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

CAP. 7.

Vers. 1.

And in the fourth yere of King Darius, the word of the Lord came vnto Zechariah in the fourth day of the ninth moneth, e∣uen in Chisleu.

* 1.1HItherto the Prophet at the commandement of God, hath she∣wed and set downe those things, the which did appertaine eui∣dently vnto the confirmation of the building, restoring, and preser∣uing of the nation of the Iewes, the Citie, and Temple: now he an∣swereth vnto a question moued vnto him by the people and the priests, to wit, the demanders of the same being Sareezer,* 1.2 and Re∣guemmelech, men of good place and countenance. For these were appoynted or chosen to aske this question, as it were the messen∣gers and Embassadors for the whole people, who should shew vn∣to 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 captiuitie of Babylon, & dwelt at Ierusalem, and in the whole land. And by occasion of this question, God doth againe rehearse his promises toward the natiō of the Iewes, and the citie of Ierusalem, and confirmeth the former. And this question of the people was a most true testimonie or wit∣nes of the fulfilling of the former promises now alreadie begun. For the Iewes that were returned from the captiuitie propoūd or moue this question:* 1.3 Whether they ought to afflict or punish and humble themselues, as they did before, and likewise to fast, when as they see with their owne eyes, the Temple for the most part now builded a∣gaine,

and doe feele their condition and estate changed, and of that which before was most miserable, to bee made now more ioyfull. All which things are the effects of God his promises, foretolde by the Prophet Zacharias. Now there is a time to mourne, and a time to reioyce, Ecclesiast. 3. So then when as the occasion of that affli∣ction and mourning was ceased, they doe demand of the Prophets of God, and of the Priests, Whether they ••••ght to mourne stil not∣withstanding, and doe the selfe same things, the which they did in the chiefest state and time of their sorowe.* 1.4 The answer is, ver. 20. of the eight chapter following, That they ought not.

* 1.5But touching this verse, the same containeth two things. First, a confirmation of the doctrine, and answer following. It is the word of the Lord,* 1.6 and not the Prophet Zacharias his owne word. Second∣ly, it noteth the time, to wit, the fourth yeare of the reigne of Da∣rius. The former promises were deliuered in the second yeare of the reigne of the sayd King:* 1.7 and the Temple of God was finished in the sixt yeare of Darius, Esdr. 6. Thus by the circumstance of the time we doe vnderstand that now alreadie the worke of the Tem∣ple for the most part was in a good forwardnes, and that there shi∣ned a ioyfull hope of better successe of things in the Iewes owne countrey.

Vers. 2.

For they had sent vnto the house of God Sharezer, and Re∣gem-melech and their men, to pray before the Lord.

* 1.8THis is the rendring of a reason why God gaue vnto the Prophet a new instinct or inspiration, and word, by occasion of the histo∣rie, or thing done. For the whole people enquired the will of God touching a new question. And God would not denie the desires of those that were his, and therefore he answereth by the Prophet. For the people delt well, and in very good order, who in their hard case and doubt, doe aske of God in his ministers. This their exam∣ple therefore is of vs to be followed. So 2. King. cap. 1. ver. 6. Ahaziah King of Samaria is greatly reproued of God by the ministerie of the Prophet Elijah, because he sent to Baal-zebub to knowe whe∣ther he should recouer of his hurt which he had taken by a fall through a windowe, and sought not by God his Prophets to vn∣derstand the will of the Lord in this matter. Wherefore Deut. 18. ver. 15. Moses giueth the people of Israel this comfort, that after

his decease God will not leaue them staylesse, and helples, nor vn∣certaine and doubtful whither to goe for to be resolued and taught in the will of the Lord, for (sayth he) the Lord thy God will raise vp vnto thee a Prophet like vnto me, from among you, euen of thy brethrē: vnto him ye shall hearken. And therefore in the Psalm 74. ver. 9. whē as the Church for a time, in the wrath of God is depriued of this be∣nefite, and the ordinary course of the Prophets and ministerie cea∣sed, by whom they might bee instructed, and enquire of the will of the Lord, they complaine of this want, and crye out vnto God, and say, We see not our signes: there is not one Prophet more, nor any with vs that knoweth how long.

