeing of the jews, yea and the same most shameful, and full of great despair and trouble. But this verse containeth three things. First the fleeing of the jews, as I said, being now unable, 
1. The flying of the jews.  and wanting strength to withstand their enemies, Secondly, the place by the which, and unto the which they shall flee. They shall flee by the valley of the Mountains. For jerusalem was on every side compassed about with Mountains, 
2. The place whither the jews should flee.  Psalm. 125. joseph. lib. 6. de Bello judaic. cap. 6. Without the city (saith he) two mountains were compassed with deep valleys, and the rocks letting on both sides they could no way be comen unto. Out of which place of josephus it appeareth that the valleys of the mountains near unto the city were most fit to flee unto: and thereby there is light brought unto this place. Lastly, they shall flee unto Azal, because that the same valley of the Mountains near unto jerusalem shall reach unto Azal, and therefore shall seem most fit for their secret fleeing. If there be any place left for conjectures or guesses, I do think Azal to be that same part of the city, and hold, the which both was most safe against the enemies, and also most fit for to flee unto, the which by josephus is called Bezeta, concerning the which, josephus himself must be read, 
3. The great fear of them that shall flee away.  lib. 6. Belli. judaic. cap. 6. Thirdly, the fear and trembling of the people in this flying is described, the which shall not be after the common and usual manner, but an extreme sudden fear, and full of despair, as namely who shall then acknowledge the hand of God to be armed against them. And the greatness of this trembling is set forth by a similitude. For it shall be like unto the same, wherewith the jews were strooken of old by reason of the earthquake, the which fell out in the days of Vzzias the King as we have seen before, Amos cap. 1. ver. 1. This history at that time was very well known unto the jews. Further, by way of an Epiphonema, or acclamation, the cause of this so great trembling in this people, is added by the Prophet, to wit, the coming of God being angry against the jews, with those his holy Angels, with the which he showeth himself full of majesty and fear unto men, not in any visible form: but by extraordinary effects, and marvelous, so that men must then needs tremble, when as God appeareth in such sort, and so terrible or fearful. For as the Psalmist reporteth Psalm. 89. ver. 7. God is very terrible in the assembly of the Saints, and to be reverenced above all that are about him. Psalm. 93. And Jude, ver. 14.15. Behold, the Lord cometh with thousands of his Saints, to give judgement against all men, and to rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him.   
Vers. 6. And in that day shall there be no clear light, but dark. 

The second effect.  THe second effect, is the most lamentable state of the people then, so that at that time, neither the light shall be welcome and dear unto them, neither yet shall it be sweet and pleasant unto them to live. And this doth Christ confirm Luc. 23. ver. 3 saying, Then shall they begin to say unto the mountains, Fall on us, and to the hills, Cover us. And the falling out of the matter afterward hath likewise taught the same. Further, this so heavy a punishment of the jews, justly laid upon them by God for the slaying of Christ showeth, both that the sin and wickedness of the jews in murdering of Christ the son of GOD, was so great, as none can be greater, and also how grievous punishments are threatened and prepared by GOD against the obstinate or stiff-necked persecutors of the Church, and of his Christ, even at this day.   
Vers. 7. And there shall be a day (it is known unto the Lord) neither day, nor night, but about the evening time it shall be light. 

A promise containing three things.  NOw is there added a promise unto the former threatenings, for the comforting of the godly jews. For this verse pertaineth especially unto the jews. 
A joyful day or time for them, but not at the feast.  And this promise containeth three things. First a Day, or some time more joyful, then that which was mentioned in the former verse. For before such was the condition of the jews, that then neither life itself, nor this light was welcome unto them because of the exceeding afflictions, wherewith they were pressed both in the besieging of the city, and also after that it was taken, in sundry quarters of the world (by the just judgement of God) the which josephus reciteth, lib. 7. Bell● judaic. cap. 21. and 25. and so forth. Wherefore that same first time and day was nothing precious nor dear unto them. But there shall succeed this so heavy a day or state of theirs in the mercy of God, another day, not altogether clear and bright unto them at the first: but yet more joyful than the former, in the evening or latter end of the which second time and day, a true and full light shall shine unto the jews, because (as Paul saith) the jews then, and about the end of the world shall be converted unto Christ Rom. 11. ver. 25. For (saith the Apostle) I would not, brethren, that ye should be ignorant of this secret (lest ye should be arrogant in yourselves) that partly obstinacy is come to Israel, until the fullness of the Gentiles be come in, and so all Israel shall be saved. So then by the word (one day) a certain and a set time is signified by God: but a long, and not a short time, comprehending many years continually, and not the space of 24. hours. And by the adding of these words (neither day nor night) the Prophet betokeneth, a certain middle state, case, and condition, the which is neither in all points to be wished for, and happy (as is the day) neither yet in all points (as is the night) is most heavy and lamentable and full of murders and slaughters of the jews, as it was before, but such as shall be somewhat dim or dark, as the day useth for to be in the boblight or twilight, either in the morning or in the evening, when as it is neither fully day, nor fully darkness. So then this middle state is promised unto the jews, after those most sharp and bitter miseries. And such is now doubtless the nation of the jews in all places of the world, where they are, neither yet utterly rooted out, nor yet gathered together, but likeunto the twie light. For it is in a doubt, whether it be a people or no: dark because of their burdens, and yet not clean put out, through the great mercy, faithfulness, and providence of God. This is the first point that this verse containeth.  

2. A most joyful day in the end.  Secondly it promiseth, that afterward, and in the end of this second time there shall shine out unto the jews a most joyful estate of the said people. For he saith, At the evening time of that day there shall be light unto them. Wherefore this also properly belonggeth unto the jews, albeit universally and generally God always be present with those that be his after their long afflictions. By the word (light) it is certain that a most happy state is signified, as where it is said, Psal 97. ver. 11. Light is sown for the righteous, and joy for the upright in heart. Such a state therefore is here promised unto the jews. And this light is the conversion or turning of the jews unto the Gospel and faith of Christ, the which Ezechiel cap. 37. ver. 16.17. & so forth, hath foretold that it should come to pass: and Paul confirmeth the same, Rom. 11. ver. 25. cited but a little before in the expounding of this verse, and the which the very state of this world doth seem plainly to promise, lest God in the end should be utterly without a Church, the which now for the most part hath perished among us of the heathen, nay even in those places among us of the Gentiles where the Church yet remaineth, even in those same very places through our own great fault, is by little and little extinguished or put out. 
3. The answering of an objection.  The third thing containeth the answering of an objection, because the Prophet doth not directly set down this day. For it might be objected or alleged, This day shall never be, because thou the Prophet of God dost not declare the same unto us. Zacharias answereth: This day or time shall be, but the moment or present instant thereof is known only unto God, and as yet reveled or opened unto no man. And truly there are many things, the which God hath foretold that they shall come to pass, but the moment or time whereof he hath not signified, as the time of every man his death: also of the last judgement, Acts. 1. of the conversion of the jews, Rom. 11. of the overthrowing of the kingdom of Antichrist, 2. Thess. 2. and also this prophesy and promise peculiarly unto the jews. But that which followeth pertaineth generally unto all the Gentiles, among whom in the mean season, and until that time these things shall come to pass. God shall gather together his Church out of the very ruins, and as it were the rubbish of the jews, as he is a wonderful, that is, a most mighty and most wise workmaster, who can bring forth light out of darkness, 2. Corin. 4. ver. 6.   
Vers. 8. And in that day shall there waters of life go out from jerusalem, half of them toward the East sea, and half of them toward the uttermost sea, and shall be, both in summer and winter. 

A promise of the gathering together of the Church.  A Promise of the gathering together of the Church even after the utter overthrowing of jerusalem, yea and out of the remnants thereof, the which no doubt was brought to pass by the miraculous work of God. But that this whole place with that which followeth may be understood, there are two certain things to be noted from the continual use of the holy Scripture. 
The things here following concern not all, but only the godly jews.  First, that the things, which follow touching the building of the Church of God, are spoken not in respect of all the jews, whom Zacharias speaketh unto, but in regard of the godly only, whom alone God his purpose was to comfort with this promise. The second, That by the name of jerusalem is understood not only that same earthly city, 
By jerusalem is meant not only that same earthly city, but also the true Church of God.  but also the true Church of God, in what place of the world soever it shall be, of the which that same earthly jerusalem was a figure, Heb. 11. Whereupon the things that follow are properly to be understood of the Church of God, the which jerusalem being destroyed, was gathered together among the Gentiles by faith in Christ, and by the preaching of the Gospel. Although peradventure the things which are here spoken, shall have place in the city itself which is to be restored (and not in the temple, or sacrifices, or ceremonies) when as God shall call the jews unto the Gospel, like as in the former verse they are foretold that they shall be called.  

Four things to be noted in this verse.  But this verse containeth four things. First, the time, in the which this prophesy shall have his accomplishment, and fulfilling. In that day (saith he) that is, after the destroying of the city by the Romans. 
1. The time of the fulfilling of this prophesy.  For this word (day) betokeneth a long time. The second addeth a promise, Living waters or waters of life shall go forth. By the name of waters are signified the spiritual graces of God, as hath been expounded before, 
2. A promise of the waters of life.  joel. 3.18. So is it also taken, Ezech. 36. ver. 25. where God saith, Then will I power clean water upon you, and ye shall be clean: yea, from all your filthiness, and from all your idols will I cleanse you. So also is it taken, joh. 7. ver. 38. He that believeth in me, as saith the Scripture, out of his belly shall flow rivers of the water of life. And of these waters without all doubt our Baptism ordained of God is a figure and a Sacrament. Thirdly, 
3. From whence, and whither they shall flow.  this verse containeth the place, both from whence those waters shall come forth, and also into what place they shall flow. The place from whence they shall come, is jerusalem and Zion, as it is agreeably hereunto, Isai. 2. ver. 3. The law shall go forth of Zion, and the word of the Lord from jerusalem. For from thence the Gospel came into the whole world. The place whither they shall come is the East, and the whole West, the which in this place is described under the name of two Seas well known unto the jews. For the preaching of the Gospel was carried through the whole world both by the Apostles, and also by their true successors. 
4. The continuance of these waters.  Fourthly, this place showeth, how continual, enduring and lasting these graces of God shall be in the Church. For they shall be perpetual, both day and night, and winter, and summer (at which times of the year brooks and other waters that are not living or springing are wont for to fail, and be dried up) that in this self same point may be contained an amplification of so great graces of GOD, through the which godly men shall live, yea and that for ever, but spiritually, joh. 6. and day and night, and always, or continually.   
Vers. 9 And the Lord shall be King over all the earth: in that day shall there be one Lord, and his name shall be one. 

