Concerning this their estate and God his then mercy towards them conferre this place with that of the Psam 81. vers 6 7. where wee finde it thus I haue withdrawen his shoulder from the burthen and his handes haue left the pots Thou calledst in affliction and I deliuered thee and answered thee in the secret of the thunder And with Exod. 20. vers 2. where God himselfe putteth them in minde both of their former condition and of his deliuerance speaking to them in this wise I am the Lord thy God which haue brought thee out of the land of Egypt out of the house of bondage Now this was a most large and plentifull testimony or witnes of his loue in that he brought the selfe same tribes out of Egypt hauing now adopted or chosen them vnto his sonnes Which myracle and worke of God is most knowen This place applied vnto Christ. But Math. cap. 2. ver 15. applieth this same vnto 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 couenant of GOD with the Iewes at that time seemed to bee vtterly broken off when as GOD because of their vnthankfulnesse withdrewe his sonne out of the whole countrey of Israell and then it seemed to bee againe restored when as afterward hee called the selfe same his sonne backe againe into the same land of Israel But as I sayd Matthew applyeth these things vnto Christ because that the same thing was to be fulfilled in the head the which figuratiuely and in a shadow was done in the whole body Vers 2. They called them but they went thus from them they sacrificed vnto Baalim and burnt incense to images An amplification of the former benefit THe first amplification of the former benefite of GOD by the contrary that is by the contrary stubbornnes of this people who had receiued so great a benefite from God For albeit they were most often put in minde hereof by the Prophets to acknowledge the same yet for all that did they not acknowledge God or consecrate and giue themselues vnto him nay the more diligently they were called backe vnto this duetie so much the more disobediently they departed from him and forsaking the same true God their benefactor did cleaue both vnto Baalims and vnto their images This is the summe 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 haue bestowed one benefit only vpon the Israelites 1 The bestowing and continuing of benefits vpon them wherwith notwithstanding he called them as it were from death vnto life but also continued them afterwarde For he raised vp vnto them and gaue them continually Prophets and his seruants the which might put them in minde of their duety towards God And so God promiseth by Moses Deut. 18. vers 15. That he will rayse vp vnto them a Prophet like vnto him from among them euen of their brethren vnto whom they should hearken And Act. 7. vers 37. this is againe confirmed by the Martyr Steuen And likewise Zach. 1. 2 That thereby they are not bettered but waxe worse worse The other poynt 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 neerely and often vnto him the which no doubt is a shew a note of desperate or vnrecouerable and past and all hope disobedience and stubbornnes of minde Vers 3. I led Ephraim also as one should beare them in his armes but they knew not that I healed them The second amplification of the same benefite THe second amplification of the same benefite taken from the place but the person onely by whome 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 onely the Prophets of God but also God himselfe teaching them and diuerse waies going about to bring them into the way againe Nay moreouer that which is a signe of brasen-faced shamelesnes and vnamendable rebellion against God the more earnestly they were by God brought into the way and called back from idols the more egerly and hotly did they worship those their idols and embraced them the more straightly and sweetly in their armes and bosomes Finally they neuer acknowledged themselues to haue bin relieued by God in their greatest afflictions for here he compareth afflictions vnto most grieuous diseases and resembleth the deliuerance from those afflictions vnto the healing and medicine of a griefe but such was the obstinate and stubborne malice of their minde and their vncurable idolatrie they attributed all benefites all deliuerances of theirs vnto their idols as vnto the authors of them and for this cause sacrificed vnto them This place especially concerneth the enemies of God his people but generally all such as doe imitate them in the like sinnes and not vnto the true God as hath bin shewed before cap. 4. ver 14.8 ver 11. And of this complaineth God against them by the Prophet Ioel cap. 3. ver 5. after this manner Ye haue taken my siluer and my golde and haue caried into your temples my goodly and pleasant things Vers 4. I led them with cordes of a man euen with the bands of loue and I was to them as he that taketh off the yoke from their iawes and I layde the meate vnto them The third amplification of the former benefite THe third amplification of the same benefite described before And it is taken from the entire or earnest and most louing affection of God himselfe For there could not any thing be done more kindly vnto the Israelites then it which then was done by God vnto them neither could there any thing be performed more louingly vnto them For God witnesseth that at that time he drewe and brought forth the Israelites by al those waies and meanes whereby any thing is done or bestowed vpon any man heartily louingly and friendly For he defended them against the Egyptians egerly pursuing after them he fed them with meate from heauen by the space of 40. yeares he kept their garments whole and sound in the wildernes he saued them harmlesse from wilde beastes he led them in all their whole iourney with great carefulnes by a fierie pillar by night and by a cloude by day And thus much doth Moses testifie of God in his song Deuter. 32. ver 10 11. when hee saith He found him in the lande of the wildernes in a wast roaring wildernes he led him about he taught him and kept him as the apple of his eye As an egele stirreth vp her nest fluttereth ouer her birds stretcheth out her wings taketh them and beareth them on her wings so the Lord alone led him
in feeding his flocke 1054 how Christ shall be a king vnto his Church 1024 the true Church of God what it is 793 the true Church of God never vtterly destroyed 218. not cast away though it be punished 832 what maner of coÌ„pany the Church of God shal be 850 the authority of the Church is from Christ 646. the happinesse therof 996. the comfort thereof 834 836. the benefites of God towards it 813. what he requireth of his Church 961. from whome he will gather it 349. he rendereth like for like to the enemies thereof 80 the afflictions of the Church come to passe by the provideÌ„ce 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 enimies of the Church are called hornes 924 all Church matters belonged to the Priests 945 Contempt of Gods law the cause of divers sinnes 867 Contempt of God and the manner of the same 431 Counsellers of Belial 698 Covetousnes is unsatiable 595 the corruption of the Court a great mischiefe vnto kingdomes 443 〈◊〉 bad practise of Courtiers 442 the time of the CreatioÌ„ of the world vntill Christ divided iuto seven ages 46 Cruelty displeaseth God 216. 117 sundry kindes of Crueltie 314 D A Daller what kinde of coyne it is 374 Damascus the chiefe citie of Syria 207. punished 209 the nearer a Danger is the more circumspect wee ought to be to eschue it 762 what is meant by one Day 1100 Devill the authour of lies 1084 Diademe what it is 737 Divinours 2 E ELias 52. compared with Moses ibid. the Earth punished for the sinnes of the people 317 Elizeus prophesied foure and fiftie yeres 53 Enemies of Gods Church destroyed 1106. a vision of the Epha and meaning thereof 966 Evill what it signifieth 233 what it is to put a far of the Evil day 282 Extasie contained vnder 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 kindes thereof 774. all sortes must come thereunto 775 Fatherlesse children finde helpe of God 564 tokens and effects of Feare 716 Flattery getteth friends 618 Forgivenesse of sinne a benefite of God 848 Fruitfulnesse in bearing of children was in old time reckened for an especiall blessing of God 390 G GEntiles called and converted 1109. 1108. Geomancie 10 the Gibeonites villanie and the punishment of the same 477. 478 Glory is vsed for issue or childreÌ„ 480 Gluttonie 390 God described 260. is vnchangeable 517. hateth them which work wickednesse 484. coÌ„pareth himselfe to a leopard 547. Iudgeth according vnto the truth 664. can neuer be deceived or hindred 856 hath rule over death it selfe 539. is the fountaine of goodnesse in Christ 426. is â—ever the authour of death to any 530. is not subiect to passions or affections 654. is alwaies true and never faileth 629. is careful to punish sin thogh men be carelesse in committing it 439. 96â— continueth his benefites 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 vs by none other way but by his word 502. is to be served both with soule and body 488. fighteth for the Iewes 1029. is Lord over all but not father of all in Christ 88. loves whoÌ„ he punisheth 233. is alwaies neere to his Church 357. delighteth not in iniustice or crueltie 620. the true God compared with false gods 628. he only is to be trusted vnto 494. in himselfe he can not be hurt but in his members 698. he only calleth prophets 911 how he is said to repent 290. Naturall reason doeth teach that there is a God 97. nothing can hinder him in his purposes 571. when he is said to doe evill 234 Gods power laide foorth by effects 690. his omnipotencie described 327. three effects of Gods favour toward his Church 787. his foure sore iudgements 367. his loue towards his children 684. his anger the cause of the destruction of maÌ„ 921. his kingdoÌ„ first to be sought for 453. his benefits towards the Israelites 225. they are then to be received wheÌ„ they are offred 502. five effects of his maiestie 252. his titles heaped vp and what we are thereby to learne 239. his giftes towards the godly 565. 566. his anger like a flame 693. his anger the fountaine of all misery and calamitie 481. his passage ioyfull 268. his favour towards his is perpetuall 811. his love towardes his Church 920. his power described 259. how he is said to remember or forget 315. in what sense he is said to sweare by his holinesse 243. what his riding and sitting vpon vs is 501. why he imparteth his benefits with vs. 1020 we must swear by the name of God alone 398. it is better to fall into Gods hands then into the hands of men 482. 483. all good gifts proceed from God alone 291. the end of the vse of the giftes of God 786. the happie estate of those whome he favoureth 631. no help against his punishment 873. whome he chideth he saveth vnles they hurt themselves 826. to worshippe God after a straunge manner is to contemne him 456 Gods revelation after 3. maners 28 exaÌ„ples of his anger 515. a coÌ„trarietie betweene the true God Idols 886. Gods help to be preferred before mans 463 an admonition for the godly 353. to continue in well doing 428 H HAbacuk 61. his time of prophesying 899 Hydromancie 10 Hypocrites worship God in shewe onely not in sincerity of heart 659. how they repent 357 I IAcob his base estate 536. his vertues 524 what I dolatry is 355. a description of the Idolatry of the Iewes and punishment of the same 460 to attribute the administration of the word vnto the course of planets is Idolatrie 652 Idolatrie hated of God 365 Idolatrie the cause of the iudgements of God 817 what good followeth the banishment of Idolatry 273 Idolatrie encreaseth by degrees 522 Idolatry defaceth the true worship of God 534 Idolatrie infectious 453 the nature of Idolaters 542 Idolatours are not the Church of God 355 Idolatours vnder the shew of religion doe mock God 521 The vanitie of Idols and falshood 433 why Idols can not help vs. 885 why we should not seek vnto Idols 1036 How great a sinne it is to enquire of things to come at Idols 393 Idol places in what sense called sanctuaries 299 Iehoshua the type of Christ 946 Iehu 52. his punishment and why it was inflicted 344 Ieremy accused of treason 301 Ieremy weareth a woodden chaine 71 the situation of Ierusalem 1â—â—8 what is meant by Ierusaleâ—â— 1102 why God is said to dwell in Ierusalem 577 the stubbornnes of the Iewes against God 845. their punishment 219 the desire of God to have the Iewes
caught without a fouler and without his nets alreadie set and layd and he attending vpon the businesse neither doth the fouler carrie away nor take vp his nâ—â— before he hath gotten a pray so neither doth God threaten these things but that he hath the executioners of his iudgements readie neither will he withdraw his hand but that he will punish you except ye repent For God is not lesse wise nor lesse constant in his counsell and purpose then men that are foulers are wont to be that you doe not herewithall deceiue your selues vpon a vaine hope of the delay of his iudgements Vers 6. Or shall a trumpet be blowne in the citie and the people be not afrayd or shall there be euill in a citie and the Lord hath 〈◊〉 done it THe fourth similitude the which with that following conteineth as it were an ouerplus that is to say most earnest exhortations and sheweth what is the most true fruite of the former admonition and what is their dutie vnto whom God threatneth any thing that is that they giue diligent eare or heed vnto those threatnings of God and doe in the end themselues repent The fourth similitude For like as when a trumpet giueth a signe or token out of a watch tower the people hearkeneth and is troubled and prepare themselues this way or that way accordingly as the trumpet gaue the token so at the voyce of GOD as a most shrill trumpet wee ought to be attentiue or giue eare and to bee moued with the sound thereof and accordingly as he giueth warning prepare our selues and looke about vs. The great loue of God towards those whom he punisheth And these words Is there an euill in the citie and the Lord hath not done it are a reason whereby the great loue of God euen towards those whom he punisheth is described as who doth first expresly shewe them of these punishments to wit to this end that they might auoyd them and amend themselues Which thing if they doe not then God doth chastise and correct them and that iustly as obstinate or disobedient persons God then according vnto his singular and endles mercie towards his Church doth foreshewe his iudgements wherewith he doth punish her if she doe not repent After which manner God is not alwaies wont to deale with other people but towards his Church he is exceedingly and singularly mercifull To this purpose besides many other places appertaineth almost the whole 65. chap. of the Prophet Isai where God maketh a notable difference betweene his Church and those that appertaine not vnto the same but especially vers 13.14.15 Therefore thus sayth the Lord God Behold my seruants shall eate What is ment by the word Euill in this place and ye shall be hungrie behold my seruants shall drinke and ye shall be a thirst behold my seruants shall reioyce and ye shall be ashamed Behold my seruants shall sing for ioy of heart Euill Of sinne or of guiltines Of affliction or punishment is From our selues FroÌ„ God by meanes or without meanes and ye shall crye for sorrow of heart and shall houle for vexation of mind And ye shall leaue your name as a curse vnto my chosen for the Lord God shal slay you and call his seruants by another name But here by the name of Euill we doe not vnderstand sinne or the euill of guiltinesse but affliction or trouble or the euill of punishment For God is not either the author or the cause of our sinne but we our selues And so Iames cap. 1. vers 13.14 teacheth when he sayth Let no man say when he is tempted that is moued vnto euill I am tempted of God for God cannot be tempted with euill neither tempteth he any man vnto euil But euery man is tempted when he is drawne away by his owne concupiscence and is entised And the Prophet Osee doth learne vs that God is not the author of our destruction but of our saluation cap. 13. ver 9. O Israel sayth he one hath destroyed thee but in me is thine helpe Speaking thus in the person of God Vers 7. Surely the Lord God will doe nothing but he reueleth his secret vnto his seruants the Prophets THe meaning of this verse is all one with the sentence going immediatly or next before onely by way of explanation or making the matter more plaine he declareth that which he had spoken before Hath not the Lord done it When God is sayd to do euill For then The Lord doth euill or is sayd To doe euill when he doth either send iust punishments vpon obstinate or stiffe necked sinners or els when as he doth shewe and threaten them to come to passe by his Prophets vnto whom he doth reueale them that they should be foretold vnto others Vers 8. The lyon hath roared who will not be afrayd The Lord God hath spoken who can but prophesie The figure Aitiologia THe figure Aitiologia or rendring of a reason by the which the Prophet both sheweth a cause why he is vnto them so heauie a messenger and also doth remoue and put away al enuie from himselfe and sinister or wrong opinion which they might conceiue of him as crowing ouer another man his kingdome where he had nothing to doe or els as if he told these things reioycing at their calamities or troubles He answereth therefore that he sheweth these things vnto theÌ„ both by the expresse coÌ„mandement of God not of any priuate pleasure of his owne mind and also that he doth this of entire loue and compassion towards them because that the mind of God towards them is as of a lyon now roaring and readie and desirous to take and deuoure his pray For as much then as God himselfe would haue thus much to be signified and hath spoken vnto Amos by what meanes then can he forsake or refuse this burthen and charge although it weâ—e hard and heauie vnto the Israelites For God must in any case be obeyed especially when as he commandeth a thing expresly and by name God in any case must be obeyed As may appeare by the example of Ionas so grieuously punished for his disobedience And 1. King cap. 13. ver 17. The Prophet that was sent to preach against Ieroboam his altar at Bethel being afterwards requested by Ieroboam to goe home and dine with him answereth that he would not doe it if the King would giue him his house full of gold because he had a charge from God to the contrarie And the like he sayth to the old Prophet in the place before specified which bad him home vnto his house also I may not sayth he returne with thee nor go in with thee neither will I eate bread nor drink water with thee in this place For it was charged me by the word of the Lord saying Thou shalt eate no bread nor drinke water there nor turne againe to goe by the way that thou wentest This commandement notwithstanding he brake and was
earnestly repent whereof we haue example Luk. 15. ver 17. and 21. of the prodigall sonne And in Dauid Psal 119. ver 71. where he acknowledgeth that by affliction he was brought to the knowledge of the law of GOD. For there he consesseth thus It is good for me that I haue been afflicted that I may learne thy statutes Vers 8. Now she did not know that I gaue her corne and wine and oyle and multiplied her siluer and gold which they bestowed vpon Baal He plainlie sheweth that their repentance was hypocriticall and fained AN explanation or making plaine of their hypocriticall repentance For the Prophet sheweth what manner of conuersion or turning vnto God this of the peoples was that is how counterfeit and fained and therefore that it did not turne away from them the iudgements of God threatned 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 shewe of by reason of the very great afflictions which they suffered God by that people was not truely acknowledged to bee the author both of those good things the which this people did inioy 1. The Israelites ascribe the cause of their benefites vnto others thē God and also of that plentie or aboundance the which ouerflowed as it were vnto the selfe same people but rather that the causes of this double benefit was by them ascribed vnto Idols and Baalims or els vnto the Israelites themselues the which is notorious blasphemie against God Therefore whether we haue any certaine benefites albeit in neuer so small plentie or whether the same be manie and in aboundance all this is the gift of the true God the meete bountie grace of God neither is the praise of this bounteousnes to be ascribed either vnto idols or els vnto our selues in any case The other poynt of this verse is 2. They made idols of the gold and siluer and of the other benefites ordained worship vnto them That these Israelites euen at that time when as they repented in such manner as they made shewe of did of those gifts of God that is gold and siluer make Baalims and Idols and of the oyle wine corne the which the selfe same Israelites had receiued of the true God they did ordaine and set vp worship vnto the same Baalims and not vnto God Then the which what can be more reproachful against the true God and also more blasphemous Now as for those thinges the which are here sette downe of the repentance of the Israelites the same did happen especially vnder Oseas the last king of the Israelites but yet before also at other times and vpon the like occasions the which no doubt doe proue and shew this conuersion or turning of this people vnto the true God to haue beene altogether counterfeit and fayned Vers 9. Therefore will I returne and take away my corne in the time thereof and my wine in the season thereof and will recouer my wooll and my flaxe lent to couer her shame A grieuous iust threatning A Threatning both most grieuous also most iust against the same Israelites for the former declaration of their repentance sheweth that the iudgements of God against them are most iust For they are men so past al hope so coūterfeit and such hypocrites that they must needes be punished For they which would not returne vnto the true God being tamed with so many punishments and miseries but fayned themselues to repent of their former life did in deede and in trueth very notably mocke GOD. As for the threatnings be here mentioned they doe containe sundry kindes of punishments to ensue to the ende that hypocrites should vnderstand that they shall neuer mock God scotfree or without punishment and also that wicked persons and Idolators and backsliders may know Sundry punishments to ensue vpon the wicked Israelites that howsoeuer for the time they do flatter themselues yet they doe in the end pull vpon their heads most sharpe and grieuous punishments wherewith they shall be ouerpressed And the first kinde of punishment to ensue is penury and want of all things 1. Penury and want of all things the which doe appertayne vnto the foode and apparelling of men like as in those two things especially the life and commoditie of men is contained as Paul teacheth 1. Tim. 6. ver 8. when he willeth Christians to be content being prouided of these necessaries saying Therefore when we haue foode and rayment let vs therewith bee content Therefore as GOD alone giueth these things so in like maner doth he take them away Vers 10. And now will I discouer her lewdnes in the sight of her louers and no man shall deliuer her out of mine hand SHame and publike infamie or reproach is the second kind of punishment here threatned 2. Publike shame and reproach For vnto the former misery this second shall be added that is vnto the great want of all things shall also be added reproach and scorning the which shal openly be made of them and this not at the hands of euery one of mean regard indifferently but euen of those very same whome the Israelites themselues did before so greatly account of that is they shall be laughed to scorne of the Idolators whom they praysed imitated of followed and preferred before the true seruants of God These shall openly mocke 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 perpetuall This the both want and reproach of the Israelites shall be perpetuall For no man shall deliuer this hypocriticall people out of the hand of God and from that affliction Further let all hypocrites note that these things are threatned also vnto them Vers 11. I will also cause all her mirth to cease her feast dayes her new moones and her Sabboths and all her solemne feasts THe fourth kinde of affliction to ensue to wit 4. Taking from them all publike ioy and mirth The depriuing or bereauing them of all publike ioy and mirth whether the same be taken in matters politick or religious and diuine and the ceasing of the same and so consequently great mourning sorrow and heauinesse the which shall be ioyned vnto their both want and perpetuall ignominy or reproach on euery side and in all places For at least wise to them in such sorte afflicted some comfort of minde should be left either of matters politicall or of holy matters and of feasts and worship dedicated vnto GOD that by some meanes they might mittigate or asswage this their mourning and affliction But occasion and graunting and meanes of all ioy shall bee taken from them And surely it is meete and reason in as much as such punishment as is here threatned against wicked persons Idolators and back sliders is a