* 1.9But in this verse of our Prophet there are three things to be no∣ted. First, the good order of the Church for the people, yea & that all of them, asketh and desireth to knowe some thing of the priests, yet doe they not this tumultuously,* 1.10 nor by the confused or disorde∣red multitude: but out of their whole bodie they appoynt certain, and send them in the name of the rest vnto the Priests. Secondly,* 1.11 who are to be asked, and demaunded concerning the will of God, namely, the ministers of the Church, either ordinary, as the priests: or extraordinary, if there be any, as in times past were the Prophets. And therefore it is sayd, Malach. 2. ver. 7. The Priests lips should pre∣serue knowledge, and they should seeke the law at his mouth: for he is the messenger of the Lord of hostes. So then the people asketh not Zorobabel, though he were a godly man, or other politike Magi∣strates, of matters appertaining vnto conscience: but the ministers of the Church. The third thing is, how,* 1.12 or after what maner wee must come vnto God, to wit, by prayer, and supplication. For after this sort ought both the ministers of the Church themselues, and o∣thers also to come vnto God, who seeke after the will of God, and the true interpretation of his word?

Vers. 3.

And to speake vnto the Priests, which were in the house of the Lord of hostes, and to the Prophets, saying: Should I weepe in the fifth moneth, and separate my selfe, as I haue done these so ma∣ny yeares.

* 1.13THe declaring of the question, & request of the whole people re∣turned frō the captiuitie, Whether now also they ought to fast, & to hūble thēselues as they did before, when their estate was most

afflicted, or troublous? And that here they speake of such a certaine fast, as at that time was vsuall, and accustomable among the Iewes, although it were extraordinarie, appeareth both by the answere of God, ver. 5. the which was agreeable vnto the question of the peo∣ple, and also by the very words of the question it selfe, the which by the adioynts, & things accompanying it, doe describe a fast, name∣ly, when as it is sayd, Shall I weepe, and separate my selfe? the which two things those doe which are in sorowe and heauines. Now, a true fast is ioyned with sorowe and heauines of minde, as the same is notably set out Ioel 2. ver. 15.16.17. in these words: Blowe the trumpet in Zion, sanctifie a fast, call a solemne assemblie. Gather the people: sanctifie the congregation, gather the Elders: assemble the children, and those that sucke the breasts: let the bridegrome goe forth of his chamber, and the bride out of her bride chamber. Let the priests, the ministers of the Lord, weepe betweene the porch and the altar, and let them say, Spare thy people, O Lord, and giue not thine heritage into reproch, that the heathen should rule ouer them. Wherefore should they say among the people, where is their God? See more hereof Isai 58.

* 1.14Wherefore in this question two things are contained. First, a de∣scription of the fast. Secondly, the kinde of the fast. The fast is de∣scribed or set forth by the name of mourning & affliction, or hum∣bling of themselues,* 1.15 that thereby may be vnderstood that the cause of this question is iust. For it was vnfit and vnseemly, that in so ioy∣full a time, wherein the temple was peaceably and quietly builded, they should weepe,* 1.16 and be in sorowe. Moreouer, the kinde or time of the fast maketh also for the vnderstanding of the cause of this question. For the people doth not aske of other fasts appoynted in the law of God, and such as were set and ordinarie fasts: but of this only, to wit, an extraordinarie fast, the which was yearely kept in the fift moneth, because that in the same moneth the Temple was destroyed by the Chaldeans, as appeareth 2. King. cap. 25. ver. 8.9. in these words: And in the fift moneth, and 7. day of the moneth, which was the 19. yeare of King Nebuchadnezzar King of Babel, came Ne∣buzar-adan chief steward & seruant of the King of Babel, to Ierusalē, & burnt the house of the Lord, and the Kings house, & all the houses of Ierusalem, & al the great houses burnt he with fire. So Ier. 52.12. the same thing is recorded almost in the very self same words. Where∣fore the Temple being now restored or builded again, the cause of

mourning ceased, and therefore the effect also, which was fasting and mourning, ought to cease in like maner.