The first amplification of this benefit, containing  THe first exposition or amplification of this benefit of God, the which containeth two things, to wit, a description of true godliness or religion, and the most far spreading abroad of the same throughout the whole world. 
1. A description of true religion  When as God therefore shall gather together his Church, than also true and pure religion shall be restored, yea and that unto the whole world: and it shall not be corrupt in one part and sound in another point, as it often falleth out: 
2. The far spreading abroad of the same.  but it shall be altogether and in every point thoroughly pure and perfectly sound. And this true religion doth the Prophet describe or set forth three ways. First, when as the jehovah, that is, the true God is acknowledged to the King, to wit, of us, over whom he ought to rule. Secondly, when as jehovah or the Lord is acknowledged to be but one, that is, when as the one true God and not many are worshipped. Thirdly, when as his name, that is, his majesty and power alone is acknowledged, and is not divided among many, as among some other lesser and petty gods, as both the heathen did in times past, and the Papists also do at this day.   
Vers. 10. All the land shall be turned as a plain from Geba to Rimmon, toward the South of jerusalem, and it shall be lifted up, and inhabited in her place: from Benjamins' gate unto the place of the first gate, unto the corner gate, and from the tower of Hananiel, unto the King's wine presses. 

The second amplification of the former benefit.  THe second amplification taken from the full and manifest restoring of the Church, the which is contained under the type or figure of jerusalem, the which was yet then to be builded again at that time, wherein Zacharias lived. Wherefore the true worship of God, and the true Church of God shall manifestly be restored. And therefore it is said that it shall be such, as a city builded in some high place above the midst of the plain lying round about it, the which is plainly seen on every side. For as Christ speaketh, Matth. 5. ver. 14. a city that is set on an hill, cannot be hid. And the place and space from whence it is seen, is here described to be very broad or wide, to wit, from the borders of Benjamin (in the which was Rama, 1. King. 15.) unto the borders of the tribe of Simeon (where was Rimmon, joshua. 19) that by this means we should understand, that the sight of the Church of God should be evident, and in the view of all nations and people, and not hidden, or unknown. Further, as the Church shall be restored manifestly, so shall it be restored thoroughly, and having no want in any part thereof: not in the preaching of the word, not in the Sacraments, not in the discipline of the Church must there be any thing wanting. This perfection is set forth under the figure of the city having all her parts, of the which read Nehem. cap. 3. There is a like place Revelat. cap. 21. ver. 18.19. and so forth, of the spiritual or heavenly jerusalem.   
Vers. 11. And men shall dwell in it, and there shall be no more destruction, but jerusalem shall be safely inhabited. 

The third amplification of the former benefit, taken  THe third exposition or amplification of the former promise and benefit of God, taken from the number & safety of the Church. The number is signified in these words, They shall dwell in it, not one or two only, 
1. From the number of the Church.  but very many: and she shall be inhabited, that is to say, jerusalem, or that same Church of God, which shall be gathered by the preaching of the Gospel, shall indeed be dwelled in in great numbers and multitude of people. 
2. From the safety of the same.  The security or safety of the same is declared in these words: She shall be inhabited safely, that is, without any danger, either inward or outward: neither shall she suffer destruction any more. For the word (Cherem) in this place signifieth destruction, the which oftentimes did fall out unto that city. For it was destroyed both by Nabuchadnezzar, and also by the Emperor Titus. And it was likewise oftentimes taken, as josephus teacheth, lib. 7. Bel. judaic. cap. 18. So then henceforth, or hereafter, it shall neither be destroyed, as before: and when as it shall be inhabited, it shall not be dwelled in with fear, Psal. 121. Psal. 144. because God shall defend it under the shadow of his wings. But this boldness and safety is rather to be understood spiritually, then carnally, as Paul teacheth Rom. 8. in the end of the chapter. For as concerning men, it hath been said unto the godly, Ye shall always suffer trouble in this world.   
Vers. 12. And this shall be the plague, wherewith the Lord will smite all people that have fought against jerusalem: their flesh shall consume away, though they stand upon their feet, and their eyes shall consume in their holes, and their tongue shall consume in their mouth. 

Why the Church shall dwell in safety.  THe rendering of a reason of the former exposition. For this cause shall the Church be inhabited in safety, because God shall strike the enemies thereof, yea, and that all of them, with a very great and fearful plague. And not only the men themselves, but also the beasts that served those men, to a●●●●● and trouble the Church of God, ver. 15. Here therefore is threatened destruction unto the enemies of the Church, and the same most grievous, but yet upon causes, and natural diseases. And this verse containeth three things. 
Three parts of this verse.  First, the author of the plague, and he is the true God. jehovah (saith the Prophet) shall smite them. Secondly, who shallbe smitten, namely, 
1. Who shall plague the enemies of the Church.  all people which have fought against the church of God. Lastly, with what plague or punishment they shall be smitten, to wit, with a fearful plague, but yet such a one, the which shall not be done, and be altogether after an extraordinary, or miraculous manner, 
2. Who shall be smitten.  but such, as with the which many are wont to die: They shall therefore pine away in their body: yea, and in their whole body, 
3. With what plague they shall be smitten  the which these words, flesh eyes, and tongue do signify: also very quickly, to wit, standing on their feet, and with most bitter pains. For a consumption is a most lamentable and most hard kind of death, and which other men do most greatly abhor and loath. There are examples in Antiochus the Noble, 1. Machah. 6. joseph. lib 12. Antiquit. cap. 11. In King Herod▪ Act. 12. In the Emperor Maximinus, Eus●b. lib. 8. hist. Ecclesiast. cap. 5. & 16. In the Heretic Nestorius, Theodor. lib. 2. Euagrius lib. 1. hist. cap. 17.   
Vers. 13. But in that day agreat tumult of the Lord shall be among them, and every one shall take the hand of his neighbour, and his hand shall ris● up against the hand of his neighbour. 

An extraordinary judgement of God upon the enemies of his Church.  A Threatening of the said judgement of God against the enemies of the Church, but extraordinarily, and altogether miraculously, to wit, for that the self same enemies of the Church shall both be taken with a panical or distraughtfull kind of sudden fear, as they call it: and also shall murder one another, so that God shall destroy them by themselves. Hereof we have examples in the Scriptures, as judg. 7. ver. 22. in the Madianites murdering one an other, coming to fight against the Israelites: and likewise 1. Sam. 14. ver. 15.20. of a sudden fear sent by God upon the army of the Philistims, by means whereof they fell one upon another, and slew each other: and Christ hath foretold the like, Matth. 24. ver. 7. the which things also have been since Christ, yea, and in our time, to wit, when as people, which have persecuted the Church of God, have afterward with mutual wars and battles within themselves slain one another, and have been most pitiful spectacles of this prophesy unto the whole wo●●●▪ The which examples if the world, our history ●riters have not marked, their c●reles●es doubtless is very, great, yet nevertheless do the examples hereof appear in the Kings of Syria, and of Egypt, who after they have afflicted the Church, have in like manner destroyed themselves. 
Or    
Vers. 14. And judah shall fight also 
* For jerusalem. A confirmation of the help of God against the enemies of the Church, taken  against jerusalem, and the arm of all the heathen shall be gathered round about, with gold and silver, and great abundance of apparel. 
AN amplification or confirmation of the former help of God in the destroying of the enemies of his Church, taken from the manner of the same, and from the effects. 
1. From the manner of this help.  The manner is, for that judah himself shall fight for jerusalem, and not against jerusalem, as some do expound it. And this doth signify, that the godly, and such as are truly faithful, shall with great courage and cheerfulness of mind fight for the defence of the glory of God against the armed enemies of the same. So the godly are said; Heb. 11. ver. 34. by arms to have conquered hosts of men, and not only by prayers, that by this place we may understand the foolish Anabaptists to be sound refuted or overthrown, who hold it unlawful to take arms, or to make wars. The effect of this help of God is declared in these words, 
2. From the effect of the same.  The riches of the nations near at hand ●ound about shall be gathered in Jerusalem, namely gold, and silver, and their apparel for a spoil taken from those enemies, the which the godly shall have unto themselves, God giving it them. Therefore the church shall plentifully and abundantly be enriched with the spoils of their enemies, God in such sort defending it, as of old in times past he made them wealthy with the spoils of the Egyptians.   
Vers. 15. Yet this shall be the plague of the horse, of the Mule, of the Camel, and of the Ass, 
God his iudement against the bruit beasts, which served against the church. What the figure Synecdoche is, see Amo● cap. 5. ver 21. Three things to be noted.  and of all the beasts that be in these tents, as this plague. 
ANother part of God's judgement, namely, against the bruit beasts themselves, and by the figure Syneedoche against all the instruments and furniture of the enemies of the Church, which have served them, whilst they afflicted the Church▪ For they also shall be punished by the hand of GOD, and with the same plague that the men themselves were punished, and not only one kind of beasts, as Horses, or Mules, but all, which served their turn; Horses, Mules, Camels, Asses; 
1. All things fight against the glory of God, displease him.  and finally of what sort soever they be (whether they served the enemies of the Church ordinarily, or extraordinarily) they shall be punished, and smitten by the hand of God. Wherefore this place teacheth three things, first that not only men endued with reason, which do fight against the glory of God, and his people, 
2. That they shall all be punished.  do displease God, but also all instruments, which men use in that behalf. Secondly, that none of those instruments shall be spared. 
3. The cause why these things without reason displease God.  Thirdly, that the cause of this judgement of God against those things without reason is, not that God hateth the things▪ which he hath created, bu● because they have been in the ten●s of his enemies, that is, have been weapons and instruments of the fight against his glory. So God curseth and abhorreth all instruments of idolatry, Isai. 30. ver. 22. where God speaketh thus: Ye shall pollute the covering of the images of silver, and the rich ornament of thine images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it, Get thee hence. And contrariwise he blesseth both men, that do bless him, and also all those things, which men do use to bless God with all, Deut. 28.   
Vers. 16. But it shall come to pass, that every one that is left of all the nations, which came against erusalem, shall go up from year to year to worship the King the Lord of hosts, and to keep the feast of Tabernacles. 