there for the space of an houre only but shal dwel there without feare lodg there a long season and the voyces of them singing shal be heard in the windowes of those sumptuous houses because they shall there without all feare and those cruel beasts shal rest themselues there So great solitarines shall there be of those houses destruction of the postes For none shall goe into those houses none shall come forth of them none at all shall inhabite them but there shall be great solitarines euery where as I haue sayd no man shall driue away from thence these birds although they be vnluckie and dismal Vers 15. This is the reioycing citie that dwelt carelesse that said in her heart I am and there is none besides mee how is shee made waste and the lodging of the beasts euery one that passeth by her shall hisse and wag his hand The figure Sarcasmos what it is see Nahum cap. 3. ver 14. THe figure Sarcasmos or a most bitter taunting wherwith God laugheth to scorne the vaine confidence or trust bosting and despights of this most proud and iniurious citie agaynst other nations and sheweth that she is chastised by himselfe especially doth he laugh to scorne those reproches the which she without any stay or rule of her selfe had spued out against God and his church Therfore by way of matching together of contraries he setteth against her miserable estate the proud voyces of this nation and braggings of her selfe to wit that all men may vnderstand that pride alone and vaine confidence especially is the cause of the ruine and ouerthrow of most wealthy peopled nations Three proud tricks of the Niniuites So then the Prophet reckoneth vp three proud tricks of the Niniuites First their vaine confidence and securitie or carelesnesse This is the reioycing citie 1. Their vaine confidence c. The second the intollerable pride of her mind which would haue her selfe alone to be called and taken for the citie aboue and among all people and other cities of the earth 2. Their intollerable pride as if shee were the pillar of the whole world she sayd I am Thirdly the despising of other nations there is not any besides me And on the contrary side 3. The miserable estate of this citie heâ— miserable estate is by and by set downe first for that this proud citie cannot be able hereafter to be so much as a lodging for men but onely a denne of wilde beastes Secondly for that not onely whole nations shall despise her but also particular men shal euery one of them laugh her to scorne For they shall both hisse at her and point at her with their finger as sustayning and enduring iust punishment for her pride and haughtinesse Thirdly for that not onely the neighbours and such as are neere vnto her but also whosoeuer shall passe by that way and shall see her rubbish and ruines or destruction in contempt shall beholde that her vanishing and brittle glory and hisse at it as a thing the which in trueth was of no value in her and shall poynt at it that is shall laugh it to scorne CAP. 3. Vers 1. Woe to her that is filthy and polluted to the robbing Citie The third and last sermon of this Prophet THe third and last sermon of this Prophet wherin like as in the former both threatnings of God and also promises are contayned The promises are most excellent and most large touching the kingdom of Christ to be spread abroad throughout al nations But the Prophet beginneth with threatnings because that God wil first haue men to be amended in their life and conuersation before they heare or feele his benefites These threatnings also are in this place conceiued against the Iewes this is the third threatning of the iudgement of God made against theÌ„ euen by this one Prophet For they remayned both stubborne and stiffenecked in their sinnes whom the Lord notwithstanding would not haue to perish if they had had any heart or minde at all Wherein appeareth how great the patience and goodnes of God is in bearing with those that are his The order of the Prophet in deliuering the threatnings of God and in calling them vnto earnest repentance And after this course doth the prophet proceede in laying downe of these threatnings that first hee reckoneth vp the causes of GOD his punishments and afterwards the punishments themselues which were to ensue Touching the causes they were most waighty to wit both their vngodlines toward God and also their iniustice toward men albeit that the Prophet beginne with their iniustice because the same may more easily be discouered and whose effects are better knowen vnto men themselues Furthermore these causes and so great sinnes are first shewen to haue bin in the whole people themselues Secondly in their rulers both of the common-wealth and also of the Church And this is the order of this place This first verse and that following lay downe the corruption the which was most knowen and most great in the whole people and therefore vnder the name Citie doth the Prophet Sophonias speake vnto the whole citie He beginneth with a great and fearefull Woe Woe to make them attentiue or to giue eare vnto the sermon following and to shew that he will speake of the wrath of God against them And thus he briefly comprehendeth the summe of the whole sermon ensuing As for this first verse the same sheweth the great iniustice of the whole citie against men The great iniustice of the whole citie For first of all shee is sayd to be filthy and polluted vtterly and in euery respect with all sinnes and vices and is so called in the great indignation of the Prophet Secondly one kinde of these sinnes Couetousnes and such as was most common among them at that time is reckoned vp namely Couetousnes for they beguiled their brethren of their goods by all meanes both by violence and also by deceit Ianah For the worde which the Prophet vseth betokeneth both these kindes of deceiuing Vers 2. She heard not the voyce she received not correction shee trusted not in the Lord she drew not neere to her God Their vngodlines NOw followeth the vngodlines of the Iewes or of men toward God the which is first set downe in generall and afterward by partes such as it then especially appeared for to be Generally for that they giue not eare vnto the voyce of God that is they obey not God the which is indeed impietie or vngodlynes Of which thing these partes of impiety are witnesses First their rebellion Witnesâ—es here of disorderousnes when as they doe not receiue the discipline 1. Their rebellioÌ„ disorderousnes iudgments and rule of God appoynted in his lawe for their saluation and amendment Secondly their distrust For they doe not trust in the wordes and promises of God but doe either vtterly despise them or
his loue to-his Church The fourth wherin is an heape and increase of all gifts is the continuance of this good will of God towardes his Church For God will quiet himselfe in that loue as the husband in his loue toward his wife the which he loueth both alone and also entirelie All these thinges fall out vnto the Church by and for Christ alone our GOD through whom the godlie are reconciled or made frindes with his father and iustified before him Vers 18. After a certaine time will I gather the afflicted that were of thee and them that bare the reproch for it The answering of an obiection THe aunswering of an obiection whereunto is added a most assured confirmation of the former promises The obiection is that men which are ouer quicke and hastie should not thinke these foretellings of the Prophet to be vaine because the church is not forthwith gathered together or holpen 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 appoynted by God For the word Mogned is the fulnes of time as Paul speaketh Galat. 4. ver 4. of the time of the incarnation of Christ where he sayth When the fulnes of time was come God sent forth his sonne made of a woman c. Therefore that worke of God is to be wayted for of vs with patience And in this selfe same answere 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 soeuer they seemed at that time for to be and why he will in such sorte refresh them who at that season were worne away with so great sadnes or rather mourning because of their sundry afflictions and especially such as were hyd vpon them by the Babylonians the which he threatned vnto 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 sorte afflicted Therefore all the godly are of the family or houshold of God albeit they be most afflicted because they are a part and members of the church also because the burthen and affliction the which by the vngodly is layd vpon the church doth turne vnto the reproch of God himself God therfore will put away the affliction and wil not suffer his church for euer or continually to be molested or grieued Vert. 19. Beholde at that time I will bruise all that afflict thee and I will saue her that halteth and gather her that was cast out and I wil get them praise and fame in al the lands of their shame The conclusion THe conclusion with a great increase also vnto the former benefites Therefore in this and in the verse following the Lord at the last pronounceth that he will be the deliuerer of his church An accesse vnto the former benefites by three gifts more from God vnto his church how great soeuer the lets may seeme to be that are layd in the way to stop this worke The accesse or increase vnto the former benefits is in a certaine threefold gifte the which he offereth vnto the sayde church besides the benefits before rehearsed First he promiseth that he will not only represse or keepe backe all her enemies who hardly afflicted and vtterly threw her downe before but also that 1. He will vtterly destroy all her enemies he will quite and cleane destroy them and altogether roote theâ— ouâ— 2. He wil remoue aâ—l hiâ—drances of gathering his church together The second is that he will take away all lets of gathering together his church yea euen those the which were sticking in the church her selfe that they also shall not at any hande 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 bodie The third is 3 He will giue vnto them honor renown God also shall giue a name and an honour and fame vnto the company gaâ—hered together by him Wherefore they shall not onely be a certain multitude of men but honorable yea and that among all nations euen in the selfe same places in the which before they liued in reproch 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 agayne and then will I gather you for I will giue you a name and a prayse among all people of the earth when I turne backe your captiuitie before your eyes sayth the Lord. A repetition THis is a repetition to the end that the former benefites might be the more certaine and assured among all men For here is a confirmation of them Two things to be noted And in this place there are two thinges to be noted First the phrase or kinde of speaking not knit together with any copulatiue coniunction In that time the which bringeth a waight dignitie vnto this sentence 1. The kind of speaking and causeth that these things which he hath promised vnto his church men might vnderstand the same to be the more fastly setled and to sticke more surely in the memory of God 2. The saying of God himselfe The second the saying of God himself lest because this thing is iudged past hope in the opinion of men the promise might seeme to be vayne For it shall bee done and fulfilled which God hath promised vnto his church because that both God hath sayd that it shall come to passe and also hath him selfe vpon iust cause decreed that it shall be done who can neâ— be deceiued nor letted FINIS The Commentary of Lambertus Danaeus vpon the Prophet Abdias The Argument THe Prophet in one Sermon threatneth destruction vnto the Idumeans as if they being sufficiently conuicted or proued guiltie needed not any longer accusation The causes are their pride and cruelty agaynst the Israelites their brethren Like vnto this is the prophesie of Ezechiel cap. 35. and Amos cap. 1. Psal 137. The life and prophesie of Abdias This Prophet seemeth to haue liued not onely after that the Egyptians king Nachao being their captaine had taken destroyed Ierusalem with the helpe of the Idumeans that is after the death of Iosias King of the Iewes but also after the first captiuitie of Babylon the which fell into the 4. yeare of Ioacim king of Iudah and into the first yeare of Nabuchadnezzar For then did the Idumeans insult or triumph ouer the Iewes being most sorely afflicted or
Epistle of Iude ver 9. of Michaell striuing against the diuell and disputing about the bodie of Moses whom Iude saith durst not blame â—im with cursed speaking but said the Lord rebuke thee Finallie the manifest will of God concerning the preseruing of them is also the foundation or ground of the promises following For the Lord had taken Iosua and others as it were fire brands all readie on fire and burning out of the middest of the flames Hee will therefore preserue them how vile and base soeuer their estate seeme to be and neuer to be lifted vp againe because hee hath alreadie begun to doe it And so Dauid by the former experience of God his goodnes towards him assureth himselfe of the like help in the time following when hee saith Psalm 138. ver 8. The Lord will performe his worke toward me O Lord thy mercie endureth for euer forsake not the workes of thine hands Vers 3. Now Iehoshua was clothed with filthie garments and stood before the Angell The laying open of the base estate of the priesthood at that time THe laying open of that base condition and estate wherein the priestes that is the ministerie of the church at that time were because of the contemptible or despised condition of that whole people as yet so farre as in the iudgement of man the affaires of the Iewes might then be esteemed of Wherefore the same by an Hypotypôsis or liuely description is now represented or laide open to the view What the figure Hypotyposis is see Amos cap. 8. ver 12. yea and that by God himselfe to the ende the Iewes and the priestes themselues might vnderstand that this their so base estate was knowne vnto him when as notwithstanding hee promiseth that the dignitie of the priesthood shall be so great for it is an allegoricall or figuratiue Hypotyposis For vnder the name and representation or shew of filthie clothes the contempt and base condition of the priesthood is signified as contrariwise by the sight and beholding of changed and glorious clothing in the fourth verse is noted the happie and glorious estate of that order For as it is Galat. 4. Thus did the Lord teach that people touching spiritual things being yet vnder figures and shadowes and weake that he might signifie and describe spirituall and heauenly things vnder these earthlie figures and signes Hebr. 9. The old apparrel of the priesthood so glorious and golden was a signe both of all those spirituall riches and treasures which should bee in the man Christ in whom all treasures of wisdome and knowledge are hid Coloss 2. ver 3. and also of that holines which ought to be in the priestes themselues who in like maner were figures of Christ And whereas Iehoshua the high Priest is saide to haue stoode so baselie apparrelled before the Angell himselfe who also before was called Iehouah this hath an Emphasis or vehemencie and force and mouing of affection both for the confirmation of the certaintie of this whole prophesie and also for the proofe and shewing of the care of God and knowledge of the state of his Church and of those that serue him It is also a preparation vnto the narration insuing in the verse following Vers 4. And hee answered and spake vnto those that stood before him The first promise of the restoring of the priesthood Three things to be noted in this verse saying Take away the filthie garments from him And vnto him hee saide behold I haue caused thine iniquitie to depart from thee and I will cloth thee with charge of rayment THe first promise of God to wit of the restoring vnto those Iewes and times the office of the Priestes and Leuites and also of â—he ministerie of the church 1. The person speaking Wherein there are three things to be noted First the person that speaketh to wit the same Angell before whom stood Iehoshua And the same is no meane or common Angell but the head and prince of the Angels And therefore before him stood other Angels in a readines to receiue his commandement and to execute the same as appeareth in the verse folowing And he no doubt is Christ our Lord and the euerlasting sonne of God who is called both an Angell in respect that he is our mediator vnto God the father opening vnto vs his will at the full and also is called Iehouah in respect that he is equall vnto his father And this Angell answereth that is of his owne accord and willinglie promiseth this which followeth For so doe I expound the word answereth in this place Secondly is to bee noted 2 What is promised what is promised hee promiseth the restoring of the Leuiticall priesthood that is the ministerie of the Church and that figuratiuely by the changing of filthie clothing into gay and gorgeous clothing For such apparrell shining with gold and pretious stones wore and had the high priest whilest the order of the priests and Leuites enioyed his bewtie and glorie 3. For what cause it is promised The third thing to be noted is for what cause the Angell doth now promise that this shall come to passe namely because that this Angell of his great and onely mercie and fauour doth now blot out and doe away the iniquities of this order committed against him So then the forgiâ—enes of sinnes and our reconciliation or being made friendes with God which is done onelie by our Lord Iesus Christ alone is the principall and foreleading cause of all the benefites of God toward vs as we are taught in this place Vers 5. And I said Let them set a fayre diademe vpon his head So they set a fayre diademe vpon his head clothed him with garments and the Angell of the Lord stood by The second promise of God of the restoring vnto the ministerie of the church her former dignitie THe second promise of God to wit of the glorie and the same dignitie to be giuen againe vnto this ministerie of the church once restored the which it had before and in times past The which in this place is set downe vnder shadowes and figuratiuely and by a Synecdoche Vnder shadowes or figuratiuelie when as by the name of a miter or diademe the priestlie dignitie is signified And by the figure Synecdoche when as the prophet by the part What the figure Synecdoche is see Amos cap. 5. ver 21. that is by the name of the Priestes Miter or diademe doth comprehend his whole apparrel and al the dignitie of the priesthood that is of the ministerie of the church For the Miter or this diademe was but one part only of the Priestes apparrell yet the chiefest and highest part because it had written vpon it Holines of holines of Iehouah and was worne vpon the head as is shewed in this place And it hath an Emphasis or vehemencie and force whereas it is commanded that a fayre one bee set vpon his head to wit so braue large and perfect
they shall returne vnto Ierusalem from the captiuitie of Babylon the which thing came to passe Esdras and Nehemias being their Captaines 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 Iaakob and he that formed thee O Israel Feare not For I haue redeemed thee I haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the flouds that they doe not ouerflowe thee Wher thou walkest through the verie fire thou shalt not be burnt neither shall the flame kindle vpon thee But these things in a prouerbiall kinde of speaking doe declare that it shall come to passe that all waies shall be easie vnto them and such as they may passe through So it appeareth to haue come to passe Esdr 8. ver 21.22 where he saith And there at the Riuer Ahaua I proclaimed a fast that wee might humble our selues before our God and seeke of him a right way for vs and for our children and for all our substance For J was ashamed to require of the King an armie and horsemen to helpe vs against the enemie in the way because we had spoken vnto the King saying The hand of our God is vpon all them that seeke him in goodnes 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 intreated of vs. 2. The power of the kings in whose lands the Iewes shall be might also seeme to be a stay vnto their returne Further as touching the kings in whose dominions and countries the Iewes were and who as yet at that time seemed to bee enemies vnto the Iewes and not to fauour them as the Persians were albeit that they had before giuen the Iewes leaue to depart neither shall they also be able to stay or let them that God should not bring his people out of their kingdomes as of olde Pharao withstood the Israelites The reason is because the power both of the Assyrians the which the banished Iewes doe feare and also the kingdome and scepter of the Egyptians shall be cast downe and shall perish so that then it cannot be any let or stay vnto them In a word nothing can let the worke of God and the decree of the deliuerance and redeeming of his Church Isai 40. Vers 12. And I will strengthen them in the Lorde and they shall walke 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 sheweth both that they shall haue their fulfilling and accomplishment and that also of the meere or onely grace of God And therefore the prophet saith that the people or Church of GOD shall bee strengthened but in Iehouah or the Lord that the people shall walke but in the name of God Both these doe signifie that they shall haue this strength both to fight against their enemies and to returne from the places of their banishment or captiuitie from the Lord and not of themselues in the name of God and not in their own strength Albeit the word walke may also be referred vnto their life the which he promiseth shall be agreeable vnto the will of God that wee should vnderstand that then at the length wee are made partakers of the promises of God when as wee obey him and walke in his feare There is added an earnest confirmation of this whole prophesie in these wordes The saying of the Lord or thus saith the Lord of the which I haue spoken often before CAP. 11. Vers 1. Open thy doores 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 bee warres in Iudea and in the countries neere vnto it 1. To forewarne them of warres to come both vnto the terrifying or fearing of the wicked and the fore arming of the godly and faithfull and also for the yeelding of a reason and making more plaine of the promise made before touching the victorie which the Iewes should haue against their enemies For to what end should he speake of victorie but because that there should be warres So then in this place are briefelie foretold both the warrrs which were before the Machabees and also those which were in their gouernement yea and also in those countries afterward euen vntill the comming of Christ for I doe not thinke that here are rehearsed those warres the which fell out after the comming of Christ Albeit that the things which here are spoken may bee applied also vnto 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 bee called backe vnto repentance if it may bee for feare of the calamities or punishments hanging ouer their heads This is the first drift of this chapter 2. To shew 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 meanes all men may be put in minde of their dutie both the rulers of the common wealth and the rulers of the Church and also the Subiects The causes of these euils and punishments here recited the which afterward fell out and doe also now a dayes fal out vnto the church of God are the negligences of the pastors or rulers as well of the common wealth as of the ciuill Magistrates as of the Church as the Priestes and Leuites then and the Ministers of the word of God now By which recitall the rulers of that nation were betimes put in minde of the performance of their dutie and yet notwithstanding did that negligence indure nay became alwaies worse and worse vntil that God did vtterlie breake off the olde couenant of that people and sent hiâ— Christ who gaue new pastors vnto his Church Matth. 25. And the selfe same causes doe also make the pastors of the Church guiltie euen at this day if so bee they shall bee careles and negligent This verse containeth the destruction of Coelosyria Now this first verse foretelleth the desolation or laying wast of a countrie the which among many other neere vnto the Iewes was more further off from Iudea to wit of Coelosyria the which is contained betweene the two mountaines Libanon The which fell out not vnder Alexander the Great winning Asia and Syria but vnder his successors to wit the Kinges of Syria such as were the Antiochi the Seleuci and others the which made and had continuall warres in those countries with the Ptolomees of Egypt and often with the Syrian Kings as appeareth most manifestlie by Iustinus the hystorian and by Appianus in Syriacis and by the continuall historie of that time
Notwithstanding the Lord testified unto Israel and to Iudah by all the prophets and all the Seers saying c. But how many sorts there are of true and godly prophesie according unto the manner of revelation the which was made by God shall be shewed afterwards in his due place A third difference of prophesie Finally the third difference of divination or prophesie generally taken is set from the event or falling out of things foretold For some of them doe alwaies so come to passe in every respect so as they have bin foretold the which is to be termed a tru prophesie As for other prophesies they are either not at all fulfilled or least wise not in such sort nor after such maner as they haue bin foretolde the which is called a false prophesie Therefore of prophets some are called true some false some casie plaine others darke and doubtfull 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 devill Satan the matter of profane prophets the which for the darknesse of his answers was of the heathen themselves accounted darke and doubtfull some of whose answers full of deceit are these among the rest King Craesus entring to the citie Halys This might as well be mens of his owne riches as of theirs of Halys shall overthrow great abundance of riches as Cicero doth translate it Againe I say thee Pyrrhus the Romanes may overcome which might be understood that the Romanes 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 gospell are the prophets of Antichrist of whom Paul 2. Proofes of scripture that Antichrist and his prophets shal be false prophets and deceivers Thess 2.9 saith that his comming is by the working of Satan with all power signes lying wonders in all deceiveablenes of unrighteousnes among them that perish c. 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 Ierem. 28. of Hananiah the false prophet that withstoode Ieremie And thus much of prophesie generally CHAP. 4. Of the signification of this word prophesie as it is vsed in the holy Scriptures OF all those things which have beene said before may easily nowe bee gathered what is that signification of the wordes prophesie and Prophet whereof there is vse 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 confirme vnto the Church the promises of Christ or of the Messias the alone and onely Mediatour of the worlde which was to come He therefore for this cause doth foretell vnto the Church things to come and revealed or opened vnto him of God both as well to terrifie or feare the same from sinne and also to comfort it beeing afflicted or troubled and to stay it vp with the hope of peace and reconciliation or favour with God made and procured by the same Messias Iesus Christ This definition may seeme peradventure somewhat long yet is it not withstanding most true For it comprehended the whole nature of a true prophet and of true prophesie And first of all in this same definition Two endes of true prophesie 1. The prophets were to declare and expounde the law of God delivered by Moses is declared the end of true prophesie the which doubtles is two-fold For the Prophets doe 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 testimonie And Malach. 4.4 Remember the lawe of Moses my servant which I commanded vnto him in Horeb for all Israel with the statutes and iudgements 2. To expounde the promises of the Messias and also they did call to remembrance of the Church of God and did expound and confirme 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 saide Christ the foundation of the Apostles and Prophets were alwaies the interpreters and expounders of the lawe And therefore is Christ him selfe called the foundation or marke that the prophets ayme at as also doe the Apostles as Paul witnesseth vnto the Eph. 2.20 where he saith Ye are built vpon the foundation of the Apostles and Prophets Iesus Christ him selfe being the chiefe corner stone And 1. Cor. 3.11 For other foundation can no man lay then that which is laide which is Jesus Christ Likewise Augustine lib. 12. contra Faustum Manich cap. 1. and the Prophets by Ambrose lib. 2. de poenitent cap. 7. are saide to be the mouth of Christ After what māner the prophets expound the law of God and promises of Christ Secondly in that our definition is shewed the manner of expounding the law of God and promises of Christ by the prophets namely in that they foretel vnto the said Church things to come For they doe very plainly declare what iudgements of God shall come both vpon the Church it selfe and also vpon other nations and people of the world because of their contempt or despising of the doctrine conteined in the same lawe of God according vnto the revelation made vnto them by God Hereof commeth it to passe that the bookes of the Prophets are full of threatnings The prophets full of threatnings and of the feareful wrath of God prepared and readie against the world as appeareth in Esa chap. 13. ver 17 18. and in other places In Ierem. 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 vngodlines That which at all times by the Prophets of God