Vers. 4.

Then came the word of the Lord of hostes vnto me, say∣ing,

* 1.17THe answer of the Prophet vnto the former question, & the same two-fold by the mouth and commandement of God himselfe. The first generally, the which sheweth in generall what is to bee iudged and deemed of this whole kind of things and actions.* 1.18 The second, specially or particularly,* 1.19 the which sheweth what they ought to thinke of that same fast of the fifth moneth, yea and of the seuenth and tenth moneth also, the which fasts the Iewes had ap∣poynted extraordinarily, but yet yearely, to afflict or humble them∣selues, as is to bee seene hereafter, cap. 8. ver. 19.* 1.20 Now it was be∣houefull and requisite that the people of the Iewes should bee an∣swered generally, what was to bee iudged of this whole kinde of things, not onely because all men generally doe alwayes attribute too much vnto these outward things, as if the most true worship of God stood in these things (such is both the hypocrisie, and also the grosse ignorance of men) but especially the Iewes were too much giuen alwayes vnto such things, ceremonies, and actions, because that they had receiued them from God, and therefore they placed in them the weight and sway of true religion, and of the worship & seruice of God Isai. 1.12. &c. where in regard of the confidence and trust which the Iewes did put in these ceremonies, God sayth vnto them by his Prophet, When ye come to appeare before me, who requi∣reth this of your hands, to tread in my courts? And cap. 66. ver. 3. God telleth them: He that killeth a bullocke, is as if he slew a man: he that sacrificeth a sheepe, as if he cut off a dogs necke: he that offreth an ob∣lation, as if he offred swines bloud: he that remembreth incense, as if he blessed an idoll: yea they haue chosen their owne wayes, and their soule delighteth in their abominations. So Amos cap. 5. ver. 22. the Lord sayth, Though ye offer me burnt offrings and meate offrings, I will not accept them: neither will I regard the peace offrings of your fat beasts. The Lord therefore by this answere would haue this er∣ror pulled out of their minds, the which did stick so fast, and cleaue so hard in them, the which moued this question of fasting. Where∣fore God teacheth that he is neither delighted, nor appeased with these things in themselues: but with true godlines and charitie or

loue, such as he himselfe by his Prophets hath prescribed or ap∣poynted vnto them in his word. Further, this verse and all other such like, in the which it is sayd, that the word of God came, or was giuen, and that from the God of hostes, that is, almightie, doe con∣firme the doctrine which is to be expounded, and doe winne and get authoritie vnto the same, and audience, and reuerence from the author of it, namely, God himselfe.

Vers. 5.

Speake vnto all the people of the land, and to the Priests, and say, When ye fasted and mourned in the fifth, & seuen moneth, euen these seuentie yeares, did ye fast vnto me? doe I approue it?

* 1.21THe summe of the answere of GOD, the which containeth two things. First, that God was not delighted with the fasts of them∣selues, either of the fifth moneth, or of that other of the seuenth mo∣neth,* 1.22 ordained by them also for the death of Godolia, 2. King. 25. albeit they had obserued them a great space, and long season so∣lemnely, and yearely. And this answere is indeed made vnto the whole people, but yet notwithstanding by the Priests, vnto 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 ordinarilie, or extraordinarilie, as it is here done by Za∣charias. And the Prophet expresly maketh mention of the seuentie yeares, those namely, wherein the people was in banishment and captiuitie in Babylon, because that all that whole time especially the Iewes had kept those their extraordinarie fasts straitly, & hard∣ly. Finally, the repeating of the word (me) hath an Emphasis or ve∣hemencie and force in it, the which sheweth that before God the abasing of these outward things is the greater, yea, and a thing vn∣pleasant vnto God, vnlesse that true godlines or charitie and loue of minde doe goe before.