The calling of the Gentiles, here described after the manner of the worship of God usual at that time, and the reason why it is thus described.  THe last place of this prophesy, to wit, the calling or conversion of the Gentiles, yea even of those who before persecuted the Church of God, unto the true God, the which like as it is described, and that notably, so also it had his accomplishment by the preaching of the Gospel. But this conversion, and the effects thereof, in deed wonderful, are here described or set forth, according unto the manner of the worship of GOD, and ceremonies used at that time, partly that the jews might understand the more easily, that the godliness of the Gentiles should be true godliness, the which then consisted in those rites and ordinances: and partly that they should rather consider the inward signification of those ceremonies, than the outward rites and manners of them. And not that the Gentiles, which were converted unto God after the passion or suffering of Christ, should still retain or keep the use of these ceremonies and shadows, as the Apostles teach, Coloss. 2. Acts. 15. the which in Christ had their fulfilling, and body, and so consequently their end. For as Paul speaketh, 2. Coloss. ver 17. These are but shadows of things to come, but the body is in Christ. And so are we taught, Heb. 10. ver. 1. That the law having the shadow of good things to come, and not the very image of the things, 
1. Who of the Gentiles shall be converted.  can never with those sacrifices, which they offer year by year continually, sanctify the comers thereunto.  
Now this verse hath a promise, or a prophesy of the conversion of the Gentiles, 
2 After what manner they shall be converted.  which was to come▪ the which containeth two things. First, who of the Gentiles shall be converted. Secondly, after what manner, that is, how truly and sincerely or unfeignedly they shall be converted. So then, after that all things before declared shall come to pass, the Gentiles which shall be left, shall be converted, and not one or two of them, but whosoever shall remain among them, that is to say, men out of every nation shall come by heaps and throngs unto Christ: not that every several or particular man notwithstanding out of every nation shall be converted unto God, but those only out of every nation, which shall be elected, or chosen by God. To this effect, Luk. Act. 13 ver. 48. speaketh, saying, And when the Gentiles heard it, they were glad, and glorified the word of the Lord: and as many as were ordained unto eternal life, believed. And not only those Gentiles shall be converted unto the true God, and Christ by the preaching of the Gospel, which did favour the jews before: but those also, which did persecute them before, and had besieged jerusalem itself. And they shall truly be converted, the which thing is described by the effects, the which were then the true testimonies or witnesses and parts of the outward worship or service of God. For they shall worship jehovah the true God, yea, and that as their King, and the God of hosts, that is, all mighty. Wherefore they shall acknowledge and worship in Christ, the true God, as peculiarly their God, King, and Father. And this shall they do continually: for every year they shall go up (as at that time the law of God appointed to be done, Deut. 16.) to call upon, or pray unto God. And lastly, according unto the commandment of God. For they shall keep the feasts appointed by God (as the feast of Tabernacles) that is to say, they shall worship God according unto his commandments and will, and not according unto their own brain and fancy: and the Gentiles shall come together with the rest of the jews, and shall worship God with the same rites, in the same places and assemblies which they do, that there may be great consent and agreement of them all in worshipping of God: and there shall be no schisms or divisions and discord in that so great a multitude gathered together of jews and Gentiles serving God.   
Vers. 17. And who so will not come up of all the famil●es of the earth unto jerusalem to worship the King the Lord of hosts, even upon them shall come no rain. 

A confirmation of the former promise.  A Confirmation of the former promise by a penalty or punishment, the which by God is added against the rebellious Gentiles, and such as will not obey him. For this punishment showeth that God altogether would, that the Gentiles should be converted. Therefore he setteth down a punishment for the disobedient, first generally: afterward particularly. For those Gentiles, the which are more strange and turned away from true religion, such, as every where in the holy Scripture the Egyptians are taken for to be. This verse therefore hath a threatening of a punishment against the Gentiles, 
Two parts of this verse.  the which then did not join themselves unto GOD, and a showing what that punishment should be. 
1. A threatening of punishment against the disobedient Gentiles.  The threatening of the punishment is from God, that it may be most assuredly believed that it shall come to pass, and that it cannot be shifted off by the rebellious Gentiles. The showing what the punishment is, followeth, & the same forsooth shall be a withholding from them of showers and rain, 
2. What that punishment is.  wherewith the fields and sown ground, and the earth useth to be made fruitful. So David witnesseth of God his making the earth fruitful with the rain from heaven, Psal. 65. ver. 9 saying, Thou visitest the earth, and waterest it: thou makest it very rich: the river of God is full of water: thou preparest them corn: for so thou appoyntest it. Likewise, Isai. cap. 30. ver. 23. Then shall he give rain unto thy seed, when thou shalt sow the ground, and bread of the increase of the earth, and it shall be fat, and as oil: in that day shall thy cattle be fed in large pastures. So then God will not rain upon them: but the heaven shall be brass, and the earth iron, the which by this means shall yield nothing unto them to live withal.   
Vers. 18. And if the family of Egypt go not up, and come not, it shall not rain upon them. This shall be the plague, wherewith the Lord will smite all the heathen, that come not up to keep the feast of Tabernacles. 

A particular threatening against the Egyptians.  A Particular and peculiar threatening of punishment against the Gentiles, which are more enstranged from the true worship of God. Therefore that they should not flatter themselves, because of their continual hatred against the jews, and think that they should be free from this punishment, they are also comprehended in this place. For they shall be punished by God with the same punishment, wherewith the other Gentiles shall be punished, the which did always more favour the jews, and their religion, that is, the true religion. Further, all those wilfully stubborn Gentiles, and enemies unto true godliness, 
What the figure Synecdoche is see Amos cap. ●. ver. 21.  are here by the figure Synecdoche contained under the name of the Egyptians. For these always professed themselves to be open enemies of the jews, that is, of the people of God. Wherefore they also shall be punished with the same plague that other people are, unless that they be converted or do turn unto the true God, namely, that they shall lack rain, the which was so much the more welcome, and profitable unto that nation of the Egyptians, for that it is parched with the heat of the sun, and although it be made fruitful with the overflowings of the river Nilus, yet notwithstanding it hath needed rain, and doth need. So Psal. 105. ver. 32. David affirmeth, that in stead of rain, he gave them hail, and flames of fire in their land. So then the Egyptians themselves, mortal enemies otherwise of true religion, shall at that time be converted unto God. Thus also doth Isai prophesy of them, cap. 19 ver. 21. saying, And the Lord shall be known of the Egyptians, and the Egyptians shall know the Lord in that day, and do sacrifice and oblation, and shall vow vows unto the Lord, and perform them. And truly so it came to pass: for Egypt after the passion of Christ seemeth first to have publicly or openly professed religion, to have had Christian Schools, and Doctors, & Monks: like as it first also generally and openly fell away from true religion afterward.   
Vers. 19 
Or  This shall be the 
* Sinne. Or  punishment of Egypt, and the 
* Sinne.  punishment of all the nations that come not up to keep the feast of Tabernacles. 

The conclusion of the former place containing 3. things.  THe conclusion of the whole former threatening and showing of punishment, the which hath three things to be noted. First of all, that he calleth this ceasing or staying from the exercise of the outward worship of Cod, and from the keeping of the ceremonies ordained by God, Sinne. And doubtless it is sin, 
1. The abstaining from the exercise of true religion, called Sinne.  not to do those things, which God for his worshipping requireth to be done: whereof it cometh to pass, that punishment appeareth worthily to be threatened unto those, which shall neglect or forslow those ceremonies of God in the Church of God. So then out of this place the Libertines of this our age are sound refuted or overthrown, who do bring in, and allow the contempt or despising of the Sacraments ordained by Christ. The second thing is, 
2. All are commanded to worship God with one outward worship.  that he commandeth all, whether Egyptians, or other nations to worship God with the same and all one ceremonies and all one outward worship. For in as much as even the lawful outward worship of God is also ordained by God, it is not to be changed, and omitted or overpassed by any man. Furthermore, when as God cannot be worshipped either outwardly or inwardly, but according unto his word, surely it is not lawful for any man to ordain an outward worship of his own head, and consequently according unto the pleasure of his own mind. But this is spoken of the outward worship itself, and not of the comeliness, and ceremonies, and ordinances necessary for the maintaining and keeping of this outward comeliness, the which among divers nations may be divers in the Church of God. 
3. The feast of Tabernacles only mentioned.  The third is, for that here is especially mention made of the feast of Tabernacles, because this feast both was more solemnly kept among the jews, than the feast of first fruits, of Whitsuntide, and certain others, Nehem. 8. and also was a most evident testimony or witness of the first gathering together of the people of Israel, that is, of a free ordained church. Therefore it was better liked of the people, and a more evident sign of their uniting or knitting together within themselves, as is unto us the holy Supper of our Lord jesus Christ.   
Verse 20. In that day shall there be written upon the bridles of the horses, The holiness unto the Lord, and the pots in the Lord's house shall be like the bowls before the altar. 

An amplification of the former. promise from two effects.  AN amplification of the former promise of the conversion of the Gentiles unto the true God, taken from the effects, manifestly witnessing the great godliness of their minds, and the effectual working of the Spirit of God among them. And in this place there are reckoned up two effects, the same outward, I grant, but yet showing the inward godliness of the mind of these men unto Godward. 
1. The inscription of the bridles of their Horses.  The first, the bridles or the bells of their horses (for the hebrew word Metsilloth may be translated both ways) shall have the self same thing written upon them, the which some times was written upon the Mitre of the high priest, to wit, Holiness unto the Lord. This shall be an especial outward witness of this thing wholly consecrated, and acceptable and dedicated unto God. Thus then shall all the godly, even among the gentiles dispose and order all things, 
What the figure Synecdoche is, see Amos cap. 5. ver. 21.  and especially the things pertaining unto household (as are horses, the furniture belonging unto horses, and by the figure Synecdoche, all other things the which they shall use both at home and abroad) that they may show that they have consecrated them unto GOD, may use them holily, and apply them unto the glory of God, and the witnessing of their worship and reverence to Godward. And hereunto serveth the exhortation of Paul 1. Cor. 10. ver. 31. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. And that which he hath 1. Tim 4. ver. 4. That every creature of God is good, and nothing aught to be refused, if it be received with thanks giving. And finally hereunto appertaineth that which Jude saith in his epistle, ver. 23. Hating even the garment, which is defiled with the touching of the flesh, so great holiness and godliness doubtless shall there then be of the Church, both outward and inward. I omit or let pass in this place to speak of the fond interpretation of Theod. upon this place, lib 1. Hist. cap. 18. Namely, that this prophesy was then fulfilled, when as Constantinus Magnus caused the bits of his horse, and an helmet to be made for himself of the nails of the Cross of Christ, Ruff. lib. 1. Histor. cap. 8. Socrat. 1. cap. 1. affirmeth the same. And this shall be the effect of the Gentiles in things private, and such as otherwise are profane, or serve for common uses. But in public matters, and also in matters Ecclesiastical or appertaining unto the Church, that is, in things dedicated unto GOD, there shall be no less testimony or witness of their godliness, and of the effectual working of the Spirit of God. 
2. The things of smallest holiness among the Gentiles converted, shall be as holy as the holiest things in the Temple of Solomon.  He therefore in this place showeth also the second effect, to wit, what shall be the holiness in things dedicated peculiarly unto GOD, namely, that the things, which among the Gentiles converted shall have the least degree of holiness, shall notwithstanding be as holy, as those things which in the Temple of Solomon had the highest degree of holiness, or the next unto the highest. And this doth the Prophet declare by a similitude taken from the ceremonies, and things well known of that time. For the pots, wherein the flesh of the sacrifices was sodden in the house and Temple of God (and these have the least degree of holiness in the Temple, and are for the most part always foul) shall be as holy among the Gentiles, as the basons or bowls, which are before the Altar, to wit of Incense, covering the showbread. In a word, this is the meaning of God, the efficacy, force, and working of the holy Ghost shall be far more plentiful through Christ in the Church of the Gospel gathered out of the Gentiles, than it was of old, and in times passed under the law. Whereof it cometh to pass, that Christ is called the mediator of a better or more excellent Testament Hebr. 8. ver. 6. and Paul Ephe. 3. ver. 5 showeth, first, That the mystery of God was not opened unto the sons of men, as it is now revealed unto his holy Apostles, and Prophets by the Spirit. And hereof it cometh also to pass, that the graces of God are said to be by him more largely poured out, and more liberally given unto men, then under the old Testament. Acts. 2. joel. 2. And hereof also speaketh God by his Prophet Isai, cap 44. ver. 3. 4. saying: I will power water upon the thirsty, and floods upon the dry ground: I will power my Spirit upon thy seed, and my blessing upon thy buds, and they shall grow as among the grass, and as the willows by the rivers of waters.   
Vers. 21. Yea, every Pot in jerusalem and judah shall be holy unto the Lord of hosts, and all they that sacrifice, shall come and take of them, and seeth therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts. 