Godâ—â—on the children of disobedience Coloss chap. 3. ver 6. Moâ—â— therefore your members which are on earth fornication vnclâ—â—nesse the inordinate affection euill concupiscence and coueâ—â—â—â—nesse which is idolatrie For the which things sake the wrath of 〈◊〉 commeth on the children of disobedience Rom. chap. 1. ver 18 â—… the wrath of God is reuealed from heauen against all vngodlines 〈◊〉 vnrighteousnes of men which withhold the truth in vnrighteousâ—â—â—â— and ver 28. For as they regarded not to know God euen so God delâ—â—â—â—red them vp into a reprobate minde to doe those things which are 〈◊〉 conuenient Rom. 3. ver 29. God That he is God and Lord of all is he the God of the Iewes onely 〈◊〉 not of the Gentiles also Yes euen of the Gentiles also Psal 105. veâ—â—â— He is the Lord our God his iudgements are through all the earth … ph 5.23 For the husband is the wiues head euen as Christ is the hâ—â—â— of the Church That Christ is the Redeemer of his Church the same is the sauiour of his body Therfore oâ—â—â—â— Prophets also as Isaias and Ieremias haue prophesied agaiâ—â—â— the Gentiles Another cause of the sending of Ionas vnto Niniue But by this meanes moreouer and sending of 〈◊〉 Prophets vnto straungers and such as were vncircumcised Gâ—â— would reprooue the desperate stubbornnesse of the people 〈◊〉 Israel the which could not be mooued by so many his Propheâ—â— by so many threatnings when as the infidels or vnbeleeuers noâ—withstanding did by and by obey euen the voice of one Prophet yea and the same beeing Ninivites that is the might lordes of things and the most wealthy Monarkes or Emperours of the world and consequently most proud persons Mat. 12.41 The men of Ninive shall rise in iudgement with this generation condemne it for they repented at the preaching of Ionas and behold a greater then Jonas is here The like is Luc. 11.33 which sheweth both the speedy repentance of the Ninivites and that the same shall turne unto the condemnation of all others whome their example or greater then they can not move to doe the like In the third place is set downe the cause of this punishment and denuntiation or forewarning 3. Circumstance The cause of this punishmeÌ„t the which God would haue to be given unto the Ninivites And this same was most iust so that Ionas 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 sinnes Now this cause is not some light small offence of the Ninivites but most grievous olde Sinnes are then said to crie up into heaven when as they are notorious and exceeding grievous and in a maner past all hope of amendment stubborne disobedience against God so that their ungodlinesse 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 crie of Sodom and Gomorrah is great and because their sinne is exceeding greevous I will go downe now and see whether they have done altogether according unto that crie which is come unto me and if not that I may know Vers 3. But Ionas rose vp to flee unto Tarshish from the presence of the Lord and went downe to Japho and he found a ship going to Tarshish so he paid the fare thereof and went downe into it that he might goe with them unto Tarshish from the presence of the Lord. Antithesis or the contrary unto that which God before commanded The rebellion of Jonas laid out and enlarged by all his circumstances For the rebellion of Ionas and the same advised and determined upon is opposed or set against the commandement and appointment of God the rebellion it selfe also the prophet layeth out and enlargeth by all the circumstances thereof that he may give full testimony or witnesse of his sinne And here let us learne by his example to give the glory unto God and to iustifie him and not our selves in his iudgements against us albeit the same be sharp So doth David Psalm 51. v. 4. when he saith Against thee against thee onely have I sinned and done evill in thy sight that thou mayest be iust when thou speakest and pure when thou iudgest And Psalm 32. v. 5 6. Then I acknowledged my sinne vnto thee neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednesse unto the Lord and thou forgavest the punishment of my sinne 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 neere him 1. Circumstance His change of place First then Ionas ariseth that is changeth the place in which he was before and removeth from thence as minding to withdrawe himselfe from the sight and presence of God himselfe such as is the foolish and carnall thought of men yet God is every where Psal 139.7 Whither shall I goe from thy spirite 〈◊〉 whither shall I flee from thy presence c. to the 13. verse But the place being changed where men haue seene God or the wraâ— of God they thinke that so they haue escaped his handes also as Cain did Gen. 4.16 Then Kain went out from the presence of 〈◊〉 Lord and dwelt 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 interprete it into a farre countrey 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 worde Tarsâ—â— for the sea as it is also taken 2. Chron. cap. 9. vers 21. For thâ— Kings shippes vvent to Tharshish or to the sea vvith the servants of Huram every three yeere once came the shippes of Tâ—â—shish and brought golde and silver yvorie and apes and pecockes For the Hebrewes call every sea Tarsis of his skie-like or bleuish colour as the Greekes and the Latines call every Sea Pontus Ovid. All was Pontus or a sea and the sea vvanted shoare He fleeth unto the sea and minding to take shipping to loppeâ— because at that time that way they used to travell unto that cuâ—try that the Iewes would rather go and travell thither by sea thâ—â— by land by reason of the commoditie of sailing and the kingdomes of uncircumcised nations lying betweene if they should passe by land 3. Circumstance His advised setled â—urpose to slâ—e and so to breake the commandement of God 3. circumstance Hee him selfe declareth with what advise purpose of minde and stubbornnesse he despised the commandement of God and did refuse or flee his â—ppointment He commeth unto Ioppe a sea city of the which see Ios cap. 19. ver 46. Actes cap. 10. ver 5 6 there he hyreth a shippe he payeth the master of the
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 Ierem. cap. 1. The repentance therefore of Ionas was true Further why this citie Ninive was so great the reason is for that before the Empire of the Macedonians those countreyes were inhabited onely by streetes and there were very few cities in them as saith Plinie libr. 6. Histor Nat. cap. 26. It was situate or seated by the river Tygris as hath bene said Vers 4. And Ionas began to enter into the citie a dayes iourney and hee cryed and saide yet fourtie dayes and Ninive shall be destroyed THE preaching of the commaundement of God concerning the destroying of Ninive because of her sinnes The preaching of the destruction of Ninive and that shortly namely after 40 dayes except it did repent and amend her former wickednes Ionas therefore after that he is once entred into Ninive beginneth by and by and that openly and as lowd as he can he maketh no delayes he speaketh not doubtfully nor darkely those things the which God would haue tolde 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 lyeth goeth forward in the worke commanded And whereas God would haue 40. God is long suffering even towards infidels dayes graunted unto the Ninivites for repentance and that they should not forthwith be destroyed this declareth the infinite or endlesse 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 incouragement to induce them the more boldly to sinne when he saith Despisest thou the riches of his bountifulnesse and patience long sufferance not knowing that the bountifulnesse of God leadeth thee unto repentance And moreover this 40. dayes respite sheweth that in these threatnings of God there was included a condition of repentance The threatning of God towards the Ninivites conditionall Therefore this threatning was conditionall not simple or pure as they say and as some notwithstanding doe think wherein they wearie them selues against the wordes of the prophet Vers 5. So the people of Ninive beleeved 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 Jonas preaching THE fruite or effect of the former preaching of Ionas among the unbeleeuing Ninivites being such as were accustomed unto sinne namely their repentance VVhereby appeareth that the ministerie of Ionas through the grace of God was effectuall or of force even among the Ninivites as Christ himselfe also doth teach Mat. 12. The men of Ninive shall arise in iudgement with this generation and condemne it for they repented at the preaching of Ionas and behold a greater then Jonas is here Of this all they may coÌ„ceive good hope of happy successe who are called sent of God unto any worke or ministery to be executed either among the faithfull or among the unfaithfull But the repentance of the Ninivites is briefly here described first by two signes 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 signes of the repentance of the Ninivites And the two signes are namely the faith of the Ninivites for they are said to haue beleeved God and the outwarde constitution or behaviour touching their body to expresse the earnest feeling of the sorrowe for their sinnes committed to wit fasting and sackecloath Touching the faith of the Ninivites they are saide to have beleeved God that is to say the prophet Ionas in the name of God denouncing or shewing unto them these threatnings because of their wickednesse 1 Faith and how farre forth or in what respect the Ninivites may be saide to have saith Therefore they neither drave the prophet out of their citie clearely declaring unto them the iudgements of God to ensue upon them except they did amend neither yet stopped their eares as the Scribes doe Act. 7. neither for bad him that he should not publish or tell forth these things but received them as the most true and certen wordes of God they perswaded them selves that he was assuredly sent unto them by God and finally they beleeved that those things which he threatned would come to passe as appeareth hereafter ver 9. Thus farre foorth therefore was this assent or agreeing of the Ninivites unto the saying of Ionas faith as they beleeved this worde of the prophet For here is nothing spoken of the covenant of God towardes men of the Messias of the meanes and cause of the forgiveneffe of sinnes or of the other partes of the word of God unto all the which neither did the Ninivites give assent neither yet did knowe them albeit iâ— these properly the true and iustifying faith doth consist They wanted then this faith but they had onely a particular faith thâ— which beleeveth or receiveth for true but some one point 〈◊〉 the word of God In this sense many are said by the Evangeliâ—â— to have beleeved Christ And such as was the faith of the Ninâ—vites such was their penitencie or repentance not feigned I confesse not hypocriticall not counterfeit that when as they wâ—â— not inwardly touched with the feare of the iudgements of Goâ— and of his punishment the which was then declared unto theâ— yet neverthelesse they did feigne themselves to be moved aâ— when as they did not sincerely or truly acknowledge themselâ—â— to be such that is to say sinners such as by Ionas they were â—â—scribed for to be yet notwithstanding after the maner of hypâ—crites they did counterfait themselves to be sinners But tâ—â— were inwardly and in their minde earnestly touched both wâ— the feeling of their sinnes The Ninivites had not true repentance which is the effect of a iustifying faith and also with the feare of Gods iudgâ—ments yet notwithstanding had they not that same true peâ—â—tencie or repentance the which is the effect of a true and iuâ—â—â—fying faith the which the godly only and the elect of God haâ— and whereof we have a description in those that repented at â—â—ters sermon and were baptized Act. 2.37 41. They felt indâ—â—â— an inward feare and trembling of mind such as by nature thâ— men are wont to haue in themselves being convicted of their sinnes feared with the threatnings of God but they had not that same lively and sweete taste of the mercy of God applyed unto theÌ„ by Christ the testimonie or witnes 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 onely and none but they which are godly doe truly repent Such an affection of mind doth Paul describe speaking of the repenting
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 againe vnto penitencie or repentance that they may be altogether vnexcusable And this verse hath two parts For it doth expressely shewe Two parts of this verse both what God threatneth and whom he threatneth God threatneth a burden and that full of lamentation and mourning and miserie 1. A burden vnto all the Israelites 2. To all the Israelites Therefore the word of God is not simply or alone declared vnto them whereunto notwithstanding euen because it is the word of God they ought diligently to giue eare and to heare the same but the word of God full of punishments teares and mourning by how much the more if they haue any care of their saluation they ought most heedfully to hearken thereunto and be therewith touched and moued For extreme or vtter destruction is now threatned vnto them being obstinate or stubborne euen from God himselfe that they should not say but that they had waâ—â—â—â— of their daunger in time Vers 2. The virgin Israel is fallen and shall no more rise she is 〈◊〉 vpon her land and there is none to raise her vp The vtter ouerthrow of the Israelites THe making more plaine of that which went in the verse before For now God doth shew what that burden full of mourningâ— the which he threatned before to wit the ouerthrowing of the whole kingdome and nation of the Israelites and that in such for that there is no hope of recouering of their estate againe afterwards nor of raysing vp themselues againe And this ouerthrows the nation is described by two wayes and words to wit of sallâ—â— yet in such sort that it cannot rise againe the which is most mâ—â—â—rable and a signe of vtter destruction And so much seemeth lâ—â—mie to signifie cap. 8. ver 4. when as at the commandement of the Lord he sayth vnto the rebellious Iewes Thus sayth the Lord Seâ— they fall and not arise shall he turne away and not returne agaâ—â—â— And secondly their vtter ouerthrow is noted by the word leaâ—â—â—â—â— all alone for when she is fallen she shall be forsaken of all 〈◊〉 neither shall she get helpe or ayde of any man to lift vp he◠〈◊〉 againe 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 â—fectionatly to moue them vnto the more pitie and compassion as more tender and vehement or earnest affections that at the 〈◊〉 they may haue pitie both of themselues and also of those their â—â—der virgins which were among them The singular number noteth the whole body and not euery particular person Moreouer albeit that GOD vse the singular number in saying the virgin Israel yet his meaning is not that euery particular person of the Israelites shall perish and so none at all be saued but the whole bodie it selfe of 〈◊〉 people and kingdome is signified the which shall not any more bâ—â— raysed vp nor arise againe Vers 3. For thus sayth the Lord God The citie which went out by thousand shall leaue an hundreth and that which went out 〈◊〉 an hundreth shall leaue ten to the house of Israel Occupatio which is a figure whereby we answer before hand an obiection that might bemade THe figure occupatio or an answering before hand of an obiâ—ction wherein the punishment mentioned in the second verâ—â— before going is more plainely declared and shewed how great grieuous it shall be And the end why it is made more plaine is lest as I sayd before because that God in the former verse vsed the singular number euery particular Israelite might be supposed that he should perish hope of escaping being left vnto none For God speaketh of the bodie it selfe of the people and not of euery particular person of them For there were some of them the which should be left aliue albeit the number of them very small and the same very fewe And hereby is taught How great the ruine of the people shall be how great the ruine and decaie of that people was like to be to wit euery tenth person of them shall be left in the house or people of Israel that is of that kingdome the which was called the kingdome of Israel and had fallen away from the kingdome of the twelue tribes the which were once all ioyned together Where it is likely that the Israelites which were left should liue and dwell Further it is not here expressed where those which shall bee left should liue and dwell whether in their owne countrey and promised land or elsewhere as in Media or Colchis or Hircania into which countreyes they seeme to haue been caried by the Assyrians Others thinke that this is to be vnderstoode of Media or Hircania but I suppose it to be ment of their owne land and countrey where also some of the Israelites were left For it is sayd 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 Iewes of the which some were left behinde in the land 2. King 25. ver 22. Ierem 40. v. 5 9. they shall goe out by hundreths and by tennes to wit out of their Cities They shall then be in their cities Vers 4. For thus sayth the Lord vnto the house of Israel Seeke ye me and ye shal liue COmmoratioÌ„ or staÌ„ding to shew more largely what they ought to doe where the end of the former threatning is declared and some other causes added also The end therefore of so hard and lamentable a punishment here threatned is that the Israelites should repent that is to say turning vnto God from these so great sinnes might be saued and liue Other reasons are set downe in the verses following why they should doe so But hereby appeareth what is the end of these most sharp threatnings The end why this punishmeÌ„t is threatned namely that men should giue eare vnto them repent and be saued For Ezech. 18. ver 32. I desire not the death of him that dieth saith the Lord cause therefore one another to returne and liue ye And Paul sheweth that God his long suffering and bearing with vs in our sinnes is that thereby we should be drawen vnto 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 bountifulnes and â—â—tience and long sufferance not knowing that the bountifulnes of Gâ—â—leadeth thee to repentance But thou after thine hardnes and hart the cannot repent heapest vnto thy selfe wrath against the day of wrath 〈◊〉 of the declaratioÌ„ of the iust iudgemeÌ„t of God Wherby appeareth the great louing kindnes of God euen against men that are wicked 〈◊〉 also his iust vengeance against the
same continuing obstin at or sâ—â—necked such as wilnot repent Further these two points are hee rehearsed in very good order to wit first To seeke God secondâ—â— To liue For the cause of life and saluation of our deliuerance oâ— of troubles is To haue God with vs And the way to haue Goâ— with vs doth consist or lie herein if we seeke him For so 〈◊〉 teacheth Mat. 7. ver 7. Aske and it shall be giuen you seeke and yeâ—â— finde knocke and it shal be opened vnto you This cause then namely to seeke God in respect of our selues goeth before the effect it wit To find liue followeth But in respect of God the cause why we can both seeke him and also finde him is his mercy Here 〈◊〉 are comprehended briefly both the nature and also the effect of 〈◊〉 repentance the nature To seeke God the effect To finde 〈◊〉 and liue Vers 5. But seeke not Beth-el nor enter into Gilgal and goe not 〈◊〉 Beer-sheba for Gilgal shall goe into captiuitie and Beth-el 〈◊〉 come to nought AN explanation or making more plaine of the sentence and â—â—hortation before going seeke Iehouah or the Lord taken frâ—â— the contrarie To seeke the Lorde is to abstaine from Idols 〈◊〉 which then were in Beth-el and Gilgal and Beer-sheba For 〈◊〉 first part of earnest repentance is to abstaine from euil The first parte of earnest repentance is to abstaine from euil and to 〈◊〉 test and abhorre the same the which is heâ—e expressed And soâ— we taught Psal 34. ver 14. Eschew euill and doe good seeke peaâ— and follow after it The second parte is To doe good and to iâ— brace the same The second to doe good the which is contayned in the verse before goâ— seeke ye me so that of these twaine now ioyned together we haâ—â— a true definition of repentance True repentance then is to absuâ—â— from euill things What true repentance is and to follow such good things such as are coâ—manded vs by God as for example to absteine from idols and 〈◊〉 serue the true God and to seeke him And this course tooke Pâ—â—â— with the Thessalonians as may appeare by their turning from idols and seruing the true God for the which they were much commended of the faithfull of other places as Paul himselfe reporteth 1. Thess cap. 1. ver 9. in these words For they themselues shew of you he meaneth the faithfull in Macedonia and Achaia and of other places what maner of entring in wee had vnto you and how you turned to God from idols to serue the liuing and true God And the repetition of this word seeke in this place and in the verse before going is very excellent Seeke the Lorde and seeke not Beth-el c. A reason why they ought to abstain from worshipping in those piaces For Gilgal shall goe into captiuity c. This is a reason added to amplifie the matter with all that they might the rather abstaine from the worship of those places or hauing of them in any reuerent regard albeit that they were then of the Idolaters deemed to bee most holy For those places shall not be defended no not by their owne Idols or gods as they supposed them Therefore shall you much lesse be saued by the selfe same gods For Gilgal according to the signification of the name thereof shal be cut off and rooted out Beth-el shal be brought to Auen that is vnto nothing To what ende then doe you hope or seeke for helpe from those places Vers 6. Seeke the Lord and ye shall liue least he breake out like fire in the house of Ioseph and deuoure 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 vnderstoode to be the more earnest and the only sauing of the Israelites and the way to stay and pacifie the punishments threatned vnto them And the Prophet doth amplifie the exhortation repeated by the danger hanging ouer their heads except they doe it For he threatneth that it will come to passe that a fire from God and such punishment shal be sent vpon them except they do seeâ—e God that it will ouerthrow their whole kingdome and common wealth and societie and that there shall not be any able to remedie this so sore and great ruine Therefore the Prophet hath insâ—rted or interlaced these reasons of the vanitie 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 neuer so peruerse or wicked might yet notwithstanding bee moâ—ed and touched and pearced and in the end returne vnto theâ— duety and vnto God Vers 7. They turne iudgement to wormewood and leaue off righteousnes in the earth A Parenthesis or putting in of another sentence betweene the verse that went before and the next that followeth not appertaining vnto either of them but making a ful sense of it selfe whereby the Prophet turneth his speech and exhortation of seeking the true God peculiarlie and especially vnto the Rulers of the people of Israel vnto whom did appertaine the authoritie of ministring law the ouersight of the people the correction or punishment of vice and the setting vp of Iustice among men whose Idolatrie before and in this place their negligence and carelesnes in executing of their office the Prophet doth most sharply reprehend and finde fault withall An especial reprehension of the princes and nobles and the same twofold Therefore this verse doth containe an especiall and peculiar reprehension of the kings nobles and Iudges of the people of Israel albeit that the rest of the people also were not free froÌ„ neither of these sinnes to wit vngodlines or Idolatry towards God and iniustice towards their neighbors but the Rulers of the people were especially hereof guilty whom the Prophet doth for this cause reproue more sharpely 1. The ouerturning of iustice and as it were by name And their peculiar and proper sinne is here shewed to be twofolde First for that they themselues did ouerturne all law the authoritie of the administration or ordering whereof was notwithstanding in their hands onely For they did turne into cruelty and iniustice or wrong that their sacred or holy authority the which in it selfe is most sweete and most holy Therefore they changed this honey into most bitter wormewood And of such a peruerting of iustice doth the Prophet Isai complaine cap. 5. ver 7. when he faith that the Lordlooked to haue had from his vineyard which was the house of Israel and men of Iudah Iudgement but beholde oppression for righteousnes but beholde a crying The second sinne of the Rulers was that they suffered all iustice to perish in others 2. Thâ—â— suffered 〈◊〉 to perish 〈◊〉 â—â—ers as in the affaires and dealings of priuate persons
this that if these poore silly soules had any thing 〈◊〉 maintaine their life withall the same also did these cruell ones â—â—ke a way from them Nay that which more is they commanded â—hem to carry it home to their houses and barnes vpon their owne â—houlders Therefore they tooke the life from these poore perâ—ons whilest through outragious and vnmercifull couetousnesse they bereft them of such food and sustenance as they had left to liue withall A threatning Ye haue built houses of hewen stone but ye shall not dwell in them c. In these words is a threatning the which is here set in by the great indignation of God against such lewd wickednesse as if he â—hould say ye shal not therefore enioy these your cruell robberies â—either shal the possession of these goods continue with you long â—ot bee profitable vnto you For ye shall not so much as drinke of the fruite of the vines which you haue planted And this among many other plagues doth God also threaten vnto the disobedienâ—â— vnto his word Deut. 28. You shall build then but I will pull 〈◊〉 downe againe sayth God And in this manner likewise doth he bâ— the Prophet Malac. cap. 1. threaten the Edomites Albeit there seemeth in these words to bee a certaine amplification of the some crueltie and couetousnesse A cerâ—â—â—â—â—mplification of their crueltie and couetousnes as if God should cast in their teethe that whilest these rich mightie and cruell ones doe rob and spoâ—â— their poore brethren they doe not this of any neede or want 〈◊〉 that they may the more sumptuously and delicatly enioy the pleasures and vaine and vnmeasurable riot and superfluitie Vers 12. For I know your manifold transgressions and your mighâ— sinnes they afflict the iust they take rewards and they oppresse thâ— poore in the gate THe conclusion of the former description of the sinnes wherâ— unto the Israelites were giuen In summe or briefly God doâ—â— shew that they were both infinite the which the word manifâ—â—â—â— doth import Their sinnes infinite Most hainous and most hainous the which the word mightie doâ—â— signifie and that therefore they are worthily to bee punished 〈◊〉 men conuicted and guiltie of notorious wickednesse And this conclusion God proueth to bee true The conclusion proued true both by his owne person anâ— knowledge and also by the bedroule or example of the thing 〈◊〉 selfe 1. By the person of God that is of certaine vices or that there can be none worse Aâ—â— first by his owne person For he sayth and I my selfe who am God and who vnderstand all things truely doe knowe and witnesse thiâ— Wherein by the person of the witnesse himselfe that is of God thâ—â— speaketh the hard conscience of men is the more roused vp that 〈◊〉 should not denye it or lye dead in sinne or flatter it selfe Secondly 2. By the examle of certaine foule vices by the example of most foule and filthie vices ye oppresse the iusâ— sayth he and for meed and reward which you haue taken you doâ— by your sentences and iudgements acquit euery most lewd anâ— wicked person Therefore you receiue raunsome and buying out 〈◊〉 sinnes most shamefully and that in the gate that is to say in yoâ— publike iudgements the which ought to bee sacred and holie yeâ— and this moreouer ye doe against the poore and needie who tâ—â—sting to a good cause caÌ„not buy your fauour as that lewd wickeâ— guiltie partie doth These also are most true witnesses of the publisâ— ordering of matters and of the desperat ouerthrow of iudgemenâ— being now past recouerie and are no doubt most grieuous sinnes also For against such corruption in Iudges and iudgement doth the Prophet greatly complaine Psal 82. ver 2. saying How long will ye iudge vniustly and accept the persons of the wicked I haue sayd ye are Gods to wit because those Iudges sate on God his throne to execute iudgement and iustice in his stead and ye all are children of the most high But ye shall dye as a man he meaneth because of their corrupting of iudgement and ye princes shall fall like others Vers 13. Therefore the prudent shall keepe silence in that time for it is an euill time An admonitioÌ„ for the godly AN admonition the which is here put in to comfort and teach the godly that they may vnderstand what they in the meane time and season are to doe in so great corruption of all things both publike and also priuate And this is the counsel nay the commandement which the Spirit of God giueth that the faithfull doe in the meane season serue God and remaine quiet looking and wayting what that is how sorowfull shall be the end of this desperat and ouerflowing wickednesse The silence therefore that in this place is prescribed or appoynted vnto him that is indeed a wise and godlie man is not a blameable tonguetiednes the which can heare and not reproue the blasphemies of God and the heynous sinnes of the wicked reigning and being committed openly before their eyes for this is a damnable timiditie or cowardly fearfulnes the which shall be punished in the lake that burneth with fire brimstone Apoc. 21. ver 8 neither is it any giuing assent vnto the wicked or their wickednesse for feare the which is bewrayed by our silence nor yet finally is it the neglecting and passing ouer of generall corruption the which hath now taken hold on all degrees of men as an euill that cannot be remedied the which therefore must be borne withal because it cannot be reformed for such wisedom is humane or wordly carnall and politike only and not christian but the silence in this place commanded and commended What manner of silence is here commanded and commended is a godlie patience wrastling against the sinnes and vices of men so farre forth as it can and at no hands either bearing with or assenting to them the which notwithstanding doth neither complaine of God nor yet yeeldeth vnto the common corruption but abideth firme and sure in the feare of God euen in the midst of the corruption of the world or of the Church reigning and raunging ouer all Aâ—â— in this sense Luk. 21. ver 19. Christ sayth vnto his godly flocke â—â—sesse your soules by patience And Isai cap. 30. ver 15. sayth like◠〈◊〉 vnto the Church Thus sayth the Lord God the holie one of Israe◠〈◊〉 rest and quietnes shall ye be saued in quietnes and confidence shall 〈◊〉 your strength And ver 7. I cried vnto her their strength is to sit 〈◊〉 So in the midst of al their troubles Ieremy in his Lamentations 〈◊〉 3. ver 26. willeth the faithfull saying It is good both to trust 〈◊〉 waite for the saluation of the Lord. Therefore because that time 〈◊〉 course of the life of the whole people was then wicked and suâ—◠〈◊〉 might easily draw away the godly from the right way and 〈◊〉 duetie they had neede of this