Vers. 6.

And when ye did eate, and when ye did drinke, did ye not eate for your selues, and drinke for your selues?

* 1.23THe second thing to bee noted in this answer of God, to wit, the cause, for the which these outward works of themselues are not acceptable vnto God, whether they be extraordinarie, that is, com∣manded by men, or ordinary, that is, commanded by God himselfe. And first of all the extraordinarie workes the which are done of

men of their owne accord, doe not please God, because that men themselues doe them for their owne commoditie and pleasure, and not by the commandement of God. And therefore in them re∣gard and consideration of men is rather had and sought, then of God. And therefore in them men doe drinke, and eate, and fast vn∣to themselues: and there commeth thereby no profite vnto God, Psal. 16. Wherefore whether they eate, or whether they drinke, it is all one vnto God, neither haue they thereby the more, or the lesse with God, that is, neither are they therefore the more, or the lesse acceptable vnto God, as Paul teacheth 1. Cor. 8. ver. 8. Meate ma∣keth not vs acceptable vnto God: for neither if wee eate haue wee the more, neither if we eate not, haue we the lesse. And therefore when as there was a iarre in the Church of the Romanes between the Iewes and the Gentiles about these matters, Paul, Rom. 14 ver. 3. for the appeasing of that strife, giueth this counsel, Let not him that eateth, despise him that eateth not: and let not him which eateth not, iudge him that eateth: for God hath receiued him. And ver. 6. He that ea∣teth, eateth to the Lord: for he giueth God thankes: and he that eateth not, eateth not to the Lord, and giueth God thankes.

Vers. 7.

Should ye not heare the words, which the Lord hath cryed by the ministerie of the former Prophets, when Ierusalem was inha∣bited, and in prosperitie, and the cities therof round about her, when the South and the plaine was inhabited?

* 1.24AS touching fasts, and other such like outward workes appoyn∣ted by God himselfe, neither are they also of themselues accep∣table vnto God, but those things rather please him, the which by his Prophets he hath alwaies required at the hands of men, yea, and euen at that time, when as they had greatest felicitie or successe of things. God indeed appoynted vnto the Iewes fasts, and other out∣ward rites or customes and fashions, but yet such notwithstanding as wherein he would not haue the chiefest part of his worship and seruice to bee placed consist, nay he gaue those ceremonies as to∣kens, and stirrings of vs forward vnto his inward worship only, the which he alwayes vrged or earnestly called vpon by his Prophets. Wherfore God doth not in this place cal back the Iewes vnto those ceremonies: but vnto those sermons and words, the which by his Prophets he had so often beaten into their heads, and set forth, and openly deliuered, and commanded that they should obserue or

keepe, the which are afterward declared verse 9. and in those that follow. So then the hypocrisie of men, and of the Iewes is shewed, who ouerpassing, nay neglecting and setting nought by the chiefe part of the worship and seruice of God, doe stay in these outward things, as the onely meanes to appease God withall. For these ce∣remonies are not properlie those words, the which God propoun∣ded or set forth by his prophets: but rather those things which fol∣low hereafter, and in the which there appeareth a true testimonie or witnes of godlines or loue. Further it hath an Emphasis or force, whereas God saith, that he cryed and sounded foorth those things, the which hee now also required of them, that both the trueth of God, and the conformitie or agreeablenes of his wor∣ship and seruice might be shewed: and also the care of God with a loude voyce to call them back vnto a better minde. And this al∣so hath a weight and force with it, where as hee saith that hee did the same, when as both the citie did as yet still florish, and all the o∣ther cities neere vnto it, yea and moreouer the whole countrie it selfe, so farre as it reacheth, and is stretched out toward the South both in the mountaines, and in the plaine. For this circumstance of time sheweth the great and daylie care of God for that peo∣ple, that is, those that are his, and also his continuall course and constancie in exacting and requiring still the same kinde of his true and inward worship and seruice. For like as the nature of God is one and the same alwaies: so also his true and inward wor∣ship, is, and hath been alwaies one, and the same.