Two other effects ofh this grace of God.  TWo other effects of the said grace of God toward his Church gathered together by the Gospel (for this both promise, and also the effects of this promise do without all question appertain unto Christ, 
1. All the Pots in judah and jerusalem shall be holy unto God.  and unto his kingdom.) The first (the which in like manner is declared by a comparison of ceremonies and things at that time used) to wit, that all the Pots the which shall be in judah and in jerusalem, shall be holy unto God: yea and that so holy, that the flesh of the Sacrifices may as well be sod in them, as in the Pots dedicated unto the Temple. For the Pots of all the godly shall be holy unto God: this therefore is the meaning, the holiness, 
The meaning hereof.  the which is now seen, and is peculiar in things dedicated unto the Temple of God, the same shall then be in all the houses of the godly, and in their furniture, and vessel: for all things which are in the family of the holy, are themselves also holy. Wherefore God shall then every where be worshipped so holily, as he is now in his Temple. john, 4. And so Paul willeth 1. Tim. 2. ver. 8, That men pray every where, lifting up pure hands unto God. He shall as godly be worshipped of every faithful person in his own house; as he was of old, and in times passed in his house and Temple by the jews. And this is one effect of that same grace of God, the which by Christ shall be bestowed upon his Church, the which also doth show her full deliverance that shall be from the ceremonies of the Law, when as the same holiness of the Temple shall be spread over all places: this freedom from the ceremonies of the Law, Paul witnesseth that the Galathians were called unto, Galat. 5. ver. 13. and biddeth them take heed, That they use not this liberty as an occasion unto the flesh, but that they serve one an other by love. The second effect is, 
2. There shall be no Canaanite in the house of the Lord.  There shall no Canaanite be any more, or any ungodly person in the House of the Lord, that is, in the church. This promise pertaineth to the state of the Church, which shall be in heaven only, for so long as here upon earth there shall be a Church of God: it shall always have the evil mixed among the good, that we should not in vain after the manner of the Donatists, Circumcellians, and Anabaptistes, Heretics, seek a Church altogether pure and free from spots and faults in this earth. For Christ, Mat. 13. ver. 28, and so forth, by the parable of the tars sown among the good corn teacheth, that in this life the bad shall always be mingled among the good. Wherefore the word Canaanite in this place is not used for a Merchant, but for an ungodly man, 
What the figure Metalepsis is, see Oseas cap. 4. ver. 18.  by the figure Metalepsis (the person for the quality of the person) such as the Canaanites are every where in the holy Scripture said to have been. So then these things do show, what manner of Church both in this earth, and also in the heavens, the Church of God shall be, always blessed of God, by and through his only begotten son our Lord jesus Christ, Amen.    
FINIS.   

The Commentary of Lambertus Danaeus, upon the Prophet Malachias.  

The Argument.  

Malachias the last of all the Prophets.  THe last of the Prophets, whose writings, and prophecies are extant or remaining among us, was Malachias: albeit some Psalms seem to have been written after the times, wherein he lived, namely when as the Church of God was miserably afflicted or troubled by Antiochus Epiphanes, and his Successors, as is the Psalm 79, and many others. Now this Prophet seemeth to have lived under Nehemias', 
In what time this Prophet lived, and Prophesied.  being now an old man, when as the priests neglected or for slowed their duty, the people gave them no maintenance, and finally when as all things were wonderfully out of order in the observation of the worship of God, 
The shortness of this Author upon this Prophet, may be supplied by the larger commentaries of master Gilbee, upon the same Prophet.  the ceremonies of the law, and the executing of the priests 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 have said will appear, namely that Malachias began to prophesy about the latter end of Nehemias'   

CAP. 1.  
Vers. 1. The burden of the word of the Lord to Israel, by the ministery 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 covetousness and niggardliness of the people, in giving and paying things necessary for that worship is most sharply reprehended, or reproved, and found fault withal. He showeth that the sum of his doctrine is threatenings of God, confirming briefly, and first of all his calling.   
Vers. 2. I have loved you, saith the Lord: Yet ye say, wherein hast thou loved us? was not Esau jaacobs' brother, saith the Lord? yet I loved jaacob. 

The principal point of this prophesy.  THe general proposition, or principal point, wherein is contemned the sum of all the benefits of God toward the jews, the which consisteth herein, for that God of his mere or only goodness hath loved them before other nations, yea before the nation of the Idumaeans, the which notwithstanding was not only of the lawful seed of Abraham, but came also of the same family of Isaac, and moreover by the right and privilege of nature seemed to be the better, and to be to be preferred before the jews. And the Prophet bringeth in the people as it were murmuring and answering again against God, that the stubbornness of that age may seem to have been most peevish and dogged against God, whereunto notwithstanding ours is very like.   
Vers. 3. And I hated Esau, and made his mountains waist, and his heritage a wilderness for dragons. 

A confirmation of the preferring of the jews before the Idumeans, taken from the unequality of their estates under the Babylonians.  HE confirmeth the selfsame which he said before of the preferring of the jews before the Idumeans. First from the dislike and unequal falling out of the calamity or misery and captivity, the which fell out unto them both under their common enemies the Babylonians. The unequality appeared herein, for that the Country of the Idumeans; and nation was by the Babylonians brought unto exceeding great wastness, and desolation or destruction: but the jews at that time lived and dwelled in safety in their own homes, and in a most fruitful country.   
Vers. 4. Though Edom say, we are impoverished, but we will return, and build the desolate places: yet saith the Lord of hosts, they shall build, but I will destroy it, and they shall call them, the border of wickedness, and the people, with whom the Lord is angry for ever. 

An amplification of this benefit bestowed upon the jews.  HE amplifieth, or increaseth the benefit by God bestowed upon the jews, by the state of the miserable condition of the Idumeans, the which he showeth shall be continual or lasting and enduring, whatsoever they attempt or assay to the contrary. The which no doubt was a great testimony or witness of the hatred of God against the Idumeans.   
Vers. 5. And your eyes shall see it, and ye shall say, The Lord will be magnified upon the border of Israel. 

The second token of the love of God toward the jews.  THe second argument or token of his goodness or love toward the jews doth God here allege: in the which self same there is also a great comfort of them, namely, that they in the end and at the last should see the glory of their own God, that is, of the true God spread abroad even upon all foreign nations also. And this was fulfilled by the preaching of the Gospel, and the conversion of the Gentiles unto Christ.   
Vers. 6. A son honoureth his father, and a servant his master. If then I be a father, where is mine honour? And if I be a master, where is my fear, saith the Lord of hosts unto you, O Priests that despise my name? and ye say, Wherein have we despised thy name? 

The unthankfulness of the jews matched against the kindness of God.  A Matching together of contraries. For against those his benefits towards the jews, he setteth and matcheth their great ingratitude or unthankfulness, as who namely did neither acknowledge nor worship God for Father, nor Master. And first of all he setteth upon the Priests themselves, who ought to shine before the rest of the people as an example of godliness, and who also when as they were admonished, or put in mind of their duty, yet they stubbornly chummered and answered again.   
Vers. 7. Ye offer unclean bread upon mine altar, and you say, wherein have we polluted thee? In that ye say, The table of the Lord is not to be regarded. 

The jews found faulty in the contemning of God his worship.  GOd doth convince or prove the jews in fault by one kind of his worship or service most manifestly contemned or despised, and of their open blasphemy also against his very altar. For when as the jews beheld that same altar of the second temple to be less outwardly garnished then the altar of the first Temple, they also supposed the same altar to be less holy than the former: and judged the things that were offered thereupon unto God, to be in like manner less holy and acceptable unto God, the which is a blasphemous cogitation or surmise of God, as if God did measure holiness by these outward things.   
Vers. 8. And if ye offer the blind for sacrifice, it is not evil: and if ye offer the lame, and sick, it is not evil: offer it now unto thy prince: will he be content with thee, or accept thy person, saith the Lord of hosts? 

The jews proved guilty and unthankful by an example of offering of things forbidden, and also by a reason from the lesser unto the greater.  GOd proveth the said jews to be guilty, and showeth them to be unthankful by an example and rehearsal of things offered against the law, as it is to be seen, Deut. 15. ver. 21. where speaking of sacrifices to be offered, he saith, If there be any blemish therein, as if it be lame, or blind, or have any evil fault, thou shalt not offer it unto the Lord thy God. Also Leuit. 22. ver. 22. Blind, or broken, or maimed, or having a wen, or skiruie, or scabbed: these shall ye not offer unto the Lord, nor make an offering by fire of these upon the altar of the Lord. Again, the Lord here reproveth them by an argument or reason taken from the less unto the greater, as for example thus: An earthly Prince will not take these things well in worth, much less therefore will God accept or like them at your hand.   
Vers. 9 And now, I pray you, pray before God, that he may have mercy upon us: this hath been by your means: will he regard your persons, saith the Lord of hosts? 

A remedy for this their so great fault.  YEt he showeth that there is a remedy remaining and left for this their so great a fault. And this forsooth is their humble prayer unto God. For albeit these faults be committed by them, yet is the mercy of God ready for all them that earnestly pray unto God. And this kind of speaking being as it were unjointed, and not knit together with copulative conjunctions, and sharpened with often interrogations or ask of questions, as it were with wound and many pricks of conscience to rouse up and waken such as are dull and sluggish, carrieth a very great weight and force with it.   
Vers. 10. Who is there even among you, that would shut the doors, and kindle not fire on mine altar in vain? I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hands. 

An amplification of the fault of the Priests by the reward promised for their service.  AN amplification of the said fault of the Priests, by a reward promised unto the Priests. For the Prophet showeth, that the anger of God is so much the more just against them, for that none of them would do service in the Temple and worship of God for nothing, no not those which were but the bare keepers of the doors of the Temple, as it is also Psal. 84. much less the Priests themselves, the which were by God placed in an higher place in the Temple, and ordained to offer and to make sacrifices unto GOD himself: the which was the most honourable degree in the whole ministery of the Levites, and next unto God. For the rest of the orders of the Levites did services unto the Priests, and sacrifices.   
Vers. 11. For from the rising of the Sun unto the going down of the same, my name is great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering: for my name is great among the heathen, saith the Lord of hosts. 