at last thou shalt finde And so forth as there followeth The like is that saying of Ierome Wine is poyson from the which notwithstanding no Orders of Monks professe they neuer so great holines doe abstaine Vers 12. My people aske counsell at their stockes and their staffe teacheth them for the spirit of fornications hath caused them to erre and they haue gone a whoring from vnder their God A continuing of the threatning against the whole people THis is a continuing of the threatning of the wrath and iudgements of God but the same is now directed vnto the whole people and not vnto the priests alone as was the former immediatly going before And the reason why GOD doth now turne his speech vnto the whole people is that the Israelites that is the rest of the people which were not priests should not thinke themselues whilest they are ignorant of the true God whilest they serue other then him to bee cleere and free from sinne before God and therefore suppose themselues also to bee voyd from punishment because not they but the priests are properly the cause of this euill for these ought to teach the people But according vnto the answer of Christ in the Gospell not onely the blind guides themselues but they also that follow those blind guides are iustly punished Mat. 15. ver 14. If the blinde leade the blinde both shall fall into the ditch Furthermore this selfe same sheweth into what and how shameful blasphemies of GOD and horrible punishments they doe fall the which vnder any pretence or colour whatsoeuer shall despise the true knowledge of God drawne from his word Two parts of this verse And this verse hath two things to be noted First the kind of idolatrie or superstition whereunto this people was giuen The second part sheweth the cause of this so shamefull blasphemie 1. The kind of idolatrie The kind of sinne then was not only common idolatrie but that most shamefull manner thereof 2. The cause of the same whereby the idolaters as being curious vaine and ambitious men doe enquire at their idols of things to come The Prophet Isai noteth the same vice in the Israelites cap. 2. ver 6. where he sayth Surely thou hast forsaken thy people the house of Iaacob because they are full of the East maners and are Sorcerers as the Philistims And againe cap. 47. ver 13. where he biddeth them in mockage seeke vnto their Astrologers and Soothsayers that they if they can should foretell them of the miseries that were to fall vpon them or were able to saue them from them Let now the Astrologers the starre-gasers and Prognosticators stand vp and saue thee from these things that shall come vpon thee And this sinne of enquiting after things to come at idols or any other together with those that professe this knowledge by what names soeuer they be termed hath long since by God been condemned Deut. 18. ver 10. for there God by Moses coÌ„mandeth thus Let none be found among you that vseth witchcraft or is a regarder of times Tremchus translateth them Planetarios or a marker of the flying of foules or a Sorcerer or a charmer or that counselleth with spirits or a Soothsayer or that asketh counsell at the dead How great a sinne it is to enquire of things to come at idâ—â—â— Doubtles this sinne taketh from God his gouernment of this world and giueth it vnto idols at whoÌ„ the issues and falling out of things to come are looked for and enquired It is therefore a most shamefull blasphemie against God Further in this place the vanitie of this kind of idolatric 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 staffe that is a dumme and dull thing for so are idols called in contempt of them The cause of this filthie idocatrie in the Israelites And the cause or reason why the Israelites were giuen vnto this so filthie idolatrie is this because they had fallen away from the true God and from his knowledge and right and lawfull worship and with great endeuour had betaken themselues vnto that spirituall fornication that is to say vnto the worshipping of idols They were therfore deceiued by the selfe same spirit of whom they were taught to worship idols and by whom they were moued thereunto that they should at idols also aske the knowledge of things to come For God giueth efficacie or strength of error vnto Sathan against those which haue not receiued the loue of the trueth or haue forsaken the same as Paul teacheth 2. Thess 2. ver 10.11 writing that the comming of Antichrist is by the working of Satan with all power and signes and lying wonders and in all deceiueablenes of vnrighteousnesse among them that perish because they receiued not the loue of the truth that they might be saued And therfore God shall send them strong delusion that they should beleeue lyes and giue care vnto such predictions or foretellings and vaine promises and enquire and seeke after them This Broccard is a peeuish Prophet yet now liuing in Hollâ—d or at leastwise dead but very lately of whom you may reade more in the fore notes Let them therefore hereby beware the which at this day enquire at Mathematicians or Broccardical Sooth-sayen concerning the state of their things to come Vers 13. They sacrifice vpon the toppes of the mountaines and burne incense vpon the hils vnder the Okes and the Poplar tree and the Elme because the shadow thereof is good therefore your daughters shall be harlots and your spouses shall be whores An amplification of their idolatrie AN amplification of the Idolatrie of this people taken from their exceeding great earnestnes in worshipping of Idols For they doe it euery where and in all places They appoynt and dedicate al sortes of high trees vnto this sinne and wickednes briefly the Idolatry of these men is rather a madnes then a sicknes The Prophet Isay cap 57. ver 7 8 9 10. doth most liuely expresse their madding and gadding after Idols sparing for no cost nor trauel in worshipping of the same in this wise Thou hast made thy bed vpon a very hie mountaine thou wentest vp thither euen thither wentest thou to offer sacrifice Behinde the doores also and postes hast thou sette vp thy remembrance for thou hast discouered thy selfe to another then mee and wentest vp and diddest enlarge thy bed and make a couenant betweene thee and them and louedst their bed in euery place where thou sawest it Thou wentest to the Kings with oyle and diddest encrease thine oyntments and send thy messengers farre off and diddest humble thy selfe vnto hell Thou weariedst thy selfe in thy manifold iournies yet saydest thou not There is no hope thou hast found life by thine hand therefore thou was not grieued Wherefore God foreseeing this their outragiousnes in this
doth adde and set downe the punishment of this so great and so wicked stubbornnes and disobedience 2. The punishmeÌ„t of their great disobedience the which by the former description appeareth to be most iust And this punishment containeth the ouerthrow and destruction of the whole nation and of the Princes themselues especially the which here alsâ— are noted by the name of Ephraim and Israel All these Princes Priests and nobles therefore shall fall that they themselues together with their dignitie shall nowe bee no more at all in this kingdome For this kingdome also it selfe shall bee destroyed for the same cause Wherefore by this it appeareth most plainly hoâ—e greatly the sinnes of the Rulers doe hurt both themselues and also the whole people and kingdome ouer which they doe rule There is added moreouer in stead of a confirmation The figure Hypophora What this is see Amos cap. 5 vers 21. and as a certaine Hypophora or answering of an obiection Iudah also shall fall For the Israelites albeit that themselues were neuer so corrupt and wicked were wont notwithstanding against such threatnings of the Prophets to obiect the examples and manners of the Iewes who were neuer a whit better then they yea many times worse and yet were they called and sayd to be the people of God by the same Prophets and such as should be saued and the beloued of GOD. And to shew that the Iewes were worse sometimes then the Israelites the testimony of Ezechiel cap. 16. ver 51. is sufficient where he speaketh of them thus Neither hath Samaria by which hee meaneth the Israelites coÌ„mitted halfe of thy sinnes but thou hast exceeded them in thine abominations and hast iustified thy sisters in al thine abominations which thou hast done The Prophet Oseas therefore answereth The Iwes also shall fall because of the same sinnes that you should not for this cause sooth and delight your selues in your sinnes or in them promise vnto your selues escaping without punishment because others also sinne as well as you Vers 6. They shall goe with their sheepe and their bullockes to seeke the Lord but they shall not finde him for hee hath withdrawen himselfe from them THe amplification of the former iudgement or punishment pronounced against them An amplification of the former punishmeÌ„t because that then how earnestly and diligently soeuer they goe about and labour to appease God with their sacrifices and to seeke him they shall not haue him either mercifull vnto them notwithstanding or finde him And surely this is a most iust punishment of so great disobedience of men continuing in sinne that like as they themselues were hardened at the admonitions of God so God also should waxe hard and deafe at their prayers And that nowe therefore he should not heare them nor helpe them being oppressed although hee bee called vpon by them neuer so much So Hebr. 12. ver 17. it is saide of Esau making at the first small account of the blessing That afterward hee was reiected and found no place to repentance though he sought the blessing with teares And Ierem. cap. 11. vers 11. God sayth of the obstinate Iewes Behold I will bring a plague vpon them which they shall not be able to escape and though they crye vnto me I will not heare them And to the same effect and almost in the same wordes he speaketh Ezech. 8. ver 18. Therefore will I also execute my wrath mine eye shall not spare them neither will I haue pittie and though they crie in mine eares with a loude voyce yet will I not heare them This verse hath two chiefe poynts to be considered The one 2. Parts of this verse The preposterous or ouerthwart desire of the vngodly persons who then at last remember God in their most grieuous miseries and afflictions or troubles 1. The wicked flee vnto God onely in their troubles that they dreame that they can appease him with externall or outward things onely as with fatte or costly sacrifices or with a great company of sacrifices And therefore in such a case or at such a time they spare neither sheepe nor the whole heard it selfe of greater cattell But they offer not vnto God those things which are true sacrifices indeede and acceptable vnto him as is faith repentance of minde conuersion or truely turning vnto him the remembrance of the couenant made with them for the Messias sake And therefore Dauid Psal 40. ver 6. knowing that God respecteth not the outward sacrifice onely sayth Sacrifice and offering thou didst not require for mine eares hast thou prepared burnt offering and sinne offering hadst thou not required But Psal 51. ver 17. he sheweth with what sacrifices God is well pleased where he sayth The sacrifices of God are a contrite spirite a contrite and a broken heart O God thou wilt not despise Wherefore Paul Rom. 12. vers 1. exhorteth the Christians that they giue vp their bodies a liuing sacrifice holy accept able vnto God which hee sayth is their reasonable seruing of God But God is then said to be found of vs who otherwise is euery where when he is felt of vs to be fauourable a helper mercifull and hearing vs. 2. Why God is not found of them that seeke him The other poynt here to be noted is why God is not found of them that seeke him to wit because God doth altogether withdrawe draw himselfe from obstinate persons and such as are past hope of amendment For they haue cast away all faith in him yea that which they had once tasted of of which like kinde of men you read Hebr. 6. And without fayth no man can finde God God indeed hateth sinnes and the same doe driue away God from vs. And Isai cap. 59. ver 2. telleth the people of his time saying Your iniquities haue separated betweene you and your God and your sins haue hid his face from you that he wil not heare To which purpose see Psal 5. God forsaketh not al sinners at the first But God doth not forsake all sinners nor yet forthwith and by and by so that he will quite and cleane turne himselfe from them For he is present with them that call vpon him But when as men haue willingly fallen into so deepe a gulfe of vngodlines that they are past amendment and doe sinne with the whole affection and delite of their minde then God doth forsake them and withdraweth himselfe from them For they which are such haue vtterly cast off the holy Ghost nay to say the trueth they neuer truly had him but were hypocrites and dissemblers of whom Iohn saith epist 1. cap. 2. vers 19. They went out from vs but they were not of vs for if they had been of vs they would haue continued with vs. And therefore cap. 3. vers 9. hee further affirmeth That whosoeuer is borne of God sinneth not that is giueth not himself ouer wholly vnto sinne for his seede remaineth in him
forsaking the true God flee into Egypt for helpe Isai cap. 31.1 2 3. in these words Woe vnto them that goe downe into Egypt for helpe and stay vpon horses and trust in chariots because they are many and in horsemen because they are very strong but they looke not vnto the holy one of Israel nor seeke vnto the Lord. But he yet is wisest therfore he will bring euill and not turne back his word but he will arise against the house of the wicked and against the helpe of them that worke vanitie Now the Egyptians are men and not God and their horses flesh and not spirit and when the Lord shall stretch out his hand the helper shall fall and he that is holpen shall fall and they shall altogether faile Two parts of this verse This verse hath two parts The first setteth forth the sinne of these peoples seuerally Therefore I interpret the particle van 1. A new sinne of loâ—â— the people Furthermore that it may bee vnderstood that a new sinne is now described yet such a one the which sprung no doubt of idolatrie and the contempt or despising of God Ephraim therefore ran vnto the Assyrians as appeareth 2. King 15. ver 19. where Menahem the vsurper bribeth Pul the King of Assyria to be fauourable vnto him and Iudah vnto any King whatsoeuer that would promise him helpe So then Iudah fleeth not vnto any one King onely but vnto diuers 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 iudging it more certaine then the helpe of the true God They flee vnto the Assyrians 2. King 16. They flee vnto the Egyptians Isai 31.1 They flee vnto the Israelites 2. Chro. 25. ver 6. Isai 8. ver 6 Reade cap. 10. ver 6. hereafter Therefore they ran not vnto the Assyrian alone vnto whom the Israelites especially looked against the Syrians albeit the Israelites themselues also hired the helpe of the Syrians oftentimes or took them vnto themselues as league-fellowes against Iudah Further there is a great force in these words He sawe his sorowe or his paine and his wound For by the selfe same they were sufficiently admonished or put in minde to flee vnto God and not vnto those idolaters The second part of this verse sheweth the vanitie of this helpe which they sought after For these Phisitions did not cure their wounds nay they tooke no care of them at all For 2. Chro. 28. ver 20 21. we reade that the wicked king Achaz was rather troubled then holpen by the king of Assyria yea though he gaue vnto him large gifts yet it helped him not And Isai 31. ver 5. cited but a fewe lines before it is shewed that those which sought vnto Egypt for helpe were thereby harmed and not helped For neither the Israelites nor yet the Iewes were any thing at all furthered or eased by these their aydes Thus doth our hope that is disagreeing and contrarie vnto the word of God deceiue and disappoynt vs. Vers 14. For I will be vnto Ephraim as a lyon and as a lyons whelpe vnto the house of Iudah I euen I will spoyle and goe away I will take away and none shall rescue it A reason why the former aides shall not stand them in any stead THe rendring of a reason why the former aydes shall be vnprofitable both vnto the Israelites and also vnto the Iewes namely because God the auenger and punisher of their sinnes and life will pursue them both and will breake in pieces and destroy them with most grieuous punishments and being stirred vp with wonderfull anger and might and power Therefore none shall deliuer 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 Iehouah that is to say the true God Who shall staÌ„d against them and he that is almightie who himselfe wil pursue them Therfore there is a great vehemencie 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 maner that is with how great force might and power God wil pursue theÌ„ and breake them in pieces namely like vnto a lyon gaping after his pray At which time the lyon is wont to bee most fierce cruell and to gather all his strength together And therefore there is an example brought in this place of lyons of two ages or of yonger and older lyons albeit that some translate the first word a Leopard that these princes as well of Iudah as of Israel should not dreame any way to escape but by repentance of mind and earnest turning vnto God how mightie soeuer they seeme vnto themselues to be well vnderpropped and stayed vp with the aydes of such kind of Kings that is Kings most mightie of most great power But God himselfe will take them away as his owne and lawfull pray and therefore no man shall rescue them For who can withstand the will and power of God Let these things make vs more wise and take away from vs all vaine confidence and trust Vers 15. I will goe and returne to my place till they acknowledge their fault and seeke me in their affliction they will seeke 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 lyons For this punishment shall continue long Therefore like as a lyon after that he hath taken his pray returneth vnto his denne that there he may at his pleasure enioy the same so God after that he hath layd these open vnto the pray and power of their enemies will returne and betake himselfe vnto his owne place that he may a long season miserably vexe them being thus laid open vnto their enemies and vntill they learne to repent Two parts of this verse 1. The long continuance of their punishment Therefore this verse hath two poynts to be obserued To wit the longnes or continuance of the banishment or captiuitie and punishment threatned both vnto the Israelites also vnto the Iewes the which is signified in these words I will goe away and returne vntill c. Secondly the cause of this so long affliction or punishment 2. The cause of the same namely that these who haue liued so long as rebels may returne vnto a better minde The which thing cannot be brought to passe but after long punishment For looke how much the more hard the yron is the more hard the heart of man is with so much the more long punishments and hammers it is to bee beaten and layd on vpon And therfore Psal 32. ver 9.10 Dauid exhorteth the wicked and vngodly that they should not waxe senseles and bruitish in their maners and
be done with these kings of theirs They also shal be cut off and that in a moment of time and with a light arme or very easily to wit in such sort as the fome arising vpon the waters ceaseth to be vanisheth away and is smitten off And verely where as it is said A man is but a bubble euen the same appertaineth vnto kings also and therefore Esay giueth this counsel cap. 2. ver 22. saying Cease you from the man whose breath is in his nostrels for wherein is he to be esteemed And we haue seene immediatly before out of the Psal 62. That the chiefe men are but vanitie and lies and Kings are as easily throwne downe by GOD as other men For Psal 76. ver 12. Dauid affirmeth That God shall cut off the spirite of Princes he is terrible to the kings of the earth and therefore are they as easily cast down from their seates by God and also slaine of him as are any other men in like manner Vers 8. The high places also of Auen shall be destroyed euen the sinne Israel the thorne and the thistle shal grow vpon their altars and they shall say to the mountaines Couer vs and to the hils Fall vpon vs. The fourth amplification of the punishment to come THe fourth amplification of the punishment to come taken from the places them selues into the which it shal breake For not only the idols themselues shal be destroied and the kings also but the places in like manner in the which the idols were worshipped in the land in that kingdome of Israel as are their idol-temples high places altars and such other like places Surely all colour of escaping the iudgement of God must be taken away from idolators because that they imagine and forge vnto them selues infinite exceptions and defences against it Furthermore al thinges must needes be rooted out and taken away the which haue serued to the hurting and dishonouring of the maiestie of God as appeareth by the 40. chap. of Esay ver 19 20. But the place cap. 30 ver 22. is a great deale more plaine for this purpose as I take it where God derideth the vanitie of men in sparing for no cost charges and labour in making of idols which in their foolish opinion should not be mooued but stande sure for euer whereas a little after he sheweth that both these and al that put their trust in them when the Lorde shall once blowe vpon them shall wither and the whirlewinde shall take them away as stubble Wherefore the ouerthrow of the places which haue beene dedicated to the worship of idols is here fore-told and the same signified to be most lamentable and reprochful setting downe the cause hereof to wit for that they were the very sinne of Israel that is the sinne of idolatrie was contained in those places wherewith the Israelites and the same ten tribes did chiefly offend of God and prouoked him against them aboue the rest of their sinnes For there was not onely idolatrie among those ten tribes but other offences also reigned there as we haue seene but God was more angred with their idolatrie then with their other sinnes whereof it commeth to passe that these words euen the sinne 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 Againe the whole ruine of these places is threatned and not in some part and as I haue said it is threatned to be full of reproch and shame For the briars and thornes and other like bad weedes which are heaths of desert places and vnpleasant shall come vp and growe vpon their ruinated and broken downe altars So Esay cap. 5. ver 6. God threatneth that he will lay his vineyard wast that it shall not be cut nor digged but briars thornes shal grow vp in it And c. 7. v. 24. he sheweth that the whole land shall in his anger be so ouergrowne with thē that it shal become as it were a wildernes and a couert for al wilde and hurtfull beastes that a man except he be well armed shal not be able to passe there but with danger of his life and therefore he saith With arrowes and with bowe shall one come thither because all the land shall be bryars and thornes Furthermore this selfe same punishment shal be ful of horrour and sudden feare like to make them runne madde withall to wit because it shal be vnlooked for of the idolators The punishmēt shal be ful of wonderfull suddaine feare Wherefore they shal be so awhaped and tremble at the same casting downe and ouerthrowing of their altars that they shal preferre death before life and they shal be ouertaken with so great terrour and sorrowe of minde that they shal say vnto the mountaines Couer vs and vnto the hils Fal vpon vs. This phrase and kinde of speaking doth Christ repeate 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 minde that shal come to passe the which men shal conceiue of the vnlooked for and sudden iudgements of God against them and when as he sheweth that they shal not be safe in any place So when Dauid wil signifie his desire to haue his enemies brought vnto that plight that they shal be so feared as that they shal not know what counsel to take nor which way to turne them selues he praieth against them Psal 35. ver 6. after this manner Let their way be darke and slipperie and let the Angel of the Lorde persecute them Vers 9. O Israel thou hast sinned from the dayes of Gibeah there they stoode the battell in Gibeah against the children of iniquitie did not touch them The rendring of a reason why they shall be so grieuously punished THe rendring of a reason why God wil so grieuously punish thē to wit because that of olde they haue begunne to sinne against God and haue not since that time repented although they haue bin admonished or warned by the most manifest iudgements and threatnings of God And here is a very long time rehearsed wherein the Israelites liued most wickedly and against the commaundements of God namely from the daies in the which the Gabaonites or Gibeonites committed that most shameful villanie the which is reported Iudg. 19. This selfe same fact was called before cap. 9. ver 9. a most exquisite rare or passing wickednes or most deepe corruption Doubtles it appeareth by this place that the same historie is very auncient and that the Gibeonites sinned in that sort straight after that they were by Iosua brought into the promised lande and inioyed the possession thereof quietly that is to say so great a benefite of God and the same so very lately bestowed vpon them For that which is there reported I iudge to haue fallen out before the