Vers. 8.

And the worde of the Lorde came vnto Zechariah, say∣ing,

* 1.25 For God For God sheweth, what those wordes are, the which so carefullie, and daylie, and earnestlie (as namely for that they were his true worship) he did by his Prophets require of their fathers and Elders, that they should not perish, but that they might bee acceptable vnto him. And now God requireth the selfe same yet still of them their po∣steritie, and desireth that they may bee obserued; that they also may please him. And this is shewed by the way of matching to∣gether of cōtraries, the which doth not only garnish this sentence, but also doth bring a great light vnto it, and cleerelie teacheth, that God is trulie worshipped, not with outward ceremonies,

but with the earnest motion of the heart: that hee is not delited with the afflictings or exercises of the bodie, but with the true dueties and effectes of faith and charitie. Therefore doth Paul al∣so alwaies match these the one against the other, as 1. Tim. cap. 4. ver. 7.8. in these words Cast away prophane, and olde wiues fables,* 1.26 and exercise thy selfe vnto godlines. For bodilie exercise profiteth little, but godlines is profitable vnto all things, which hath the promise of the life present, and of that that is to come. And then verse the 12. he sheweth what be these fruites of godlines, wherein hee would haue Timothie to be a patterne for them to follow, saying, Let no man despise thy youth, but be vnto them that beleeue, an ensample in word, in conuersation, in loue, in spirit, in faith, and in purenes. So a∣gaine Tit. 1. and 2. where there is a matching together of con∣traries betweene rites and ceremonies and the true workes of godlines.* 1.27 But here in this place by the figure Noema all the works both of faith, and also of charitie are commended. The workes of faith, or of the first table by the consequent, or that which fol∣loweth. For if charitie or loue toward our neighbour, and the workes of the second table be acceptable or pleasing vnto GOD, much more is faith so, the which loueth both God himselfe, and also is the cause of our loue toward our neighbour. So then of ne∣cessitie by the workes of the second table, or of charitie true faith or the first table is vnderstood and gathered especially to be com∣manded vnto vs. For (as it is Galat. 5. ver. 6.) In Iesus Christ neither circumcision auaileth any thing, neither vncircumcision, but faith, which worketh by loue. And all the workes of Charitie are here conteined by the figure Synecdoche,* 1.28 and by the reckoning vp of part or a certaine sort of them. But in this place are exprestie re∣cited three sortes of the workes of Charitie or of the second table.

Verse. 9.

Thus speaketh the Lorde of hostes, saying, Execute true iudgement, and shew mercie and compassion, euerie man to his brother.

* 1.29THe first conteineth all the workes the which men doe owe vnto men in regarde of any publike office, which they beare, as for example, Kings vnto their subiects, Iudges vnto those ouer whom they are set to rule. Of these it is required that they should (iudge) that is, execute that their office, and that in (trueth) the

which is here set against all accepting of persons, and all fauour. Concerning this dutie thus is it commanded Deut. 1. ver. 17. Yee shall haue no respect of person in iudgment, but shall heare the small as well as the great: yee shall not feare the face of man: for the iudge∣ment is Gods, Psalm. 82. The second sort here reckoned vp de∣scribeth the duties, the which generallie men owe vnto men, so far forth as wee are all of vs brethren one vnto another, and made after the image of God. Now this doe we owe one vnto another, first, that we bee touched with mercie, and moued with a fellow feeling of the miseries one of another: Secondly, that wee doe good vnto them that be in miserie, and help them. To that inward affection apperteineth the word Racham,* 1.30 compassion: and the word Chesed mercie, belongeth to the effect of this affection, or vnto bounteousnes. And therefore Galat. 6. ver. 10. Paul counsel∣leth vs saying, While wee haue therefore time, let vs doe good vnto all men, but especiallie vnto them, which are of the house hold of faith, Hebr. 13.