The second amplification of the fault of the Priests.  THe second amplification of the said fault of the Priests, taken from the majesty of the name of God, the which, God by the repeating of the promise doth more earnestly confirm, that it shall be reverenced among all the Gentiles, that is, holily worshipped. And this thing pertaineth unto the kingdom of Christ, and was at the last fulfilled by the preaching of the Gospel.   
Vers. 12. But ye have polluted it, in that ye say, The table of the Lord is polluted, and the fruit thereof, even his meat, is not to be regarded. Vers. 13. Ye said also, Behold, it is a weariness, and ye have snuffed at it, saith the Lord of hosts: and ye offered that which was torn, & the lame, and the sick: thus ye offered an offering: should I accept this at your hand, saith the Lord? 
BY the way of granting and yielding so much unto them the Lord confesseth, That the labour and pains indeed of the priests doing sacrifice, and slaying offerings, 
The Priests rather sought their own gain then the glory of God in offering of sacrifices unto him.  is great (in so much that they sweat and toil, and weary themselves thereabout:) but he teacheth the same to be about a matter of nothing, and wherein they displease God: nay whereby they rather manifestly show forth the contempt or despising of his worship, than his true service and worship indeed: because that these Priests and offerers of sacrifice in as much as they were covetous, served themselves, & not God.   
Vers. 14. But cursed be the deceiver, that hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great king, saith the Lord of hosts, and my name is terrible among the heathen. 

God his judgement threatened unto all those that deal deceitfully in his worship & service.  A General conclusion, the which threateneth the judgement of God against all those which mock God, either openly, or by some subtlety, or which by any means deal falsely, deceitfully, & corruptly in the service and worship of God. For God (who also is terrible or fearful even among the heathen themselves) will not suffer them to escape unpunished, when as they make a mocking stock of him, and yet in the mean season notwithstanding with full mouths give out and boast, that they are his people.    

CAP. 2.  

This chapter hath two Sermons, one against the Priests, & the other against the people.  THis chapter hath two Sermons, of the which the first is directed peculiarly against the Priests, as the lights and examples of the whole people, and it lasteth unto the tenth verse. The second is against the rest of the whole people, who themselves also were most grievously infected with other their both general and also peculiar vices.  
Vers. 1. And now, O ye Priests, this commandment is for you. Vers. 2. If ye will not hear it, nor consider it in your heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings: yea I have cursed them already, because you do not consider it in your heart. 
IN the chapter before going he particularly and specially reprehended or reproved the Priests for the neglecting of the sacrifices. Now in this chapter he generally exhorteth them unto the diligent doing and performing of the other parts of their office and duty, 
The priests exhorted unto the doing of the other parts of their duty.  setting down the menacing and threatening of most grievous punishments.   
Vers. 3. Behold, I will corrupt your seed, and cast dung upon your faces, even the dung of your solemn feasts, and you shall be like unto it. 

Punishments concerning the contempt of their public office, and also the private overthrow of their families.  THese punishments partly respect or concern the despising and contemning of their public office, and partly the private overthrowing of their families, the which in the end shall overtake them continuing and going on in the neglecting or forslowing of the worship and service of God.   
Vers. 4. And ye shall know, that I have sent this commandment unto you, that my covenant, which I made with Levi, might stand, saith the Lord of hosts. 

An amplification of the equity of God his threatenings against them.  GOd showeth and amplifieth the equity of his threatenings against them, both by the equity and profitableness of his league and covenant with them, and also by his peculiar benefit toward that one tribe of Levi, the which he chose out of all the tribes of Israel to do his sacrifices, 1. Sam. 2.   
Vers. 5. My covenant was with him of life and peace, and I gave him fear, and he feared me, and was afraid before my name. 

He reproveth them by the example of the godliness of their father Levi.  AN earnest reproving of them by the example of the godliness of their fathers, the which they had at home & in their own families of whence they came, to follow, and the which also obtained great rewards of God for the keeping of his covenant. See Leuit. 8. and 1. Sam. 2. and the which godliness of their fathers, and faithfulness in the doing of the service and worship of God these had no care nor keep to imitate or follow.   
Vers. 6. The law of truth was in his mouth, and there was no iniquity found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. 

A declaration of the covenant made with the house of Aaron.  A Declaration of the covenant made with the house of Aaron, nay with the whole tribe of Levi, and of the observation or the keeping of the same, the which he teacheth to have consisted herein, that the purity and soundness of the heavenly doctrine might purely be taught by them, & also by the said Levites might be applied particularly unto every one of the godly for the use and correction of manners. The duty of the Pastors or ministers of the gospel is the same at this day, as Paul teacheth 2. Tim. 3. ver. 16. where he showeth, that the whole scripture given of God by inspiration, is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.   
Vers. 7. For the priests lips should preserve knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. 

Wherein the office of the Priests and Levites did especially consist.  AN ascending or going upward, in the which the prophet going up from the particular unto the general, showeth generally that the office both of the Priests, and also of the Levites, did chief consist in this one point, that they should teach unto others the true understanding of the law of God, the which they themselves had truly learned before, because that they were peculiarly ordained unto this office by God. The self same is to be applied unto the ministers of the Gospel. For among other the parts of a true minister Paul writing unto Titus, cap 1. ver. 9 saith, that he should hold fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, and improve them that say against it.   
Vers. 8. But ye are gone out of the way: ye have caused many to fall by the law: ye have broken the covenant of Levi, saith the Lord of hosts. 

The diligence of their forefathers in doing of their duty, matched with the negligence of these men.  BY the way of matching together of contraries he compareth the negligence of the Levites of his time, both with the diligence and godliness of their forefathers, and also with the former description of their office, that they might the more be convinced or proved faulty of negligence, and of their manifest contemning of the worship and service of God, by both these comparisons.   
Verse 9 Therefore have I also made you to be despised, and vile before all the people, because ye kept not my ways, but have been partial in the law. 

The conclusion of this first sermon, showing that they are worthily to be punished by God.  THe conclusion, wherein he teacheth that they are worthily to be plagued with great punishments by God. And chief for that they bowed and bend that law of God, whereof they were ordained keepers by God, unto the pleasure and favour of men, in so much that they applied the word of God unto that which liked men. And thus they became, and were the servants of men, & not the servants of God. And such times, 2. Tim. 4. ver. 3. Paul teacheth should come, When they should not suffer wholesome doctrine, but having their ears itching, shall after their own lusts get them an heap of teachers. But such as apply their doctrine unto the humours of men, cannot please God, accordingly whereunto Paul speaketh, Galath. 1. ver. 10. For now preach I man's doctrine, or Gods? or go I about to please men? for if I should yet please men, I were not the servant of Christ. And this is the first Sermon of this chapter.   
Vers. 10. Have we not alone father? hath not one God made us? why do we transgress every one against his brother, and break the covenant of our fathers? 

The second sermon, proving the whole people guilty of many grievous crimes.  THe second Sermon, in the which the whole people themselves are proved guilty of many crimes, but especially of these four, that is, of Covetousness, of defiling themselves with the Heathen, of Polygamy, or having of more wives than one at one time, & of manifest or open & heathenish ungodliness against God. And when as the Prophet reproveth their covetousness and deceit, 
1. Covetousness.  he showeth the same utterly to fight and be against both that same common band (the which is between all men) and also against that more near friendship & strait familiarity the which was among themselves, because of the one or common original or first beginning of this whole nation, springing and coming from their father Israel or jacob.   
Vers. 11. judah hath transgressed, and an abomination is committed in Israel, and in jerusalem: for judah hath defiled the holiness of the Lord, which he loved, and hath married the daughters of a strange god. 

2. Their defiling themselves with other wicked nations  THe second very detestable and abominable crime of theirs, to wit, their mixing and defiling of themselves with others & profane or wicked nations. For God his chief desire was to have this people holy unto himself, and to be separated or severed from other nations: but they notwithstanding defiled themselves with the vices and idolatry of infidels, made marriages with them, the which by the law of God were forbidden. For among other dealings the which it was unlawful for them to have with these nations, God saith unto them, Deut. 7. ver. 3. Neither shalt thou make marriages with them, neither give thy daughter unto his son, nor take his daughter unto thy son. This place therefore fully agreeth and jumpeth with that of Nehe. cap. 13. and of Esd. cap. 10. Whereby appeareth, at what time this Prophet lived, and prophesied.   
Vers. 12. The Lord will cut off the man that doth this: both the master and the servant out of the Tabernacle of jaacob, and him that offereth an offering unto the Lord of hosts. 

All sorts of men guilty of this defilement.  HEre he showeth that all sorts of men, namely, Magistrates, Subjects, yea and moreover the Priests themselves were guilty of this pollution or defilement, and reproveth them all: and so consequently God denounceth and threateneth utter destruction against them all, without any regard of their persons, or dignity. See Esdr. cap. 10. as I have said, and Nehem. cap. 13.   
Vers. 13. And this have ye done again, and covered the altar of the Lord with tears, with weeping, and with mourning: because the offering is no more regarded, neither received acceptably at your hands. 

Their continuance in this sin.  HE increaseth their disobedience, for that they continued in this wickedness, when as notwithstanding they themselves had now twice openly in the Temple acknowledged this their lewdness and sin, and confessed that themselves and their sacrifices were not accepted or regard of God. The first acknowledgement of this sin is extant or to be seen, Esdr. cap. 10. The second, Nehem. cap. 10. ver. 30. where among other points of the covenant, that they sealed unto, this was one, That they would not give their daughters to the people of the land, neither take their daughters for their sons. And cap. 13. ver. 25. where Nehemias' taketh an oath of them for the performance hereof. Out of this place appeareth, as I have said, at what time this Prophet prophesied, to wit, in the last age of Nehemias'.   
Vers. 14. Yet ye say, Wherein? Because the Lord hath been witness between thee & the wife of thy youth, against whom thou hast transgressed: yet is she thy companion, and the wife of thy covenant. 

3. Their Polygamy, or having more wives than one at one time  WIth a gentle transition or passing from one kind of marriage forbidden, he falleth into another, namely, into Polygamy, or their having of more wives than one at one time, the which third crime of theirs God reproveth in this people. But against this accusation this people answered again, pretending or alleging the example of jaacob, of David, and of others, who had many wives at one time. But all these examples doth God confute or overthrow, by the first institution or ordaining of marriage. Further, he showeth the treachery and cruelty of these men having many wives, against their said wives, the which was not in jaacob, and David, and by which their cruelty even against their wives, they prove that nothing can make them more courteous and gentle. Their treachery God improveth, for that these do violate or break that same holy covenant and band of marriage, and the which he himself had ordained at the first: their cruelty, for that, forgetting their now accustomed and first & tender love with their first wife, they took a new wife over and above, the which is a very great unkind, and unnatural part.   
Vers. 15. And did not he make one? yet had he abundance of Spirit: and wherefore one? because he sought a godly seed. Therefore keep yourselves in your spirit, and let none trespass against the wife of his youth. 