gouernment of Othoniel R. Solomo Iarchi writeth that those things came to passe vnder the Iudge Othoniel How soeuer it be that lewd fact and so cruel and wicked deede of the Israelites is most old and auncient The stubborne disebedient nature of these Israelites Therefore they doe not nowe first of al begin to offend God in this manner without al seare but euen so soone as they entred into the selfe same lande which they then possessed as yet Afterwarde their obstinacie and stubborne nature is also declared as namly being such who were not brought vnto repentance no not with those most grieuous punishments the which they sawe by God to be laide vpon the Gibeonites because of that hainous offence For thereupon insued a most lamentable battel the tribe of Beniamin was almost vtterly rooted out by God the other eleuen tribes were grieuously slaine and that twise Yet did these men neuer cal to minde those so great iudgements of God that thereby they might become the better and might learne to be wise by their home punishments and examples So then that same so grieuous warre which at that time was made against those sonnes of Belial or wicked sonnes that is to say against those lewde Gibeonites in the which doubtles the most great displeasure of God appeared most manifestly against the wicked this warre I say mooued not them feared them not that is tooke not holde on them to wit that they did thinke vpon it and called to remembrance that both themselues and those wicked persons were for this cause punished by God and therfore that they should abstaine from sinne hereafter But from that day and time they alwaies waxed worse and continued in their wicked life The which was a most desperate boldnes and most stubborne 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 themselues in their two furrowes A conclusion for their assured punishmēt inferred vpon the former verse and also their vngodly life The punishmēt twofold A Consequence the which out of the former verse and their vngodlines iustly gathereth and inferreth as it were for an ouerplus aduantage this conclusion to wit that it shal come to passe that like as these haue liued wickedly according vnto their owne minde and pleasure so shal they be punished by God according to his wil and pleasure And this punishment also is in this selfe same verse more plainly laide out by way of explanation and it is here shewed to be of two sortes First they shal be chastised or bound by God that they shal not be able to defend themselues against their enemies rushing and breaking in vpon them 1. They shall be bound by God For they which haue their hands tied and which are bounde are not able to defend themselues against strokes but he open vnto other mens iniuries and stripes to be beaten at their pleasure By this means God teacheth that all the aydes weapons and furniture of warre diligently prouided by the Israelites shal stand them in no stead but shal be vnprofitable vnto them 2. Sundrie natiōs shal be gathered together against them The second punishment is That sundrie peoples and not one nation onely shall by God bee gathered together against them that they may vnderstand that albeit they were left loose and vnboūd yet that they should notwithstanding be oppressed and ouercome of so great a number of enemies Further to amplifie the matter withall it is added by God I will binde them in their lands grounds furrowes and dwellings the which they possesse and plow and where they liue and dwell daintilie For the kingdome of Israel was partly on this side the riuer Iordan and partly beyond the riuer Iordan also So then the Israelites shall be punished by God and that iustly and worthely in both those countries beyond and on this side Iordan the which he compareth to a plowed field Vers 11. And Ephraim is as an heifer vsed to delight in threshing but I will passe by her faire necke I will make Ephraim to ride Iudah shall plow and Iaacob shall breake his clods An amplification of the equitie of this punishment AN amplification of this equitie and iustice in punishing of thē because that the Israelites contemned or despised all the labour of God in calling them backe and dressing and tilling them as it were a field and mocked euen God himselfe the which is an vngodlines to be punished worthie of as great punishment as may be But because in the former verse God vsed the Metaphor of furrowes borowed 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 meanes and similitude the great labour of God might the better bee expressed and shewed in tilling plowing and cherishing both those kingdomes and people to wit that of the Iewes 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 vnto the kingdome of Israel The latter vnto the kingdome of Iudah The whole kingdome of Israel is here by the figure Synecdoche vnderstood by the name Ephraim and the kingdome of Iudah 1. Concerning the kingdome of Israel by these words Iudah and Iaacob Therefore as concerning the kingdome of Israel or those ten tribes 2. Concerning the kingdome of Iudah The figure Synecdoche what it is see Amos cap. 5. vers 21. first God sheweth what their disposition nature was vnder the similitude of an heifer the which had rather to tread out or thresh the corne then to plow that is which was giuen to pleasure and ease and would take but little paine in doing her dutie but wished forthwith to redeiue the fruite of her labour For such are the cattel which had rather to tread out the corne that is quietly and eating to doe some thing lightly vnder the roofe and at home then to plow abroade and in the fields that is 1. The kingdome of Israel in the open ayre and heate to take great paynes and worke Thus then in these words doubtlesse is described the nature of dissolute or loose and idle persons and such as are altogether giuen vnto pleasures And albeit these by nature were such yet GOD notwithstanding with great diligence dressed and tilled them For he vsed both his lawe the which he gaue them by Moses and also the labour and trauaile of diuers Prophets the which he raised vp vnto them that he might ride vpon them and as an honorable Rider sit vpon them breake them beate downe the fiercenes of their nature and that he might rule and reigne in their hearts And these things are declared and made plaine by the selfe same Metaphor
saith that not onelie Kinges are by him giuen and taken from these men as things during but a little while fraile weake bubbles and such as cannot defend and maintaine themselues much lesse others but hee further addeth that this is done of him in his furie and hot anger that is after such sort as those things are taken away the which God will haue vtterly to perish and to be holden accursed and therefore consequentlie such as are to be auoyded and hurtfull vnto vs not onely vnprofitable vnto vs. And this was done by God in the kingdome of Israel especiallie in the ciuill warres and also in sundrie forreine warres 2. King 15. and 17. for when there was no certaine tribe in that kingdome nor any certaine familie appointed by God out of which the Kings should be created and made he that could doe most by strength and might obteined the kingdome and thrust the other from the throne Vers 12. The iniquitie of Ephraim is bound vp his sinne is hid Another confirmation of the former sentence ANother confirmation of that which God said that it should come to passe that the Israelites should finde no helpe in these Kings but that these Kings should perish in the furie and iust anger of God And it is taken from the Antecedent or that which goeth before to wit for that God keepeth the sinnes of the Israelites and hath them laide vp with himselfe and not pardoned or done away And looke whose sinnes God marketh and reteineth or keepeth with those questionles he remaineth offended and angrie therefore they are to be punished and cannot abide in saftie for in the Psal 130. ver 3.4 it is said If thou O Lord straitely markest iniquities O Lord who shall stand But mercie is with thee that thou maist be feared For our sinnes must first bee blotted out and buried with God and vtterly be forgotten before we can be saued or be in saftie and finally before we can feele any healthsome ayde either from God himselfe or from any other creature whatsoeuer No helpe from God nor comfort from any other creature vntil our sinnes be pardoned done away But if our sinnes 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 crimsin they shall bee made white as snowe though they were red like scarlet they shall be as wool So long therefore as the cause of our miseries remaineth that is our sinnes the effect also remaineth to wit the anger of God toward vs and consequently the punishment must by and by follow Further the Prophet vseth a double similitude to shew that the sinnes of idolators are most diligently marked and kept by God the which hee will remember in his time The which thing Iob complaineth to haue been done concerning himselfe and his sinnes cap. 7 ver 21. saying vnto God Why doest thou not pardon my trespas and take away mine iniquitie And againe cap. 10. ver 5.6 Are thy dayes as a mans dayes Or thy yeares as the time of a man that thou inquirest of mine iniquitie and searchest out my sinne For the sinnes of the faithfull are not sealed vp with God to bee kept but are all blotted out by the bloud of Christ 1. Iohn 1. ver 9. If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes Againe cap. 2. ver 1.2 If any man sinne wee haue an aduocate with the father Iesus Christ the iust And hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world Onely the sinnes of the vnfaithfull are in such sort bound vp in a fardle or bundle in their time to be punished because they are not clensed by the bloud of Christ because of their owne infidelitie or vnfaithfulnes and therefore the Lord hath alwaies his hand lifted vp and stretched out to strike them for euer as he had against the Amalekites of whom as it is in Exod. cap. 17. ver 16. He swore that hee would haue warre with Amalek from generation to generation Ver. 13. The sorrowes of a trauailing woman shall come vpon him he is an vnwise sonne else would he not stand still at the time euen at the breaking forth of the children The conclusion of the former threatning of God THe conclusion of the whole former threatning 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 sorrowe and mourne to wit because of the punishments which in the iust iudgement of God they shall feele against themselues For these sorrowes which they shall beare and feele shall bee like vnto the paines and throwes of a woman in trauaile and therefore they shall be most sharp and grieuous and not common or light and easie to be borne because that the punishments of these men shall be most bitter as namely their sinnes and offences are and haue been most hainous and shamefull For by this similitude of a woman in trauaile are signified most great and grieuous paines and so punishments which shall bring vnto them destruction The like similitude is Psal 48. ver 6. They that trouble shall be troubled Feare came there vpon them and sorrow as vpon a woman in trauaile For the punishment must bee proportionable and answerable vnto the offence And therefore Paul 2. Thess 1. ver 68. Telleth the Thessalonians That it is a righteous thing with God to recompence tribulation vnto them that trouble them rendring vengeance vnto them that doe not knowe God and which obey not the gospell of our Lord Iesus Christ. The foolishnes of the Israelites doth not excuse them Moreouer the words following doe ratifie and confirme this conclusion of the iust iudgement of God to insue vpon them For saith the Prophet this Israel is an vnwise sonne Now this vnwisenes or foolishnes 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 lawfull ignorance And this wilfull ignorance was reproued 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 foolishnes is such that is proceeding from malice when as men will not heare God offering himselfe vnto them and teaching them and when they will not obey and harken vnto him calling them back vnto repentance So it is said The people perisheth because they are without knowledge Isay 5. ver 13. And here is an argument or proofe brought of their purposed and malicious or wilfull foolishnes A note of the wilfull foolishnes and ignorance of the Israelites To wit for because this Israel wittingly and willingly standeth still in the mouth of the matrix or
by a certayne Hypotyposis What the figure Hypotyposis is see Amos cap. 8. ver 12. or liuely describing of the same that if it might be or if any feeling of saluation were left in them they might be moued and repent that is be conuerted vnto God For these things are neither spoken with a fayned minde by the Prophet nor excessiuely or beyond the trueth as Poets are wont to doe but of an earnest consideration of so great euill or miserie the which tarried for the Israelites that is men that were marked with the seale of the couenant of GOD to wit circumcision The mourning of the Prophet described But this his sorrow or mourning doth the Prophet describe two wayes First barely that is simply afterward by comparison Simplie in such sorte 1. Simplie that neuertheles he sheweth that by the deepe conceiuing of the iudgement of God to ensue against them he daylie more and more lamenteth their case and estate For hee vseth such a kinde of speaking the which ariseth and increaseth by degrees and sheweth the sorrow to be the greater For hee sayth I will mourne both in minde and gesture secondly I will howle Now howling is a crying and complaint of most bitter mourning last of all I will goe without clothes and naked the which the Prophets did to lay before the eyes of men the miserie at hand the which in their owne 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 fearefull sorrow For he will so mourne as the Dragons being solitarie and voyd of all help are wont to doe whilest they seeke their young ones which are flowen away and being in feare make a great noyse as Aelianus writeth lib. 9. de Histor. Animal So Iob willing to expresse his great sorrow and heauynes cap. 30. ver 29. sayth I am a brother to the Dragons and a companion to the Ostriches Vers 9. For her plagues are grieuous for it is come into Iudah the enemie is come vnto the gate of my people vnto Ierusalem A rendring of a reason of this so great mourning of the prophet A Rendring of a reason of so great and heauie sorrowe described before and taken vpon him by the Prophet lest he might seem in vaine and without cause in such sorte to haue afflicted or tormented and grieued himselfe or be thought that he would astonish the Israelites with a needles feare And this reason is taken from the cause And affliction or trouble is the cause of sorrow among men Wherfore the cause of this great sorrow of the Prophet is the great miserie and affliction the which hangeth ouer the head of the Israelites howsoeuer it be not conceiued or felte of them despising the iudgements of God Now the greatnes of this miserie of the Israelites doth the prophet describe by the adioynts and consequents or things following after it The descriptiō of their great miserie by the adioynts and consequents as is the spreading it adroade vnto the neighbour nations the most sorrowful fame and report therof the great crying of men their fearefull fleeing and running away and such like other things the which are reckoned vp in the verses following But here is an adioynt set downe of great miseries the which consisteth herein whilest the trouble and hurte of the neighbour people shall reach vnto other people neere vnto them and certain peeces and sparkes of this affliction as it were out of a dangerous fiering of houses ioyning together doe flie vnto the people adioyning and do either scorch them or else burne them sometines also That which shal come to passe in the same ouerthrow of the Israelites For the force and fall thereof shall reach and breake out vnto the Iewes yea and moreouer vnto the very gates of Ierusalem that is the holy citie of God did this burning come For albeit this flame did not burne the gates of this citie yet it touched them and burnt vnto them Wherefore this miserie of the Israelites was to bee verie great The calamitie and misery of the Israelites reacheth also vnto the Iewes a kingdome seueral and distinct from it And in the wordes Iudah my people and Ierusalem there lyeth great vehemencie or force and amplifyings and that by degrees For it appeareth that the flame of that Israelitish burning was great the which brake out euen vnto the kingdome of Iudah that is a kingdome altogether seuered and diuers from this kingdome of Israel albeit in the scituation of place neere vnto it For warres 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 boundes and borders of other nations and kingdomes the which are not enemies because that anger and iniurie doth for the most part pursue the autors and causers of the same and not others But in this case that commeth to passe which the Poet speaketh of Mantua vae miserae nimium vicina Cremonae Poore mantua too nigh alacke to wretched Cremone ' Land The Poet lamenteth the case of Mantua the which for that it was so neere vnto the citie Cremona was spoyled also by the souldiers of the Emperour Further this miserie and ouerthrow of the Israelites appeareth 01 therby also to be the greater because it redoundeth vpon that people in like maner which is the people of God that is whom God vseth with a certain especiall care to protect or defend and not to ioyne and mingle them with the ruine or fall of other peoples Last of all this selfe same ouerthrow is seene to be most great for that it ranged also euen vnto the gates of Ierusalem that is the holie citie and alwayes preserued by God And all these things came to passe when as Sennacherib after that he had destroyed the kingdome of the Israelites besieged Ierusalem it selfe For he was a king of Assyria as was Salmanazar who ouerthrew the kingdom of Israel For as it is 2. King 18. vers 9. In the fourth yeare of King Hezechiah which was the seuenth yeare of Hosea sonne of Elah King of Israel Shalmaneser King of Assyria came vp 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 vp against al the strong cities of Iudah and tooke them And this voiage of Sennacherib into the kingdom of Iudah was as a continuing and pursuing only of the victorie of the King of Assyria and of the ouerthrow of the Israelites So we see how God oftentimes doth plague neighbour nations as it were houses standing one vnto another for the wickednes vngodlines of those that dwel neer vnto them So great a commoditie it is to haue a good neighbour either people or priuate person that is to say a man fearing God Vers 10.
clusters are found and remaine fit to eate Vnder this metaphor therefore is signified not onely the rarenes or scarsenes of godly and good men in this people but as I may so terme it the nullitie or nonenes So that same made Diogenes lighting a candle at noone day in the middes of the market place at Athens and when as it was full and crouded with people seeketh notwithstanding for a man So doth God at Sodom but for ten good men onely whom he findeth not So Dauid 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 lye in waite for bloud euery man hunteth his brother with a net An answere vnto the former desire of the prophet THis is an answere where withall the desire of the prophet the which was described in the verse before is answered and the corruption wickednes and publike and miserable lewdnes of this people is confirmed And first of all generally in this place and afterward in particular that is in euery degree of this people 1. The generall condemnation And there are two things here to be noted first the generall condemnation afterward the cause of this condemnation 2 The cause of the same The generall condemnation is conteined in these words The iust man is perished out of the land of these men there is none that is righteous among them So then in this place the selfe same partie is called good and iust or bounteous For these onely are right or good in hart the which are bounteous or liberal vnto their brethren Mat. 5. Iohn 4. for this bounteousnes is a true badg or signe of our godlines towards God and loue towards our neighbour wherin consisteth true and whole righteousnesse Wherefore the prophet sayth that such are vtterly perished and decayed among the Israelites so Psal 12. The cause of this so generall condemnation against the Israelites is for that publikely commonly and euerie where all of them are both cruell and blouddy and also craftie and deceiuers of their neighboures and euerie one of his brother Thus he maketh them guiltie of a double sinne to wit both of crueltie and also of deceit towardes their brethren that is against those which euerie one of them ought to hold most deare And this reason is also metaphoricall Vers 3. To make good for the euill of their hands the Prince asked and the Iudge iudgeth for a reward Therefore the great man he speaketh out the corruption of his soule so they wrap it vp The application of this generall condemnation vnto euery degree of the Israelites THe application of this generall condemnation vnto euerie degree of the Israelites and first of all vnto the princes of the people the Iudges and such as were among them accounted to be of greater dignitie and countenance whome hee here calleth Great men 1 Generallie they were euill And first of all the prophet generally pronounceth of these three sortes of men that they were lewd and wicked as it were to striues who should in lewdnesse exceede other and that euerie one of them did exercize his hand lustily and well 2. He reciteth their peculiar vices thatis stoutly and strōgly in the doing of euery euil that is in cruelty deceit against their brethren Secondly he rehearseth reckoneth vp the peculiar vices of euery order or degree of these mē named before 1. Of the princes rulers and Iudges And first the vices of the princes or heads of the people Iudges Secondly of those who seemed to excel the people common sort in dignitie And concerning these princes Iudges the prophet saith 2. Of others that excelled the common sort that they are manifestly and notoriously couetous and extortioners in their offices For without all shame they begge money for doing of their office 1. The princes and Iudges are couetous and extortioners the which they ought to doe freely that is for the giuing of Iudgement 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 sel the law the which is a most cruel sacriledge or detestable sin So then these both chiefest also inferior Iudges are here described to be most manifestly couetous and most shamels beggers But by the way there is added or set downe an honest pretense or excuse wherewith they did couer this their sacriledge to wit for that they called those things the which they tooke for their selling of Iustice a reward or recompence as it were the hire and wages for their work and laboure It is I grant a thing very meete that Iudges and Rulers and all others that doe seruice in the common wealth should haue honest and reasonable wages allowed them out of the common Treasurie or else according vnto the appoyntment of lawes should demaund it of priuate 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 iust cause which otherwise is an vniust cause The which fault is here condemned in these persons And these things did both the chiefe and also the inferior Iudges 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 authoritie name and power among the people that is Great men they were neuer a deale better then the magistrates nay after their shameles example they themselues also were shamles For they dare to tell and boast of their deceitfull counsels and to open and make knowē their practise which they haue vsed in oppressing and wronging of their neighboures To be short openly to bragge of their lewdnes which they practise and yet they goe scotfree with it So Dauid reporteth of the shameles boldnes of the great ones of his time Psal 73. ver 8. They are licentious sayth he and speake wickedly of their oppression they talke presumptuously Whereof it cometh to passe that the counsels of these Great men are wicked wrapped vp together to doe all kind of iniurie and wrong vnto their neighboures which are poore For the similitude of cordes twisted together sheweth that the counsels and doings of the men of whom he here speaketh are strong deceites intangled sundry manifold deuises and fetches hard to be vnfolded and preuailed against All which things do shew that the bridle was let loose vnto all lewdnes among the Israelites and that their wickednes was outragious Vers 4. The best of them is as a bryer and the most righteous of them is sharper then a thorne hedge The day of thy watchmen and of thy visitation commeth then shall be their confusion The conclusion of this part shewing