Vers. 10.

And oppresse not the widdowe, nor the fatherles, the stranger, nor the poore, and let none of you imagine euill against his brother in your heart.

* 1.31THe third sort hath those duties, the which men doe owe par∣ticularlie vnto certaine persons by the commandement and feeling of true charitie it selfe, that is, rather, and more readily then vnto the rest of other men. And these are such dueties as both the law of GOD, and also the feeling of humanitie it selfe doth commaund vs to performe especiallie vnto persons afflic∣ted, or in trouble and misery, as vnto Widdowes, Fatherles children, strangers, the poore, and such as are destitute or voyde of man his help Deut. 16. ver. 11.14. Psal. 82. And this is that which we doe owe vnto them, namely, that because they easelie lie open vnto iniu∣ries and wrongs, and are not able to resist, and stand against those that oppresse them, we neither should our selues take from them that which is their own, nor suffer it to be taken away from them. Finallie, by way of making it more plaine, it is here further shew∣ed, what maner of charitie or loue ours ought to bee towards them, and also all other men, namely, that we should not so much as in heart thinke, or wish, or deuise any euill against them, much lesse execute it in deed.

Vers. 11.

* 1.32 But they refused to hearken, and pulled away the shoul∣der, and stopped their eares, that they should not heare.

* 1.33GOd confirmeth the former doctrine by an example familiar and knowne vnto the Iewes, that they may bee the more mo∣ued, and giue heede vnto it. Whereby they are taught, that their forefathers selt punishments, and the same most grieuous, and the wrath of God, and that very great, because they worshipped and serued not God in such sort, that is, according vnto the rule set downe before. For they gaue heed only vnto those rites, and out∣ward ceremonies, mocking God, touching which, the people as yet propounded the question, as the chiefe part of God his wor∣ship and seruice, being in deed too much addicted or giuen vnto these outward things, and very wickedly, and through great error of minde, placing the whole sway and waight of their saluation, and peace with God, in these in a maner toyes, and trifles.* 1.34 But this narration hath two partes. The first sheweth the contempt of the forefathers of this people (who asked this question of God) concerning the true worship of God, and their rebellion.* 1.35 The second, the iudgement of God against them for the same. This their contempt is described by an amplification,* 1.36 the which conteineth a proceeding as it were by degrees, and also a recko∣ting vp of those partes (wherein their stubborne despising of GOD dooth consist) besides that the phrase also,* 1.37 and maner of speech of the Prophet, being knit together with many * copula∣tiue coniunctions, doth the better paynt out the greatnes of the rebellion of those former Iewes, that the iudgement and wrath of God against them may appeare to bee the more iust: and that their posteritie or others should not follow them, because that all ••en see that they are to be dispraised and discommended.

* 1.38And furthermore, this verse hath three degrees and partes of his manifest contempt, or despising of God, the which was, and appeared in the Iewes before they were so miserablie afflicted or punished in the captiuitie. The first degree is, They refused to har∣••••.* 1.39 For by little and little men doe fall into the manifest con∣tempt of God: and no man vpon the suddaine, and at a push be∣commeth most lewd and filthie. First, therefore men refuse to giue eare vnto those things, to considder and weigh those things, the which are said vnto them by the seruants of God. They doe