The true nature of marriage.  WIth a necessary interpretation he maketh plain the true nature of marriage by the true end thereof, the which he describeth or setteth forth, by the first ordaining thereof, which was made by God. For God the first author of marriage, being most wise and most mighty joined one only unto one, and not many, that by this means both a lawful issue, and such as is acceptable unto GOD, might be sought for by men. In the which institution or ordinance the Prophet teacheth that we ought to tarry and continue. See Paul 1. Cor 7. ver. 2. and 7. who runneth unto the first institution of marriage, to show the nature and force thereof.   
Vers. 16. If thou hatest her, put her away, saith the Lord God of Israel, yet he covereth the injury under his garment, saith the Lord of hosts: therefore keep yourselves in your spirit, and transgress not. 

The answering of an objection, the which was but a toleration for that time and people for the hardness of their hearts, as Christ expoundeth it, Mat. 19  THe answering of an objection, by the which all refuge and help of excuse is taken away from them, and their fault is increased, both for that there was a remedy given unto them against the griefs and weariness of the former marriage, namely, Divorcement, the which they refused to use, and neglected or cared not for the same. Deut. 24. and also for that they nourished in the midst of their bosom this shamefulness and multitude and number of many wives, and increased the same, without any punishment for it: nay, tolerated or bare with the same, with the manifest contempt or despising of true and lawful marriage.   
Vers. 17. Ye have wearied the Lord with your words: yet ye say, Wherein have we wearied him? When ye say, Every one that doth evil is good in the sight of the Lord, and he delighteth in them. Or, where is the God of judgement? 

4. Their malapertness or sauciness against God himself.  THe fourth crime, to wit, a general, and profane or heathenish ungodliness and malapertness of these men against God, whereunto they fell at the last by little and little from and by the accustoming themselves unto the former vices. And this their wickedness is described or set forth to be so great, as there cannot be greater. For with manifest or open scoffs and reproachful taunting words and speeches very profane or heathen like and lewd, they did spoil and rob God both of his holiness, and also of his justice and truth, the which is more than heathenish, and most notorious and vile wickedness, and ungodliness.    

CAP. 3.  
Vers. 1. Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall speedily come to his Temple: even the messenger of the covenant, whom ye desire: behold, he shall come, saith the Lord of hosts. 

Two parts of this chapter.  THis whole chapter containeth but one only Sermon, the which hath two parts. The first part opposeth, or setteth and matcheth the infinite goodness of God, 
1. Setteth the goodness of God against the wickedness of the jews.  against the former vices and sins against him, through which his goodness he promiseth that the Christ, and Messiah looked for shall come, and that shortly, which Christ shall restore, renew and purge the whole state of his Church. Whereby the mercy and truth of GOD appeareth toward his Church. For as Paul speaketh, 2. Tim. cap. 2. ver. 13. If we believe not, yet he abideth faithful: he cannot deny himself. This part continueth unto the 6. verse. The second part, the better to show this self same infinite or endless mercy of God, 
2. The long patience of God toward them.  describeth or setteth forth his long patience and sufferance, in bearing with the rebelliousness of this people, & moving and stirring them unto repentance.  

A promise of the Messiah to come, containing the history of things to come, and a commendation of the said Messiah.  This first verse is a repeated promise, and therefore most assured and certain, of the coming of the Messiah, being even now present and hard at hand, wherein is contained both the history of things to come, and also a diligent commendation of the Messiah himself. The history, for that there is showed whom the Lord would send next before the coming of his Messiah, to wit, john the Baptist: and that indeed was done, both that the coming of so great a Prince might be the better noted and marked, and also that he might be the more honourably received. The commendation of the Messiah is, in that the Prophet calleth him both looked for, and also the Messiah, and the Lord, and the Angel of the covenant, and showeth that he shall have the highest and chiefest authority to restore the Temple, and worship of God.   
Vers. 2. But who may abide the day of his coming? and who shall endure, when he appeareth? for he is like a purging fire, and like fullers soap. 

An amplification of the ministery of the Messiah.  HE amplifieth the ministery or office of the Messiah to come, by the hardness of the work, the which he shall perform. And this hardness of the work shall arise hereupon, namely, of the most corrupt manners of all sorts of men at that time, whom he cometh to amend, and to denounce or show the judgements of God. And therefore he shall be to be feared. For, as it is Matth. 3. ver. 12. He shall come with his fan in his hand, and will make clean his floor, & gather his wheat into his garner, but will burn up the chaff with unquenchable fire.   
Vers. 3. And he shall sit down to try and fine the silver: he shall even fine the sons of Levi, and purify them, as gold and silver, that they may bring offerings unto the Lord in righteousness. 

A several setting down the parts of the office of the Messiah.  HE severally setteth down the parts and benefits of the office of the Messiah. First, that he shall purge both the Levites themselves from their sins, and the worship of God from the blemishes that were added unto it, and restore it unto the former beauty and brightness, and that with authority above the other Prophets. So Mark. 1. ver. 22. it is reported of him, that they were astonished at his doctrine: for he taught them as one that had authority, and not as the Scribes. And joh. 2. ver. 15. john beareth record of him, that he was more excellent than he. And Matth. 21. ver. 12. it is said of Christ, that he went into the Temple of God, and cast out all them that sold and bought in the Temple, and overthrew the tables of the money changers, and the seats of them that sold doves.   
Vers. 4. Then shall the offerings of judah and jerusalem be acceptable unto the Lord, as in old time, and in the years afore. 

An amplification of the former benefit.  HE amplifieth this benefit by a singular effect thereof, that is, by another benefit, which shall follow thereof, namely, that then the sacrifices and offerings of the whole people shall be as acceptable and sweet, as they were at any time before.   
Vers. 5. And I will come near unto you to judgement, and I will be a swift witness against the Soothsayers, and against the adulterers, and against false swearers, and against those that wrongfully keep back the hirelings wages, and vex the widow, and the fatherless, and oppress the stranger, and fear not me, saith the Lord of hosts. 

The second part of the office of Christ.  THe second part of the ministery or office of Christ, appertaineth to the reproving and condemning of the evil manners of men, and all vices, although here be made a reckoning up but of a few only for example sake. And he teacheth that the Messiah will do this in a few years. For Christ executed that his office in the midst of a week of years only, that is, in three years and an half, Dan. 9 Further, the Prophet showeth, that the Messiah, when as he shall correct the wicked manners and vices of men, shall do the same by the force and power of heavenly doctrine (the which he shall teach:) and the testimony or witness of the conscience of those whom he shall reprove, rather condemning them, then by any real vengeance or punishment, or penalty of money, which he should lay upon them. So it appeareth, john 9   
Vers. 6. For I am the Lord: I change not, and ye sons of jaacob are not consumed. 

The second part of this sermon commending the mercy of God toward the jews.  THe second part of this Sermon, wherein Malachias commendeth the great mercy of God toward the jews by his long sufferance and patience, for as much as they long sithence had deserved utter destruction for their sins, and yet God saved & preserved them. And of this his benefit toward them, God teacheth that there was but one only cause, to wit, his truth and faithfulness in his promises.   
Vers. 7. From the days of your fathers, ye are gone away from mine ordinances, and have not kept them: return unto me, and I will return unto you, saith the Lord of hosts: but ye said, Wherein shall we return? 

God commendeth his own mercy, & condemneth the rebelliousness of the jews.  BY the matching by the way of contraries, of the long and continual stubbornness and disobedience of this people, with his good will even now prepared and offered unto them, God commendeth both his mercy, and also increaseth the rebelliousness of the jews, whose peevishness also he lively painteth forth by their impudent or shameless chummering and muttering again.   
Vers. 8. Will a man spoil his 
* Or God.  gods? yet have ye spoiled me: but ye say: Wherein have we spoiled thee? In tithes and offerings. 

God proveth the wickedness of the jews to be unexcusable  GOd pleading with the jews as it were with equal law, proveth their wickedness and lewdness to be unexcusable, because that they did sacrilegiously or theevishly retain and keep back unto themselves through notorious covetousness and despising of the majesty of God, the very self same things, the which he had ordained, and commanded to be paid unto his worship and service. The which thing how wicked it is, he showeth by a reason of a God, and Lord, also by the duty of a man that is a servant, and by the comparing of them both together.   
Vers. 9 Ye are cursed with a curse: for ye have spoiled me, even this whole nation. 

The wrath of God most just against this people.  HE showeth the wrath and anger of God to be most just against them for this wickedness. For not only one or two of them did this, but the whole nation making a certain conspiracy within themselves against God, that they might utterly cast him down from his dignity and right.   
Vers. 10. Bring ye all the tithes into the store house, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open the windows of heaven unto you, and power you out a blessing without measure. 

A remedy against the former threatenings.  HE setteth down a remedy against the former threatenings, namely, their repentance, and the manner of this repentance, to wit, that they offer willingly and readily those things, which God hath commanded to be offered for his service and ministery. The which thing that they may do the more cheerfully, he promiseth a great blessing from heaven itself, and an endless pouring out of all good things upon them.   
Vers. 11. And I will rebuke the devourer for your sakes, and he shall not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of hosts. 

An amplification of their happiness.  HE amplifieth this their happiness to come, for that it shall not only be exceeding great, but also most safe against all hurts and damages likely to ensue: namely, God himself with holding and driving them away, that they may obey God with a more willing and ready mind, and think the better upon the greatness of this promise.   
Vers. 12. And all nations shall call you blessed: for ye shall be a pleasant land, saith the Lord of hosts. 

another amplification of the said benefit.  THe said benefit of God is again amplified, both by the public testimony of all nations concerning the same felicity or happiness of the jews, and their desire to enjoy the like: and also by the comparing and changing of their former most miserable estate, with this second manifestly most happy estate that shall be by this means.   
Vers. 13. Your words have been stout against me, saith the Lord: yet ye say, What have we spoken against thee? Vers. 14. Ye have said, It is in vain to serve God: and what profit is it that we have kept his commandment, and that we walked humbly before the Lord of hosts. 

Their second crime and notorious blasphemy.  THeir second crime and fault defended and denied by them with the same impudency or shamelessness of mind, and public stubbornness, that the former was. And this is their notorious ungodliness and blasphemy, wherewith they did reprove God of a most shameful lie, to wit, as if oftentimes he had not performed his promises made unto those that are his, of the which number with full mouths they boasted themselves to be.   
Vers. 15. Therefore we count the proud blessed: even they that work wickedness, are set up, and they that tempt God, you, they are delivered. 

An amplification of the former wickedness.  THe first amplification of this last former wickedness and stubbornness, for that the jews said that they had proved indeed that God was a liar. For that he was more gentle and liberal unto those that did despise him, then unto those that did serve and worship him.   
Vers. 16. Then spoke they that feared the Lord every one unto his neighbour, and the Lord harkened and heard it: and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. 