laying waste was for to come Secondly the cause of this punishment which were the sinnes of this people and the most bitter fruites 2. The cause of the same the which this vineyard brought vnto God the husbandman or her vine dresser in stead of good fruit Isai 5. And this cause was set downe that the godly should not murmur against God but that they should vnderstand that they were iustly punished by him Vers 14. Feede thy people with thy rod the flocke of thine heritage which dwell solitarie in the wood as in the midst of Carmel let them feede in Bashan and Gilead as in old time A comfort againâ—â— the former affliction A Comfort against the threatning 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 seede their people in or with their rod 1. A commandement to feede their people that is according vnto the authoritie and dignitie the which was left vnto them by God in the midst of their affliction and poore estate notwithstanding The kingdome I confesse ceased among the Iewes in those afflictions and also a long while afterward accordingly as the Lord threatned them by Ezech. cap. 21. ver 26. saying I will take away the diademe and take off the crowne this shall be no more the same I will exalt the humble and abase him that is hie but yet all policie or gouernment power and dignitie did not therfore cease in that people For they had Rulers or Gouernours of their nation and the Synedrion or Consistorie of Elders or chiefe men Therefore according vnto that authoritie and power which was left vnto them God commandeth the Rulers that they nourish gouerne and preserue the people of the Church and not that they cast them away and vtterly forsake them And why I pray you doth he this To wit for because how forsaken soeuer solitarie afflicted and small this people were God neuerthelesse would preserue theÌ„ and out of the selfe same people afterward gather vnto himselfe a most great Church as shall anon be shewed ver 15 and 16. Further God exhorting the Pastors and Rulers of this people to looke vnto it defend and feede it calleth this people their people flocke heritage not in contempt or reproch but that by this name and relation they may vnderstand that this which they are commanded for to doe cannot by them be ouerpassed and forslowed without a great offence For this is belonging vnto their dutie For God hath committed this people vnto them for to feede Hereupon is there a mutuall band by reason of these words betweene the Rulers and the people giuen vnto them by God This is one part of the comfort set forth by God in this verse 2. A promise concerning the deliuerance and restoring of this people The second part of this verse is a promise of the full deliuerance and restoring of this people into their owne seates and home as before how greatly soeuer the land were layd waste before the nation carried vnto another countrie For this land and this nation shall be restored This people shall feede as before and shall possesse Basan and Galaad and their other countries Vers 15. According to the dayes of thy comming out of the land of Egypt will I shewe vnto him meruailous things A confirmatioÌ„ 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 sheweth after what maner and how great it shall be nay how miraculous For it shall be such as was that wherby this people at the first was deliuered out of Egypt and that miraculouslie And truly the deliuerance of this people out of the captiuitie of Babylon was altogether miraculous also so that this comparison in resembling it vnto that of Egypt is truely made also of the maner whereof the Lord speaketh by his Prophet Isai cap. 27. ver 12.13 thus In that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In that day also shall the great trumpe be blowne 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 holie mount at Ierusalem Vers 16. The nations shall see and be confounded for all their power they shall lay their hand vpon their mouth their eares shall bee deafe An amplification of this deliuerance AN amplification of this deliuerance taken from the meruailous astonishment and wondring of men that were Infidels because of the same in so much that they shall be ashamed for that they doe not serue God but others and they shall not moue their mouth nor their cares for wondering so miraculous doubtles and wonderfull a worke of God vnto the wicked and vngodly is the deliuerance of his Church as may appeare Psal 126. ver 2. where the very heathen themselues doe confesse and acknowledge the mightie power of God shining so cleerely forth in that most wonderfull deliuerance of his people For thus doe the godly deliuered in that place testifie Then sayd they among the heathen The Lord hath done great things for them Vers 17. They shall licke the dust like a serpent they shall moue out of their holes like wormes or serpents they shall be afrayd of the Lord our God and shall feare because of thee Another amplification of this wonderfull deliuerance ANother amplification of the sayd miracle or wondrous deliuerance and of the astonishment and feare of the heathen because of this worke of God to wit taken from the most humble submission feare and trembling which shall then bee of those nations before the Church it selfe Therefore whatsoeuer the Church shall then command they will doe it not daring to doe anything or to stirre against it So then not onely the astonished mind of the infidels is in this place described but also this miracle of God in deliuering those that are his is amplified by their gesture and feare of minde and also by the similitude taken from the feare of serpents Of the like humbling and submitting of themselues vnto Salomon the true figure of Christ and his Church is spoken Psal 72. ver 9. where it is sayd They that dwell in the wildernesse shall kneele before him and his enemies shall licke the dust The great feare of the heathen at the deliuerance of God his church Further that which is here sayd and alleaged of serpents painteth out a wonderfull trembling and feare of the vnfaithful and vnbeleeuing nations before the Church For serpents stirre not out of their
the children of Ammon as Gomorah euen the breeding of nettles and salt-pits and a perpetuall desolation c. Thus then these Assirians imagined euill against God These self-same threatnings of God shall reach vnto al his stubborne enemies and haters So then they shall be destroied in so much that they shall be rooted out vtterly and shall not in a certaine 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 vtter destruction of the Assirians Isay cap. 10. ver 23. Affliction shall not rise vp the second time in what sense it is spoken For the Lord God of hostes shall make the consumtion euen determined in the middest of the land Affliction therfore shall not returne vnto them twise because that they shal vtterly perish in that same first destruction the which the Lord shall send vpon them Ver. 10. For he shall come as vnto thornes folden one in an other as vnto drunkards in their drunkennesse they shall be deuoured as stubble fully dried The conclusion made plaine by three Similitudes THe conclusion the which is made plaine and also confirmed by three similitudes The conclusion consisteth in this that God for the former cause pronounceth that he will take punishment vpon the Assyrians and that in such sort as hee hath threatned before ver 8. and. 9. namely as by the which punishment both they and also their Empire shall vtterly be destroyed and perish For God sayth The Assyrians shall be deuoured And to the end that all men should beleeue the more assuredly that this shall come to passe it is confirmed and layd 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 Niniueh desolate and waste like a wildernesse And flockes shall lye in the midst of her and all the beasts of the nations and the Pellicane the Owle shall abide in the vpper postes of it the voyce of birds shall sing in the windowes and desolation shall be vpon the posts for the cedars are vncouered Likewise that of Isai 33. ver 12. And the people shall be as the burning of lime and as the thornes cut vp shall they be burnt in the fire 1. Of thornes folded one within another The first similitude is taken from thornes folded one in another that is gathered together in a bundle and bound vp the which are then most easilie burnt all vp although there bee a great heape of them for they doe one burne another of them Dauid also vseth this similitude of thornes Psalm 58. ver 9. 2. Taken from Drunkards The second similitude is taken from Drunkards who so long as they lye ouercome with wine they are easilie slaine So easilie shall the Assyrians be for they shall be killed by their enemies like as men vnarmed and fast on sleepe The third similitude is drawne from most drie stubble 3. Taken from drie stubble the which without any trouble is set on fire and burned So shal the Assyrians bee how well fenced soeuer or warlike they suppose themselues to be Finally nothing can withstand God but that he will take punishment and vengeance on his enemies Vers 11. There commeth one out of thee that imagineth euill against the Lord euen a wicked counseller Why the Assyrians shall be thus punished A Rendring of a reason the which containeth the same cause the which we haue seene before vers 9. to wit that from out among the Assyrians haue come the counsels of ouerthrowing the worship of God of the vtter destroying of his people to be short of the blotting cleane out of the memory or remembrance of God Therfore out of the people and Kings of Assyria came those which did imagine and attempt or enterprise euery the most wicked and the most vile things against God that is against the worship of God the glorie of God and the people of God For here that serueth He which toucheth you God in himself cannot be hurt but he is sayd so to be in his mēbers toucheth the apple of mine eye Zach. 2. ver 8. Wherefore he doth hurt or wrong vnto God himselfe which doth hurt or wrong vnto his people And therefore by his Prophet Dauid he willeth them Psal 105. ver 15. saying Touch not mine anoynted and doe my Prophets no harme Otherwise God himselfe of himselfe is as they say without all daunger of gunne shot howsoeuer wicked men with all their might and maine doe shake and flourish that their dart and speare against heauen it selfe But such counsell giuers and counsellers also who either themselues doe deuise or imagine such wicked counsell of the glorie of God and taking away of his true worship or els giue it vnto others are called the counsailors of Belial that is wicked counsailors to wit as being such who can deuise nothing els but that which is wicked and yet for all that shall neuer arise nor profit Further this cause is here againe repeated that this wickednesse and counsell may be vnderstood to bee most hainous and lewd albeit that the Idolaters doe thinke it either to bee no sinne or els an acceptable sacrifice vnto God to wit when as they doe slay the godly and the true seruants and worshippers of God And so Christ prophesieth that it should come to passe as he forewarneth his Disciples Ioh. 16. ver 2. saying The time shall come that whosoeuer killeth you will thinke that he doth God seruice Otherwise thus Vers 12. Thus sayth the Lord * If they had kept peace they shuld also haue been manie or so cropped that he should haue passed by though I had afflicted thee I would haue afflicted thee no more The figure Hypophora see what it is Amos cap. 5. ver 21. The obiection God handleth his owne people as hardlie as he doth his enemies and therfore there is no trueth in his promises or threatnings though they be quiet and also manie yet thus shall they be cut off when he shall passe by though I haue afflicted thee I will afflict thee no more THis is an Hypophora or preuenting of an obiection whereby God answereth a secret obiection of quarrellous persons and by the same answer are his former threatnings against the Assyriās confirmed Touching the obiection it might arise in their mindes after this maner That God handled his owne people neuer a whit more mildly then 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 twise been almost vtterly destroyed by God First whē as those three tribes of the kingdomes of Israel which were beyond Iordan were carried away into captiuitie by Teglathphalasar king of the Assyrians 2 King 15. ver 29. Secondly when as the tribes which were
it is extraordinarie not ordinarie In it therefore first the priests themselues must repent as the guides and ring-leaders vnto the rest Their repentance is described namely The outward signes of the repentance of the Priests that they first of al make hast and speede to shewe vnto others the signes and tokens of a minde trulie penitent or repenting Let them therefore lament let them not onely lament but also let them howle at the earnest feeling of their sinne Let them come into the Temple of GOD where they doe this and that openly and the whole congregation seeing thē being witnes of the same Let them lye in the Temple all night and that in sackcloth haire ashes and teares the which in times past were outward signes of publike repētance in the church Moreouer when he addeth The ministers of my God the Prophet doth both note their peculiar office and also witnesse his good will toward them as those namely whom he loueth as peculiarly the seruants of God yea and that his God Vers 14. Sanctifie you a fast call a solemne assemblie gather the Elders and all the inhabitants of the land into the house of the Lord your God and crye vnto the Lord. The dutie of the Priests concerning the Church in this matter of publike repentance THe dutie of the Priests so far forth as it cōcerneth themselues hath been shewed before now is declared what their dutie is concerning the residue of the Church and the other partes and tokens that remain of publik and extraordinarie repentance are described Now this was the dutie of the Priestes concerning others to exhort stirre them vp vnto repentance and therefore that they should sāctifie a fast that is that they should pronounce some day to be holy and appoynted vnto God extraordinarilie in the which the people should fast extraordinarily publikely and in the same day they should ordeine and commaund those things to be obserued or kept the which the Iewes were commanded by God to keepe on the Holy-daye that is on the Sabboth daye By this and the like places appeareth that the appoynting of a fast appertayneth not onely vnto the godly magistrate no though it be the chiefe magistrate but also vnto the pastours of the Church for they ought to be called vnto councell in this matter because it is an ecclesiastical or Church matter the which ought to be established and appoynted according vnto the word of God Wherefore those magistrates take too much vpon them who themselues of their owne authoritie do appoynt publik fasts without the knowledge of their pastors nay do not so much as call them and aske their aduise 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 Tauerne or Ale house that the old men may be an example of godlines vnto others and that the rest may follow them The companie of the Church being called and gathered together To crie vnto God for themselues and for the rest of the people is the dutie of the same Ministers of God or Pastors of the Church as it here appeareth Vers 15. Alas for the daye for the daye of the Lord is at hand and it commeth as a destruction from the almightie Epiphonema See what this figure is Ionas cap. 2 ver 9 Two partes of this verse THe figure Epiphonema or acclamation whereby Ioel sheweth the necessitie of proclayming this publick and extraordinarie repentance by the greatnes of the iudgement of God that hunge ouer their heads 1. The Phraise Wherefore this verse hath two things to be noted The one is the Phrase or manner of speaking full of mouing affection 2 The causes of this repentāce which are twaine of the good wil of the Prophet towardes the Church of God the which he would haue to be rouzed from their sinnes The second is the causes the which are alleaged of his repenpentance And these are two both of them painteth foorth the greatnesse of the former threatnings It is the day of the Lord. The first of these causes is for that this daye of threatnings and punishment is the daye of God and consequently to be feared and horrible or to be trembled at For this God is the true Iehouah and almightie whom nothing can withstand or preuaile against Wherefore this punishment is the more to bee feared because it is from almightie God For as it is Hebr. 10. ver 31 It is a fearefull thing to fall into the hands of the lyuing God And as Peter writeth 1. Epistle cap. 4. ver 17. If iudgement begin at the house of God what shall be the end of them which obey not tho Gospell of God The second cause or reason is 2. The same day is neere at hande because the same daye is neere and euen by and by at hand and hanging ouer the head of the Church We must therefore presently and setting aside all delayes stop this anger and fire of God with the waters of repentance and teares By this place appeareth that at that time this iudgement of God was not yet fully executed but that there was a greater famine foretold by Ioell the which was yet now behinde Vers 16. Is not the meate cut off before our eyes and ioy and gladnesse from the house of our God A confirmation of the said iudgements of God by effects of two sorts A Confirmation of the greatnes of the said Iudgement of God by those effects the which they did euen then see with their eyes and feele yet notwithstanding they were to feele greater And thee effects were of two sortes to wit they concerne both men and also God himselfe For to this poynt is reduced and brought whatsoeuer Ioell hath threatned before 1. Concerning men As concerning men the iudgements of God touch them most grieuously because all their foode was then alreadie cut off from them 2. Cōcerning God They concerne GOD because that all those holie feastings the which were wont to be made at their sacrifices of thanks giuing 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 floure wine wherewith they did offer oyle and such other things necessarie in these holy feastes by the commandement of God But to the end that he may the more sharply moue and touch them he sayth are not these things cut off from the house of our God God sayth he is so angry with vs because of our sinnes that he hath taken away from vs euen those things the which he commanded by vs to be offered vnto him of the fruites that we should reioyce with him The which no doubt is a great sharpenesse or bitternes of punishment Vers 17 The seed is rotten vnder their
sorrow of a woman in trauaile Go not forth into the field nor walke by the way for the sword of the enemy feare is on euery side With this agreeth that which is Isay 5. ver 26. and that which is heareafter ver 17. whereby is shewed that this place doth not appertaine vnto the Locusts of which he spake before cap. 1. But that this wholie is concerning an vncircumcised nation the which the prophet in this chapter threatneth shal come vpon them Whereof it commeth to passe that the Prophet doth now much more earnestly stirre vp the Iewes vnto repentance theÌ„ he did before for as much as he threatneth greater punrshments vnto them Wherein Ioel in this chapter also as wel as in the former witnesseth his good will in preseruing this people and church of God 1 An exhortatioÌ„ But this verse hath two things to be noted first an exhortation made by Ioel secondly a most weighty cause of the same The exhortation sheweth both whom he exhorteth 2 The cause of the same whereunto he exhorteth vnto what place He exhorteth the Iewes yea and that all of them and not only one or twaine 1 Who are exhorted Whereunto Vnto what place because that all of them were guilty before God of infinite sinnes as is shewed 2. King cap. 23. ver 26.27 where God threatneth to cast off Iudah out of his sight because of all the prouocations wherewith Manasseh had prouoked him like as he had put away the Israelites for their offences before 1 All the Iewes It is true in deed that this commaundement of gathering the people together is properly directed vnto the priests and magistrates whose especiall office it is to do the same yet wheÌ„ as this assembly is commaunded to be proclaimed for publike repentance sake not only the priestes magistrates but also the whole people are exhorted and stirred vp thereunto But as I haue sayd they are called together vnto the shewing of a publike repentance the which in this place Ioel briefly describeth both by the inward and also by the outward forme or manner of the same The outward manner is declared by the sound and noyse of a trumpet that is by the great and earnest signifying of the same by the Leuites the proclaimers thereof For after this maner the people was called together by the sound of a trumpet both in the proclaiming of the publike 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 warre against the Midianites Phine has the priest goeth with them with the trumpets to blow in his hand Num. 31. ver 6. And vnto this order hath the prophet Dauid resemblance when as exhorting to praise God for his benefites Psal 81. ver 3. he saith Blow the trumpet in the new moone euen in the time appoynted at our feast day Nehem. 8. Ezra the Priest gathereth the people together to the hearing of the law 2 To serue God But our Prophet in this place calleth them together to worship God to call vpon God to reverence God vnto the temple of God and mount Sion not into the tauernes not into the bouling allies not into the alehouses as men are wont to abuse these daies when as there is a publike meeting for the seruice of God and to come together about bad exercises 3 To the temple of God Now the cause of this so earnest an exhortation vnto repeÌ„tance the same publike is because The day of the Lord is come is now euen at hand 2 The cause of this exhortatioÌ„ that is to say that day in the which God wil punish the sinnes of this people doth euen now hang ouer their neckes will not be long or it come as hypocrites do imagin And looke how much the moreneere the daunger is so much the more heedfull and wary and ready ought we to be to turne it away from vs. Vers 2. A day of darkenes and of blacknes a day of cloudes and obscuritie as the morning spread vpon the mountaines so is there a great people and a mighty there was none like it from the beginning neither shall be any more after it vnto the yeares of many generations What manner of day how fearefull this day of the Lordâ—s A Laying open of the matter more plainely For hee sheweth what maner of day and how fearefull this day of the Lord is to the ende he may shake off from them all sluggishnes and dulnesse be they neuer so drouzie and neuer so great hypocrites And first of all the bitternesse of that day is set forth by the Prophet vnder sundry similitudes the which are taken from things most horrible and fearefull that he may the more easily strike into them a feare of the iudgement of God being yet absent and to come to expresse the nature thereof For this day is sayd to be like such a day wherein for light there appeareth darkenesse for the pleasant brightnes of the sunne blacknes is euery where spread ouer all for the fairenes and cleeâ—enes of the day there is a blacke cloude and that such a one as is wont from the morning and very early to arise vpon the mountaines with the which the whole day appeareth vnto men cloudie The Chaldes which should come against the Iewes described and set out after sundry maners and lowring and without light These things therefore doe paint forth this day to be a most sorrowfull and heauie day and expresse the most wofull plight and shew of this iudgment of God Secondly the thing it selfe is euidently declared For hee sheweth the coming of a most cruell and mighty people wiâ—h shall bee their enemie 1. By comparing them with other people And first of all hee 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 yeares afterward And this people whom hee meaneth was the people of the Chaldees vnto whom afterward the Lord translated or conueighed the Monarchie or Empire For that Empire in Daniel is compared vnto golde and it was most mighty both in number of men and also in strength of armie Vers 3. A sire deuoureth before him and behind him a flame burneth vp the land is as the garden of Eden before him and behinde him a desolate wildernesse so that nothing shall escape him 2. By the effects vnlooked for SEcondly he describeth the sayd enemies and Chaldees by the effects and those vnlooked for but yet such as shall bee vnto the Iewes most sorrowfull and ineuitable or vnescapeable because that the Iewes shall not be able to withstand so great strength For God doth in such sort arme those whome he will haue to be the ministers of his iustice
no longer as then he did namelie in the time of Ioel but afterward God will sit on his throne as a iudge to condemne them In this consideration that the Lord will one daye iudge the cause of his against their enimies Dauid doth both coÌ„fort himself also prayeth vnto God often in the Pâ—almes to performe the same as Psal 7. ver 7.8 So shall the congregation of the people compasse thee about for their sakes therefore returne on hie And Psalm 10. ver 12. Arise O Lord God lyft vp thine hand forget not the poore c. Let this therefore comfort the true Church of God at this day also especiallie that in Flaunders which is most miserablie afflicted Vers 13. Put in your siethes for the haruest is ripe come get yee downe for the wine presse is full yea the wine presses ran ouer for their wickednes is great A Making of the former matter more plaine For he sheweth both how and after what manner Two partes of this verse or with what signe GOD wilrayse vp those Nations and also whie he doth defer it or putteth it off for a time The signe is set foorth metaphorically 1 With what signe God will rayse vp the Nations taking a similitude from the sieth of the mowers as it is also Apoca. 14. vers 15.16 where the Angel crying alowd to him that sate on the cloude sayth Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe 2 Why he defâ—rreth And he that sate on the Cloude thrust in his sickle on the earth and the earth was reaped God then sendeth his sieth and giueth a signe the which being giuen all the Nations of the world are stirred vp to execute the iudgementes of God This signe is perceiued of vs by the euent 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 vsed The cause why God deferreth it is his merciful iustice for he waiteth patiently for sinners for a time that either they should repeÌ„t or els fil vp the measure of their sins coÌ„sequently that the most righteous iudgement of God may then appeare that is worthelie bestirred vp against such so stubborne sinners for the obstinate or stifnecked vngodlie ones appeare like vnto the haruest that is to be cut down their wickednes in the end is so great that like vnto a most full wine presse it doth run ouer into the streets that is may be seene openlie and must of necessitie be punished So Gen. 15. ver 16. God sheweth vnto Abraham that the wickednes of the Amorites was not yet full GOD therefore doth iustly deferre or put off and delay his iudgements Vers 14. O multitude O multitude come into the valley of thresshing for the day of the Lorde is neere in the valley of thresshing A confirmatioÌ„ of the former iudgement agaynst the enemies of the church ANother coÌ„firmation of the former iudgment threatned against the enemies of the church ver 9. taken from their great ouerthrow that is from the effect the which in the end shall appeare fearefull For there shall lie heapes of them that are slaine that is their dead bodies shall lie euery where so great a slaughter murther and ouerthrow doubtles shall there bee of them And these things shall be done in the valley of cutting off or of thresshing the which is now so called of the effect like as before it was called the valley of Iehosaphat Where the val ley of Iehoshaphatis of the iudgement which God will vse there But this is no one certaine place in the land of Iudah but euery countrey where God doth thus ouerthrow and cast down his enemies when he hath cut them off or thresshed them is thus called the valley of cutting off or of threshing Finally whersoeuer the day of the Lord that is the time of his iudgement against the wicked approcheth there by and by is prepared this valley of cutting off or of thresshing and of Iehosaphat where God doth punish and cutte off the wicked with a foule slaughter and ouerthrow Vers 15. The sunne and moone shall be darkened and the starres shall withdraw their light The first amplification of thie feareful ouerthrow THe first amplification of this euent and fearfull ouerthrow by the adioynts For then the sunne and the moone shall loose their brightnes also the starres shall withdraw their light that is all the powers of the world the kings all highnesses against GOD shall be throwen downe and the state of this world shall bee horrible and full of feare and terror What is ment by the sunne moone stars loosiug their light and brightnes This afterwards came to passe in the world oftentimes and shall also come to passe vnto the ende of the world For both when God punished the Iewes for the crucifiyng of Christ and the worlde for the Idolatries of the former time vnder the Emperours of Rome Otho Vitellius Vespasian and also the contempt or despising of his name afterward in the East Thracia and Grecia by the Saracens Turkes and Mahometists doubtles many Kings and Princes perished and the sunnes of the worlde and the moones and many starres lost their light that is Kings and Queenes and great States perished See before cap. 2. ver 13. Vers 16. The Lord also shall roare out of Zion and vtter his voice from Ierusalem and the heauens and the earth shall shake but the Lord will bee the hope of his people and the strength of the children of Israel Another amplificatioÌ„ of the former destruction ANother amplification of the sayd destruction and ouerthrowe of the enemies of the church taken also from the adioynts but diuers 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 Lyon roaring for his pray For then shall that voyce of God being angry and pursuing them strike an exceeding great feare into the vngodly So is God his comming against his enemies full of feare and terrour described Psal 18. ver 8 9 13. Smoke went out at his nostrels a consuming fire out of his mouth coles were kindled thereat He bowed the heauens also and came downe and darkenes was vnder his feete The Lord also thundred in the heauen and the highest gaue his voyce haylestones and coles of fire So is Ieremie willed to describe God to the terrifiyng of all the inhabitants of the earth cap. 25. vers 30. Therefore Prophesie thou against them saith God all those words and say vnto them The Lord shall roare from aboue and thrust out his voyce from his holy habitation he shal roare vpon his habitation and crie aloude as they that presse the grapes against