not at the first vtterlie refuse at all to heare, but they refuse to con∣sider, and to giue heed vnto the things, which they haue heard. The second degree, The pulled away the shoulder, or they set their stubborne shoulder against it. A Metaphor taken from men that do not willinglie take the burden,* 1.40 which is laid vpon them, nay which doe refuse it, and cast it off, and therefore withdrawe the shoulder, wherewith they should carrie the burden, and striue a∣gainst it. There is a like maner of speaking Nehem. 9. ver. 29. But they behaued themselues proudely, and hearkened not vnto thy commandements, but sinned against thy iudgements (which a man should doe and liue in them) and pulled away the shoulder, and were stifnecked, and would not heare. For those things which men doe willingly take vp, vnto them they are said to yeeld a willing shoul∣der. Sophon. 3.* 1.41 In the second place therefore men refuse to doe, and take vpon them those things, the which hauing heard before, they foreslowed to meditate or thinke vpon. In the end they stop their eares, and harden them, that now they will not so much as onely heare and hearken vnto those things, that is to say, they re∣fuse and disdaine so much as with the eares of their bodie onely, to receiue those things, the which before they onely despised to giue heed vnto, and to doe.

Vers. 12.

Yea, they made their hearts as an adamant stone, least they should heare the law, and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets: there∣fore came a great wrath from the Lord of hostes.

* 1.42THe fourth and last degree of the manifest rebellion of men, to wit not only the hardning of the eares of their body, but also the wilfull stopping of the eares of their heart. And this stub∣bornes 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 a∣gainst God, was not only a stone, but also most hard aboue all stones, such as is the Adamant, so that it neither would, nor could by any meanes receiue the words of God, by meanes of that ouer much hardning. The matching together of contraries lieth in the descriptiō of that word which they despised. For it was the word of almighty God reuealed by his spirit, and so consequently ma∣kinge

for their saluation: and by the ministery of the prophets, not of any men whatsoeuer, but of most choice and approoued instru∣ments of God was the same word shewed & deliuered vnto them. Now euery one of these things seuerally, much more all of them ioyntly do increase this rebellion of the Iewes, or of men, and their contempt or despising of God.* 1.43 The rebellion of men being set downe, now followeth their punishment, that is to say, the iudge∣ment of God against them, and the same most iust, and also most greevous. And as against such kinde of men, the anger of God goeth before, and then followeth the punishment and paine: so is both of them in this place orderly described. The wrath of God therefore was iustly against so stifnecked disobedience, yea and that great wrath, the which appeared by the effects, that is the punishment, which followed. And by the proportion of the rebellion it ought to be great, that the punishment might be equal and aunswerable vnto the fault.

Vers. 13.

Therefore it is come to passe, that as he cried, and they would not heare, so they cried, and I would not heare, saith the Lord of hostes.

* 1.44THe description of the punishment, the which consisteth of three partes, whereby the greatnes thereof is shewed, that o∣ther men, and the Iewes themselues might shunne, and feare to i∣nitate or follow such stubbornes of minde against God.* 1.45 The first degree of the punishment is that they were not heard of God, no not when they cried vnto God. The reason is from the rules of dis∣tributiue iustice, as they call it, and such as punisheth the sins of men, the which commaundeth, that men should be punished after the same manner, after the which they haue offended. They would not heare God crying vnto them: so likewise were not they heard of God, when as they cryed vnto him in their afflictions or troubles. So God telleth them of the like punishment in his Pro∣phet Isai cap. 65. ver. 12. in these wordes: Therefore I will number you to the sword, and all you shall bowe downe to the slaughter, because I called, and ye did not answere: I spake, and ye heard not, but did e∣uill in my sight, & did chuse that thing, which I would not. So Psal. 18. ver. 25.26. Dauid teacheth, that God will deale with men ac∣cording to their behauiour and deseruing: with the godly (saith he of God) thou wilt shew thy selfe godly: with the vpright man, thou

wilt shew thy selfe vpright. With the pure thou wilt shew thy selfe pure, and with the froward thou wilt shew thy selfe froward. Now this is a most grieuous punishment, not to bee heard, or receiued of God.

Vers. 14.

But I scattered them among all the nations, whom they knew not: thus the land was desolate after them, that no man passed through, nor returned: for they laide the pleasant land wast.