A second amplification of the former ungodliness.  SEcondly he amplifieth the former wickedness, for that this ungodliness was so great, and so public, that it was not lawful for godly men in a manner once to whisper or mutter against it, the which in the mean season notwithstanding GOD himself did hear. This false accusation therefore against himself doth God confute or overthrow, first threatening that it shall not be unpunished, for that he avoucheth that it is in such sort written before him, that neither he, nor any of his Saints can ever forget it, but that they must punish it, or desire to have it punished.   
Vers. 17. And they shall be to me saith the Lord of hosts, in that day that I shall do this, for a flock, and I will spare them as a man spareth his own son that serveth him. 

The blasphemy of the ungodly refuted by the difference that shall be between them and the godly.  Again God refuteth or overthroweth the said blasphemy against himself by that difference, the which shall most manifestly appear then between the godly, and the ungodly: also between them that worship God, and them that despise him, when as God shall execute his judgements. For those godly ones shall be free from the punishments of the others, that is, of the ungodly, for that God shall then acknowledge them for his own, as namely who have served God, as their father. Wherefore it is most meet that they should be severed from the ungodly, as it shall also come to pass at the same time.   
Vers. 18. Then shall you return, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. 

The jews refuted by their own testimony or witness.  FInally (wherein is both the fruit and also the conclusion of the former reprehension) he overthroweth the same jews by the very testimony or witness of themselves: if so be that they will themselves also feel and receive the blessings by God prepared for the godly. And they shall taste of them, if they turn themselves unto God by true repentance of mind, and do now begin to worship him. Therefore in this end of this sermon there is an exhortation unto earnest repentance of mind.    

CAP. 4.  
Vers. 1. For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh, shall burn them up, saith the Lord of hosts: and shall leave them neither root, nor branch. 

The restoring of the Church, the Author and time of the same, is contained in this Sermon.  THis chapter containeth one sermon, wherein the Lord promiseth the amending of so miserable and corrupt an estate of his Church, as he had described or set forth before, and the restoring of it unto better: and reciteth both the Author thereof, to wit the Messiah, long promised before: and appointeth also the time, namely when as God shall send john the Baptist, that second Elias.  
Now this first verse is a promise of this new state of the church which should be renewed and restored, 
The renewing of the Church, and the destruction of the wicked.  the which because it could not be those wicked and ungodly ones remaining in the Church, whom he had described before, he teacheth that their most grievous and last destruction and overthrow should by and by be, taking a similitude from a most hot burning fire, and such as should most easily devour them as light stubble. The which thing although some do expound of the last destruction of jerusalem, the which fell out in the end after Christ, his ascension or going up into heaven: I rather expound it of those miseries, the which the jews suffered after the days of Malachias until the coming of Christ under the Grecian Kings of Syria and Egypt.   
Vers. 2. But unto you that fear my name, shall the Sun of righteousness arise, and health shall be under his wings, and ye shall go forth, and grow up as fat calves. 

The happiness of the godly.  HE showeth by the contrary how happy and full shall be the good success and estate of the godly and the faithful (whom in this place he calleth those that fear God) that it might be the more joyful unto them. That it shall be full, he teacheth by the cause, for that the Church shall then have and see the Messiah (in whom there is full and perfect righteousness, and the remedy and medicine for all our sins and miseries) and that with the clear and evident, and hence forth no more darkened and light of knowledge. And the Church shall see it in the Gospel, in heart embrace it.   
Vers. 3. And ye shall tread down the wicked: for they shall be dust under the soles of your feet, in that day that I shall do this, saith the Lord of hosts. 

An amplification of the former benefit.  AN amplification of the former benefit of God, taken from the most full victory, which the godly in the end shall have over the wicked, because that the godly in the end shall at the full have rule over the wicked, neither shall the godly be any more afraid of them. And this do I understand of the full and last happiness, and resurrection, or rising again of the godly: Psalm. 149.   
Vers. 4. Remember the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the Statutes, and judgements. 

A double admonition.  A Profitable admonition consisting of two parts, the first contained in this verse, the second expressed in the verse following. The first, wherein the godly are taught, namely that until such time as these things come to pass, 
1. That they must continue in the law of God given by Moses.  they must persevere or continue and serve God both in the moral, and also the ceremonial, and political, or judicial law of God, given unto them by Moses: and that the must not by any means turn from the same unto the inventions and heathenish ordinances of men.   
Vers. 5. Behold, I will send you Elijah the Prophet before the coming of the great and fearful day of the Lord. 

2. Of the time and notes that the former benefit is given them of God.  THe second admonition concerning the time, and the notes and marks, by the which the godly shall understand & know the former benefit to be given by God. And this shall then be when as john the Baptist shall be sent, the which shall begin that same wonderful restoring and renewing of the Church. So doth Christ himself expound this place of john the Baptist Mat. 11. ver. 13.14. in these words, saying: All the Prophets, and the Law Prophesied unto john. And if ye will receive it, this is Elias, which was to come. The like is, Mark. 1.   
Vers. 6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with cursing. 

A commendation and approbation of the office of john the Baptist.  A Commendation and an approbation or allowance both of the person, and also of the office of john the Baptist, together with a description or setting forth of his office. And here withal also doth the Evangelist Mark begin his history of the Gospel, cap. 1. ver. 1.2. after this manner: The beginning of the Gospel of jesus Christ, the Son of God: As it is written in the Prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. And with this place of Malachias fully agreeth the place of Luke, cap. 1. ver. 17. where the Angel Gabriel saith unto Zacharias concerning john the Baptist, He shall go before him (to wit, before Christ) in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just men, to make ready a people prepared for the Lord.     
Praise be unto God.  
FJNIS.   

The table.  

A  
Declaration of the covenant with the house of Aaron. 1123  
Abakuk his life. 79  
Abdias. 60  
Abstaining from evil the first part of Repentance. 256  
Afflictions are wont to put us in mind of God. 449  
a difference between the Afflictions of the godly & the ungodly. 700  
Aggeus 63. his life & death. 80  
Egyptians become Christians. 1111  
Amasias his counsel to Amos. 305  
his subtlety. 304  
Ammon his destruction. 833  
the Ammonites cruelty. 215  
Amos accused of conspiracy. 302 might not prophecy in Bethel. 304. the second of the Canonical prophets. 203. more ancient than Oseas and Isaias. 54. succeeded jonas. ibid.  
Amos his calling described. 306. his preaching. 204. his life & death. 75. to whom he is sent & at what time he prophesied. 205  
Anarchy is the cause of all wickedness. 490  
the difference between an Angel and a Prophet. 3  
Angels attend upon Christ. 928  
Anger pursueth the authors thereof. 583  
Anna 63  
Antichrist and his prophets false prophets. 11  
Apollo the devil of Delphos. 11  
Aeromancie. 10  
Astrology. 10  
Azarias. 51  
the punishment of Azotus. 1020   

B  
BAlaam. 36. a notable soothsayer. 658  
Balthasar. 738  
Baptism what it is. 1082  
the destruction of Basan. 1048  
what is meant by the oaks of Basan. ibid.  
Benefits entice men to wickedness. 435  
Gods Benefits are to be accepted when they are offered unto us. 953  
Beasts punished for men. 785. 1107  
why Bethel is called Bethaven. 397  
Broccard a peevish prophet living in Holland. 394. conferred withal about his writings. 31.  
refuted. 30   

C  
Captivity is a hard thing. 730  
the destruction of Caelosyria. 1047  
the vision of the Candlestick and meaning thereof. 951  
the Chaldeans power and cruelty. 2872  
Chasas signifieth a lie. 590  
Christ the foundation of all the promises of god towards his church. 641. the foundation of the Apostles and Prophets. 12. a Prophet of the new Testament. 42. the redeemer of the Church. 90  
Christ his dominion & rule. 1025  
his description. 1054. his glory threefold. 982. his care in feeding his flock. 1054  
how Christ shall be a king unto his Church. 1024  
the true Church of God what it is. 793  
the true Church of God never utterly destroyed. 218. not cast away, though it be punished 832  
what manner of company the Church of God shallbe. 850  
the authority of the Church is from Christ. 646. the happiness thereof. 996. the comfort thereof. 834 836. the benefits of God towards it. 813. what he requireth of his Church. 961. from whom he will gather it. 349. he rendereth like for like to the enemies thereof. 80  
the afflictions of the Church come to pass by the providence and will of God. 924. a lesson for the Church of God at all times. 650.  
a description of the restoring of the Church. 332.  
why the enemies of the Church are called horns. 924  
all Church matters belonged to the Priests. 945  
Contempt of God's law the cause of diverse sins. 867  
Contempt of God and the manner of the same. 431  
Counsellors of Belial. 698  
Covetousness is unsatiable. 595  
the corruption of the Court a great mischief unto kingdoms. 443  
〈◊〉 bad practice of Courtiers. 442  
the time of the Creation of the world until Christ, divided iuto seven ages. 46  
Cruelty displeaseth God. 216. 117  
sundry kinds of Cruelty. 314   

D  
A Daller what kind of coin it is. 374  
Damascus the chief city of Syria. 207. punished. 209  
the nearer a Danger is, the more circumspect we ought to be to eschew it. 762  
what is meant by one Day. 1100  
Devil the author of lies. 1084  
Diadem what it is. 737  
Divinours. 2   

E  
ELias. 52. compared with Moses. ibid.  
the Earth punished for the sins of the people. 317  
Elizeus prophesied four and fifty years. 53  
Enemies of God's Church destroyed 1106.  
a vision of the Epha and meaning thereof 966  
Evil what it signifieth 233  
what it is to put a far of the Evil day 282  
Ecstasy contained under vision. 28   

F  
FAith hath the promises of this life and of the life to come. 965.  
confirmed by afflictions. 1092.  
the nature thereof. 625. the force thereof. 808.  
Faith going before knowledge and how. 370  
Famine. 249. described. 293  
The description of a Fast. 988. many kinds thereof. 774. all sorts must come thereunto. 775  
Fatherless children find help of God. 564  
tokens and effects of Fear. 716  
Flattery getteth friends. 618  
Forgiveness of sin a benefit of God. 848  
Fruitfulness in bearing of children was in old time reckoned for an especial blessing of God. 390   