changing the persons themselues wholely that they may both in heart conceiue and thinke of God aright 2 After what manner and also in lippes speake of God aright For both these waies are men vnpure by nature For he saith that he will chaunge the lippes or language of the nations signifying thereby by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. the conuersion of the whole man as he also doth vnder the name of lippes Isay 6. ver 5. where the Prophet saith Wo is me for I am vndone because I am a man of polluted lippes and I dwell in the middes of a people of polluted lippes c. 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 Iewes alone but all the olde difference betweene circumcision and vncircumcision being taken away shall call vpon the name of the Lord by the part vnderstanding the whole worshippe and seruice of God by the figure Synecdoche And therefore to make this the more plaine he addeth They shall serue Iehouah that is the true God and not their idols any more nay they shall cast them away into holes and dennes 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 c. and cap. 2. ver 46. That they continued dayly with one accord in the temple c. For the word shoulder figuratiue or metaphoricall signifieth a consent in faith and charity and one common endeuour as God speaketh of his people Ierem. 32. ver 39. when he saith I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their children after them But the accomplishment and fulfilling of this prophesie was by the preaching of the gospell after the passion or suffering of Christ Vers 10. From beyond the riuers of Ethiopia the daughter of my dispersed praying vnto me shall bring me an offring An amplification of the former benefit by the farnes of the place from whence they shall be called vnto the Church AN amplification of the former benefit by the rehearsing or reckoning vp of the place farre off and of those which shall then be called vnto the Church For euen from that same Ethiopia the which is beyond the riuer namely beyond Nilus for in this place I thinke that Ethiopia and not Arabia to be signified shall sacrifices be brought vnto God by those people which shall be there so also by others which shall euery where be scattered ouer the face of the earth and so consequently the Ethiopians like as other people of the world shall serue God Wherefore I referre the word dispersed vnto all nations of what place soeuer professing the true God and not vnto the Iewes alone scattered through the world And there is mention made by the Prophet of the daughter of the dispersed affectionatly namely both to describe the earnestnes of the nations in seruing God and that this so godlie and ioyfull a spectacle or sight of women worshipping and seruing of God and of virgins especially might stirre vp and moue affections Vers 11. In that day shalt thou not bee ashamed for all thy workes wherein thou hast transgressed against me for then will I take away out of the midst of thee them that reioyce of thy pride thou shalt no more be proud of mine holie mountaine THis is a staying still about the same matter in the which is reported the greatnes of the benefites of God toward his Church to come after such a sort and maner the which is wholly contrarie vnto the shame miserie and infamie or reproch of the Iewes described before Two notable benefits of God toward his Church to the end that by this matching together of contraries the grace and mercie of God toward those that are his may appeare to bee the more singular and excellent And here are two notable benefites rehearsed and described by the adioynts that is to say 1 Forgiuenes of sinnes partly by the consequents or things following after partly by the antecedents or things going before First remission or forgiuenes of sinnes 2. Holines of life or regeneratioÌ„ afterward holines of life or regeneration which should afterward insue And first forgiuenes of sinnes by this that God himselfe promiseth that it shall come to passe 1. Forgiuenes of sâ—nnes that the things which the Church hath committed shamefully against her selfe yet shall they not bring any shame vpon her no not before God himselfe because her sinnes shall be forgiuen her So then the benefite of forgiuenes of sinnes is described by the consequent for shame or blushing is the reward of sinne What these figures are see Amos nap 5 ver 21. and cap. 4. ver 12. And vnder this name both Synecdochically and also Metaphorically is the horror or fearfulnes also the shamefulnes of sinne described Furthermore the greatnes of this benefite appeareth by this for that God promiseth that he will wipe away not only one or two sinnes but all sinnes not only those which the Church hath committed of ignoraÌ„ce but also those which she hath committed through rebellion frowardnes or stubbornnes of minde for so much doth the word import Pasâ—hang the which the Prophet vseth So great certes is the benefit of God toward his Church by and for Christ so great is his loue and so fauourable and mercifull is he For in Christ as Paul writeth Ephes 1. ver 3.4 hath God blessed vs with all spirituall blessing in heauenly things as he hath chosen vs in him before the foundation of the world c. And as it is Colos 1. ver 22. In the bodie of his flesh through death hath he now reconciled vs c. 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 sayth I will take pride out of the midst of thee that is from the very bottome of thine heart and those which stirre thee vp thereunto will I roote out By the consequents or things following when he sayth Thou shalt not adde to bee proude or Thou shalt not bee proud any more that is thou shalt not sinne of contempt or despite of my word and sooth or flatter thy selfe through pretence or colour of my Temple So then the first word pride sheweth the cause of sinnes namely Pride loftines of minde which maketh vs to despise God And the latter sentence containeth the effects of this pride Wherefore both of them are away from the truely regenerate
Lord is in the midst of thee thou shalt see no more euill Foure causes of the former ioy of the Church A Yeelding of a reason For he bringeth foure causes why the church of God ought to reioyce after the same maner as I haue sayd before all which hang vpon the meere and onely free good will of God towards it and not vpon the workes of the Church And the cause which is here first rehearsed is the foundation and ground of the rest 1. Forgiuenes of her sinnes to wit forgiuenes or doing away of her sinnes yea and that of all her sinnes the which if it went not before God would bestow no other benefites vpon vs. And this forgiuenes is the free pardoning of the iudgements or iust vengeance of God against vs to wit by reason of the pardoning of all our sinnes for and by Christ in whom God hath chosen vs before the foundations of the world that we should be holy and blameles before him in loue c. Eph. 1.4 This benefite therefore of forgiuenes is described by the effects or consequent when as the Prophet saith He hath taken away thy iudgements 2. Deliuerance from all her enemies The second benefite and gift of God toward his Church is the deliuerance of her from all forraine enemies whom God sayth that he hath dispatched or emptied or cast out Wherefore whether the inward quiet that is of conscience or the outward from the feare of our enemies be considered the Church of God is altogether without danger and happie or blessed For as it is in Luk. cap. 1. ver 74. We are deliuered by Christ out of the hands of all our enemies 3. The presence of God in the midst of his Church that we should serue God without feare all the dayes of our life in holines and righteousnes before him The third benefit is the presence of God himselfe in the midst of it who doth both gouerne and defend it For albeit that the Lord be euery where yet is he not in such sort euery where 4. The perpetuitie continuance of these benefits as he is in the Church The fourth gift in this place rehearsed is the perpetuitie or cōtinuance of these benefits because that the Church shall not any more see or feele anie euill or any miserie for God shall defend her All these things cannot be vnderstood except through Christ of his heauenlie kingdome and of the state and saftie of the Church vnder him the which doe here that is to saie on this earth fall out vnto vs but in part but fullie and throughlie when as we shall be receiued in heauen So then let vs suppose thinke the promises of God towardes those that are his to be especiallie heauenlie and therefore let vs set our minde on lyfe euerlasting and there looke to inioye them most fullie Vers 16. In that daie it shall be saide to Ierusalem feare thou not O Zion let not thine hands be faint An amplification of the former benefites taken from the publike gratulation of all men vnto the Church AN amplification of the former benefites taken from the publike gratulation or thankeful reioycing of all men the which shall then be donne vnto the Church Wherefore these selfe same things also doe confirme that promise And this gratulation or thankefull reioysing hath also an exhortation of all men the which shall be made vnto the Church For all men shall see the Church to be of a quiet minde and shall encourage her to go forward and to serue God boldlie and without feare and that her hands waxe not slow to wit in setting foorth the worke of the Lord but that they constantlie perseuere or continue in the iourney and holie purpose alreadie begunne 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 imployed Thus then the quiet and rest of the Church is not to be applyed vnto deliciousnes but to be imployed vnto holie workes namelie vnto the inlarging of the kingdome of God by the preaching of his word and the examples of an holie lyfe Ves 17. The Lord thy God in the middest of thee is mightie he will saue he will reioyce ouer thee with ioye he will quiet him selfe in his loue he will reioyce ouer thee with ioye An other amplificatiō of the state of the Church by the reckoning vp of sundrie benefites 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 vp of the sundrie giftes of God toward the same And in this verse he describeth or promiseth foure especial benefites the which abeit they were bestowed vpon the old Church also by God through the same Christ yet were they giuen neither in so great measure as they are vnto the Church raysed vp by the preaching of the Gospell nor yet so cleerlie or euidentlie as vnto vs but far more darklie namelie by the shadowes and sacramētes of earthelie things as it were spreading of a vaile ouer them 1. God wil alwies be in the middest of his Church the first gift reckoned vp in this place is first also by nature and going before the rest And it is that Iehouah that is that euerlasting and true God who doth witnes himselfe to be the God father and defender of his Church peculiarlie will not now be absent and awaye from it but will be perpetuallie or alwaies abiding in the middest of it So then God promiseth his presence vnto his Church peculiarlie and the same spirituall that is which shall be felt by the power of his spirit and not any carnall or fleshlie and bodilie presence 2 He will defend it from spirituall and earthly daungers The second benefite is a consequent or such a one as followeth the former to wit that God will be the Sauiour of the sayde Church both from spirituall euils euils of the minde such as sinnes are also from earthlie daungers and daungers of the bodie such as are afflictions The which thing that he may be vnderstood to bee able to performe albeit his Church haue neuer so great deadly enimies God in this place is called strong 3 The ioye and gladnes of God ouer and toward his Church or mightie the third benefite is the ioy or gladnes of God ouer the church the which is tickled vp in the verie inner parts of the heart the which God doth openly testifie or witnes by sundrie effectes and sundrie gifts of his To this purpose seeme vnto me the wordes of triumphing or shooting for ioye and also the words of ioy and gladnes ought to bee referred that the one might signifie the inward and the other the outward and open ioye of God and his glad minde toward his Church by a figuratiue kinde of speaking 4. The continuance of God
contentious man and a man that striueth with the whole earth I haue neither lent on vsury nor men haue lent vnto me on vsury yet euery one doth curse me Furthermor concerning the time of the prophesying of this prophet he seemeth to haue prophesied after that now al the godly holy men had fore-seene the most grieuous iudgments of GOD likely to insue vpon the Iewes by reason of their haynous offences of all sortes 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 reigne of Sedechias to wit the Iewes then daring aduenture the doing of any notorious wickednes and the Chaldeans or Babylonians being now knowen and after that the selfe same persons had caried away many of the Iewes together with Ioacim their King captiues into Babylon who waxed old in that captiuitie Wherefore he liuely 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 bin the rod of God least the Iewes might suppose themselues to be out of their daunger or able for to match them In a word Habacuck prophesied before the taking of Ierusalem by Nabucadnezar Vers 1. The burden which Habacuck the Prophet did see Three parts of this verse THis verse conteineth three things first the summe of the prophesie insuing and that is a burthen that is a threatning of miseries and calamities 1 The summe of this prophesie But here is not expressed by name vnto whom they are threatned but by the things which folow it easelie appeareth that this burden is caried and foretold by the Prophet vnto the Iewes liuing wickedly In the second place it sheweth the person it selfe of the Prophet 2 The person of the Prophet This is Habacuc not he of whom mention is made in the bookes of the Apocrypha namelie in the storie of Bell 3 A confirmation of this prophesie and the Dragon the which is set downe Dan 14. ver 32.33 and so foorth but a Prophet of God most knowen among the Iewes at that time In the third place is expressed a confirmation of this prophesie namelie it is a vision shewed or sent vnto this Prophet by God himselfe like as Num 12. ver 6. God sheweth that if a Prophet of the Lord be among them hee will bee knowen vnto him by a vision and will speake vnto him by a dreame Vers 2. O Lord how long shall I crye and thou wilt not heare euen crie out vnto the for violence and thou wilt not help The Prophet beginneth with a complaint THe exordium entrance or beginning of the prophesie with a complaynt the which the Prophet conceiueth of the most defiled lyse of the Iewes among whom he liued for that the same seemed by God to be left vnreuenged and vnpunished And this be calleth violence that is to saie open force Chamas whereby not onelie one tooke awaie from an other that which was his without punishment but also deteined or withheld euerie part of righteousnes in vnrighteousnes as Paul speaketh and denied both vnto God and man their right against whom as it is Rom. 1. ver 18. The wrath of God is reueiled from heauen for all vngodlines and vnrighteousnes of men the which withhold the trueth in vnrighteousnes who as Paul speaketh ver 31. of the same Chap. thogh they know the law or righteousnes of God how that they which cōmit such things are worthie of death yet not onlie do the same but also fauour them that do thē Thus do I take this word here in this place like as it is also taken in manie other places as where the Prophet complayneth Psal 55. ver 9. Destroye O Lord and deuide their tounges for I haue seene crueltie chamas and strife in the Citie and Gen. 6 ver 11. where it is saide The earth also was corrupte before God for the earth was filled with crueltie chamas Further the Prophet witnesseth that he not onelie cried but also cried out against it that is for it to haue it punished by God and yet for al this that God was not wakened vp or tooke vengeance against so wicked a kinde of lyfe See Psal 94. Vers 3. Why doest thou shew me iniquitie and cause me to behold sorrow for spoyling and violence are before me and there are that rayse vp strife and contention A reason of the former complaint THe rendring of a reason of the former complayning and reasoning of the Prophet with GOD as the silence or forbearance of God were now out of season and too long in so ouer much vnbrideled bold libertie and brasenfaced shamelesnes of men yea euen of the Iewes that is of the seed of Abraham to commit all euill and lewdnes This verse hath two parts The one which repeteth againe the same former complaint Two parts of this verse The other which expresseth the cause thereof 1. A repeting of the former complaint and sheweth what is vnderstood before by the word violence Touching the complaint the same is here againe repeated because that at the same time it was knowen vnto the most blinde and as it were vnto euerie Cobler Tincker 2 The cause of the same how wickedlie the Iewes liued among whom he and the other Prophets had their conuersation or abiding And therefore in regard of the notoriousnes of their sinnes Ierem. 9. ver 9. it is written shall J not visit them for these things sayth the Lord or shall not my soule be auenged on such a Nation as this Yet were they as I haue foresayde the people of God an holie Nation the seede of Abraham Wherefore the matter was intolerable or not to be borne withall of anie godlie man much lesse of God the which the Prophets and all the godlie did see with their own eyes This open raunging and raging of vices and sinne was foorthwith to be punished by God with sword and fire whose name was for this cause blasphemed or euill spoken of euen among the infidels as it is also in the Prophet Isaias and at no hand to be deferred or prolonged and put off from daie to daie Wherefore this debating and reasoning of the matter with God is repeated as a iust complaint for so manifest or plaine comtempt and despising of God 2. Iniquitie Strife Contention Vexation Violence Spoyling Now the cause hereof as I haue saide is the lyfe of the Iewes outragious and horrible for all kind of lewdnes for here are reckoned vp sundry sorts of wickednesse namely iniquitie strife contention vexation violence spoyling of the which the three former I doe referre vnto those iniuries the which priuate men priuatly did one vnto another the three latter vnto those iniuries the which they publikely committed one against another as for example either the officers and magistrates vnto
of afflictions or troubles They therefore which tooke away from the godlie this hope did impute or lay it vnto other causes both that the sea was dried vp in the passage of the people and also that the riuer Iordan was drie in like maner construing this to be done because God was especiallie angrie against these waters The Prophet denieth this to be true but answereth that so great maiestie of God appeared for the saluation or deliuerance of his Church for the preseruing whereof he stood in the battell against the enemies riding as it were vpon hooked or yron chariots and not triumphant chariots and fighting from his chariot Vers 9. Thy bowe was manifestly reuealed and the othes of the tribes were a sure word Selah Thou didst cleaue the earth with riuers An amplification of God his deliuerance of his people taken from the maner of his helping of them the which he also proueth by certaine adioynts AN amplification taken from the maner of the helpe shewed 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 beare fauour vnto it The selfe same thing also he proueth by the adioynts of the which he reckoneth vp this first That out of the earth and rock strooken by the power of God there did gush forth water for drinke for the people Reade hereof Numb 20. 1. Cor. 10. Of all which benefites he addeth the foundation or ground lest the Iewes might ascribe so great fauour of God vnto their owne vertues 1. The giuing thē water out of the rocke namely the promise or word of God confirmed vnto the tribes that is the whole seed of Abraham by oth he sheweth to haue been the true cause of this helpe of God Vers 10. The mountaines sawe thee and they trembled the streamt of the water passed by the deepe made a noyse and lift vp his hand on hie 2. A double miracle THE second adioynt vnto this deliuerance of the people the which is a most cleere testimonie or witnesse both of the infinit or endles power of God ouer all things and also of his mercie and fauour 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 mountaines or a great earthquake there the which was at the giuing of the law wherwith the mountaine Sinai himselfe was shaken And this is reported Exod. 19.18 And mount Sinai was all on a smoke because the Lord came downe vpon it in sire the smoke thereof ascended as the smoke of a fornace and all the mount trembled exceedingly Hereof also speaketh Dauid Psal 114. ver 4.6 The mountaines leaped like rammes and the hilles as lambes Ye mountaines why leaped ye like rammes and ye hilles as lambes The second miracle appeared in the waters whilest both the red sea went backe and was dried vp at the commandement of God and also whilest the law being giuen in Mount Sinai there were thundrings and lightnings and most thicke cloudes and the noyse of a trumpet was heard in the ayre Of the going backe and drying vp of the sea thus it is written Exod. 14. ver 21. And Moses stretched forth his hand vpon the sea and the Lord caused the sea to runne backe by a strong East winde all the night and made the sea drie land for the waters were deuided Hereof the Psalmist speaketh thus Psal 114. ver 3. The sea sawe it and fled Iorden was turned back And Psal 77. ver 16.17 The waters sawe thee O God the waters saw thee and were afrayd yea the depths trembled The clowdes powred out water the heauens gaue a sound yea thine arrowes went abrode Of the thunder and lightning the thicke clowde and sound of a trumpet thus we reade Exod. 19. ver 16. And the third day when it was morning there was thunders and lightnings and a thicke clowde vpon the mount and the sound of the trumpet exceeding lowd so that all the people that was in the campe was afrayd Vers 11. The Sunne and the Moone stood still in their habitation at the light of thine arrowes they went and at the bright shining of thy speares THe third adioynt farre more wonderfull then the former miracles as namely that which appeared in heauen it selfe to wit 3. The standing still of the Sun the Moone in the Sunne and in the Moone who at the commandement of God stayed their course as it is Iosue 10. vers 12.13 Then spake Ioshua vnto the Lord in the day when the Lord gaue the Ammorites before the children of Israel and he sayd in the sight of Israel Sunne stay thou in Gibeon and thou Moone in the valley of Aialon And the Sunne abode and the Moone stood still vntill the people auenged themselues vpon their enemies is not this written in the booke of Iasher so the Sunne abode in the midst of the heauen and hasted not to go downe for a whole day Vnto this miracle the Prophet Habacuck ioyneth 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 fierie piller giuing light vnto them in the night time and also of a clowde going before the Israelites in the day time This is recorded Exod 13. ver 21. after this maner And the Lord went before them by day in a pillar of a clowde to leade them the way and by night in a pillar of fire to giue them light that they might goe both by day and by night Vers 12. Thou trodest downe the land in anger and diddest thresh 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 fauour of his church namely that there is no countrie or nation which the Lord cannot thresh and tread downe in his anger And therefore that the church hath a most excellent remedie and helpe of her saluation and deliuerance out of all euils in the same infinite or endles power of God Vers 13. Thou wentest forth for the saluation of thy people euen for saluation with thine anointed thou hast wounded the head of the house of the wicked and discoueredst the foundations vnto the necke Selah Another ground of this prayer hope of the Church A Light passing ouer vnto another matter by the which hee 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 sundrie effects alreadie indeed tried and approued he rehearseth First therefore he affirmeth that God appeared to haue had a loue and a care of the saluation
of things in the Iewes owne countrey Vers 2. For they had sent vnto the house of God Sharezer and Regem-melech and their men to pray before the Lord. The reason why the Prophet hath a new inspiration and word from God THis is the rendring of a reason why God gaue vnto the Prophet a new instinct or inspiration and word by occasion of the historie or thing done For the whole people enquired the will of God touching a new question And God would not denie the desires of those that were his and therefore he answereth by the Prophet For the people delt well and in very good order who in their hard case and doubt doe aske of God in his ministers This their example therefore is of vs to be followed So 2. King cap. 1. ver 6. Ahaziah King of Samaria is greatly reproued of God by the ministerie of the Prophet Elijah because he sent to Baal-zebub to knowe whether he should recouer of his hurt which he had taken by a fall through a windowe and sought not by God his Prophets to vnderstand the will of the Lord in this matter Wherefore Deut. 18. ver 15. Moses giueth the people of Israel this comfort that after his decease God will not leaue them staylesse and helples nor vncertaine and doubtful whither to goe for to be resolued and taught in the will of the Lord for sayth he the Lord thy God will raise vp vnto thee a Prophet like vnto me from among you euen of thy brethrē vnto him ye shall hearken And therefore in the Psalm 74. ver 9. whē as the Church for a time in the wrath of God is depriued of this benefite and the ordinary course of the Prophets and ministerie ceased by whom they might bee instructed and enquire of the will of the Lord they complaine of this want and crye out vnto God and say We see not our signes there is not one Prophet more nor any with vs that knoweth how long 3 Partes of this verse But in this verse of our Prophet there are three things to be noted First the good order of the Church for the people yea that all of them asketh and desireth to knowe some thing of the priests yet doe they not this tumultuously 1 The good order of the church nor by the confused or disordered multitude but out of their whole bodie they appoynt certain and send them in the name of the rest vnto the Priests Secondly 2 Who are to be demaunded touching the will of the lord who are to be asked and demaunded concerning the will of God namely the ministers of the Church either ordinary as the priests or extraordinary if there be any as in times past were the Prophets And therefore it is sayd Malach. 2. ver 7. The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes So then the people asketh not Zorobabel though he were a godly man or other politike Magistrates of matters appertaining vnto conscience but the ministers of the Church The third thing is how 3 After what maner we must come vnto God or after what maner wee must come vnto God to wit by prayer and supplication For after this sort ought both the ministers of the Church themselues and others also to come vnto God who seeke after the will of God and the true interpretation of his word Vers 3. And to speake vnto the Priests which were in the house of the Lord of hostes and to the Prophets saying Should I weepe in the fifth moneth and separate my selfe as I haue done these so many yeares The question of the people THe declaring of the question request of the whole people returned frō the captiuitie Whether now also they ought to fast to hūble thēselues as they did before when their estate was most afflicted or troublous And that here they speake of such a certaine fast as at that time was vsuall and accustomable among the Iewes although it were extraordinarie appeareth both by the answere of God ver 5. the which was agreeable vnto the question of the people and also by the very words of the question it selfe the which by the adioynts things accompanying it doe describe a fast namely when as it is sayd Shall I weepe and separate my selfe the which two things those doe which are in sorowe and heauines Now a true fast is ioyned with sorowe and heauines of minde as the same is notably set out Ioel 2. ver 15.16.17 in these words Blowe the trumpet in Zion sanctifie a fast call a solemne assemblie Gather the people sanctifie the congregation gather the Elders assemble the children and those that sucke the breasts let the bridegrome goe forth of his chamber and the bride out of her bride chamber Let the priests the ministers of the Lord weepe betweene the porch and the altar and let them say Spare thy people O Lord and giue not thine heritage into reproch that the heathen should rule ouer them Wherefore should they say among the people where is their God See more hereof Isai 58. Two things to be noted in this question Wherefore in this question two things are contained First a description of the fast Secondly the kinde of the fast The fast is described or set forth by the name of mourning affliction or humbling of themselues 1. The description of the fast that thereby may be vnderstood that the cause of this question is iust For it was vnfit and vnseemly that in so ioyfull a time wherein the temple was peaceably and quietly builded they should weepe 2. The kind or time of this fast and be in sorowe Moreouer the kinde or time of the fast maketh also for the vnderstanding of the cause of this question For the people doth not aske of other fasts appoynted in the law of God and such as were set and ordinarie fasts but of this only to wit an extraordinarie fast the which was yearely kept in the fift moneth because that in the same moneth the Temple was destroyed by the Chaldeans as appeareth 2. King cap. 25. ver 8.9 in these words And in the fift moneth and 7. day of the moneth which was the 19. yeare of King Nebuchadnezzar King of Babel came Nebuzar-adan chief steward seruant of the King of Babel to Ierusalē burnt the house of the Lord and the Kings house all the houses of Ierusalem al the great houses burnt he with fire So Ier. 52.12 the same thing is recorded almost in the very self same words Wherefore the Temple being now restored or builded again the cause of mourning ceased and therefore the effect also which was fasting and mourning ought to cease in like maner Vers 4. Then came the word of the Lord of hostes vnto me saying A twofold answere vnto the former questiō THe answer of the Prophet vnto the