* 1.46THe second degree of this punishment, they were scattered as it were with a strong whirle-winde, and cast out of their na∣tiue soyle among sundrie nations, and not all of them carried as banished persons, and captiues into some one certaine land, and countrie, but one into this countrie and another into that, with a great and fearefull scattering, and renting in peeces of the same bodie, and nation. Yea and moreouer they were driuen vnto na∣tions vnknowne vnto the Iewes themselues, at whose hands they could looke for no humanitie or courteous intertainement, as namely vnto whom they were Barbarians:* 1.47 and they vnto them. The third degree of their punishment, for that their very land it selfe did for their sake feele the most grieuous iudgements of God also, as lacking inhabitants, and her blessing from God, that in stead of a pleasant land, the which it was before, that same land of the Iewes should bee laide wast; and become an huge and great wildernes. For as it is in the Psal. 107. ver. 34. God turneth a fruite∣full land into barrennes, for the wickednes of them that dwell therein.

Notes

• * 1.1

  The prophet answereth a question mo∣ued by the Iewes.
• * 1.2

  Sareezer, and Reguemme∣lech moue the question at the appointment of the whol•• people.
• * 1.3

  The question of the Iewes.
• * 1.4

  The answere.
• * 1.5

  Two parts of this verse.
• * 1.6

  1. A confirmatiō of the doctrine folowing.
• * 1.7

  2. The time of the deliuerie of the same.
• * 1.8

  The reason, why the Pro∣phet hath a new inspirati∣on and word from God.
• * 1.9

  3 Partes of this verse.
• * 1.10

  1 The good order of the church.
• * 1.11

  2 Who are to be demaunded touching the will of the lord.
• * 1.12

  3 After what maner we must come vn∣to God.
• * 1.13

  The question of the people.
• * 1.14

  Two things to be noted in this question.
• * 1.15

  1. The descripti∣on of the fast.
• * 1.16

  2. The kind or time of this fast.
• * 1.17

  A twofold an∣swere vnto the former questiō.
• * 1.18

  1. Generally.
• * 1.19

  2. Specially, and particularly.
• * 1.20

  Why it was re∣quisite that the Iewes should general∣ly be taught what was to be iudged of these outward mat∣ters.
• * 1.21

  The answer of God cōtaining two things.
• * 1.22

  1. That God was not delighted in these fasts of themselues.
• * 1.23

  2. Why these out∣ward workes of themselues please not God.
• * 1.24

  Fasts and other outward works ordained by God, doe not of themselues please God.
• * 1.25

  He sheweth more plainly what these wordes are, which God re∣quired of their fathers.
• * 1.26

  Olde wiues fa∣bles. Godlines. Bodily exercise. Godlines.
• * 1.27

  What the fi∣gure Noema••••, see Zach. cap. 2. ver. 5.
• * 1.28

  What Synec∣doche is see A∣mos cap. 3. v. 2••.
• * 1.29

  All duties the which men owe vnto ech other, in respect of a∣ny publike of∣fice.
• * 1.30

  Racham. Chesed.
• * 1.31

  Particular du∣ties toward some certaine persons.
• * 1.32

  Or And
• * 1.33

  The former doctrine confir∣med by an ex∣ample familiar vnto the Iewes.
• * 1.34

  Two partes of this narration.
• * 1.35

  1. The contempt of their forefa∣thers.
• * 1.36

  2. The iudgment of God for the same.
• * 1.37

  1. And And And And
• * 1.38

  Three degrees of their con∣tempt.
• * 1.39

  1. They refuse to heare.
• * 1.40

  2 They pulled backe the shoulder. What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.41

  3. They stopped their eares.
• * 1.42

  4. They made their heart as hard as an a∣damant.
• * 1.43

  The punish∣ment of their rebellion.
• * 1.44

  The descripti∣on of their pu∣nishment.
• * 1.45

  1. The first de∣gree of their punishment.
• * 1.46

  2. The second de∣gree of their punishment.
• * 1.47

  3. The third de∣gree of their punishment.