G  
GEntiles called and converted. 1109. 1108.  
Geomancy. 10  
the Gibeonites villainy and the punishment of the same. 477. 478  
Glory is used for issue or children. 480  
Gluttony. 390  
God described. 260. is unchangeable. 517. hateth them which work wickedness. 484. compareth himself to a leopard. 547. judgeth according unto the truth. 664. can never be deceived or hindered. 856 hath rule over death itself. 539. is the fountain of goodness in Christ. 426. is ●ever the author of death to any. 530. is not subject to passions or affections. 654. is always true and never faileth. 629. is careful to punish sin, though men be careless in committing it 439. 96● continueth his benefits towards his children. 532▪ spareth the world for a small company of the godly. 828. is strong and holy. 517. declared his will by his prophets. 10. teacheth us by none other way but by his word. 502. is to be served both with soul and body. 488. fighteth for the jews. 1029. is Lord over all, but not father of all in Christ. 88 loves whom he punisheth. 233. is always near to his Church. 357. delighteth not in injustice or cruelty. 620.  
the true God compared with false gods. 628. he only is to be trusted unto. 494. in himself he can not be hurt, but in his members. 698. he only calleth prophets. 911▪ how he is said to repent. 290. Natural reason doth teach that there is a God. 97. nothing can hinder him in his purposes. 571. when he is said to do evil. 234  
Gods power laid forth by effects. 690. his omnipotency described. 327. three effects of God's favour toward his Church. 787. his four sore judgements. 367. his love towards his children. 684. his anger the cause of the destruction of man. 921. his kingdom first to be sought for. 453. his benefits towards the Israelites. 225. they are then to be received when they are offered. 502. five effects of his majesty. 252. his titles heaped up, and what we are thereby to learn. 239. his gifts towards the godly. 565. 566. his anger like a flame. 693. his anger the fountain of all misery and calamity. 481. his passage joyful. 268. his favour towards his is perpetual. 811. his love towards his Church. 920. his power described. 259. how he is said to remember or forget. 315. in what sense he is said to swear by his holiness. 243. what his riding and sitting upon us is. 501. why he imparteth his benefits with us. 1020  
we must swear by the name of God alone. 398. it is better to fall into God's hands, then into the hands of men. 482. 483. all good gifts proceed from God alone. 291. the end of the use of the gifts of God. 786. the happy estate of those whom he favoureth. 631. no help against his punishment. 873. whom he chideth, he saveth, unless they hurt themselves. 826. to worship God after a strange manner is to contemn him. 456  
Gods revelation after 3. manners. 28 examples of his anger. 515. a contrariety between the true God & Idols. 886. God's help to be preferred before man's. 463  
an admonition for the godly. 353. to continue in well doing. 428   

H  
HAbacuk. 61. his time of prophesying. 899  
hydromancy. 10  
Hypocrites worship God in show only, not in sincerity of heart. 659. how they repent. 357   

I  
jacob his base estate. 536. his virtues. 524  
what I dolatry is. 355. a description of the Idolatry of the jews and punishment of the same. 460  
to attribute the administration of the word unto the course of planets is Idolatry. 652  
Idolatry hated of God. 365  
Idolatry the cause of the judgements of God 817  
what good followeth the banishment of Idolatry. 273  
Idolatry increaseth by degrees. 522  
Idolatry defaceth the true worship of God. 534  
Idolatry infectious 453  
the nature of Idolaters. 542  
idolators are not the Church of God. 355  
idolators under the show of religion do mock God. 521  
The vanity of Idols and falsehood. 433  
why Idols can not help us. 885  
why we should not seek unto Idols. 1036  
How great a sin it is to inquire of things to come at Idols. 393  
Idol places in what sense called sanctuaries. 299  
jehoshua the type of Christ. 946  
Iehu. 52. his punishment and why it was inflicted. 344  
jeremy accused of treason. 301  
jeremy weareth a wooden chain. 71  
the situation of jerusalem. 1●●8  
what is meant by Ierusale●● 1102  
why God is said to dwell in jerusalem. 577  
the stubbornness of the jews against God. 845. their punishment. 219  
the desire of God to have the jews repent. 845. destruction threatened unto them. 819 the jews are put in fear by other men's example. 829. their affliction and deliverance. 642  
the jews punished for afflicting God's Church. 1091  
the commendations of john Baptist. 2136  
all Infants guilty. 488  
Insecta what they are. 745  
joel. 60. his stock. 744. the time wherein he prophesied. 743. his life and death. 78  
jonas the first canonical Prophet. 205. he succeeded Elizeus. 53  
jonas the true Arion of the Poets. 107  
jonas threateneth destruction unto Niniveh. 688. uttereth his own sin. 99  
what jonas did in the whales belly. 182  
jonas his prayer. 183. his rebellion. 91. his stock. 88 his miraculous deliverance. 110  
josephus. 687  
three kinds of joy.. 703  
Isaias barefooted. 71  
Israel is called an empty vine. 487 the Israelites were sinners of old. 520. rebelled against God a long time. 497. served Idols above 2. hundred years. 362  
God calleth dumb creatures to be witness against the Israelites. 656  
what caused the Israelites to sin against God so grievously. 504  
the Israelites ascribe the cause of their benefit to other, and not to God. 358  
the Israelites punishment for contemning God. 454  
the Israelites in their captivity retained no seal of God's covenant. 348  
the Israelites riotous life described. 238. their falling away from their kingdom, from the worship of God, and from the Priesthood. 457. their superstition. 244. their unthankfulness. 435. their stubbornness past recovery. 381. their incest, cruelty, and covetousness. 222  
the duty of judges. 621  
the kingdom of judah never restored to its former glory. 597  
the greatness and certainty of God's judgements. 830  
the judgements of God upon his Church ought especially to be regarded. 588  
we are justified through Christ before God. 854   

K  
HOw far Kings may help or not help us. 552   

L  
HE Laboureth in vain that despiseth God. 40  
the doctrine of the Law twofold. 501  
the end of the first and second table of the Law. 430  
destruction followeth the love of Lying. 608  
Losses stir up men to call on God. 96  
casting of Lots in what cases used. 98. God's providence appeareth in them. ibid.  
the Love of God toward wicked men. 823  
effects of Gods love. 1000   

M  
CEremonies restored by the Maccabees. 1082. whence the Maccabees had their name. 107  
Magistrates called watchmen. 672 the life and death of Malachy. 81  
Man is but a bubble. 495. the cause of his own destruction. 549. by nature easily drawn to Idolatry. 435  
Marks & bounds not to be removed. 416. a curse against them which do so. ibid.  
how the Marriage between God & us is contracted. 369, 368  
a promise of Messiah to come. 1128 his office. 1129  
Micheas later than Isaias, and the time of his prophesy. 576. his life and death. 75  
the highest degree of Misery. 741  
Music in itself very lawful. 284   

N  
NAhum prophesied of the ruin of Assyria 59 688. the time wherein he lived. 687. his life and death. 79  
It is a great commodity to have a good Neighbour. 584. we ought to perform judgement & mercy unto our neighbours. 529.  
the manners of Noble men once forlorn become most wanton. 445   

O  
OBadiah his calling is from God. 858  
when Oseas begun to prophesy. 340 why he is placed first among the small prophets. 338. his life and death. 75. he is commanded to marry a common harlot. 341   

P  
THE comfort of the Penitent. 778  
the People sin after the manner of the princes. 434 436  
Philanthropeia what it is. 510  
the Philistines cruelty. 211. there punishment. 212  
the office of the Priests and Levites. 1123  
why the Priests weet called Camarim or Chemerims. 493  
the state of the Priesthood described in josuah. 940  
The covetousness of Priests. 112  
Gods judgements upon deceitful Priests. 1121  
Princes should be examples of well doing 611  
Princes reprehended. 259  
spiritual Promises 787  
what prophesy is generally. 5  
prophesy of two sorts. 10  
prophesy defined by Paul. 19  
prophesy of greater use than the gift of tongues. 20. hath two ends. 12.  
the instrumental cause of prophesy. 9  
prophesy useth only the mother tongue. 20  
diverse names given to Prophets. 3  
God always raised up Prophets to put the Israelites in mind of their duty. 338  
the excellency of the books of the Prophets. 13  
the signification of the Prophet's names out of Isidorus. 83  
how the writings of the godly Prophets have been gathered. 63  
Rules to be observed in expounding the Prophets. 69  
the signification of the Prophet's names. 82  
the order of the Prophets in the Hebrew. 82  
in what age each Prophet lived. 45 48  
when the Prophets of the old Testament ceased. 41. when the new ceased. 43.  
when the true prophets of God began and ended. 38. notes of true and godly Prophets 34  
Gods Prophets shall prophesy whether they will or no that forbid them. 600  
Prophets of the Gentiles. 9  
false Prophets are called Prophets. 3  
a description of false Prophets. 605  
false Prophets in three respects. 35  
titles given to false Prophets by the holy ghost. 475  
tokens of false Prophets. 1086  
why God suffereth the heathen Prophets to foretell some things of Christ. 23  
polygamy of the jews. 11●0  
the Popish confessors. 388  
what is meant by the holy Pots of judah. 1114  
Postellus the canker of Christianity. 475  
after what manner we sin after the same God punisheth us. 464  
the end of the Punishments of God 759  
pyromancy. 10   

R  
REformation of life must begin at the true worship of God. 274  
Regeneration a benefit of God. 849  
a description of true Religion. 1103  
what true Repentance is. 256. 266.  
it only can stand against the threatenings of God. 240. 264. the fruit thereof. 564. it is the give of God. 1067  
what manner of Repentance ours ought to be. 100  
who they be that truly repent. 912  
the prayer of the Repentant containeth two things 561  
when God is angry Riches avail nothing. 828. they are not always tokens of God's favour. 531   

S  
WHat Sacrifice is acceptable to God. 472  
Samaria why so called. 242. the destruction thereof with the cause of the same. 558  
the Sardians in reproach are called dog-cheap slaves. 798  
the hardness of Saving the godly. 828  
Scriptures are to be understood literally and spiritually. 831  
bad Shepherds appointed by God. 1063. a description thereof. 1064  
who are signified by the name of Sheep. 1050  
what Silence is commanded. 263  
who should be Simple as doves. 449  
Sin condemned by the light of nature. 101. a cause of divorce between God and us. 523  
when Sins are said to cry up into heaven. 91. no help from God until our sins be pardoned. 553  
Sophonias. ●0. his life and his death. 80  
Spain like to be a whip to correct the sins of the professors of the Gospel. 870  
the Spainyards cruelty. 874  
the Soul is not begotten. 1067  
the Standing still of the sun and Moon and the meaning thereof. 893  
good Success in affairs persuadeth the wicked that their dealings are good. 530   

T  
THe feast of Tabernacles. 1112  
true Teachers murdered. 1088  
false Teachers lose their authority. 1084  
the punishment of loitering Teachers. 386  
why the godly must come to the Temple of God. 625  
the second Temple finished in the 6. year of Darius. 899  
Tentation, which God useth to his children bringeth forth patience. 326  
Theodosius his good success. 1030  
Truth getteth hatred. 618  
the Turks cruelty. 874  
Tyrants break the law of consanguinity. 213. punished. 212  
Titus Vespasian destroyed jerusalem. 1092   

V  
Victory is to be attributed to God and not to men. 1074  
Vision threefold. 29  
Visitation what it is. 672  
Vagodly hate the godly. 476  
the Unthankful first exalt themselves: secondly forget God. 546   

W  
Whoredom. 390 goeth together with surfeiting. 442  
Wickedness is set down under the figure of a woman. 968  
the divers practices of the Wicked and of the godly. 594  
the note of a Wise man in the midst of troubles. 264  
Woe what it doth signify. 278  
the word of God ought to be the rule of our life. 402  
what a misery it is to Want the word of God. 319  
Works of themselves please not God. 990, 991   

Z  
ZAcharias. 63. talketh with an Angel. 917. his office & calling from God. 910. his life & death. 81  
the time of the prophesy of Zophonias. 16   
FINIS.