the helpe of God both in publike and also in priuat afflictions or troubles But now he addeth thus much more that not only the Iewes but also the house of Ioseph shall feele the said helpe of God By which name some doe vnderstand the rest of the Tribes the which were carried away by the Assyrians before the destruction of the kingdom of Iudah But if this name be taken according vnto the letter it is to bee referred vnto those fewe the which returned both with Zorobabel and also with Esdras afterward Esdr 2. and 8. and moreouer vnto those which dwelled in the other Tribes afterward But if it bee taken in a mysticall or spirituall sense and vnderstanding the Prophet comprehendeth the whole Church vnto all the which and not vnto some one part thereof only God promiseth that he will be fauourable and present with it But the chiefe part of this verse doth consist in the shewing foorth of the cause of these so great promises of God that men should not attribute them vnto their owne merits or deseruings And here is a double cause alleaged Two causes of these promises and both of them excludeth or shutteth out all workes of men and calleth vs backe vnto the only grace and mercie of God as the true and alone cause of those promises So Dauid acknowledgeth Psal 44 ver 3. that the people of Israel did not inherit the promised land for any worthines in themselues but onlie through God his loue and fauour vnto them saying They inherited not the land by their owne sword neither did their own arme saue them but thy right hand and thine arme and the light of thy countenance because thou diddest fauour them So Psal 68. ver 22. he teacheth vs that the Lord would haue vs knowe the deliuerance of his Church to be his owne work when he sayth The Lord hath sayd I will bring my people againe from Bashan I will bring theÌ„ againe from the depths of the sea 1. The mercie of God The first cause of these promises is The mercie of GOD whereby he hath compassion on vs that is on his Church freely pardoning her sinnes The second because he is their God that is 2. His election hath chosen them of his meere 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 pitie and compassion on vs. The effects hereof That he heareth vs when we pray vnto him and doth in such sort renue restore vs againe as if hee had neuer abhorred vs to wit because through Christ he is fully and perfectly reconciled or made friends with vs. Vers 7. And they of Ephraim shall be as a giant and their heart shall reioyce as through wine yea their children shall see it and be glad and their heart shall reioyce in the Lord. That which was promised of the strength of the Iewes confirmed by a double comparison BY a double comparison he doth both confirme and also make plaine that which he had sayd before of the strength which the Iewes should haue in their battailes 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 warres most strong And therefore in the Psalm 60. ver 7. it is sayd of that tribe Ephraim also shall be the head of my strength This also may appeare by the 78. Psalm ver 9. that in it selfe this tribe of Ephraim was of great force and power either to defend it selfe or to hurt his enemies albeit that God being angrie with them for their idolatries and other sinnes they had the ouerthrow in that battaile and fled before their enemies The children of Ephraim sayth the Psalmist being armed and shooting with the bowe turned back in the day of battel So strong then shall the Iewes bee in their battels against their enemies as the Ephraimites in times past were wont to be strong against their enemies The second confirmation is from the maner of their ioy and gladnes that they may be assured of the victorie For both their fathers that is those of growen yeares and their sonnes that is their young children shall in such sort reioyce for these victories as they are wont to doe which haue their heart merrie and refreshed or cheered with wine taken moderatly Psal 23. and Psal 104. ver 15. where Dauid sheweth that wine moderatly drunken maketh glad the heart of man Finally they shall reioyce in Iehouah or in the Lord both that their ioy may be vnderstood that it shall be holie and not wanton and that the Prophet may shew that in this gladnes the praise shall be giuen vnto God and not vnto themselues by the Iewes getting the victorie Vers 8. I will hisse for them and gather them for I haue redeemed them and they shall increase as they haue increased The answering of an obiection touching those that were still in Babylon their fewnes THis is the answering of an obiection least because of the rest which yet abode still in Babylon and by reason of the small number of theÌ„ they should distrust of the former promises of God First therefore he answereth vnto that their debating concerning those that were absent that it shall come to passe that these also together with themselues shall most easâ—â— and quickly be gathered and come together The which came to passe in that their second and third comming out of Persia and Babylon the which was taken in hand by Esdras and Nehemias Psal 126. Secondly he answereth vnto the obiection of their fewnes The children of Israel shall be increased as at the first For that promise of God made vnto Abraham Gen. 13. ver 16. I will multiplie thy seede as the dust of the earth c. shall also bee of force in these No one nation of the world so great in number as the Iewes at this day The which promise doubtles appeareth euen at this day yet now in the Iewes 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 Iewes might be all gathered together into one place Vers 9. And I wil sowe them among the people and they shal remember me in farre countries and they shall liue with their children and turne againe An amplification and confirmation of the former promise of God AN amplification of the promise of God immediatly going before touching the multiplying or increasing of the nation of the Iewes and a confirmation of the same by a most excellent and manifest effect thereof to wit the Iewes shall be so many in number that they shal be scattered among other nations as pearles and sowed among them for the spreading abrode of the knowledge of the true God Wherfore there is promised an exceeding multiplying or
of God that is that they are lawfully called Yet neuerthelesse doth not this excuse those from punishment who when as they doe not take vpon them the name of a Shepheard in the Church yet do they notwithstanding sowe and spread abroad lyes and errors For it is all one when as a man doth teach falshood and heresie whether he giue himselfe out to be called or doe not giue himselfe out so to be For euen in this that he teacheth he doth professe himselfe to be a shepheard or a Prophet and will haue himselfe to be beleeued to bee sent of God Vers 4. And in that day shall the Prophets be ashamed euery one of his vision when he hath prophesied neither shall they weare a rough garment to deceiue The false teachers shall acknowledge their faults A Staying in the further laying open of the former matter where there is declared another euent or issue and effect of the sayd promise to wit that those selfe same parties who in times past and before did take vpon them to be Shepheards but falsely shall freely acknowledge their fault and leaue off from the charge of teaching which they haue taken vpon them So then first of all the false Prophets themselues shall be ashamed of those their lyes when as they haue tolde them so great doubtles shall the light of the trueth bee and so great in the Church of God shall be the hatred of all men against heresies and lyes These things were fulfilled When these things were fulfilled like as were those also which are contained in the former verse first among the Iewes themselues the light of the word of God or of the lawe being restored vnto them together with publike libertie to teach and professe the same vnder the Machabees Secondly they were also fulfilled when as Christ so many times made the Scribes and Pharises ashamed teaching false thinges and lastly by the Apostles through the preaching of the Gospell For many which before were Pharises became Christ his Disciples and ceased and left off to be false teachers This prophesie fulfilled in our time But in our time this notablie hath had his accomplishment when as the Gospel hath been restored vnto the world because that infinit numbers haue both called backe and condemned their false doctrine and also haue giuen ouer that their office of teaching So thē the false teachers themselues shall be ashamed of their errors Secondly they shall abstaine from teaching and condemne the estate of their former life The which thing is described or set forth by the Metaphor taken from a speciall kind of apparell What the figure Metaphora is see Amos cap. 4. ver 12. but common notwithstanding the which they did weare which would seeme to be the Prophets of God and professed this kind of life And this kinde of apparell is called rough or hairie because it was made of haire or such like course matter such as was the garment or mantell of Elias 2. King cap. 1. ver 8. and the apparell of Iohn the Baptist Matth. 3. ver 4. who is there sayd to haue had his garment of Camels haire Vers 5. But he shall say I am no Prophet I am an husbandman for man taught me to be an heardman from my youth vp The abiuring of their error and change of their state of life THe abiuring 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 abiuring is contained in these words I am no Prophet the change of their life I am an husbandman and was so trained vp from my youth So then they shall rather take paines with their owne hands for their liuing then bee fed as before like idle and fat bellies by lying so great shall their loue be of the trueth and hatred of lying Vers 6. And one shall say vnto 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 haue been punished for their false doctrine AN amplification For he amplifieth this loue of the trueth the which then shall be in the very same men who were false Prophets before namely for that they shall not bee ashamed freely to confesse and acknowledge that they haue iustly been punished receiued wounds at the hands of their friends for those their lyes Further they shall call them friends by whom they haue bin strooken and corrected for their corrupting or falsifying of the word of God that thereby we may vnderstand how great and how earnest loue there is of preseruing the trueth in the true Church of GOD. Hereby appeareth how great a worke of God it is to call backe a false teacher vnto the acknowledging of the trueth and how excellent a gift of God it is towards him whom God doth so change that of a wolfe he maketh him a sheepe The which notwithstanding Isai cap. 11. hath foretold should come to passe in the preaching of the Gospell These things are daily seene to fall out among vs through the grace of God Vers 7. Arise O sword vpon my shepheard and vpon the man that is my fellowe sayth the Lord of hostes smite the shepheard and the sheepe shall bee scattered and I will turne mine hand vpon the little ones The murthering of the true teachers and their punishment which so vse them THE second part of this chapter in the which are declared the meere or only fallings out of things and yet such as are ordinary in the world And the same are two to wit the murthering of the good Shepheards of the Church the which is done of the world the great affliction or punishment of the world for the same in the which neuerthelesse God doth alwayes preserue some Church Concerning the first Christ teacheth his Disciples Matth. 10. ver 17. that for the truths sake they shall deliuer thē vp to the Councels and shall scourge them in their Synagogues And Iohn 16. ver 2. sheweth that the time shall come that whosoeuer killeth them will thinke that he doth God seruice And touching the second he likewise affirmeth that in the world that thus dealeth with the seruants of God nation shall rise against nation and realme against realme and there shall be pestilence famine and earthquakes in diuerse places Matth. 24. ver 7 It is therefore a wonder that these things fal out in al ages and that the world repenteth not and in the times following becommeth not more wise through the examples of the former age It is a wonder also that these things could come to passe among the Iewes 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 euent or falling out of
Now this first verse is a promise of this new state of the church which should be renued and restored The renuing of the Church and the destruction of the wicked the which because it could not be those wicked and vngodly ones remaining in the Church whome he had described before he teacheth that their most grieuous and last destruction and ouerthrow should by and by be taking a similitude from a most hotte burning fire and such as should most easilie deuour them as light stubble The which thing although some doe expound of the last destruction of Ierusalem the which fel out in the end after Christ his ascension or going vp into heauen I rather expound it of those miseries the which the Iewes suffered after the dayes of Malachias vntill the comming of Christ vnder the Grecian Kings of Syria and Egypt Vers 2. But vnto you that feare my name shall the Sunne of righteousnes arise and health shall be vnder his winges and ye shall go forth and grow vp as fat calues The happines of the godly HE sheweth by the contrarie how happy and full shall be the good successe and estate of the godly and the faithfull whom in this place he calleth those that feare God that it might be the more ioyful vnto them That it shall be full he teacheth by the cause for that the Church shall then haue and see the Messias in whome there is full and perfect righteousnes and the remedie and medicine for all our sinnes and miseries and that with the cleare and euident and hence foorth no more darkened and light of knowledge And the Church shall see it in the Gospell in heart imbrace it Vers 3. And ye shall tread downe the wicked for they shall be dust vnder the soles of your feete in that day that I shall doo this saith the Lord of hostes An amplification of the former benefit AN amplification of the former benefit of God taken from the most full victorie which the godly in the end shall haue ouer the wicked because that the godly in the end shal at the full haue rule ouer the wicked neither shall the godly be any more afraid of them And this do I vnderstand of the full and last happinesse and resurrection or rysing againe of the godly Psalm 149. Vers 4. Remember the law of Moses my seruant which I commanded vnto him in Horeb for all Israell with the Statutes and Iudgmentes A double admonition A Profitable admonition consisting of two partes the first conteined in this verse the secōd expressed in the verse folowing The first wherein the godly are taught namely that vntil such time as these things come to passe 1. That they must continue in the law of God giuen by Moses they must perseuere or continue and serue God both in the morall and also the ceremoniall and political or Iudicial law of God giuen vnto them by Moses and that the must not by any meanes turne from the same vnto the inuentions and heathenish ordinances of men Vers 5. Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 2. Of the time and notes that the former benefite is giuen them of God THe second admonition concerning the time and the notes and markes by the which the godly shall vnderstand know the former benefit to be giuen by God And this shall then bee when as Iohn the Baptist shall be sent the which shall begin that same wonderfull restoring and renuing of the Church So doth Christ himselfe expound this place of Iohn the Baptist Mat. 11. ver 13.14 in these wordes saying All the Prophets and the Law Prophesied vnto Iohn And if ye will receiue it this is Elias which was to come The like is Mark 1. Vers 6. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers least I come and smite the earth with cursing A commendation and approbation of the office of Iohn the Baptist A Commendation and an approbation or allowance both of the person and also of the office of Iohn the Baptist together with a description or setting foorth of his office And here withall also doth the Euangelist Marke begin his historie of the Gospell cap. 1. ver 1.2 after this maner The beginning of the Gospell of Iesus Christ the Sonne 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 sayth vnto Zacharias concerning Iohn the Baptist He shall go before him to wit before Christ in the spirit and power of Elias to turne the hearts of the fathers to the children and the disobedient to the wisedome of the iust men to make readie a people prepared for the Lord. Praise be vnto God FJNIS The table A Declaration of the covenant with the house of Aaron 1123 Abakuk his life 79 Abdias 60 Abstaining from evill the first part of Repentance 256 Afflictiōs are wont to put vs in mind of God 449 a difference betweene the Afflictiōs of the godly the vngodly 700 Aggeus 63. his life death 80 Aegyptiās become Christiās 1111 Amasias his counsell to Amos. 305 his subtiltie 304 Ammon his destruction 833 the Ammonites crueltie 215 Amos accused of conspiracie 302 might not prophecie in Bethel 304. the second of the Canonicall prophets 203. more ancient then Oseas and Isaias 54. succeeded Ionas 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 wickednesse 490 the difference betweene an Angell and a Prophet 3 Angels attend vpon Christ 928 Anger pursueth the authors therof 583 Anna 63 Antichrist and his prophets false prophets 11 Apollo the devill of Delphos 11 Aeromancie 10 Astrologie 10 Azarias 51 the punishment of Azotus 1020 B BAlaam 36. a notable soothsayer 658 Balthasar 738 Baptisme what it is 1082 the destruction of Basan 1048 what is meant by the oakes of Basan ibid. Benefites entice men to wickednes 435 Gods Benefites are to be accepted whē they are offred vnto vs. 953 Beasts punished for men 785. 1107 why Bethel is called Bethaven 397 Broccard a peevish prophet living in Holland 394. conferred withall about his writings 31. refuted 30 C CAptivitie is a hard thing 730 the destruction of Caelosyria 1047 the vision of the Candlesticke and meaning thereof 951 the Chaldeans power and crueltie 2872 Chasas signifyeth a lye 590 Christ the foundation of all rhe 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 glorie threefold 982. his care
repent 845. destruction threatned vnto them 819 the Iewes are put in feare by other mens example 829. their affliction and deliverance 642 the Iewes punished for afflicting Gods Church 1091 the commendations of Iohn Baptist 2136 all Infants guiltie 488 Insecta what they are 745 Ioel. 60. his stocke 744. the time wherein he prophesied 743. his life and death 78 Ionas the first canonicall Prophet 205. he succeeded Elizeus 53 Ionas the true Arion of the Poets 107 Ionas threatneth destruction vnto Ninivie 688. vttereth his owne sinne 99 what Ionas did in the whales belly 182 Ionas his praier 183. his rebellion 91. his stocke 88. his miraculous deliuerance 110 Iosephus 687 three kinds of Ioy. 703 Isaias bare-footed 71 Israel is called an emptie vine 487 the Israelites were sinners of olde 520. rebelled against God a long time 497. serued Idols aboue 2. hundred yeares 362 God calleth dumb creatures to be witnes against the Israelites 656 what caused the Israelites to sinne against God so grieuously 504 the Israelites ascribe the cause of their benefit to other and not to God 358 the Israelites punishment for conteÌ„ning God 454 the Israelites in their captiuitie retained no seale of Gods couenaÌ„t 348 the Israelites riotous life described 238. their falling away froÌ„ their kingdome from the worship of God and from the Priesthoode 457. their superstition 244. their vnthankfulnes 435. their stubbornnes past recouerie 381. their incest crueltie and couetousnes 222 the dutie of Iudges 621 the kingdome of Iudah neuer restored to its former glory 597 the greatnes and certentie of Gods Iudgements 830 the Iudgements of God vpon his Church ought especially to be regarded 588 we are Iustified through Christ before God 854 K HOw farre Kings may helpe or not helpe vs. 552 L HE Laboureth in vaine that despiseth God 40 the doctrine of the Lawe twofold 501 the end of the first and second table of the Lawe 430 destruction followeth the loue of Lying 608 Losses stirre vp men to call on God 96 casting of Lots in what cases vsed 98. Gods providence appeareth in them ibid. the Loue of God towarde wicked men 823 effects of Gods Loue. 1000 M CEremonies restored by the Machabees 1082. whence the Machabees 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 owne destruction 549. by nature easily drawen to Idolatry 435 Markes bounds not to be remooved 416. a curse against them which do so ibid. how the Mariage betweene God vs is contracted 369 368 a promise of Messias to come 1128 his office 1129 Micheas later then Isaias and the time of his prophesie 576. his life and death 75 the highest degree of Miserie 741 Musicke in it selfe very lawfull 284 N NAhum prophesied of the ruine 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 performe iudgement mercie vnto our neighbours 529. the maners of Noble men once forlorne become most wantoÌ„ 445 O OBadiah his calling is from God 858 when Oseas begaÌ„ to prophesie 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 sinne 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 wete called Camarim or Chemerims 493 the state of the Priesthood described in Iosuah 940 The covetousnesse of Priests 112 Gods iudgements upon deceitfull Priests 1121 Princes should be examples of well doing 611 Princes reprehended 259 spirituall Promises 787 what Prophesie is generally 5 Prophesie of two sortes 10 Prophesie defined by Paul 19 Prophesie of greater vse then the gift of tongues 20. hath two endes 12. the instrumeÌ„tal cause of Prophesie 9 Prophesie vseth onely the mother tongue 20 divers names given to Prophets 3 God alwaies raised vp Prophets to put the Israelites in mind of their dutie 338 the excellencie of the bookes of the Prophets 13 the signification of the Prophets names out of Isidorus 83 how the writings of the godly Prophets have bene gathered 63 Rules to be obserued in expounding the Prophets 69 the signification of the Prophets 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 prophesie whether they will or no that forbidde 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 fore-tell some things of Christ 23 Poligamie of the Iewes 11â—0 the Popish confessours 388 what is ment by the holy Pots of Iudah 1114 Postellus the canker of Christianitie 475 after what maner we sinne after the same God punisheth vs. 464 the end of the Punishments of God 759 Pyromancie 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 threatnings of God 240. 264. the fruit thereof 564. it is the gif of God 1067 what manner of Repentance ours ought to be 100 who they be that truly repent 912 the prayer of the Repentant conteineth two things 561 when God is angry Riches availe nothing 828. they are not alwaies tokens of Gods favour 531 S VVHat Sacrifice is acceptable to God 472 Samaria why so called 242. the destruction thereof with the cause of the same 558 the Sardians in reproch are called dog-cheape slaves 798 the hardnesse of Saving the godly 828 Scriptures are to be vnderstood literally and spiritually 831 bad Shepheards appointed by God 1063. a description thereof 1064 who are signified by the name of Sheepe 1050 what Silence is commanded 263 who should be Simple as doves 449 Sinne condemned by the light of nature 101. a cause of divorce betweene God and vs. 523 when Sinnes are said to cry vp into heauen 91. no helpe from God vntil our sinnes be pardoned 553 Sophonias â—0 his life and his death 80 Spaine like to be a whip to correct the sinnes of the professours of the Gospell 870 the Spainyards crueltie 874 the Soule is not begotten 1067 the Standing still of the sunne and Moone and the meaning thereof 893 good Successe in affaires perswadeth the wicked that their dealings are good 530 T THe feast of Tabernacles 1112 true Teachers murdered 1088 false Teachers loose their authoritie 1084 the punishment of loytring Teachers 386 why the godly must come to the Temple of God 625 the second Temple finished in the 6. yeare of Darius 899 Tentation which God vseth to his children bringeth forth patience 326 Theodosius his good successe 1030 Truth getteth hatred 618 the Turks crueltie 874 Tyrants breake the lawe of consanguinitie 213. punished 212 Titus Vespasian destroied IerusaleÌ„ 1092 V VIctorie 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 Vnthankfull first exalt themselues secondly forget God 546 W VVHoredome 390 goeth together with surfetting 442 Wickednes is set downe vnder the figure of a woman 968 the diuers practises of the Wicked and of the godly 594 the note of a Wise man in the midst of troubles 264 Wo what it doth signifie 278 the Worde of God ought to be the rule of our life 402 what a misery it is to WaÌ„t the word of God 319 Workes of themselues please not God 990 991 Z ZAcharias 63. talketh with an Angel 917. his office calling froÌ„ God 910. his life death 81 the time of the prophesie of Zophonias 16 FINIS